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Cult Load Words EN 5

2021-12-30T08:04:29Z

Sun Yashi: /* 5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example */

=5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example=
[[Cult_Load_Words_EN_5]]

=== Abstract ===
Based on the ecological translation theory, this article takes Yang Xianyi and Dai Naidie’s translation of cultured loaded words in Dou E Yuan, a drama in Yuan Dynasty, as the research object, and it analyzes how a translator delivers the culture information to the foreign readers in terms of language dimension, culture dimension and communication dimension to promote the valid dissemination of drama culture in English-speaking countries. Also this article hopes to provide an effective reference for the current drama translation by analyzing the merits and deficiencies of Yang and Dai’s Translation.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 15:46, 15 December 2021 (UTC)

=== Key Words ===
Culture loaded words; Ecological translation theory; Drama

=== 题目生态翻译学视域下文化负载词翻译研究——以《窦娥冤》英译本为例 ===

=== 摘要 ===
本文基于生态翻译学理论，以元代戏剧、杨宪益和戴乃迭译本《窦娥冤》中的文化负载词为研究对象，探究译者如何从语言维、文化维和交际维对戏剧中文化负载词进行翻译，并把这些词所承载的文化信息有效地传递给目标受众，以促进元代杂剧文化在英语国家的有效传播。本文也同时希望通过分析杨戴译本的优缺点给当前的戏剧翻译提供有效的参考。

=== 关键词 ===
文化负载词；生态翻译学理论；戏剧

=== Introduction ===
==== Background ====
Chinese drama is the artistic treasure of Chinese classical culture and an important part of Chinese culture. In order to make the Chinese drama culture go out and let more foreign readers appreciate it, translation plays a very key role as a communication bridge. However, due to the complexity of drama language and its historical culture, drama translation is a challenge. To convey its original culture connotations as much as possible, an appropriate translation strategy is required. At present, there are many translation theories. This article chooses to study Yang Xianyi and Dai Naidie’s translation of Dou E Yuan based on the ecological translation theory for two reasons. First, Yang Xianyi and Dai Naidie are excellent translators and they are good at translating traditional Chinese works. Doing research on their translations can make us learn a lot from them. Second, drama translation readers are not only the text readers, but also the directors, actors and audiences, so the translator needs to consider how to properly deal with the drama translation elements in the ecological environment. In this way, the ecological translation is necessary when we are translating dramas.（Huang 2021,113）--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 15:48, 15 December 2021 (UTC)

==== Relevant basic concepts ====
1. Culture loaded word

Culture loaded words, also known as unique culture words and culture connotation words, are the words or phrases that indicate things and concepts which belong to a certain culture. They only exist in a certain culture and can’t be found in another culture. According to the classification of Eugene A. Nida, culture loaded words can be roughly divided into five types, which are the ecological words, material words, social words, religious words and linguistic culture words.

2. Dou E Yuan

Dou E Yuan is a representative Yuan miscellaneous drama written by Guan Hanqing, and it’s also a model of Yuan miscellaneous drama tragedies. It is based on the folk story of Filial Women in the East China Sea in the Eastern Han Dynasty. And it is very popular with people of that time and has high value in the culture aspect. About 86 dramas have adapted from it. In the aspect of art, it reflects the integration of realism and romantic style. With rich imagination, bold exaggeration and the design of the surreal plot, it shows the huge power of justice, embodies the author's distinct love and hate, and reflects the people’s desire to punish the evildoers and fulfill the justice.(Yang 2012,128)

3. Structure of the study

This study is comprised of five parts including introduction, literature review, theoretical basis, body and conclusions. In the introduction part, the background and the relevant basic concepts are introduced to help readers understand this article better. In the literature review part, this article will review the domestic research on the translations of Chinese dramas. In the theoretical basis part, I will introduce the ecological translation theory, including its definition and its three dimensions——language dimension, the culture dimension and the communication dimension. In the body part, the English translation of Dou E Yuan is analyzed in terms of those three dimensions. This study will choose some typical examples to analyze, which comes from the translation of Yang Xianyi and Dai Naidie. In the end, the conclusions and suggestions will be proposed based on the analysis in the Part four. (Jiang 2020,55)--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 12:32, 15 December 2021 (UTC)

4. Significance of the study

This study has significance both in theory and practice. In the theory aspects, this study will fill the blank of the research on English translation of Dou E Yuan in terms of ecological translation theory. In the practice aspect, this study may promote the application of ecological transition theory in more translations. I also hope it can delight translators in translating dramas.

=== Literature review ===

In terms of the domestic researches, I find that domestic researches mainly concentrate on three aspects: 1) Analyze translations based on some theories, such as functional translation theory, ecological translation theory, rewriting theory, teleology and correlation theory（Lin 2021；Wang 2014；Huang 2014；Chu 2020）. 2) Analyze the current problems in translations（Meng 2009；Lv 2015）. 3) Study some famous translators’ styles of translating, such as Ying Ruocheng, Yu Guangzhong, Wang Zuoliang（Cheng 2007；Li 2008；Chen 2019）. From the researches above, we can see there are lots of scholars doing studies on translations based on various theories, including the ecological translation theory. So I search “Dou E Yuan” on CNKI to see if there are scholars have done studies on the translation of Dou E Yuan based on ecological translation theory. However, there is only one paper related to the ecological translation theory. And it just does the research in terms of culture dimension and doesn’t fully apply the theory. In this way, this article may have a value of reference in some degree by make a complete analysis of Dou E Yuan based on ecological theory and help us learn from Yang and Dai’s translation strategies.

=== Theoretical basis ===

Ecological translation was put forward by Professor Hu Gengshen of Tsinghua University. He combined Darwin's basic principles of "natural selection" with the translation research work, and creatively put forward the view that "translators should adapt to the translation ecological environment and accept the control of the translation ecological environment". He believes that "translation is an activity in which translators should adapt to and select the translation ecological environment". This definition of the translation makes the translators be in the center during the translating process. He also advocates that translators should give full play to their subjective initiative and focus on the three dimensions, which are language, culture and communication. Here are the detailed introductions of these three important dimensions in ecological translation.The language dimension translation of culture loaded words requires the real translation environment to be included into the target translation text. Translators should make effective conversions between the word pronunciation and semantic, word collocation, grammar structure and discourse layout to ensure that the translation can accurately convey the real meaning of the culture loaded words from the source language, and make them adapt to the expression habits of the target language utmost。The culture dimension translation of culture loaded words requires the translator to compare and analyze the culture backgrounds and connotations of the source language and target language to realize the effective conversions between culture connotations which are from different culture backgrounds and to prevent the occurrence of culture misunderstanding or culture ambiguity phenomenon.The communication dimension translation of culture loaded words requires the translator to translate in terms of objective, true and accurate translation principles and effectively convey what the original author or discourse speaker intends to express emotional attitude and communication information to achieve the real communication utility.From the introduction above, we can see that ecological translation requires the translator, also the center, to make a comprehensive analysis of translation adaptation conditions and conduct valid conversions between the three dimensions to achieve a good effect in translations, which is challenging for translator but meaningful for translation.(Huang 2021,113)

=== Multi-dimensional analysis of English translation of Dou E Yuan ===

Ecological translation theory requires translators to have a good comprehension of those three dimensions and make proper conversions between them. Yang and Dai are famous translators in the world. They have translated many ancient Chinese literary works, including novels, proses, dramas and so on, which are widely and highly praised. Dou E Yuan is one of them. Below, we will use the ecological translation theory to analyze it. Hope that we can learn from them, but also can make some advice about the deficiencies meanwhile.

==== Adaptive selection of language dimension ====

Adaptive selection of language dimension requires translators to make adaptive conversions in language level when translating. The most basic part of the adaptive selection is the word meaning conversion. However, the word meaning conversion is not a "word to word conversion" in the traditional sense, but needs the translator to adapt to the language characteristics of the source works when translating, and then selectively reflect them in the translation. Let's take a look at Yang and Dai's handling of Dou E Yuan text based on the language dimension.(Huang 2021,114)

Example1: ''莫不是八字儿该载着一世忧？''
Is it my fate to be wretched all my life?(Yang,Dai 2001,12)

“八字”is an eight-word method of traditional numerology in ancient China. From the perspective of traditional numerology, it can deduce the development direction of people's life, which is unchangeable. Yang and Dai translates “八字”into “fate”, which means “the power that is believed to control everything that happens and that cannot be stopped or changed”. We can see these two meanings are similar. In this way, foreign readers can understand the translation text better.

Example2: ''我当初将你嫁与他家呵，要你三从四德。三从者：在家从父，出嫁从天，夫死从子；四德者：事翁姑，敬夫主，和妯娌，睦街坊，此乃为之
四德。今乃三从四德全无，刬地犯了十恶大罪。常言道，事要前思，免劳后悔。我窦家三辈无犯法之男，五世无再婚之女。''
When I married you to the widow’s son, I expected you to observe the Three Duties and Four Virtues. The Three Duties are obedience to
your father before marriage, obedience to your husband after marriage, and obedience to your son after your husband’s death. The Four
Virtues are to serve your parents-in-law, to show respect to your husband, to remain on good terms with your sisters in-law, and to
live in peace with your neighbors. But regardless of your duties, you have committed the gravest crime of all! The proverb says: Look
before you leap, or you may be sorry too late. For the generations no son of our clan has broken the law; for five generations no
daughter has married again.(Yang,Dai 2001,55)

In China, “三从四德” refers to the moral standards that restrict women by feudal ethics. Yang and Dai translates “三从四德” to "Three Duties and Four Virtues" and “从” to "duties", which realizes a very appropriate conversion in language dimension. According to the Oxford dictionary, the "duty" means “something that you feel you have to do because it is your moral or legal responsibility”, which is similar to the meaning of “从”——women have to comply with their father, husband and son based on moral standards. So Yang and Dai make a good conversion between these two words and make it easier for readers to grasp the meaning of “三从四德”.

Example3: ''道可道，非常道。名可名，非常名。''
The law that can be told is not the invariable law; the names that can be named are not invariable names.(Yang,Dai 2001:3)

In my opinion, translating “道”into “law” is not appropriate. “道”in China refers to “the essence of the universe”, which reflects Chinese traditional Taoism. However, law in English means “the whole system of rules that everyone in a country or society must obey”. They don’t have the same meaning and the latter doesn’t have any religious meaning. So it’s difficult for foreign readers to understand this word. I suggest that maybe we can just translate “道”into “Dao” and add some explanations to it. In this way, it’s not only easy for foreign readers to understand the text but also make them know some knowledge about Taoism.

==== Adaptive selection of culture dimension ====

The adaptive selection of culture dimension requires translators to be of a high translation level. Translators should not only have a good understanding of the local culture, but also be familiar with the language and culture of the translation. Then, they should fully understand the culture differences between the two. In this way can the original culture connotation of the text be conveyed to foreign readers as much as possible. Let's look into Yang and Dai's translation of Dou E Yuan text based on the culture dimension.

Example4: ''窦娥冤''
Snow in midsummer(Yang,Dai 2001,1)

Instead of translating the title “窦娥冤” into Dou E Yuan directly, Yang and Dai use words with Chinese culture connotation to express it. "Snow in midsummer" in traditional Chinese culture means that there are mistrials, which is also one of the plots of Dou E Yuan. If they adopt the direct translation method and translate “冤”into “injustice”, the title may lose the culture connotation and can’t relate to the plot closely. Therefore, the translator adopts this translation method is to try his best to convey the culture connotation, so that readers can have more understanding of Chinese traditional culture.

Example5: ''那一个似孟光般举案齐眉？''
Or like Meng Guang，who showed such respect to her husband?(Yang,Dai 2001,23)

“举案齐眉”is a four-character idiom in Chinese that describes husband and wife who respect and love each other. Yang and Dai adding "showed such respect to her husband" in the translation can help readers understand the meaning of this idiom easier and more clearly.

Example6: ''你去那受刑法尸骸上列些纸钱，看你那化去孩儿面。''
Burn some paper coins to my headless corpse, For the sake of your dead son.(Yang,Dai 2001,45)

“纸钱”is a product of Buddhism after it was brought into China. It refers to a kind of ghost coins which is used in folk to worship ghosts, gods and the dead. This custom of burning paper money originated in the Wei, Jin, Northern and Southern dynasties, flourished in the Tang and Song dynasties, and passed down to today. The translation "paper coins" appears to be the same with the meaning of original text, but it does not reflect the Buddhist ideas. So foreign readers may not get the culture connotations of “纸钱”. So translators should make some explanatory notes about it to convey the precise meaning of “纸钱”。

Example7: ''那里有走边廷哭倒长城？那里有浣纱时甘投大水？那里有上山来便化顽石？''
Where is the woman whose tears for her husband Caused the Great Wall to crumble? Where is she who left her washing And drowned herself
in the stream? Where is she who is changed into stone Through longing for her husband?(Yang,Dai 2001:25)

Example8: ''这婆娘心似风刮絮，那里肯身化作望夫石，旧恩情倒不比新佳配。他则百年为婚眷，那里肯千里送寒衣?''
Now her heart is like a willow seed in the breeze, Not steadfast as a rock. Old love is nothing to new love: She wants to live with
this new man for ever, Without a thought for the other man far away. (Yang,Dai 2001,27)

The two examples include four allusions, one is Meng Jiangnv crying on the Great Wall; the other is in the Spring and Autumn Period, Wu Zixu fled out of the Zhaoguan and felt very hungry. Then a woman who was washing her clothes gave him a bun. Wu told the woman his real name, but after a while, he was also afraid that the woman would tell others. Seeing Wu’s suspicion, the woman threw herself into the river to commit suicide. The third is a legend, which is about a faithful woman whose husband left to join the army, then she went to the northern mountain of Wuchang with her weak son, looking over for her husband and turning into a stone. The last allusion is Meng Jiangnv walked for thousands of miles to send her husband winter clothes. The four allusions with abundant culture connotations reflect the profound Chinese culture and history. It can be seen from the translation, Yang and Dai have made great efforts and attempts to try to restore the story behind the allusion. However, in order to meet foreign readers’ needs to have a deep understanding of Chinese culture, it is recommended to provide a more detailed explanation.

Example9: ''枉着你烦恼没理会，人生死是轮回。''
It’s no use grieving for him; all mortal men must die when their time is up.(Yang,Dai 2001,27)

Example10: ''莫不是前世里烧香不到头，这前程事一笔勾。劝今世早将来世修。''Did I burn too little incense in my last life, that my
marriage was unlucky? We should all do good betimes.(Yang,Dai 2001,13)

Example11: ''我才看头一宗文卷，就与老夫同姓；这药死公公的罪名，犯在十恶不赦。''
Curious that the first culprit’s surname should be the same as mine! To murder one’s father-in-law is one of the unpardonable
crimes. (Yang,Dai 2001,51)

The three examples above reflect Buddhist thought. In the example 9, “轮回”also known as “流转” and “轮转”, means that human live and then die, die and then live, all life and death are not the end. It is just like the wheel rotation which never stops cycling. The concepts of “前世” and “今生” are derived from this. However, Yang and Dai don’t express this meaning in the translation. In the example10, “烧香” is a ritual in Buddhism. People ignite the incense and insert it in the incense burner to express their sincere respect to Buddha when they are in worship. Yang and Dai don’t explain the meaning of “烧香”to the readers, which may make the readers feel confused of it. In example 11, “十恶”, a term in Buddhism, refers to ten evil behaviors that would be punished by the hell, hungry ghosts and beasts. Similarly, Yang and Dai don’t make a detailed explanation about it. It will be difficult for foreign readers to understand these words with profound culture connotations. So I think translators should pay more attention to the culture words when translating and try to make good conversions.

Example12: ''门神户尉不放我进去。我是廉访使窦天章女孩儿。因我屈死，父亲不知，特来托一梦与他咱。''
Now the door-gods will not let me pass. I am the daughter of Inspector Dou. Though I died unjustly, my father does not know it; so I
have to come to visit in his dreams.(Yang,Dai 2001,51)

Example13: ''若说的有半厘差错，牒发你城隍祠内，我着你永世不得人身，我把你罚在阴山永做饿鬼。''
If you utter one false world, I shall send you to the tutelary god; then your spirit will never re-enter human form, but remain a
hungry ghost forever in the shades. (Yang,Dai 2001,57)

The two examples above all reflect the Taoist thought. In example12, “门神护尉” is the official of the hell.“托梦”, in Taoist and folk beliefs, means that if ghosts and gods want to express something, they can appear in people's dreams and tell them, or tell them in the form of various scenes and predict good or bad fortune.“阴山” and “城隍寺” are the names of the locations in the hell. In the above translation, Yang and Dai follow the communicative ethics, but the "tutelary god" does not seem to correspond in the original text, and the connotation of "god" is far from the concept of Chinese Taoist "emperor". So I think Yang and Dai should not only make conversions between words, but also add some background knowledge about those words for a better understanding for readers.

Example14: ''自家赛卢医''
I am Doctor Lu.(Yang,Dai 2001,9)

“卢医” represents Bian Que here, a famous doctor in ancient China.“赛卢医” means that he is boasting his medical skill which even can be comparable to Bian Que. However, foreign readers do not know the story of Bian Que. So if it is translated literally, it will not be understood by readers. Yang and Dai omit the “赛” and only translated it as "Dr. Lu", which would inevitably destroy the aesthetic connotation and artistic tension of the original work. Maybe Yang and Dai can introduce Bian Que appropriately so that readers are able to know exactly what “赛卢医” means.

==== Adaptive selection of communication dimension ====

In the actual translation process, except to considering about the transmission of culture connotation and the transformation of language information, translators should also focus on the adaptive selection of communication dimension. And they should pay attention to whether the communicative intention in the original text is reflected in the translation. Language is an important tool for the communicative intentions of both sides, and translation is an important means to achieve "cross-language, culture and temporal communication". In translating dramatic culture load words, translators should not only realize the culture value and meaning of such words, but also realize their communicative intentions.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 12:39, 15 December 2021 (UTC)

Example14: ''相公，他是告状的，怎生跪着他。''
Your honor, this is a citizen who’s come to ask for justice. Why should you kneel to him?
Example15: 小人是原告张驴儿便是，告媳妇儿合毒药药死俺老子，望大人与孩儿做主。
I am the plaintiff. I accuse the young woman, Dou E, of poisoning my father with soup. Let justice be done. Your honor!(Yang,Dai 2001,35)

There is a difference between Chinese and western officialdom culture. In China, there are many names for different officials, while in western countries, they can only use the words "Your Honor" or "His or Her Excellency". So translating“相公”and “大人”as “Your honor” is very proper here, which is easy for English readers to understand. It’s no need to convey the connotation of the official names, which would make the translation more complex.

Example16: ''既将你出嫁从夫，便学习廉耻仁义。全不思九烈三贞，到犯了十恶大罪。''
As a married woman, you should have studied the propriety and morality, but instead you penetrated the most terrible crime.(Yang,Dai 2001,57)

“九烈三贞” is an idiom, and is also the moral standard that restricts women in ancient China. The feudal society used it to praise women of the chastity. Yang and Dai translate it as "the propriety and morality", and do not translate the numbers “九” and “三”, which is a good translation. Because “九” and “三”here are not actual numbers, but represent a broad concept. So there is no need to translate it into "nine kinds of proprieties" and "three kinds of" moralities ".Translating in this way not only makes the text more concise, but also facilitates the readers to understand it.

=== Conclusions ===

Based on the ecological translation theory, this paper analyzes Yang Xianyi and Dai Naidie's translation of Dou E Yuan from the three basic principles of ecological translation theory —— language, culture and communication dimension to learn Yang and Dai’s skills for translating culture loaded words. I also boldly point out the inappropriate translation and put forward suggestions based on my own limited knowledge. As we can see from the above analysis, a good translation must comprehensively consider the three dimensions of language, culture and communication and make adaptive selections between them. In terms of language dimension, translators should find the corresponding words in the translation culture to replace the words in the original text without destroying the original meaning. In culture dimension, translators can introduce the background of culture loaded words by adding annotations, tail notes or in other ways to make readers understand the culture connotations behind the words, and then understand the connotation of the whole discourse better. In communication dimension, translators are required to pay attention to the communicative function of the words and convey the communicative intention of the original text. They should not blindly pay attention to the meanings, which will make the text more complicated and make readers confused. The three dimensions are interrelated and also indispensable. Based on these three dimensions, translators should actively adapt to the different ecological environments of translation, and flexibly choose the translation methods, so as to effectively convey the traditional Chinese drama culture to foreign readers and promote the effective dissemination of Chinese drama culture.(Huang 2021,116)--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 12:29, 15 December 2021 (UTC)

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Written by--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 07:28, 14 December 2021 (UTC)

Corrected by---[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 07:29, 14 December 2021 (UTC)

Cult Load Words EN 5

2021-12-30T05:52:11Z

Sun Yashi: /* 5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example */

=5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example=
[[Cult_Load_Words_EN_5]]

=== Abstract ===
Based on the ecological translation theory, this article takes Yang Xianyi and Dai Naidie’s translation of cultured loaded words in Dou E Yuan, a drama in Yuan Dynasty, as the research object, and it analyzes how a translator delivers the culture information to the foreign readers in terms of language dimension, culture dimension and communication dimension to promote the valid dissemination of drama culture in English-speaking countries. Also this article hopes to provide an effective reference for the current drama translation by analyzing the merits and deficiencies of Yang and Dai’s Translation.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 15:46, 15 December 2021 (UTC)

=== Key Words ===
Culture loaded words; Ecological translation theory; Drama

=== 题目生态翻译学视域下文化负载词翻译研究——以《窦娥冤》英译本为例 ===

=== 摘要 ===
本文基于生态翻译学理论，以元代戏剧、杨宪益和戴乃迭译本《窦娥冤》中的文化负载词为研究对象，探究译者如何从语言维、文化维和交际维对戏剧中文化负载词进行翻译，并把这些词所承载的文化信息有效地传递给目标受众，以促进元代杂剧文化在英语国家的有效传播。本文也同时希望通过分析杨戴译本的优缺点给当前的戏剧翻译提供有效的参考。

=== 关键词 ===
文化负载词；生态翻译学理论；戏剧

=== Introduction ===
==== Background ====
Chinese drama is the artistic treasure of Chinese classical culture and an important part of Chinese culture. In order to make the Chinese drama culture go out and let more foreign readers appreciate it, translation plays a very key role as a communication bridge. However, due to the complexity of drama language and its historical culture, drama translation is a challenge. To convey its original culture connotations as much as possible, an appropriate translation strategy is required. At present, there are many translation theories. This article chooses to study Yang Xianyi and Dai Naidie’s translation of Dou E Yuan based on the ecological translation theory for two reasons. First, Yang Xianyi and Dai Naidie are excellent translators and they are good at translating traditional Chinese works. Doing research on their translations can make us learn a lot from them. Second, drama translation readers are not only the text readers, but also the directors, actors and audiences, so the translator needs to consider how to properly deal with the drama translation elements in the ecological environment. In this way, the ecological translation is necessary when we are translating dramas.（Huang 2021,113）--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 15:48, 15 December 2021 (UTC)

==== Relevant basic concepts ====
1. Culture loaded word

Culture loaded words, also known as unique culture words and culture connotation words, are the words or phrases that indicate things and concepts which belong to a certain culture. They only exist in a certain culture and can’t be found in another culture. According to the classification of Eugene A. Nida, culture loaded words can be roughly divided into five types, which are the ecological words, material words, social words, religious words and linguistic culture words.

2. Dou E Yuan

Dou E Yuan is a representative Yuan miscellaneous drama written by Guan Hanqing, and it’s also a model of Yuan miscellaneous drama tragedies. It is based on the folk story of Filial Women in the East China Sea in the Eastern Han Dynasty. And it is very popular with people of that time and has high value in the culture aspect. About 86 dramas have adapted from it. In the aspect of art, it reflects the integration of realism and romantic style. With rich imagination, bold exaggeration and the design of the surreal plot, it shows the huge power of justice, embodies the author's distinct love and hate, and reflects the people’s desire to punish the evildoers and fulfill the justice.(Yang 2012,128)

3. Structure of the study

This study is comprised of five parts including introduction, literature review, theoretical basis, body and conclusions. In the introduction part, the background and the relevant basic concepts are introduced to help readers understand this article better. In the literature review part, this article will review the domestic research on the translations of Chinese dramas. In the theoretical basis part, I will introduce the ecological translation theory, including its definition and its three dimensions——language dimension, the culture dimension and the communication dimension. In the body part, the English translation of Dou E Yuan is analyzed in terms of those three dimensions. This study will choose some typical examples to analyze, which comes from the translation of Yang Xianyi and Dai Naidie. In the end, the conclusions and suggestions will be proposed based on the analysis in the Part four. (Jiang 2020,55)--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 12:32, 15 December 2021 (UTC)

4. Significance of the study

This study has significance both in theory and practice. In the theory aspects, this study will fill the blank of the research on English translation of Dou E Yuan in terms of ecological translation theory. In the practice aspect, this study may promote the application of ecological transition theory in more translations. I also hope it can delight translators in translating dramas.

=== Literature review ===

In terms of the domestic researches, I find that domestic researches mainly concentrate on three aspects: 1) Analyze translations based on some theories, such as functional translation theory, ecological translation theory, rewriting theory, teleology and correlation theory（Lin 2021；Wang 2014；Huang 2014；Chu 2020）. 2) Analyze the current problems in translations（Meng 2009；Lv 2015）. 3) Study some famous translators’ styles of translating, such as Ying Ruocheng, Yu Guangzhong, Wang Zuoliang（Cheng 2007；Li 2008；Chen 2019）. From the researches above, we can see there are lots of scholars doing studies on translations based on various theories, including the ecological translation theory. So I search “Dou E Yuan” on CNKI to see if there are scholars have done studies on the translation of Dou E Yuan based on ecological translation theory. However, there is only one paper related to the ecological translation theory. And it just does the research in terms of culture dimension and doesn’t fully apply the theory. In this way, this article may have a value of reference in some degree by make a complete analysis of Dou E Yuan based on ecological theory and help us learn from Yang and Dai’s translation strategies.

=== Theoretical basis ===

Ecological translation was put forward by Professor Hu Gengshen of Tsinghua University. He combined Darwin's basic principles of "natural selection" with the translation research work, and creatively put forward the view that "translators should adapt to the translation ecological environment and accept the control of the translation ecological environment". He believes that "translation is an activity in which translators should adapt to and select the translation ecological environment". This definition of the translation makes the translators be in the center during the translating process. He also advocates that translators should give full play to their subjective initiative and focus on the three dimensions, which are language, culture and communication. Here are the detailed introductions of these three important dimensions in ecological translation.The language dimension translation of culture loaded words requires the real translation environment to be included into the target translation text. Translators should make effective conversions between the word pronunciation and semantic, word collocation, grammar structure and discourse layout to ensure that the translation can accurately convey the real meaning of the culture loaded words from the source language, and make them adapt to the expression habits of the target language utmost。The culture dimension translation of culture loaded words requires the translator to compare and analyze the culture backgrounds and connotations of the source language and target language to realize the effective conversions between culture connotations which are from different culture backgrounds and to prevent the occurrence of culture misunderstanding or culture ambiguity phenomenon.The communication dimension translation of culture loaded words requires the translator to translate in terms of objective, true and accurate translation principles and effectively convey what the original author or discourse speaker intends to express emotional attitude and communication information to achieve the real communication utility.From the introduction above, we can see that ecological translation requires the translator, also the center, to make a comprehensive analysis of translation adaptation conditions and conduct valid conversions between the three dimensions to achieve a good effect in translations, which is challenging for translator but meaningful for translation.(Huang 2021,113)

=== Multi-dimensional analysis of English translation of Dou E Yuan ===

Ecological translation theory requires translators to have a good comprehension of those three dimensions and make proper conversions between them. Yang and Dai are famous translators in the world. They have translated many ancient Chinese literary works, including novels, proses, dramas and so on, which are widely and highly praised. Dou E Yuan is one of them. Below, we will use the ecological translation theory to analyze it. Hope that we can learn from them, but also can make some advice about the deficiencies meanwhile.

==== Adaptive selection of language dimension ====

Adaptive selection of language dimension requires translators to make adaptive conversions in language level when translating. The most basic part of the adaptive selection is the word meaning conversion. However, the word meaning conversion is not a "word to word conversion" in the traditional sense, but needs the translator to adapt to the language characteristics of the source works when translating, and then selectively reflect them in the translation. Let's take a look at Yang and Dai's handling of Dou E Yuan text based on the language dimension.(Huang 2021,114)

Example1: ''莫不是八字儿该载着一世忧？''
Is it my fate to be wretched all my life?(Yang,Dai 2001,12)

“八字”is an eight-word method of traditional numerology in ancient China. From the perspective of traditional numerology, it can deduce the development direction of people's life, which is unchangeable. Yang and Dai translates “八字”into “fate”, which means “the power that is believed to control everything that happens and that cannot be stopped or changed”. We can see these two meanings are similar. In this way, foreign readers can understand the translation text better.

Example2: ''我当初将你嫁与他家呵，要你三从四德。三从者：在家从父，出嫁从天，夫死从子；四德者：事翁姑，敬夫主，和妯娌，睦街坊，此乃为之
四德。今乃三从四德全无，刬地犯了十恶大罪。常言道，事要前思，免劳后悔。我窦家三辈无犯法之男，五世无再婚之女。''
When I married you to the widow’s son, I expected you to observe the Three Duties and Four Virtues. The Three Duties are obedience to
your father before marriage, obedience to your husband after marriage, and obedience to your son after your husband’s death. The Four
Virtues are to serve your parents-in-law, to show respect to your husband, to remain on good terms with your sisters in-law, and to
live in peace with your neighbors. But regardless of your duties, you have committed the gravest crime of all! The proverb says: Look
before you leap, or you may be sorry too late. For the generations no son of our clan has broken the law; for five generations no
daughter has married again.(Yang,Dai 2001,55)

In China, “三从四德” refers to the moral standards that restrict women by feudal ethics. Yang and Dai translates “三从四德” to "Three Duties and Four Virtues" and “从” to "duties", which realizes a very appropriate conversion in language dimension. According to the Oxford dictionary, the "duty" means “something that you feel you have to do because it is your moral or legal responsibility”, which is similar to the meaning of “从”——women have to comply with their father, husband and son based on moral standards. So Yang and Dai make a good conversion between these two words and make it easier for readers to grasp the meaning of “三从四德”.

Example3: ''道可道，非常道。名可名，非常名。''
The law that can be told is not the invariable law; the names that can be named are not invariable names.(Yang,Dai 2001:3)

In my opinion, translating “道”into “law” is not appropriate. “道”in China refers to “the essence of the universe”, which reflects Chinese traditional Taoism. However, law in English means “the whole system of rules that everyone in a country or society must obey”. They don’t have the same meaning and the latter doesn’t have any religious meaning. So it’s difficult for foreign readers to understand this word. I suggest that maybe we can just translate “道”into “Dao” and add some explanations to it. In this way, it’s not only easy for foreign readers to understand the text but also make them know some knowledge about Taoism.

==== Adaptive selection of culture dimension ====

The adaptive selection of culture dimension requires translators to be of a high translation level. Translators should not only have a good understanding of the local culture, but also be familiar with the language and culture of the translation. Then, they should fully understand the culture differences between the two. In this way can the original culture connotation of the text be conveyed to foreign readers as much as possible. Let's look into Yang and Dai's translation of Dou E Yuan text based on the culture dimension.

Example4: ''窦娥冤''
Snow in midsummer(Yang,Dai 2001,1)

Instead of translating the title “窦娥冤” into Dou E Yuan directly, Yang and Dai use words with Chinese culture connotation to express it. "Snow in midsummer" in traditional Chinese culture means that there are mistrials, which is also one of the plots of Dou E Yuan. If they adopt the direct translation method and translate “冤”into “injustice”, the title may lose the culture connotation and can’t relate to the plot closely. Therefore, the translator adopts this translation method is to try his best to convey the culture connotation, so that readers can have more understanding of Chinese traditional culture.

Example5: ''那一个似孟光般举案齐眉？''
Or like Meng Guang，who showed such respect to her husband?(Yang,Dai 2001,23)

“举案齐眉”is a four-character idiom in Chinese that describes husband and wife who respect and love each other. Yang and Dai adding "showed such respect to her husband" in the translation can help readers understand the meaning of this idiom easier and more clearly.

Example6: ''你去那受刑法尸骸上列些纸钱，看你那化去孩儿面。''
Burn some paper coins to my headless corpse, For the sake of your dead son.(Yang,Dai 2001,45)

“纸钱”is a product of Buddhism after it was brought into China. It refers to a kind of ghost coins which is used in folk to worship ghosts, gods and the dead. This custom of burning paper money originated in the Wei, Jin, Northern and Southern dynasties, flourished in the Tang and Song dynasties, and passed down to today. The translation "paper coins" appears to be the same with the meaning of original text, but it does not reflect the Buddhist ideas. So foreign readers may not get the culture connotations of “纸钱”. So translators should make some explanatory notes about it to convey the precise meaning of “纸钱”。

Example7: ''那里有走边廷哭倒长城？那里有浣纱时甘投大水？那里有上山来便化顽石？''
Where is the woman whose tears for her husband Caused the Great Wall to crumble? Where is she who left her washing And drowned herself
in the stream? Where is she who is changed into stone Through longing for her husband?(Yang,Dai 2001:25)

Example8: ''这婆娘心似风刮絮，那里肯身化作望夫石，旧恩情倒不比新佳配。他则百年为婚眷，那里肯千里送寒衣?''
Now her heart is like a willow seed in the breeze, Not steadfast as a rock. Old love is nothing to new love: She wants to live with
this new man for ever, Without a thought for the other man far away. (Yang,Dai 2001,27)

The two examples include four allusions, one is Meng Jiangnv crying on the Great Wall; the other is in the Spring and Autumn Period, Wu Zixu fled out of the Zhaoguan and felt very hungry. Then a woman who was washing her clothes gave him a bun. Wu told the woman his real name, but after a while, he was also afraid that the woman would tell others. Seeing Wu’s suspicion, the woman threw herself into the river to commit suicide. The third is a legend, which is about a faithful woman whose husband left to join the army, then she went to the northern mountain of Wuchang with her weak son, looking over for her husband and turning into a stone. The last allusion is Meng Jiangnv walked for thousands of miles to send her husband winter clothes. The four allusions with abundant culture connotations reflect the profound Chinese culture and history. It can be seen from the translation, Yang and Dai have made great efforts and attempts to try to restore the story behind the allusion. However, in order to meet foreign readers’ needs to have a deep understanding of Chinese culture, it is recommended to provide a more detailed explanation.

Example9: ''枉着你烦恼没理会，人生死是轮回。''
It’s no use grieving for him; all mortal men must die when their time is up.(Yang,Dai 2001,27)

Example10: ''莫不是前世里烧香不到头，这前程事一笔勾。劝今世早将来世修。''Did I burn too little incense in my last life, that my
marriage was unlucky? We should all do good betimes.(Yang,Dai 2001,13)

Example11: ''我才看头一宗文卷，就与老夫同姓；这药死公公的罪名，犯在十恶不赦。''
Curious that the first culprit’s surname should be the same as mine! To murder one’s father-in-law is one of the unpardonable
crimes. (Yang,Dai 2001,51)

The three examples above reflect Buddhist thought. In the example 9, “轮回”also known as “流转” and “轮转”, means that human live and then die, die and then live, all life and death are not the end. It is just like the wheel rotation which never stops cycling. The concepts of “前世” and “今生” are derived from this. However, Yang and Dai don’t express this meaning in the translation. In the example10, “烧香” is a ritual in Buddhism. People ignite the incense and insert it in the incense burner to express their sincere respect to Buddha when they are in worship. Yang and Dai don’t explain the meaning of “烧香”to the readers, which may make the readers feel confused of it. In example 11, “十恶”, a term in Buddhism, refers to ten evil behaviors that would be punished by the hell, hungry ghosts and beasts. Similarly, Yang and Dai don’t make a detailed explanation about it. It will be difficult for foreign readers to understand these words with profound culture connotations. So I think translators should pay more attention to the culture words when translating and try to make good conversions.

Example12: ''门神户尉不放我进去。我是廉访使窦天章女孩儿。因我屈死，父亲不知，特来托一梦与他咱。''
Now the door-gods will not let me pass. I am the daughter of Inspector Dou. Though I died unjustly, my father does not know it; so I
have to come to visit in his dreams.(Yang,Dai 2001,51)

Example13: ''若说的有半厘差错，牒发你城隍祠内，我着你永世不得人身，我把你罚在阴山永做饿鬼。''
If you utter one false world, I shall send you to the tutelary god; then your spirit will never re-enter human form, but remain a
hungry ghost forever in the shades. (Yang,Dai 2001,57)

The two examples above all reflect the Taoist thought. In example12, “门神护尉” is the official of the hell.“托梦”, in Taoist and folk beliefs, means that if ghosts and gods want to express something, they can appear in people's dreams and tell them, or tell them in the form of various scenes and predict good or bad fortune.“阴山” and “城隍寺” are the names of the locations in the hell. In the above translation, Yang and Dai follow the communicative ethics, but the "tutelary god" does not seem to correspond in the original text, and the connotation of "god" is far from the concept of Chinese Taoist "emperor". So I think Yang and Dai should not only make conversions between words, but also add some background knowledge about those words for a better understanding for readers.

Example14: ''自家赛卢医''
I am Doctor Lu.(Yang,Dai 2001,9)

“卢医” represents Bian Que here, a famous doctor in ancient China.“赛卢医” means that he is boasting his medical skill which even can be comparable to Bian Que. However, foreign readers do not know the story of Bian Que. So if it is translated literally, it will not be understood by readers. Yang and Dai omit the “赛” and only translated it as "Dr. Lu", which would inevitably destroy the aesthetic connotation and artistic tension of the original work. Maybe Yang and Dai can introduce Bian Que appropriately so that readers are able to know exactly what “赛卢医” means.

==== Adaptive selection of communication dimension ====

In the actual translation process, except to considering about the transmission of culture connotation and the transformation of language information, translators should also focus on the adaptive selection of communication dimension. And they should pay attention to whether the communicative intention in the original text is reflected in the translation. Language is an important tool for the communicative intentions of both sides, and translation is an important means to achieve "cross-language, culture and temporal communication". In translating dramatic culture load words, translators should not only realize the culture value and meaning of such words, but also realize their communicative intentions.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 12:39, 15 December 2021 (UTC)

Example14: ''相公，他是告状的，怎生跪着他。''
Your honor, this is a citizen who’s come to ask for justice. Why should you kneel to him?
Example15: 小人是原告张驴儿便是，告媳妇儿合毒药药死俺老子，望大人与孩儿做主。
I am the plaintiff. I accuse the young woman, Dou E, of poisoning my father with soup. Let justice be done. Your honor!(Yang,Dai 2001,35)

There is a difference between Chinese and western officialdom culture. In China, there are many names for different officials, while in western countries, they can only use the words "Your Honor" or "His or Her Excellency". So translating“相公”and “大人”as “Your honor” is very proper here, which is easy for English readers to understand. It’s no need to convey the connotation of the official names, which would make the translation more complex.

Example16: ''既将你出嫁从夫，便学习廉耻仁义。全不思九烈三贞，到犯了十恶大罪。''
As a married woman, you should have studied the propriety and morality, but instead you penetrated the most terrible crime.(Yang,Dai 2001,57)

“九烈三贞” is an idiom, and is also the moral standard that restricts women in ancient China. The feudal society used it to praise women of the chastity. Yang and Dai translate it as "the propriety and morality", and do not translate the numbers “九” and “三”, which is a good translation. Because “九” and “三”here are not actual numbers, but represent a broad concept. So there is no need to translate it into "nine kinds of proprieties" and "three kinds of" moralities ".Translating in this way not only makes the text more concise, but also facilitates the readers to understand it.

=== Conclusions ===

Based on the ecological translation theory, this paper analyzes Yang Xianyi and Dai Naidie's translation of Dou E Yuan from the three basic principles of ecological translation theory —— language, culture and communication dimension to learn Yang and Dai’s skills for translating culture loaded words. I also boldly point out the inappropriate translation and put forward suggestions based on my own limited knowledge. As we can see from the above analysis, a good translation must comprehensively consider the three dimensions of language, culture and communication and make adaptive selections between them. In terms of language dimension, translators should find the corresponding words in the translation culture to replace the words in the original text without destroying the original meaning. In culture dimension, translators can introduce the background of culture loaded words by adding annotations, tail notes or in other ways to make readers understand the culture connotations behind the words, and then understand the connotation of the whole discourse better. In communication dimension, translators are required to pay attention to the communicative function of the words and convey the communicative intention of the original text. They should not blindly pay attention to the meanings, which will make the text more complicated and make readers confused. The three dimensions are interrelated and also indispensable. Based on these three dimensions, translators should actively adapt to the different ecological environments of translation, and flexibly choose the translation methods, so as to effectively convey the traditional Chinese drama culture to foreign readers and promote the effective dissemination of Chinese drama culture.(Huang 2021,116)--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 12:29, 15 December 2021 (UTC)

Especially in translation of Chinese traditional literature, three dimensions of the ecological translation theory are considered for that Chinese is a paratactic language with a covert coherence and needs to deep understand. On the one hand,it contains diverse cultural elements and creates an aprropriate context to analze. On the other hand, developing Chinese traditional culture meets the requirements of our time of Socialism with Chinese Characteristics for a New Era. Therefore taking communication as the final purpose, a Chinese translator should explore and carry forward the Chinese traditional culture.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 07:13, 14 December 2021 (UTC)

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Written by--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 07:28, 14 December 2021 (UTC)

Corrected by---[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 07:29, 14 December 2021 (UTC)

20211229 homework

2021-12-30T05:33:51Z

Sun Yashi: /* 孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522 */

20211229 homework

2021-12-30T02:17:11Z

Sun Yashi: /* 石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521 */

20211222 homework

2021-12-30T02:15:06Z

Sun Yashi: /* 石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521 */

20211215 homework

2021-12-30T02:12:27Z

Sun Yashi: /* 孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522 */

Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]

==陈静 Chén Jìng 国别女 202020080595==

鼎：古代食器。胡羼(chàn忏) ──胡闹。羼：本义为群羊杂居。引申为杂乱不纯，乱七八糟。

Tripod (Ding in Chinese): ancient food utensil. Hu Chan in Chinese means nonsense. Chan in Chinese originally means that the sheep live together, whose extensive meaning is mess.
----

Tripod: ancient food utensil. Hi Chan - nonsense. The original meaning is that sheep live together. It is extended meaning to be messy, impure and messy.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 01:25, 12 December 2021 (UTC)

==蔡珠凤 Cài Zhūfèng 法语语言文学女 202120081477==

抓──即“抓周”，亦称“试儿”、“试周”。旧俗于婴儿满周岁时，父母摆列各种小件器物，任其抓取，以测试其秉性、智愚、志趣。此俗始于江南，后亦传到北方。

Grasping -- namely "grasping the week", also known as "trying the child" and "trying the week". The old custom is that when a baby reaches the age of one year, his parents arrange all kinds of small objects and let him grab them to test his temperament, intelligence and interest. This custom began in the south of the Yangtze River and later spread to the north.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 01:23, 12 December 2021 (UTC)

Catch ─ ─ means "catch the week", also known as "test" and "test week". The old custom is when the baby reaches one year old, the parents arrange all kinds of small utensils and let them grab them to test their disposition, wisdom and ambition. This custom began in the south of the Yangtze River and then spread to the north.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 07:41, 11 December 2021 (UTC)

==曾俊霖 Zēng Jùnlín 国别男 202120081478==

事见北朝周·颜之推《颜氏家训·风操》：“江南风俗，儿生一期(年)，为制新衣，盥浴装饰，男则用弓矢纸笔，女则刀尺针缕(线)，并加饮食之物及珍宝服玩，置之儿前，观其发意所取，以验贪亷智愚，名之为试儿。”

It is said in Yan's family instructions and customs by Yan Zhitui of the Northern Dynasty that "the custom in the south of the Yangtze River was born in the first year. It was to make new clothes and decorate bathrooms. Men used bows and arrows, paper and pens, women used knives, rulers, needles and threads (lines), and played with food and precious clothes. They were placed in front of their children and looked at what they wanted to take to test their greed, wisdom and stupidity. They were called test children."--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 07:37, 11 December 2021 (UTC)

It is said in Yan's family instructions and customs by Yan Zhitui of ''the Northern Dynasty'' that the custom in the south of the Yangtze River was born in the first year. It was to make new clothes and decorate bathrooms. Men used bows and arrows, paper and pens, women used knives, rulers, needles and threads (lines), and played with food and precious clothes. They were placed in front of their children and looked at what they wanted to take to test their greed, wisdom and stupidity. They were called test children."--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 12:20, 20 December 2021 (UTC)Chen Huini

==陈惠妮 Chén Huìnī 英语语言文学（英美文学）女 202120081479==

(宋·赵彦卫《云麓漫钞》卷二也有相同记载)又宋·叶真《爱日斋丛钞》卷一：“《玉壶野史》记曹武惠王(曹彬)始生周晬日，父母以百玩之具罗于席，观其所取。

(Song · Zhao Yanwei's ''Yunlu Manchao'', Volume 2 has the same record) and Song · Ye Zhen, Volume 1, ''Ai Ri Zhai Cong Chao'': "''In the History of Jade Pot'', when King Cao Wu hui (Cao Bin) was on the year ahead in the first week of his birth, his parents viewed the year he took with a hundred toys on the table.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 12:24, 20 December 2021 (UTC)Chen Huini

（also recorded in Volume 2 of ''Yunlu Essay'' by Zhao Yanwei，Song Dynasty） Volume 1 of ''Ai Rizhai Essay'' by Ye Zhen，Song Dynasty：“ ''History of Jade Pot'' records that King Wuhui（Cao Bin）'s parents put many toys on the table and observed his choice when he was 100 days years old.”--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:53, 22 December 2021 (UTC)

== Headline text ==
==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学女 202120081480==

武惠王左手提干戈，右手提俎豆，斯须取一印，馀无所视。曹，真定人。江南遗俗乃在此(指真定)，今俗谓试周是也。”

Lord Wuhui holds weapons with his left hand and dinnerware in his right hand.Then he looks at a seal and graps it without seeing anything else.Lord Wuhui, whose first name is Cao, comes from Zhen Ding county. The place is called Shi Zhou now, on whiche Jiang Nan's old cities lay.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:23, 14 December 2021 (UTC)

Lord Wuhui holds weapons with his left hand and dinnerware in his right hand.Then he looks at a seal and graps it without seeing anything else.Lord Wuhui, whose first name is Cao, comes from Zhen Ding county. The place is so-called Shizhou now, on which ancient Jiangnan lay.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:07, 14 December 2021 (UTC)

==陈心怡 Chén Xīnyí 翻译学女 202120081481==

致知格物──语出《礼记·大学》：“致知在格物，格物而后知至。”意谓要想获得知识，必须探究事物的道理。致：获得，取得。

Zhi Zhi Ge Wu- ''From The Book of Rites·Daxue'': "Zhizhi lies in Gewu, and after Gewu, knowledge arrives." It means that in order to gain knowledge, one must inquire into the truth of things. Zhi: To acquire, to obtain.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:18, 12 December 2021 (UTC)

Zhi Zhi Ge Wu - originated from ''The Book of Rites·Daxue'': "The intention of Zhizhi refers to Gewu, and after the process of Gewu, knowledge will be obtained." It means that in order to gain knowledge, one must inquire into the truth of things. Zhi: to acquire, and to obtain.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 14:45, 20 December 2021 (UTC)

==程杨 Chéng Yáng 英语语言文学（英美文学）女 202120081482==

格：推究，探究，探讨。尧……张──尧、舜、禹、汤、文、武，即唐尧、虞舜、夏禹、成汤、周文王、周武王，是从上古至西周的明君；

Ge: means deduction, exploration and discussion. Yao...Zhang──Yao, Shun, Yu, Tang, Wen, Wu, namely Tang Yao, Yu Shun, Xia Yu, Cheng Tang, Emperor Wen of Zhou Dynasty, Emperor Wu of Zhou Dynasty, they are all wise emperors from ancient times to the Zhou Dynasty;--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 13:11, 11 December 2021 (UTC)

Ge: means deduction, exploration and discussion. Yao...Zhang──Yao, Shun, Yu, Tang, Wen, Wu, namely Tang Yao, Yu Shun, Xia Yu, Cheng Tang, Emperor Wen of Zhou Dynasty, Emperor Wu of Zhou Dynasty, they are all wise emperors from ancient times to Zhou Dynasty;--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 12:13, 19 December 2021 (UTC)

==丁旋 Dīng Xuán 英语语言文学（英美文学）女 202120081483==

周、召，即周公旦、召公奭，都是西周的贤相；孔、孟，即孔丘(通称孔子)、孟轲(通称孟子)，都是儒学的创始人；董、韩、周、程、朱、张，即汉代董仲舒、唐代韩愈、北宋周敦颐、北宋程颢和程颐兄弟、南宋朱熹、北宋张载，都是儒学理论家。

Zhou, called the Duke of Zhou, and Zhao, called Duke of Shi, are both talented prime ministers (in feudal China); Kong (generally called Confucius) and Meng (generally called Mencius) are both founders of Confucianism; Dong (Dong Zhongshu in Han Dynasty), Han (Han Yu in Tang Dynasty), Zhou (Zhou Dunyi in the Northern Song Dynasty), Cheng (Cheng Jing and Cheng Yi brothers in the Northern Song Dynasty), Zhu (Zhu Xi in the Southern Song Dynasty), Zhang (Zhang Zai in the Northern Song Dynasty) are all Confucian theorists. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 07:19, 12 December 2021 (UTC)

Zhou and Zhao are respectively the Duke of Zhou and the Duke of Shi and both are talented prime ministers of the Western Zhou Dynasty; both Kong (generally called Confucius) and Meng (generally called Mencius) are founders of Confucianism; Dong (Dong Zhongshu in Han Dynasty), Han (Han Yu in Tang Dynasty), Zhou (Zhou Dunyi in the Northern Song Dynasty), Cheng (Cheng Jing and Cheng Yi brothers in the Northern Song Dynasty), Zhu (Zhu Xi in the Southern Song Dynasty), Zhang (Zhang Zai in the Northern Song Dynasty) are all Confucian theorists. --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 08:09, 12 December 2021 (UTC)

==杜莉娜 Dù Lìnuó 英语语言文学（语言学）女 202120081484==

这些人皆是儒家竭力推崇的人物。蚩尤……秦桧──蚩尤、共工，都是传说中上古最凶恶的部族首领；桀、纣、始皇，即夏桀、商纣王、秦始皇，都是登峰造极的暴君；

All these people are strong recommended by confucianists such as Chi You(a mythological warrior engaged in fighting with the Yellow Emperor), Qin Hui (a traitor in the Song dynasty in Chinese history)and so on. Among them both Chi You and Gong Gong (the water god in ancient Chinses history and the devil of floods) are the most ferocious tribal chief in the Chinese legend;and all Xia Jie, Shang Zhou and Qin Shi Huang, being respectively the emperor Jie of Xia Dynasty，the emperor Zhou of Shang Dynasty and the first emperor of Qin Dynasty, are extremely tyrannical.

All these people are strongly recommended by Confucianists such as Chi You(a mythological warrior engaged in fighting with the Yellow Emperor), Qin Hui (a traitor in the Song dynasty in Chinese history)and so on. Among them both Chi You and Gong Gong (the water god in ancient Chinses history and the devil of floods) are the most ferocious tribal chief in the Chinese legend;and all Xia Jie, Shang Zhou and Qin Shi Huang, being respectively the emperor Jie of Xia Dynasty，the emperor Zhou of Shang Dynasty and the first emperor of Qin Dynasty, are extremely tyrannical.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 14:13, 19 December 2021 (UTC)

==付红岩 Fù Hóngyán 英语语言文学（英美文学）女 202120081485==

王莽、曹操、桓温、安禄山、秦桧，他们分别是汉代、三国、东晋、唐代、南宋人，都是大奸臣乃至叛逆之贼。许由……朝云──许由，传说他是上古时为了逃避帝位而终生隐居的贤人；陶潜(即陶渊明)、阮籍、嵇康、刘伶，都是魏晋时期著名文学家及不与流俗同低昂的独行之士；

Wang Mang, Cao Cao, Huan Wen, An Lushan and Qin Kuei, who were in the Han Dynasty, the Three Kingdoms, the Eastern Jin Dynasty, the Tang Dynasty and the Southern Song Dynasty respectively, were all great treacherous court officials and even traitors. It were Xu You... Zhao Yun -- Xu You who were said a sage who lived in seclusion all his life in order to escape the throne in ancient times. Tao Qian (Tao Yuanming), Ruan Ji, Ji Kang and Liu Ling were all prestigious persons in the Wei and Jin dynasties and mavericks who did not flow along with the turbid currents of the mainstream thought.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 14:10, 19 December 2021 (UTC)

Wang Mang, Cao Cao, Huan Wen, An Lushan and Qin Kuei, who were in the Han Dynasty, the Three Kingdoms, the Eastern Jin Dynasty, the Tang Dynasty and the Southern Song Dynasty respectively, were all great treacherous court officials and even traitors. Xu You... Zhao Yun -- Xu You. It is said that he was a sage who lived in seclusion all his life in order to escape the throne in ancient times. Tao Qian (Tao Yuanming), Ruan Ji, Ji Kang and Liu Ling were all famous writers in the Wei and Jin dynasties and mavericks who did not flow along with the turbid currents of the world.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 11:57, 19 December 2021 (UTC)

==付诗雨 Fù Shīyǔ 日语语言文学女 202120081486==

王谢二族，指东晋王导和谢安，都是显贵；顾虎头，即顾恺之，字虎头，是东晋名画家；陈后主、唐明皇、宋徽宗，都是有才气的风流皇帝；

The Two families of Wang and Xie, namely Wang Dao and Xie An, were both nobility in the Eastern Jin Dynasty. Gu Hutou, also known as Gu Kaizhi, was a famous painter in the Eastern Jin Dynasty. Emperor Chen Shubao of Chen, Emperor Ming of Tang and Emperor Huizong of Song were all talented and romantic emperors.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 10:07, 12 December 2021 (UTC)

The Two families of Wang and Xie, namely Wang Dao and Xie An, were both of the nobility in the Eastern Jin Dynasty. Gu Hutou, also known as Gu Kaizhi, was a famous painter in the Eastern Jin Dynasty. Emperor Chen Shubao of Chen, Emperor Ming of Tang and Emperor Huizong of Song were all talented and romantic emperors. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 01:02, 13 December 2021 (UTC)

==高蜜 Gāo Mì 翻译学女 202120081487==

刘庭芝即刘希夷(字庭芝)、温飞卿即温庭筠(字飞卿)，都是唐代名诗人；米南宫即米芾(南宫为世称)，是北宋名画家；石曼卿即石延年(字曼卿)、柳蓍卿即柳永(字蓍卿)、秦少游即秦观(字少游)，都是北宋著名文学家；

Liu Tingzhi, or Liu Xiyi (courtesy name Tingzhi), Wen Feiqin refers orWen Tingyun (courtesy name Feiqing) are both famous poets of the Tang Dynasty. Mi Nangong, or Mi Fu (nickname Nangong), was a famous painter of the Northern Song Dynasty; Shi Manqing, or Shi Yannian (courtesy name Manqing), Liu Yaoqing, or Liu Yong (courtesy name Yaoqing), and Qin Shaoyou, or Qin Guan (courtesy name Shaoyou), were famous literary scholars of the Northern Song Dynasty.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 01:03, 13 December 2021 (UTC)

Liu Tingzhi, or Liu Xiyi (styled Tingzhi), Wen Feiqin refers orWen Tingyun (styled Feiqing) are both famous poets of the Tang Dynasty. Mi Nangong, or Mi Fu (nickname Nangong), was a famous painter of the Northern Song Dynasty; Shi Manqing, or Shi Yannian (styled Manqing), Liu Yaoqing, or Liu Yong (styled Yaoqing), and Qin Shaoyou, or Qin Guan (styled Shaoyou), were famous literary scholars of the Northern Song Dynasty.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 12:27, 15 December 2021 (UTC)

==宫博雅 Gōng Bóyǎ 俄语语言文学女 202120081488==

倪云林即倪瓒，字云林，是元代名画家；唐伯虎即唐寅(字伯虎)、祝枝山即祝允明(字枝山)，都是明代名画家、文学家；李龟年(唐代人)、黄幡绰(唐代人)、敬新磨(五代后唐人)，都是名艺人；

Ni Yunlin, i.e Ni Zan, was a famous painter in the Yuan Dynasty. Tang Bohu i.e Tang Yin (styled Bohu), Zhu Zhishan i.e Zhu Yunming (styled Zhishan), are famous Ming dynasty painters, litterateurs; Li Gunian (Tang Dynasty), Huang Fan Chuo (Tang Dynasty), Jing Xinmo (five dynasties later Tang dynasty), are famous artists;--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 12:23, 15 December 2021 (UTC)

Ni Yunlin, or Ni Zan, or Ni Yunlin, was a famous painter in the Yuan dynasty; Tang Bohu (or Tang Yin) and Zhu Zhishan (or Zhu Yunming) were famous painters and literary figures in the Ming dynasty; Li Guinian (of the Tang dynasty), Huang Fanchuo (of the Tang dynasty), and Jing Xinmo (of the post-Tang dynasty of the Five Dynasties) were all famous artists.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 06:39, 15 December 2021 (UTC)

==何芩 Hé Qín 翻译学女 202120081489==

卓文君(已见第一回注)、红拂(先为隋相杨素的侍女，后私奔李靖，也是前蜀·杜光庭《虬髯客传》中的女主人公)、薛涛(唐代才妓)、崔莺(即唐·元稹《会真记》、元·王实甫《西厢记》中的崔莺莺)、朝云(宋代名妓)，他们都是以才貌流芳的名女。

Zhuo Wenjun (see the first chapter note), Hong Fu (she used to be as the servant of the Sui minister Yang Su, then eloping to Li Jing; she was also the heroine of ''The Legend of the Gnarled Man'' by Du Guangting), Xue Tao (a talented prostitute of the Tang Dynasty), Cui Ying (i.e. Cui Yingying of Yuan Zhen's ''The Book of Hui Zhen'' and Wang Shifu's "The Western Chamber"), Zhaoyun (a famous prostitute of the Song Dynasty), they are all famous for their talent and beauty. --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 06:32, 15 December 2021 (UTC)

Zhuo Wenjun ( the first chapter noted), Hong Fu (she used to be as the servant of the minister of Sui Dynasty Yang Su, then eloping to Li Jing, also the heroine of ''The Legend of the Gnarled Man'' by Du Guangting), Xue Tao (a talented prostitute of the Tang Dynasty), Cui Ying (namely Cui Yingying of Yuan Zhen's ''The Book of Hui Zhen'' and Wang Shifu's "The Western Chamber"), Zhaoyun (a famous prostitute of the Song Dynasty), they are all famous for their talent and beauty.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 12:25, 19 December 2021 (UTC)

==胡舒情 Hú Shūqíng 英语语言文学（语言学）女 202120081490==

成则公侯败则贼──意谓成功的人便能获得公爵、侯爵之类的高官显爵，失败的人便被看作贼寇。表示世上并无公理，世人不讲是非，只论成功与失败，即只以成败论英雄。这里化用了“败则盗贼，成则帝王”。

Success makes the Duke while failure makes the theif ——which means that, If one is successful, he will be worshipped as the Duke. While one is unsuccessful, he will be despised as the thief. It expresses that there is no generally acknowledged truth in the world and people neglect justice and only pay attention to success and failure, that is, the sole measure. It coins a phrase here, “Failure makes a thief， success a king.”--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 12:25, 19 December 2021 (UTC)

The winner is Duke, the looser is theif means that the person who succeeded would be entitled like Duke and who failed would be dispised as a theif. It presents that there is no generally acknowledged truth in the world and people neglect justice and only pay attention to success and failure, that is, the sole measure. It coins a phrase here, “Failure makes a thief， success a king.”--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:58, 12 December 2021 (UTC)

==黄锦云 Huáng Jǐnyún 英语语言文学（语言学）女 202120081491==

出自宋·邓牧《君道》：“嘻！天下何常之有？败则盗贼，成则帝王。”东床──指女婿。典出《晋书·王羲之传》、南朝宋·刘义庆《世说新语·雅量》：晋朝太尉郗鉴派人至丞相王导家相婿，王丞相令其到东厢房随意挑选。

It is cited from Deng Mu's How to Be Emperor, a work in Song dynasty, saying "how can the world be immutable! The loser is the thief, and the winner is the emperor." Dongchuang refers to the son-in-law, used in Books of Jin: Wang Xizhi's Biography" and Liu Yiqing's "Shi Shuo Xin Yu · Elegance" (Southern Song dynasty): In Jin dynasty Tai Wei (supreme government official in charge of military affairs) Xijian sent an underlying to the prime minister Wang Dao's house for taking in a son-in-law, and Prime Minister Wang invite him to choose at will in the east wing.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:43, 12 December 2021 (UTC)

It is cited from Deng Mu's How to Be Emperor, a work in Song dynasty, saying "how can the world be immutable! The loser is the thief, and the winner is the emperor." Dongchuang refers to the son-in-law, used in Books of Jin: Wang Xizhi's Biography" and Liu Yiqing's "Shi Shuo Xin Yu · Elegance" (Southern Song dynasty): In Jin dynasty Tai Wei (supreme government official in charge of military affairs) Xijian sent an official to the prime minister Wang Dao's house choosing a son-in-law, and Prime Minister Wang invited him to choose at will in the east wing room.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:51, 12 December 2021 (UTC)

==黄逸妍 Huáng Yìyán 外国语言学及应用语言学女 202120081492==

此人过去一看，见王家诸郎皆很矜持，唯独王羲之坦腹躺在东床之上，毫不在乎。此人回报，郗鉴即选中王羲之为婿。后世即以“东床”、“东床坦腹”、“东床客”、“东床娇客”等代指女婿。

The man looked over and saw that all the lords of Wang family were very reserved, except Wang Xizhi, who was lying on the east bed and didn't care, showing his belly. In return, Xi Jian chose Wang Xizhi as his son-in-law. Later generations referred to the son-in-law with "East Bed", "East Bed Man Showing Belly", "East Bed Guest", "East Bed Distinguished Guest" and so on.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 04:59, 12 December 2021 (UTC)

The man looked over and saw that all the lords of Wang family were very reserved, except Wang Xizhi, who was lying on the east bed and didn't care, showing his belly. In return, Xi Jian chose Wang Xizhi as his son-in-law. Later generations referred to the son-in-law with "East Bed", "East Bed Man Showing Belly", "East Bed Guest", "East Bed Distinguished Guest" and so on.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:54, 19 December 2021 (UTC)Huang Zhuliang

==黄柱梁 Huáng Zhùliáng 国别男 202120081493==

退了一舍之地──意谓退避三十里。形容退居其后，不敢与争。一舍：三十里。这里化用了“退避三舍”之典。He retreat thirty miles. It describes retreating behind and not daring to compete with. Yishe: Thirty Li. The code of "retreat and give up" is used here.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:53, 19 December 2021 (UTC)Huang Zhuliang

He retreat thirty miles. It describes retreating behind and not daring to compete with. Yishe: Thirty Li. The code of "retreat and give up" is used here
--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 12:02, 19 December 2021 (UTC)

==金晓童 Jīn Xiǎotóng 202120081494==

典出《左传·僖公二十三年》：春秋时，晋国公子重耳出奔至楚，楚成王礼遇之，因问道：“公子若反(返)晋国，则何以报不谷？”重耳对曰：“若以君之灵，得反晋国，晋、楚治兵，遇于中原，其辟(避)君三舍。”
This story comes from ''Zuo Zhuan · Xi public twenty three years'': During the Spring and Autumn Period (777-476 BC), Childe Chong Er of the state of Jin went to the state of Chu. King Cheng of Chu gave a banquet for Chong er and asked, "If childe returns to the state of Jin, how will you repay me? Chong Er answered, "If I can return to the state of Jin, if the troops of the state of Jin and the state of Chu meet each other in the Central Plains, I will ask the troops of the state of Jin to retreat 90 li.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 06:56, 12 December 2021 (UTC)
This story comes from ''Zuo Zhuan · Xi public twenty three years'': During the Spring and Autumn Period (777-476 BC), Childe Chong Er of the state of Jin went to the state of Chu. King Cheng of Chu gave a banquet for Chong er and asked, "If childe returns to the state of Jin, how will you repay me? Chong Er answered, "If I can return to the state of Jin, if the troops of the state of Jin and the state of Chu meet each other in the Central Plains, I will ask the troops of the state of Jin to retreat 90 li.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 09:18, 29 December 2021 (UTC)

==邝艳丽 Kuàng Yànl 英语语言文学（语言学）女 202120081495==

后重耳返国为君，晋、楚城濮(在今山东省鄄城县西南)之战，重耳遵守诺言，晋军果“退三舍以辟之”。

第三回

托内兄如海荐西宾接外孙贾母惜孤女

Then Childe Chong Er came back to his country as Emperor. In the battle of Jin and Chu in Chengpu (in southwest of Juancheng county in Shandong province), he keeps his promise, then the army of Jin actually retreated to avoid the war.

Chapter 3

Entrust cousin Ru Hai with recommendations of distinguished gusts; Accept granddaughter lady Dowager takes pity on orphan girl

Then Childe Chong Er came back to his country as Emperor. In the battle of Jin and Chu in Chengpu (in southwest of Juancheng county in Shandong province), he keeps his promise, then the army of Jin actually retreated to avoid the war.

Chapter 3

Entrust cousin Ru Hai with recommendations of distinguished gusts; Welcoming her granddaughter, lady Dowager takes pity on the orphan girl.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 11:13, 20 December 2021 (UTC)

==李爱璇 Lǐ Àixuán 英语语言文学（语言学）女 202120081496==

却说雨村忙回头看时，不是别人，乃是当日同僚一案参革的张如圭。他系此地人，革后家居，今打听得都中奏准起复旧员之信，他便四下里寻情找门路，忽遇见雨村，故忙道喜。二人见了礼，张如圭便将此信告知雨村。

Rainvillage Merchant, turning round in a hurry, perceived that the speaker was no other than a certain Chang Rugui, an old colleague of his, who had been denounced and deprived of office, on account of some case or other; a native of that district, who had, since his degradation, resided in his home.Having come to hear the news that a memorial, presented in the capital, that the former officers (who had been cashiered) should be reinstated, had received the imperial consent, he had promptly done all he could, in every nook and corner, to obtain influence, and to find the means (of righting his position,) when he, unexpectedly, came across Rainvillage Merchant, to whom he therefore lost no time in offering his congratulations. The two friends exchanged the conventional salutations, and Chang Ju-kuei communicated the tidings to Yue-ts'un.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 07:11, 25 December 2021 (UTC)

Rainvillage Merchant, speedily looking back on, perceived that the speaker was no other than a certain Chang Ju-kuei, an old colleague of his, who had participated in the former case but been denounced and deprived of office, on account of some case or other. He was a native of that district, who had resided at home since his degradation. Having lately come to hear the news that a memorial, presented in the capital, that the former officers (who had been cashiered) should be reinstated, had received the imperial consent, he had promptly done all he could to obtain influence, and to find the means of righting his position. When he, unexpectedly, came across Rainvillage Merchant, he offered offering his congratulations to him soon. The two friends greeted to each other, exchanging the conventional salutations, and Chang Ju-kuei forthwith passed on the information to Rainvillage Merchant.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:55, 15 December 2021 (UTC)--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 13:42, 29 December 2021 (UTC)

==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学）女 202120081497==

欢喜，忙忙叙了两句，各自别去回家。冷子兴听得此言，便忙献计，令雨村央求林如海，转向都中去央烦贾政。雨村领其意而别，回至馆中，忙寻邸报看真确了。次日，面谋之如海。如海道：“天缘凑巧。

Rainvillage Merchant was delighted, but after he had made a few remarks in a hurry, each took his leave and sped on his own way homewards. After hearing this conversation, Leng Tzu-hsing hastened at once to propose a plan, advising Rainvillage Merchant to request Lin Ju-hai, then, in his turn, to appeal to Master Merchant in the capital for support.Rainvillage Merchant accepted the suggestion, and took leave of him. Upon returning to the quarter, he made all haste to lay his hand on the Metropolitan Gazette, to ascertain whether the news was authentic or not. On the next day, he had a personal consultation with Ju-hai. "Providence and good fortune are both alike propitious!" said by Ju-hai.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:57, 15 December 2021 (UTC)--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 13:45, 29 December 2021 (UTC)

Yue-ts'un was delighted, but after he they made a short conversation, each of them stepped on their own way homewards. After hearing the words of Yue-ts'un, Leng Tzu-hsing hastened at once to propose a plan, advising Yue-ts'un to request Lin Ju-hai, then, in his turn, to appeal to Chia Cheng in the capital for support. Yue-ts'un accepted the suggestion, and took leave of him. Upon returning to the quarter, he made all haste to read the Metropolitan Gazette, to ascertain the authenticity of that news. On the next day, he made a personal consultation with Ju-hai. Thus, Ju-hai said, "Providence and good fortune are both alike propitious!" --[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 13:06, 15 December 2021 (UTC)

==李姗 Lǐ Shān 英语语言文学（英美文学）女 202120081498==

因贱荆去世，都中家岳母念及小女无人依傍，前已遣了男女、船只来接，因小女未曾大痊，故尚未行。此刻正思送女进京。因向蒙教训之恩，未经酬报，遇此机会，岂有不尽心图报之理？弟已预筹之，修下荐书一封，托内兄务为周全，方可稍尽弟之鄙诚；

Since my wife has passed away, my mother-in-law has long before dispatched servants and transporting boats here to fetch my lonely daughter. But she has not set off yet due to the fact that she had not fully recovered at that time. As she is in good condition now, I am considering sending her to her grandma's. Once you have taught my daughter but desired no handsome payment; while now you need help, how can I sit on the fence? I have already well prepared for that in advance --- a recommendation letter has been written to my brother-in-law, to ensure your success in career. Only in this way can I show my gratitude towards you.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 08:15, 11 December 2021 (UTC)

Since my wife has passed away, my mother-in-law who lives in the capital worried that my daughter has no one to rely on. So she has long before dispatched servants and transporting boats here to fetch my lonely daughter. But she has not set off yet due to the fact that she had not fully recovered at that time. As she is in good condition now, I am considering sending her to her grandma's. Once you have taught my daughter but desired no handsome payment; while now you need help, how can I sit on the fence? I have already well prepared for that in advance --- a recommendation letter has been written to my brother-in-law, to ensure your success in career. Only in this way can I show my gratitude towards you.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:43, 12 December 2021 (UTC)

==李双 Lǐ Shuāng 翻译学女 202120081499==

即有所费，弟于内家信中写明，不劳吾兄多虑。”雨村一面打恭，谢不释口；一面又问：“不知令亲大人现居何职？只怕晚生草率，不敢进谒。”如海笑道：“若论舍亲，与尊兄犹系一家，乃荣公之孙：大内兄现袭一等将军之职，名赦，字恩侯；

“As for the possible costs, I will explain in the letter. You don’t need to worry about it.” Yu Cun bent down and expressed his gratitude, asking: “What does your brother do now? I’m worried that I would take the liberty to pay a visit, it’s too hasty.” Ru Hai laughed and said: “My brother and your brother belong to the same family. They are both descendants of Origin Merchant. My eldest brother is now a first-class general, his name is Pardon Merchant, whose alternative given name is Enhou.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:38, 12 December 2021 (UTC)

“As for the possible costs, I will explain in the letter. You needn’t to worry about it.” Yu Cun bent down and expressed his gratitude, asking: “What does your brother do now? I’m worried that I would take the liberty to pay a visit, it’s too hasty.” Ru Hai laughed and said: “My brother and your brother belong to the same family. They are both descendants of Ronggong. The eldest brother of my wife is now a first-class general, his name is Pardon Merchant, whose alternative given name is Enhou.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 23:46, 12 December 2021 (UTC)

==李文璇 Lǐ Wénxuán 英语语言文学（英美文学）女 202120081500==

二内兄名政，字存周，现任工部员外郎，其为人谦恭厚道，大有祖父遗风，非膏粱轻薄之流，故弟致书烦托，否则不但有污尊兄清操，即弟亦不屑为矣。”雨村听了，心下方信了昨日子兴之言，于是又谢了林如海。

“The second brother of my wife named Zheng, his style name is Cunzhou. He is the Yuanwai official of the Ministry of Works in feudal China. He is moderate and kind, has the dignity of his grandfather, and is not the flimsy type. Therefore, my brother sent a letter to me. Otherwise, I will not only pollute my brother's operation, but also despise my brother.” After hearing this, Yuchun had believed the words of Zixing yesterday, therefore, he thanked Lin Ruhai again. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 01:27, 12 December 2021 (UTC)

The second brother-in-law is named Zheng, and the word is kept in Zhou. He is currently a member of the Ministry of Engineering. He is courteous and kind. He has a grandfather's legacy. He is not anointing and frivolous. Disdainful. "Yucun listened, and believed in Xing's words from yesterday, so he thanked Lin Ruhai again.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:12, 12 December 2021 (UTC)

==李雯 Lǐ Wén 英语语言文学（英美文学）女 202120081501==

如海又说：“择了出月初二日小女入都，吾兄即同路而往，岂不两便？”雨村唯唯听命，心中十分得意。如海遂打点礼物并饯行之事，雨村一一领了。那女学生原不忍离亲而去，无奈他外祖母必欲其往，且兼如海说：“汝父年已半百，再无续室之意；
Ruhai also said: "I chose the girl to enter the capital on the second day of the lunar month, and my brother will go the same way. Isn't it both convenient?" Yucun obeyed,and RuHai was very satisfied . Ruhai then took some gifts and walked away, and Yucun took them one by one. The girl student couldn't bear to leave her relatives, but his grandmother wanted to go there. She also said like the sea: "Your father is half a hundred years old, and there is no intention to remarry.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:11, 12 December 2021 (UTC)
Ruhai said, "I chose the second day of the month to enter the capital, and my brother went the same way. Rain village obedient, the heart is very proud. Such as Haisui make gifts and farewell dinner, Rain village one by one. The girl could not bear to leave her, but her grandmother wanted her to go, saying, "Your father is fifty years old, and has no intention of staying in the house;--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:27, 19 December 2021 (UTC)

==李新星 Lǐ Xīnxīng 亚非语言文学女 202120081503==

且汝多病，年又极小，上无亲母教养，下无姊妹扶持。今去依傍外祖母及舅氏姊妹，正好减我内顾之忧，如何不去？”黛玉听了，方洒泪拜别，随了奶娘及荣府中几个老妇登舟而去。雨村另有船只，带了两个小童，依附黛玉而行。
You are sick, you are young, you have no mother to nurse you, and no sisters to nurse you. Now I am going to my grandmother and my uncle and sisters, which will relieve my worries. Why not?" When Mascara Jade Forest heard this, she said goodbye with tears and followed the wet nurse and some old women in the Rong House to the boat. Yucun had another boat with two children attached to Mascara Jade Forest.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:25, 19 December 2021 (UTC)
----

And you are sick, very young, no mother to raise, no sister support. Today I go to rely on my grandmother and uncle's sisters, just to reduce my internal worries, how not to go? Dai Yu listened, and Fang shed tears to say goodbye, and followed the grandmother and several old women in the Rong Mansion to board the boat. There was another boat in the rain village, with two children, who were attached to Daiyu.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:29, 19 December 2021 (UTC)

==李怡 Lǐ Yí 法语语言文学女 202120081504==

一日到了京都，雨村先整了衣冠，带着童仆，拿了宗侄的名帖，至荣府门上投了。彼时贾政已看了妹丈之书，即忙请入相会。见雨村相貌魁伟，言谈不俗；且这贾政最喜的是读书人，礼贤下士，拯溺救危，大有祖风；况又系妹丈致意：因此优待雨村，更又不同。
One day, when Rainvillage Merchant arrived in Jingdou, he dressed himself, and went to Rongfu with his nephew's name card. At this time Master Jia had seen his brother-in-law's letter, immediately invited him to come in to meet. Rainvillage Merchant looked tall and handsome and talked well. And Master Jia most like scholar, courtesy, saving, great predecessors style; Therefore, Master Jia is very good to Rainvillage Merchant. He is different from others.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 08:18, 11 December 2021 (UTC)

One day, when Rainvillage Merchant arrived in Jingdou, he dressed himself, and went to Rongfu with his nephew's name card. At the very moment that Master Jia had received his brother-in-law's letter, he immediately invited him to come in to meet. Rainvillage Merchant looked tall and handsome and talked well. And Master Jia most like scholar, courtesy, saving, great predecessors style; Therefore, Master Jia is very good to Rainvillage Merchant. He is different from others--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:39, 19 December 2021 (UTC)

==刘沛婷 Liú Pèitíng 英语语言文学（英美文学）女 202120081505==

便极力帮助，题奏之日，谋了一个复职。不上两月，便选了金陵应天府，辞了贾政，择日到任去了，不在话下。且说黛玉自那日弃舟登岸时，便有荣府打发轿子并拉行李车辆伺候。这黛玉尝听得母亲说，他外祖母家与别人家不同

They tried to help, the day of the title, sought a reinstatement. Within two months, he was elected to Jinling Yingtianfu, resigned from Jia Zheng, and left for his post on a certain day. Now, when Mascara Jade abandoned her boat and landed on the shore that day, she was served by a sedan chair sent by the Rongfu and a luggage cart. Mascara Jade heard from her mother that her grandmother's family was different from others.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:40, 19 December 2021 (UTC)

They sought to a position the day that he presented a petition to the throne. Within two months, he was elected to Jinling Mansion, resigned from Master Merchant，and left for his post on a certain day. Now, when Mascara Jade disembarked that day, she was served by a sedan chair sent by the Rongguo Mansion and a luggage cart. Mascara Jade heard from her mother that her grandmother's family was different from others.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:44, 19 December 2021 (UTC)

==刘胜楠 Liú Shèngnán 翻译学女 202120081506==

他近日所见的这几个三等的仆妇，吃穿用度，已是不凡；何况今至其家，都要步步留心，时时在意，不要多说一句话，不可多行一步路，恐被人耻笑了去。自上了轿，进了城，从纱窗中瞧了一瞧，其街市之繁华，人烟之阜盛，自非别处可比。

In the past few days, she has been deeply impressed by the food, clothing and behavior of the low- ranking attendants who accompanied her. She decided that in their new home, she must always be vigilant and carefully weigh every word so as not to be ridiculed for any stupid mistake. When she carried into the city, she peeped out through the gauze window on her chair at the bustling and crowded streets, which she had never seen before.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 08:32, 11 December 2021 (UTC)

The three-class servants she had seen recently have an extraordinary cost of food and clothing. What's more, since got on the sedan chair and entered the city, the prosperous market and the populousness of the city through the screen window were not comparable to other places. when coming to grandmother's mansion must pay attention to every step and be cautious with words so as not to be ridiculed by others. Daiyu thought. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:56, 12 December 2021 (UTC)Liu Wei

==刘薇 Liú Wēi 国别女 202120081507==

又行了半日，忽见街北蹲着两个大石狮子，三间兽头大门，门前列坐着十来个华冠丽服之人。正门不开，只东、西两角门有人出入。正门之上有一匾，匾上大书“敕造宁国府”五个大字。黛玉想道：“这是外祖的长房了。”

After half day, there are two large stone lions squatting on the north side of the street, three gates decorated with beast head, and a dozen people in gorgeous crowns and clothes are sitting in front of the gate. The main gate is closing, only the east and west corners enterences are accessible. There is a plaque above the main gate with five big characters "Ningguo Mansion". "That must be grandfather's the first son's mansion."Daiyu thought. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:39, 12 December 2021 (UTC)Liu Wei

After another half-day walk, they came to a street with two huge stone lions crouching on the north side and three gates decorated with beast head, in front of which ten or more people in gorgeous crowns and clothes were sitting. The main gate was shut, with only people passing in and out of the other two smaller gates. On a board above the main gate was written in big characters "Ningguo Mansion Built at Imperial Command". Daiyu realized that this must be where the elder branch of her grandmather's family lived.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 05:40, 13 December 2021 (UTC)

==刘晓 Liú Xiǎo 英语语言文学（英美文学）女 202120081508==

又往西不远，照样也是三间大门，方是荣国府，却不进正门，只由西角门而进。轿子抬着走了一箭之远，将转弯时便歇了轿，后面的婆子也都下来了。另换了四个眉目秀洁的十七八岁的小厮上来抬着轿子，众婆子步下跟随。

A little further to the west they came to another three gates. This was the Rong Mansion. Instead of going through the main gate, they entered the one on the west. The bearers carried the chair a bow-shot further, and then set it down at the turning and withdrew, the maidservants now going down the chair. Another four seventeen or eighteen smartly dressed lads picked up the chair, followed by the maids.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 05:09, 12 December 2021 (UTC)

Not far to the west is the same three-room gate, which is the Rongguo Mansion. Instead of going through the main gate, they entered the one on the west. The bearers carried the chair a bow-shot further, and then set it down at the turning and withdrew, the maidservants now going down the chair. Another four seventeen or eighteen smartly dressed lads picked up the chair, followed by the maids.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:26, 12 December 2021 (UTC)

==刘越 Liú Yuè 亚非语言文学女 202120081509==

至一垂花门前落下，那小厮俱肃然退出。众婆子上前打起轿帘，扶黛玉下了轿。黛玉扶着婆子的手，进了垂花门，两边是超手游廊，正中是穿堂，当地放着一个紫檀架子大理石屏风。转过屏风，小小三间厅房。

When the palanquin was dropped in front of a pendant door, the attendants all retired in silence. The ladies came forward and raised the curtain of the palanquin and helped Daiyu out of the palanquin. The two sides of the door are overhand corridors, and the centre is a hall with a marble screen on a rosewood frame. Turning past the screen, there is a small three-room hall.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:22, 12 December 2021 (UTC)

After the palanquin was dropped in front of a floral-pendant gates, the attendants all retreated in silence. The maids came forward and drew the curtain of the palanquin to help Mascara Jade Forest out of the palanquin. Holding the hands of those maids, Black Jade enter the floral-pendant gates. On the two sides of the door were Chaoshou veranda, and in the center was a vestibule with a marble screen in a rosewood frame. Past the screen, there were three small rooms. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 13:01, 19 December 2021 (UTC)

==刘运心 Liú Yùnxīn 英语语言文学（英美文学）女 202120081510==

厅后便是正房大院：正面五间上房，皆是雕梁画栋；两边穿山游廊、厢房，挂着各色鹦鹉、画眉等雀鸟。台阶上坐着几个穿红着绿的丫头，一见他们来了，都笑迎上来道：“刚才老太太还念诵呢，可巧就来了。”于是三四人争着打帘子。一面听得人说：“林姑娘来了。”

Behind the banqueting hall was the courtyard of the principal rooms: the five principal rooms on the front all had carved beams and painted rafters; from the roof of the verandah on both sides, the cages of parrots, thrushes and various birds hung there. A few girls in red and green sat on the steps. Saw they coming, the girls all smiled and came up: “Just now grandma was taking about you. You arrived just in time.” Then they rushed to pull the curtain. From the other side, a man said: “Miss Forest is coming.”--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:28, 19 December 2021 (UTC)

Behind the hall was the courtyard of the central house: five principal rooms in the front with carved beams, while along two sides corridors and chambers with colorfully painted birds as parrots and thrush. There were several maids in red and green sitting on the steps. Seeing visitors coming, they greeted them with smiles, saying, "The old lady just talked about you again and again in anticipation, and here you are." then the four maids scrambled to open the curtain. Meanwhile a man said, "Miss Forest is coming."--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 12:47, 19 December 2021 (UTC)

==罗安怡 Luó Ānyí 英语语言文学（英美文学）女 202120081511==

黛玉方进房，只见两个人扶着一位鬓发如银的老母迎上来。黛玉知是外祖母了，正欲下拜，早被外祖母抱住，搂入怀中，“心肝儿肉”叫着大哭起来。当下侍立之人无不下泪，黛玉也哭个不休。众人慢慢解劝，那黛玉方拜见了外祖母。
An silver-haired old lady supported by two maids came and welcomed her while Mascara Jade entered the room. Realizing that this was her grandmother, she was about to bow down to show her respects. Suddenly she was tightly hugged by grandmoa who crying out harrowingly "my sweet heart!" Servants and maids were all in tears, and Black Jade also sobbed unceasingly. People persuaded them softly, then Mascara Jade was able to pay her respects to her grandmother. --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 12:14, 19 December 2021 (U

As Dai Yu just came to the home, there came a silver-haired old woman.Dai Yu knew she was grandma, and as she was going to bow down to show her respect, she has been already hugged by her grandma, who cried:"my sweety!". The surrounding maids all cried, as well as Dai Yu. The crowds slowy persuade her, and Dai Yu then showed her respect to her grandma.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 14:01, 19 December 2021 (UTC)

==罗曦 Luó Xī 英语语言文学（英美文学）女 202120081512==

贾母方一一指与黛玉道：“这是你大舅母。这是二舅母。这是你先前珠大哥的媳妇珠大嫂子。”黛玉一一拜见。贾母又说：“请姑娘们。今日远客来了，可以不必上学去。”众人答应了一声，便去了两个。

Baoyu's grandmother than introduce them respectively:"This is your eldest aunt, and this is your second aunt.This is your Zhu brother's wife. Dai Yu greet them one by one.Baoyu's grandmother than said that:"Invite the gilrs. Today here come the dear guest, so they don't need to go to school." Surrounding people said yes, and two of them left.

The Lady Dowager then introduced them respectively to Daiyu: "This is your eldest aunt, and this is your second uncle's wife. This is your deceased elder brother Zhu's wife." Daiyu greeted them one by one. Her grandmother then said: "Tell all the girls to come here. We have visitor who came from afar, so they don't need to go to school." Surrounding people answered yes, and two of them left to call them.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 07:22, 20 December 2021 (UTC)

==马新 Mǎ Xīn 外国语言学及应用语言学女 202120081513==

不一时，只见三个奶妈并五六个丫鬟，拥着三位姑娘来了：第一个肌肤微丰，身材合中，腮凝新荔，鼻腻鹅脂，温柔沉默，观之可亲；第二个削肩细腰，长挑身材，鸭蛋脸儿，俊眼修眉，顾盼神飞，文彩精华，见之忘俗；

In a little while, three grannies and five or six servant girls turned up, clustering with three ladies. The first was somewhere plump in figure and of average height; her cheek was in beautiful shape, like a fresh lichee; her nose was glossy like the goose grease; she was gentle and quiet in nature, who looks very friendly. The second was thin and tall with an oval face, sparking eyes and long eyebrows; her elegance and quick-witted mind tickle people’s fancy, letting them forget everything vulgar.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 08:11, 11 December 2021 (UTC)

After a while, the three young ladies showed up, escorted by three wet nurses and five or six maids. The first was slightly plump and of medium height; her cheeks were as smooth and soft as the newly ripened lichees, and her nose was as glossy as goose fat. She was tender and reticent, and looked very affable. The second had drooping shoulders and a slender waist; she was tall and slim, with an oval face, bright and piercing eyes as well as delicate eyebrows. She seemed elegant, quick-witted and in high spirits, with a display of distinctive charm. People who looked at her were to forget everything vulgar and tawdry.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 23:42, 11 December 2021 (UTC)

==毛雅文 Máo Yǎwén 英语语言文学（英美文学）女 202120081514==

第三个身量未足，形容尚小：其钗环裙袄，三人皆是一样的妆束。黛玉忙起身，迎上来见礼，互相厮认，归了坐位。丫鬟送上茶来。不过叙些黛玉之母如何得病，如何请医服药，如何送死发丧。不免贾母又伤感起来，因说：“我这些女孩儿，所疼的独有你母亲。

The third one was not yet fully grown, and she still had the face of a child. All the three young ladies were dressed in similar garments, that is, the tunics and the skirts with the same bracelets and head ornaments. Mascara Jade Forest hastily rose to greet politely these cousins, and then they introduced to and acquainted with each other, after which they took seats while the maids served the tea. All their talk now was about Mascara Jade Forest's mother: the culprit for her illness, the medicine that the doctors prescribed for treating her disease, and the conduction of her funeral and mourning ceremonies. Inevitably, Grandma Merchant couldn't help being affected painfully. "Of all my chilren I loved your mother best," she told Mascara Jade.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:49, 11 December 2021 (UTC)

==毛优 Máo Yōu 俄语语言文学女 202120081515==

今一旦先我而亡，不得见面，怎不伤心！”说着，携了黛玉的手，又哭起来。众人都忙相劝慰，方略略止住。众人见黛玉年纪虽小，其举止言谈不俗；身体面貌虽弱不胜衣，却有一段风流态度，便知他有不足之症。

Once she died before me, I could not see her again. She said, taking Mascara Jade Forest's hand, and cried again. Everyone was busy trying to console her, and soon she slightly stopped. They saw that although Mascara Jade Forest was young, her manner and speech were not ordinary; although her health was weak, she had graceful and elegant manner, so they knew that she had a disease of deficiency.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 08:43, 11 December 2021 (UTC)

"Once she died before me, it is so sad that I could not see her again." she said, taking Mascara Jade Forest's hand, and cried again. Everyone was trying to console her, and then she slightly stopped. They saw that although Mascara Jade Forest was young, her manner and speech were not ordinary; although she was weak, she had graceful and elegant gestures, so they learned that she had a disease of deficiency.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 06:35, 12 December 2021 (UTC)

==牟一心 Móu Yīxīn 英语语言文学（英美文学）女 202120081516==

因问：“常服何药？为何不治好了？”黛玉道：“我自来如此，从会吃饭时便吃药到如今了，经过多少名医，总未见效。那一年我才三岁，记得来了一个癞头和尚，说要化我去出家，我父母自是不从。

So they asked:" What medicine do you usually take? Why doesn't it work?" Mascara Jade Forest replied:" I am used to getting along with my disease. I have been taking medicine since I could eat. A lot of famous daocters cannot contribute to my illness.When I was three years old, a monk with favus on the head came to persuade me to become a nun,but my parents declined him.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 08:07, 11 December 2021 (UTC)

They then asked, "What medicines do you take regularly? Why can't you cure your illness?" Mascara Jade Forest, "I am used to getting along with my disease. I have been taking medicine since I could eat. A lot of famous docters cannot contribute to my illness. I was only three years old when I remember a mangy monk came and said he wanted to convert me to a monk, but my parents refused.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:29, 13 December 2021 (UTC)

==彭瑞雪 Péng Ruìxuě 法语语言文学女 202120081517==

他又说：‘既舍不得他，但只怕他的病，一生也不能好的；若要好时，除非从此以后，总不许见哭声，除父母之外，凡有外亲，一概不见，方可平安了此一生。’这和尚疯疯癫癫，说了这些不经之谈，也没人理他。

The monk said, "if you can't bear to part with her she'll probably nerver get well. The only remedy is to keep her from hearing weeping and from seeing any relatives apart from her father and mother. That's her only hope of having a quiet life." No one paid any attention, of course, to such crazy talk.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:24, 13 December 2021 (UTC)

The monk said, "if you can't bear to separate with her, she'll probably nerver get well. The only remedy is to keep her from hearing weeping and from seeing any relatives apart from her father and mother. That's her only hope of having a quiet life." No one paid any attention, of course, to such nonsense talk.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 12:12, 19 December 2021 (UTC)

[[Media:Example.ogg]]==秦建安 Qín Jiànān 外国语言学及应用语言学女 202120081518==

如今还是吃人参养荣丸。”贾母道：“这正好，我这里正配丸药呢，叫他们多配一料就是了。”一语未完，只听后院中有笑语声，说：“我来迟了，没得迎接远客。”黛玉思忖道：“这些人个个皆敛声屏气如此，这来者是谁，这样放诞无礼？”

Now Mascara Jade Forest is still taking ginseng pills.And Grandma Merchant said:" What a coincidence! The pills are making now, I just tell them to add one." The words have not been finished, but there is a laugh in the back yard, which said:" I come late and fail to welcome our distinguished guest." Mascara Jade Forest thought: all people here are holding their breath, who is this person that is so arrogant and rude?--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 08:19, 11 December 2021 (UTC)

Now Lin Daiyu is still taking ginseng pills. And Grandma Merchant said:" It just so happens that I have been asking them to dispense the pills, just asking them to do one more portion." The words are not finished, but there is a laugh in the back yard, which said:" I am late and fail to welcome our distinguished guest." Mascara Jade Forest thought: “all people here are holding their breath, who is this person that is so arrogant and rude?”--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:33, 12 December 2021 (UTC)

==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==

心下想时，只见一群媳妇、丫鬟拥着一个丽人，从后房进来。这个人打扮与姑娘们不同，彩绣辉煌，恍若神妃仙子：头上戴着金丝八宝攒珠髻，绾着朝阳五凤挂珠钗；项上戴着赤金盘螭缨络圈；身上穿着缕金百蝶穿花大红云缎窄褃袄，外罩五彩刻丝石青银鼠褂；

While Mascara Jade Forest is still thinking about it, a group of daughters-in-law and maids cluster around a beauty coming in from the back room. She dresses up differently from other girls, with colorful embroidery splendor, and looks like a divine concubine or a fairy: wearing a gold silk beads bun decorated with eight treasures and the five phoenix hairpin hanging with beads on the head; a red gold coiled chi dragon tassel ring around the neck; the bright red made of cloud satin material narrow lining cotton jacket with decorations of wisps of gold hundred butterflies and flowers, and the outer coat with decorations of the multicolored engraved silk stone green silver mouse. --[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:34, 12 December 2021 (UTC)

Mascara Jade Forest was still thinking about it when she saw a group of daughters-in-law and maids embracing a beautiful woman who came in from the back room. This woman dresses differently from the girls, with colorful embroidery splendor, and looks like a divine concubine fairy: wearing a gold silk eight treasure save beads bun and the sunrise five phoenix hanging beads hairpin on the head; a red gold coiled chi dragon tassel ring around the neck; wearing the bright red made of cloud satin material narrow lining cotton jacket with decorations of wisps of gold hundred butterflies and flowers, and the outer coat with decorations of the multicolored engraved silk stone green silver mouse.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 07:47, 11 December 2021 (UTC)

==饶金盈 Ráo Jīnyíng 英语语言文学（语言学）女 202120081520==

下着翡翠撒花洋绉裙。一双丹凤三角眼，两弯柳叶吊梢眉。身量苗条，体格风骚。粉面含春威不露，丹唇未启笑先闻。黛玉连忙起身接见。贾母笑道：“你不认得他。他是我们这里有名的一个泼辣货，南京所谓‘辣子’，你只叫他‘凤辣子’就是了。”

Splendid Pheonix King wore a jadeite flowered dress underneath, with a pair of phoenix triangle eyes and two curved willow hanging eyebrows. Her figure is slim and her physique is flirtatious. She can be described with “ the face is delicate and beautiful, spirited character of her is not revealed in the appearance, red lips beautiful, not yet open mouth first heard her laugh”. Mascara Jade Forest hastily got up to curtsy to her. Grandma Merchant said with a smile, "You do not recognize her. She is famous for her boldness and vigorousness here, she is truly the 'chilli woman' in Nanjing dialect, you can just call her ' chilli Feng'."--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 07:35, 11 December 2021 (UTC)

Splendid Pheonix King, characterized by a pair of phoenix triangle eyes and two curved willow hanging eyebrows, wore an emerald flowered crepe skirt. She was slender and coquettish, with a delicate face and a smiling lip. Mascara Jade Forest promptly rose quickly to greet her. Grandma Merchant said with a smile: “ you don’t know him. He is famous for her fierceness and toughness, namely the so-called Nanjing chilli. So you can just call him ‘Chilli Pheonix’.”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:48, 11 December 2021 (UTC)

==石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521==

黛玉正不知以何称呼，众姊妹都忙告诉黛玉道：“这是琏二嫂子。”黛玉虽不曾识面，听见他母亲说过：大舅贾赦之子贾琏，娶的就是二舅母王氏的内侄女，自幼假充男儿教养，叫做王熙凤学名。黛玉忙陪笑见礼，以“嫂”呼之。

Mascara Jade Forest was insensible of what to call her. Then her sisters told her promptly: “ this is your sister-in-law Romance Second Merchant.” Although Mascara Jade Forest had never met her, she heard of her from his mother: Romance Merchant, the son of her Uncle Pardon Merchant, had married the niece of Aunt King, named scientifically Splendid Phoenix King, was brought up as a male offspring since childhood. Mascara Jade Forest was engaged in smiling and saluting at her, calling her “sister-in-law”.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:32, 11 December 2021 (UTC)

Mascara Jade Forest didn't know what to call her. Then her sisters told her promptly: “This is your sister-in-law Romance Second Merchant.” Although Mascara Jade Forest had never met her, she heard of her from his mother: Romance Merchant, the son of her Uncle Pardon Merchant, had married the niece of Aunt King,named scientifically Splendid Phoenix King,was brought up as a male offspring since childhood. Mascara Jade Forest was engaged in smiling and saluting at her, calling her “sister-in-law”.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:55, 13 December 2021 (UTC)

==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522==

这熙凤携着黛玉的手，上下细细打量了一回，便仍送至贾母身边坐下，因笑道：“天下真有这样标致人儿！我今日才算看见了。况且这通身的气派，竟不像老祖宗的外孙女儿，竟是嫡亲的孙女儿似的，怨不得老祖宗天天嘴里心里放不下。

Taking Mascara Jade Forest's hand, Splendid Phoenix King looked up and down her carefully, then she sent her toGrandma Merchant's side to sit down.She laughed and said:"There is really such a beautiful person in the world!I didn't see her until today.Moreover,the style of her makes her be more like your son's daughter than your daughter's daughter.It's no wonder that you are concerned about her so much.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:49, 13 December 2021 (UTC)

Taking Mascara Jade Forest's hand, Splendid Phoenix King looked her up and down carefully, then sent her to Grandma Merchant's side to sit down. She laughed and said:"There is really such a beautiful person in the world! I haven’t seen her until today. Moreover, her extraordinary temperament makes her be more like your son's daughter rather than your daughter's daughter. It's no wonder that you are concerned about her so much. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 06:48, 13 December 2021 (UTC)

==王李菲 Wáng Lǐfēi 英语语言文学（英美文学）女 202120081523==

只可怜我这妹妹这么命苦，怎么姑妈偏就去世了呢？”说着便用帕拭泪。贾母笑道：“我才好了，你又来招我；你妹妹远路才来，身子又弱，也才劝住了：快别再提了。”

I pity my sister for being so miserable, how could my aunt died so early?" She said, wiping her tears with her handkerchief. Grandma Merchant laughed and said, "I've just recovered. You come to provoke me again. Your sister has just arrived from a long journey and is weak, so she has just been persuaded: Don't mention it again."--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 02:37, 12 December 2021 (UTC)

I pity my sister who is so miserable, how could my aunt have died?" She said, wiping her tears with her handkerchief. Your sister has only just arrived from a long journey and is weak, so she has only just been persuaded to stop talking about it."--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:22, 11 December 2021 (UTC)

==王逸凡 Wáng Yìfán 亚非语言文学女 202120081524==

熙凤听了，忙转悲为喜道：“正是呢，我一见了妹妹，一心都在他身上，又是喜欢，又是伤心，竟忘了老祖宗了。该打，该打！”又忙拉着黛玉的手问道：“妹妹几岁了？可也上过学？现吃什么药？在这里别想家。

The first time I saw my sister, I was all over him, and I liked him, and I was sad, and I forgot about my ancestors. You should be beaten, you should be beaten!" He also took Daiyu's hand and asked, "How old is my sister? How old is she? What kind of medicine do you take now? Don't be homesick here.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:21, 11 December 2021 (UTC)

The first time I saw my sister, I was all over him, and I liked him, and I was sad, and I forgot about my ancestors. You should be beaten, you should be beaten!" He also took Daiyu's hand and asked, "How old is my sister? How old is she? What kind of medicine do you take now? Don't be homesick here.--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 11:14, 22 December 2021 (UTC)

==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学）男 202120081525==

要什么吃的，什么玩的，只管告诉我；丫头、老婆们不好，也只管告诉我。”黛玉一一答应。一面熙凤又问人：“林姑娘的东西可搬进来了？带了几个人来？你们赶早打扫两间屋子，叫他们歇歇儿去。”

Just tell me what you want to eat and play; Girls and old servants are not good, just tell me. " Daiyu nodded one by one. On one side, Xifeng asked, "have you moved in Miss Lin's things? How many people have you brought? Clean the two rooms early and tell them to have a rest."--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 06:54, 12 December 2021 (UTC)

Tell me what you want to eat and play; And if the maids or old nurses aren't good to you, just let me know. " Mascara Jade Forest nodded one by one. At the same time, Splendid Phoenix asked, "Have Miss Forest's things been moved in? And how many people does she bring? Clean the two rooms as soon as possible and tell them to have a rest there."--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 08:24, 12 December 2021 (UTC)

==卫怡雯 Wèi Yíwén 英语语言文学（英美文学）女 202120081526==

说话时已摆了果茶上来，熙凤亲自布让。又见二舅母问他：“月钱放完了没有？”熙凤道：“放完了。刚才带了人到后楼上找缎子，找了半日，也没见昨儿太太说的那个。想必太太记错了。”王夫人道：“有没有，什么要紧！”

Fruits and tea had been prepared when Splendid Phoenix was talking, and she arranged them by herself. Lady King asked her whether the monthly payment has been given out, she answered yes. “I looked for the satin in the back stairs with some people for hours just now, but didn’t find which madam mentioned yesterday. Madam must be wrong.” Splendid Phoenix King said, and Lady King answered, “ It doesn’t matter if there is or not.”--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 07:45, 12 December 2021 (UTC)

Fruits and tea had been prepared when Xifeng was talking, and she arranged them by herself. The second aunt asked her, "Have the monthly payment been given out?" Xifeng answered, "Yes. And I looked for the satin in the back stairs with some people for hours just now, but didn’t find what madam mentioned yesterday. Madam mabey remember something wrong.” Mrs. Wang replied, “ It doesn’t matter if there is or not.”--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 09:03, 12 December 2021 (UTC)

==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学）女 202120081527==

因又说道：“该随手拿出两个来，给你这妹妹裁衣裳啊。等晚上想着，再叫人去拿罢。”熙凤道：“我倒先料着了，知道妹妹这两日必到，我已经预备下了。等太太回去过了目，好送来。”

Mrs. Wang said, "You should take out a couple of satin pieces to cut your sister's dress. When you think of this matter in the evening, send someone for the satin ." Xifeng said, "I expected it. I knew my sister would arrive in these two days, and I had already made preparations. I will send someone for the satin as soon as you have returned and examined it."--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 08:52, 12 December 2021 (UTC)

Mrs. Wang added, "You should take out a couple of satin pieces to cut your sister's dress. When you think of this in the evening, send someone for the satin ." Xifeng said, "I have expected it. I know my sister will arrive in these two days, and I have already made preparations. I will send someone for the satin as soon as you have examined it."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 13:58, 12 December 2021 (UTC)

==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学）女 202120081528==

王夫人一笑，点头不语。当下茶果已撤，贾母命两个老嬷嬷带黛玉去见两个舅舅去。维时贾赦之妻邢氏忙起身笑回道：“我带了外甥女儿过去，到底便宜些。”

Her Ladyship smiled, nodded and said nothing. Now the refreshments were cleared away and the Lady Dowager ordered two nurses to take Daiyu to see her two uncles. At this time, Mrs. She also immediately stood up, replied with smile, "it's also very convenient for me to take my niece."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 13:51, 11 December 2021 (UTC)

Her Lady City smiled, nodded but said nothing. Now the refreshments were cleared away and the Lady Dowager ordered two mothers to take Mascara Jade Forest to see her two uncles. At this time, Lady Xing immediately stood up, replied with a smile, "it's also very convenient for me to take my niece."--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 08:37, 12 December 2021 (UTC)

==吴婧悦 Wú Jìngyuè 俄语语言文学女 202120081529==

贾母笑道：“正是呢，你也去罢，不必过来了。”那邢夫人答应了，遂带着黛玉，和王夫人作辞，大家送至穿堂。垂花门前早有众小厮拉过一辆翠幄青油车来，邢夫人携了黛玉坐上，众老婆们放下车帘，方命小厮们抬起。

Grandma Merchant laughed and said: “ Yeah, you can also leave, and don’t have to come here.” Lady City promised, and said goodbye to Lady King with Mascara Jade Forest , all of them went through the hallway. The ingenious green carriage, which drove by a group of manservants stood in front of the floral-pendant gates, Lady City set in the car with Mascara Jade Forest, several old mothers put down the car shade, instructing boys uplift the carriage. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 08:35, 12 December 2021 (UTC)

The mother laughed and said, "Exactly, you also go, no need to come." That Mrs. Xing agreed, so took Daiyu, and Mrs. Wang to say goodbye, we sent to the wear hall. The tent green oil carriage in front of the flower gate, Mrs. Xing took Daiyu to sit on it, the wives put down the curtain, and ordered the boys to lift it.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 01:13, 13 December 2021 (UTC)

==吴映红 Wú Yìnghóng 日语语言文学女 202120081530==

拉至宽处，驾上驯骡，出了西角门往东，过荣府正门，入一黑油漆大门内，至仪门前方下了车。邢夫人挽着黛玉的手进入院中。黛玉度其处必是荣府中之花园隔断过来的。
Pulled to a wide place, driving on the tame mule, out of the west corner gate to the east, past the main gate of Rongfu, into a black-painted gate, to the front of the ceremony door down the car. Mrs. Xing took Daiyu's hand and entered the courtyard. The first thing you need to do is to get to the garden.

Then he took the mule，went out the west Corner gate to the east, passed the main gate of Rongfu, entered a black painted gate, and got off in front of Yi gate. Lady Xing took Daiyu's hand and entered the courtyard. Daiyu spent its place must be the garden in the rong mansion partition come over.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:38, 15 December 2021 (UTC)

==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学）女 202120081531==

进入三层仪门，果见正房、厢房、游廊悉皆小巧别致，不似那边的轩峻壮丽，且院中随处之树木山石皆好。及进入正室，早有许多艳妆丽服之姬妾、丫鬟迎着。邢夫人让黛玉坐了；一面令人到外书房中请贾赦。

When we entered the three-story ceremonial gate, the main room, wing room and verandah were all small and unique, unlike those of the other side. Besides, the trees, mountains and stones in the courtyard were all good. When they entered the main room, there were many concubines and servant girls dressed in colourful makeup and beautiful clothes waiting for them. Lady City asked Mascarra Jade to sit down and then let others invite Pardon Merchant in the outer study.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:02, 15 December 2021 (UTC)

When entering the three- layers ceremonial gate, Daiyu found that the main room, wing room and verandah were all small and unique, unlike those of the other side. Besides, the trees, mountains and stones in the courtyard were all good. When they entered the main room, there were many concubines and servant girls dressed in heavy makeup and beautiful clothes waiting for them. Madam Xing asked Daiyu to sit down and then let others invite Jia She in the outer study.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 12:10, 19 December 2021 (UTC)

==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学）女 202120081532==

一时回来说：“老爷说了：‘连日身上不好，见了姑娘，彼此伤心，暂且不忍相见。劝姑娘不必伤怀想家，跟着老太太和舅母，是和家里一样的。姐妹们虽拙，大家一处作伴，也可以解些烦闷。或有委屈之处，只管说，别外道了才是。’”

Mrs.Xing came back and said, "the master said, 'I've been felt not so good for days. I am afraid that I will be emotional if I see you, so I can't bear to see you for the time being. I advise you not to be homesick. It's the same as home to follow the old lady and aunt. Although the sisters are clumsy, you can relieve some boredom if you keep company together. If you have grievances, just tell us and make yourself at home.''--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 12:07, 19 December 2021 (UTC)

Mrs.Xing came back and said, "the master said, 'I've been felt not so good for days. I am afraid that I will be emotional if I see you, so I can't bear to see you for the time being. I advise you not to be homesick. It's the same as home to follow the old lady and aunt. Although the sisters are clumsy, you can relieve some boredom if you keep company together. If you have grievances, just tell us and make yourself at home.''--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:45, 20 December 2021 (UTC)

==谢庆琳 Xiè Qìnglín 俄语语言文学女 202120081533==

黛玉忙站起身来，一一答应了。再坐一刻便告辞，邢夫人苦留吃过饭去。黛玉笑回道：“舅母爱惜赐饭，原不应辞；只是还要过去拜见二舅舅，恐去迟了不恭，异日再领。望舅母容谅。”

Daiyu stood up and agreed one by one. Sitting for a moment and then said goodbye, Mrs. Xing painstakingly stay to eat a meal. Daiyu smile back: "aunt love to give rice, should not resign; just have to go over to see second uncle, afraid to go late disrespectful, another day to receive. I hope aunt forgive me."--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:44, 20 December 2021 (UTC)

Mascara Jade Forest stood up and agreed one by one. Sitting for a moment and then said goodbye, Lady City painstakingly stay to eat a meal. Mascara Jade Forest smile back: "aunt love to give rice, should not resign; just have to go over to see second uncle, afraid to go late disrespectful, another day to receive. I hope aunt forgive me.

==熊敏 Xióng Mǐn 英语语言文学（英美文学）女 202120081534==

邢夫人道：“这也罢了。”遂命两个嬷嬷用方才坐来的车送过去。于是黛玉告辞。邢夫人送至仪门前，又嘱咐了众人几句，眼看着车去了方回来。一时黛玉进入荣府，下了车，只见一条大甬路直接出大门来。

Lady City said: “That’s fine.” So she ordered two Sisters to send Mascara Jade Forest back by Carriage used before. So Mascara Jade Forest farewell others. Lady City saw her off and said some words to others, seeing the carriage come back and forth. Once Daiyu entered The House of Rong and got off the carriage, she saw a long and wide road.

Lady City said: “That’s fine.” So she ordered two Sisters to send Mascara Jade Forest back by Carriage used before. So Mascara Jade Forest farewell others. Lady City saw her off to the gate of etiquetteand said some words to others, seeing the carriage come back and forth. Once Daiyu entered The House of Rong and got off the carriage, she saw a long and wide road.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 11:26, 20 December 2021 (UTC)

==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究男 202120081535==

众嬷嬷引着，便往东转弯，走过一座东西穿堂，向南大厅之后，仪门内大院落：上面五间大正房，两边厢房，鹿顶耳房钻山，四通八达，轩昂壮丽，比各处不同。黛玉便知这方是正内室。

Led by the mammy, she turned east, passed through an east-west hall, and came to the south hall, where she found a large courtyard inside the Gate of Yi: five main rooms on the top, flanks on both sides, and deer's roof and ears, extending in all directions, magnificent and different from other places. Daiyu knew this was the inner room.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 09:10, 18 December 2021 (UTC)

Led by the mammies, they turned eastward and passed through an east-west hallway and the southward hall, she found a large courtyard inside the secondary gate: five main rooms on the top, flanks on both sides, and a small flat topped house next to the main house, extending in all directions, magnificent and different from other places. Daiyu knew this was the inner room.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:08, 18 December 2021 (UTC)

==颜静 Yán Jìng 语言智能与跨文化传播研究女 202120081536==

进入堂屋，抬头迎面先见一个赤金九龙青地大匾，匾上写着斗大三个字，是“荣禧堂”；后有一行小字：“某年月日书赐荣国公贾源”，又有“万幾宸翰”之宝。大紫檀雕螭案上，设着三尺多高青绿古铜鼎，悬着待漏随朝墨龙大画，一边是錾金彝，一边是玻璃盆。

Entering the main room, I looked up and saw a great blue board framed in gilded dragons. On the plaque, there were two big words "Jubilee Hall"; Then there is a line of small characters: "on a certain date, this was given to Source Merchant, the Duke of Honor", and there was the treasure of Emperor's handwriting. On the large red sandalwood table that carved with dragon, there was a green bronze tripod more than three feet high, hanging a large ink dragon painting that seemed to attend the imperial court session in the early morning, with gilded wine vessels on one side and a glass basin on the other.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 08:11, 18 December 2021 (UTC)

there was a green bronze tripod more than three feet high, hanging a large ink dragon painting that seemed to attend the imperial court session in the early morning, with gilded wine vessels on one side and a glass basin on the other.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 12:05, 19 December 2021 (UTC)

==颜莉莉 Yán Lìlì 国别女 202120081537==

地下两溜十六张楠木圈椅。又有一副对联，乃是乌木联牌镶着錾金字迹，道是：座上珠玑昭日月，堂前黼黻焕烟霞。下面一行小字是“世教弟勋袭东安郡王穆莳拜手书”。原来王夫人时常居坐宴息也不在这正室中，只在东边的三间耳房内。

On the ground two rows of 16 nanmu armchairs. There is also a pair of couplets, ebony couplet inset with gold handwriting, it said:The pearl and jade in the seat can shine with the sun and the moon; The people in front of the lobby wearing official clothes, its colors like clouds like clouds. The next line is written by Mu Shibai, the hereditary king of Dongpyeong County, who is a brother who has been taught by your family for generations.For Lady King often sat and reposed not in this main room, but in the three eastern rooms.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 03:36, 12 December 2021 (UTC)

Since Lady King seldom sat in this main hall but used three rooms on the east side for relaxation.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 10:04, 14 December 2021 (UTC)

==颜子涵 Yán Zǐhán 国别女 202120081538==

于是嬷嬷们引黛玉进东房门来。临窗大炕上铺着猩红洋毯，正面设着大红金钱蟒引枕，秋香色金钱蟒大条褥；两边设一对梅花式洋漆小几：左边几上摆着文王鼎，鼎旁匙箸、香盒；右边几上摆着汝窑美人觚，里面插着时鲜花草。

So that the nannies led Mascara Jade Forest through the door of the eastern wing. The large kang by the window was covered with a scarlet foreign rug. In the middle were red back-rests and turquoise bolsters, both with dragon-design medallions, and a long greenish yellow mattress also with dragon medallions. On the two sides， stood one of a pair of small teapoys of foreign lacquer of plum-blossom pattern. On the left-hand table were a tripod, spoons, chopsticks and an incense container; On the right-hand table were a slender-waisted porcelain vase from the Ruzhou Kiln in which were placed seasonable flowers.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 09:48, 14 December 2021 (UTC)

Thereupon,the nannies led Mascara Jade Forest through the door of the eastern wing. The large kang by the window was covered with a scarlet foreign rug. In the middle were red back-rests and turquoise bolsters, both with dragon-design medallions, and a long greenish yellow mattress also with dragon medallions. On the two sides stood on a pair of small teapoys of foreign lacquer of plum-blossom pattern. On the left-hand table were a tripod, spoons, chopsticks and an incense container; On the right-hand table were a slender-waisted porcelain vase from the Ruzhou Kiln in which were placed seasonable flowers.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 13:47, 14 December 2021 (UTC)

==阳佳颖 Yáng Jiāyǐng 国别女 202120081540==

地下面，西一溜四张大椅，都搭着银红撒花椅搭，底下四副脚踏；两边又有一对高几，几上茗碗、瓶花俱备。其馀陈设，不必细说。老嬷嬷让黛玉上炕坐。炕沿上却也有两个锦褥对设。

On the floor on the west side of the room, were four chairs in a row, all of which were covered with antimacassars, embroidered with silverish-red flowers.Beneath them stood four footstools. On either side, was also a pair of high teapoys which were covered with teacups and flower vases.The rest of the room need not be described in detail.
The nannies urged Mascara Jade Forest to sit on the kang, on the edge of which were two brocade cushions. --[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 13:42, 14 December 2021 (UTC)

On the floor facing on the west wall were four chairs in a row, all of which were covered with ornamented cloth embroidered with silverish-red flowers.Beneath them stood four footstools. On either side were a pair of high table with teacups and flower vases.Other decorations in the rest of the room need not be described in detail.The nannies urged Mascara Jade Forest to sit on the kang, on the edge of which were two brocade cushions.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 09:50, 18 December 2021 (UTC)

==杨爱江 Yáng Àijiāng 英语语言文学（语言学）女 202120081541==

黛玉度其位次，便不上炕，只就东边椅上坐了。本房的丫鬟忙捧上茶来。黛玉一面吃了，打量这些丫鬟们妆饰衣裙，举止行动，果与别家不同。

Considering her status in the family, Daiyu sat on one of the chairs on the east side instead of sitting on the ''kang''. The maids in attendance served tea immediately. When she was sipping the tea, she observed the maids’ make-up,clothes and deportment, which, her thought, were indeed quite different from those in other families.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 09:38, 18 December 2021 (UTC)

Considering her status in the family, Mascara Jade sat on one of the chairs on the east side instead of sitting on the ''kang''. The maids in attendance served tea immediately.Sipping the tea, she observed the maids’ make-up,clothes and deportment, which, her thought, were indeed quite different from those in other families.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 14:18, 18 December 2021 (UTC)

==杨堃 Yáng Kūn 法语语言文学女 202120081542==

茶未吃了，只见一个穿红绫袄、青绸掐牙背心的一个丫鬟走来笑道：“太太说，请林姑娘到那边坐罢。”老嬷嬷听了，于是又引黛玉出来，到了东廊三间小正房内。

Before the tea was drunk, a servant girl wearing a red silk jacket and a green satin vest came up and smiled, "Lady King invited Miss Forest to come and sit over there." When the old Nanny heard this, she led Mascara Jade out again and went to the third small main room on the east porch.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:33, 12 December 2021 (UTC)

Before they drank tea over, a servant girl in a red silk jacket and a green satin vest came up and smiled, "Mrs. Wang invited Miss Lin to come and sit over there." When the old Mammy heard this, she led Daiyu out again to the third small main room on the east porch.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:10, 12 December 2021 (UTC)

==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学）女 202120081543==

正面炕上横设一张炕桌，上面堆着书籍、茶具；靠东壁面西设着半旧的青缎靠背、引枕。王夫人却坐在西边下首，亦是半旧青缎靠背、坐褥。见黛玉来了，便往东让。

On the kang there was a kang table on which books and tea sets piled up. Half new backrests and pillows made of blue satins were set on the east side of the wall. However, Mrs. Wang set at the foot of the west wall where half new backrests and mattresses made of blue satins were displayed. Mrs. Wang moved to the east side when she saw Lin Daiyu come in.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:11, 12 December 2021 (UTC)

On the kang lies a kang table,on which books and tea sets are piled up. Half new backrests and pillows made of blue satins were put on the east side of the wall. However, Mrs. Wang sat at the foot of the west wall where half new backrests and mattresses made of blue satins are displayed. Mrs. Wang moved to the east side when she saw Daiyu coming in.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 12:11, 19 December 2021 (UTC)

==叶维杰 Yè Wéijié 国别男 202120081544==

黛玉心中料定这是贾政之位。因见挨炕一溜三张椅子上也搭着半旧的弹花椅袱，黛玉便向椅上坐了。王夫人再三让他上炕，他方挨王夫人坐下。王夫人因说：“你舅舅今日斋戒去了，再见罢。

Daiyu thought it must be Jia Zhen's seat. Seeing that there were half-old bouncing chair blankets on the three chairs slid by the kang, Daiyu sat on the chair. Mrs. Wang repeatedly asked him to go to the kang, then she sat down next to Mrs. Wang. Mrs. Wang said: "Your uncle has gone fast today, goodbye.

Mascara Jade thought that this was Master Merchant's seat， because she saw that there were three chairs next to the bed with a half-used chair, so Mascara Jade sat down on the chair. She sat down next to Lady King after she had asked her to go to the bed again and again. Lady King said, "Your uncle went to fast today, see you later.”--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 12:29, 19 December 2021 (UTC)Yi Yangfan

==易扬帆 Yì Yángfān 英语语言文学（英美文学）女 202120081545==

只是有句话嘱咐你：你三个姐妹倒都极好，以后一处念书认字，学针线，或偶一玩笑，却都有个尽让的。我就只一件不放心：我有一个孽根祸胎，是家里的混世魔王，今日因往庙里还愿去，尚未回来，晚上你看见就知道了。

I just have one thing to tell you: your three sisters are all very good, and in the future they will study and learn to read and write together, and learn to sew, or occasionally play jokes, but all of them will do their best. There is only one thing I am not sure about: I have a sinful child who is the evil one in my family, and he has not returned yet because he has gone to the temple to pay his respects.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:19, 13 December 2021 (UTC)Yi Yangfan

I just want to remind you: your sisters are very kind , and in the future you will study together, and learn to read and write and learn to sew. Sometimes you will play jokes at each other, but you will be very tolerant to each other. There is only one thing I am worried about: there is a naughty boy in our family, and he has not returned yet because he has gone to the temple to redeem his wishes, you will see him in the evening.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:45, 13 December 2021 (UTC)

==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546==

你以后总不用理会他，你这些姐姐妹妹都不敢沾惹他的。”黛玉素闻母亲说过：“有个内侄，乃衔玉而生，顽劣异常，不喜读书，最喜在内帏厮混。外祖母又溺爱，无人敢管。”

“You can ignore him later and none of your sisters dare to bother him. ” Daiyu heard from her mother: “I have a nephew, who was born with jade in his mouth. He is very naughty and don’t like to read, but prefer to play with girls. His grandma has always spoiled him so that everyone let him be. ”--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:27, 13 December 2021 (UTC)

"You can ignore him in future because none of your sisters dare to mess up with him". Mascara Jade has long heard from her mother about him: "I have a nephew, born with a jade in his mouth, who is very naughty and doesn’t like to read, but prefers to hang around with girls. His grandma has always spoiled him so that everyone let him be". --[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 12:31, 19 December 2021 (UTC)

==殷美达 Yīn Měidá 英语语言文学（语言学）女 202120081547==

今见王夫人所说，便知是这位表兄。一面陪笑道：“舅母所说，可是衔玉而生的？在家时，记得母亲常说：这位哥哥比我大一岁，小名就叫宝玉，性虽憨顽，说待姊妹们却是极好的。

What Lady King described today is the cousin for sure. Mascara Jade said while smiling:" Is the person you just mentioned my cousin born with a jade? I remember when I was at home my mother often said that the cousin nicknamed Precious Jade is one year older than me. Although he is a little mischievous, he is very friendly with his sisters".--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:27, 12 December 2021 (UTC)

Who Lady King described today is the cousin for sure. Mascara Jade said while smiling:" Is this my cousin you just mentioned born with a jade? I remember when I was at home my mother often said that the cousin nicknamed Precious Jade is one year older than me. Although he is a little mischievous, he is very friendly with his sisters".--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 12:06, 19 December 2021 (UTC)

==尹媛 Yǐn Yuán 英语语言文学（英美文学）女 202120081548==

况我来了，自然和姊妹们一处，弟兄们是另院别房，岂有沾惹之理？”王夫人笑道：“你不知道原故。他和别人不同，自幼因老太太疼爱，原系和姐妹们一处娇养惯了的。

Now I come here,undoubtfully I live with my sisters. The brothers are in some different houses. Is there any reason to mess with them?" Lady King smiled and said, "You don't know. Unlike the others, he had been coddled by his sisters since he was young for the love of Grandma Merchant.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:30, 13 December 2021 (UTC)

Now I come here,undoubtfully I live with my sisters. The brothers are in some different houses. Is there any reason to mess with them?" Lady King smiled and said, "You don't know the reason. Unlike others, he had been coddled by his sisters since he was young for the love of Grandma Merchant.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 03:20, 15 December 2021 (UTC)

==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学）女 202120081549==

若姐妹们不理他，他倒还安静些；若一日姐妹们和他多说了一句话，他心上一喜，便生出许多事来：所以嘱咐你别理会他。他嘴里一时甜言蜜语，一时有天没日，疯疯傻傻，只休信他。”黛玉一一的都答应着。

“If the sisters ignore him, he is a bit quieter: if one day the sisters talk to him more, he is so happy that he will stir up many troubles: so I tell you to ignore him. He may talk sweetly for a while, and he may be crazy and silly for a while, just don't believe him.” Daiyu replied one by one.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 08:45, 13 December 2021 (UTC)
If the sisters ignore him, he will be quiet; if one day they talk to him more, he will be happy, and many things will happen: so I tell you to ignore him. His mouth a sweet talk, a moment there is no day, crazy and silly, just do not believe him. Daiyu agreed one by one.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 12:06, 19 December 2021 (UTC)

==张秋怡 Zhāng Qiūyí 亚非语言文学女 202120081550==

忽见一个丫鬟来说：“老太太那里传晚饭了。”王夫人忙携了黛玉，出后房门，由后廊往西，出了角门，是一条南北甬路，南边是倒座三间小小抱厦厅，北边立着一个粉油大影壁，后有一个半大门，小小一所房屋。
Suddenly see a servant girl to say: "old lady there spread supper." Lady King and Mascara Jade Forest went out of the back door, leading from the back corridor to the west and out of the corner gate. There was a north-south corridor, with three small rooms in the south, a big screen wall of powder and oil in the north, and a small house with a half gate behind.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 13:53, 12 December 2021 (UTC)

Suddenly a servant girl said, "the old lady has passed on dinner." Lady King hurriedly took Mascara Jade Pearl out of the back door, from the back porch to the west, out of the corner door. It is a North-South corridor. In the south is the inverted three small balcony halls. In the north is a oil-powdered large shadow wall, followed by a half gate and a small house.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 12:28, 13 December 2021 (UTC)

==张扬 Zhāng Yáng 国别男 202120081551==

王夫人笑指向黛玉道：“这是你凤姐姐的屋子。回来你好往这里找他去，少什么东西，只管和他说就是了。”这院门上也有几个才总角的小厮，都垂手侍立。王夫人遂携黛玉穿过一个东西穿堂，便是贾母的后院了。

Lady King smiled at Mascara Jade Pearl and said: "This is your sister Phoenix's house. If you come back, you can find her here. And if there's anything missing, just tell her." On the gate of the courtyard, there were also several young boys who were only in their childhood, all standing with their hands down. Lady King then took Mascara Jade Pearl through an east-west hall, which was Grandma Merchant's backyard.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 07:30, 11 December 2021 (UTC)

Lady King smiled at Mascara Jade Pearl and said: "This is your sister Phoenix's house. If you come back, you can find her here. And if there's anything missing, just tell her." On the gate of the courtyard,there were also a few young boys on the door of this courtyard, all standing with their hands down.. Lady King then took Mascara Jade Pearl through an east-west hall, which was Grandma Merchant's backyard.

==张怡然 Zhāng Yírán 俄语语言文学女 202120081552==

于是进入后房门，已有许多人在此伺候，见王夫人来，方安设桌椅；贾珠之妻李氏捧杯，熙凤安箸，王夫人进羹。贾母正面榻上独坐，两旁四张空椅。熙凤忙拉黛玉在左边第一张椅子上坐下，黛玉十分推让。

So they entered the back room, where many people were already waiting, and when they saw Lady King coming, they placed the table and chairs; Li, wife of Treasure Merchant, held the cup, Lady King placed the chopsticks, and Splendid Phoenix King drank the soup. Grandma Merchant was sitting alone on a couch, flanked by four empty chairs. Splendid Phoenix King was busy pulling Mascara Jade Forest to sit in the first chair on the left, but Mascara Jade Forest was too embarrassed to sit.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 00:57, 13 December 2021 (UTC)

So they entered the back room, where many people were already waiting, and when they saw Lady King coming, they placed the table and chairs; Li, wife of Treasure Merchant, held the cup, Lady King placed the chopsticks, and Splendid Phoenix King drank the soup. Grandma Merchant was sitting alone on a couch, flanked by four empty chairs. Splendid Phoenix King was busy pulling Mascara Jade Forest to sit in the first chair on the left, but Mascara Jade Forest was too embarrassed to sit.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 03:42, 13 December 2021 (UTC)

==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学）女 202120081553==

贾母笑道：“你舅母和嫂子们是不在这里吃饭的。你是客，原该这么坐。”黛玉方告了坐，就坐了。贾母命王夫人也坐了。迎春姊妹三个告了坐，方上来：迎春坐右手第一，探春左第二，惜春右第二。

Grandama Merchant said with a smile, "your aunt and sister-in-law don't eat here. You are a guest. You should have sat here." Mascara Jade Forest then sat down. Grandama Merchant ordered Lady King to sit down. The three sisters of Spring Pleasure Merchant sat down：Spring Pleasure Merchant sat first on the right hand, Seeking-Spring Merchant second on the left, and Cherishing Spring Merchant second on the right.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 10:36, 11 December 2021 (UTC)

Grandama Merchant said with a smile, "your aunts and sisters-in-law don't eat here. You are a guest. You should have sat here." Mascara Jade Forest then sat down. Grandama Merchant ordered Lady King to sit down. The three sisters of Spring Pleasure Merchant were asked to sit down: Spring Pleasure Merchant sat first on the right hand, Seeking-Spring Merchant second on the left, and Cherishing Spring Merchant second on the right.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:02, 12 December 2021 (UTC)

==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学）女 202120081554==

旁边丫鬟执着拂尘、漱盂、巾帕，李纨、凤姐立于案边布让；外间伺候的媳妇、丫鬟虽多，却连一声咳嗽不闻。饭毕，各各有丫鬟用小茶盘捧上茶来。当日林家教女以惜福养身，每饭后必过片时方吃茶，不伤脾胃；

Standing at the table, the servant girls held the horsetail whisks, vessels for mouthwash and handkerchiefs. Silk Plum and Splendid Phoenix King sent dishes, refreshments to guests and invited them to eat. Though there were many servant girls in the outer room, they could not be heard to utter a sound. When the meal was over, each servant girl brought tea with a small tray. Mascara Jade Forest took tea after each meal to keep health and not hurt her spleen and stomach.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 01:55, 12 December 2021 (UTC)

The servant girls are standing at the table with the horsetail whisks, vessels for mouthwash and handkerchiefs. Silk Plum and Splendid Phoenix King sent dishes, refreshments to guests and invited them to eat. Though there were many servant girls in the outer room, they could not be heard to utter a sound. When the meal was over, each servant girl brought tea with a small tray. Mascara Jade Forest took tea after each meal to keep health and not hurt her spleen and stomach.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:23, 13 December 2021 (UTC)

[[Media:Example.ogg]]==周玖 Zhōu Jiǔ 英语语言文学（英美文学）女 202120081555==

今黛玉见了这里许多规矩不似家中，也只得随和些。接了茶，又有人捧过漱盂来，黛玉也漱了口，又盥手毕。然后又捧上茶来，这方是吃的茶。贾母便说：“你们去罢，让我们自在说说话儿。”
Mascara Jade Forest saw many rules here are not like her home. She was also easy-going. After receiving the tea, someone else took a gargle bowl for her. Mascara Jade Forest also rinsed her mouth and finished washing her hands again. Then tea which was for drinking was brought in. Then Grandma Merchant said to servants , "You all go and let's have a talk in our own comfort."

Now Mascara Jade saw many rules here are not like the rules of her home. She can only be easygoing. She caught the teacup. Some domestics came over with a mouthwash basin. Mascara Jade gargled and washed her hands. Then the servant brought back tea, and this was tea for drinking.Then Dowager Lady Jia said to servant, "You all go and let's have a talk in our own comfort."--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 10:47, 13 December 2021 (UTC)

==周俊辉 Zhōu Jùnhuī 法语语言文学女 202120081556==

王夫人遂起身，又说了两句闲话儿，方引李、凤二人去了。贾母因问黛玉念何书，黛玉道：“刚念了《四书》。”黛玉又问姊妹读何书，贾母道：“读什么书，不过认几个字罢了。”

Lady King stood up and said something idle, then led Lady Plum and Splendid Phoenix King to leave. When Dowager Lady Jia asked Mascara Jade what books she had read, Mascara Jade replied, "I just have read the ''Four Books''." When Mascara Jade asked her sisters what books they read, Dowager Lady Jia said, "They don't read anything. They only know a few words."--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 09:25, 13 December 2021 (UTC)

Lady King rose as soon as she heard these words, and having made a few irrelevant remarks, she led the way and left the room along with the two ladies, Mrs. Li and Splendid Phoenix king.Grandma Merchant, having inquired of Mascara Jade what books she was reading, "I have just begun reading the Four Books," Mascara Jade replied. "What books are my cousins reading?" Mascara Jade went on to ask. "Books, you say!" exclaimed Grandma Merchant; "why all they know are a few characters, that's all."--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:15, 15 December 2021 (UTC)

==周巧 Zhōu Qiǎo 英语语言文学（语言学）女 202120081557==

一语未了，只听外面一阵脚步响，丫鬟进来报道：“宝玉来了。”黛玉心想：“这个宝玉，不知是怎样个惫懒人呢。”及至进来一看，却是位青年公子：头上戴着束发嵌宝紫金冠，齐眉勒着二龙戏珠金抹额；

The sentence was barely out of her lips, when a continuous sounding of footsteps
was heard outside, and a waiting maid entered and announced that Precious Jade was
coming. Mascara Jade was speculating in her mind how it was that this Precious Jade had
turned out such a good-for-nothing fellow, when he happened to walk in.
He was, in fact, a young man of tender years, wearing on his head, to hold his
hair together, a cap of gold of purplish tinge, inlaid with precious gems.
Parallel with his eyebrows was attached a circlet, embroidered with gold, and
representing two dragons snatching a pearl.
--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 08:36, 13 December 2021 (UTC)

After a word, only a sound of footsteps outside, the maid came in and reported: "Baoyu is here." Daiyu thought to herself: "This Baoyu, I don't know what a tired lazy person." When she came in, she was a young man. He wears a purple and gold crown with hair inlaid on his head, and his forehead are tied with gold frontlet（The shape is two dragons playing with pearled）.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 15:21, 11 December 2021 (UTC)

==周清 Zhōu Qīng 法语语言文学女 202120081558==

一件二色金百蝶穿花大红箭袖，束着五彩丝攒花结长穗宫绦，外罩石青起花八团倭缎排穗褂；登着青缎粉底小朝靴。面若中秋之月，色如春晓之花；鬓若刀裁，眉如墨画，鼻如悬胆，睛若秋波。

A big red arrow sleeve decorated with two-color golden butterfly flowers, is tied with multicolored silk and knotted with long spikes, and is covered with azurite and satin rowed gowns; it wears small green satin and powder-soled boots. The face is as round and beautiful as the moon of Mid-Autumn Festival, the complexion is like a flower of spring dawn; the temples are like a knife cut, the eyebrows are like ink painting, the nose is like a hanging gall, and the eyes are like autumn waves.

A big red arrow sleeve decorated with two-color golden butterfly flowers, is tied with multicolored silk and knotted with long spikes, and is covered with azurite and satin rowed gowns; he wore small green satin and powder-soled boots. The face is as round and beautiful as the moon at mid-autumn, the complexion is like a flower of in spring; the temples as if chiselled with a knife, the eyebrows are like ink painting, the nose is like a a well-cut and shapely nose, and the eyes are like vernal waves.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 06:19, 13 December 2021 (UTC)

==周小雪 Zhōu Xiǎoxuě 日语语言文学女 202120081559==

虽怒时而似笑，即嗔视而有情。项上金螭缨络，又有一根五色丝绦，系着一块美玉。黛玉一见，便吃一大惊，心中想道：“好生奇怪：倒像在那里见过的，何等眼熟！”只见这宝玉向贾母请了安，贾母便命：“去见你娘来。”

His angry look even resembled a smile; his glance was full of sentiment.Round his neck he had a gold dragon necklet with a fringe; also a cord of variegated silk, to which was attached a piece of beautiful jade. When Mascara Jade Forest saw this, she was shocked."How very strange." she was reflecting in her mind; "it would seem as if I had seen him somewhere or other, for his face appears extremely familiar to my eyes;" Precious Jade Merchant greeted Grandma Merchant "Go and see your mother and then come back," remarked her venerable ladyship.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 06:08, 13 December 2021 (UTC)

His angry look somentimes even resembled a smile; his glance was full of sentiment.Round his neck he had a gold dragon necklet with a fringe; also a cord of silk of five colours, to which was attached a piece of beautiful jade. When Mascara Jade Forest saw this, she was shocked and thought to herself: "How strange it is." she was reflecting in her mind; "as if I had seen him somewhere or other, for his face appears extremely familiar to my eyes;" Precious Jade Merchant greeted Lady Dowager "Go and see your mother and then come back."--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 11:46, 16 December 2021 (UTC)

==朱素珍 Zhū Sùzhēn 英语语言文学（语言学）女 202120081561==

即转身去了。一会再来时已换了冠带：头上周围一转的短发都结成小辫，红丝结束，共攒至顶中胎发，总编一根大辫，黑亮如漆，从顶至梢，一串四颗大珠，用金八宝坠脚；身上穿着银红撒花半旧大袄；仍旧带着项圈、宝玉、寄名锁、护身符等物；

Then turned around and went. He has changed the crown band when coming back for a while: the short hair around the head is braided, the red silk ends, and the hair is gathered up to the top of the fetus. The chief editor is a big braid, black and shiny, from top to tip , A string of four large beads, with gold eight treasures falling to the feet; wearing a silver-red half-old coat with flowers; still wearing collars, gems, locks, amulets, etc.;

He turned away. When he came back later, he had changed his crown belt: the short hair around his head was braided, and the red silk ended. He saved up to the top and middle fetal hair. The chief editor had a big braid, black and bright as paint, a string of four big beads from the top to the tip, and dropped his feet with gold eight treasures; He was wearing a silver red flower sprinkled semi-old coat; Still wearing collars, precious jade, name sending locks, amulets, etc--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 12:56, 16 December 2021 (UTC)

==邹岳丽 Zōu Yuèlí 日语语言文学女 202120081562==

下面半露松绿撒花绫裤，锦边弹墨袜，厚底大红鞋。越显得面如傅粉，唇若施脂；转盼多情，语言若笑。天然一段风韵，全在眉梢；平生万种情思，悉堆眼角。看其外貌，最是极好，却难知其底细。
His lower body showed loose green flower pants, cotton socks and a pair of thick soled red shoes. This makes him look more beautiful. The lips seem to have been powdered with rouge; When he speaks, he often has a smile on his face, and his eyebrows can convey affection. A person's style and temperament, including what he thinks, can be conveyed through his eyes. His appearance is very good-looking, but I don't know whether he has real connotation.

==Nadia 202011080004==

后人有《西江月》二词批的极确，词曰：

==Mahzad Heydarian 玛莎 202021080004==

无故寻愁觅恨，有时似傻如狂。
Seeking sorrow and hate for no reason, sometimes seems stupid and crazy.

==Mariam toure 2020GBJ002301==

纵然生得好皮囊，腹内原来草莽。

==Rouabah Soumaya 202121080001==

潦倒不通庶务，愚顽怕读文章。

I'm not able to get through general affairs, and I'm afraid of reading articles.

==Muhammad Numan 202121080002==

行为偏僻性乖张，那管世人诽谤。
He who behaves in a perverse way has no control over the slander of course.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 03:29, 14 December 2021 (UTC)

==Atta Ur Rahman 202121080003==

又曰：富贵不知乐业，贫穷难耐凄凉。
It is also known that wealth does not know pleasure and happiness, and poverty cannot endure loneliness.

==Muhammad Saqib Mehran 202121080004==

可怜辜负好时光，于国于家无望。
Translation: The poor lived up to the good times, and the country was hopeless at home.

==Zohaib Chand 202121080005==

天下无能第一，古今不肖无双。

==Jawad Ahmad 202121080006==

寄言纨袴与膏粱，莫效此儿形状。

English; the author is to give some suggestion to playboys of high official that they do not follow the example of Jia Baoyu.

==Nizam Uddin 202121080007==

却说贾母见他进来，笑道：“外客没见就脱了衣裳了，还不去见你妹妹呢。”

But she said that Mother Jia saw him come in and smiled: "The foreigner took off her clothes without seeing him, so she won't go to see your sister."

==Öncü 202121080008==

宝玉早已看见了一个袅袅婷婷的女儿，便料定是林姑妈之女，忙来见礼。

Precious Jade had already seen a daughter with a gentle posture, thought might be the daughter of Aunt Lin, then hurried to meet her.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 04:17, 13 December 2021 (UTC)

==Akira Jantarat 202121080009==

归了坐细看时，真是与众各别。

When I look at you carefully, I think you are different.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 09:59, 13 December 2021 (UTC)

When I returned to take a closer look, it was really different. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 07:41, 12 December 2021 (UTC)

==Benjamin Wellsand 202111080118==

只见：两弯似蹙非蹙笼烟眉，一双似喜非喜含情目。

I saw two bends like the frowning of smoked eyebrows, at first they seemed happy but not really happy, yet affectionate eyebrows. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 07:41, 12 December 2021 (UTC)

I saw: two curved eyebrows that looked like a frown, a pair of eyebrows that seemed to be happy or not. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 23:18, 12 December 2021 (UTC)

==Asep Budiman 202111080020==

态生两靥之愁，娇袭一身之病。

The sorrow of the two distresses, the disease of the whole body. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 23:17, 12 December 2021 (UTC)

The sorrow of two distresses, spoiled - the disease of the whole body.------Ei Mon Kyaw [[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:15, 15 December 2021 (UTC)--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:15, 15 December 2021 (UTC)Ei Mon Kyaw

==Ei Mon Kyaw 202111080021==

泪光点点，娇喘微微。

Tears shone a little, and she breathed slightly.--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:47, 15 December 2021 (UTC)Ei Mon Kyaw -----Ei Mon Kyaw[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:47, 15 December 2021 (UTC)
The tears droped, and she breathed slowly. --[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 11:58, 15 December 2021 (UTC)

The eyes twinkled with tears and she breathed slightly.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 12:18, 19 December 2021 (UTC)

20211215 homework

2021-12-30T02:10:27Z

Sun Yashi: /* 石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521 */

Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]

==陈静 Chén Jìng 国别女 202020080595==

鼎：古代食器。胡羼(chàn忏) ──胡闹。羼：本义为群羊杂居。引申为杂乱不纯，乱七八糟。

Tripod (Ding in Chinese): ancient food utensil. Hu Chan in Chinese means nonsense. Chan in Chinese originally means that the sheep live together, whose extensive meaning is mess.
----

Tripod: ancient food utensil. Hi Chan - nonsense. The original meaning is that sheep live together. It is extended meaning to be messy, impure and messy.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 01:25, 12 December 2021 (UTC)

==蔡珠凤 Cài Zhūfèng 法语语言文学女 202120081477==

抓──即“抓周”，亦称“试儿”、“试周”。旧俗于婴儿满周岁时，父母摆列各种小件器物，任其抓取，以测试其秉性、智愚、志趣。此俗始于江南，后亦传到北方。

Grasping -- namely "grasping the week", also known as "trying the child" and "trying the week". The old custom is that when a baby reaches the age of one year, his parents arrange all kinds of small objects and let him grab them to test his temperament, intelligence and interest. This custom began in the south of the Yangtze River and later spread to the north.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 01:23, 12 December 2021 (UTC)

Catch ─ ─ means "catch the week", also known as "test" and "test week". The old custom is when the baby reaches one year old, the parents arrange all kinds of small utensils and let them grab them to test their disposition, wisdom and ambition. This custom began in the south of the Yangtze River and then spread to the north.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 07:41, 11 December 2021 (UTC)

==曾俊霖 Zēng Jùnlín 国别男 202120081478==

事见北朝周·颜之推《颜氏家训·风操》：“江南风俗，儿生一期(年)，为制新衣，盥浴装饰，男则用弓矢纸笔，女则刀尺针缕(线)，并加饮食之物及珍宝服玩，置之儿前，观其发意所取，以验贪亷智愚，名之为试儿。”

It is said in Yan's family instructions and customs by Yan Zhitui of the Northern Dynasty that "the custom in the south of the Yangtze River was born in the first year. It was to make new clothes and decorate bathrooms. Men used bows and arrows, paper and pens, women used knives, rulers, needles and threads (lines), and played with food and precious clothes. They were placed in front of their children and looked at what they wanted to take to test their greed, wisdom and stupidity. They were called test children."--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 07:37, 11 December 2021 (UTC)

It is said in Yan's family instructions and customs by Yan Zhitui of ''the Northern Dynasty'' that the custom in the south of the Yangtze River was born in the first year. It was to make new clothes and decorate bathrooms. Men used bows and arrows, paper and pens, women used knives, rulers, needles and threads (lines), and played with food and precious clothes. They were placed in front of their children and looked at what they wanted to take to test their greed, wisdom and stupidity. They were called test children."--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 12:20, 20 December 2021 (UTC)Chen Huini

==陈惠妮 Chén Huìnī 英语语言文学（英美文学）女 202120081479==

(宋·赵彦卫《云麓漫钞》卷二也有相同记载)又宋·叶真《爱日斋丛钞》卷一：“《玉壶野史》记曹武惠王(曹彬)始生周晬日，父母以百玩之具罗于席，观其所取。

(Song · Zhao Yanwei's ''Yunlu Manchao'', Volume 2 has the same record) and Song · Ye Zhen, Volume 1, ''Ai Ri Zhai Cong Chao'': "''In the History of Jade Pot'', when King Cao Wu hui (Cao Bin) was on the year ahead in the first week of his birth, his parents viewed the year he took with a hundred toys on the table.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 12:24, 20 December 2021 (UTC)Chen Huini

（also recorded in Volume 2 of ''Yunlu Essay'' by Zhao Yanwei，Song Dynasty） Volume 1 of ''Ai Rizhai Essay'' by Ye Zhen，Song Dynasty：“ ''History of Jade Pot'' records that King Wuhui（Cao Bin）'s parents put many toys on the table and observed his choice when he was 100 days years old.”--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:53, 22 December 2021 (UTC)

== Headline text ==
==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学女 202120081480==

武惠王左手提干戈，右手提俎豆，斯须取一印，馀无所视。曹，真定人。江南遗俗乃在此(指真定)，今俗谓试周是也。”

Lord Wuhui holds weapons with his left hand and dinnerware in his right hand.Then he looks at a seal and graps it without seeing anything else.Lord Wuhui, whose first name is Cao, comes from Zhen Ding county. The place is called Shi Zhou now, on whiche Jiang Nan's old cities lay.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:23, 14 December 2021 (UTC)

Lord Wuhui holds weapons with his left hand and dinnerware in his right hand.Then he looks at a seal and graps it without seeing anything else.Lord Wuhui, whose first name is Cao, comes from Zhen Ding county. The place is so-called Shizhou now, on which ancient Jiangnan lay.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:07, 14 December 2021 (UTC)

==陈心怡 Chén Xīnyí 翻译学女 202120081481==

致知格物──语出《礼记·大学》：“致知在格物，格物而后知至。”意谓要想获得知识，必须探究事物的道理。致：获得，取得。

Zhi Zhi Ge Wu- ''From The Book of Rites·Daxue'': "Zhizhi lies in Gewu, and after Gewu, knowledge arrives." It means that in order to gain knowledge, one must inquire into the truth of things. Zhi: To acquire, to obtain.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:18, 12 December 2021 (UTC)

Zhi Zhi Ge Wu - originated from ''The Book of Rites·Daxue'': "The intention of Zhizhi refers to Gewu, and after the process of Gewu, knowledge will be obtained." It means that in order to gain knowledge, one must inquire into the truth of things. Zhi: to acquire, and to obtain.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 14:45, 20 December 2021 (UTC)

==程杨 Chéng Yáng 英语语言文学（英美文学）女 202120081482==

格：推究，探究，探讨。尧……张──尧、舜、禹、汤、文、武，即唐尧、虞舜、夏禹、成汤、周文王、周武王，是从上古至西周的明君；

Ge: means deduction, exploration and discussion. Yao...Zhang──Yao, Shun, Yu, Tang, Wen, Wu, namely Tang Yao, Yu Shun, Xia Yu, Cheng Tang, Emperor Wen of Zhou Dynasty, Emperor Wu of Zhou Dynasty, they are all wise emperors from ancient times to the Zhou Dynasty;--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 13:11, 11 December 2021 (UTC)

Ge: means deduction, exploration and discussion. Yao...Zhang──Yao, Shun, Yu, Tang, Wen, Wu, namely Tang Yao, Yu Shun, Xia Yu, Cheng Tang, Emperor Wen of Zhou Dynasty, Emperor Wu of Zhou Dynasty, they are all wise emperors from ancient times to Zhou Dynasty;--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 12:13, 19 December 2021 (UTC)

==丁旋 Dīng Xuán 英语语言文学（英美文学）女 202120081483==

周、召，即周公旦、召公奭，都是西周的贤相；孔、孟，即孔丘(通称孔子)、孟轲(通称孟子)，都是儒学的创始人；董、韩、周、程、朱、张，即汉代董仲舒、唐代韩愈、北宋周敦颐、北宋程颢和程颐兄弟、南宋朱熹、北宋张载，都是儒学理论家。

Zhou, called the Duke of Zhou, and Zhao, called Duke of Shi, are both talented prime ministers (in feudal China); Kong (generally called Confucius) and Meng (generally called Mencius) are both founders of Confucianism; Dong (Dong Zhongshu in Han Dynasty), Han (Han Yu in Tang Dynasty), Zhou (Zhou Dunyi in the Northern Song Dynasty), Cheng (Cheng Jing and Cheng Yi brothers in the Northern Song Dynasty), Zhu (Zhu Xi in the Southern Song Dynasty), Zhang (Zhang Zai in the Northern Song Dynasty) are all Confucian theorists. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 07:19, 12 December 2021 (UTC)

Zhou and Zhao are respectively the Duke of Zhou and the Duke of Shi and both are talented prime ministers of the Western Zhou Dynasty; both Kong (generally called Confucius) and Meng (generally called Mencius) are founders of Confucianism; Dong (Dong Zhongshu in Han Dynasty), Han (Han Yu in Tang Dynasty), Zhou (Zhou Dunyi in the Northern Song Dynasty), Cheng (Cheng Jing and Cheng Yi brothers in the Northern Song Dynasty), Zhu (Zhu Xi in the Southern Song Dynasty), Zhang (Zhang Zai in the Northern Song Dynasty) are all Confucian theorists. --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 08:09, 12 December 2021 (UTC)

==杜莉娜 Dù Lìnuó 英语语言文学（语言学）女 202120081484==

这些人皆是儒家竭力推崇的人物。蚩尤……秦桧──蚩尤、共工，都是传说中上古最凶恶的部族首领；桀、纣、始皇，即夏桀、商纣王、秦始皇，都是登峰造极的暴君；

All these people are strong recommended by confucianists such as Chi You(a mythological warrior engaged in fighting with the Yellow Emperor), Qin Hui (a traitor in the Song dynasty in Chinese history)and so on. Among them both Chi You and Gong Gong (the water god in ancient Chinses history and the devil of floods) are the most ferocious tribal chief in the Chinese legend;and all Xia Jie, Shang Zhou and Qin Shi Huang, being respectively the emperor Jie of Xia Dynasty，the emperor Zhou of Shang Dynasty and the first emperor of Qin Dynasty, are extremely tyrannical.

All these people are strongly recommended by Confucianists such as Chi You(a mythological warrior engaged in fighting with the Yellow Emperor), Qin Hui (a traitor in the Song dynasty in Chinese history)and so on. Among them both Chi You and Gong Gong (the water god in ancient Chinses history and the devil of floods) are the most ferocious tribal chief in the Chinese legend;and all Xia Jie, Shang Zhou and Qin Shi Huang, being respectively the emperor Jie of Xia Dynasty，the emperor Zhou of Shang Dynasty and the first emperor of Qin Dynasty, are extremely tyrannical.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 14:13, 19 December 2021 (UTC)

==付红岩 Fù Hóngyán 英语语言文学（英美文学）女 202120081485==

王莽、曹操、桓温、安禄山、秦桧，他们分别是汉代、三国、东晋、唐代、南宋人，都是大奸臣乃至叛逆之贼。许由……朝云──许由，传说他是上古时为了逃避帝位而终生隐居的贤人；陶潜(即陶渊明)、阮籍、嵇康、刘伶，都是魏晋时期著名文学家及不与流俗同低昂的独行之士；

Wang Mang, Cao Cao, Huan Wen, An Lushan and Qin Kuei, who were in the Han Dynasty, the Three Kingdoms, the Eastern Jin Dynasty, the Tang Dynasty and the Southern Song Dynasty respectively, were all great treacherous court officials and even traitors. It were Xu You... Zhao Yun -- Xu You who were said a sage who lived in seclusion all his life in order to escape the throne in ancient times. Tao Qian (Tao Yuanming), Ruan Ji, Ji Kang and Liu Ling were all prestigious persons in the Wei and Jin dynasties and mavericks who did not flow along with the turbid currents of the mainstream thought.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 14:10, 19 December 2021 (UTC)

Wang Mang, Cao Cao, Huan Wen, An Lushan and Qin Kuei, who were in the Han Dynasty, the Three Kingdoms, the Eastern Jin Dynasty, the Tang Dynasty and the Southern Song Dynasty respectively, were all great treacherous court officials and even traitors. Xu You... Zhao Yun -- Xu You. It is said that he was a sage who lived in seclusion all his life in order to escape the throne in ancient times. Tao Qian (Tao Yuanming), Ruan Ji, Ji Kang and Liu Ling were all famous writers in the Wei and Jin dynasties and mavericks who did not flow along with the turbid currents of the world.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 11:57, 19 December 2021 (UTC)

==付诗雨 Fù Shīyǔ 日语语言文学女 202120081486==

王谢二族，指东晋王导和谢安，都是显贵；顾虎头，即顾恺之，字虎头，是东晋名画家；陈后主、唐明皇、宋徽宗，都是有才气的风流皇帝；

The Two families of Wang and Xie, namely Wang Dao and Xie An, were both nobility in the Eastern Jin Dynasty. Gu Hutou, also known as Gu Kaizhi, was a famous painter in the Eastern Jin Dynasty. Emperor Chen Shubao of Chen, Emperor Ming of Tang and Emperor Huizong of Song were all talented and romantic emperors.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 10:07, 12 December 2021 (UTC)

The Two families of Wang and Xie, namely Wang Dao and Xie An, were both of the nobility in the Eastern Jin Dynasty. Gu Hutou, also known as Gu Kaizhi, was a famous painter in the Eastern Jin Dynasty. Emperor Chen Shubao of Chen, Emperor Ming of Tang and Emperor Huizong of Song were all talented and romantic emperors. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 01:02, 13 December 2021 (UTC)

==高蜜 Gāo Mì 翻译学女 202120081487==

刘庭芝即刘希夷(字庭芝)、温飞卿即温庭筠(字飞卿)，都是唐代名诗人；米南宫即米芾(南宫为世称)，是北宋名画家；石曼卿即石延年(字曼卿)、柳蓍卿即柳永(字蓍卿)、秦少游即秦观(字少游)，都是北宋著名文学家；

Liu Tingzhi, or Liu Xiyi (courtesy name Tingzhi), Wen Feiqin refers orWen Tingyun (courtesy name Feiqing) are both famous poets of the Tang Dynasty. Mi Nangong, or Mi Fu (nickname Nangong), was a famous painter of the Northern Song Dynasty; Shi Manqing, or Shi Yannian (courtesy name Manqing), Liu Yaoqing, or Liu Yong (courtesy name Yaoqing), and Qin Shaoyou, or Qin Guan (courtesy name Shaoyou), were famous literary scholars of the Northern Song Dynasty.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 01:03, 13 December 2021 (UTC)

Liu Tingzhi, or Liu Xiyi (styled Tingzhi), Wen Feiqin refers orWen Tingyun (styled Feiqing) are both famous poets of the Tang Dynasty. Mi Nangong, or Mi Fu (nickname Nangong), was a famous painter of the Northern Song Dynasty; Shi Manqing, or Shi Yannian (styled Manqing), Liu Yaoqing, or Liu Yong (styled Yaoqing), and Qin Shaoyou, or Qin Guan (styled Shaoyou), were famous literary scholars of the Northern Song Dynasty.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 12:27, 15 December 2021 (UTC)

==宫博雅 Gōng Bóyǎ 俄语语言文学女 202120081488==

倪云林即倪瓒，字云林，是元代名画家；唐伯虎即唐寅(字伯虎)、祝枝山即祝允明(字枝山)，都是明代名画家、文学家；李龟年(唐代人)、黄幡绰(唐代人)、敬新磨(五代后唐人)，都是名艺人；

Ni Yunlin, i.e Ni Zan, was a famous painter in the Yuan Dynasty. Tang Bohu i.e Tang Yin (styled Bohu), Zhu Zhishan i.e Zhu Yunming (styled Zhishan), are famous Ming dynasty painters, litterateurs; Li Gunian (Tang Dynasty), Huang Fan Chuo (Tang Dynasty), Jing Xinmo (five dynasties later Tang dynasty), are famous artists;--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 12:23, 15 December 2021 (UTC)

Ni Yunlin, or Ni Zan, or Ni Yunlin, was a famous painter in the Yuan dynasty; Tang Bohu (or Tang Yin) and Zhu Zhishan (or Zhu Yunming) were famous painters and literary figures in the Ming dynasty; Li Guinian (of the Tang dynasty), Huang Fanchuo (of the Tang dynasty), and Jing Xinmo (of the post-Tang dynasty of the Five Dynasties) were all famous artists.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 06:39, 15 December 2021 (UTC)

==何芩 Hé Qín 翻译学女 202120081489==

卓文君(已见第一回注)、红拂(先为隋相杨素的侍女，后私奔李靖，也是前蜀·杜光庭《虬髯客传》中的女主人公)、薛涛(唐代才妓)、崔莺(即唐·元稹《会真记》、元·王实甫《西厢记》中的崔莺莺)、朝云(宋代名妓)，他们都是以才貌流芳的名女。

Zhuo Wenjun (see the first chapter note), Hong Fu (she used to be as the servant of the Sui minister Yang Su, then eloping to Li Jing; she was also the heroine of ''The Legend of the Gnarled Man'' by Du Guangting), Xue Tao (a talented prostitute of the Tang Dynasty), Cui Ying (i.e. Cui Yingying of Yuan Zhen's ''The Book of Hui Zhen'' and Wang Shifu's "The Western Chamber"), Zhaoyun (a famous prostitute of the Song Dynasty), they are all famous for their talent and beauty. --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 06:32, 15 December 2021 (UTC)

Zhuo Wenjun ( the first chapter noted), Hong Fu (she used to be as the servant of the minister of Sui Dynasty Yang Su, then eloping to Li Jing, also the heroine of ''The Legend of the Gnarled Man'' by Du Guangting), Xue Tao (a talented prostitute of the Tang Dynasty), Cui Ying (namely Cui Yingying of Yuan Zhen's ''The Book of Hui Zhen'' and Wang Shifu's "The Western Chamber"), Zhaoyun (a famous prostitute of the Song Dynasty), they are all famous for their talent and beauty.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 12:25, 19 December 2021 (UTC)

==胡舒情 Hú Shūqíng 英语语言文学（语言学）女 202120081490==

成则公侯败则贼──意谓成功的人便能获得公爵、侯爵之类的高官显爵，失败的人便被看作贼寇。表示世上并无公理，世人不讲是非，只论成功与失败，即只以成败论英雄。这里化用了“败则盗贼，成则帝王”。

Success makes the Duke while failure makes the theif ——which means that, If one is successful, he will be worshipped as the Duke. While one is unsuccessful, he will be despised as the thief. It expresses that there is no generally acknowledged truth in the world and people neglect justice and only pay attention to success and failure, that is, the sole measure. It coins a phrase here, “Failure makes a thief， success a king.”--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 12:25, 19 December 2021 (UTC)

The winner is Duke, the looser is theif means that the person who succeeded would be entitled like Duke and who failed would be dispised as a theif. It presents that there is no generally acknowledged truth in the world and people neglect justice and only pay attention to success and failure, that is, the sole measure. It coins a phrase here, “Failure makes a thief， success a king.”--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:58, 12 December 2021 (UTC)

==黄锦云 Huáng Jǐnyún 英语语言文学（语言学）女 202120081491==

出自宋·邓牧《君道》：“嘻！天下何常之有？败则盗贼，成则帝王。”东床──指女婿。典出《晋书·王羲之传》、南朝宋·刘义庆《世说新语·雅量》：晋朝太尉郗鉴派人至丞相王导家相婿，王丞相令其到东厢房随意挑选。

It is cited from Deng Mu's How to Be Emperor, a work in Song dynasty, saying "how can the world be immutable! The loser is the thief, and the winner is the emperor." Dongchuang refers to the son-in-law, used in Books of Jin: Wang Xizhi's Biography" and Liu Yiqing's "Shi Shuo Xin Yu · Elegance" (Southern Song dynasty): In Jin dynasty Tai Wei (supreme government official in charge of military affairs) Xijian sent an underlying to the prime minister Wang Dao's house for taking in a son-in-law, and Prime Minister Wang invite him to choose at will in the east wing.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:43, 12 December 2021 (UTC)

It is cited from Deng Mu's How to Be Emperor, a work in Song dynasty, saying "how can the world be immutable! The loser is the thief, and the winner is the emperor." Dongchuang refers to the son-in-law, used in Books of Jin: Wang Xizhi's Biography" and Liu Yiqing's "Shi Shuo Xin Yu · Elegance" (Southern Song dynasty): In Jin dynasty Tai Wei (supreme government official in charge of military affairs) Xijian sent an official to the prime minister Wang Dao's house choosing a son-in-law, and Prime Minister Wang invited him to choose at will in the east wing room.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:51, 12 December 2021 (UTC)

==黄逸妍 Huáng Yìyán 外国语言学及应用语言学女 202120081492==

此人过去一看，见王家诸郎皆很矜持，唯独王羲之坦腹躺在东床之上，毫不在乎。此人回报，郗鉴即选中王羲之为婿。后世即以“东床”、“东床坦腹”、“东床客”、“东床娇客”等代指女婿。

The man looked over and saw that all the lords of Wang family were very reserved, except Wang Xizhi, who was lying on the east bed and didn't care, showing his belly. In return, Xi Jian chose Wang Xizhi as his son-in-law. Later generations referred to the son-in-law with "East Bed", "East Bed Man Showing Belly", "East Bed Guest", "East Bed Distinguished Guest" and so on.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 04:59, 12 December 2021 (UTC)

The man looked over and saw that all the lords of Wang family were very reserved, except Wang Xizhi, who was lying on the east bed and didn't care, showing his belly. In return, Xi Jian chose Wang Xizhi as his son-in-law. Later generations referred to the son-in-law with "East Bed", "East Bed Man Showing Belly", "East Bed Guest", "East Bed Distinguished Guest" and so on.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:54, 19 December 2021 (UTC)Huang Zhuliang

==黄柱梁 Huáng Zhùliáng 国别男 202120081493==

退了一舍之地──意谓退避三十里。形容退居其后，不敢与争。一舍：三十里。这里化用了“退避三舍”之典。He retreat thirty miles. It describes retreating behind and not daring to compete with. Yishe: Thirty Li. The code of "retreat and give up" is used here.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:53, 19 December 2021 (UTC)Huang Zhuliang

He retreat thirty miles. It describes retreating behind and not daring to compete with. Yishe: Thirty Li. The code of "retreat and give up" is used here
--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 12:02, 19 December 2021 (UTC)

==金晓童 Jīn Xiǎotóng 202120081494==

典出《左传·僖公二十三年》：春秋时，晋国公子重耳出奔至楚，楚成王礼遇之，因问道：“公子若反(返)晋国，则何以报不谷？”重耳对曰：“若以君之灵，得反晋国，晋、楚治兵，遇于中原，其辟(避)君三舍。”
This story comes from ''Zuo Zhuan · Xi public twenty three years'': During the Spring and Autumn Period (777-476 BC), Childe Chong Er of the state of Jin went to the state of Chu. King Cheng of Chu gave a banquet for Chong er and asked, "If childe returns to the state of Jin, how will you repay me? Chong Er answered, "If I can return to the state of Jin, if the troops of the state of Jin and the state of Chu meet each other in the Central Plains, I will ask the troops of the state of Jin to retreat 90 li.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 06:56, 12 December 2021 (UTC)
This story comes from ''Zuo Zhuan · Xi public twenty three years'': During the Spring and Autumn Period (777-476 BC), Childe Chong Er of the state of Jin went to the state of Chu. King Cheng of Chu gave a banquet for Chong er and asked, "If childe returns to the state of Jin, how will you repay me? Chong Er answered, "If I can return to the state of Jin, if the troops of the state of Jin and the state of Chu meet each other in the Central Plains, I will ask the troops of the state of Jin to retreat 90 li.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 09:18, 29 December 2021 (UTC)

==邝艳丽 Kuàng Yànl 英语语言文学（语言学）女 202120081495==

后重耳返国为君，晋、楚城濮(在今山东省鄄城县西南)之战，重耳遵守诺言，晋军果“退三舍以辟之”。

第三回

托内兄如海荐西宾接外孙贾母惜孤女

Then Childe Chong Er came back to his country as Emperor. In the battle of Jin and Chu in Chengpu (in southwest of Juancheng county in Shandong province), he keeps his promise, then the army of Jin actually retreated to avoid the war.

Chapter 3

Entrust cousin Ru Hai with recommendations of distinguished gusts; Accept granddaughter lady Dowager takes pity on orphan girl

Then Childe Chong Er came back to his country as Emperor. In the battle of Jin and Chu in Chengpu (in southwest of Juancheng county in Shandong province), he keeps his promise, then the army of Jin actually retreated to avoid the war.

Chapter 3

Entrust cousin Ru Hai with recommendations of distinguished gusts; Welcoming her granddaughter, lady Dowager takes pity on the orphan girl.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 11:13, 20 December 2021 (UTC)

==李爱璇 Lǐ Àixuán 英语语言文学（语言学）女 202120081496==

却说雨村忙回头看时，不是别人，乃是当日同僚一案参革的张如圭。他系此地人，革后家居，今打听得都中奏准起复旧员之信，他便四下里寻情找门路，忽遇见雨村，故忙道喜。二人见了礼，张如圭便将此信告知雨村。

Rainvillage Merchant, turning round in a hurry, perceived that the speaker was no other than a certain Chang Rugui, an old colleague of his, who had been denounced and deprived of office, on account of some case or other; a native of that district, who had, since his degradation, resided in his home.Having come to hear the news that a memorial, presented in the capital, that the former officers (who had been cashiered) should be reinstated, had received the imperial consent, he had promptly done all he could, in every nook and corner, to obtain influence, and to find the means (of righting his position,) when he, unexpectedly, came across Rainvillage Merchant, to whom he therefore lost no time in offering his congratulations. The two friends exchanged the conventional salutations, and Chang Ju-kuei communicated the tidings to Yue-ts'un.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 07:11, 25 December 2021 (UTC)

Rainvillage Merchant, speedily looking back on, perceived that the speaker was no other than a certain Chang Ju-kuei, an old colleague of his, who had participated in the former case but been denounced and deprived of office, on account of some case or other. He was a native of that district, who had resided at home since his degradation. Having lately come to hear the news that a memorial, presented in the capital, that the former officers (who had been cashiered) should be reinstated, had received the imperial consent, he had promptly done all he could to obtain influence, and to find the means of righting his position. When he, unexpectedly, came across Rainvillage Merchant, he offered offering his congratulations to him soon. The two friends greeted to each other, exchanging the conventional salutations, and Chang Ju-kuei forthwith passed on the information to Rainvillage Merchant.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:55, 15 December 2021 (UTC)--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 13:42, 29 December 2021 (UTC)

==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学）女 202120081497==

欢喜，忙忙叙了两句，各自别去回家。冷子兴听得此言，便忙献计，令雨村央求林如海，转向都中去央烦贾政。雨村领其意而别，回至馆中，忙寻邸报看真确了。次日，面谋之如海。如海道：“天缘凑巧。

Rainvillage Merchant was delighted, but after he had made a few remarks in a hurry, each took his leave and sped on his own way homewards. After hearing this conversation, Leng Tzu-hsing hastened at once to propose a plan, advising Rainvillage Merchant to request Lin Ju-hai, then, in his turn, to appeal to Master Merchant in the capital for support.Rainvillage Merchant accepted the suggestion, and took leave of him. Upon returning to the quarter, he made all haste to lay his hand on the Metropolitan Gazette, to ascertain whether the news was authentic or not. On the next day, he had a personal consultation with Ju-hai. "Providence and good fortune are both alike propitious!" said by Ju-hai.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:57, 15 December 2021 (UTC)--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 13:45, 29 December 2021 (UTC)

Yue-ts'un was delighted, but after he they made a short conversation, each of them stepped on their own way homewards. After hearing the words of Yue-ts'un, Leng Tzu-hsing hastened at once to propose a plan, advising Yue-ts'un to request Lin Ju-hai, then, in his turn, to appeal to Chia Cheng in the capital for support. Yue-ts'un accepted the suggestion, and took leave of him. Upon returning to the quarter, he made all haste to read the Metropolitan Gazette, to ascertain the authenticity of that news. On the next day, he made a personal consultation with Ju-hai. Thus, Ju-hai said, "Providence and good fortune are both alike propitious!" --[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 13:06, 15 December 2021 (UTC)

==李姗 Lǐ Shān 英语语言文学（英美文学）女 202120081498==

因贱荆去世，都中家岳母念及小女无人依傍，前已遣了男女、船只来接，因小女未曾大痊，故尚未行。此刻正思送女进京。因向蒙教训之恩，未经酬报，遇此机会，岂有不尽心图报之理？弟已预筹之，修下荐书一封，托内兄务为周全，方可稍尽弟之鄙诚；

Since my wife has passed away, my mother-in-law has long before dispatched servants and transporting boats here to fetch my lonely daughter. But she has not set off yet due to the fact that she had not fully recovered at that time. As she is in good condition now, I am considering sending her to her grandma's. Once you have taught my daughter but desired no handsome payment; while now you need help, how can I sit on the fence? I have already well prepared for that in advance --- a recommendation letter has been written to my brother-in-law, to ensure your success in career. Only in this way can I show my gratitude towards you.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 08:15, 11 December 2021 (UTC)

Since my wife has passed away, my mother-in-law who lives in the capital worried that my daughter has no one to rely on. So she has long before dispatched servants and transporting boats here to fetch my lonely daughter. But she has not set off yet due to the fact that she had not fully recovered at that time. As she is in good condition now, I am considering sending her to her grandma's. Once you have taught my daughter but desired no handsome payment; while now you need help, how can I sit on the fence? I have already well prepared for that in advance --- a recommendation letter has been written to my brother-in-law, to ensure your success in career. Only in this way can I show my gratitude towards you.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:43, 12 December 2021 (UTC)

==李双 Lǐ Shuāng 翻译学女 202120081499==

即有所费，弟于内家信中写明，不劳吾兄多虑。”雨村一面打恭，谢不释口；一面又问：“不知令亲大人现居何职？只怕晚生草率，不敢进谒。”如海笑道：“若论舍亲，与尊兄犹系一家，乃荣公之孙：大内兄现袭一等将军之职，名赦，字恩侯；

“As for the possible costs, I will explain in the letter. You don’t need to worry about it.” Yu Cun bent down and expressed his gratitude, asking: “What does your brother do now? I’m worried that I would take the liberty to pay a visit, it’s too hasty.” Ru Hai laughed and said: “My brother and your brother belong to the same family. They are both descendants of Origin Merchant. My eldest brother is now a first-class general, his name is Pardon Merchant, whose alternative given name is Enhou.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:38, 12 December 2021 (UTC)

“As for the possible costs, I will explain in the letter. You needn’t to worry about it.” Yu Cun bent down and expressed his gratitude, asking: “What does your brother do now? I’m worried that I would take the liberty to pay a visit, it’s too hasty.” Ru Hai laughed and said: “My brother and your brother belong to the same family. They are both descendants of Ronggong. The eldest brother of my wife is now a first-class general, his name is Pardon Merchant, whose alternative given name is Enhou.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 23:46, 12 December 2021 (UTC)

==李文璇 Lǐ Wénxuán 英语语言文学（英美文学）女 202120081500==

二内兄名政，字存周，现任工部员外郎，其为人谦恭厚道，大有祖父遗风，非膏粱轻薄之流，故弟致书烦托，否则不但有污尊兄清操，即弟亦不屑为矣。”雨村听了，心下方信了昨日子兴之言，于是又谢了林如海。

“The second brother of my wife named Zheng, his style name is Cunzhou. He is the Yuanwai official of the Ministry of Works in feudal China. He is moderate and kind, has the dignity of his grandfather, and is not the flimsy type. Therefore, my brother sent a letter to me. Otherwise, I will not only pollute my brother's operation, but also despise my brother.” After hearing this, Yuchun had believed the words of Zixing yesterday, therefore, he thanked Lin Ruhai again. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 01:27, 12 December 2021 (UTC)

The second brother-in-law is named Zheng, and the word is kept in Zhou. He is currently a member of the Ministry of Engineering. He is courteous and kind. He has a grandfather's legacy. He is not anointing and frivolous. Disdainful. "Yucun listened, and believed in Xing's words from yesterday, so he thanked Lin Ruhai again.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:12, 12 December 2021 (UTC)

==李雯 Lǐ Wén 英语语言文学（英美文学）女 202120081501==

如海又说：“择了出月初二日小女入都，吾兄即同路而往，岂不两便？”雨村唯唯听命，心中十分得意。如海遂打点礼物并饯行之事，雨村一一领了。那女学生原不忍离亲而去，无奈他外祖母必欲其往，且兼如海说：“汝父年已半百，再无续室之意；
Ruhai also said: "I chose the girl to enter the capital on the second day of the lunar month, and my brother will go the same way. Isn't it both convenient?" Yucun obeyed,and RuHai was very satisfied . Ruhai then took some gifts and walked away, and Yucun took them one by one. The girl student couldn't bear to leave her relatives, but his grandmother wanted to go there. She also said like the sea: "Your father is half a hundred years old, and there is no intention to remarry.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:11, 12 December 2021 (UTC)
Ruhai said, "I chose the second day of the month to enter the capital, and my brother went the same way. Rain village obedient, the heart is very proud. Such as Haisui make gifts and farewell dinner, Rain village one by one. The girl could not bear to leave her, but her grandmother wanted her to go, saying, "Your father is fifty years old, and has no intention of staying in the house;--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:27, 19 December 2021 (UTC)

==李新星 Lǐ Xīnxīng 亚非语言文学女 202120081503==

且汝多病，年又极小，上无亲母教养，下无姊妹扶持。今去依傍外祖母及舅氏姊妹，正好减我内顾之忧，如何不去？”黛玉听了，方洒泪拜别，随了奶娘及荣府中几个老妇登舟而去。雨村另有船只，带了两个小童，依附黛玉而行。
You are sick, you are young, you have no mother to nurse you, and no sisters to nurse you. Now I am going to my grandmother and my uncle and sisters, which will relieve my worries. Why not?" When Mascara Jade Forest heard this, she said goodbye with tears and followed the wet nurse and some old women in the Rong House to the boat. Yucun had another boat with two children attached to Mascara Jade Forest.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:25, 19 December 2021 (UTC)
----

And you are sick, very young, no mother to raise, no sister support. Today I go to rely on my grandmother and uncle's sisters, just to reduce my internal worries, how not to go? Dai Yu listened, and Fang shed tears to say goodbye, and followed the grandmother and several old women in the Rong Mansion to board the boat. There was another boat in the rain village, with two children, who were attached to Daiyu.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:29, 19 December 2021 (UTC)

==李怡 Lǐ Yí 法语语言文学女 202120081504==

一日到了京都，雨村先整了衣冠，带着童仆，拿了宗侄的名帖，至荣府门上投了。彼时贾政已看了妹丈之书，即忙请入相会。见雨村相貌魁伟，言谈不俗；且这贾政最喜的是读书人，礼贤下士，拯溺救危，大有祖风；况又系妹丈致意：因此优待雨村，更又不同。
One day, when Rainvillage Merchant arrived in Jingdou, he dressed himself, and went to Rongfu with his nephew's name card. At this time Master Jia had seen his brother-in-law's letter, immediately invited him to come in to meet. Rainvillage Merchant looked tall and handsome and talked well. And Master Jia most like scholar, courtesy, saving, great predecessors style; Therefore, Master Jia is very good to Rainvillage Merchant. He is different from others.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 08:18, 11 December 2021 (UTC)

One day, when Rainvillage Merchant arrived in Jingdou, he dressed himself, and went to Rongfu with his nephew's name card. At the very moment that Master Jia had received his brother-in-law's letter, he immediately invited him to come in to meet. Rainvillage Merchant looked tall and handsome and talked well. And Master Jia most like scholar, courtesy, saving, great predecessors style; Therefore, Master Jia is very good to Rainvillage Merchant. He is different from others--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:39, 19 December 2021 (UTC)

==刘沛婷 Liú Pèitíng 英语语言文学（英美文学）女 202120081505==

便极力帮助，题奏之日，谋了一个复职。不上两月，便选了金陵应天府，辞了贾政，择日到任去了，不在话下。且说黛玉自那日弃舟登岸时，便有荣府打发轿子并拉行李车辆伺候。这黛玉尝听得母亲说，他外祖母家与别人家不同

They tried to help, the day of the title, sought a reinstatement. Within two months, he was elected to Jinling Yingtianfu, resigned from Jia Zheng, and left for his post on a certain day. Now, when Mascara Jade abandoned her boat and landed on the shore that day, she was served by a sedan chair sent by the Rongfu and a luggage cart. Mascara Jade heard from her mother that her grandmother's family was different from others.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:40, 19 December 2021 (UTC)

They sought to a position the day that he presented a petition to the throne. Within two months, he was elected to Jinling Mansion, resigned from Master Merchant，and left for his post on a certain day. Now, when Mascara Jade disembarked that day, she was served by a sedan chair sent by the Rongguo Mansion and a luggage cart. Mascara Jade heard from her mother that her grandmother's family was different from others.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:44, 19 December 2021 (UTC)

==刘胜楠 Liú Shèngnán 翻译学女 202120081506==

他近日所见的这几个三等的仆妇，吃穿用度，已是不凡；何况今至其家，都要步步留心，时时在意，不要多说一句话，不可多行一步路，恐被人耻笑了去。自上了轿，进了城，从纱窗中瞧了一瞧，其街市之繁华，人烟之阜盛，自非别处可比。

In the past few days, she has been deeply impressed by the food, clothing and behavior of the low- ranking attendants who accompanied her. She decided that in their new home, she must always be vigilant and carefully weigh every word so as not to be ridiculed for any stupid mistake. When she carried into the city, she peeped out through the gauze window on her chair at the bustling and crowded streets, which she had never seen before.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 08:32, 11 December 2021 (UTC)

The three-class servants she had seen recently have an extraordinary cost of food and clothing. What's more, since got on the sedan chair and entered the city, the prosperous market and the populousness of the city through the screen window were not comparable to other places. when coming to grandmother's mansion must pay attention to every step and be cautious with words so as not to be ridiculed by others. Daiyu thought. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:56, 12 December 2021 (UTC)Liu Wei

==刘薇 Liú Wēi 国别女 202120081507==

又行了半日，忽见街北蹲着两个大石狮子，三间兽头大门，门前列坐着十来个华冠丽服之人。正门不开，只东、西两角门有人出入。正门之上有一匾，匾上大书“敕造宁国府”五个大字。黛玉想道：“这是外祖的长房了。”

After half day, there are two large stone lions squatting on the north side of the street, three gates decorated with beast head, and a dozen people in gorgeous crowns and clothes are sitting in front of the gate. The main gate is closing, only the east and west corners enterences are accessible. There is a plaque above the main gate with five big characters "Ningguo Mansion". "That must be grandfather's the first son's mansion."Daiyu thought. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:39, 12 December 2021 (UTC)Liu Wei

After another half-day walk, they came to a street with two huge stone lions crouching on the north side and three gates decorated with beast head, in front of which ten or more people in gorgeous crowns and clothes were sitting. The main gate was shut, with only people passing in and out of the other two smaller gates. On a board above the main gate was written in big characters "Ningguo Mansion Built at Imperial Command". Daiyu realized that this must be where the elder branch of her grandmather's family lived.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 05:40, 13 December 2021 (UTC)

==刘晓 Liú Xiǎo 英语语言文学（英美文学）女 202120081508==

又往西不远，照样也是三间大门，方是荣国府，却不进正门，只由西角门而进。轿子抬着走了一箭之远，将转弯时便歇了轿，后面的婆子也都下来了。另换了四个眉目秀洁的十七八岁的小厮上来抬着轿子，众婆子步下跟随。

A little further to the west they came to another three gates. This was the Rong Mansion. Instead of going through the main gate, they entered the one on the west. The bearers carried the chair a bow-shot further, and then set it down at the turning and withdrew, the maidservants now going down the chair. Another four seventeen or eighteen smartly dressed lads picked up the chair, followed by the maids.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 05:09, 12 December 2021 (UTC)

Not far to the west is the same three-room gate, which is the Rongguo Mansion. Instead of going through the main gate, they entered the one on the west. The bearers carried the chair a bow-shot further, and then set it down at the turning and withdrew, the maidservants now going down the chair. Another four seventeen or eighteen smartly dressed lads picked up the chair, followed by the maids.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:26, 12 December 2021 (UTC)

==刘越 Liú Yuè 亚非语言文学女 202120081509==

至一垂花门前落下，那小厮俱肃然退出。众婆子上前打起轿帘，扶黛玉下了轿。黛玉扶着婆子的手，进了垂花门，两边是超手游廊，正中是穿堂，当地放着一个紫檀架子大理石屏风。转过屏风，小小三间厅房。

When the palanquin was dropped in front of a pendant door, the attendants all retired in silence. The ladies came forward and raised the curtain of the palanquin and helped Daiyu out of the palanquin. The two sides of the door are overhand corridors, and the centre is a hall with a marble screen on a rosewood frame. Turning past the screen, there is a small three-room hall.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:22, 12 December 2021 (UTC)

After the palanquin was dropped in front of a floral-pendant gates, the attendants all retreated in silence. The maids came forward and drew the curtain of the palanquin to help Mascara Jade Forest out of the palanquin. Holding the hands of those maids, Black Jade enter the floral-pendant gates. On the two sides of the door were Chaoshou veranda, and in the center was a vestibule with a marble screen in a rosewood frame. Past the screen, there were three small rooms. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 13:01, 19 December 2021 (UTC)

==刘运心 Liú Yùnxīn 英语语言文学（英美文学）女 202120081510==

厅后便是正房大院：正面五间上房，皆是雕梁画栋；两边穿山游廊、厢房，挂着各色鹦鹉、画眉等雀鸟。台阶上坐着几个穿红着绿的丫头，一见他们来了，都笑迎上来道：“刚才老太太还念诵呢，可巧就来了。”于是三四人争着打帘子。一面听得人说：“林姑娘来了。”

Behind the banqueting hall was the courtyard of the principal rooms: the five principal rooms on the front all had carved beams and painted rafters; from the roof of the verandah on both sides, the cages of parrots, thrushes and various birds hung there. A few girls in red and green sat on the steps. Saw they coming, the girls all smiled and came up: “Just now grandma was taking about you. You arrived just in time.” Then they rushed to pull the curtain. From the other side, a man said: “Miss Forest is coming.”--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:28, 19 December 2021 (UTC)

Behind the hall was the courtyard of the central house: five principal rooms in the front with carved beams, while along two sides corridors and chambers with colorfully painted birds as parrots and thrush. There were several maids in red and green sitting on the steps. Seeing visitors coming, they greeted them with smiles, saying, "The old lady just talked about you again and again in anticipation, and here you are." then the four maids scrambled to open the curtain. Meanwhile a man said, "Miss Forest is coming."--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 12:47, 19 December 2021 (UTC)

==罗安怡 Luó Ānyí 英语语言文学（英美文学）女 202120081511==

黛玉方进房，只见两个人扶着一位鬓发如银的老母迎上来。黛玉知是外祖母了，正欲下拜，早被外祖母抱住，搂入怀中，“心肝儿肉”叫着大哭起来。当下侍立之人无不下泪，黛玉也哭个不休。众人慢慢解劝，那黛玉方拜见了外祖母。
An silver-haired old lady supported by two maids came and welcomed her while Mascara Jade entered the room. Realizing that this was her grandmother, she was about to bow down to show her respects. Suddenly she was tightly hugged by grandmoa who crying out harrowingly "my sweet heart!" Servants and maids were all in tears, and Black Jade also sobbed unceasingly. People persuaded them softly, then Mascara Jade was able to pay her respects to her grandmother. --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 12:14, 19 December 2021 (U

As Dai Yu just came to the home, there came a silver-haired old woman.Dai Yu knew she was grandma, and as she was going to bow down to show her respect, she has been already hugged by her grandma, who cried:"my sweety!". The surrounding maids all cried, as well as Dai Yu. The crowds slowy persuade her, and Dai Yu then showed her respect to her grandma.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 14:01, 19 December 2021 (UTC)

==罗曦 Luó Xī 英语语言文学（英美文学）女 202120081512==

贾母方一一指与黛玉道：“这是你大舅母。这是二舅母。这是你先前珠大哥的媳妇珠大嫂子。”黛玉一一拜见。贾母又说：“请姑娘们。今日远客来了，可以不必上学去。”众人答应了一声，便去了两个。

Baoyu's grandmother than introduce them respectively:"This is your eldest aunt, and this is your second aunt.This is your Zhu brother's wife. Dai Yu greet them one by one.Baoyu's grandmother than said that:"Invite the gilrs. Today here come the dear guest, so they don't need to go to school." Surrounding people said yes, and two of them left.

The Lady Dowager then introduced them respectively to Daiyu: "This is your eldest aunt, and this is your second uncle's wife. This is your deceased elder brother Zhu's wife." Daiyu greeted them one by one. Her grandmother then said: "Tell all the girls to come here. We have visitor who came from afar, so they don't need to go to school." Surrounding people answered yes, and two of them left to call them.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 07:22, 20 December 2021 (UTC)

==马新 Mǎ Xīn 外国语言学及应用语言学女 202120081513==

不一时，只见三个奶妈并五六个丫鬟，拥着三位姑娘来了：第一个肌肤微丰，身材合中，腮凝新荔，鼻腻鹅脂，温柔沉默，观之可亲；第二个削肩细腰，长挑身材，鸭蛋脸儿，俊眼修眉，顾盼神飞，文彩精华，见之忘俗；

In a little while, three grannies and five or six servant girls turned up, clustering with three ladies. The first was somewhere plump in figure and of average height; her cheek was in beautiful shape, like a fresh lichee; her nose was glossy like the goose grease; she was gentle and quiet in nature, who looks very friendly. The second was thin and tall with an oval face, sparking eyes and long eyebrows; her elegance and quick-witted mind tickle people’s fancy, letting them forget everything vulgar.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 08:11, 11 December 2021 (UTC)

After a while, the three young ladies showed up, escorted by three wet nurses and five or six maids. The first was slightly plump and of medium height; her cheeks were as smooth and soft as the newly ripened lichees, and her nose was as glossy as goose fat. She was tender and reticent, and looked very affable. The second had drooping shoulders and a slender waist; she was tall and slim, with an oval face, bright and piercing eyes as well as delicate eyebrows. She seemed elegant, quick-witted and in high spirits, with a display of distinctive charm. People who looked at her were to forget everything vulgar and tawdry.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 23:42, 11 December 2021 (UTC)

==毛雅文 Máo Yǎwén 英语语言文学（英美文学）女 202120081514==

第三个身量未足，形容尚小：其钗环裙袄，三人皆是一样的妆束。黛玉忙起身，迎上来见礼，互相厮认，归了坐位。丫鬟送上茶来。不过叙些黛玉之母如何得病，如何请医服药，如何送死发丧。不免贾母又伤感起来，因说：“我这些女孩儿，所疼的独有你母亲。

The third one was not yet fully grown, and she still had the face of a child. All the three young ladies were dressed in similar garments, that is, the tunics and the skirts with the same bracelets and head ornaments. Mascara Jade Forest hastily rose to greet politely these cousins, and then they introduced to and acquainted with each other, after which they took seats while the maids served the tea. All their talk now was about Mascara Jade Forest's mother: the culprit for her illness, the medicine that the doctors prescribed for treating her disease, and the conduction of her funeral and mourning ceremonies. Inevitably, Grandma Merchant couldn't help being affected painfully. "Of all my chilren I loved your mother best," she told Mascara Jade.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:49, 11 December 2021 (UTC)

==毛优 Máo Yōu 俄语语言文学女 202120081515==

今一旦先我而亡，不得见面，怎不伤心！”说着，携了黛玉的手，又哭起来。众人都忙相劝慰，方略略止住。众人见黛玉年纪虽小，其举止言谈不俗；身体面貌虽弱不胜衣，却有一段风流态度，便知他有不足之症。

Once she died before me, I could not see her again. She said, taking Mascara Jade Forest's hand, and cried again. Everyone was busy trying to console her, and soon she slightly stopped. They saw that although Mascara Jade Forest was young, her manner and speech were not ordinary; although her health was weak, she had graceful and elegant manner, so they knew that she had a disease of deficiency.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 08:43, 11 December 2021 (UTC)

"Once she died before me, it is so sad that I could not see her again." she said, taking Mascara Jade Forest's hand, and cried again. Everyone was trying to console her, and then she slightly stopped. They saw that although Mascara Jade Forest was young, her manner and speech were not ordinary; although she was weak, she had graceful and elegant gestures, so they learned that she had a disease of deficiency.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 06:35, 12 December 2021 (UTC)

==牟一心 Móu Yīxīn 英语语言文学（英美文学）女 202120081516==

因问：“常服何药？为何不治好了？”黛玉道：“我自来如此，从会吃饭时便吃药到如今了，经过多少名医，总未见效。那一年我才三岁，记得来了一个癞头和尚，说要化我去出家，我父母自是不从。

So they asked:" What medicine do you usually take? Why doesn't it work?" Mascara Jade Forest replied:" I am used to getting along with my disease. I have been taking medicine since I could eat. A lot of famous daocters cannot contribute to my illness.When I was three years old, a monk with favus on the head came to persuade me to become a nun,but my parents declined him.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 08:07, 11 December 2021 (UTC)

They then asked, "What medicines do you take regularly? Why can't you cure your illness?" Mascara Jade Forest, "I am used to getting along with my disease. I have been taking medicine since I could eat. A lot of famous docters cannot contribute to my illness. I was only three years old when I remember a mangy monk came and said he wanted to convert me to a monk, but my parents refused.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:29, 13 December 2021 (UTC)

==彭瑞雪 Péng Ruìxuě 法语语言文学女 202120081517==

他又说：‘既舍不得他，但只怕他的病，一生也不能好的；若要好时，除非从此以后，总不许见哭声，除父母之外，凡有外亲，一概不见，方可平安了此一生。’这和尚疯疯癫癫，说了这些不经之谈，也没人理他。

The monk said, "if you can't bear to part with her she'll probably nerver get well. The only remedy is to keep her from hearing weeping and from seeing any relatives apart from her father and mother. That's her only hope of having a quiet life." No one paid any attention, of course, to such crazy talk.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:24, 13 December 2021 (UTC)

The monk said, "if you can't bear to separate with her, she'll probably nerver get well. The only remedy is to keep her from hearing weeping and from seeing any relatives apart from her father and mother. That's her only hope of having a quiet life." No one paid any attention, of course, to such nonsense talk.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 12:12, 19 December 2021 (UTC)

[[Media:Example.ogg]]==秦建安 Qín Jiànān 外国语言学及应用语言学女 202120081518==

如今还是吃人参养荣丸。”贾母道：“这正好，我这里正配丸药呢，叫他们多配一料就是了。”一语未完，只听后院中有笑语声，说：“我来迟了，没得迎接远客。”黛玉思忖道：“这些人个个皆敛声屏气如此，这来者是谁，这样放诞无礼？”

Now Mascara Jade Forest is still taking ginseng pills.And Grandma Merchant said:" What a coincidence! The pills are making now, I just tell them to add one." The words have not been finished, but there is a laugh in the back yard, which said:" I come late and fail to welcome our distinguished guest." Mascara Jade Forest thought: all people here are holding their breath, who is this person that is so arrogant and rude?--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 08:19, 11 December 2021 (UTC)

Now Lin Daiyu is still taking ginseng pills. And Grandma Merchant said:" It just so happens that I have been asking them to dispense the pills, just asking them to do one more portion." The words are not finished, but there is a laugh in the back yard, which said:" I am late and fail to welcome our distinguished guest." Mascara Jade Forest thought: “all people here are holding their breath, who is this person that is so arrogant and rude?”--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:33, 12 December 2021 (UTC)

==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==

心下想时，只见一群媳妇、丫鬟拥着一个丽人，从后房进来。这个人打扮与姑娘们不同，彩绣辉煌，恍若神妃仙子：头上戴着金丝八宝攒珠髻，绾着朝阳五凤挂珠钗；项上戴着赤金盘螭缨络圈；身上穿着缕金百蝶穿花大红云缎窄褃袄，外罩五彩刻丝石青银鼠褂；

While Mascara Jade Forest is still thinking about it, a group of daughters-in-law and maids cluster around a beauty coming in from the back room. She dresses up differently from other girls, with colorful embroidery splendor, and looks like a divine concubine or a fairy: wearing a gold silk beads bun decorated with eight treasures and the five phoenix hairpin hanging with beads on the head; a red gold coiled chi dragon tassel ring around the neck; the bright red made of cloud satin material narrow lining cotton jacket with decorations of wisps of gold hundred butterflies and flowers, and the outer coat with decorations of the multicolored engraved silk stone green silver mouse. --[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:34, 12 December 2021 (UTC)

Mascara Jade Forest was still thinking about it when she saw a group of daughters-in-law and maids embracing a beautiful woman who came in from the back room. This woman dresses differently from the girls, with colorful embroidery splendor, and looks like a divine concubine fairy: wearing a gold silk eight treasure save beads bun and the sunrise five phoenix hanging beads hairpin on the head; a red gold coiled chi dragon tassel ring around the neck; wearing the bright red made of cloud satin material narrow lining cotton jacket with decorations of wisps of gold hundred butterflies and flowers, and the outer coat with decorations of the multicolored engraved silk stone green silver mouse.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 07:47, 11 December 2021 (UTC)

==饶金盈 Ráo Jīnyíng 英语语言文学（语言学）女 202120081520==

下着翡翠撒花洋绉裙。一双丹凤三角眼，两弯柳叶吊梢眉。身量苗条，体格风骚。粉面含春威不露，丹唇未启笑先闻。黛玉连忙起身接见。贾母笑道：“你不认得他。他是我们这里有名的一个泼辣货，南京所谓‘辣子’，你只叫他‘凤辣子’就是了。”

Splendid Pheonix King wore a jadeite flowered dress underneath, with a pair of phoenix triangle eyes and two curved willow hanging eyebrows. Her figure is slim and her physique is flirtatious. She can be described with “ the face is delicate and beautiful, spirited character of her is not revealed in the appearance, red lips beautiful, not yet open mouth first heard her laugh”. Mascara Jade Forest hastily got up to curtsy to her. Grandma Merchant said with a smile, "You do not recognize her. She is famous for her boldness and vigorousness here, she is truly the 'chilli woman' in Nanjing dialect, you can just call her ' chilli Feng'."--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 07:35, 11 December 2021 (UTC)

Splendid Pheonix King, characterized by a pair of phoenix triangle eyes and two curved willow hanging eyebrows, wore an emerald flowered crepe skirt. She was slender and coquettish, with a delicate face and a smiling lip. Mascara Jade Forest promptly rose quickly to greet her. Grandma Merchant said with a smile: “ you don’t know him. He is famous for her fierceness and toughness, namely the so-called Nanjing chilli. So you can just call him ‘Chilli Pheonix’.”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:48, 11 December 2021 (UTC)

==石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521==

黛玉正不知以何称呼，众姊妹都忙告诉黛玉道：“这是琏二嫂子。”黛玉虽不曾识面，听见他母亲说过：大舅贾赦之子贾琏，娶的就是二舅母王氏的内侄女，自幼假充男儿教养，叫做王熙凤学名。黛玉忙陪笑见礼，以“嫂”呼之。

Mascara Jade Forest was insensible of what to call her. Then her sisters told her promptly: “ this is your sister-in-law Romance Second Merchant.” Although Mascara Jade Forest had never met her, she heard of her from his mother: Romance Merchant, the son of her Uncle Pardon Merchant, had married the niece of Aunt King, named scientifically Splendid Phoenix King, was brought up as a male offspring since childhood. Mascara Jade Forest was engaged in smiling and saluting at her, calling her “sister-in-law”.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:32, 11 December 2021 (UTC)

Mascara Jade Forest didn't know what to call her. Then her sisters told her promptly: “This is your sister-in-law Romance Second Merchant.” Although Mascara Jade Forest had never met her, she heard of her from his mother: Romance Merchant, the son of her Uncle Pardon Merchant, had married the niece of Aunt King,named scientifically Splendid Phoenix King,was brought up as a male offspring since childhood. Mascara Jade Forest was engaged in smiling and saluting at her, calling her “sister-in-law”.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:55, 13 December 2021 (UTC)

==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522==

这熙凤携着黛玉的手，上下细细打量了一回，便仍送至贾母身边坐下，因笑道：“天下真有这样标致人儿！我今日才算看见了。况且这通身的气派，竟不像老祖宗的外孙女儿，竟是嫡亲的孙女儿似的，怨不得老祖宗天天嘴里心里放不下。

Taking Daiyu's hand, Xifeng looked up and down her carefully, then she sent her to Mother Jia's side to sit down.She laughed and said:"There is really such a beautiful person in the world!I didn't see her until today.Moreover,the style of her makes her be more like your son's daughter than your daughter's daughter.It's no wonder that you are concerned about her so much.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:49, 13 December 2021 (UTC)

Taking Mascara Jade Forest's hand, Splendid Phoenix King looked her up and down carefully, then sent her to Grandma Merchant's side to sit down. She laughed and said:"There is really such a beautiful person in the world! I haven’t seen her until today. Moreover, her extraordinary temperament makes her be more like your son's daughter rather than your daughter's daughter. It's no wonder that you are concerned about her so much. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 06:48, 13 December 2021 (UTC)

==王李菲 Wáng Lǐfēi 英语语言文学（英美文学）女 202120081523==

只可怜我这妹妹这么命苦，怎么姑妈偏就去世了呢？”说着便用帕拭泪。贾母笑道：“我才好了，你又来招我；你妹妹远路才来，身子又弱，也才劝住了：快别再提了。”

I pity my sister for being so miserable, how could my aunt died so early?" She said, wiping her tears with her handkerchief. Grandma Merchant laughed and said, "I've just recovered. You come to provoke me again. Your sister has just arrived from a long journey and is weak, so she has just been persuaded: Don't mention it again."--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 02:37, 12 December 2021 (UTC)

I pity my sister who is so miserable, how could my aunt have died?" She said, wiping her tears with her handkerchief. Your sister has only just arrived from a long journey and is weak, so she has only just been persuaded to stop talking about it."--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:22, 11 December 2021 (UTC)

==王逸凡 Wáng Yìfán 亚非语言文学女 202120081524==

熙凤听了，忙转悲为喜道：“正是呢，我一见了妹妹，一心都在他身上，又是喜欢，又是伤心，竟忘了老祖宗了。该打，该打！”又忙拉着黛玉的手问道：“妹妹几岁了？可也上过学？现吃什么药？在这里别想家。

The first time I saw my sister, I was all over him, and I liked him, and I was sad, and I forgot about my ancestors. You should be beaten, you should be beaten!" He also took Daiyu's hand and asked, "How old is my sister? How old is she? What kind of medicine do you take now? Don't be homesick here.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:21, 11 December 2021 (UTC)

The first time I saw my sister, I was all over him, and I liked him, and I was sad, and I forgot about my ancestors. You should be beaten, you should be beaten!" He also took Daiyu's hand and asked, "How old is my sister? How old is she? What kind of medicine do you take now? Don't be homesick here.--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 11:14, 22 December 2021 (UTC)

==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学）男 202120081525==

要什么吃的，什么玩的，只管告诉我；丫头、老婆们不好，也只管告诉我。”黛玉一一答应。一面熙凤又问人：“林姑娘的东西可搬进来了？带了几个人来？你们赶早打扫两间屋子，叫他们歇歇儿去。”

Just tell me what you want to eat and play; Girls and old servants are not good, just tell me. " Daiyu nodded one by one. On one side, Xifeng asked, "have you moved in Miss Lin's things? How many people have you brought? Clean the two rooms early and tell them to have a rest."--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 06:54, 12 December 2021 (UTC)

Tell me what you want to eat and play; And if the maids or old nurses aren't good to you, just let me know. " Mascara Jade Forest nodded one by one. At the same time, Splendid Phoenix asked, "Have Miss Forest's things been moved in? And how many people does she bring? Clean the two rooms as soon as possible and tell them to have a rest there."--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 08:24, 12 December 2021 (UTC)

==卫怡雯 Wèi Yíwén 英语语言文学（英美文学）女 202120081526==

说话时已摆了果茶上来，熙凤亲自布让。又见二舅母问他：“月钱放完了没有？”熙凤道：“放完了。刚才带了人到后楼上找缎子，找了半日，也没见昨儿太太说的那个。想必太太记错了。”王夫人道：“有没有，什么要紧！”

Fruits and tea had been prepared when Splendid Phoenix was talking, and she arranged them by herself. Lady King asked her whether the monthly payment has been given out, she answered yes. “I looked for the satin in the back stairs with some people for hours just now, but didn’t find which madam mentioned yesterday. Madam must be wrong.” Splendid Phoenix King said, and Lady King answered, “ It doesn’t matter if there is or not.”--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 07:45, 12 December 2021 (UTC)

Fruits and tea had been prepared when Xifeng was talking, and she arranged them by herself. The second aunt asked her, "Have the monthly payment been given out?" Xifeng answered, "Yes. And I looked for the satin in the back stairs with some people for hours just now, but didn’t find what madam mentioned yesterday. Madam mabey remember something wrong.” Mrs. Wang replied, “ It doesn’t matter if there is or not.”--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 09:03, 12 December 2021 (UTC)

==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学）女 202120081527==

因又说道：“该随手拿出两个来，给你这妹妹裁衣裳啊。等晚上想着，再叫人去拿罢。”熙凤道：“我倒先料着了，知道妹妹这两日必到，我已经预备下了。等太太回去过了目，好送来。”

Mrs. Wang said, "You should take out a couple of satin pieces to cut your sister's dress. When you think of this matter in the evening, send someone for the satin ." Xifeng said, "I expected it. I knew my sister would arrive in these two days, and I had already made preparations. I will send someone for the satin as soon as you have returned and examined it."--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 08:52, 12 December 2021 (UTC)

Mrs. Wang added, "You should take out a couple of satin pieces to cut your sister's dress. When you think of this in the evening, send someone for the satin ." Xifeng said, "I have expected it. I know my sister will arrive in these two days, and I have already made preparations. I will send someone for the satin as soon as you have examined it."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 13:58, 12 December 2021 (UTC)

==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学）女 202120081528==

王夫人一笑，点头不语。当下茶果已撤，贾母命两个老嬷嬷带黛玉去见两个舅舅去。维时贾赦之妻邢氏忙起身笑回道：“我带了外甥女儿过去，到底便宜些。”

Her Ladyship smiled, nodded and said nothing. Now the refreshments were cleared away and the Lady Dowager ordered two nurses to take Daiyu to see her two uncles. At this time, Mrs. She also immediately stood up, replied with smile, "it's also very convenient for me to take my niece."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 13:51, 11 December 2021 (UTC)

Her Lady City smiled, nodded but said nothing. Now the refreshments were cleared away and the Lady Dowager ordered two mothers to take Mascara Jade Forest to see her two uncles. At this time, Lady Xing immediately stood up, replied with a smile, "it's also very convenient for me to take my niece."--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 08:37, 12 December 2021 (UTC)

==吴婧悦 Wú Jìngyuè 俄语语言文学女 202120081529==

贾母笑道：“正是呢，你也去罢，不必过来了。”那邢夫人答应了，遂带着黛玉，和王夫人作辞，大家送至穿堂。垂花门前早有众小厮拉过一辆翠幄青油车来，邢夫人携了黛玉坐上，众老婆们放下车帘，方命小厮们抬起。

Grandma Merchant laughed and said: “ Yeah, you can also leave, and don’t have to come here.” Lady City promised, and said goodbye to Lady King with Mascara Jade Forest , all of them went through the hallway. The ingenious green carriage, which drove by a group of manservants stood in front of the floral-pendant gates, Lady City set in the car with Mascara Jade Forest, several old mothers put down the car shade, instructing boys uplift the carriage. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 08:35, 12 December 2021 (UTC)

The mother laughed and said, "Exactly, you also go, no need to come." That Mrs. Xing agreed, so took Daiyu, and Mrs. Wang to say goodbye, we sent to the wear hall. The tent green oil carriage in front of the flower gate, Mrs. Xing took Daiyu to sit on it, the wives put down the curtain, and ordered the boys to lift it.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 01:13, 13 December 2021 (UTC)

==吴映红 Wú Yìnghóng 日语语言文学女 202120081530==

拉至宽处，驾上驯骡，出了西角门往东，过荣府正门，入一黑油漆大门内，至仪门前方下了车。邢夫人挽着黛玉的手进入院中。黛玉度其处必是荣府中之花园隔断过来的。
Pulled to a wide place, driving on the tame mule, out of the west corner gate to the east, past the main gate of Rongfu, into a black-painted gate, to the front of the ceremony door down the car. Mrs. Xing took Daiyu's hand and entered the courtyard. The first thing you need to do is to get to the garden.

Then he took the mule，went out the west Corner gate to the east, passed the main gate of Rongfu, entered a black painted gate, and got off in front of Yi gate. Lady Xing took Daiyu's hand and entered the courtyard. Daiyu spent its place must be the garden in the rong mansion partition come over.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:38, 15 December 2021 (UTC)

==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学）女 202120081531==

进入三层仪门，果见正房、厢房、游廊悉皆小巧别致，不似那边的轩峻壮丽，且院中随处之树木山石皆好。及进入正室，早有许多艳妆丽服之姬妾、丫鬟迎着。邢夫人让黛玉坐了；一面令人到外书房中请贾赦。

When we entered the three-story ceremonial gate, the main room, wing room and verandah were all small and unique, unlike those of the other side. Besides, the trees, mountains and stones in the courtyard were all good. When they entered the main room, there were many concubines and servant girls dressed in colourful makeup and beautiful clothes waiting for them. Lady City asked Mascarra Jade to sit down and then let others invite Pardon Merchant in the outer study.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:02, 15 December 2021 (UTC)

When entering the three- layers ceremonial gate, Daiyu found that the main room, wing room and verandah were all small and unique, unlike those of the other side. Besides, the trees, mountains and stones in the courtyard were all good. When they entered the main room, there were many concubines and servant girls dressed in heavy makeup and beautiful clothes waiting for them. Madam Xing asked Daiyu to sit down and then let others invite Jia She in the outer study.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 12:10, 19 December 2021 (UTC)

==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学）女 202120081532==

一时回来说：“老爷说了：‘连日身上不好，见了姑娘，彼此伤心，暂且不忍相见。劝姑娘不必伤怀想家，跟着老太太和舅母，是和家里一样的。姐妹们虽拙，大家一处作伴，也可以解些烦闷。或有委屈之处，只管说，别外道了才是。’”

Mrs.Xing came back and said, "the master said, 'I've been felt not so good for days. I am afraid that I will be emotional if I see you, so I can't bear to see you for the time being. I advise you not to be homesick. It's the same as home to follow the old lady and aunt. Although the sisters are clumsy, you can relieve some boredom if you keep company together. If you have grievances, just tell us and make yourself at home.''--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 12:07, 19 December 2021 (UTC)

Mrs.Xing came back and said, "the master said, 'I've been felt not so good for days. I am afraid that I will be emotional if I see you, so I can't bear to see you for the time being. I advise you not to be homesick. It's the same as home to follow the old lady and aunt. Although the sisters are clumsy, you can relieve some boredom if you keep company together. If you have grievances, just tell us and make yourself at home.''--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:45, 20 December 2021 (UTC)

==谢庆琳 Xiè Qìnglín 俄语语言文学女 202120081533==

黛玉忙站起身来，一一答应了。再坐一刻便告辞，邢夫人苦留吃过饭去。黛玉笑回道：“舅母爱惜赐饭，原不应辞；只是还要过去拜见二舅舅，恐去迟了不恭，异日再领。望舅母容谅。”

Daiyu stood up and agreed one by one. Sitting for a moment and then said goodbye, Mrs. Xing painstakingly stay to eat a meal. Daiyu smile back: "aunt love to give rice, should not resign; just have to go over to see second uncle, afraid to go late disrespectful, another day to receive. I hope aunt forgive me."--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:44, 20 December 2021 (UTC)

Mascara Jade Forest stood up and agreed one by one. Sitting for a moment and then said goodbye, Lady City painstakingly stay to eat a meal. Mascara Jade Forest smile back: "aunt love to give rice, should not resign; just have to go over to see second uncle, afraid to go late disrespectful, another day to receive. I hope aunt forgive me.

==熊敏 Xióng Mǐn 英语语言文学（英美文学）女 202120081534==

邢夫人道：“这也罢了。”遂命两个嬷嬷用方才坐来的车送过去。于是黛玉告辞。邢夫人送至仪门前，又嘱咐了众人几句，眼看着车去了方回来。一时黛玉进入荣府，下了车，只见一条大甬路直接出大门来。

Lady City said: “That’s fine.” So she ordered two Sisters to send Mascara Jade Forest back by Carriage used before. So Mascara Jade Forest farewell others. Lady City saw her off and said some words to others, seeing the carriage come back and forth. Once Daiyu entered The House of Rong and got off the carriage, she saw a long and wide road.

Lady City said: “That’s fine.” So she ordered two Sisters to send Mascara Jade Forest back by Carriage used before. So Mascara Jade Forest farewell others. Lady City saw her off to the gate of etiquetteand said some words to others, seeing the carriage come back and forth. Once Daiyu entered The House of Rong and got off the carriage, she saw a long and wide road.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 11:26, 20 December 2021 (UTC)

==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究男 202120081535==

众嬷嬷引着，便往东转弯，走过一座东西穿堂，向南大厅之后，仪门内大院落：上面五间大正房，两边厢房，鹿顶耳房钻山，四通八达，轩昂壮丽，比各处不同。黛玉便知这方是正内室。

Led by the mammy, she turned east, passed through an east-west hall, and came to the south hall, where she found a large courtyard inside the Gate of Yi: five main rooms on the top, flanks on both sides, and deer's roof and ears, extending in all directions, magnificent and different from other places. Daiyu knew this was the inner room.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 09:10, 18 December 2021 (UTC)

Led by the mammies, they turned eastward and passed through an east-west hallway and the southward hall, she found a large courtyard inside the secondary gate: five main rooms on the top, flanks on both sides, and a small flat topped house next to the main house, extending in all directions, magnificent and different from other places. Daiyu knew this was the inner room.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:08, 18 December 2021 (UTC)

==颜静 Yán Jìng 语言智能与跨文化传播研究女 202120081536==

进入堂屋，抬头迎面先见一个赤金九龙青地大匾，匾上写着斗大三个字，是“荣禧堂”；后有一行小字：“某年月日书赐荣国公贾源”，又有“万幾宸翰”之宝。大紫檀雕螭案上，设着三尺多高青绿古铜鼎，悬着待漏随朝墨龙大画，一边是錾金彝，一边是玻璃盆。

Entering the main room, I looked up and saw a great blue board framed in gilded dragons. On the plaque, there were two big words "Jubilee Hall"; Then there is a line of small characters: "on a certain date, this was given to Source Merchant, the Duke of Honor", and there was the treasure of Emperor's handwriting. On the large red sandalwood table that carved with dragon, there was a green bronze tripod more than three feet high, hanging a large ink dragon painting that seemed to attend the imperial court session in the early morning, with gilded wine vessels on one side and a glass basin on the other.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 08:11, 18 December 2021 (UTC)

there was a green bronze tripod more than three feet high, hanging a large ink dragon painting that seemed to attend the imperial court session in the early morning, with gilded wine vessels on one side and a glass basin on the other.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 12:05, 19 December 2021 (UTC)

==颜莉莉 Yán Lìlì 国别女 202120081537==

地下两溜十六张楠木圈椅。又有一副对联，乃是乌木联牌镶着錾金字迹，道是：座上珠玑昭日月，堂前黼黻焕烟霞。下面一行小字是“世教弟勋袭东安郡王穆莳拜手书”。原来王夫人时常居坐宴息也不在这正室中，只在东边的三间耳房内。

On the ground two rows of 16 nanmu armchairs. There is also a pair of couplets, ebony couplet inset with gold handwriting, it said:The pearl and jade in the seat can shine with the sun and the moon; The people in front of the lobby wearing official clothes, its colors like clouds like clouds. The next line is written by Mu Shibai, the hereditary king of Dongpyeong County, who is a brother who has been taught by your family for generations.For Lady King often sat and reposed not in this main room, but in the three eastern rooms.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 03:36, 12 December 2021 (UTC)

Since Lady King seldom sat in this main hall but used three rooms on the east side for relaxation.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 10:04, 14 December 2021 (UTC)

==颜子涵 Yán Zǐhán 国别女 202120081538==

于是嬷嬷们引黛玉进东房门来。临窗大炕上铺着猩红洋毯，正面设着大红金钱蟒引枕，秋香色金钱蟒大条褥；两边设一对梅花式洋漆小几：左边几上摆着文王鼎，鼎旁匙箸、香盒；右边几上摆着汝窑美人觚，里面插着时鲜花草。

So that the nannies led Mascara Jade Forest through the door of the eastern wing. The large kang by the window was covered with a scarlet foreign rug. In the middle were red back-rests and turquoise bolsters, both with dragon-design medallions, and a long greenish yellow mattress also with dragon medallions. On the two sides， stood one of a pair of small teapoys of foreign lacquer of plum-blossom pattern. On the left-hand table were a tripod, spoons, chopsticks and an incense container; On the right-hand table were a slender-waisted porcelain vase from the Ruzhou Kiln in which were placed seasonable flowers.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 09:48, 14 December 2021 (UTC)

Thereupon,the nannies led Mascara Jade Forest through the door of the eastern wing. The large kang by the window was covered with a scarlet foreign rug. In the middle were red back-rests and turquoise bolsters, both with dragon-design medallions, and a long greenish yellow mattress also with dragon medallions. On the two sides stood on a pair of small teapoys of foreign lacquer of plum-blossom pattern. On the left-hand table were a tripod, spoons, chopsticks and an incense container; On the right-hand table were a slender-waisted porcelain vase from the Ruzhou Kiln in which were placed seasonable flowers.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 13:47, 14 December 2021 (UTC)

==阳佳颖 Yáng Jiāyǐng 国别女 202120081540==

地下面，西一溜四张大椅，都搭着银红撒花椅搭，底下四副脚踏；两边又有一对高几，几上茗碗、瓶花俱备。其馀陈设，不必细说。老嬷嬷让黛玉上炕坐。炕沿上却也有两个锦褥对设。

On the floor on the west side of the room, were four chairs in a row, all of which were covered with antimacassars, embroidered with silverish-red flowers.Beneath them stood four footstools. On either side, was also a pair of high teapoys which were covered with teacups and flower vases.The rest of the room need not be described in detail.
The nannies urged Mascara Jade Forest to sit on the kang, on the edge of which were two brocade cushions. --[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 13:42, 14 December 2021 (UTC)

On the floor facing on the west wall were four chairs in a row, all of which were covered with ornamented cloth embroidered with silverish-red flowers.Beneath them stood four footstools. On either side were a pair of high table with teacups and flower vases.Other decorations in the rest of the room need not be described in detail.The nannies urged Mascara Jade Forest to sit on the kang, on the edge of which were two brocade cushions.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 09:50, 18 December 2021 (UTC)

==杨爱江 Yáng Àijiāng 英语语言文学（语言学）女 202120081541==

黛玉度其位次，便不上炕，只就东边椅上坐了。本房的丫鬟忙捧上茶来。黛玉一面吃了，打量这些丫鬟们妆饰衣裙，举止行动，果与别家不同。

Considering her status in the family, Daiyu sat on one of the chairs on the east side instead of sitting on the ''kang''. The maids in attendance served tea immediately. When she was sipping the tea, she observed the maids’ make-up,clothes and deportment, which, her thought, were indeed quite different from those in other families.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 09:38, 18 December 2021 (UTC)

Considering her status in the family, Mascara Jade sat on one of the chairs on the east side instead of sitting on the ''kang''. The maids in attendance served tea immediately.Sipping the tea, she observed the maids’ make-up,clothes and deportment, which, her thought, were indeed quite different from those in other families.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 14:18, 18 December 2021 (UTC)

==杨堃 Yáng Kūn 法语语言文学女 202120081542==

茶未吃了，只见一个穿红绫袄、青绸掐牙背心的一个丫鬟走来笑道：“太太说，请林姑娘到那边坐罢。”老嬷嬷听了，于是又引黛玉出来，到了东廊三间小正房内。

Before the tea was drunk, a servant girl wearing a red silk jacket and a green satin vest came up and smiled, "Lady King invited Miss Forest to come and sit over there." When the old Nanny heard this, she led Mascara Jade out again and went to the third small main room on the east porch.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:33, 12 December 2021 (UTC)

Before they drank tea over, a servant girl in a red silk jacket and a green satin vest came up and smiled, "Mrs. Wang invited Miss Lin to come and sit over there." When the old Mammy heard this, she led Daiyu out again to the third small main room on the east porch.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:10, 12 December 2021 (UTC)

==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学）女 202120081543==

正面炕上横设一张炕桌，上面堆着书籍、茶具；靠东壁面西设着半旧的青缎靠背、引枕。王夫人却坐在西边下首，亦是半旧青缎靠背、坐褥。见黛玉来了，便往东让。

On the kang there was a kang table on which books and tea sets piled up. Half new backrests and pillows made of blue satins were set on the east side of the wall. However, Mrs. Wang set at the foot of the west wall where half new backrests and mattresses made of blue satins were displayed. Mrs. Wang moved to the east side when she saw Lin Daiyu come in.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:11, 12 December 2021 (UTC)

On the kang lies a kang table,on which books and tea sets are piled up. Half new backrests and pillows made of blue satins were put on the east side of the wall. However, Mrs. Wang sat at the foot of the west wall where half new backrests and mattresses made of blue satins are displayed. Mrs. Wang moved to the east side when she saw Daiyu coming in.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 12:11, 19 December 2021 (UTC)

==叶维杰 Yè Wéijié 国别男 202120081544==

黛玉心中料定这是贾政之位。因见挨炕一溜三张椅子上也搭着半旧的弹花椅袱，黛玉便向椅上坐了。王夫人再三让他上炕，他方挨王夫人坐下。王夫人因说：“你舅舅今日斋戒去了，再见罢。

Daiyu thought it must be Jia Zhen's seat. Seeing that there were half-old bouncing chair blankets on the three chairs slid by the kang, Daiyu sat on the chair. Mrs. Wang repeatedly asked him to go to the kang, then she sat down next to Mrs. Wang. Mrs. Wang said: "Your uncle has gone fast today, goodbye.

Mascara Jade thought that this was Master Merchant's seat， because she saw that there were three chairs next to the bed with a half-used chair, so Mascara Jade sat down on the chair. She sat down next to Lady King after she had asked her to go to the bed again and again. Lady King said, "Your uncle went to fast today, see you later.”--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 12:29, 19 December 2021 (UTC)Yi Yangfan

==易扬帆 Yì Yángfān 英语语言文学（英美文学）女 202120081545==

只是有句话嘱咐你：你三个姐妹倒都极好，以后一处念书认字，学针线，或偶一玩笑，却都有个尽让的。我就只一件不放心：我有一个孽根祸胎，是家里的混世魔王，今日因往庙里还愿去，尚未回来，晚上你看见就知道了。

I just have one thing to tell you: your three sisters are all very good, and in the future they will study and learn to read and write together, and learn to sew, or occasionally play jokes, but all of them will do their best. There is only one thing I am not sure about: I have a sinful child who is the evil one in my family, and he has not returned yet because he has gone to the temple to pay his respects.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:19, 13 December 2021 (UTC)Yi Yangfan

I just want to remind you: your sisters are very kind , and in the future you will study together, and learn to read and write and learn to sew. Sometimes you will play jokes at each other, but you will be very tolerant to each other. There is only one thing I am worried about: there is a naughty boy in our family, and he has not returned yet because he has gone to the temple to redeem his wishes, you will see him in the evening.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:45, 13 December 2021 (UTC)

==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546==

你以后总不用理会他，你这些姐姐妹妹都不敢沾惹他的。”黛玉素闻母亲说过：“有个内侄，乃衔玉而生，顽劣异常，不喜读书，最喜在内帏厮混。外祖母又溺爱，无人敢管。”

“You can ignore him later and none of your sisters dare to bother him. ” Daiyu heard from her mother: “I have a nephew, who was born with jade in his mouth. He is very naughty and don’t like to read, but prefer to play with girls. His grandma has always spoiled him so that everyone let him be. ”--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:27, 13 December 2021 (UTC)

"You can ignore him in future because none of your sisters dare to mess up with him". Mascara Jade has long heard from her mother about him: "I have a nephew, born with a jade in his mouth, who is very naughty and doesn’t like to read, but prefers to hang around with girls. His grandma has always spoiled him so that everyone let him be". --[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 12:31, 19 December 2021 (UTC)

==殷美达 Yīn Měidá 英语语言文学（语言学）女 202120081547==

今见王夫人所说，便知是这位表兄。一面陪笑道：“舅母所说，可是衔玉而生的？在家时，记得母亲常说：这位哥哥比我大一岁，小名就叫宝玉，性虽憨顽，说待姊妹们却是极好的。

What Lady King described today is the cousin for sure. Mascara Jade said while smiling:" Is the person you just mentioned my cousin born with a jade? I remember when I was at home my mother often said that the cousin nicknamed Precious Jade is one year older than me. Although he is a little mischievous, he is very friendly with his sisters".--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:27, 12 December 2021 (UTC)

Who Lady King described today is the cousin for sure. Mascara Jade said while smiling:" Is this my cousin you just mentioned born with a jade? I remember when I was at home my mother often said that the cousin nicknamed Precious Jade is one year older than me. Although he is a little mischievous, he is very friendly with his sisters".--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 12:06, 19 December 2021 (UTC)

==尹媛 Yǐn Yuán 英语语言文学（英美文学）女 202120081548==

况我来了，自然和姊妹们一处，弟兄们是另院别房，岂有沾惹之理？”王夫人笑道：“你不知道原故。他和别人不同，自幼因老太太疼爱，原系和姐妹们一处娇养惯了的。

Now I come here,undoubtfully I live with my sisters. The brothers are in some different houses. Is there any reason to mess with them?" Lady King smiled and said, "You don't know. Unlike the others, he had been coddled by his sisters since he was young for the love of Grandma Merchant.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:30, 13 December 2021 (UTC)

Now I come here,undoubtfully I live with my sisters. The brothers are in some different houses. Is there any reason to mess with them?" Lady King smiled and said, "You don't know the reason. Unlike others, he had been coddled by his sisters since he was young for the love of Grandma Merchant.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 03:20, 15 December 2021 (UTC)

==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学）女 202120081549==

若姐妹们不理他，他倒还安静些；若一日姐妹们和他多说了一句话，他心上一喜，便生出许多事来：所以嘱咐你别理会他。他嘴里一时甜言蜜语，一时有天没日，疯疯傻傻，只休信他。”黛玉一一的都答应着。

“If the sisters ignore him, he is a bit quieter: if one day the sisters talk to him more, he is so happy that he will stir up many troubles: so I tell you to ignore him. He may talk sweetly for a while, and he may be crazy and silly for a while, just don't believe him.” Daiyu replied one by one.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 08:45, 13 December 2021 (UTC)
If the sisters ignore him, he will be quiet; if one day they talk to him more, he will be happy, and many things will happen: so I tell you to ignore him. His mouth a sweet talk, a moment there is no day, crazy and silly, just do not believe him. Daiyu agreed one by one.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 12:06, 19 December 2021 (UTC)

==张秋怡 Zhāng Qiūyí 亚非语言文学女 202120081550==

忽见一个丫鬟来说：“老太太那里传晚饭了。”王夫人忙携了黛玉，出后房门，由后廊往西，出了角门，是一条南北甬路，南边是倒座三间小小抱厦厅，北边立着一个粉油大影壁，后有一个半大门，小小一所房屋。
Suddenly see a servant girl to say: "old lady there spread supper." Lady King and Mascara Jade Forest went out of the back door, leading from the back corridor to the west and out of the corner gate. There was a north-south corridor, with three small rooms in the south, a big screen wall of powder and oil in the north, and a small house with a half gate behind.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 13:53, 12 December 2021 (UTC)

Suddenly a servant girl said, "the old lady has passed on dinner." Lady King hurriedly took Mascara Jade Pearl out of the back door, from the back porch to the west, out of the corner door. It is a North-South corridor. In the south is the inverted three small balcony halls. In the north is a oil-powdered large shadow wall, followed by a half gate and a small house.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 12:28, 13 December 2021 (UTC)

==张扬 Zhāng Yáng 国别男 202120081551==

王夫人笑指向黛玉道：“这是你凤姐姐的屋子。回来你好往这里找他去，少什么东西，只管和他说就是了。”这院门上也有几个才总角的小厮，都垂手侍立。王夫人遂携黛玉穿过一个东西穿堂，便是贾母的后院了。

Lady King smiled at Mascara Jade Pearl and said: "This is your sister Phoenix's house. If you come back, you can find her here. And if there's anything missing, just tell her." On the gate of the courtyard, there were also several young boys who were only in their childhood, all standing with their hands down. Lady King then took Mascara Jade Pearl through an east-west hall, which was Grandma Merchant's backyard.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 07:30, 11 December 2021 (UTC)

Lady King smiled at Mascara Jade Pearl and said: "This is your sister Phoenix's house. If you come back, you can find her here. And if there's anything missing, just tell her." On the gate of the courtyard,there were also a few young boys on the door of this courtyard, all standing with their hands down.. Lady King then took Mascara Jade Pearl through an east-west hall, which was Grandma Merchant's backyard.

==张怡然 Zhāng Yírán 俄语语言文学女 202120081552==

于是进入后房门，已有许多人在此伺候，见王夫人来，方安设桌椅；贾珠之妻李氏捧杯，熙凤安箸，王夫人进羹。贾母正面榻上独坐，两旁四张空椅。熙凤忙拉黛玉在左边第一张椅子上坐下，黛玉十分推让。

So they entered the back room, where many people were already waiting, and when they saw Lady King coming, they placed the table and chairs; Li, wife of Treasure Merchant, held the cup, Lady King placed the chopsticks, and Splendid Phoenix King drank the soup. Grandma Merchant was sitting alone on a couch, flanked by four empty chairs. Splendid Phoenix King was busy pulling Mascara Jade Forest to sit in the first chair on the left, but Mascara Jade Forest was too embarrassed to sit.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 00:57, 13 December 2021 (UTC)

So they entered the back room, where many people were already waiting, and when they saw Lady King coming, they placed the table and chairs; Li, wife of Treasure Merchant, held the cup, Lady King placed the chopsticks, and Splendid Phoenix King drank the soup. Grandma Merchant was sitting alone on a couch, flanked by four empty chairs. Splendid Phoenix King was busy pulling Mascara Jade Forest to sit in the first chair on the left, but Mascara Jade Forest was too embarrassed to sit.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 03:42, 13 December 2021 (UTC)

==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学）女 202120081553==

贾母笑道：“你舅母和嫂子们是不在这里吃饭的。你是客，原该这么坐。”黛玉方告了坐，就坐了。贾母命王夫人也坐了。迎春姊妹三个告了坐，方上来：迎春坐右手第一，探春左第二，惜春右第二。

Grandama Merchant said with a smile, "your aunt and sister-in-law don't eat here. You are a guest. You should have sat here." Mascara Jade Forest then sat down. Grandama Merchant ordered Lady King to sit down. The three sisters of Spring Pleasure Merchant sat down：Spring Pleasure Merchant sat first on the right hand, Seeking-Spring Merchant second on the left, and Cherishing Spring Merchant second on the right.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 10:36, 11 December 2021 (UTC)

Grandama Merchant said with a smile, "your aunts and sisters-in-law don't eat here. You are a guest. You should have sat here." Mascara Jade Forest then sat down. Grandama Merchant ordered Lady King to sit down. The three sisters of Spring Pleasure Merchant were asked to sit down: Spring Pleasure Merchant sat first on the right hand, Seeking-Spring Merchant second on the left, and Cherishing Spring Merchant second on the right.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:02, 12 December 2021 (UTC)

==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学）女 202120081554==

旁边丫鬟执着拂尘、漱盂、巾帕，李纨、凤姐立于案边布让；外间伺候的媳妇、丫鬟虽多，却连一声咳嗽不闻。饭毕，各各有丫鬟用小茶盘捧上茶来。当日林家教女以惜福养身，每饭后必过片时方吃茶，不伤脾胃；

Standing at the table, the servant girls held the horsetail whisks, vessels for mouthwash and handkerchiefs. Silk Plum and Splendid Phoenix King sent dishes, refreshments to guests and invited them to eat. Though there were many servant girls in the outer room, they could not be heard to utter a sound. When the meal was over, each servant girl brought tea with a small tray. Mascara Jade Forest took tea after each meal to keep health and not hurt her spleen and stomach.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 01:55, 12 December 2021 (UTC)

The servant girls are standing at the table with the horsetail whisks, vessels for mouthwash and handkerchiefs. Silk Plum and Splendid Phoenix King sent dishes, refreshments to guests and invited them to eat. Though there were many servant girls in the outer room, they could not be heard to utter a sound. When the meal was over, each servant girl brought tea with a small tray. Mascara Jade Forest took tea after each meal to keep health and not hurt her spleen and stomach.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:23, 13 December 2021 (UTC)

[[Media:Example.ogg]]==周玖 Zhōu Jiǔ 英语语言文学（英美文学）女 202120081555==

今黛玉见了这里许多规矩不似家中，也只得随和些。接了茶，又有人捧过漱盂来，黛玉也漱了口，又盥手毕。然后又捧上茶来，这方是吃的茶。贾母便说：“你们去罢，让我们自在说说话儿。”
Mascara Jade Forest saw many rules here are not like her home. She was also easy-going. After receiving the tea, someone else took a gargle bowl for her. Mascara Jade Forest also rinsed her mouth and finished washing her hands again. Then tea which was for drinking was brought in. Then Grandma Merchant said to servants , "You all go and let's have a talk in our own comfort."

Now Mascara Jade saw many rules here are not like the rules of her home. She can only be easygoing. She caught the teacup. Some domestics came over with a mouthwash basin. Mascara Jade gargled and washed her hands. Then the servant brought back tea, and this was tea for drinking.Then Dowager Lady Jia said to servant, "You all go and let's have a talk in our own comfort."--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 10:47, 13 December 2021 (UTC)

==周俊辉 Zhōu Jùnhuī 法语语言文学女 202120081556==

王夫人遂起身，又说了两句闲话儿，方引李、凤二人去了。贾母因问黛玉念何书，黛玉道：“刚念了《四书》。”黛玉又问姊妹读何书，贾母道：“读什么书，不过认几个字罢了。”

Lady King stood up and said something idle, then led Lady Plum and Splendid Phoenix King to leave. When Dowager Lady Jia asked Mascara Jade what books she had read, Mascara Jade replied, "I just have read the ''Four Books''." When Mascara Jade asked her sisters what books they read, Dowager Lady Jia said, "They don't read anything. They only know a few words."--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 09:25, 13 December 2021 (UTC)

Lady King rose as soon as she heard these words, and having made a few irrelevant remarks, she led the way and left the room along with the two ladies, Mrs. Li and Splendid Phoenix king.Grandma Merchant, having inquired of Mascara Jade what books she was reading, "I have just begun reading the Four Books," Mascara Jade replied. "What books are my cousins reading?" Mascara Jade went on to ask. "Books, you say!" exclaimed Grandma Merchant; "why all they know are a few characters, that's all."--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:15, 15 December 2021 (UTC)

==周巧 Zhōu Qiǎo 英语语言文学（语言学）女 202120081557==

一语未了，只听外面一阵脚步响，丫鬟进来报道：“宝玉来了。”黛玉心想：“这个宝玉，不知是怎样个惫懒人呢。”及至进来一看，却是位青年公子：头上戴着束发嵌宝紫金冠，齐眉勒着二龙戏珠金抹额；

The sentence was barely out of her lips, when a continuous sounding of footsteps
was heard outside, and a waiting maid entered and announced that Precious Jade was
coming. Mascara Jade was speculating in her mind how it was that this Precious Jade had
turned out such a good-for-nothing fellow, when he happened to walk in.
He was, in fact, a young man of tender years, wearing on his head, to hold his
hair together, a cap of gold of purplish tinge, inlaid with precious gems.
Parallel with his eyebrows was attached a circlet, embroidered with gold, and
representing two dragons snatching a pearl.
--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 08:36, 13 December 2021 (UTC)

After a word, only a sound of footsteps outside, the maid came in and reported: "Baoyu is here." Daiyu thought to herself: "This Baoyu, I don't know what a tired lazy person." When she came in, she was a young man. He wears a purple and gold crown with hair inlaid on his head, and his forehead are tied with gold frontlet（The shape is two dragons playing with pearled）.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 15:21, 11 December 2021 (UTC)

==周清 Zhōu Qīng 法语语言文学女 202120081558==

一件二色金百蝶穿花大红箭袖，束着五彩丝攒花结长穗宫绦，外罩石青起花八团倭缎排穗褂；登着青缎粉底小朝靴。面若中秋之月，色如春晓之花；鬓若刀裁，眉如墨画，鼻如悬胆，睛若秋波。

A big red arrow sleeve decorated with two-color golden butterfly flowers, is tied with multicolored silk and knotted with long spikes, and is covered with azurite and satin rowed gowns; it wears small green satin and powder-soled boots. The face is as round and beautiful as the moon of Mid-Autumn Festival, the complexion is like a flower of spring dawn; the temples are like a knife cut, the eyebrows are like ink painting, the nose is like a hanging gall, and the eyes are like autumn waves.

A big red arrow sleeve decorated with two-color golden butterfly flowers, is tied with multicolored silk and knotted with long spikes, and is covered with azurite and satin rowed gowns; he wore small green satin and powder-soled boots. The face is as round and beautiful as the moon at mid-autumn, the complexion is like a flower of in spring; the temples as if chiselled with a knife, the eyebrows are like ink painting, the nose is like a a well-cut and shapely nose, and the eyes are like vernal waves.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 06:19, 13 December 2021 (UTC)

==周小雪 Zhōu Xiǎoxuě 日语语言文学女 202120081559==

虽怒时而似笑，即嗔视而有情。项上金螭缨络，又有一根五色丝绦，系着一块美玉。黛玉一见，便吃一大惊，心中想道：“好生奇怪：倒像在那里见过的，何等眼熟！”只见这宝玉向贾母请了安，贾母便命：“去见你娘来。”

His angry look even resembled a smile; his glance was full of sentiment.Round his neck he had a gold dragon necklet with a fringe; also a cord of variegated silk, to which was attached a piece of beautiful jade. When Mascara Jade Forest saw this, she was shocked."How very strange." she was reflecting in her mind; "it would seem as if I had seen him somewhere or other, for his face appears extremely familiar to my eyes;" Precious Jade Merchant greeted Grandma Merchant "Go and see your mother and then come back," remarked her venerable ladyship.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 06:08, 13 December 2021 (UTC)

His angry look somentimes even resembled a smile; his glance was full of sentiment.Round his neck he had a gold dragon necklet with a fringe; also a cord of silk of five colours, to which was attached a piece of beautiful jade. When Mascara Jade Forest saw this, she was shocked and thought to herself: "How strange it is." she was reflecting in her mind; "as if I had seen him somewhere or other, for his face appears extremely familiar to my eyes;" Precious Jade Merchant greeted Lady Dowager "Go and see your mother and then come back."--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 11:46, 16 December 2021 (UTC)

==朱素珍 Zhū Sùzhēn 英语语言文学（语言学）女 202120081561==

即转身去了。一会再来时已换了冠带：头上周围一转的短发都结成小辫，红丝结束，共攒至顶中胎发，总编一根大辫，黑亮如漆，从顶至梢，一串四颗大珠，用金八宝坠脚；身上穿着银红撒花半旧大袄；仍旧带着项圈、宝玉、寄名锁、护身符等物；

Then turned around and went. He has changed the crown band when coming back for a while: the short hair around the head is braided, the red silk ends, and the hair is gathered up to the top of the fetus. The chief editor is a big braid, black and shiny, from top to tip , A string of four large beads, with gold eight treasures falling to the feet; wearing a silver-red half-old coat with flowers; still wearing collars, gems, locks, amulets, etc.;

He turned away. When he came back later, he had changed his crown belt: the short hair around his head was braided, and the red silk ended. He saved up to the top and middle fetal hair. The chief editor had a big braid, black and bright as paint, a string of four big beads from the top to the tip, and dropped his feet with gold eight treasures; He was wearing a silver red flower sprinkled semi-old coat; Still wearing collars, precious jade, name sending locks, amulets, etc--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 12:56, 16 December 2021 (UTC)

==邹岳丽 Zōu Yuèlí 日语语言文学女 202120081562==

下面半露松绿撒花绫裤，锦边弹墨袜，厚底大红鞋。越显得面如傅粉，唇若施脂；转盼多情，语言若笑。天然一段风韵，全在眉梢；平生万种情思，悉堆眼角。看其外貌，最是极好，却难知其底细。
His lower body showed loose green flower pants, cotton socks and a pair of thick soled red shoes. This makes him look more beautiful. The lips seem to have been powdered with rouge; When he speaks, he often has a smile on his face, and his eyebrows can convey affection. A person's style and temperament, including what he thinks, can be conveyed through his eyes. His appearance is very good-looking, but I don't know whether he has real connotation.

==Nadia 202011080004==

后人有《西江月》二词批的极确，词曰：

==Mahzad Heydarian 玛莎 202021080004==

无故寻愁觅恨，有时似傻如狂。
Seeking sorrow and hate for no reason, sometimes seems stupid and crazy.

==Mariam toure 2020GBJ002301==

纵然生得好皮囊，腹内原来草莽。

==Rouabah Soumaya 202121080001==

潦倒不通庶务，愚顽怕读文章。

I'm not able to get through general affairs, and I'm afraid of reading articles.

==Muhammad Numan 202121080002==

行为偏僻性乖张，那管世人诽谤。
He who behaves in a perverse way has no control over the slander of course.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 03:29, 14 December 2021 (UTC)

==Atta Ur Rahman 202121080003==

又曰：富贵不知乐业，贫穷难耐凄凉。
It is also known that wealth does not know pleasure and happiness, and poverty cannot endure loneliness.

==Muhammad Saqib Mehran 202121080004==

可怜辜负好时光，于国于家无望。
Translation: The poor lived up to the good times, and the country was hopeless at home.

==Zohaib Chand 202121080005==

天下无能第一，古今不肖无双。

==Jawad Ahmad 202121080006==

寄言纨袴与膏粱，莫效此儿形状。

English; the author is to give some suggestion to playboys of high official that they do not follow the example of Jia Baoyu.

==Nizam Uddin 202121080007==

却说贾母见他进来，笑道：“外客没见就脱了衣裳了，还不去见你妹妹呢。”

But she said that Mother Jia saw him come in and smiled: "The foreigner took off her clothes without seeing him, so she won't go to see your sister."

==Öncü 202121080008==

宝玉早已看见了一个袅袅婷婷的女儿，便料定是林姑妈之女，忙来见礼。

Precious Jade had already seen a daughter with a gentle posture, thought might be the daughter of Aunt Lin, then hurried to meet her.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 04:17, 13 December 2021 (UTC)

==Akira Jantarat 202121080009==

归了坐细看时，真是与众各别。

When I look at you carefully, I think you are different.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 09:59, 13 December 2021 (UTC)

When I returned to take a closer look, it was really different. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 07:41, 12 December 2021 (UTC)

==Benjamin Wellsand 202111080118==

只见：两弯似蹙非蹙笼烟眉，一双似喜非喜含情目。

I saw two bends like the frowning of smoked eyebrows, at first they seemed happy but not really happy, yet affectionate eyebrows. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 07:41, 12 December 2021 (UTC)

I saw: two curved eyebrows that looked like a frown, a pair of eyebrows that seemed to be happy or not. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 23:18, 12 December 2021 (UTC)

==Asep Budiman 202111080020==

态生两靥之愁，娇袭一身之病。

The sorrow of the two distresses, the disease of the whole body. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 23:17, 12 December 2021 (UTC)

The sorrow of two distresses, spoiled - the disease of the whole body.------Ei Mon Kyaw [[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:15, 15 December 2021 (UTC)--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:15, 15 December 2021 (UTC)Ei Mon Kyaw

==Ei Mon Kyaw 202111080021==

泪光点点，娇喘微微。

Tears shone a little, and she breathed slightly.--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:47, 15 December 2021 (UTC)Ei Mon Kyaw -----Ei Mon Kyaw[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:47, 15 December 2021 (UTC)
The tears droped, and she breathed slowly. --[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 11:58, 15 December 2021 (UTC)

The eyes twinkled with tears and she breathed slightly.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 12:18, 19 December 2021 (UTC)

20211124 homework

2021-12-30T02:04:10Z

Sun Yashi: /* 孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522 */

Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]

==陈静 Chén Jìng 国别女 202020080595==

我很纳闷：《不自弃文》是篇名，《姬子》是书名，应该同等对待，要么都予注释，要么都不注释，为什么一注一不注呢？难道前者生僻而需要注释，后者人所共知而不必注释吗？显然不是，只能说是避难就易，这与注释的宗旨完全背道而驰。
I wonder that since No Self-surrender is the title of the passage and Jizi is the title of the book, which should be treated equally, why did the situation happened that one annotated while one did not? Did the former need to be annotated while the latter is known to all without having to be annotated? Obviously, it is for choosing the easier way, which is completely contrary to the purpose of the annotation.

I wonder: "don't abandon yourself" is the title, and "Ji Zi" is the title of the book. It should be treated equally, either annotated or not annotated. Why not annotate one note at a time? Is it true that the former is remote and needs annotation, while the latter is well known and does not need annotation? Obviously not, it can only be said that it is easy to avoid difficulties, which is completely contrary to the purpose of the notes.

--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 07:01, 24 November 2021 (UTC)

==蔡珠凤 Cài Zhūfèng 法语语言文学女 202120081477==

那怕注为“《姬子》不详”，也还不失为态度诚实。老实说，起初我对《姬子》也一头雾水，因为见所未见，闻所未闻。但根据我自定的注释原则，我不能回避。

Even if it is noted as "Ji Zi" unknown ", it can be regarded as an honest attitude. To be honest, at first I was confused about Ji Zi, because I had never seen or heard of it. But according to my own annotation principle, I can't avoid it.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 11:20, 21 November 2021 (UTC)

Even if it is noted as "unknown Ji Zi" , it can still be regarded as an honest attitude. To be honest, at first I was confused about ''Ji Zi'', because I had never seen or heard of it. But according to my own annotation principle, I can't avoid it.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:36, 22 November 2021 (UTC)Chen Huini

==陈惠妮 Chén Huìnī 英语语言文学（英美文学）女 202120081479==

于是我首先求助于《中国古典数字工程》，肯定了中国根本不存在《姬子》这么一本书，完全是曹雪芹所杜撰，正如《古今人物通考》、《中国历代文选》都是曹雪芹杜撰一样。其次，我记得俞平伯先生有一篇专门解释《姬子》的文章，但文章的题目、发表时间以及文章内容却不记得了。经过两天的翻箱倒柜，我终于找到了这篇文章，它的题目是《读〈红楼梦〉随笔》第九节《姬子》，初载于《文汇报》1954年1月25日；又收入《红楼梦研究参考资料选辑》第二辑，人民文学出版社1973年11月出版。

Therefore, I first made reference htiw "Chinese Classical Digital Engineering" and confirmed that there was no such a book called "Ji Zi" in China, which was completely written by Cao Xueqin, just as Cao Xueqin wrote "General Examination of Ancient and Modern Characters" and "Selected Chinese Writings in Past Dynasties". Secondly, I remember that Mr. Yu Pingbo had a special article explaining ''JiZi'', but I do not remember the title, publication time and content of the article. After two days of searching, I finally found this article. Its title is ''Ji Zi'', section 9 of Essays on Reading ''A Dream of Red Mansion''. It was first published in Wenhui Daily on January 25, 1954. It was also included in the second series of ''Selected Research Reference Materials on A Dream of Red Mansion'', published by People's Literature Publishing House in November 1973.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:46, 22 November 2021 (UTC)Chen Huini

So, I firstly searched ''Chinese Classical Digital Engineering'' and confirmed there was no such a book called "Ji Zi" in China. This book was completely made up by Cao Xueqin like the same thing he did to ''General Examination of Ancient and Modern Characters'' and ''Selected Chinese Writings in Past Dynasties''.Then, I recalled that Mr. Yu Pingbo especially wrote an article to explain ''Ji Zi'', but I didn't remember the title, publication time and content.After two days of searching, I finally found it. The title of it was ''Ji Zi'', section 9 of Essays on Reading ''A Dream of Red Mansion'' which was first published in Wenhui Daily on January 25, 1954. and then was included in the second series of ''Selected Research Reference Materials on A Dream of Red Mansion'', published by People's Literature Publishing House in November 1973.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:20, 24 November 2021 (UTC)

==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学女 202120081480==

据俞先生在文章中说：姬子书到底是部什么书呢，谁也说不上来。特别前些日子把这一回书选为高中国文的教材，教员讲解时碰到问题，每来信相询，我亦不能对。但经过研究，他还是写了这篇文章，作为回答。

According to Mr.Yu in his article: nobody can tell what book ''Ji Zi'' really is. Moreover, this chapter of ''A Dream in Red Mansions'' with the name ''Ji Zhi'' has been selected as the reading material of the high school,and I can't say anything when the teacher who failed to explain it in the classroom come to me.But after careful research, he still write an article to reply this question.

According to Mr. Yu in his article: nobody can tell what book ''Ji Zi'' really is. In particular, this chapter was selected as a reading material for the Chinese language in high school some days ago, the teachers encountered problems when explaining it, and they wrote to me every time to ask about it, but I couldn't get it right. But after researching, he wrote this article as an answer.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:37, 23 November 2021 (UTC)

==陈心怡 Chén Xīnyí 翻译学女 202120081481==

他的结论有三点：其一，《姬子》是“作者杜撰”，并以第三回的《古今人物通考》也是杜撰而作为佐证。其二，“这原来是一个笑话”，是探春“拿姬子来抵制”宝钗用以压人的朱子和孔子，而“比朱子孔子再大，只好是姬子了。殆以周公姓姬，作为顽笑”。

There are three points in his conclusion: one, ''Ji Zi'' is "the author fabricated", and to the third round of " the general examination of ancient and modern characters" is also fabricated and as proof. Second, "this turns out to be a joke", is Tanchun " take ''Ji Zi'' to resist" Baochai and used to press people by citing Zhu Zi and Confucius, and "higher level than Zhu Zi and Confucius can only be ''Ji Zi''. Probably Zhou Gong was surnamed Ji as a joke.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:35, 23 November 2021 (UTC)
There are three points in his conclusion: first, ''Ji Zi'' is "fabricated by the author", and can be proved by the fabrication of the third round of " the general examination of ancient and modern characters". Second, "this turns out to be a joke", which Tanchun " held ''Ji Zi'' to resist” Baochai who used to press her by citing Zhu Zi and Confucius, but “requiring higher level than Zhu Zi and Confucius, there’s only be ''Ji Zi''. Probably Zhou Gong was surnamed Ji as a joke.”--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 12:25, 23 November 2021 (UTC)

==程杨 Chéng Yáng 英语语言文学（英美文学）女 202120081482==

其三，“有人或者要问为什么净瞎捣乱，造书名？我回答：这是小说。”《中国古典数字工程》可以证明俞先生的“杜撰说”是正确的，因此我把俞先生的意见用以注释《姬子》。
Thirdly, "Someone may ask why messing around and making a title? I replied: This is a novel. "It can be proved by ''The Chinese Classical Digital Engineering'' that Mr. Yu’s “theory of fabrication” is correct. Therefore, I applied Mr. Gong's opinion to annotate ''Jizi''.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 04:56, 23 November 2021 (UTC)

Thirdly, "Someone may ask why to mess around and make a title? I replied: This is a novel. "It can be proved by ''The Chinese Classical Digital Engineering'' that Mr. Yu’s ''Theory of Fabrication'' is correct. Therefore, I applied Mr. Gong's opinion to annotate ''Ji Tzu''.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 11:01, 26 November 2021 (UTC)

==丁旋 Dīng Xuán 英语语言文学（英美文学）女 202120081483==

据我所知，现在有人搜集了周公的几篇佚文，将其编为集子，按照《老子》、《庄子》、《孟子》之类的惯例，即命名为《姬子》，但这与曹雪芹毫不相干，《红楼梦》中的《姬子》书名绝对是杜撰。此外，有的注本虽然对《不自弃文》作了注释，却只是简述该文的大意，而没有注出曹雪芹的深刻用意。原来朱熹的徒子徒孙认为此文格调低下，有失朱夫子的身份，故将此文排除在众多朱熹文集之外，只有明·朱培编《文公大全集补遗》卷八从抄本《朱熹家谱》中引录，另有《朱子文集大全类编·卷二一·庭训》亦予收录。

As far as I know, someone collected several lost articles of Duke of Zhou, edited them into an anthology and named it ''Ji Tzu'' according to the routine of ''Lao Tzu'', ''Chang Tzu'' and ''Mencius'' and so on. However, this thing is irrelevant to Cao Xueqin, so the title of ''Ji Tzu'' in ''A Dream in Red Mansions'' is absolutely fabricated. Besides, although some books with annotations made interpretation to ''No Self-surrender'', they just told the main idea of this article rather than annotating the deep meaning made by Cao Xueqin. In fact, disciples and followers of Zhu Xi thought the style of this passage beneath his dignity is very low, so they excluded it out of many anthologies of Zhu Xi. Only when Zhu Pei(Ming dynasty) edited the eighth roll of ''Supplement to Collected Works of Duke Wen'', he incited it from transcript of ''Zhu Xi’s Genealogy''. In addition, it is also included in ''Complete Works of Zhu Tzua•Roll Twenty-one•Home Hearing''.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 03:47, 21 November 2021 (UTC)

As far as I know, now someone collected several lost articles of Duke of Zhou and edited them into a collection that was named ''Ji Tzu'' according to the routine of ''Lao Tzu'', ''Chang Tzu'' and ''Mencius'' and so on. However, this thing is irrelevant to Cao Xueqin, so the title of ''Ji Tzu'' in ''A Dream in Red Mansions'' is absolutely fabricated. Besides, although some books with annotations made interpretations to ''No Self-surrender'', they just briefly described the main idea of this article rather than annotating the deep meaning of Cao Xueqin. In fact, disciples and followers of Zhu Xi thought this passage was low in style and demeaned Zhu Xi, so they excluded it out of many anthologies of Zhu Xi. Only when Zhu Pei(Ming dynasty) edited the Book Eight of ''Supplement to Collected Works of Duke Wen'', he incited it from transcript of Zhu Xi’s Genealogy. In addition, ''Complete Works of Zhu Tzua• Book Twenty-one•Home Hearing'' was also included.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 03:07, 22 November 2021 (UTC)

==杜莉娜 Dù Lìna 英语语言文学（语言学）女 202120081484==

曹雪芹借宝钗之口说出这篇少见的文章，一则以显示宝钗无书不读，再者也暗示自己博览群籍，同时也对那些自封的朱熹卫士予以调侃。可见曹雪芹即使开玩笑，也非闲笔，总有一定的用意。（详见注释）鉴于所要注释的词语性质不同，因此对注文的要求也有所不同。

Saying this rare writing through Precious Hairpin Marshgrass, on the one hand Cao Xueqin showed her strong love of reading as well as implied own extensive reading, and on the other, he played off those self-appointed guards of Zhu Xi. Obviously, his joking is not casual but absolutely with some profound meaning.(see annotations) The nature of words annotated is different, so the requirements for explanatory notes are different as well.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 02:41, 22 November 2021 (UTC)

==付红岩 Fù Hóngyán 英语语言文学（英美文学）女 202120081485==

其一，对于一般的疑难词语，重在疏通文意，多不引经据典，追根溯源。其二，对于成语、典故，则既要注明其出典，又要解释其本义，还要说明其引申义或比喻义。其三，对于各种名物（如建筑、服饰、官署、官职、琴棋书画、医卜星相等），则力求变专门术语为通俗语言，以利读者理解。

Firstly, as for normally confusing words, the emphasis is on clearing up the meaning of the text, as much quoting scripture and tracing the roots as possible. Secondly, for idioms and allusions, it is necessary to indicate their origins, explain their original meanings, and also include their derivative meanings or metaphorical meanings. Thirdly, for all kinds of physical objects (such as architecture, costumes, official offices, official positions, Four Arts( qin, chess, calligraphy and painting), medicine, divination and astrology, etc.), the attempt is to turn specialized terms into common language in order to facilitate readers’ understanding.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 11:24, 24 November 2021 (UTC)

Firstly, as for common confusing words, it should emphasize on clearing up the meaning of the text, as much quoting scripture and tracing the roots as possible. Secondly, for idioms and allusions, it is necessary to indicate their origins, explain their original meanings, and also include their derivative meanings or metaphorical meanings. Thirdly, for various technical terms of objects (such as architecture, costumes, official offices, official positions, Four Arts( qin, chess, calligraphy and painting), medicine, divination and astrology, etc.), the attempt is to turn specialized terms into common language in order to facilitate readers’ understanding.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 12:17, 28 November 2021 (UTC)

==付诗雨 Fù Shīyǔ 日语语言文学女 202120081486==

其四，对于历史名人，则注明其所在朝代、简历及突出事迹。对于传说人物，则注明其出处及相关故事。其五，对于珍禽异兽、奇花异卉等，则注明其出处来历、奇异之处及相关故事。

Fourthly, as for historical celebrities, their dynasties, resumes and outstanding deeds should be indicated. As for legendary figures, their sources and related stories should be indicated. Fifthly, as for rare birds and animals, unusual flowers and different plants, etc., their origins and histories, peculiar places and related stories should be indicated.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 14:36, 23 November 2021 (UTC)

Fourthly, as for historical celebrities, their dynasties, resumes and outstanding deeds should be indicated. As for legendary figures, their sources and related stories should be indicated. Fifthly, as for rare birds and fabulous beasts, unusual flowers and different plants, etc., their origins and histories, peculiarities and related stories should be indicated.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 15:50, 23 November 2021 (UTC)

==高蜜 Gāo Mì 翻译学女 202120081487==

其六，对于风俗、礼仪、节气等，则注明其形成沿革、具体内容。其七，对于谜语，则既要揭出谜底，又要解释谜语中的疑难词语、成语典故，还要说明谜底的根据。对于酒令，则要参照令谱，详述酒令的玩法及过程。

Sixthly, in terms of customs, etiquette and solar terms, its formation, development and content should be indicated. Seventhly, in terms of riddles, answers should be uncovered and an explanation is expected to be given to the answer as well as to difficult words, idioms and allusions in the riddle. Finally, in terms of drinking games, elaboration should be given on the rules and the process according to the instruction manual.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 15:51, 23 November 2021 (UTC)

Sixthly, in terms of customs, etiquette and solar terms, its formation, development and content should be indicated. Seventhly, in terms of riddles, answers should be uncovered and it is necessary to explain the difficult words and idioms in the riddle, and to explain the basis of the answer.Finally, in terms of drinking games, elaboration should be given on the rules and the process according to the instruction manual.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 05:45, 27 November 2021 (UTC)

==宫博雅 Gōng Bóyǎ 俄语语言文学女 202120081488==

其八，对于所引前人诗、词、曲、文等，皆要注明出处；诗、词、曲照录全文，文则节录相关的文字。其九，对于具有隐寓或暗示意味的诗、词、曲、文、成语、典故、谜语、酒令等，因其关系到故事情节的发展和人物性格、运命的描写，故除了作注释之外，还要揭示其隐藏的含义。总而言之，注文以释难为易、释疑为明为宗旨，以释义准确、释文简炼为目标。

Eighthly, reference to predecessors' poems, Ci, Qu, essay, etc., must indicate the source; Poems, Ci, Qu are transcribed without changing the original words, and the essay takes the relevant words. Ninthly, for poems, Ci, Qu, essay, idioms, allusions, riddles, drinkers’ wager game and so on with implicit or suggestive meaning, because they are related to the development of the story plot and the description of the character and fate, so in addition to making annotations, but also to reveal his hidden meaning. In a word, the annotations aim to explain the difficulty as easy, to explain the doubt as clear. Aim to explain the meaning accurately and explain the text concisely.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 05:32, 27 November 2021 (UTC)

Eight, all quotations from poems, lyrics, songs and essays should be attributed to the source; the poems, lyrics and songs should be reproduced in their entirety, while the essays should be excerpted from the relevant texts. Nine, for poems, lyrics, songs, texts, idioms, allusions, riddles, wine orders, etc., which have an implicit or suggestive meaning, as they relate to the development of the storyline and the description of the characters' personalities and fortunes. The commentary should reveal their hidden meanings in addition to annotations. All in all, the aim of the commentary is to explain the difficult for the easy and the doubtful for the clear, and to explain the meaning accurately and to explain the text concisely.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 12:32, 28 November 2021 (UTC)

==何芩 Hé Qín 翻译学女 202120081489==

愿望虽然如此，但学力有限，经验欠缺，愿望能否实现，毫无把握。诚望方家指教，读者检验。

第一回甄士隐梦幻识通灵贾雨村风尘怀闺秀

Although I wish to do so, I am not sure whether my wish can be realized because of my limited learning and lack of experience.I hope that the readers will test it.

Chapter 1 Hidden Turth--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 12:33, 28 November 2021 (UTC)

Although I wish to do so, I am not sure whether the wish can come true with my limited ability and experience. Sincerely hope that other authors teach something and readers check it.

Chapter 1 Zhen Shiyin, in a vision, apprehends spirituality. Jia Yucun, in the windy and dusty world, cherishes fond thoughts of a beautiful maiden. --[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 07:21, 24 November 2021 (UTC)

==胡舒情 Hú Shūqíng 英语语言文学（语言学）女 202120081490==

此开卷第一回也。作者自云：曾历过一番梦幻之后，故将真事隐去，而借“通灵”之说，撰此《石头记》一书也，故曰“甄士隐”云云。但书中所记何事何人

This is the first chapter of the book. The author said that after going through the illusion, he prefered covering some truth and in virtue of mysticism wrote the novel ''The Story of the Stone''，so instead he used the name of Zhen Shiyin as a major speaker. But things and people noted in it--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 03:59, 23 November 2021 (UTC)

This is the first chapter of the book.Subsequent to the visions of a dream which he had，on some previous occasion，experienced，the writer personally relates，he designedly concealed the true circumstances，and borrowed the attributes of perception and spirituality to relate this story of the Record of the Stone. With this purpose，he made use of such designations as Chen Shih-yin and the like. What are，however，the events recorded in this work？--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 10:19, 24 November 2021 (UTC)

==黄锦云 Huáng Jǐnyún 英语语言文学（语言学）女 202120081491==

自己又云：“今风尘碌碌，一事无成。忽念及当日所有之女子，一一细考较去，觉其行止见识，皆出我之上；我堂堂须眉，诚不若彼裙钗：我实愧则有馀，悔又无益，大无可如何之日也。当此日，欲将已往所赖天恩祖德，锦衣纨袴之时，饫甘餍肥之日，背父兄教育之恩，负师友规训之德，以致今日一技无成、半生潦倒之罪，编述一集，以告天下：知我之负罪固多，然闺阁中历历有人，万不可因我之不肖，自护己短，一并使其泯灭也。

The author speaking for himself, goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Passing one by one under a minute scrutiny, I felt that in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven, and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends, with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There have been meanwhile, generation after generation, those in the inner chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to screen my own shortcomings.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 12:42, 22 November 2021 (UTC)

The author goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Thinking of them one by one under a minute scrutiny, I felt that in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven, and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends, with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There had been meanwhile, generation after generation, those in the inner chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to hide my own shortcomings.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:34, 22 November 2021 (UTC)

==黄逸妍 Huáng Yìyán 外国语言学及应用语言学女 202120081492==

所以蓬牖茅椽，绳床瓦灶，并不足妨我襟怀；况那晨风夕月，阶柳庭花，更觉得润人笔墨。我虽不学无文，又何妨用假语村言敷演出来，亦可使闺阁昭传，复可破一时之闷，醒同人之目，不亦宜乎？”故曰“贾雨村”云云。

"Though my home is now a thatched cottage in which there are shabby windows, bed made of rope and earthen stove, all of these can not change my being broad and level. Besides, the morning breeze, the dew of night, the willows by me steps and the flowers in the yard inspired me to wield my pen. Though I have little learning and literary talent, it doesn't matter if I tell a tale in rustic language to record those lovely girls. This should help readers distract them from their worries. And that's the reason why I use the name Rainvillage Merchant."--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 13:27, 21 November 2021 (UTC)

"Though my home is now a thatched cottage in which there are shabby windows, bed made of rope and earthen stove, all of these can not change my being broad and level. Besides, the morning breeze, the dew of night, the willows by me steps and the flowers in the yard inspired me to wield my pen. Though I have little learning and literary talent, it doesn't matter if I tell a tale in rustic language to record those lovely girls. This should help readers distract them from their worries. And that's the reason why I use the name Jia Yucun."--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 14:19, 23 November 2021 (UTC)

==曾俊霖 Zēng Jùnlín 国别男 202120081478==

更于篇中间用“梦”、“幻”等字，却是此书本旨，兼寓提醒阅者之意。看官：你道此书从何而起？说来虽近荒唐，细玩颇有趣味。

In the middle of the article, the words "dream" and "fantasy" are the purpose of the book and the meaning of reminding readers. Reader: where did you start this book? Although it's absurd, it's fun to play.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:21, 23 November 2021 (UTC)
In the middle of the article, the words "dream" and "fantasy" are the purpose of the book and the meaning of reminding readers. Reader: where did you start this book? Although it's absurd, it's fun to play.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:33, 24 November 2021 (UTC)Huang Zhuliang

==黄柱梁 Huáng Zhùliáng 国别男 202120081493==

却说那女娲氏炼石补天之时，于大荒山无稽崖，炼成高十二丈、见方二十四丈大的顽石三万六千五百零一块，那娲皇只用了三万六千五百块，单单剩下一块未用，弃在青埂峰下。谁知此石自经锻炼之后，灵性已通，自去自来，可大可小。因见众石俱得补天，独自己无才，不得入选，遂自怨自愧，日夜悲哀。一日，正当嗟悼之际，俄见一僧一道远远而来，生得骨格不凡，丰神迥异，来到这青埂峰下，席地坐谈。It is said that, once upon a time, when Nuwa was refining stones to mend the sky, she refined them into 36,501 pieces of hard stones 12-feet high and 24-feet square on the Wuji Cliff of the Da Huangshan Mountain. Numa, the creator of human beings in Chinese myth, only used 36,500 pieces, leaving only one unused and abandoned it under the Qinggeng Peak.Who knows, after the stone has been refined and created, its spirit has been passed. It can be big or small.Seeing that all the stones were able to mend the sky, he had no talent and could not be selected, so he complained and felt ashamed and mourned day and night. One day, at the time of mourning, he suddenly saw a monk and a Taoism priest with extraordinary personality coming from afar. They came to the Qinggeng Peak and sat on the ground to talk.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:34, 24 November 2021 (UTC)Huang Zhuliang

It is said that, once upon a time, when Nuwa(Goddesses of Sky-patching) was refining stones to mend the sky, she refined them into 36,501 pieces of hard stones 12-feet high and 24-feet square on the Wuji Cliff of the Da Huangshan Mountain. Numa, the creator of human beings in Chinese myth, only used 36,500 pieces, leaving only one unused and abandoned it under the Qinggeng Peak.Who knows, after the stone has been refined and created, it had its spirit, it moved freely and could be big or small.Seeing that all the stones were able to mend the sky, he had no talent and could not be selected, so he complained and felt ashamed and mourned day and night. One day, at the time of mourning, he suddenly saw a monk and a Taoism priest with extraordinary personality coming from afar. They came to the Qinggeng Peak and sat on the ground to talk.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 05:57, 26 November 2021 (UTC)

==金晓童 Jīn Xiǎotóng 202120081494==

见着这块鲜莹明洁的石头，且又缩成扇坠一般，甚属可爱。那僧托于掌上，笑道：“形体倒也是个灵物了，只是没有实在的好处。须得再镌上几个字，使人人见了，便知你是件奇物。

It was lovely to see this bright and clean stone shrinking like a fan. Resting on his palm, the monk smiled and said, "The body is a spiritual being, but it has no real benefit. Words had to be engraved so that everyone could see you and know that you were a wonder.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 15:01, 20 November 2021 (UTC)
Looking at this bright and clean stone shrinking like a fan, which is so lovely, with the stone on his palm the monk smiled and said, "Your body is a spiritual being, but ihas no real benefits. Words should be engraved so that everyone could see you and know that you are a wonder.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 11:42, 24 November 2021 (UTC)

==邝艳丽 Kuàng Yànl 英语语言文学（语言学）女 202120081495==

然后携你到那昌明隆盛之邦、诗礼簪缨之族、花柳繁华地、温柔富贵乡那里去走一遭。”石头听了大喜，因问：“不知可镌何字？携到何方？望乞明示。”那僧笑道：“你且莫问，日后自然明白。”
Then take you there, a city-state of prosperity, a family of scholar, a place of flowers and willows. After listening, Stone asked rejoicingly: “I do not know what word I can write? Where I will be taken to? I hope get your instruction.” The monk smiled, “You do not rush into answer, and you will know it some day.”--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 11:24, 24 November 2021 (UTC)

Then I'll take you for a walk to the prosperous country, the family of poems, gifts and tassels, the prosperous place of flowers and willows, and the gentle and rich township. " The stone was overjoyed when he asked, "I don't know what word to engrave? Where to carry it? I hope to beg clearly." the monk smiled and said, “You do not rush into answer, and you will know it some day.”--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 14:54, 28 November 2021 (UTC)

==李爱璇 Lǐ Àixuán 英语语言文学（语言学）女 202120081496==

说毕，便袖了，同那道人飘然而去，竟不知投向何方。又不知过了几世几劫，因有个空空道人访道求仙，从这大荒山无稽崖青埂峰下经过，忽见一块大石，上面字迹分明，编述历历。空空道人乃从头一看，原来是无才补天，幻形入世，被那茫茫大士、渺渺真人携入红尘、引登彼岸的一块顽石：上面叙着堕落之乡、投胎之处，以及家庭琐事、闺阁闲情、诗词谜语，倒还全备。

Having concluded these words, he put the stone in his sleeve, and proceeded on his journey, in company with the Taoist priest. No one knows where he took the stone. Nor can it be known how many centuries and ages elapsed, before a Taoist priest, named K'ung K'ung, passed, during his researches after the eternal reason and his quest after immortality, by these Ta Huang Hills, Wu Ch'i cave and Ch'ing Keng Peak. Suddenly seeing a large stone, on the surface of which the handwriting on it is clear and the calendar is compiled, K'ung K'ung examined them from first to last. They, in fact, explained how that this stone had originally been devoid of the properties essential for the repairs to the heavens, how it would be transmuted into human form and introduced by Mang Mang the High Lord, and Miao Miao, the Divine, into the world of mortals, and how it would be led over the other bank (across the San Sara). On the surface, it describes the land of degeneration, the place of reincarnation, as well as family trivia, boudoir leisure, poetry, riddles, which could not be ascertained.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 04:54, 24 November 2021 (UTC)

Having concluded these words, he put the stone in his sleeve, and proceeded leisurely on his journey, in company with the Taoist. However, no one knew where he went. Nor can it be known how many centuries and ages elapsed, before a Taoist priest, Kongkong daoren Dauist by name, passed, during his researches after the eternal reason and his quest after immortality, by these Da Huang Hills, Wu Ch'i cave and Ch'ing Keng Peak. Suddenly perceiving a large block of stone, on the surface of which the traces of characters giving in a connected form, the various incidents of its fate could be clearly predicted. Kongkong daoren Dauist examined them from beginning to end. In fact, they explained how this block of worthless stone which had originally been devoid of the properties essential for the mending to the heavens, would be transmuted into human form and introduced by Mang Mang the High Lord, and Miao Miao, the Divine, into the world of mortals, and how it would be led over the other world (across the San Sara). On the surface, it recorded the spot of its degeneration and the place of its birth. The complete recording also included various family trifles, trivial affairs of young ladies, verses and riddles.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 06:17, 28 November 2021 (UTC)--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 12:02, 29 December 2021 (UTC)

==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学）女 202120081497==

只是朝代年纪，失落无考。后面又有一偈云：无才可去补苍天，枉入红尘若许年。此系身前身后事，倩谁记去作奇传？

But the name of the dynasty and the year of the reign were obliterated and could not be confirmed. There was also a Buddhist verse following behind:
Lacking in virtues to mend the azure skies,
in vain I have been into the mortal world for many years.
These facts are of a former and after life,
but who will record a strange legend for me?--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 03:57, 24 November 2021 (UTC)

But the name of the dynasty and the year of the reign were obliterated and could not be confirmed. There was also a Buddhist verse following behind:
Lacking in virtues to mend the azure sky, nothing have I gained within the years spent in the secular world. All of these about my present life and afterlife, who would record them for me?--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 14:59, 26 November 2021 (UTC)

==李姗 Lǐ Shān 英语语言文学（英美文学）女 202120081498==

空空道人看了一回，晓得这石头有些来历，遂向石头说道：“石兄，你这一段故事，据你自己说来，有些趣味，故镌写在此，意欲闻世传奇。据我看来：第一件，无朝代年纪可考；第二件，并无大贤大忠理朝廷、治风俗的善政，其中只不过几个异样女子，或情或痴，或小才微善。我纵然抄去，也算不得一种奇书。”

As the Taoist priest named Kongkong once has examined the stone, he had some idea about the story on it, and then said to the stone, "Brother, maybe in your opinion, the story inscribed on you is of some interest so as to be kept here to win a fame throughout the world. But to my mind, it is far from a legend book to be transcribed. Firstly, there are hardly any clues about the time period of the background; secondly, no outstanding governance regarding politics and costumes has been achieved by great talents or loyal officials, and what it mainly narrates are merely several unusual women, some stuck in love, some boasting subtle intelligence and benevolence."--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 09:02, 21 November 2021 (UTC)

As the Taoist priest named Kongkong once has examined the stone, he knew that the stone had some history, and then said to the stone, "Brother, maybe in your opinion, the story inscribed on you is of some interest so as to be kept here to win a fame throughout the world. But to my mind, it is far from a legend book to be transcribed. Firstly, there are hardly any clues about the time period of the background; secondly, no outstanding governance regarding politics and costumes has been achieved by great talents or loyal officials, and what it mainly narrates are merely several unusual women, some stuck in love, some boasting subtle intelligence and benevolence."--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 03:05, 27 November 2021 (UTC)

==李双 Lǐ Shuāng 翻译学女 202120081499==

石头果然答道：“我师何必太痴？我想历来野史的朝代，无非假借汉、唐的名色；莫如我这石头所记，不借此套，只按自己的事体情理，反倒新鲜别致。况且那野史中，或讪谤君相，或贬人妻女，奸淫凶恶，不可胜数；更有一种风月笔墨，其淫秽污臭，最易坏人子弟。

The stone answered: “Why are you so stubborn? I think the dynasties of unofficial history are nothing more than under the guise of Han, Tang. They are not as good as the stories recorded by me, a stone, which don’t follow the convention but according to the real facts and therefore are more novel on the contrary. Moreover, those unofficial histories are either slandering the emperor and his subjects, or belittling other people’s wives and children. There are countless descriptions of ferocity and adultery which are the most likely to have a bad influence on the younger generation.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 10:54, 24 November 2021 (UTC)

The stone answered: “Why are you so stubborn? I think the dynasties recorded in the unofficial histories are nothing more than under the guise of Han and Tang Dynasty. They are not as good as the stories recorded by me, a stone, which don’t follow the convention but according to the real facts and therefore are more novel on the contrary. Besides, those unofficial histories are either slandering the emperor and his subjects, or belittling other people’s wives and children. There are countless descriptions of ferocity and adultery which are most likely to have a bad influence on the younger generation.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 11:10, 24 November 2021 (UTC)

==李文璇 Lǐ Wénxuán 英语语言文学（英美文学）女 202120081500==

至于才子佳人等书，则又开口文君，满篇子建，千部一腔，千人一面，且终不能不涉淫滥。在作者不过要写出自己的两首情诗艳赋来，故假捏出男女二人名姓；又必旁添一小人拨乱其间，如戏中小丑一般。更可厌者，之乎者也，非理即文，大不近情，自相矛盾。

As for the books about the talented and the beauties, they talked about Wen and Jun, the pages were also full of Zi and Jian. A thousand volumes present the same thing, and a thousand person are also in the same character. Moreover, they cannot avoid to some licentious things. The authors, who had to write several sentimental odes and elegant ballads, had falsely invented the names of both men and women, and also some bad guys who like a clown in a play made some troubles in there. As for the annoying men, they had nothing in their minds and talked about Li and Wen, which had no link with the targeted things and paradoxical in the whole.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 00:53, 22 November 2021 (UTC)
As for books related to talented scholars and beautiful ladies, he also talked about Wenjun, who is good at articles and is capricious, but he could not avoid prostitution in the end. The author just wants to write two of his own love poems, so he falsely pinches out the names of men and women; he must add a little person to make trouble in the meantime, like a clown in a play. The more annoying, the more it is, the unreasonable is the literary, the most unkind, self-contradictory.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 03:24, 24 November 2021 (UTC)

==李雯 Lǐ Wén 英语语言文学（英美文学）女 202120081501==

竟不如我这半世亲见亲闻的几个女子，虽不敢说强似前代书中所有之人，但观其事迹原委，亦可消愁破闷；至于几首歪诗，也可以喷饭供酒。其间离合悲欢，兴衰际遇，俱是按迹循踪，不敢稍加穿凿，至失其真。只愿世人当那醉馀睡醒之时，或避事消愁之际，把此一玩，不但是洗旧翻新，却也省了些寿命筋力，不更去谋虚逐妄了。
It’s not as good as the few women I’ve seen and heard about in this half of my life. Although I dare not say that she is better than all the people in the books of the previous generations. Looking at their deeds, you can also relieve your sorrow and boredom. As for a few poor poems, you can also taste them while eating and drinking.The joys and sorrows, the ups and downs all follow the traces, daring not to lose the truth. I only hope that when the world is awake, or when avoiding troubles and sorrows ,they can enjoy it, not only to renovate, but also to save some lifespan and energy, not to seek falsehood.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 03:15, 24 November 2021 (UTC)

I am not as good as the women I have seen and heard in my life. Though I cannot say that they are as good as all the people in the books of previous generations, I can relieve my sorrow and despair by watching their deeds. As for a few crooked poems, you can also spray rice for wine. During the separation of joys and sorrows, ups and downs, are all traced, dare not slightly cut, to lose its true. I only hope that when people wake up from their drunkenness, or when they are relieved of their sorrow, they will not only wash the old and renew it, but also save some strength of life, so as not to seek for false things.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 04:39, 24 November 2021 (UTC)

==李新星 Lǐ Xīnxīng 亚非语言文学女 202120081503==

我师意为如何？”空空道人听如此说，思忖半晌，将这《石头记》再检阅一遍。因见上面大旨不过谈情，亦只是实录其事，绝无伤时诲淫之病，方从头至尾抄写回来，闻世传奇。
What does my master think?" Empty Taoist listen to say so, ponder a long time, will this "stone" review again. Seeing that the message above was only a talk of love, and only a record of it, without suffering from the disease of lewdness, I copied it back from beginning to end and heard the legend of the world.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 04:38, 24 November 2021 (UTC)--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 13:10, 29 December 2021 (UTC)

What do I mean? " After hearing this, Taoist Kongkong thought for a long time and reviewed the stone story again. Seeing that the above general purpose is nothing but romance, it is only a factual record of its affairs, and there is no disease of obscenity at the time of injury, so I copied it back from beginning to end and heard the legend of the world.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 04:35, 24 November 2021 (UTC)

==李怡 Lǐ Yí 法语语言文学女 202120081504==

从此空空道人因空见色，由色生情，传情入色，自色悟空，遂改名情僧，改《石头记》为《情僧录》。东鲁孔梅溪题曰《风月宝鉴》。后因曹雪芹于悼红轩中披阅十载，增删五次，纂成目录，分出章回，又题曰《金陵十二钗》，并题一绝。
Since then empty Taoist empty because of empty see color, from color feeling, feeling into color, since color wukong, he then changed his epithet into Monk in Love, and changed ''The story of the Stone'' into ''Record of Monk in Love''. Kong Meixi of The Eastern Lu dynasty wrote the book ''Catalogue of Chinese Ancient Romance''.After cao Xueqin in mourning red xuan read ten years, add and delete five times, compiled into a directory, a chapter back, and the title yue ''The Twelve Flowers of Gold Mausoleum '', and a must.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 04:31, 24 November 2021 (UTC)

Since then Empty Taoist saw form through emptiness, generated emotions due to form, into which emptiness was stilled and epiphany was revealed, he then changed his epithet into Monk in Love, and changed ''The story of the Stone'' into ''Record of Monk in Love'', which was called ''Catalogue of Chinese Ancient Romance'' by Kong Meixi of The Eastern Lu dynasty. Afterwards Cao Xueqin read and amended it for ten years, revised and polished it for five times, and then compiled it into a directory with chapters and sections. Finally he entitled it ''The Twelve Flowers of Gold Mausoleum'' attached with a Chinese quatrain.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:55, 24 November 2021 (UTC)

==刘沛婷 Liú Pèitíng 英语语言文学（英美文学）女 202120081505==

即此便是《石头记》的缘起。诗云：满纸荒唐言，一把辛酸泪。都云作者痴，谁解其中味?

This was the origin of ''The Story of The Stone''. A poem once said, “the whole novel is full of absurd words, as well as bitter tears. People all consider the author crazy, but is there anyone who knows its true meaning？--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:22, 23 November 2021 (UTC)

This is the origin of ''The Story of the Stone''. The poem says: The pages were full of idle words which was penned with hot and bitter tears; All men call the author fool, but no one understood his secret message.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 08:25, 23 November 2021 (UTC)

==刘胜楠 Liú Shèngnán 翻译学女 202120081506==

《石头记》缘起既明，正不知那石头上面记着何人何事？看官请听。按那石上书云：当日地陷东南，这东南有个姑苏城，城中阊门最是红尘中一二等富贵风流之地。

Now that the origin of the stone is clear, let us see what was written on the stone. Dear readers, please listen. Long ago, the earth dipped downwards in the southeast where there was a city named Gusu; and the quarter around Changmen Gate of Gusu was one of the most fashionable centres of wealth and nobility in the world of men. --[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:10, 23 November 2021 (UTC)

The origin of "The Story of the Stone" was clear, but did you know who or what was written on the stone? Please listen to me and go on. According to the record on the stone: One day, there was a subsidence in southeast and there was Gusu city. In the city, the quarter around Brothel Gate was one of the most fashionable centres of wealth and nobility in the world of men. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 03:13, 23 November 2021 (UTC)Liu Wei

==刘薇 Liú Wēi 国别女 202120081507==

这阊门外有个十里街，街内有个仁清巷，巷内有个古庙，因地方狭窄，人皆呼作“葫芦庙”。庙旁住着一家乡宦，姓甄名费，字士隐；嫡妻封氏，性情贤淑，深明礼义。家中虽不甚富贵，然本地也推他为望族了。

Outside the city of Brothel Gate, there was a Worldly Way and a Carnal Line was on the street. In the Carnal Line, there was an ancient temple called "Gourd Temple" owing to it`s narrow location. Next to the temple lived a hometown official named Fei Potterymaker, courtesy named Hidden; his legal wife, surnamed Feng, was a virtuous person with a deep sense of courtesy and righteousness. Although the family was not very rich, the local people also thought that he was a prominent family. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:02, 21 November 2021 (UTC)Liu Wei

Outside the Changmen gate was the Shili street and the Renqing lane, inside which was an ancient temple, called the "Gourd temple" for its narrow space. Next to the temple lived a retired official named Zhen Fei, whose courtesy name was Shi Yin; his legal wife Mrs. Feng was a virtuous person with a deep awareness of courtesy and righteousness. Although the family was not very rich, the locals also regarded him as a noble man.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:19, 22 November 2021 (UTC)

==刘晓 Liú Xiǎo 英语语言文学（英美文学）女 202120081508==

因这甄士隐禀性恬淡，不以功名为念，每日只以观花种竹、酌酒吟诗为乐，倒是神仙一流人物。只是一件不足：年过半百，膝下无儿；只有一女，乳名英莲，年方三岁。一日炎夏永昼，士隐于书房闲坐，手倦抛书，伏几盹睡，不觉矇眬中走至一处，不辨是何地方。

Hidden Truth had a tranquil mind, indifferent to fame or gain. The only fun in every day life was enjoying beautiful flowers and planting bamboo, drinking nectared wine and reciting poetry. What a fairy-like figure! There was only one pity, that is, though in his fifty years old, he had no son nut only one three-year-old daughter, named Pity Zhen. One day in the hot summer, Hidden Truth was sitting idly in his study. Tired, he threw away his book and fell asleep at his desk, drifting to a place he could not tell.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 03:19, 21 November 2021 (UTC)

Zhen Shiyin had a tranquil mind, indifferent to fame or gain. The only fun in every day life was enjoying beautiful flowers and planting bamboo, drinking nectared wine and reciting poetry. What a fairy-like figure! But there was one pity, that is, though in his fifty years old, he had no son nut only one three-year-old daughter, named Yinglian. One day in the hot summer, Shenyin was sitting idly in his study. He was so tired that he threw away his book and fell asleep at his desk, drifting to a place he could not tell.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:12, 23 November 2021 (UTC)

==刘越 Liú Yuè 亚非语言文学女 202120081509==

忽见那厢来了一僧一道，且行且谈。只听道人问道：“你携了此物，意欲何往？”那僧笑道：“你放心。如今现有一段风流公案，正该了结，这一干风流冤家，尚未投胎人世。

Unexpectedly he espied， in the opposite direction， two priests coming towards him： the one a Buddhist， the other a Taoist. As they advanced they kept up the conversation in which they were engaged. "Whither do you purpose taking the object you have brought away？" he heard the Taoist inquire. To this question the Buddhist replied with a smile： "Set your mind at ease，" he said； "there's now in maturity a plot of a general character involving mundane pleasures， which will presently come to a denouement. The whole number of the votaries of voluptuousness have， as yet， not been quickened or entered the world.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:07, 23 November 2021 (UTC)

Unexpectedly he espied, from the opposite direction, A monk and a Taoist coming up to him. As they advanced, they kept up the conversation in which they were engaged. "Whither do you purpose taking the thing you have brought away？" He heard the Taoist inquire. The Buddhist replied with a smile: "Set your mind at ease. There's now a case of romantic affairs, which should presently come to a denouement. The whole number of the votaries of voluptuousness involved in have not been reincarnated.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:31, 24 November 2021 (UTC)

==刘运心 Liú Yùnxīn 英语语言文学（英美文学）女 202120081510==

趁此机会，就将此物夹带于中，使他去经历经历。”那道人道：“原来近日风流冤家又将造劫历世，但不知起于何处，落于何方？”那僧道：“此事说来好笑。

Taking this opportunity, we can mingle it in them and let it experience the life on earth." The Taoist said: "So those debtors of love affairs will be reincarnated and then suffer on earth. But from which place will the reincarnation start and in which direction will them be placed still remain unsettled." The monk said: "It's a funny story. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:28, 24 November 2021 (UTC)

Taking this opportunity, we can carry it away and let it experience the life on earth. ”The Taoist priest said: "The debtors of love affairs will be reincarnated and then suffer on earth recently. But it' s unknown that from when the story started and to where will it go.“ The monk said: "It's a funny story....-- --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 08:23, 28 November 2021 (UTC)

==罗安怡 Luó Ānyí 英语语言文学（英美文学）女 202120081511==

只因当年这个石头，娲皇未用，自己却也落得逍遥自在，各处去游玩。一日来到警幻仙子处，那仙子知他有些来历，因留他在赤霞宫中，名他为赤霞宫神瑛侍者。他却常在西方灵河岸上行走，看见那灵河岸上三生石畔有棵绛珠仙草，十分娇娜可爱，遂日以甘露灌溉，这绛珠草始得久延岁月。

This stone have not been used by The Empress Nu Wo. Thus It used to be free to roam on the heavens until one day he came to the Fairy of Wonders, who knew his special background. So she kept him in her palace and gave him the name by the Divine Eunuch of the Cabernet Palace. He often walked along the bank of West Sacred River where he saw a delicate and lovely Red Bead flower on the bank of the Three Living Stones. Being struck with the great beauty of this flower, the stone remained there, tending its protegee with the most loving care, and daily moistening its roots with the choicest nectar of the sky. Yielding to the influence of disinterested love, the Red Bead flower lived a longer life. --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 07:32, 28 November 2021 (UTC)

Because this stone in that age hasn‘t been used by a goddess in Chinese mythology，he could be careless and can go to visit many places for fun. One day，he come to the Fairy of Wonders who knew his special background. So she kept him in her palace and gave him the name by the Divine Eunuch of the Cabernet Palace.But he always walks by the bank of the West Sacred River. One day，he saw a fairy grass beside the Three Living Stones on the bank of the river，which is cute and delicate，so he irrigated it day by day，making it living longer.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 15:31, 28 November 2021 (UTC)

==罗曦 Luó Xī 英语语言文学（英美文学）女 202120081512==

后来既受天地精华，复得甘露滋养，遂脱了草木之胎，幻化人形，仅仅修成女体，终日游于离恨天外，饥餐秘情果，渴饮灌愁水。只因尚未酬报灌溉之德，故甚至五内郁结着一段缠绵不尽之意。常说：‘自己受了他雨露之惠，我并无此水可还。
Afterwards，because of the essence of the nature and the nutrients of the dew，it gradually got rid of itself from the trees and become a human-being，but only can become a female，meandering outside all day long，when feeling hungry，she would eat fruits，and when feeling thirsty，she would drink water.The reason for her lingering emotions is that she haven‘t showed her gratitude to her benefactors.She always said that：“I was benefited from his dew，but I can‘t bring back a report.”--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 15:21, 28 November 2021 (UTC)--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 15:21, 28 November 2021 (UTC)

==马新 Mǎ Xīn 外国语言学及应用语言学女 202120081513==

他若下世为人，我也同去走一遭，但把我一生所有的眼泪还他，也还得过了。’因此一事，就勾出多少风流冤家都要下凡，造历幻缘，那绛珠仙草也在其中。今日这石正该下世，我来特地将他仍带到警幻仙子案前，给他挂了号，同这些情鬼下凡，一了此案。”

If he could be reincarnated as human in the next life, I would also go with him but only in this time return all the sorrows to him, which can let me go through the life. “For this reason, how many pretty teases have to descend to the world suffering the illusory fates, and the Crimson Pearl Flower is also among them. Today, this stone is about to be born, so I comes here specially to bring him to the court of Fairy Maiden Jinhuan, registering him and letting him go down to the earth with ghosts in order to settle the case.”--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 12:37, 24 November 2021 (UTC)

If he could be reincarnated as human in the next life, I would go with him, but I should also return all the sorrows in this time to him, which can enable me to go through the life. "For this reason, lots of pretty teases have to descend to the world suffering the illusory destiny, and that Red Bead Flower is also amomg them. Today this jade is about to be born, so I come here specially to take him to the court of the fairy Disenchantment, endowing him with a registration and letting him go down to the earth with those sentimental ghosts so as to settle the case.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 15:16, 27 November 2021 (UTC)

==毛雅文 Máo Yǎwén 英语语言文学（英美文学）女 202120081514==

那道人道：“果是好笑，从来不闻有‘还泪’之说。趁此，你我何不也下世度脱几个，岂不是一场功德？”那僧道：“正合吾意。你且同我到警幻仙子宫中，将这蠢物交割清楚，待这一干风流孽鬼下世，你我再去。如今有一半落尘，然犹未全集。”

The Taoist priest says:"It's really ridiculous. I have never heard of the saying of 'returning tears'. We can also take this opportunity to release several souls from purgatory (help several souls of the decease get rid of worldly sufferings). Isn't it a merit?" The monk replies:"It's exactly what I am hoping for. You and I are going to the palace of the fairy Disenchantment, and to deliver such a jade and figure it out. When these dissolute and sinful evils all pass away, we will go to the afterlife. Half of them have fallen into the earthly world, but they have not yet gathered completely."--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 15:04, 27 November 2021 (UTC)

The Taoist priest says:"It's really ridiculous. I have never heard of the saying of 'returning tears'. We can also take this opportunity to release several souls from purgatory (help several souls of the decease get rid of worldly sufferings). Isn't it a merit?" The monk replies:"It's exactly what I am hoping for. You and I will go the palace of the fairy maiden Jing Huan, and to deliver such a jade and figure it out. When these dissolute and sinful evils all pass away, we will go to the afterlife. Half of them have fallen into the earthly world, but they have not yet gathered completely."--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:56, 23 November 2021 (UTC)

==毛优 Máo Yōu 俄语语言文学女 202120081515==

道人道：“既如此，便随你去来。”却说甄士隐俱听得明白，遂不禁上前施礼，笑问道：“二位仙师请了。”那僧、道也忙答礼相问。

The Taoist said, "In that case, let's go with you." Then Hidden Truth heard and understood, so he could not help but go forward to salute, smiling and saying, " Please, distinguished masters." The monk and the Taoist also replied with manners.

The Taoist said, "In that case, let's go with you." Then Hidden Truth heard and understood, so he could not help but go forward to salute, smiling and saying, " Please, distinguished masters." The monk and the Taoist also immediately replied with manners.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 10:50, 24 November 2021 (UTC)

==牟一心 Móu Yīxīn 英语语言文学（英美文学）女 202120081516==

士隐因说道：“适闻仙师所谈因果，实人世罕闻者。但弟子愚拙，不能洞悉明白。若蒙大开痴顽，备细一闻，弟子洗耳谛听，稍能警省，亦可免沉沦之苦了。”

Hidden Truth said: "What you master talked about the cause and effect is definitely rare in the world. But I am stupid and can't fully understand it. If you can explain it for me to get rid of infatuation and stubbornness, I will listen to you carefully and then take warning from it, avoiding the suffering of enthrallment."--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 08:01, 21 November 2021 (UTC)

Hidden Truth then said, "I have just heard you master's words about karma, a truly rare insight in the world. But I am too ignorant to understand it. If I could be enlightened by you two to get rid of infatuation and stubbornness, I would certainly listen carefully to all that you say and then take warning from it, avoiding the suffering of enthrallment."--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:54, 22 November 2021 (UTC)

==彭瑞雪 Péng Ruìxuě 法语语言文学女 202120081517==

二仙笑道：“此乃玄机，不可预泄。到那时只不要忘了我二人，便可跳出火坑矣。”士隐听了，不便再问，因笑道：“玄机固不可泄露，但适云‘蠢物’，不知为何？或可得见否？”那僧说：“若问此物，倒有一面之缘。”

The two immortals laughed and said, "It is something metaphysical and cannot be divulged in advance. At that time, just don't forget the two of us, and you will be free from your predicament." When Hidden Truth heard this, he stopped pursuing the matter. He laughed and said, "Of course the mystery must not be divulged, but I don't quite understand what the 'stupid thing' is that you just mentioned. Perhaps I have a chance to see it?" The monk said, "This thing you are asking about, you do have the fortune to see it.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:39, 22 November 2021 (UTC)--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 12:48, 29 December 2021 (UTC)

The two immortals laughed and said, "It is metaphysical and cannot be divulged in advance. At that time, if you don't forget two of us, and you will be free from your predicament." When Shi Yin heard this, he stopped pursuing the matter. He laughed and said, "Of course the mystery must not be divulged, but I don't quite understand what the 'stupid thing' is that you just mentioned. Perhaps I have a chance to see it?" The monk said, "This thing you are asking about, you do have the fortune to see it.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 06:17, 29 November 2021 (UTC)

==秦建安 Qín Jiànān 外国语言学及应用语言学女 202120081518==

说着取出，递与士隐。士隐接了看时，原来是块鲜明美玉，上面字迹分明，镌着“通灵宝玉”四字，后面还有几行小字。正欲细看时，那僧便说已到幻境，就强从手中夺了去。

He said and took it out to Hidden Truth. ShiYin received it and found it a bright beautiful jade in which there were four clear characters:Tong Ling Bao Yu followes by several lines of words.When Hidden Truth craved for a careful look, that monk said that he had reached the illusion, so he snatched it from ShiYin's hand.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 02:57, 21 November 2021 (UTC)

Then he said as he took it out and handed it to Hidden Truth. Hidden Truth took a look, and it turned out to be a piece of bright beautiful jade, with clear writing above, engraved with the “Tongling jade”. There were a few lines of small characters behind. When he was about to take a closer look, the monk said he had reached the Illusory Land and snatched the jade from his hands.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 01:47, 22 November 2021 (UTC)

==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==

和那道人竟过了一座大石牌坊，上面大书四字，乃是“太虚幻境”。两边又有一副对联道：假作真时真亦假，无为有处有还无。士隐意欲也跟着过去，方举步时，忽听一声霹雳，若山崩地陷。

And with that Taoist priest actually passed a large stone archway, above which was engraved four big words, is “ Illusory Land of Great Void ”.On both sides there was a pair of couplets: If false is taken as the truth, then truth is said to be lieing , when nothing is taken as being, then being itself is turned into nothing. Hidden Truth also wanted to pass the big stone archway, but the moment he was about to raise his foot, he heard a crack of thunder which sounded as if the hills were rending asunder and the earth falling in.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 02:52, 21 November 2021 (UTC)

And that Taoist passed a large stone pagoda, written on it four big words, is "Taixu fantasy realm". On both sides, there is a couplet saying: "Falsehood is true when it is true, and there is nothing where there is nothing". Hidden Truth also wanted to follow, when just ready to raise his feet, he heard a thunderbolt all of a sudden, as if a landslide happened.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 02:48, 21 November 2021 (UTC)

==饶金盈 Ráo Jīnyíng 英语语言文学（语言学）女 202120081520==

士隐大叫一声，定睛看时，只见烈日炎炎，芭蕉冉冉，梦中之事便忘了一半。又见奶母抱了英莲走来。士隐见女儿越发生得粉装玉琢，乖觉可喜，便伸手接来，抱在怀中，斗他玩耍一会。

Hidden Truth cried out, and when he fixed his eyes, only seeing the sun is shining, the weather is bright, and the plantains are flourishing, and then he forgot half of his dream. Later, the lactating mother coming with Pity Zhen in her arms. When Hidden Truth noted that his daughter was becoming more and more beautiful and cute, he reached out and took her in his arms, and teased her for a while.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 02:43, 21 November 2021 (UTC)

Hidden Truth cried out, fixing his eyes on the blazing sun and supplely drooping banana leaves, only to be oblivious to half of his dream. Then the wet nurse came over with Pity Zhen in her arms. Hidden Truth perceived that his daughter became so fair and lovely that he couldn’t wait to cradle her in his arms to amuse her.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:48, 21 November 2021 (UTC)

== Headline text ==
==石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521==

又带至街前，看那过会的热闹。方欲进来时，只见从那边来了一僧一道：那僧癞头跣足，那道跛足蓬头，疯疯癫癫，挥霍谈笑而至。及到了他门前，看见士隐抱着英莲，那僧便大哭起来，又向士隐道：“施主，你把这有命无运、累及爹娘之物抱在怀内作甚？”

Hidden Truth then took his lovely daughter out into the street to see the lively meeting. When he was about to enter the door, he saw a monk and a Taoist coming from the other side: the monk had ringworm on his head and no shoes or socks on his feet; the Taoist priest was characterized by lameness and untidy hair. They came over, crazy, talking and laughing. When they got to Hidden Truth’s door, seeing him holding Pity Zhen in his arms. The monk began to cry and said to Hidden Truth, “ Benefactor, why did you cradle such an ill-fated and encumbering child in your arms？”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 01:35, 21 November 2021 (UTC)

Hidden Truth then took his lovely daughter to the street to see the lively agora. When he was about to enter the door, he saw a monk and a Taoist priest coming from the other side: the monk had ringworm on his head and no shoes or socks on his feet; the Taoist priest was characterized by lameness and untidy hair. They acted like a lunatic and came over,talking and laughing. When they got to Shiyin’s door, seeing him holding Pity Zhen in his arms. The monk began to cry and said to Hidden Truth, “ Benefactor, why did you cradle such an ill-fated and encumbering child in your arms？”--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 06:06, 21 November 2021 (UTC)

==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522==

士隐听了，知是疯话，也不睬他。那僧还说：“舍我罢，舍我罢。”士隐不耐烦，便抱着女儿转身。

After listening to him,Hidden Truth knew that it's crazy words and ignored him.But the monk also said:"Give her to me,give her to me." Hidden Truth was impatient,so he held his daughter and turned to leave.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 05:59, 21 November 2021 (UTC)

After listening to him, Hidden Truth knew that it was lunatic ravings and ignored him. But the monk complemented:"Give her to me, give her to me." Hidden Truth got impatient, so he embraced his daughter and turned around. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 12:14, 23 November 2021 (UTC)

==王李菲 Wáng Lǐfēi 英语语言文学（英美文学）女 202120081523==

才要进去，那僧乃指着他大笑，口内念了四句言词，道是：惯养娇生笑你痴，菱花空对雪澌澌。好防佳节元宵后，便是烟消火灭时。

When he was about to get in, the monk pointed at him and laughed, mumbling four sentences, which mean “how crazy that you pamper your daughter like this, (see you embrace Yinglian), just like the summer lotus are exposed to the winter snow. Beware of the days after the Lantern Festival, then there is a fire to vanish everything.”--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 03:03, 21 November 2021 (UTC)
When he wanted to go in, the monk pointed at him and laughed, saying…--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:56, 24 November 2021 (UTC)

==王逸凡 Wáng Yìfán 亚非语言文学女 202120081524==

士隐听得明白，心下犹豫，意欲问他来历，只听道人说道：“你我不必同行，就此分手，各干营生去罢。三劫后，我在北邙山等你，会齐了，同往太虚幻境销号。”那僧道：“最妙，最妙。”
Shi Yin understood and hesitated, intending to ask him where he came from. The Taoist said, "You and I don't need to go together. Three days later, I wait for you in north mangshan, meet together, with the imaginary land sales number." The monk said, "The best, the best."--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:44, 24 November 2021 (UTC)

Shiyin understood,hesitated in his heart,and wanted to ask him where he came from.He only heard the Taoist say: "You and I don't have to go together, just break up and go to work. After the Three Tribulations, I will wait for you in Beimanshan,nnd go to the Tai Unreal Realm to sell the number." The monk said: "The most wonderful, the most wonderful."--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 13:40, 28 November 2021 (UTC)

==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学）男 202120081525==

说毕，二人一去，再不见个踪影了。士隐心中此时自忖：“这两个人必有来历，很该问他一问，如今后悔却已晚了。”这士隐正在痴想，忽见隔壁葫芦庙内寄居的一个穷儒，姓贾名化、表字时飞、别号雨村的走来。

After that,the two went away,and they were nowhere to be seen.Shiyin thought to himself at this moment: "These two people must have a history.It's time to ask him,but now it's too late to regret." Shiyin was thinking about it,but suddenly saw a poor scholar living in the Hulu temple next door whose first name is Jia,last name hua,Courtesy name Shifei,and another name Yucun came.--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 13:37, 28 November 2021 (UTC)

After saying that, the two went away, and there was no sign of them anymore. Shiyin thought to himself at this moment: "These two people surely had some backgrounds. I should have asked him, but it was too late to regret now." Shiyin was daydreaming, but suddenly saw a poor scholar living in the Hulu temple next door coming up. His first name is hua, last name is jia, secondary personal name is Shifei, and another name is Rainvillage Merchant.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 14:46, 28 November 2021 (UTC)

==卫怡雯 Wèi Yíwén 英语语言文学（英美文学）女 202120081526==

这贾雨村原系湖州人氏，也是诗书仕宦之族。因他生于末世，父母祖宗根基已尽，人口衰丧，只剩得他一身一口。在家乡无益，因进京求取功名，再整基业。

Rainvillage Merchant was born in Huzhou and came from a family of Confucian scholars and officials. Because he was born in last phase of age, the roots of his ancestors had died out. Family declined, and left him alone. He found no benefit in hometown, so he went to Beijing to strive for fame and tried to make another solid foundation for family.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 03:10, 21 November 2021 (UTC)

Jia Yucun came from Huzhou and was born in a family of scholars and officials. However, because he was born in the last phase of the age, the root of his ancestors had died out and family declined, leaving him alone in the world. He found no benefit in hometown, so he went to Beijing to strive for success and fame and tried to make the revitalization of his family.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 04:46, 21 November 2021 (UTC)

==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学）女 202120081527==

自前岁来此，又淹蹇住了，暂寄庙中安身，每日卖文作字为生，故士隐常与他交接。当下雨村见了士隐，忙施礼陪笑道：“老先生倚门伫望，敢街市上有甚新闻么？”士隐笑道：“非也。适因小女啼哭，引他出来作耍。正是无聊的很，贾兄来得正好，请入小斋，彼此俱可消此永昼。”

Since arriving in Beijing the year before last, Jia Yuchun had led a hard life, living only in a temple. He wrote poems and articles in exchange for money every day, so Shiyin often often met with him. Once Yucun saw Shiyin, hurriedly saluted and said with a smile, " Sir, you are leaning on the door and looking at something. Is there any news in the market?" Shiyin smiled and said, "No. Just because my little girl cried, so I took her out to play. I am so bored now and you are so nice to appear in time. Please come into my study with me, so that we can both kill the boring time." --[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 03:35, 21 November 2021 (UTC)

Since arriving in Beijing the year before last, Jia Yuchun found himself in difficult conditions and desperate straits. He lived only in a temple and made a living by writing in exchange for money every day, so Shiyin often met with him. At that moment, Yucun saw Shiyin, hurriedly saluted and said with smile, " An old gentleman as you, leaning on the door and looking at something, I wander that is there any news in the street?" Shiyin smiled and said, "Hardly, just because my little girl cried, so I take her out to play. I am so bored now and you‘ve come just at the right moment. Please come into my study, so that we can spend the long day together."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 14:13, 23 November 2021 (UTC)

==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学）女 202120081528==

说着，便令人送女儿进去。自携了雨村来至书房中，小童献茶。方谈得三五句话，忽家人飞报：“严老爷来拜。”

While he was talking, he asked someone to take his daughter back to her room. Then he took Yucun to his study, and a child offered a cup of tea for each of them. But just said a few words, suddenly the family member came quickly to say that "Master Yan came to visit."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:30, 23 November 2021 (UTC)

While talking, he asked someone to take his daughter back to her room. Then he took Rainvillage Merchant to his study, and a child offered a cup of tea for each of them. But just said a few words, suddenly the family member came quickly to say that "Master Yan came to visit." --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 14:01, 24 November 2021 (UTC)

==吴婧悦 Wú Jìngyuè 俄语语言文学女 202120081529==

士隐慌忙起身谢道：“恕诓驾之罪。且请略坐，弟即来奉陪。”雨村起身也让道：“老先生请便。晚生乃常造之客，稍候何妨！”说着，士隐已出前厅去了。

HiddenTruth stood up hurriedly and said, " Excuse me.Please sit for a moment first, and I will entertain you at once."Rainvillage Merchant also stood up and answered:" Old gentleman, you go. I often come to you here as a guest, wait a little while is not the matter!" Said, Hidden Truth had walked out of the guest room.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 02:51, 21 November 2021 (UTC)

Shiyin hurriedly got up and thanked, "excuse the crime of cheating driving. Please sit down and my brother will accompany you." Yucun got up and said, "please help yourself, sir. My late life is a regular guest. Why not wait a minute!" said Shiyin, who had left the front hall.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 13:44, 22 November 2021 (UTC)

==吴映红 Wú Yìnghóng 日语语言文学女 202120081530==

这里雨村且翻弄诗籍解闷，忽听得窗外有女子嗽声。雨村遂起身往外一看，原来是一个丫鬟在那里掐花儿：生的仪容不俗，眉目清秀，虽无十分姿色，却也有动人之处。雨村不觉看得呆了。那甄家丫鬟掐了花儿，方欲走时，猛抬头见窗内有人：敝巾旧服，虽是贫窘，然生得腰圆背厚，面阔口方，更兼剑眉星眼，直鼻方腮。
Here in the rain village, I turned to poetry books to relieve my boredom. Suddenly I heard a woman coughing outside the window. Yucun then got up and looked out. It turned out that it was a servant girl pinching flowers there: Sheng's appearance was not vulgar and his eyebrows were beautiful. Although he was not very beautiful, he was also moving. Yucun was stunned. The Zhen servant girl pinched the flowers. When Fang was about to leave, she suddenly looked up and saw someone in the window: Although I was poor and embarrassed, I had a round waist, thick back, wide face and square mouth. I also had sword eyebrows, star eyes, straight nose and square cheeks.

Yuncun was reading poems to relieve his boredom, suddenly hearing a girl outside the window coughing. Yucun stood up and found a housemaid picking flowers: she was of good appearance and pretty features. Although she was not perfect, she had something touching. Yucun felt stunned. The girl had pinched the flowers and was about to leave when she suddenly raised her head and saw someone in the window. In rags, he had a round waist and a thick back, a wide face and a square mouth, with a sword eyebrow and star eyes, a straight nose and a square cheek.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 10:14, 24 November 2021 (UTC)

==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学）女 202120081531==

这丫鬟忙转身回避，心下自想：“这人生的这样雄壮，却又这样褴褛。我家并无这样贫窘亲友，想他定是主人常说的什么贾雨村了。怪道又说他必非久困之人，每每有意帮助周济他，只是没什么机会。”如此一想，不免又回头一两次。雨村见他回头，便以为这女子心中有意于他，遂狂喜不禁，自谓此女子必是个巨眼英豪，风尘中之知己。
The housemaid turned away quickly and said to herself:” the man is so grand and ragged. I don’t have such deprived friends and relatives, thus he must be Rain Village Merchant that the master has mentioned frequently. It’s said that he will not be trapped in poverty for a long time. The master has meant to help him but doesn’t find a proper chance.” At the thought of this, she looked back for several times, which misled Rian Village to think the girl was attracted by him and felt very excited. He believed that the girl must have a pair of wisdom eye and was his true friend in difficulty.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 02:16, 24 November 2021 (UTC)

The housemaid turned away hurriedly and thought to herself:” the man is so strong, but his clothes are shabby. I don’t have such deprived friends and relatives, thus he must be Jia Yucun that the master has mentioned frequently. It’s said that he will not be trapped in poverty for a long time. The master has always meant to help him but doesn’t find a proper chance.” At the thought of this, she looked back for several times, which misled Yu Cun to think the girl was attracted by him and felt very excited. He believed that the girl must have a good taste and was his true friend in difficulty.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 11:27, 24 November 2021 (UTC)

==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学）女 202120081532==

一时小童进来，雨村打听得前面留饭，不可久待，遂从夹道中，自便门出去了。士隐待客既散，知雨村已去，便也不去再邀。一日，到了中秋佳节。

When a child came in, Rainvillage heard that the host entertained the guests meal. Therefore, he knew that he couldn't stay long, so he went out through the lane and went out by himself. Later, Hidden Truth had already served guests, knowing that Rainvillage had gone, so he didn't invite again. One day, it was the Mid Autumn Festival.

When a child came in, Rainvillage heard that the host entertained the guests meal. Therefore, he knew that he couldn't stay long, so he went out through the lane and went out by himself. Later, Hidden Truth had already served guests, knowing that Rainvillage had gone, so he didn't invite again. One day, it was the Mid Autumn Festival.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:53, 26 November 2021 (UTC)

==谢庆琳 Xiè Qìnglín 俄语语言文学女 202120081533==

士隐家宴已毕，又另具一席于书房，自己步至庙中来邀雨村。原来雨村自那日见了甄家丫鬟曾回顾他两次，自谓是个知己，便时刻放在心上。今又正值中秋，不免对月有怀，因而口占五言一律云：

Shiiyin‘s family banquet has been completed, and another seat in the study, he came to the temple to invite Yucun. It turns out that since that day Yucun saw the Zhen family maid had looked back at him twice, since he said he was a confidant, so he always put on his heart. Now it was the mid-autumn festival, so I couldn't help but feel nostalgic for the moon, so I took five words from the mouth and said.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:51, 26 November 2021 (UTC)

Hidden Truth's family banquet has been completed, and another seat in the study, he came to the temple to invite Rainvillage Merchant. It turns out that since that day Yucun saw the Family of Zhen maid had looked back at him twice, since he said he was a confidant, so he always put on his heart. Now it was the mid-autumn festival, so I couldn't help but feel nostalgic for the moon, so I took five words from the mouth and said.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 11:23, 29 December 2021 (UTC)

==熊敏 Xióng Mǐn 英语语言文学（英美文学）女 202120081534==

未卜三生愿，频添一段愁。闷来时敛额，行去几回头。自顾风前影，谁堪月下俦？蟾光如有意，先上玉人楼。

I haven’t realized my dream yet, but had sorrowful experience. I often frown when I feel depressed and look back repeatedly when I farewell. With the wind blowing, I look at my shadow. Who can be my partner? If the moon helps,please shed light on the girl’s window and show her my love.

I haven’t realized my dream yet, but had sorrowful experience. I often frown when I feel depressed and look back repeatedly when I farewell. With the wind blowing, I look at my shadow. Who can be my partner? If the moon helps,please shed light on the girl’s window and show her my love.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 12:02, 28 November 2021 (UTC)

==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究男 202120081535==

雨村吟罢，因又思及平生抱负，苦未逢时，乃又搔首对天长叹，复高吟一联云：玉在椟中求善价，钗于奁内待时飞。恰值士隐走来听见，笑道：“雨村兄真抱负不凡也！”

After Rainvillage Merchant finished reciting the love poems of Lucky, he thought of his great ambitions and thought that he had not met a good time, so he recited a pair of couplets that he created aloud: "Jade and hairpin are all placed in the box, hoping that one day it can realize its value and play its role." Just when Hidden Truth came to hear it, Shiyin smiled and said, "Brother Rainvillage Merchant is really ambitious!"--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 11:38, 24 November 2021 (UTC)

After Rainvillage Merchant finished reciting the love poems of Lucky, he thought of his great ambitions and thought that he had not met a good time, so he recited aloud a pair of couplets that he created: "Jade and hairpin are all placed in the box, hoping that one day it can realize its value and play its role." Just when Hidden Truth came to hear it, Shiyin smiled and said, "Rainvillage Merchant is really ambitious!"--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 16:53, 28 November 2021 (UTC)

==颜静 Yán Jìng 语言智能与跨文化传播研究女 202120081536==

雨村忙笑道：“不敢。不过偶吟前人之句，何期过誉如此！”因问：“老先生何兴至此？”士隐笑道：“今夜中秋，俗谓团圆之节。想尊兄旅寄僧房，不无寂寥之感。故特具小酌，邀兄到敝斋一饮。不知可纳芹意否？”

Rainvillage Merchant laughed and hurriedly said, "No no, I just recite the words of the predecessors. You speak too highly of me!" he asked, "Why did you come here, sir?" Hidden Truth smiled, "Tonight is the reunion time of Mid Autumn Festival. You lodged with a monk's room alone. So I come to invite you to have a drink with me. What do you think?"--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:51, 21 November 2021 (UTC)

"Why did you come here, master?"
You are lodged with a monk's room alone. --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 02:18, 29 December 2021 (UTC)

==颜莉莉 Yán Lìlì 国别女 202120081537==

雨村听了，并不推辞，便笑道：“既蒙谬爱，何敢拂此盛情！”说着，便同士隐复过这边书院中来了。须臾茶毕，早已设下杯盘，那美酒佳肴，自不必说。

Hearing this, Rainvillage Merchant did not refuse, but said with a smile: "Since I am indebted to you, I dare not live up to this feeling." Then he and Hidden Truth came to the academy here. In a moment they had finished their tea, and a feast had already been set up, with wine and food, in which the delicacy was all.

They went to the court in front of Hidden Truth 's study. Soon they had fin rished their tea and sat down to a collation of choice wine and delicacies.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 11:36, 28 November 2021 (UTC)

==颜子涵 Yán Zǐhán 国别女 202120081538==

二人归坐，先是款酌慢饮；渐次谈至兴浓，不觉飞觥献斝起来。当时街坊上家家箫管，户户笙歌；当头一轮明月，飞彩凝辉。二人愈添豪兴，酒到杯干。

At first, they drank slowly,but their spirits rose as they talked and they began to drink more recklessly. At that time, Flutes and strings can be heard everywhere and every family in the neighborhood was singing; When a bright moon rises, The two became more and more cheerful, and the wine dried cup up.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 14:26, 27 November 2021 (UTC)

At first, they drank slowly,but their spirits rose as they talked in depth， they began to drink more recklessly. At that time, the sound of flutes and strings can be heard everywhere and every family in the neighborhood was playing and singing; When a bright moon rises, The two became more and more cheerful and drained cup after cup.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 11:39, 28 November 2021 (UTC)

==阳佳颖 Yáng Jiāyǐng 国别女 202120081540==

雨村此时已有七八分酒意，狂兴不禁，乃对月寓怀，口占一绝云：时逢三五便团圆，满把清光护玉栏。天上一轮才捧出，人间万姓仰头看。士隐听了，大叫：“妙极！弟每谓兄必非久居人下者，今所吟之句，飞腾之兆已现，不日可接履于云霄之上了。可贺，可贺！”

Rainvillage Merchant, eight-tenths drunk, cannot suppress his high spirits. As he gazed at the moon, he fostered thoughts, to which he gave vent by the recital of a double couplet.

"On the fifteenth the moon is full, Her pure rays fill the court; As her bright orb sails up the sky, All men on earth gaze upwards at the sight."

"Excellent!" cried Hidden Truth with a loud voice, after he had heard these lines; "I have repeatedly maintained that it was impossible for you to remain in a subordinate position for a long period, and now the verses are a prognostic of your rapid advancement. In a few days you will extend your footsteps far above the clouds! Let me congratulate you."！

Rainvillage Merchant, eight-tenths drunk, cannot suppress his elation. As he gazed at the moon, he improvised a poetry to the moon and declaimed it:

"On the fifteenth the moon is full, Her pure rays fill the court; As her bright orb sails up the sky, All men on earth gaze upwards at the sight."

"Excellent!" cried Hidden Truth with a loud voice, after he had heard these lines; "I have repeatedly maintained that it was impossible for you to remain in a subordinate position for a long period, and now the verses reveals your rapid advancement. In a few days you will extend your footsteps far above the clouds! Let me congratulate you."！--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 04:36, 28 November 2021 (UTC)

==杨爱江 Yáng Àijiāng 英语语言文学（语言学）女 202120081541==

乃亲斟一斗为贺。雨村饮干，忽叹道：“非晚生酒后狂言，若论时尚之学，晚生也或可去充数挂名。只是如今行李路费，一概无措，神京路远，非赖卖字撰文，即能到得。”士隐不待说完，便道：“兄何不早言？弟已久有此意，但每遇兄时，并未谈及，故未敢唐突。今既如此，弟虽不才，‘义利’二字，却还识得。且喜明岁正当大比，兄宜作速入都，春闱一捷，方不负兄之所学。其盘费馀事，弟自代为处置，亦不枉兄之谬识矣。”

Hidden Truth filled another large cup of alcohol. Rainvillage Merchant tossed it off and then signed. "Don't think this is just a talk after being drunk," he said, "I'm sure I could acquit myself quite creditably in the examinations, but I have no money in my wallet for my travelling expenses and the capital is far away. I can't raise enough money by selling my words and articles ...." "Why didn't you say so before?" interjected Shiyin. "I've always thought about this, but since you never mentioned it it is inappropriate for me to mention this subject. If that's how things are, dull as I am at least I know what's due to a firend. Luckily the Metropolitan Examinations are coming up next year. You must go as fast as you can to the capital and prove your learning in the Spring Test. I shall take it an honor to take care of the travelling expenses and other business for you."--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 04:28, 28 November 2021 (UTC)

Hidden Truth filled another large cup of alcohol for congratulation. Rainvillage Merchant tossed it off and then sighed: "Don't think this is just a talk after drinking. I'm sure I could acquit myself quite creditably in the examinations, but I have no money in my wallet for my travelling expenses and the capital is far away. I can't raise enough money only by selling my words and articles ...." "Why didn't you say that before?" interjected Hidden Truth. "I've always thought about this, but since you never mentioned it.It is inappropriate for me to mention this subject. If that's how things are, dull as I am at least I know what's due to a real friend. Luckily the Metropolitan Examinations are coming up next year. You must go as fast as you can to the capital and prove your learning in the Spring Test. I shall take it an honor to take care of the travelling expenses and other business for you."--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 11:43, 28 November 2021 (UTC)

==杨堃 Yáng Kūn 法语语言文学女 202120081542==

当下即命小童进去，速封五十两白银并两套冬衣。又云：“十九日乃黄道之期，兄可即买舟西上。待雄飞高举，明冬再晤，岂非大快之事！”雨村收了银、衣，不过略谢一语，并不介意，仍是吃酒谈笑。

Hidden Truth immediately ordered the child to go in and quickly seal fifty liang silver and two sets of winter clothes. And he also said, "the 19th of March is the time of the zodiac, and you can buy a boat to the west. Isn't it a great pleasure to wait for triumph of the war[1] and meet again the next winter?" Rainvillage Merchant received the silver and clothes, but he thanked Hidden Truth a little. He didn't mind and was still drinking wine, talking and laughing.

[1]The war between Li Zicheng and the emperor Chongzhen. On March 19 of the lunar calendar in 1644, Emperor Chongzhen of the Ming Dynasty hanged himself. Then, Li Zicheng entered Beijing to overthrow the Ming Dynasty.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:23, 21 November 2021 (UTC)

Shiyin immediately ordered the child in and seal fifty liang silver and two suits of winter clothes quickly. Then he said, "the 19th of March is favorable time, and you can buy a boat to the west. Isn't it a great pleasure to wait for triumph of the war[1] and meet again the next winter?" Yucun received the silver and clothes, but he thanked Shiyin a little. He didn't mind and was still drinking wine, talking and laughing.

[1]The war between Li Zicheng and the emperor Chongzhen. On March 19 of the lunar calendar in 1644, Emperor Chongzhen of the Ming Dynasty hanged himself. Then, Li Zicheng entered Beijing to overthrow the Ming Dynasty.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 12:15, 23 November 2021 (UTC)

==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学）女 202120081543==

那天已交三鼓，二人方散。士隐送雨村去后，回房一觉，直至红日三竿方醒。因思昨夜之事，意欲写荐书两封与雨村，带至都中去，使雨村投谒个仕宦之家，为寄身之地。

Jia Yunchun and Zhen Shiyin drank until midnight and then dispersed. Zhen Shiyin sent Jia Yuchun bedchamber and went back his room to sleep. He didn't wake up until the late morning. Considering Zhen Shiyin's bad conditions, Zhen Shiyin intended to write two recommendation letters for Jia Yuchun, so Jia Yuchun could take and deliver it to a family of dignities in Qi Zhou city to find a place to stay.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 06:10, 25 November 2021 (UTC)

These two friends drank until midnight and then left. Zhen Shiyin sent Jia Yuchun back to his bedchamber and headed back to sleep. He didn't wake up until the noon time. Zhen Shiyin intended to write two recommendation letters for Jia Yuchun considering his bad condition, so Jia Yuchun could take and deliver it to some family of dignities in Qi Zhou city to find a fine place to settle.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 05:11, 29 November 2021 (UTC)

==叶维杰 Yè Wéijié 国别男 202120081544==

因使人过去请时，那家人回来说：“和尚说：贾爷今日五鼓已进京去了，也曾留下话与和尚转达老爷，说：‘读书人不在黄道黑道，总以事理为要，不及面辞了。’”士隐听了，也只得罢了。真是闲处光阴易过，倏忽又是元宵佳节。

The family came back and said, “The monk said: The Five Drums of Master Jia has entered Beijing today, and he also left a message with the monk to convey to the master, saying:'The scholar is not in the zodiacal and underworld, and he always takes affair as the priority. , It's too late to resign.'" Shiyin listened and had no choice but to leave. It's really easy to spend leisure time, and suddenly it is the Lantern Festival.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 13:21, 28 November 2021 (UTC)

When the family came back, they said, "The monk said that Master Merchant had gone to the capital between three and five o'clock today, and had left a message for the monk to convey to you, saying, 'No matter what the background of a scholar is, it is always important to take care of things, so it is too late to say goodbye.'" When Hidden Truth heard this, he had no choice but to do nothing. It was easy to spend time at leisure, and suddenly it was the Lantern Festival again.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 13:36, 28 November 2021 (UTC)Yi Yangfan

==易扬帆 Yì Yángfān 英语语言文学（英美文学）女 202120081545==

士隐令家人霍启抱了英莲，去看社火花灯。半夜中霍启因要小解，便将英莲放在一家门槛上坐着。待他小解完了来抱时，那有英莲的踪影。

Zhen Shiyin asked his family member Huo Qi to carry Yinglian and go to see the lanterns. In the middle of the night, Huo Qi had to take a piss, so he left Yinglian sitting on the threshold of a door. When he came to carry her after taking a piss, there was no sign of Yinglian.

Hidden Truth asked his family member trouble beginner to carry Pity Zhen and go to see the lanterns. In the middle of the night, trouble beginner left Pity Zhen alone sitting on the threshold of a door because of the urgency of urinating. When he came back, Pity Zhen disappeared.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 09:11, 27 November 2021 (UTC)

==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546==

急的霍启直寻了半夜，至天明不见。那霍启也不敢回来见主人，便逃往他乡去了。那士隐夫妇见女儿一夜不归，便知有些不好。再使几人去找寻，回来皆云影响全无。

Huo Qi was so anxious that he looked for her all night and did not find her by dawn. So he did not dare to return to meet the host and he fled to his hometown. Mr. and Mrs. Shi Yin felt something is about to go wrong when they found their daughter didn't go home all night. They sent more people to look for her, but when they came back they said they didn't have any trace of her.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 14:22, 21 November 2021 (UTC)

Being so anxious, Huo Qi looked for her all night but in vain till dawn. Dare not to return to his master, he fled to another place. Mr. and Mrs. Shi Yin felt something wrong when their daughter didn't go home all night. More people were sent to look for her, but only to find no trace of her.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:11, 22 November 2021 (UTC)

==殷美达 Yīn Měidá 英语语言文学（语言学）女 202120081547==

夫妻二人半世只生此女，一旦失去，何等烦恼，因此昼夜啼哭，几乎不顾性命。看看一月，士隐已先得病，夫人封氏也因思女搆疾，日日请医问卦。不想这日三月十五，葫芦庙中炸供，那和尚不小心，油锅火逸，便烧着窗纸。

The couple, having spent half of their lifetime, couldn't bear the thought of losing their only child. They wept day and night, almost risking their lives. In January, Shi Yin was already sick, and his wife Feng shi also fell ill for missing her daughter excessively and had to see doctors and fortunetellers everyday. Unfortunately, on March 15, when frying tributes in the calabash Temple, the careless monk let the fire escape from the oil boiler, which set the window paper on fire.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:57, 22 November 2021 (UTC)

The couple, having spent half of their lifetime, couldn't bear the annoyance of losing their only daughter. They wept all days and nights, almost risking their lives. In January, Hidden Truth was already sick, and his wife Feng also got ill for missing her daughter excessively and had to call the doctors and fortunetellers everyday. Unfortunately, on March 15, when frying tributes in the calabash Temple, the careless monk let the fire escape from the oil boiler, which set the window paper on fire.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 12:11, 28 November 2021 (UTC)

==尹媛 Yǐn Yuán 英语语言文学（英美文学）女 202120081548==

此方人家俱用竹篱木壁，也是劫数应当如此，于是接二连三，牵五挂四，将一条街烧得如火焰山一般。彼时虽有军民来救，那火已成了势了，如何救得下，直烧了一夜方熄，也不知烧了多少人家。只可怜甄家在隔壁，早成了一堆瓦砾场了，只有他夫妇并几个家人的性命不曾伤了，急的士隐惟跌足长叹而已。

This family deserves this fate for using bamboos and wood as hedge. One by one, the whole street burnt like the Mountain of Flames. At that time, though the army and people came for rescue, the fire had already been too large to put out. It didn't burn until the morning. It cannot be estimated that how many houses had been destroyed. Poor Hiden Truth's house next door had turned into a pile of rubble, only the couple and the families unhurt, which made Hidden Truth anxious and sigh deeply.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 14:44, 22 November 2021 (UTC)

This family deserved this fate for using bamboos and wood as hedge. One house by one house, the whole street burnt like the Mountain of Flames. At that time, though the army and people came for rescue, the fire had already been too large to put out. It didn't burn until the morning. It cannot be estimated that how many houses had been destroyed. The fire had turned Poor Zhen's house next door into a pile of rubble, only the couple and several families unhurt, which made Zhen Shiyin anxious and sigh deeply.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 10:47, 24 November 2021 (UTC)

==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学）女 202120081549==

与妻子商议，且到田庄上去住。偏值近年水旱不收，贼盗蜂起，官兵剿捕，田庄上又难以安身。只得将田地都折变了，携了妻子与两个丫鬟，投他岳丈家去。

He discussed with his wife, and went to live on the farm. However, in recent years, harvests have been ruined by flood and drought, and thieves and robbers have been rising. It was difficult to settle down on the farm. He had to sell his lands at a discount and took his wife and two maids to seek his father-in-law's help.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 10:42, 24 November 2021 (UTC)
Take counsel with his wife, and come to live at the Grange. Partial value in recent years flood and drought do not harvest, thieves bee, officers and soldiers suppression, the grange and difficult to live. He had to change the land and went to his husband's house with his wife and two maids.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 12:22, 28 November 2021 (UTC)

==张秋怡 Zhāng Qiūyí 亚非语言文学女 202120081550==

他岳丈名唤封肃，本贯大如州人氏，虽是务农，家中却还殷实。今见女婿这等狼狈而来，心中便有些不乐。幸而士隐还有折变田产的银子在身边，拿出来托他随便置买些房地，以为后日衣食之计。

His father-in-law's name was Feng Su. His native place was Such State. Although he was a farmer, his family was well off. Now, seeing her son-in-law come in such a discomfiture, I felt unhappy. Fortunately, there are hidden converted field of silver in the side, took out to entrust him to buy some premises, that the day after the means of food and clothing.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 10:19, 21 November 2021 (UTC)

His father-in-law's name was Feng Su, who was originally from Daru State. Although he was a farmer, his family was well off. Now, seeing his son-in-law come in such a discomfiture, he felt unpleasant inside. Fortunately, there are hidden silver of converted field by his side, so he took it out to entrust him to purchase some premises for buying food and clothing in the future.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 11:40, 28 November 2021 (UTC)

==张扬 Zhāng Yáng 国别男 202120081551==

那封肃便半用半赚的，略与他些薄田破屋。士隐乃读书之人，不惯生理稼穑等事，勉强支持了一二年，越发穷了。封肃见面时，便说些现成话儿；且人前人后，又怨他不会过，只一味好吃懒做。

Feng Su made money while using some of it, and provided small fields and a shabby house with him. Shi Yin was a scholar and was not used to farming and other handworks. He reluctantly struggled for a year or two and became poorer and poorer. When Feng Su met him, he said something ready-made. But behind Shiyin's back, he complained that he couldn't live his life well by just being lazy.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 11:34, 28 November 2021 (UTC)

Feng Su made money while using some of it, and provided small fields and a shabby house with him. Hidden Truth was a scholar and was not used to farming and other handworks. He reluctantly struggled for a year or two and became poorer and poorer. When Feng Su met him, he said something ready-made. But behind Shiyin's back, he complained that he couldn't live his life well by just being lazy.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 12:15, 28 November 2021 (UTC)

==张怡然 Zhāng Yírán 俄语语言文学女 202120081552==

士隐知道了，心中未免悔恨；再兼上年惊唬，急忿怨痛：暮年之人，那禁得贫病交攻，竟渐渐的露出那下世的光景来。可巧这日拄了拐，扎挣到街前散散心时，忽见那边来了一个跛足道人，疯狂落拓，麻鞋鹑衣，口内念着几句言词道：

When Hidden Truth found out about this, he felt remorse in his heart; he was also frightened of the previous year, and he felt angry and resentful: a man in his twilight years, who could not help being attacked by poverty and illness, was gradually revealing the scene of his next life. It happened that when he was on crutches, he went to the street for a walk, and suddenly he saw a crippled Taoist, crazy and untidy, with sackcloth shoes and quails, reciting a few words under his breath.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 02:26, 22 November 2021 (UTC)

When Hidden Truth found out this, he felt remorse in his heart; he was also frightened of the previous year, angry and resentful: a man in his twilight， who could not be able to be attacked by poverty and illness, was gradually revealing the scene of his next life. It happened that when he was on crutches, he went to the street for a walk, and suddenly he saw a crippled Taoist, crazy and untidy, with ragged shoes and clothes，reciting a few words under his breath.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 07:00, 22 November 2021 (UTC)

==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学）女 202120081553==

世人都晓神仙好，惟有功名忘不了。古今将相在何方？荒冢一堆草没了。世人都晓神仙好，只有金银忘不了。终朝只恨聚无多，及到多时眼闭了。

The common people know that immortals are good, but they can't forget their achievements and fame. Where are the generals and prime ministers from ancient times to the present？What we can see are just deserted graves full of grass. The common people know that immortals are good, but they can‘t forget gold and silver. Till the end of life，they would regret their inability to create as much wealth as possible when they are alive and regret they are going to the heaven after they have accumulated plenty of wealth.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 02:42, 21 November 2021 (UTC)

All the common people know that immortals are good, but they can't forget their achievements and ambitions. Where are the great ones of old？They are just deserted graves full of grass. All the common people know that immortals are good, but they can‘t forget gold and silver. They grub for money all their lives until death seals up their eyes.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 07:24, 21 November 2021 (UTC)

==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学）女 202120081554==

世人都晓神仙好，只有姣妻忘不了。君生日日说恩情，君死又随人去了。世人都晓神仙好，只有儿孙忘不了。痴心父母古来多，孝顺子孙谁见了？

All men want to be immortals, but dote on the wives they’ve married. Those who swear to love their husband forever, but remarry as soon as he’s dead. All men want to be immortals, but dote on the sons they’ve gotten. Although infatuated parents are numerous, who ever saw really filial sons or daughters?--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:05, 21 November 2021 (UTC)

Everyone in the world knows that the gods are good, but only the pretty wife can't forget. You swear to remember your husband’s kindness, but when your husband die, you go away with others. Everyone knows that the gods are good, but only the children and grandchildren cannot be forgotten. There are many loving parents in the past, but who has seen the filial children?--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:04, 22 November 2021 (UTC)

==周玖 Zhōu Jiǔ 英语语言文学（英美文学）女 202120081555==

士隐听了，便迎上来道：“你满口说些什么？只听见些‘好’、‘了’，‘好’、‘了’。”那道人笑道：“你若果听见‘好’、‘了’二字，还算你明白。可知世上万般，好便是了，了便是好：若不了，便不好；若要好，须是了。我这歌儿便叫《好了歌》。
When the hermit heard it, he came up and said, "What are you talking about ?" I just hear 'Hao’ (means good), 'Liao' (means end) 'Hao’, ‘Liao'. The man laughed, "If you hear the words 'Hao' and 'Liao', you understand it. In this world, good is end, and the end is good. If there is no end, there is no good, and vice versa. My song is called ‘The Song of ‘Hao’ and ‘ Liao’. ”--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 08:54, 22 November 2021 (UTC)

Hidden Truth came over after heard this and said: “ What are you talking about? I just hear the words ‘good’ and ‘end’.” That man laughed, “ You heard the words ‘good’ and ‘end’, that means you got a few things going for you. In this world, good is end, and end is good. If there is no end, there is no good, and vice versa. My song is called ''All Dood Things Must End''.”--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 12:19, 22 November 2021 (UTC)

==周俊辉 Zhōu Jùnhuī 法语语言文学女 202120081556==

士隐本是有夙慧的，一闻此言，心中早已悟彻，因笑道：“且住，待我将你这《好了歌》注解出来何如？”道人笑道：“你就请解。”士隐乃说道：陋室空堂，当年笏满床。

So intelligent, Hidden Truth understood the essence of the song entirely in his head as soon as he heard it, and said: “ Wait a minute. How about I explain your song ''All Good Things Must End'' ？” The Taoist priest said, laughing : “ Would you please explain.” Hidden Truth then explain: “ The empty and dilapidated rattraps we see today, were the grand mansions full of beds and boards used by dignitaries at that time.”--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:01, 22 November 2021 (UTC)

So intelligent as Hidden Truth is, he understood the essence of the song entirely in his head as soon as once hearing it, and said: “ Wait a minute. How about I explain your song ''All Good Things Must End'' ？” The Taoist priest said, laughing : “ Would you please explain.” Hidden Truth then explain: “ The empty and dilapidated rattraps we see today, were the grand mansions full of boards used by courtiers at that time.”--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:23, 23 November 2021 (UTC)

==周巧 Zhōu Qiǎo 英语语言文学（语言学）女 202120081557==

衰草枯杨，曾为歌舞场。蛛丝儿结满雕梁，绿纱今又在蓬窗上。说甚么脂正浓，粉正香，如何两鬓又成霜？
Humble hovels and abandoned halls where courtiers once paid daily calls；Bleak places where weeds and trees scarcely thrive
were once with a show of peace and prosperity．When cobwebs cover the mansion’s gilded beams，and collage casement with choice muslin gleams．Would you of perfumed elegance recite? Even as you speak, the raven locks turn white．--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:06, 23 November 2021 (UTC)

Withered grass and withered poplar, This used to be a place where people sang and danced. The spider silk is full of carved beams, but the green gauze is on the simple window. The fat is thick and the powder is fragrant, how the temples become the color of frost?--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 15:20, 25 November 2021 (UTC)

==周清 Zhōu Qīng 法语语言文学女 202120081558==

昨日黄土陇头埋白骨，今宵红绡帐底卧鸳鸯。金满箱，银满箱，转眼乞丐人皆谤。正叹他人命不长，那知自己归来丧。

Yesterday the bones were buried in the loess, and the mandarin ducks(allusions to couples) lie under the red silk tent tonight. Boxes full of gold, boxes full of silver, everyone yelled and insulted beggars in a blink of an eye. I'm sighing that the lives of others are not long, and I know I'm back to be mourned.

Yesterday the bones were buried in the loess, then tonight it is the time for a newly married couple to sleep behind bed curtains with burning red candle lights.Boxes full of gold, boxes full of silver, everyone yelled and insulted beggars in a blink of an eye. I'm sighed that the lives of others are not long, but failed to predict my own future after return from the funeral.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 11:36, 28 November 2021 (UTC)

==周小雪 Zhōu Xiǎoxuě 日语语言文学女 202120081559==

训有方，保不定日后作强梁；择膏粱，谁承望流落在烟花巷。因嫌纱帽小，致使锁枷扛；昨怜破袄寒，今嫌紫蟒长。乱烘烘，你方唱罢我登场，反认他乡是故乡。

Though she was well educated according to her parent's plan, one can become a bandit later. She tried her best to marry into a rich family. However, she ended up in a (red-light)? district beyond everyone's expectation. People who are not satisfied with their positions have to spend the rest of their life in a prison in chains. People who used to be very poor and used worn coats to resist the cold were not satisfied with fancy clothes after they became rich. I come on the stage as soon as you have finished your singing in a chaotic manner. Taking other's hometown as my own. --[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 11:42, 22 November 2021 (UTC)--[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 16:56, 23 November 2021 (UTC)

If properly educated under parents' guidance, one can probabaly become a bandit later. Although trying her best to marry a rich man, she ends up with a driftage in the red-light district beyond everyone's expectation. People's unsatisfication with their positions leads to their miserable life in prison with chains on their bodies. People who used to be very poor and used worn coats to resist the cold were not satisfied with gorgeous clothes any more when they became rich. In noisy disorder, you just finished and I come on the scene.Instead, taking other's hometown as my own.--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 15:17, 25 November 2021 (UTC)

==朱素珍 Zhū Sùzhēn 英语语言文学（语言学）女 202120081561==

甚荒唐，到头来，都是为他人作嫁衣裳。那疯跛道人听了，拍掌大笑道：“解得切，解得切！”士隐便说一声：“走罢。”

It's so ridiculous. In the end, they made wedding clothes for others. Hearing this, the crazy lame Taoist clapped his hands and laughed, saying "All right, all right !" Then Shiyin said, "let's go."

It's ridiculous. In the end, they make wedding clothes for others. The crazy lame Taoist listened, clapped his hands and laughed and said, "it's right, it's right!" Shiyin said, "let's go."--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:43, 21 November 2021 (UTC)

== Headline text ==
==邹岳丽 Zōu Yuèlí 日语语言文学女 202120081562==

将道人肩上的搭裢抢过来背上，竟不回家，同着疯道人飘飘而去。当下哄动街坊，众人当作一件新闻传说。封氏闻知此信，哭个死去活来。

He grabbed the lap on the Taoist's shoulder and carried it on his back. He didn't go home and floated away with the crazy Taoist. At that moment, the neighborhood was stirred up and everyone regarded it as a news legend. When Feng heard this letter, he cried to death.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:34, 21 November 2021 (UTC)

==Nadia 202011080004==

只得与父亲商议，遣人各处访寻，那讨音信。

==Mahzad Heydarian 玛莎 202021080004==

无奈何，只得依靠着他父母度日。

He was so helpless that he had to rely on his parents to survive.

==Mariam toure 2020GBJ002301==

幸而身边还有两个旧日的丫鬟伏侍，主仆三人，日夜作些针线，帮着父亲用度。

==Rouabah Soumaya 202121080001==

那封肃虽然每日抱怨，也无可奈何了。
Although Feng Su complained every day, he was helpless

==Muhammad Numan 202121080002==

这日那甄家的大丫鬟在门前买线，忽听得街上喝道之声。
The other day, the eldest maid of the Chen family was buying thread at the door when she heard a shout from the street.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 14:50, 23 November 2021 (UTC)

==Atta Ur Rahman 202121080003==

众人都说：“新太爷到任了。”
Everyone said: "The new grandfather has arrived"

==Muhammad Saqib Mehran 202121080004==

丫鬟隐在门内看时，只见军牢、快手一对一对过去，俄而大轿内抬着一个乌帽猩袍的官府来了。
When the maid concealed in the door, she saw the military jail and quick hands passing one by one, and the official mansion carrying a black hat and ape robe came in the big sedan chair.

==Zohaib Chand 202121080005==

那丫鬟倒发了个怔，自思：“这官儿好面善，倒像在那里见过的。”

<nowiki>Insert non-formatted text here</nowiki>
The maid was startled, and thought to herself: "This official is so good-natured, but it looks like someone I've seen there."

==Jawad Ahmad 202121080006==

于是进入房中，也就丢过，不在心上。

Then she went into the room and laid the matter aside ，without taking it to heart.

==Nizam Uddin 202121080007==

至晚间正待歇息之时，忽听一片声打的门响，许多人乱嚷，说：“本县太爷的差人来传人问话！”

English:
When I was about to rest in the evening, I heard a bang on the door suddenly, and many people shouted in disorder, saying, "The county's grandfather's messenger is here for questioning!"

==Öncü 202121080008==

封肃听了，唬得目瞪口呆。

Fengsu hear it,he gaped in consternation --[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 13:28, 22 November 2021 (UTC)

==Akira Jantarat 202121080009==

不知有何祸事，且听下回分解。

Don't know something calamity happened, will describe in the ensuing chapter.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 06:36, 21 November 2021 (UTC)

If you don't know what calamity took place, listen to the break down given in the next chapter.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 12:54, 21 November 2021 (UTC)

==Benjamin Wellsand 202111080118==

通灵──“通灵宝玉”的简称。Psychic--short for ''Psychic Treasure.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 12:48, 21 November 2021 (UTC)

Psychic -- the abbreviation for "Psychic Treasure". --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 03:35, 24 November 2021 (UTC)

==Asep Budiman 202111080020==

亦即下文所说女娲炼石补天所剩的那块“顽石”，因其历经锻炼而“灵性已通”，并能幻化为贾宝玉，故称。

That is to say, the "stubborn stone" left by Nüwa's refining stone to replenish the sky. As it has undergone training, it has "spiritual achievement" and can be transformed into Jia Baoyu, so it is called. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 03:48, 24 November 2021 (UTC)

That is to say, the "stubborn stone" left by Nüwa's refining stone to replenish the sky, because it has undergone training, has "spiritually achieved" and can be transformed into Jia Baoyu, so it is called.--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 06:10, 24 November 2021 (UTC)Ei Mon Kyaw

==Ei Mon Kyaw 202111080021==

《石头记》──此书的本名。
"Story of the Stone" - the original name of the book. --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 06:26, 24 November 2021 (UTC)Ei Mon Kyaw

20211124 homework

2021-12-30T02:03:16Z

Sun Yashi: /* 石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521 */

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==陈静 Chén Jìng 国别女 202020080595==

我很纳闷：《不自弃文》是篇名，《姬子》是书名，应该同等对待，要么都予注释，要么都不注释，为什么一注一不注呢？难道前者生僻而需要注释，后者人所共知而不必注释吗？显然不是，只能说是避难就易，这与注释的宗旨完全背道而驰。
I wonder that since No Self-surrender is the title of the passage and Jizi is the title of the book, which should be treated equally, why did the situation happened that one annotated while one did not? Did the former need to be annotated while the latter is known to all without having to be annotated? Obviously, it is for choosing the easier way, which is completely contrary to the purpose of the annotation.

I wonder: "don't abandon yourself" is the title, and "Ji Zi" is the title of the book. It should be treated equally, either annotated or not annotated. Why not annotate one note at a time? Is it true that the former is remote and needs annotation, while the latter is well known and does not need annotation? Obviously not, it can only be said that it is easy to avoid difficulties, which is completely contrary to the purpose of the notes.

--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 07:01, 24 November 2021 (UTC)

==蔡珠凤 Cài Zhūfèng 法语语言文学女 202120081477==

那怕注为“《姬子》不详”，也还不失为态度诚实。老实说，起初我对《姬子》也一头雾水，因为见所未见，闻所未闻。但根据我自定的注释原则，我不能回避。

Even if it is noted as "Ji Zi" unknown ", it can be regarded as an honest attitude. To be honest, at first I was confused about Ji Zi, because I had never seen or heard of it. But according to my own annotation principle, I can't avoid it.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 11:20, 21 November 2021 (UTC)

Even if it is noted as "unknown Ji Zi" , it can still be regarded as an honest attitude. To be honest, at first I was confused about ''Ji Zi'', because I had never seen or heard of it. But according to my own annotation principle, I can't avoid it.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:36, 22 November 2021 (UTC)Chen Huini

==陈惠妮 Chén Huìnī 英语语言文学（英美文学）女 202120081479==

于是我首先求助于《中国古典数字工程》，肯定了中国根本不存在《姬子》这么一本书，完全是曹雪芹所杜撰，正如《古今人物通考》、《中国历代文选》都是曹雪芹杜撰一样。其次，我记得俞平伯先生有一篇专门解释《姬子》的文章，但文章的题目、发表时间以及文章内容却不记得了。经过两天的翻箱倒柜，我终于找到了这篇文章，它的题目是《读〈红楼梦〉随笔》第九节《姬子》，初载于《文汇报》1954年1月25日；又收入《红楼梦研究参考资料选辑》第二辑，人民文学出版社1973年11月出版。

Therefore, I first made reference htiw "Chinese Classical Digital Engineering" and confirmed that there was no such a book called "Ji Zi" in China, which was completely written by Cao Xueqin, just as Cao Xueqin wrote "General Examination of Ancient and Modern Characters" and "Selected Chinese Writings in Past Dynasties". Secondly, I remember that Mr. Yu Pingbo had a special article explaining ''JiZi'', but I do not remember the title, publication time and content of the article. After two days of searching, I finally found this article. Its title is ''Ji Zi'', section 9 of Essays on Reading ''A Dream of Red Mansion''. It was first published in Wenhui Daily on January 25, 1954. It was also included in the second series of ''Selected Research Reference Materials on A Dream of Red Mansion'', published by People's Literature Publishing House in November 1973.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:46, 22 November 2021 (UTC)Chen Huini

So, I firstly searched ''Chinese Classical Digital Engineering'' and confirmed there was no such a book called "Ji Zi" in China. This book was completely made up by Cao Xueqin like the same thing he did to ''General Examination of Ancient and Modern Characters'' and ''Selected Chinese Writings in Past Dynasties''.Then, I recalled that Mr. Yu Pingbo especially wrote an article to explain ''Ji Zi'', but I didn't remember the title, publication time and content.After two days of searching, I finally found it. The title of it was ''Ji Zi'', section 9 of Essays on Reading ''A Dream of Red Mansion'' which was first published in Wenhui Daily on January 25, 1954. and then was included in the second series of ''Selected Research Reference Materials on A Dream of Red Mansion'', published by People's Literature Publishing House in November 1973.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:20, 24 November 2021 (UTC)

==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学女 202120081480==

据俞先生在文章中说：姬子书到底是部什么书呢，谁也说不上来。特别前些日子把这一回书选为高中国文的教材，教员讲解时碰到问题，每来信相询，我亦不能对。但经过研究，他还是写了这篇文章，作为回答。

According to Mr.Yu in his article: nobody can tell what book ''Ji Zi'' really is. Moreover, this chapter of ''A Dream in Red Mansions'' with the name ''Ji Zhi'' has been selected as the reading material of the high school,and I can't say anything when the teacher who failed to explain it in the classroom come to me.But after careful research, he still write an article to reply this question.

According to Mr. Yu in his article: nobody can tell what book ''Ji Zi'' really is. In particular, this chapter was selected as a reading material for the Chinese language in high school some days ago, the teachers encountered problems when explaining it, and they wrote to me every time to ask about it, but I couldn't get it right. But after researching, he wrote this article as an answer.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:37, 23 November 2021 (UTC)

==陈心怡 Chén Xīnyí 翻译学女 202120081481==

他的结论有三点：其一，《姬子》是“作者杜撰”，并以第三回的《古今人物通考》也是杜撰而作为佐证。其二，“这原来是一个笑话”，是探春“拿姬子来抵制”宝钗用以压人的朱子和孔子，而“比朱子孔子再大，只好是姬子了。殆以周公姓姬，作为顽笑”。

There are three points in his conclusion: one, ''Ji Zi'' is "the author fabricated", and to the third round of " the general examination of ancient and modern characters" is also fabricated and as proof. Second, "this turns out to be a joke", is Tanchun " take ''Ji Zi'' to resist" Baochai and used to press people by citing Zhu Zi and Confucius, and "higher level than Zhu Zi and Confucius can only be ''Ji Zi''. Probably Zhou Gong was surnamed Ji as a joke.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:35, 23 November 2021 (UTC)
There are three points in his conclusion: first, ''Ji Zi'' is "fabricated by the author", and can be proved by the fabrication of the third round of " the general examination of ancient and modern characters". Second, "this turns out to be a joke", which Tanchun " held ''Ji Zi'' to resist” Baochai who used to press her by citing Zhu Zi and Confucius, but “requiring higher level than Zhu Zi and Confucius, there’s only be ''Ji Zi''. Probably Zhou Gong was surnamed Ji as a joke.”--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 12:25, 23 November 2021 (UTC)

==程杨 Chéng Yáng 英语语言文学（英美文学）女 202120081482==

其三，“有人或者要问为什么净瞎捣乱，造书名？我回答：这是小说。”《中国古典数字工程》可以证明俞先生的“杜撰说”是正确的，因此我把俞先生的意见用以注释《姬子》。
Thirdly, "Someone may ask why messing around and making a title? I replied: This is a novel. "It can be proved by ''The Chinese Classical Digital Engineering'' that Mr. Yu’s “theory of fabrication” is correct. Therefore, I applied Mr. Gong's opinion to annotate ''Jizi''.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 04:56, 23 November 2021 (UTC)

Thirdly, "Someone may ask why to mess around and make a title? I replied: This is a novel. "It can be proved by ''The Chinese Classical Digital Engineering'' that Mr. Yu’s ''Theory of Fabrication'' is correct. Therefore, I applied Mr. Gong's opinion to annotate ''Ji Tzu''.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 11:01, 26 November 2021 (UTC)

==丁旋 Dīng Xuán 英语语言文学（英美文学）女 202120081483==

据我所知，现在有人搜集了周公的几篇佚文，将其编为集子，按照《老子》、《庄子》、《孟子》之类的惯例，即命名为《姬子》，但这与曹雪芹毫不相干，《红楼梦》中的《姬子》书名绝对是杜撰。此外，有的注本虽然对《不自弃文》作了注释，却只是简述该文的大意，而没有注出曹雪芹的深刻用意。原来朱熹的徒子徒孙认为此文格调低下，有失朱夫子的身份，故将此文排除在众多朱熹文集之外，只有明·朱培编《文公大全集补遗》卷八从抄本《朱熹家谱》中引录，另有《朱子文集大全类编·卷二一·庭训》亦予收录。

As far as I know, someone collected several lost articles of Duke of Zhou, edited them into an anthology and named it ''Ji Tzu'' according to the routine of ''Lao Tzu'', ''Chang Tzu'' and ''Mencius'' and so on. However, this thing is irrelevant to Cao Xueqin, so the title of ''Ji Tzu'' in ''A Dream in Red Mansions'' is absolutely fabricated. Besides, although some books with annotations made interpretation to ''No Self-surrender'', they just told the main idea of this article rather than annotating the deep meaning made by Cao Xueqin. In fact, disciples and followers of Zhu Xi thought the style of this passage beneath his dignity is very low, so they excluded it out of many anthologies of Zhu Xi. Only when Zhu Pei(Ming dynasty) edited the eighth roll of ''Supplement to Collected Works of Duke Wen'', he incited it from transcript of ''Zhu Xi’s Genealogy''. In addition, it is also included in ''Complete Works of Zhu Tzua•Roll Twenty-one•Home Hearing''.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 03:47, 21 November 2021 (UTC)

As far as I know, now someone collected several lost articles of Duke of Zhou and edited them into a collection that was named ''Ji Tzu'' according to the routine of ''Lao Tzu'', ''Chang Tzu'' and ''Mencius'' and so on. However, this thing is irrelevant to Cao Xueqin, so the title of ''Ji Tzu'' in ''A Dream in Red Mansions'' is absolutely fabricated. Besides, although some books with annotations made interpretations to ''No Self-surrender'', they just briefly described the main idea of this article rather than annotating the deep meaning of Cao Xueqin. In fact, disciples and followers of Zhu Xi thought this passage was low in style and demeaned Zhu Xi, so they excluded it out of many anthologies of Zhu Xi. Only when Zhu Pei(Ming dynasty) edited the Book Eight of ''Supplement to Collected Works of Duke Wen'', he incited it from transcript of Zhu Xi’s Genealogy. In addition, ''Complete Works of Zhu Tzua• Book Twenty-one•Home Hearing'' was also included.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 03:07, 22 November 2021 (UTC)

==杜莉娜 Dù Lìna 英语语言文学（语言学）女 202120081484==

曹雪芹借宝钗之口说出这篇少见的文章，一则以显示宝钗无书不读，再者也暗示自己博览群籍，同时也对那些自封的朱熹卫士予以调侃。可见曹雪芹即使开玩笑，也非闲笔，总有一定的用意。（详见注释）鉴于所要注释的词语性质不同，因此对注文的要求也有所不同。

Saying this rare writing through Precious Hairpin Marshgrass, on the one hand Cao Xueqin showed her strong love of reading as well as implied own extensive reading, and on the other, he played off those self-appointed guards of Zhu Xi. Obviously, his joking is not casual but absolutely with some profound meaning.(see annotations) The nature of words annotated is different, so the requirements for explanatory notes are different as well.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 02:41, 22 November 2021 (UTC)

==付红岩 Fù Hóngyán 英语语言文学（英美文学）女 202120081485==

其一，对于一般的疑难词语，重在疏通文意，多不引经据典，追根溯源。其二，对于成语、典故，则既要注明其出典，又要解释其本义，还要说明其引申义或比喻义。其三，对于各种名物（如建筑、服饰、官署、官职、琴棋书画、医卜星相等），则力求变专门术语为通俗语言，以利读者理解。

Firstly, as for normally confusing words, the emphasis is on clearing up the meaning of the text, as much quoting scripture and tracing the roots as possible. Secondly, for idioms and allusions, it is necessary to indicate their origins, explain their original meanings, and also include their derivative meanings or metaphorical meanings. Thirdly, for all kinds of physical objects (such as architecture, costumes, official offices, official positions, Four Arts( qin, chess, calligraphy and painting), medicine, divination and astrology, etc.), the attempt is to turn specialized terms into common language in order to facilitate readers’ understanding.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 11:24, 24 November 2021 (UTC)

Firstly, as for common confusing words, it should emphasize on clearing up the meaning of the text, as much quoting scripture and tracing the roots as possible. Secondly, for idioms and allusions, it is necessary to indicate their origins, explain their original meanings, and also include their derivative meanings or metaphorical meanings. Thirdly, for various technical terms of objects (such as architecture, costumes, official offices, official positions, Four Arts( qin, chess, calligraphy and painting), medicine, divination and astrology, etc.), the attempt is to turn specialized terms into common language in order to facilitate readers’ understanding.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 12:17, 28 November 2021 (UTC)

==付诗雨 Fù Shīyǔ 日语语言文学女 202120081486==

其四，对于历史名人，则注明其所在朝代、简历及突出事迹。对于传说人物，则注明其出处及相关故事。其五，对于珍禽异兽、奇花异卉等，则注明其出处来历、奇异之处及相关故事。

Fourthly, as for historical celebrities, their dynasties, resumes and outstanding deeds should be indicated. As for legendary figures, their sources and related stories should be indicated. Fifthly, as for rare birds and animals, unusual flowers and different plants, etc., their origins and histories, peculiar places and related stories should be indicated.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 14:36, 23 November 2021 (UTC)

Fourthly, as for historical celebrities, their dynasties, resumes and outstanding deeds should be indicated. As for legendary figures, their sources and related stories should be indicated. Fifthly, as for rare birds and fabulous beasts, unusual flowers and different plants, etc., their origins and histories, peculiarities and related stories should be indicated.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 15:50, 23 November 2021 (UTC)

==高蜜 Gāo Mì 翻译学女 202120081487==

其六，对于风俗、礼仪、节气等，则注明其形成沿革、具体内容。其七，对于谜语，则既要揭出谜底，又要解释谜语中的疑难词语、成语典故，还要说明谜底的根据。对于酒令，则要参照令谱，详述酒令的玩法及过程。

Sixthly, in terms of customs, etiquette and solar terms, its formation, development and content should be indicated. Seventhly, in terms of riddles, answers should be uncovered and an explanation is expected to be given to the answer as well as to difficult words, idioms and allusions in the riddle. Finally, in terms of drinking games, elaboration should be given on the rules and the process according to the instruction manual.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 15:51, 23 November 2021 (UTC)

Sixthly, in terms of customs, etiquette and solar terms, its formation, development and content should be indicated. Seventhly, in terms of riddles, answers should be uncovered and it is necessary to explain the difficult words and idioms in the riddle, and to explain the basis of the answer.Finally, in terms of drinking games, elaboration should be given on the rules and the process according to the instruction manual.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 05:45, 27 November 2021 (UTC)

==宫博雅 Gōng Bóyǎ 俄语语言文学女 202120081488==

其八，对于所引前人诗、词、曲、文等，皆要注明出处；诗、词、曲照录全文，文则节录相关的文字。其九，对于具有隐寓或暗示意味的诗、词、曲、文、成语、典故、谜语、酒令等，因其关系到故事情节的发展和人物性格、运命的描写，故除了作注释之外，还要揭示其隐藏的含义。总而言之，注文以释难为易、释疑为明为宗旨，以释义准确、释文简炼为目标。

Eighthly, reference to predecessors' poems, Ci, Qu, essay, etc., must indicate the source; Poems, Ci, Qu are transcribed without changing the original words, and the essay takes the relevant words. Ninthly, for poems, Ci, Qu, essay, idioms, allusions, riddles, drinkers’ wager game and so on with implicit or suggestive meaning, because they are related to the development of the story plot and the description of the character and fate, so in addition to making annotations, but also to reveal his hidden meaning. In a word, the annotations aim to explain the difficulty as easy, to explain the doubt as clear. Aim to explain the meaning accurately and explain the text concisely.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 05:32, 27 November 2021 (UTC)

Eight, all quotations from poems, lyrics, songs and essays should be attributed to the source; the poems, lyrics and songs should be reproduced in their entirety, while the essays should be excerpted from the relevant texts. Nine, for poems, lyrics, songs, texts, idioms, allusions, riddles, wine orders, etc., which have an implicit or suggestive meaning, as they relate to the development of the storyline and the description of the characters' personalities and fortunes. The commentary should reveal their hidden meanings in addition to annotations. All in all, the aim of the commentary is to explain the difficult for the easy and the doubtful for the clear, and to explain the meaning accurately and to explain the text concisely.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 12:32, 28 November 2021 (UTC)

==何芩 Hé Qín 翻译学女 202120081489==

愿望虽然如此，但学力有限，经验欠缺，愿望能否实现，毫无把握。诚望方家指教，读者检验。

第一回甄士隐梦幻识通灵贾雨村风尘怀闺秀

Although I wish to do so, I am not sure whether my wish can be realized because of my limited learning and lack of experience.I hope that the readers will test it.

Chapter 1 Hidden Turth--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 12:33, 28 November 2021 (UTC)

Although I wish to do so, I am not sure whether the wish can come true with my limited ability and experience. Sincerely hope that other authors teach something and readers check it.

Chapter 1 Zhen Shiyin, in a vision, apprehends spirituality. Jia Yucun, in the windy and dusty world, cherishes fond thoughts of a beautiful maiden. --[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 07:21, 24 November 2021 (UTC)

==胡舒情 Hú Shūqíng 英语语言文学（语言学）女 202120081490==

此开卷第一回也。作者自云：曾历过一番梦幻之后，故将真事隐去，而借“通灵”之说，撰此《石头记》一书也，故曰“甄士隐”云云。但书中所记何事何人

This is the first chapter of the book. The author said that after going through the illusion, he prefered covering some truth and in virtue of mysticism wrote the novel ''The Story of the Stone''，so instead he used the name of Zhen Shiyin as a major speaker. But things and people noted in it--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 03:59, 23 November 2021 (UTC)

This is the first chapter of the book.Subsequent to the visions of a dream which he had，on some previous occasion，experienced，the writer personally relates，he designedly concealed the true circumstances，and borrowed the attributes of perception and spirituality to relate this story of the Record of the Stone. With this purpose，he made use of such designations as Chen Shih-yin and the like. What are，however，the events recorded in this work？--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 10:19, 24 November 2021 (UTC)

==黄锦云 Huáng Jǐnyún 英语语言文学（语言学）女 202120081491==

自己又云：“今风尘碌碌，一事无成。忽念及当日所有之女子，一一细考较去，觉其行止见识，皆出我之上；我堂堂须眉，诚不若彼裙钗：我实愧则有馀，悔又无益，大无可如何之日也。当此日，欲将已往所赖天恩祖德，锦衣纨袴之时，饫甘餍肥之日，背父兄教育之恩，负师友规训之德，以致今日一技无成、半生潦倒之罪，编述一集，以告天下：知我之负罪固多，然闺阁中历历有人，万不可因我之不肖，自护己短，一并使其泯灭也。

The author speaking for himself, goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Passing one by one under a minute scrutiny, I felt that in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven, and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends, with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There have been meanwhile, generation after generation, those in the inner chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to screen my own shortcomings.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 12:42, 22 November 2021 (UTC)

The author goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Thinking of them one by one under a minute scrutiny, I felt that in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven, and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends, with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There had been meanwhile, generation after generation, those in the inner chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to hide my own shortcomings.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:34, 22 November 2021 (UTC)

==黄逸妍 Huáng Yìyán 外国语言学及应用语言学女 202120081492==

所以蓬牖茅椽，绳床瓦灶，并不足妨我襟怀；况那晨风夕月，阶柳庭花，更觉得润人笔墨。我虽不学无文，又何妨用假语村言敷演出来，亦可使闺阁昭传，复可破一时之闷，醒同人之目，不亦宜乎？”故曰“贾雨村”云云。

"Though my home is now a thatched cottage in which there are shabby windows, bed made of rope and earthen stove, all of these can not change my being broad and level. Besides, the morning breeze, the dew of night, the willows by me steps and the flowers in the yard inspired me to wield my pen. Though I have little learning and literary talent, it doesn't matter if I tell a tale in rustic language to record those lovely girls. This should help readers distract them from their worries. And that's the reason why I use the name Rainvillage Merchant."--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 13:27, 21 November 2021 (UTC)

"Though my home is now a thatched cottage in which there are shabby windows, bed made of rope and earthen stove, all of these can not change my being broad and level. Besides, the morning breeze, the dew of night, the willows by me steps and the flowers in the yard inspired me to wield my pen. Though I have little learning and literary talent, it doesn't matter if I tell a tale in rustic language to record those lovely girls. This should help readers distract them from their worries. And that's the reason why I use the name Jia Yucun."--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 14:19, 23 November 2021 (UTC)

==曾俊霖 Zēng Jùnlín 国别男 202120081478==

更于篇中间用“梦”、“幻”等字，却是此书本旨，兼寓提醒阅者之意。看官：你道此书从何而起？说来虽近荒唐，细玩颇有趣味。

In the middle of the article, the words "dream" and "fantasy" are the purpose of the book and the meaning of reminding readers. Reader: where did you start this book? Although it's absurd, it's fun to play.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:21, 23 November 2021 (UTC)
In the middle of the article, the words "dream" and "fantasy" are the purpose of the book and the meaning of reminding readers. Reader: where did you start this book? Although it's absurd, it's fun to play.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:33, 24 November 2021 (UTC)Huang Zhuliang

==黄柱梁 Huáng Zhùliáng 国别男 202120081493==

却说那女娲氏炼石补天之时，于大荒山无稽崖，炼成高十二丈、见方二十四丈大的顽石三万六千五百零一块，那娲皇只用了三万六千五百块，单单剩下一块未用，弃在青埂峰下。谁知此石自经锻炼之后，灵性已通，自去自来，可大可小。因见众石俱得补天，独自己无才，不得入选，遂自怨自愧，日夜悲哀。一日，正当嗟悼之际，俄见一僧一道远远而来，生得骨格不凡，丰神迥异，来到这青埂峰下，席地坐谈。It is said that, once upon a time, when Nuwa was refining stones to mend the sky, she refined them into 36,501 pieces of hard stones 12-feet high and 24-feet square on the Wuji Cliff of the Da Huangshan Mountain. Numa, the creator of human beings in Chinese myth, only used 36,500 pieces, leaving only one unused and abandoned it under the Qinggeng Peak.Who knows, after the stone has been refined and created, its spirit has been passed. It can be big or small.Seeing that all the stones were able to mend the sky, he had no talent and could not be selected, so he complained and felt ashamed and mourned day and night. One day, at the time of mourning, he suddenly saw a monk and a Taoism priest with extraordinary personality coming from afar. They came to the Qinggeng Peak and sat on the ground to talk.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 13:34, 24 November 2021 (UTC)Huang Zhuliang

It is said that, once upon a time, when Nuwa(Goddesses of Sky-patching) was refining stones to mend the sky, she refined them into 36,501 pieces of hard stones 12-feet high and 24-feet square on the Wuji Cliff of the Da Huangshan Mountain. Numa, the creator of human beings in Chinese myth, only used 36,500 pieces, leaving only one unused and abandoned it under the Qinggeng Peak.Who knows, after the stone has been refined and created, it had its spirit, it moved freely and could be big or small.Seeing that all the stones were able to mend the sky, he had no talent and could not be selected, so he complained and felt ashamed and mourned day and night. One day, at the time of mourning, he suddenly saw a monk and a Taoism priest with extraordinary personality coming from afar. They came to the Qinggeng Peak and sat on the ground to talk.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 05:57, 26 November 2021 (UTC)

==金晓童 Jīn Xiǎotóng 202120081494==

见着这块鲜莹明洁的石头，且又缩成扇坠一般，甚属可爱。那僧托于掌上，笑道：“形体倒也是个灵物了，只是没有实在的好处。须得再镌上几个字，使人人见了，便知你是件奇物。

It was lovely to see this bright and clean stone shrinking like a fan. Resting on his palm, the monk smiled and said, "The body is a spiritual being, but it has no real benefit. Words had to be engraved so that everyone could see you and know that you were a wonder.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 15:01, 20 November 2021 (UTC)
Looking at this bright and clean stone shrinking like a fan, which is so lovely, with the stone on his palm the monk smiled and said, "Your body is a spiritual being, but ihas no real benefits. Words should be engraved so that everyone could see you and know that you are a wonder.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 11:42, 24 November 2021 (UTC)

==邝艳丽 Kuàng Yànl 英语语言文学（语言学）女 202120081495==

然后携你到那昌明隆盛之邦、诗礼簪缨之族、花柳繁华地、温柔富贵乡那里去走一遭。”石头听了大喜，因问：“不知可镌何字？携到何方？望乞明示。”那僧笑道：“你且莫问，日后自然明白。”
Then take you there, a city-state of prosperity, a family of scholar, a place of flowers and willows. After listening, Stone asked rejoicingly: “I do not know what word I can write? Where I will be taken to? I hope get your instruction.” The monk smiled, “You do not rush into answer, and you will know it some day.”--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 11:24, 24 November 2021 (UTC)

Then I'll take you for a walk to the prosperous country, the family of poems, gifts and tassels, the prosperous place of flowers and willows, and the gentle and rich township. " The stone was overjoyed when he asked, "I don't know what word to engrave? Where to carry it? I hope to beg clearly." the monk smiled and said, “You do not rush into answer, and you will know it some day.”--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 14:54, 28 November 2021 (UTC)

==李爱璇 Lǐ Àixuán 英语语言文学（语言学）女 202120081496==

说毕，便袖了，同那道人飘然而去，竟不知投向何方。又不知过了几世几劫，因有个空空道人访道求仙，从这大荒山无稽崖青埂峰下经过，忽见一块大石，上面字迹分明，编述历历。空空道人乃从头一看，原来是无才补天，幻形入世，被那茫茫大士、渺渺真人携入红尘、引登彼岸的一块顽石：上面叙着堕落之乡、投胎之处，以及家庭琐事、闺阁闲情、诗词谜语，倒还全备。

Having concluded these words, he put the stone in his sleeve, and proceeded on his journey, in company with the Taoist priest. No one knows where he took the stone. Nor can it be known how many centuries and ages elapsed, before a Taoist priest, named K'ung K'ung, passed, during his researches after the eternal reason and his quest after immortality, by these Ta Huang Hills, Wu Ch'i cave and Ch'ing Keng Peak. Suddenly seeing a large stone, on the surface of which the handwriting on it is clear and the calendar is compiled, K'ung K'ung examined them from first to last. They, in fact, explained how that this stone had originally been devoid of the properties essential for the repairs to the heavens, how it would be transmuted into human form and introduced by Mang Mang the High Lord, and Miao Miao, the Divine, into the world of mortals, and how it would be led over the other bank (across the San Sara). On the surface, it describes the land of degeneration, the place of reincarnation, as well as family trivia, boudoir leisure, poetry, riddles, which could not be ascertained.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 04:54, 24 November 2021 (UTC)

Having concluded these words, he put the stone in his sleeve, and proceeded leisurely on his journey, in company with the Taoist. However, no one knew where he went. Nor can it be known how many centuries and ages elapsed, before a Taoist priest, Kongkong daoren Dauist by name, passed, during his researches after the eternal reason and his quest after immortality, by these Da Huang Hills, Wu Ch'i cave and Ch'ing Keng Peak. Suddenly perceiving a large block of stone, on the surface of which the traces of characters giving in a connected form, the various incidents of its fate could be clearly predicted. Kongkong daoren Dauist examined them from beginning to end. In fact, they explained how this block of worthless stone which had originally been devoid of the properties essential for the mending to the heavens, would be transmuted into human form and introduced by Mang Mang the High Lord, and Miao Miao, the Divine, into the world of mortals, and how it would be led over the other world (across the San Sara). On the surface, it recorded the spot of its degeneration and the place of its birth. The complete recording also included various family trifles, trivial affairs of young ladies, verses and riddles.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 06:17, 28 November 2021 (UTC)--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 12:02, 29 December 2021 (UTC)

==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学）女 202120081497==

只是朝代年纪，失落无考。后面又有一偈云：无才可去补苍天，枉入红尘若许年。此系身前身后事，倩谁记去作奇传？

But the name of the dynasty and the year of the reign were obliterated and could not be confirmed. There was also a Buddhist verse following behind:
Lacking in virtues to mend the azure skies,
in vain I have been into the mortal world for many years.
These facts are of a former and after life,
but who will record a strange legend for me?--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 03:57, 24 November 2021 (UTC)

But the name of the dynasty and the year of the reign were obliterated and could not be confirmed. There was also a Buddhist verse following behind:
Lacking in virtues to mend the azure sky, nothing have I gained within the years spent in the secular world. All of these about my present life and afterlife, who would record them for me?--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 14:59, 26 November 2021 (UTC)

==李姗 Lǐ Shān 英语语言文学（英美文学）女 202120081498==

空空道人看了一回，晓得这石头有些来历，遂向石头说道：“石兄，你这一段故事，据你自己说来，有些趣味，故镌写在此，意欲闻世传奇。据我看来：第一件，无朝代年纪可考；第二件，并无大贤大忠理朝廷、治风俗的善政，其中只不过几个异样女子，或情或痴，或小才微善。我纵然抄去，也算不得一种奇书。”

As the Taoist priest named Kongkong once has examined the stone, he had some idea about the story on it, and then said to the stone, "Brother, maybe in your opinion, the story inscribed on you is of some interest so as to be kept here to win a fame throughout the world. But to my mind, it is far from a legend book to be transcribed. Firstly, there are hardly any clues about the time period of the background; secondly, no outstanding governance regarding politics and costumes has been achieved by great talents or loyal officials, and what it mainly narrates are merely several unusual women, some stuck in love, some boasting subtle intelligence and benevolence."--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 09:02, 21 November 2021 (UTC)

As the Taoist priest named Kongkong once has examined the stone, he knew that the stone had some history, and then said to the stone, "Brother, maybe in your opinion, the story inscribed on you is of some interest so as to be kept here to win a fame throughout the world. But to my mind, it is far from a legend book to be transcribed. Firstly, there are hardly any clues about the time period of the background; secondly, no outstanding governance regarding politics and costumes has been achieved by great talents or loyal officials, and what it mainly narrates are merely several unusual women, some stuck in love, some boasting subtle intelligence and benevolence."--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 03:05, 27 November 2021 (UTC)

==李双 Lǐ Shuāng 翻译学女 202120081499==

石头果然答道：“我师何必太痴？我想历来野史的朝代，无非假借汉、唐的名色；莫如我这石头所记，不借此套，只按自己的事体情理，反倒新鲜别致。况且那野史中，或讪谤君相，或贬人妻女，奸淫凶恶，不可胜数；更有一种风月笔墨，其淫秽污臭，最易坏人子弟。

The stone answered: “Why are you so stubborn? I think the dynasties of unofficial history are nothing more than under the guise of Han, Tang. They are not as good as the stories recorded by me, a stone, which don’t follow the convention but according to the real facts and therefore are more novel on the contrary. Moreover, those unofficial histories are either slandering the emperor and his subjects, or belittling other people’s wives and children. There are countless descriptions of ferocity and adultery which are the most likely to have a bad influence on the younger generation.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 10:54, 24 November 2021 (UTC)

The stone answered: “Why are you so stubborn? I think the dynasties recorded in the unofficial histories are nothing more than under the guise of Han and Tang Dynasty. They are not as good as the stories recorded by me, a stone, which don’t follow the convention but according to the real facts and therefore are more novel on the contrary. Besides, those unofficial histories are either slandering the emperor and his subjects, or belittling other people’s wives and children. There are countless descriptions of ferocity and adultery which are most likely to have a bad influence on the younger generation.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 11:10, 24 November 2021 (UTC)

==李文璇 Lǐ Wénxuán 英语语言文学（英美文学）女 202120081500==

至于才子佳人等书，则又开口文君，满篇子建，千部一腔，千人一面，且终不能不涉淫滥。在作者不过要写出自己的两首情诗艳赋来，故假捏出男女二人名姓；又必旁添一小人拨乱其间，如戏中小丑一般。更可厌者，之乎者也，非理即文，大不近情，自相矛盾。

As for the books about the talented and the beauties, they talked about Wen and Jun, the pages were also full of Zi and Jian. A thousand volumes present the same thing, and a thousand person are also in the same character. Moreover, they cannot avoid to some licentious things. The authors, who had to write several sentimental odes and elegant ballads, had falsely invented the names of both men and women, and also some bad guys who like a clown in a play made some troubles in there. As for the annoying men, they had nothing in their minds and talked about Li and Wen, which had no link with the targeted things and paradoxical in the whole.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 00:53, 22 November 2021 (UTC)
As for books related to talented scholars and beautiful ladies, he also talked about Wenjun, who is good at articles and is capricious, but he could not avoid prostitution in the end. The author just wants to write two of his own love poems, so he falsely pinches out the names of men and women; he must add a little person to make trouble in the meantime, like a clown in a play. The more annoying, the more it is, the unreasonable is the literary, the most unkind, self-contradictory.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 03:24, 24 November 2021 (UTC)

==李雯 Lǐ Wén 英语语言文学（英美文学）女 202120081501==

竟不如我这半世亲见亲闻的几个女子，虽不敢说强似前代书中所有之人，但观其事迹原委，亦可消愁破闷；至于几首歪诗，也可以喷饭供酒。其间离合悲欢，兴衰际遇，俱是按迹循踪，不敢稍加穿凿，至失其真。只愿世人当那醉馀睡醒之时，或避事消愁之际，把此一玩，不但是洗旧翻新，却也省了些寿命筋力，不更去谋虚逐妄了。
It’s not as good as the few women I’ve seen and heard about in this half of my life. Although I dare not say that she is better than all the people in the books of the previous generations. Looking at their deeds, you can also relieve your sorrow and boredom. As for a few poor poems, you can also taste them while eating and drinking.The joys and sorrows, the ups and downs all follow the traces, daring not to lose the truth. I only hope that when the world is awake, or when avoiding troubles and sorrows ,they can enjoy it, not only to renovate, but also to save some lifespan and energy, not to seek falsehood.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 03:15, 24 November 2021 (UTC)

I am not as good as the women I have seen and heard in my life. Though I cannot say that they are as good as all the people in the books of previous generations, I can relieve my sorrow and despair by watching their deeds. As for a few crooked poems, you can also spray rice for wine. During the separation of joys and sorrows, ups and downs, are all traced, dare not slightly cut, to lose its true. I only hope that when people wake up from their drunkenness, or when they are relieved of their sorrow, they will not only wash the old and renew it, but also save some strength of life, so as not to seek for false things.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 04:39, 24 November 2021 (UTC)

==李新星 Lǐ Xīnxīng 亚非语言文学女 202120081503==

我师意为如何？”空空道人听如此说，思忖半晌，将这《石头记》再检阅一遍。因见上面大旨不过谈情，亦只是实录其事，绝无伤时诲淫之病，方从头至尾抄写回来，闻世传奇。
What does my master think?" Empty Taoist listen to say so, ponder a long time, will this "stone" review again. Seeing that the message above was only a talk of love, and only a record of it, without suffering from the disease of lewdness, I copied it back from beginning to end and heard the legend of the world.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 04:38, 24 November 2021 (UTC)--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 13:10, 29 December 2021 (UTC)

What do I mean? " After hearing this, Taoist Kongkong thought for a long time and reviewed the stone story again. Seeing that the above general purpose is nothing but romance, it is only a factual record of its affairs, and there is no disease of obscenity at the time of injury, so I copied it back from beginning to end and heard the legend of the world.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 04:35, 24 November 2021 (UTC)

==李怡 Lǐ Yí 法语语言文学女 202120081504==

从此空空道人因空见色，由色生情，传情入色，自色悟空，遂改名情僧，改《石头记》为《情僧录》。东鲁孔梅溪题曰《风月宝鉴》。后因曹雪芹于悼红轩中披阅十载，增删五次，纂成目录，分出章回，又题曰《金陵十二钗》，并题一绝。
Since then empty Taoist empty because of empty see color, from color feeling, feeling into color, since color wukong, he then changed his epithet into Monk in Love, and changed ''The story of the Stone'' into ''Record of Monk in Love''. Kong Meixi of The Eastern Lu dynasty wrote the book ''Catalogue of Chinese Ancient Romance''.After cao Xueqin in mourning red xuan read ten years, add and delete five times, compiled into a directory, a chapter back, and the title yue ''The Twelve Flowers of Gold Mausoleum '', and a must.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 04:31, 24 November 2021 (UTC)

Since then Empty Taoist saw form through emptiness, generated emotions due to form, into which emptiness was stilled and epiphany was revealed, he then changed his epithet into Monk in Love, and changed ''The story of the Stone'' into ''Record of Monk in Love'', which was called ''Catalogue of Chinese Ancient Romance'' by Kong Meixi of The Eastern Lu dynasty. Afterwards Cao Xueqin read and amended it for ten years, revised and polished it for five times, and then compiled it into a directory with chapters and sections. Finally he entitled it ''The Twelve Flowers of Gold Mausoleum'' attached with a Chinese quatrain.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:55, 24 November 2021 (UTC)

==刘沛婷 Liú Pèitíng 英语语言文学（英美文学）女 202120081505==

即此便是《石头记》的缘起。诗云：满纸荒唐言，一把辛酸泪。都云作者痴，谁解其中味?

This was the origin of ''The Story of The Stone''. A poem once said, “the whole novel is full of absurd words, as well as bitter tears. People all consider the author crazy, but is there anyone who knows its true meaning？--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 07:22, 23 November 2021 (UTC)

This is the origin of ''The Story of the Stone''. The poem says: The pages were full of idle words which was penned with hot and bitter tears; All men call the author fool, but no one understood his secret message.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 08:25, 23 November 2021 (UTC)

==刘胜楠 Liú Shèngnán 翻译学女 202120081506==

《石头记》缘起既明，正不知那石头上面记着何人何事？看官请听。按那石上书云：当日地陷东南，这东南有个姑苏城，城中阊门最是红尘中一二等富贵风流之地。

Now that the origin of the stone is clear, let us see what was written on the stone. Dear readers, please listen. Long ago, the earth dipped downwards in the southeast where there was a city named Gusu; and the quarter around Changmen Gate of Gusu was one of the most fashionable centres of wealth and nobility in the world of men. --[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:10, 23 November 2021 (UTC)

The origin of "The Story of the Stone" was clear, but did you know who or what was written on the stone? Please listen to me and go on. According to the record on the stone: One day, there was a subsidence in southeast and there was Gusu city. In the city, the quarter around Brothel Gate was one of the most fashionable centres of wealth and nobility in the world of men. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 03:13, 23 November 2021 (UTC)Liu Wei

==刘薇 Liú Wēi 国别女 202120081507==

这阊门外有个十里街，街内有个仁清巷，巷内有个古庙，因地方狭窄，人皆呼作“葫芦庙”。庙旁住着一家乡宦，姓甄名费，字士隐；嫡妻封氏，性情贤淑，深明礼义。家中虽不甚富贵，然本地也推他为望族了。

Outside the city of Brothel Gate, there was a Worldly Way and a Carnal Line was on the street. In the Carnal Line, there was an ancient temple called "Gourd Temple" owing to it`s narrow location. Next to the temple lived a hometown official named Fei Potterymaker, courtesy named Hidden; his legal wife, surnamed Feng, was a virtuous person with a deep sense of courtesy and righteousness. Although the family was not very rich, the local people also thought that he was a prominent family. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:02, 21 November 2021 (UTC)Liu Wei

Outside the Changmen gate was the Shili street and the Renqing lane, inside which was an ancient temple, called the "Gourd temple" for its narrow space. Next to the temple lived a retired official named Zhen Fei, whose courtesy name was Shi Yin; his legal wife Mrs. Feng was a virtuous person with a deep awareness of courtesy and righteousness. Although the family was not very rich, the locals also regarded him as a noble man.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:19, 22 November 2021 (UTC)

==刘晓 Liú Xiǎo 英语语言文学（英美文学）女 202120081508==

因这甄士隐禀性恬淡，不以功名为念，每日只以观花种竹、酌酒吟诗为乐，倒是神仙一流人物。只是一件不足：年过半百，膝下无儿；只有一女，乳名英莲，年方三岁。一日炎夏永昼，士隐于书房闲坐，手倦抛书，伏几盹睡，不觉矇眬中走至一处，不辨是何地方。

Hidden Truth had a tranquil mind, indifferent to fame or gain. The only fun in every day life was enjoying beautiful flowers and planting bamboo, drinking nectared wine and reciting poetry. What a fairy-like figure! There was only one pity, that is, though in his fifty years old, he had no son nut only one three-year-old daughter, named Pity Zhen. One day in the hot summer, Hidden Truth was sitting idly in his study. Tired, he threw away his book and fell asleep at his desk, drifting to a place he could not tell.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 03:19, 21 November 2021 (UTC)

Zhen Shiyin had a tranquil mind, indifferent to fame or gain. The only fun in every day life was enjoying beautiful flowers and planting bamboo, drinking nectared wine and reciting poetry. What a fairy-like figure! But there was one pity, that is, though in his fifty years old, he had no son nut only one three-year-old daughter, named Yinglian. One day in the hot summer, Shenyin was sitting idly in his study. He was so tired that he threw away his book and fell asleep at his desk, drifting to a place he could not tell.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:12, 23 November 2021 (UTC)

==刘越 Liú Yuè 亚非语言文学女 202120081509==

忽见那厢来了一僧一道，且行且谈。只听道人问道：“你携了此物，意欲何往？”那僧笑道：“你放心。如今现有一段风流公案，正该了结，这一干风流冤家，尚未投胎人世。

Unexpectedly he espied， in the opposite direction， two priests coming towards him： the one a Buddhist， the other a Taoist. As they advanced they kept up the conversation in which they were engaged. "Whither do you purpose taking the object you have brought away？" he heard the Taoist inquire. To this question the Buddhist replied with a smile： "Set your mind at ease，" he said； "there's now in maturity a plot of a general character involving mundane pleasures， which will presently come to a denouement. The whole number of the votaries of voluptuousness have， as yet， not been quickened or entered the world.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:07, 23 November 2021 (UTC)

Unexpectedly he espied, from the opposite direction, A monk and a Taoist coming up to him. As they advanced, they kept up the conversation in which they were engaged. "Whither do you purpose taking the thing you have brought away？" He heard the Taoist inquire. The Buddhist replied with a smile: "Set your mind at ease. There's now a case of romantic affairs, which should presently come to a denouement. The whole number of the votaries of voluptuousness involved in have not been reincarnated.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:31, 24 November 2021 (UTC)

==刘运心 Liú Yùnxīn 英语语言文学（英美文学）女 202120081510==

趁此机会，就将此物夹带于中，使他去经历经历。”那道人道：“原来近日风流冤家又将造劫历世，但不知起于何处，落于何方？”那僧道：“此事说来好笑。

Taking this opportunity, we can mingle it in them and let it experience the life on earth." The Taoist said: "So those debtors of love affairs will be reincarnated and then suffer on earth. But from which place will the reincarnation start and in which direction will them be placed still remain unsettled." The monk said: "It's a funny story. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:28, 24 November 2021 (UTC)

Taking this opportunity, we can carry it away and let it experience the life on earth. ”The Taoist priest said: "The debtors of love affairs will be reincarnated and then suffer on earth recently. But it' s unknown that from when the story started and to where will it go.“ The monk said: "It's a funny story....-- --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 08:23, 28 November 2021 (UTC)

==罗安怡 Luó Ānyí 英语语言文学（英美文学）女 202120081511==

只因当年这个石头，娲皇未用，自己却也落得逍遥自在，各处去游玩。一日来到警幻仙子处，那仙子知他有些来历，因留他在赤霞宫中，名他为赤霞宫神瑛侍者。他却常在西方灵河岸上行走，看见那灵河岸上三生石畔有棵绛珠仙草，十分娇娜可爱，遂日以甘露灌溉，这绛珠草始得久延岁月。

This stone have not been used by The Empress Nu Wo. Thus It used to be free to roam on the heavens until one day he came to the Fairy of Wonders, who knew his special background. So she kept him in her palace and gave him the name by the Divine Eunuch of the Cabernet Palace. He often walked along the bank of West Sacred River where he saw a delicate and lovely Red Bead flower on the bank of the Three Living Stones. Being struck with the great beauty of this flower, the stone remained there, tending its protegee with the most loving care, and daily moistening its roots with the choicest nectar of the sky. Yielding to the influence of disinterested love, the Red Bead flower lived a longer life. --[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 07:32, 28 November 2021 (UTC)

Because this stone in that age hasn‘t been used by a goddess in Chinese mythology，he could be careless and can go to visit many places for fun. One day，he come to the Fairy of Wonders who knew his special background. So she kept him in her palace and gave him the name by the Divine Eunuch of the Cabernet Palace.But he always walks by the bank of the West Sacred River. One day，he saw a fairy grass beside the Three Living Stones on the bank of the river，which is cute and delicate，so he irrigated it day by day，making it living longer.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 15:31, 28 November 2021 (UTC)

==罗曦 Luó Xī 英语语言文学（英美文学）女 202120081512==

后来既受天地精华，复得甘露滋养，遂脱了草木之胎，幻化人形，仅仅修成女体，终日游于离恨天外，饥餐秘情果，渴饮灌愁水。只因尚未酬报灌溉之德，故甚至五内郁结着一段缠绵不尽之意。常说：‘自己受了他雨露之惠，我并无此水可还。
Afterwards，because of the essence of the nature and the nutrients of the dew，it gradually got rid of itself from the trees and become a human-being，but only can become a female，meandering outside all day long，when feeling hungry，she would eat fruits，and when feeling thirsty，she would drink water.The reason for her lingering emotions is that she haven‘t showed her gratitude to her benefactors.She always said that：“I was benefited from his dew，but I can‘t bring back a report.”--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 15:21, 28 November 2021 (UTC)--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 15:21, 28 November 2021 (UTC)

==马新 Mǎ Xīn 外国语言学及应用语言学女 202120081513==

他若下世为人，我也同去走一遭，但把我一生所有的眼泪还他，也还得过了。’因此一事，就勾出多少风流冤家都要下凡，造历幻缘，那绛珠仙草也在其中。今日这石正该下世，我来特地将他仍带到警幻仙子案前，给他挂了号，同这些情鬼下凡，一了此案。”

If he could be reincarnated as human in the next life, I would also go with him but only in this time return all the sorrows to him, which can let me go through the life. “For this reason, how many pretty teases have to descend to the world suffering the illusory fates, and the Crimson Pearl Flower is also among them. Today, this stone is about to be born, so I comes here specially to bring him to the court of Fairy Maiden Jinhuan, registering him and letting him go down to the earth with ghosts in order to settle the case.”--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 12:37, 24 November 2021 (UTC)

If he could be reincarnated as human in the next life, I would go with him, but I should also return all the sorrows in this time to him, which can enable me to go through the life. "For this reason, lots of pretty teases have to descend to the world suffering the illusory destiny, and that Red Bead Flower is also amomg them. Today this jade is about to be born, so I come here specially to take him to the court of the fairy Disenchantment, endowing him with a registration and letting him go down to the earth with those sentimental ghosts so as to settle the case.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 15:16, 27 November 2021 (UTC)

==毛雅文 Máo Yǎwén 英语语言文学（英美文学）女 202120081514==

那道人道：“果是好笑，从来不闻有‘还泪’之说。趁此，你我何不也下世度脱几个，岂不是一场功德？”那僧道：“正合吾意。你且同我到警幻仙子宫中，将这蠢物交割清楚，待这一干风流孽鬼下世，你我再去。如今有一半落尘，然犹未全集。”

The Taoist priest says:"It's really ridiculous. I have never heard of the saying of 'returning tears'. We can also take this opportunity to release several souls from purgatory (help several souls of the decease get rid of worldly sufferings). Isn't it a merit?" The monk replies:"It's exactly what I am hoping for. You and I are going to the palace of the fairy Disenchantment, and to deliver such a jade and figure it out. When these dissolute and sinful evils all pass away, we will go to the afterlife. Half of them have fallen into the earthly world, but they have not yet gathered completely."--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 15:04, 27 November 2021 (UTC)

The Taoist priest says:"It's really ridiculous. I have never heard of the saying of 'returning tears'. We can also take this opportunity to release several souls from purgatory (help several souls of the decease get rid of worldly sufferings). Isn't it a merit?" The monk replies:"It's exactly what I am hoping for. You and I will go the palace of the fairy maiden Jing Huan, and to deliver such a jade and figure it out. When these dissolute and sinful evils all pass away, we will go to the afterlife. Half of them have fallen into the earthly world, but they have not yet gathered completely."--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:56, 23 November 2021 (UTC)

==毛优 Máo Yōu 俄语语言文学女 202120081515==

道人道：“既如此，便随你去来。”却说甄士隐俱听得明白，遂不禁上前施礼，笑问道：“二位仙师请了。”那僧、道也忙答礼相问。

The Taoist said, "In that case, let's go with you." Then Hidden Truth heard and understood, so he could not help but go forward to salute, smiling and saying, " Please, distinguished masters." The monk and the Taoist also replied with manners.

The Taoist said, "In that case, let's go with you." Then Hidden Truth heard and understood, so he could not help but go forward to salute, smiling and saying, " Please, distinguished masters." The monk and the Taoist also immediately replied with manners.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 10:50, 24 November 2021 (UTC)

==牟一心 Móu Yīxīn 英语语言文学（英美文学）女 202120081516==

士隐因说道：“适闻仙师所谈因果，实人世罕闻者。但弟子愚拙，不能洞悉明白。若蒙大开痴顽，备细一闻，弟子洗耳谛听，稍能警省，亦可免沉沦之苦了。”

Hidden Truth said: "What you master talked about the cause and effect is definitely rare in the world. But I am stupid and can't fully understand it. If you can explain it for me to get rid of infatuation and stubbornness, I will listen to you carefully and then take warning from it, avoiding the suffering of enthrallment."--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 08:01, 21 November 2021 (UTC)

Hidden Truth then said, "I have just heard you master's words about karma, a truly rare insight in the world. But I am too ignorant to understand it. If I could be enlightened by you two to get rid of infatuation and stubbornness, I would certainly listen carefully to all that you say and then take warning from it, avoiding the suffering of enthrallment."--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:54, 22 November 2021 (UTC)

==彭瑞雪 Péng Ruìxuě 法语语言文学女 202120081517==

二仙笑道：“此乃玄机，不可预泄。到那时只不要忘了我二人，便可跳出火坑矣。”士隐听了，不便再问，因笑道：“玄机固不可泄露，但适云‘蠢物’，不知为何？或可得见否？”那僧说：“若问此物，倒有一面之缘。”

The two immortals laughed and said, "It is something metaphysical and cannot be divulged in advance. At that time, just don't forget the two of us, and you will be free from your predicament." When Hidden Truth heard this, he stopped pursuing the matter. He laughed and said, "Of course the mystery must not be divulged, but I don't quite understand what the 'stupid thing' is that you just mentioned. Perhaps I have a chance to see it?" The monk said, "This thing you are asking about, you do have the fortune to see it.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:39, 22 November 2021 (UTC)--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 12:48, 29 December 2021 (UTC)

The two immortals laughed and said, "It is metaphysical and cannot be divulged in advance. At that time, if you don't forget two of us, and you will be free from your predicament." When Shi Yin heard this, he stopped pursuing the matter. He laughed and said, "Of course the mystery must not be divulged, but I don't quite understand what the 'stupid thing' is that you just mentioned. Perhaps I have a chance to see it?" The monk said, "This thing you are asking about, you do have the fortune to see it.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 06:17, 29 November 2021 (UTC)

==秦建安 Qín Jiànān 外国语言学及应用语言学女 202120081518==

说着取出，递与士隐。士隐接了看时，原来是块鲜明美玉，上面字迹分明，镌着“通灵宝玉”四字，后面还有几行小字。正欲细看时，那僧便说已到幻境，就强从手中夺了去。

He said and took it out to Hidden Truth. ShiYin received it and found it a bright beautiful jade in which there were four clear characters:Tong Ling Bao Yu followes by several lines of words.When Hidden Truth craved for a careful look, that monk said that he had reached the illusion, so he snatched it from ShiYin's hand.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 02:57, 21 November 2021 (UTC)

Then he said as he took it out and handed it to Hidden Truth. Hidden Truth took a look, and it turned out to be a piece of bright beautiful jade, with clear writing above, engraved with the “Tongling jade”. There were a few lines of small characters behind. When he was about to take a closer look, the monk said he had reached the Illusory Land and snatched the jade from his hands.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 01:47, 22 November 2021 (UTC)

==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==

和那道人竟过了一座大石牌坊，上面大书四字，乃是“太虚幻境”。两边又有一副对联道：假作真时真亦假，无为有处有还无。士隐意欲也跟着过去，方举步时，忽听一声霹雳，若山崩地陷。

And with that Taoist priest actually passed a large stone archway, above which was engraved four big words, is “ Illusory Land of Great Void ”.On both sides there was a pair of couplets: If false is taken as the truth, then truth is said to be lieing , when nothing is taken as being, then being itself is turned into nothing. Hidden Truth also wanted to pass the big stone archway, but the moment he was about to raise his foot, he heard a crack of thunder which sounded as if the hills were rending asunder and the earth falling in.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 02:52, 21 November 2021 (UTC)

And that Taoist passed a large stone pagoda, written on it four big words, is "Taixu fantasy realm". On both sides, there is a couplet saying: "Falsehood is true when it is true, and there is nothing where there is nothing". Hidden Truth also wanted to follow, when just ready to raise his feet, he heard a thunderbolt all of a sudden, as if a landslide happened.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 02:48, 21 November 2021 (UTC)

==饶金盈 Ráo Jīnyíng 英语语言文学（语言学）女 202120081520==

士隐大叫一声，定睛看时，只见烈日炎炎，芭蕉冉冉，梦中之事便忘了一半。又见奶母抱了英莲走来。士隐见女儿越发生得粉装玉琢，乖觉可喜，便伸手接来，抱在怀中，斗他玩耍一会。

Hidden Truth cried out, and when he fixed his eyes, only seeing the sun is shining, the weather is bright, and the plantains are flourishing, and then he forgot half of his dream. Later, the lactating mother coming with Pity Zhen in her arms. When Hidden Truth noted that his daughter was becoming more and more beautiful and cute, he reached out and took her in his arms, and teased her for a while.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 02:43, 21 November 2021 (UTC)

Hidden Truth cried out, fixing his eyes on the blazing sun and supplely drooping banana leaves, only to be oblivious to half of his dream. Then the wet nurse came over with Pity Zhen in her arms. Hidden Truth perceived that his daughter became so fair and lovely that he couldn’t wait to cradle her in his arms to amuse her.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:48, 21 November 2021 (UTC)

== Headline text ==
==石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521==

又带至街前，看那过会的热闹。方欲进来时，只见从那边来了一僧一道：那僧癞头跣足，那道跛足蓬头，疯疯癫癫，挥霍谈笑而至。及到了他门前，看见士隐抱着英莲，那僧便大哭起来，又向士隐道：“施主，你把这有命无运、累及爹娘之物抱在怀内作甚？”

Hidden Truth then took his lovely daughter out into the street to see the lively meeting. When he was about to enter the door, he saw a monk and a Taoist coming from the other side: the monk had ringworm on his head and no shoes or socks on his feet; the Taoist priest was characterized by lameness and untidy hair. They came over, crazy, talking and laughing. When they got to Hidden Truth’s door, seeing him holding Pity Zhen in his arms. The monk began to cry and said to Hidden Truth, “ Benefactor, why did you cradle such an ill-fated and encumbering child in your arms？”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 01:35, 21 November 2021 (UTC)

Hidden Truth then took his lovely daughter to the street to see the lively agora. When he was about to enter the door, he saw a monk and a Taoist priest coming from the other side: the monk had ringworm on his head and no shoes or socks on his feet; the Taoist priest was characterized by lameness and untidy hair. They acted like a lunatic and came over,talking and laughing. When they got to Shiyin’s door, seeing him holding Pity Zhen in his arms. The monk began to cry and said to Hidden Truth, “ Benefactor, why did you cradle such an ill-fated and encumbering child in your arms？”--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 06:06, 21 November 2021 (UTC)

==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522==

士隐听了，知是疯话，也不睬他。那僧还说：“舍我罢，舍我罢。”士隐不耐烦，便抱着女儿转身。

After listening to him,Shiyin knew that it's crazy words and ignored him.But the monk also said:"Give her to me,give her to me." Shiyin was impatient,so he held his daughter and turned to leave.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 05:59, 21 November 2021 (UTC)

After listening to him, Hidden Truth knew that it was lunatic ravings and ignored him. But the monk complemented:"Give her to me, give her to me." Hidden Truth got impatient, so he embraced his daughter and turned around. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 12:14, 23 November 2021 (UTC)

==王李菲 Wáng Lǐfēi 英语语言文学（英美文学）女 202120081523==

才要进去，那僧乃指着他大笑，口内念了四句言词，道是：惯养娇生笑你痴，菱花空对雪澌澌。好防佳节元宵后，便是烟消火灭时。

When he was about to get in, the monk pointed at him and laughed, mumbling four sentences, which mean “how crazy that you pamper your daughter like this, (see you embrace Yinglian), just like the summer lotus are exposed to the winter snow. Beware of the days after the Lantern Festival, then there is a fire to vanish everything.”--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 03:03, 21 November 2021 (UTC)
When he wanted to go in, the monk pointed at him and laughed, saying…--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:56, 24 November 2021 (UTC)

==王逸凡 Wáng Yìfán 亚非语言文学女 202120081524==

士隐听得明白，心下犹豫，意欲问他来历，只听道人说道：“你我不必同行，就此分手，各干营生去罢。三劫后，我在北邙山等你，会齐了，同往太虚幻境销号。”那僧道：“最妙，最妙。”
Shi Yin understood and hesitated, intending to ask him where he came from. The Taoist said, "You and I don't need to go together. Three days later, I wait for you in north mangshan, meet together, with the imaginary land sales number." The monk said, "The best, the best."--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:44, 24 November 2021 (UTC)

Shiyin understood,hesitated in his heart,and wanted to ask him where he came from.He only heard the Taoist say: "You and I don't have to go together, just break up and go to work. After the Three Tribulations, I will wait for you in Beimanshan,nnd go to the Tai Unreal Realm to sell the number." The monk said: "The most wonderful, the most wonderful."--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 13:40, 28 November 2021 (UTC)

==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学）男 202120081525==

说毕，二人一去，再不见个踪影了。士隐心中此时自忖：“这两个人必有来历，很该问他一问，如今后悔却已晚了。”这士隐正在痴想，忽见隔壁葫芦庙内寄居的一个穷儒，姓贾名化、表字时飞、别号雨村的走来。

After that,the two went away,and they were nowhere to be seen.Shiyin thought to himself at this moment: "These two people must have a history.It's time to ask him,but now it's too late to regret." Shiyin was thinking about it,but suddenly saw a poor scholar living in the Hulu temple next door whose first name is Jia,last name hua,Courtesy name Shifei,and another name Yucun came.--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 13:37, 28 November 2021 (UTC)

After saying that, the two went away, and there was no sign of them anymore. Shiyin thought to himself at this moment: "These two people surely had some backgrounds. I should have asked him, but it was too late to regret now." Shiyin was daydreaming, but suddenly saw a poor scholar living in the Hulu temple next door coming up. His first name is hua, last name is jia, secondary personal name is Shifei, and another name is Rainvillage Merchant.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 14:46, 28 November 2021 (UTC)

==卫怡雯 Wèi Yíwén 英语语言文学（英美文学）女 202120081526==

这贾雨村原系湖州人氏，也是诗书仕宦之族。因他生于末世，父母祖宗根基已尽，人口衰丧，只剩得他一身一口。在家乡无益，因进京求取功名，再整基业。

Rainvillage Merchant was born in Huzhou and came from a family of Confucian scholars and officials. Because he was born in last phase of age, the roots of his ancestors had died out. Family declined, and left him alone. He found no benefit in hometown, so he went to Beijing to strive for fame and tried to make another solid foundation for family.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 03:10, 21 November 2021 (UTC)

Jia Yucun came from Huzhou and was born in a family of scholars and officials. However, because he was born in the last phase of the age, the root of his ancestors had died out and family declined, leaving him alone in the world. He found no benefit in hometown, so he went to Beijing to strive for success and fame and tried to make the revitalization of his family.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 04:46, 21 November 2021 (UTC)

==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学）女 202120081527==

自前岁来此，又淹蹇住了，暂寄庙中安身，每日卖文作字为生，故士隐常与他交接。当下雨村见了士隐，忙施礼陪笑道：“老先生倚门伫望，敢街市上有甚新闻么？”士隐笑道：“非也。适因小女啼哭，引他出来作耍。正是无聊的很，贾兄来得正好，请入小斋，彼此俱可消此永昼。”

Since arriving in Beijing the year before last, Jia Yuchun had led a hard life, living only in a temple. He wrote poems and articles in exchange for money every day, so Shiyin often often met with him. Once Yucun saw Shiyin, hurriedly saluted and said with a smile, " Sir, you are leaning on the door and looking at something. Is there any news in the market?" Shiyin smiled and said, "No. Just because my little girl cried, so I took her out to play. I am so bored now and you are so nice to appear in time. Please come into my study with me, so that we can both kill the boring time." --[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 03:35, 21 November 2021 (UTC)

Since arriving in Beijing the year before last, Jia Yuchun found himself in difficult conditions and desperate straits. He lived only in a temple and made a living by writing in exchange for money every day, so Shiyin often met with him. At that moment, Yucun saw Shiyin, hurriedly saluted and said with smile, " An old gentleman as you, leaning on the door and looking at something, I wander that is there any news in the street?" Shiyin smiled and said, "Hardly, just because my little girl cried, so I take her out to play. I am so bored now and you‘ve come just at the right moment. Please come into my study, so that we can spend the long day together."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 14:13, 23 November 2021 (UTC)

==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学）女 202120081528==

说着，便令人送女儿进去。自携了雨村来至书房中，小童献茶。方谈得三五句话，忽家人飞报：“严老爷来拜。”

While he was talking, he asked someone to take his daughter back to her room. Then he took Yucun to his study, and a child offered a cup of tea for each of them. But just said a few words, suddenly the family member came quickly to say that "Master Yan came to visit."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:30, 23 November 2021 (UTC)

While talking, he asked someone to take his daughter back to her room. Then he took Rainvillage Merchant to his study, and a child offered a cup of tea for each of them. But just said a few words, suddenly the family member came quickly to say that "Master Yan came to visit." --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 14:01, 24 November 2021 (UTC)

==吴婧悦 Wú Jìngyuè 俄语语言文学女 202120081529==

士隐慌忙起身谢道：“恕诓驾之罪。且请略坐，弟即来奉陪。”雨村起身也让道：“老先生请便。晚生乃常造之客，稍候何妨！”说着，士隐已出前厅去了。

HiddenTruth stood up hurriedly and said, " Excuse me.Please sit for a moment first, and I will entertain you at once."Rainvillage Merchant also stood up and answered:" Old gentleman, you go. I often come to you here as a guest, wait a little while is not the matter!" Said, Hidden Truth had walked out of the guest room.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 02:51, 21 November 2021 (UTC)

Shiyin hurriedly got up and thanked, "excuse the crime of cheating driving. Please sit down and my brother will accompany you." Yucun got up and said, "please help yourself, sir. My late life is a regular guest. Why not wait a minute!" said Shiyin, who had left the front hall.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 13:44, 22 November 2021 (UTC)

==吴映红 Wú Yìnghóng 日语语言文学女 202120081530==

这里雨村且翻弄诗籍解闷，忽听得窗外有女子嗽声。雨村遂起身往外一看，原来是一个丫鬟在那里掐花儿：生的仪容不俗，眉目清秀，虽无十分姿色，却也有动人之处。雨村不觉看得呆了。那甄家丫鬟掐了花儿，方欲走时，猛抬头见窗内有人：敝巾旧服，虽是贫窘，然生得腰圆背厚，面阔口方，更兼剑眉星眼，直鼻方腮。
Here in the rain village, I turned to poetry books to relieve my boredom. Suddenly I heard a woman coughing outside the window. Yucun then got up and looked out. It turned out that it was a servant girl pinching flowers there: Sheng's appearance was not vulgar and his eyebrows were beautiful. Although he was not very beautiful, he was also moving. Yucun was stunned. The Zhen servant girl pinched the flowers. When Fang was about to leave, she suddenly looked up and saw someone in the window: Although I was poor and embarrassed, I had a round waist, thick back, wide face and square mouth. I also had sword eyebrows, star eyes, straight nose and square cheeks.

Yuncun was reading poems to relieve his boredom, suddenly hearing a girl outside the window coughing. Yucun stood up and found a housemaid picking flowers: she was of good appearance and pretty features. Although she was not perfect, she had something touching. Yucun felt stunned. The girl had pinched the flowers and was about to leave when she suddenly raised her head and saw someone in the window. In rags, he had a round waist and a thick back, a wide face and a square mouth, with a sword eyebrow and star eyes, a straight nose and a square cheek.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 10:14, 24 November 2021 (UTC)

==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学）女 202120081531==

这丫鬟忙转身回避，心下自想：“这人生的这样雄壮，却又这样褴褛。我家并无这样贫窘亲友，想他定是主人常说的什么贾雨村了。怪道又说他必非久困之人，每每有意帮助周济他，只是没什么机会。”如此一想，不免又回头一两次。雨村见他回头，便以为这女子心中有意于他，遂狂喜不禁，自谓此女子必是个巨眼英豪，风尘中之知己。
The housemaid turned away quickly and said to herself:” the man is so grand and ragged. I don’t have such deprived friends and relatives, thus he must be Rain Village Merchant that the master has mentioned frequently. It’s said that he will not be trapped in poverty for a long time. The master has meant to help him but doesn’t find a proper chance.” At the thought of this, she looked back for several times, which misled Rian Village to think the girl was attracted by him and felt very excited. He believed that the girl must have a pair of wisdom eye and was his true friend in difficulty.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 02:16, 24 November 2021 (UTC)

The housemaid turned away hurriedly and thought to herself:” the man is so strong, but his clothes are shabby. I don’t have such deprived friends and relatives, thus he must be Jia Yucun that the master has mentioned frequently. It’s said that he will not be trapped in poverty for a long time. The master has always meant to help him but doesn’t find a proper chance.” At the thought of this, she looked back for several times, which misled Yu Cun to think the girl was attracted by him and felt very excited. He believed that the girl must have a good taste and was his true friend in difficulty.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 11:27, 24 November 2021 (UTC)

==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学）女 202120081532==

一时小童进来，雨村打听得前面留饭，不可久待，遂从夹道中，自便门出去了。士隐待客既散，知雨村已去，便也不去再邀。一日，到了中秋佳节。

When a child came in, Rainvillage heard that the host entertained the guests meal. Therefore, he knew that he couldn't stay long, so he went out through the lane and went out by himself. Later, Hidden Truth had already served guests, knowing that Rainvillage had gone, so he didn't invite again. One day, it was the Mid Autumn Festival.

When a child came in, Rainvillage heard that the host entertained the guests meal. Therefore, he knew that he couldn't stay long, so he went out through the lane and went out by himself. Later, Hidden Truth had already served guests, knowing that Rainvillage had gone, so he didn't invite again. One day, it was the Mid Autumn Festival.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:53, 26 November 2021 (UTC)

==谢庆琳 Xiè Qìnglín 俄语语言文学女 202120081533==

士隐家宴已毕，又另具一席于书房，自己步至庙中来邀雨村。原来雨村自那日见了甄家丫鬟曾回顾他两次，自谓是个知己，便时刻放在心上。今又正值中秋，不免对月有怀，因而口占五言一律云：

Shiiyin‘s family banquet has been completed, and another seat in the study, he came to the temple to invite Yucun. It turns out that since that day Yucun saw the Zhen family maid had looked back at him twice, since he said he was a confidant, so he always put on his heart. Now it was the mid-autumn festival, so I couldn't help but feel nostalgic for the moon, so I took five words from the mouth and said.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:51, 26 November 2021 (UTC)

Hidden Truth's family banquet has been completed, and another seat in the study, he came to the temple to invite Rainvillage Merchant. It turns out that since that day Yucun saw the Family of Zhen maid had looked back at him twice, since he said he was a confidant, so he always put on his heart. Now it was the mid-autumn festival, so I couldn't help but feel nostalgic for the moon, so I took five words from the mouth and said.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 11:23, 29 December 2021 (UTC)

==熊敏 Xióng Mǐn 英语语言文学（英美文学）女 202120081534==

未卜三生愿，频添一段愁。闷来时敛额，行去几回头。自顾风前影，谁堪月下俦？蟾光如有意，先上玉人楼。

I haven’t realized my dream yet, but had sorrowful experience. I often frown when I feel depressed and look back repeatedly when I farewell. With the wind blowing, I look at my shadow. Who can be my partner? If the moon helps,please shed light on the girl’s window and show her my love.

I haven’t realized my dream yet, but had sorrowful experience. I often frown when I feel depressed and look back repeatedly when I farewell. With the wind blowing, I look at my shadow. Who can be my partner? If the moon helps,please shed light on the girl’s window and show her my love.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 12:02, 28 November 2021 (UTC)

==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究男 202120081535==

雨村吟罢，因又思及平生抱负，苦未逢时，乃又搔首对天长叹，复高吟一联云：玉在椟中求善价，钗于奁内待时飞。恰值士隐走来听见，笑道：“雨村兄真抱负不凡也！”

After Rainvillage Merchant finished reciting the love poems of Lucky, he thought of his great ambitions and thought that he had not met a good time, so he recited a pair of couplets that he created aloud: "Jade and hairpin are all placed in the box, hoping that one day it can realize its value and play its role." Just when Hidden Truth came to hear it, Shiyin smiled and said, "Brother Rainvillage Merchant is really ambitious!"--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 11:38, 24 November 2021 (UTC)

After Rainvillage Merchant finished reciting the love poems of Lucky, he thought of his great ambitions and thought that he had not met a good time, so he recited aloud a pair of couplets that he created: "Jade and hairpin are all placed in the box, hoping that one day it can realize its value and play its role." Just when Hidden Truth came to hear it, Shiyin smiled and said, "Rainvillage Merchant is really ambitious!"--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 16:53, 28 November 2021 (UTC)

==颜静 Yán Jìng 语言智能与跨文化传播研究女 202120081536==

雨村忙笑道：“不敢。不过偶吟前人之句，何期过誉如此！”因问：“老先生何兴至此？”士隐笑道：“今夜中秋，俗谓团圆之节。想尊兄旅寄僧房，不无寂寥之感。故特具小酌，邀兄到敝斋一饮。不知可纳芹意否？”

Rainvillage Merchant laughed and hurriedly said, "No no, I just recite the words of the predecessors. You speak too highly of me!" he asked, "Why did you come here, sir?" Hidden Truth smiled, "Tonight is the reunion time of Mid Autumn Festival. You lodged with a monk's room alone. So I come to invite you to have a drink with me. What do you think?"--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 10:51, 21 November 2021 (UTC)

"Why did you come here, master?"
You are lodged with a monk's room alone. --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 02:18, 29 December 2021 (UTC)

==颜莉莉 Yán Lìlì 国别女 202120081537==

雨村听了，并不推辞，便笑道：“既蒙谬爱，何敢拂此盛情！”说着，便同士隐复过这边书院中来了。须臾茶毕，早已设下杯盘，那美酒佳肴，自不必说。

Hearing this, Rainvillage Merchant did not refuse, but said with a smile: "Since I am indebted to you, I dare not live up to this feeling." Then he and Hidden Truth came to the academy here. In a moment they had finished their tea, and a feast had already been set up, with wine and food, in which the delicacy was all.

They went to the court in front of Hidden Truth 's study. Soon they had fin rished their tea and sat down to a collation of choice wine and delicacies.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 11:36, 28 November 2021 (UTC)

==颜子涵 Yán Zǐhán 国别女 202120081538==

二人归坐，先是款酌慢饮；渐次谈至兴浓，不觉飞觥献斝起来。当时街坊上家家箫管，户户笙歌；当头一轮明月，飞彩凝辉。二人愈添豪兴，酒到杯干。

At first, they drank slowly,but their spirits rose as they talked and they began to drink more recklessly. At that time, Flutes and strings can be heard everywhere and every family in the neighborhood was singing; When a bright moon rises, The two became more and more cheerful, and the wine dried cup up.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 14:26, 27 November 2021 (UTC)

At first, they drank slowly,but their spirits rose as they talked in depth， they began to drink more recklessly. At that time, the sound of flutes and strings can be heard everywhere and every family in the neighborhood was playing and singing; When a bright moon rises, The two became more and more cheerful and drained cup after cup.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 11:39, 28 November 2021 (UTC)

==阳佳颖 Yáng Jiāyǐng 国别女 202120081540==

雨村此时已有七八分酒意，狂兴不禁，乃对月寓怀，口占一绝云：时逢三五便团圆，满把清光护玉栏。天上一轮才捧出，人间万姓仰头看。士隐听了，大叫：“妙极！弟每谓兄必非久居人下者，今所吟之句，飞腾之兆已现，不日可接履于云霄之上了。可贺，可贺！”

Rainvillage Merchant, eight-tenths drunk, cannot suppress his high spirits. As he gazed at the moon, he fostered thoughts, to which he gave vent by the recital of a double couplet.

"On the fifteenth the moon is full, Her pure rays fill the court; As her bright orb sails up the sky, All men on earth gaze upwards at the sight."

"Excellent!" cried Hidden Truth with a loud voice, after he had heard these lines; "I have repeatedly maintained that it was impossible for you to remain in a subordinate position for a long period, and now the verses are a prognostic of your rapid advancement. In a few days you will extend your footsteps far above the clouds! Let me congratulate you."！

Rainvillage Merchant, eight-tenths drunk, cannot suppress his elation. As he gazed at the moon, he improvised a poetry to the moon and declaimed it:

"On the fifteenth the moon is full, Her pure rays fill the court; As her bright orb sails up the sky, All men on earth gaze upwards at the sight."

"Excellent!" cried Hidden Truth with a loud voice, after he had heard these lines; "I have repeatedly maintained that it was impossible for you to remain in a subordinate position for a long period, and now the verses reveals your rapid advancement. In a few days you will extend your footsteps far above the clouds! Let me congratulate you."！--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 04:36, 28 November 2021 (UTC)

==杨爱江 Yáng Àijiāng 英语语言文学（语言学）女 202120081541==

乃亲斟一斗为贺。雨村饮干，忽叹道：“非晚生酒后狂言，若论时尚之学，晚生也或可去充数挂名。只是如今行李路费，一概无措，神京路远，非赖卖字撰文，即能到得。”士隐不待说完，便道：“兄何不早言？弟已久有此意，但每遇兄时，并未谈及，故未敢唐突。今既如此，弟虽不才，‘义利’二字，却还识得。且喜明岁正当大比，兄宜作速入都，春闱一捷，方不负兄之所学。其盘费馀事，弟自代为处置，亦不枉兄之谬识矣。”

Hidden Truth filled another large cup of alcohol. Rainvillage Merchant tossed it off and then signed. "Don't think this is just a talk after being drunk," he said, "I'm sure I could acquit myself quite creditably in the examinations, but I have no money in my wallet for my travelling expenses and the capital is far away. I can't raise enough money by selling my words and articles ...." "Why didn't you say so before?" interjected Shiyin. "I've always thought about this, but since you never mentioned it it is inappropriate for me to mention this subject. If that's how things are, dull as I am at least I know what's due to a firend. Luckily the Metropolitan Examinations are coming up next year. You must go as fast as you can to the capital and prove your learning in the Spring Test. I shall take it an honor to take care of the travelling expenses and other business for you."--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 04:28, 28 November 2021 (UTC)

Hidden Truth filled another large cup of alcohol for congratulation. Rainvillage Merchant tossed it off and then sighed: "Don't think this is just a talk after drinking. I'm sure I could acquit myself quite creditably in the examinations, but I have no money in my wallet for my travelling expenses and the capital is far away. I can't raise enough money only by selling my words and articles ...." "Why didn't you say that before?" interjected Hidden Truth. "I've always thought about this, but since you never mentioned it.It is inappropriate for me to mention this subject. If that's how things are, dull as I am at least I know what's due to a real friend. Luckily the Metropolitan Examinations are coming up next year. You must go as fast as you can to the capital and prove your learning in the Spring Test. I shall take it an honor to take care of the travelling expenses and other business for you."--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 11:43, 28 November 2021 (UTC)

==杨堃 Yáng Kūn 法语语言文学女 202120081542==

当下即命小童进去，速封五十两白银并两套冬衣。又云：“十九日乃黄道之期，兄可即买舟西上。待雄飞高举，明冬再晤，岂非大快之事！”雨村收了银、衣，不过略谢一语，并不介意，仍是吃酒谈笑。

Hidden Truth immediately ordered the child to go in and quickly seal fifty liang silver and two sets of winter clothes. And he also said, "the 19th of March is the time of the zodiac, and you can buy a boat to the west. Isn't it a great pleasure to wait for triumph of the war[1] and meet again the next winter?" Rainvillage Merchant received the silver and clothes, but he thanked Hidden Truth a little. He didn't mind and was still drinking wine, talking and laughing.

[1]The war between Li Zicheng and the emperor Chongzhen. On March 19 of the lunar calendar in 1644, Emperor Chongzhen of the Ming Dynasty hanged himself. Then, Li Zicheng entered Beijing to overthrow the Ming Dynasty.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:23, 21 November 2021 (UTC)

Shiyin immediately ordered the child in and seal fifty liang silver and two suits of winter clothes quickly. Then he said, "the 19th of March is favorable time, and you can buy a boat to the west. Isn't it a great pleasure to wait for triumph of the war[1] and meet again the next winter?" Yucun received the silver and clothes, but he thanked Shiyin a little. He didn't mind and was still drinking wine, talking and laughing.

[1]The war between Li Zicheng and the emperor Chongzhen. On March 19 of the lunar calendar in 1644, Emperor Chongzhen of the Ming Dynasty hanged himself. Then, Li Zicheng entered Beijing to overthrow the Ming Dynasty.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 12:15, 23 November 2021 (UTC)

==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学）女 202120081543==

那天已交三鼓，二人方散。士隐送雨村去后，回房一觉，直至红日三竿方醒。因思昨夜之事，意欲写荐书两封与雨村，带至都中去，使雨村投谒个仕宦之家，为寄身之地。

Jia Yunchun and Zhen Shiyin drank until midnight and then dispersed. Zhen Shiyin sent Jia Yuchun bedchamber and went back his room to sleep. He didn't wake up until the late morning. Considering Zhen Shiyin's bad conditions, Zhen Shiyin intended to write two recommendation letters for Jia Yuchun, so Jia Yuchun could take and deliver it to a family of dignities in Qi Zhou city to find a place to stay.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 06:10, 25 November 2021 (UTC)

These two friends drank until midnight and then left. Zhen Shiyin sent Jia Yuchun back to his bedchamber and headed back to sleep. He didn't wake up until the noon time. Zhen Shiyin intended to write two recommendation letters for Jia Yuchun considering his bad condition, so Jia Yuchun could take and deliver it to some family of dignities in Qi Zhou city to find a fine place to settle.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 05:11, 29 November 2021 (UTC)

==叶维杰 Yè Wéijié 国别男 202120081544==

因使人过去请时，那家人回来说：“和尚说：贾爷今日五鼓已进京去了，也曾留下话与和尚转达老爷，说：‘读书人不在黄道黑道，总以事理为要，不及面辞了。’”士隐听了，也只得罢了。真是闲处光阴易过，倏忽又是元宵佳节。

The family came back and said, “The monk said: The Five Drums of Master Jia has entered Beijing today, and he also left a message with the monk to convey to the master, saying:'The scholar is not in the zodiacal and underworld, and he always takes affair as the priority. , It's too late to resign.'" Shiyin listened and had no choice but to leave. It's really easy to spend leisure time, and suddenly it is the Lantern Festival.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 13:21, 28 November 2021 (UTC)

When the family came back, they said, "The monk said that Master Merchant had gone to the capital between three and five o'clock today, and had left a message for the monk to convey to you, saying, 'No matter what the background of a scholar is, it is always important to take care of things, so it is too late to say goodbye.'" When Hidden Truth heard this, he had no choice but to do nothing. It was easy to spend time at leisure, and suddenly it was the Lantern Festival again.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 13:36, 28 November 2021 (UTC)Yi Yangfan

==易扬帆 Yì Yángfān 英语语言文学（英美文学）女 202120081545==

士隐令家人霍启抱了英莲，去看社火花灯。半夜中霍启因要小解，便将英莲放在一家门槛上坐着。待他小解完了来抱时，那有英莲的踪影。

Zhen Shiyin asked his family member Huo Qi to carry Yinglian and go to see the lanterns. In the middle of the night, Huo Qi had to take a piss, so he left Yinglian sitting on the threshold of a door. When he came to carry her after taking a piss, there was no sign of Yinglian.

Hidden Truth asked his family member trouble beginner to carry Pity Zhen and go to see the lanterns. In the middle of the night, trouble beginner left Pity Zhen alone sitting on the threshold of a door because of the urgency of urinating. When he came back, Pity Zhen disappeared.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 09:11, 27 November 2021 (UTC)

==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546==

急的霍启直寻了半夜，至天明不见。那霍启也不敢回来见主人，便逃往他乡去了。那士隐夫妇见女儿一夜不归，便知有些不好。再使几人去找寻，回来皆云影响全无。

Huo Qi was so anxious that he looked for her all night and did not find her by dawn. So he did not dare to return to meet the host and he fled to his hometown. Mr. and Mrs. Shi Yin felt something is about to go wrong when they found their daughter didn't go home all night. They sent more people to look for her, but when they came back they said they didn't have any trace of her.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 14:22, 21 November 2021 (UTC)

Being so anxious, Huo Qi looked for her all night but in vain till dawn. Dare not to return to his master, he fled to another place. Mr. and Mrs. Shi Yin felt something wrong when their daughter didn't go home all night. More people were sent to look for her, but only to find no trace of her.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:11, 22 November 2021 (UTC)

==殷美达 Yīn Měidá 英语语言文学（语言学）女 202120081547==

夫妻二人半世只生此女，一旦失去，何等烦恼，因此昼夜啼哭，几乎不顾性命。看看一月，士隐已先得病，夫人封氏也因思女搆疾，日日请医问卦。不想这日三月十五，葫芦庙中炸供，那和尚不小心，油锅火逸，便烧着窗纸。

The couple, having spent half of their lifetime, couldn't bear the thought of losing their only child. They wept day and night, almost risking their lives. In January, Shi Yin was already sick, and his wife Feng shi also fell ill for missing her daughter excessively and had to see doctors and fortunetellers everyday. Unfortunately, on March 15, when frying tributes in the calabash Temple, the careless monk let the fire escape from the oil boiler, which set the window paper on fire.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:57, 22 November 2021 (UTC)

The couple, having spent half of their lifetime, couldn't bear the annoyance of losing their only daughter. They wept all days and nights, almost risking their lives. In January, Hidden Truth was already sick, and his wife Feng also got ill for missing her daughter excessively and had to call the doctors and fortunetellers everyday. Unfortunately, on March 15, when frying tributes in the calabash Temple, the careless monk let the fire escape from the oil boiler, which set the window paper on fire.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 12:11, 28 November 2021 (UTC)

==尹媛 Yǐn Yuán 英语语言文学（英美文学）女 202120081548==

此方人家俱用竹篱木壁，也是劫数应当如此，于是接二连三，牵五挂四，将一条街烧得如火焰山一般。彼时虽有军民来救，那火已成了势了，如何救得下，直烧了一夜方熄，也不知烧了多少人家。只可怜甄家在隔壁，早成了一堆瓦砾场了，只有他夫妇并几个家人的性命不曾伤了，急的士隐惟跌足长叹而已。

This family deserves this fate for using bamboos and wood as hedge. One by one, the whole street burnt like the Mountain of Flames. At that time, though the army and people came for rescue, the fire had already been too large to put out. It didn't burn until the morning. It cannot be estimated that how many houses had been destroyed. Poor Hiden Truth's house next door had turned into a pile of rubble, only the couple and the families unhurt, which made Hidden Truth anxious and sigh deeply.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 14:44, 22 November 2021 (UTC)

This family deserved this fate for using bamboos and wood as hedge. One house by one house, the whole street burnt like the Mountain of Flames. At that time, though the army and people came for rescue, the fire had already been too large to put out. It didn't burn until the morning. It cannot be estimated that how many houses had been destroyed. The fire had turned Poor Zhen's house next door into a pile of rubble, only the couple and several families unhurt, which made Zhen Shiyin anxious and sigh deeply.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 10:47, 24 November 2021 (UTC)

==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学）女 202120081549==

与妻子商议，且到田庄上去住。偏值近年水旱不收，贼盗蜂起，官兵剿捕，田庄上又难以安身。只得将田地都折变了，携了妻子与两个丫鬟，投他岳丈家去。

He discussed with his wife, and went to live on the farm. However, in recent years, harvests have been ruined by flood and drought, and thieves and robbers have been rising. It was difficult to settle down on the farm. He had to sell his lands at a discount and took his wife and two maids to seek his father-in-law's help.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 10:42, 24 November 2021 (UTC)
Take counsel with his wife, and come to live at the Grange. Partial value in recent years flood and drought do not harvest, thieves bee, officers and soldiers suppression, the grange and difficult to live. He had to change the land and went to his husband's house with his wife and two maids.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 12:22, 28 November 2021 (UTC)

==张秋怡 Zhāng Qiūyí 亚非语言文学女 202120081550==

他岳丈名唤封肃，本贯大如州人氏，虽是务农，家中却还殷实。今见女婿这等狼狈而来，心中便有些不乐。幸而士隐还有折变田产的银子在身边，拿出来托他随便置买些房地，以为后日衣食之计。

His father-in-law's name was Feng Su. His native place was Such State. Although he was a farmer, his family was well off. Now, seeing her son-in-law come in such a discomfiture, I felt unhappy. Fortunately, there are hidden converted field of silver in the side, took out to entrust him to buy some premises, that the day after the means of food and clothing.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 10:19, 21 November 2021 (UTC)

His father-in-law's name was Feng Su, who was originally from Daru State. Although he was a farmer, his family was well off. Now, seeing his son-in-law come in such a discomfiture, he felt unpleasant inside. Fortunately, there are hidden silver of converted field by his side, so he took it out to entrust him to purchase some premises for buying food and clothing in the future.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 11:40, 28 November 2021 (UTC)

==张扬 Zhāng Yáng 国别男 202120081551==

那封肃便半用半赚的，略与他些薄田破屋。士隐乃读书之人，不惯生理稼穑等事，勉强支持了一二年，越发穷了。封肃见面时，便说些现成话儿；且人前人后，又怨他不会过，只一味好吃懒做。

Feng Su made money while using some of it, and provided small fields and a shabby house with him. Shi Yin was a scholar and was not used to farming and other handworks. He reluctantly struggled for a year or two and became poorer and poorer. When Feng Su met him, he said something ready-made. But behind Shiyin's back, he complained that he couldn't live his life well by just being lazy.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 11:34, 28 November 2021 (UTC)

Feng Su made money while using some of it, and provided small fields and a shabby house with him. Hidden Truth was a scholar and was not used to farming and other handworks. He reluctantly struggled for a year or two and became poorer and poorer. When Feng Su met him, he said something ready-made. But behind Shiyin's back, he complained that he couldn't live his life well by just being lazy.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 12:15, 28 November 2021 (UTC)

==张怡然 Zhāng Yírán 俄语语言文学女 202120081552==

士隐知道了，心中未免悔恨；再兼上年惊唬，急忿怨痛：暮年之人，那禁得贫病交攻，竟渐渐的露出那下世的光景来。可巧这日拄了拐，扎挣到街前散散心时，忽见那边来了一个跛足道人，疯狂落拓，麻鞋鹑衣，口内念着几句言词道：

When Hidden Truth found out about this, he felt remorse in his heart; he was also frightened of the previous year, and he felt angry and resentful: a man in his twilight years, who could not help being attacked by poverty and illness, was gradually revealing the scene of his next life. It happened that when he was on crutches, he went to the street for a walk, and suddenly he saw a crippled Taoist, crazy and untidy, with sackcloth shoes and quails, reciting a few words under his breath.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 02:26, 22 November 2021 (UTC)

When Hidden Truth found out this, he felt remorse in his heart; he was also frightened of the previous year, angry and resentful: a man in his twilight， who could not be able to be attacked by poverty and illness, was gradually revealing the scene of his next life. It happened that when he was on crutches, he went to the street for a walk, and suddenly he saw a crippled Taoist, crazy and untidy, with ragged shoes and clothes，reciting a few words under his breath.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 07:00, 22 November 2021 (UTC)

==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学）女 202120081553==

世人都晓神仙好，惟有功名忘不了。古今将相在何方？荒冢一堆草没了。世人都晓神仙好，只有金银忘不了。终朝只恨聚无多，及到多时眼闭了。

The common people know that immortals are good, but they can't forget their achievements and fame. Where are the generals and prime ministers from ancient times to the present？What we can see are just deserted graves full of grass. The common people know that immortals are good, but they can‘t forget gold and silver. Till the end of life，they would regret their inability to create as much wealth as possible when they are alive and regret they are going to the heaven after they have accumulated plenty of wealth.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 02:42, 21 November 2021 (UTC)

All the common people know that immortals are good, but they can't forget their achievements and ambitions. Where are the great ones of old？They are just deserted graves full of grass. All the common people know that immortals are good, but they can‘t forget gold and silver. They grub for money all their lives until death seals up their eyes.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 07:24, 21 November 2021 (UTC)

==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学）女 202120081554==

世人都晓神仙好，只有姣妻忘不了。君生日日说恩情，君死又随人去了。世人都晓神仙好，只有儿孙忘不了。痴心父母古来多，孝顺子孙谁见了？

All men want to be immortals, but dote on the wives they’ve married. Those who swear to love their husband forever, but remarry as soon as he’s dead. All men want to be immortals, but dote on the sons they’ve gotten. Although infatuated parents are numerous, who ever saw really filial sons or daughters?--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:05, 21 November 2021 (UTC)

Everyone in the world knows that the gods are good, but only the pretty wife can't forget. You swear to remember your husband’s kindness, but when your husband die, you go away with others. Everyone knows that the gods are good, but only the children and grandchildren cannot be forgotten. There are many loving parents in the past, but who has seen the filial children?--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:04, 22 November 2021 (UTC)

==周玖 Zhōu Jiǔ 英语语言文学（英美文学）女 202120081555==

士隐听了，便迎上来道：“你满口说些什么？只听见些‘好’、‘了’，‘好’、‘了’。”那道人笑道：“你若果听见‘好’、‘了’二字，还算你明白。可知世上万般，好便是了，了便是好：若不了，便不好；若要好，须是了。我这歌儿便叫《好了歌》。
When the hermit heard it, he came up and said, "What are you talking about ?" I just hear 'Hao’ (means good), 'Liao' (means end) 'Hao’, ‘Liao'. The man laughed, "If you hear the words 'Hao' and 'Liao', you understand it. In this world, good is end, and the end is good. If there is no end, there is no good, and vice versa. My song is called ‘The Song of ‘Hao’ and ‘ Liao’. ”--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 08:54, 22 November 2021 (UTC)

Hidden Truth came over after heard this and said: “ What are you talking about? I just hear the words ‘good’ and ‘end’.” That man laughed, “ You heard the words ‘good’ and ‘end’, that means you got a few things going for you. In this world, good is end, and end is good. If there is no end, there is no good, and vice versa. My song is called ''All Dood Things Must End''.”--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 12:19, 22 November 2021 (UTC)

==周俊辉 Zhōu Jùnhuī 法语语言文学女 202120081556==

士隐本是有夙慧的，一闻此言，心中早已悟彻，因笑道：“且住，待我将你这《好了歌》注解出来何如？”道人笑道：“你就请解。”士隐乃说道：陋室空堂，当年笏满床。

So intelligent, Hidden Truth understood the essence of the song entirely in his head as soon as he heard it, and said: “ Wait a minute. How about I explain your song ''All Good Things Must End'' ？” The Taoist priest said, laughing : “ Would you please explain.” Hidden Truth then explain: “ The empty and dilapidated rattraps we see today, were the grand mansions full of beds and boards used by dignitaries at that time.”--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:01, 22 November 2021 (UTC)

So intelligent as Hidden Truth is, he understood the essence of the song entirely in his head as soon as once hearing it, and said: “ Wait a minute. How about I explain your song ''All Good Things Must End'' ？” The Taoist priest said, laughing : “ Would you please explain.” Hidden Truth then explain: “ The empty and dilapidated rattraps we see today, were the grand mansions full of boards used by courtiers at that time.”--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:23, 23 November 2021 (UTC)

==周巧 Zhōu Qiǎo 英语语言文学（语言学）女 202120081557==

衰草枯杨，曾为歌舞场。蛛丝儿结满雕梁，绿纱今又在蓬窗上。说甚么脂正浓，粉正香，如何两鬓又成霜？
Humble hovels and abandoned halls where courtiers once paid daily calls；Bleak places where weeds and trees scarcely thrive
were once with a show of peace and prosperity．When cobwebs cover the mansion’s gilded beams，and collage casement with choice muslin gleams．Would you of perfumed elegance recite? Even as you speak, the raven locks turn white．--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:06, 23 November 2021 (UTC)

Withered grass and withered poplar, This used to be a place where people sang and danced. The spider silk is full of carved beams, but the green gauze is on the simple window. The fat is thick and the powder is fragrant, how the temples become the color of frost?--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 15:20, 25 November 2021 (UTC)

==周清 Zhōu Qīng 法语语言文学女 202120081558==

昨日黄土陇头埋白骨，今宵红绡帐底卧鸳鸯。金满箱，银满箱，转眼乞丐人皆谤。正叹他人命不长，那知自己归来丧。

Yesterday the bones were buried in the loess, and the mandarin ducks(allusions to couples) lie under the red silk tent tonight. Boxes full of gold, boxes full of silver, everyone yelled and insulted beggars in a blink of an eye. I'm sighing that the lives of others are not long, and I know I'm back to be mourned.

Yesterday the bones were buried in the loess, then tonight it is the time for a newly married couple to sleep behind bed curtains with burning red candle lights.Boxes full of gold, boxes full of silver, everyone yelled and insulted beggars in a blink of an eye. I'm sighed that the lives of others are not long, but failed to predict my own future after return from the funeral.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 11:36, 28 November 2021 (UTC)

==周小雪 Zhōu Xiǎoxuě 日语语言文学女 202120081559==

训有方，保不定日后作强梁；择膏粱，谁承望流落在烟花巷。因嫌纱帽小，致使锁枷扛；昨怜破袄寒，今嫌紫蟒长。乱烘烘，你方唱罢我登场，反认他乡是故乡。

Though she was well educated according to her parent's plan, one can become a bandit later. She tried her best to marry into a rich family. However, she ended up in a (red-light)? district beyond everyone's expectation. People who are not satisfied with their positions have to spend the rest of their life in a prison in chains. People who used to be very poor and used worn coats to resist the cold were not satisfied with fancy clothes after they became rich. I come on the stage as soon as you have finished your singing in a chaotic manner. Taking other's hometown as my own. --[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 11:42, 22 November 2021 (UTC)--[[User:Mahzad Heydarian|Mahzad Heydarian]] ([[User talk:Mahzad Heydarian|talk]]) 16:56, 23 November 2021 (UTC)

If properly educated under parents' guidance, one can probabaly become a bandit later. Although trying her best to marry a rich man, she ends up with a driftage in the red-light district beyond everyone's expectation. People's unsatisfication with their positions leads to their miserable life in prison with chains on their bodies. People who used to be very poor and used worn coats to resist the cold were not satisfied with gorgeous clothes any more when they became rich. In noisy disorder, you just finished and I come on the scene.Instead, taking other's hometown as my own.--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 15:17, 25 November 2021 (UTC)

==朱素珍 Zhū Sùzhēn 英语语言文学（语言学）女 202120081561==

甚荒唐，到头来，都是为他人作嫁衣裳。那疯跛道人听了，拍掌大笑道：“解得切，解得切！”士隐便说一声：“走罢。”

It's so ridiculous. In the end, they made wedding clothes for others. Hearing this, the crazy lame Taoist clapped his hands and laughed, saying "All right, all right !" Then Shiyin said, "let's go."

It's ridiculous. In the end, they make wedding clothes for others. The crazy lame Taoist listened, clapped his hands and laughed and said, "it's right, it's right!" Shiyin said, "let's go."--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:43, 21 November 2021 (UTC)

== Headline text ==
==邹岳丽 Zōu Yuèlí 日语语言文学女 202120081562==

将道人肩上的搭裢抢过来背上，竟不回家，同着疯道人飘飘而去。当下哄动街坊，众人当作一件新闻传说。封氏闻知此信，哭个死去活来。

He grabbed the lap on the Taoist's shoulder and carried it on his back. He didn't go home and floated away with the crazy Taoist. At that moment, the neighborhood was stirred up and everyone regarded it as a news legend. When Feng heard this letter, he cried to death.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:34, 21 November 2021 (UTC)

==Nadia 202011080004==

只得与父亲商议，遣人各处访寻，那讨音信。

==Mahzad Heydarian 玛莎 202021080004==

无奈何，只得依靠着他父母度日。

He was so helpless that he had to rely on his parents to survive.

==Mariam toure 2020GBJ002301==

幸而身边还有两个旧日的丫鬟伏侍，主仆三人，日夜作些针线，帮着父亲用度。

==Rouabah Soumaya 202121080001==

那封肃虽然每日抱怨，也无可奈何了。
Although Feng Su complained every day, he was helpless

==Muhammad Numan 202121080002==

这日那甄家的大丫鬟在门前买线，忽听得街上喝道之声。
The other day, the eldest maid of the Chen family was buying thread at the door when she heard a shout from the street.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 14:50, 23 November 2021 (UTC)

==Atta Ur Rahman 202121080003==

众人都说：“新太爷到任了。”
Everyone said: "The new grandfather has arrived"

==Muhammad Saqib Mehran 202121080004==

丫鬟隐在门内看时，只见军牢、快手一对一对过去，俄而大轿内抬着一个乌帽猩袍的官府来了。
When the maid concealed in the door, she saw the military jail and quick hands passing one by one, and the official mansion carrying a black hat and ape robe came in the big sedan chair.

==Zohaib Chand 202121080005==

那丫鬟倒发了个怔，自思：“这官儿好面善，倒像在那里见过的。”

<nowiki>Insert non-formatted text here</nowiki>
The maid was startled, and thought to herself: "This official is so good-natured, but it looks like someone I've seen there."

==Jawad Ahmad 202121080006==

于是进入房中，也就丢过，不在心上。

Then she went into the room and laid the matter aside ，without taking it to heart.

==Nizam Uddin 202121080007==

至晚间正待歇息之时，忽听一片声打的门响，许多人乱嚷，说：“本县太爷的差人来传人问话！”

English:
When I was about to rest in the evening, I heard a bang on the door suddenly, and many people shouted in disorder, saying, "The county's grandfather's messenger is here for questioning!"

==Öncü 202121080008==

封肃听了，唬得目瞪口呆。

Fengsu hear it,he gaped in consternation --[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 13:28, 22 November 2021 (UTC)

==Akira Jantarat 202121080009==

不知有何祸事，且听下回分解。

Don't know something calamity happened, will describe in the ensuing chapter.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 06:36, 21 November 2021 (UTC)

If you don't know what calamity took place, listen to the break down given in the next chapter.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 12:54, 21 November 2021 (UTC)

==Benjamin Wellsand 202111080118==

通灵──“通灵宝玉”的简称。Psychic--short for ''Psychic Treasure.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 12:48, 21 November 2021 (UTC)

Psychic -- the abbreviation for "Psychic Treasure". --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 03:35, 24 November 2021 (UTC)

==Asep Budiman 202111080020==

亦即下文所说女娲炼石补天所剩的那块“顽石”，因其历经锻炼而“灵性已通”，并能幻化为贾宝玉，故称。

That is to say, the "stubborn stone" left by Nüwa's refining stone to replenish the sky. As it has undergone training, it has "spiritual achievement" and can be transformed into Jia Baoyu, so it is called. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 03:48, 24 November 2021 (UTC)

That is to say, the "stubborn stone" left by Nüwa's refining stone to replenish the sky, because it has undergone training, has "spiritually achieved" and can be transformed into Jia Baoyu, so it is called.--[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 06:10, 24 November 2021 (UTC)Ei Mon Kyaw

==Ei Mon Kyaw 202111080021==

《石头记》──此书的本名。
"Story of the Stone" - the original name of the book. --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 06:26, 24 November 2021 (UTC)Ei Mon Kyaw

20211229 homework

2021-12-29T05:42:27Z

Sun Yashi: /* 石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521 */

20211229 homework

2021-12-29T05:38:48Z

Sun Yashi: /* 孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522 */

20211222 homework

2021-12-20T02:27:25Z

Sun Yashi: /* 石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521 */

20211222 homework

2021-12-20T02:18:59Z

Sun Yashi: /* 孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522 */

20211222 homework

2021-12-20T02:18:33Z

Sun Yashi: /* 孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522 */

Cult Load Words EN 5

2021-12-14T07:28:54Z

Sun Yashi: /* References */

=5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example=
[[Cult_Load_Words_EN_5]]

=== Abstract ===
Based on the ecological translation theory, this article takes Yang Xianyi and Dai Naidie’s translation of cultured loaded words in Dou E Yuan, a drama in Yuan Dynasty, as the research object, and analyze how the translators deliver the culture information to the foreign readers in terms of language dimension, culture dimension and communication dimension to promote the valid dissemination of drama culture in English-speaking countries. Also this article hopes to provide an effective reference for the current drama translation by analyzing the merits and deficiencies of Yang and Dai’s Translation.

=== Key Words ===
Culture loaded words; Ecological translation theory; Drama

=== 题目生态翻译学视域下文化负载词翻译研究——以《窦娥冤》英译本为例 ===

=== 摘要 ===
本文基于生态翻译学理论，以元代戏剧、杨宪益和戴乃迭译本《窦娥冤》中的文化负载词为研究对象，探究译者如何从语言维、文化维和交际维对戏剧中文化负载词进行翻译，并把这些词所承载的文化信息有效地传递给目标受众，以促进元代杂剧文化在英语国家的有效传播。本文也同时希望通过分析杨戴译本的优缺点给当前的戏剧翻译提供有效的参考。

=== 关键词 ===
文化负载词；生态翻译学理论；戏剧

=== Introduction ===
==== Background ====
Chinese drama is the artistic treasure of Chinese classical culture and an important part of Chinese culture. In order to make the Chinese drama culture go out and let more foreign readers appreciate it, translation plays a very key role as a communicating bridge. However, due to the complexity of drama language and its historical culture, drama translation is difficult. To convey its original culture connotations as much as possible, an appropriate translation strategy is required. At present, there are many translation theories. This article chooses to study Yang Xianyi and Dai Naidie’s translation of Dou E Yuan based on the ecological translation theory for two reasons. First, Yang Xianyi and Dai Naidie are excellent translators and they are good at translating traditional Chinese works. Doing research on their translations can make us learn a lot from them. Second, drama translation readers are not only the text readers, but also the directors, actors and audiences, so the translator needs to consider how to properly deal with the drama translation elements in the ecological environment. In this way, the ecological translation is necessary when we are translating dramas.（Huang 2021:113）

==== Relevant basic concepts ====
1. Culture loaded word

Culture loaded words, also known as unique culture words and culture connotation words, are the words or phrases that indicate things and concepts which belong to a certain culture. They only exist in a certain culture and can’t be found in another culture. According to the classification of Eugene A. Nida, culture loaded words can be roughly divided into five types, which are the ecological words, material words, social words, religious words and linguistic culture words.

2. Dou E Yuan

Dou E Yuan is a representative Yuan miscellaneous drama written by Guan Hanqing, and it’s also a model of Yuan miscellaneous drama tragedies. It is based on the folk story of Filial Women in the East China Sea in the Eastern Han Dynasty. And it is very popular with people of that time and has high value in the culture aspect. About 86 dramas have adapted from it. In the aspect of art, it reflects the integration of realism and romantic style. With rich imagination, bold exaggeration and the design of the surreal plot, it shows the huge power of justice, embodies the author's distinct love and hate, and reflects the people’s desire to punish the evildoers and fulfill the justice.(Yang 2012:128)

3. Structure of the study

This study is comprised of five parts, which are the introduction, literature review, theoretical basis, body and conclusions. In the introduction part, the background and the relevant basic concepts are introduced to help readers understand this article better. In the literature review part, this article will review the domestic research on the translations of Chinese dramas. In the theoretical basis part, I will introduce the ecological translation theory, including its definition and its three dimensions——language dimension, the culture dimension and the communication dimension. In the body part, the English translation of Dou E Yuan is analyzed in terms of those three dimensions. This study will choose some typical examples to analyze, which comes from the translation of Yang Xianyi and Dai Naidie. In the end, the conclusions and suggestions will be proposed based on the analysis in the Part four. (Jiang 2020:55)

4. Significance of the study

This study has significance both in theory and practice. In the theory aspects, this study will fill the blank of the research on English translation of Dou E Yuan in terms of ecological translation theory. In the practice aspect, this study may promote the application of ecological transition theory in more translations. I also hope it can delight translators in translating dramas.

=== Literature review ===

In terms of the domestic researches, I find that domestic researches mainly concentrate on three aspects: 1) Analyze translations based on some theories, such as functional translation theory, ecological translation theory, rewriting theory, teleology and correlation theory（Lin 2021；Wang 2014；Huang 2014；Chu 2020）. 2) Analyze the current problems in translations（Meng 2009；Lv 2015）. 3) Study some famous translators’ styles of translating, such as Ying Ruocheng, Yu Guangzhong, Wang Zuoliang（Cheng 2007；Li 2008；Chen 2019）. From the researches above, we can see there are lots of scholars doing studies on translations based on various theories, including the ecological translation theory. So I search “Dou E Yuan” on CNKI to see if there are scholars have done studies on the translation of Dou E Yuan based on ecological translation theory. However, there is only one paper related to the ecological translation theory. And it just does the research in terms of culture dimension and doesn’t fully apply the theory. In this way, this article may have a value of reference in some degree by make a complete analysis of Dou E Yuan based on ecological theory and help us learn from Yang and Dai’s translation strategies.

=== Theoretical basis ===

Ecological translation was put forward by Professor Hu Gengshen of Tsinghua University. He combined Darwin's basic principles of "natural selection" with the translation research work, and creatively put forward the view that "translators should adapt to the translation ecological environment and accept the control of the translation ecological environment". He believes that "translation is an activity in which translators should adapt to and select the translation ecological environment". This definition of the translation makes the translators be in the center during the translating process. He also advocates that translators should give full play to their subjective initiative and focus on the three dimensions, which are language, culture and communication. Here are the detailed introductions of these three important dimensions in ecological translation.The language dimension translation of culture loaded words requires the real translation environment to be included into the target translation text. Translators should make effective conversions between the word pronunciation and semantic, word collocation, grammar structure and discourse layout to ensure that the translation can accurately convey the real meaning of the culture loaded words from the source language, and make them adapt to the expression habits of the target language utmost。The culture dimension translation of culture loaded words requires the translator to compare and analyze the culture backgrounds and connotations of the source language and target language to realize the effective conversions between culture connotations which are from different culture backgrounds and to prevent the occurrence of culture misunderstanding or culture ambiguity phenomenon.The communication dimension translation of culture loaded words requires the translator to translate in terms of objective, true and accurate translation principles and effectively convey what the original author or discourse speaker intends to express emotional attitude and communication information to achieve the real communication utility.From the introduction above, we can see that ecological translation requires the translator, also the center, to make a comprehensive analysis of translation adaptation conditions and conduct valid conversions between the three dimensions to achieve a good effect in translations, which is challenging for translator but meaningful for translation.(Huang 2021:113)

=== Multi-dimensional analysis of English translation of Dou E Yuan ===

Ecological translation theory requires translators to have a good comprehension of those three dimensions and make proper conversions between them. Yang and Dai are famous translators in the world. They have translated many ancient Chinese literary works, including novels, proses, dramas and so on, which are widely and highly praised. Dou E Yuan is one of them. Below, we will use the ecological translation theory to analyze it. Hope that we can learn from them, but also can make some advice about the deficiencies meanwhile.

==== Adaptive selection of language dimension ====

Adaptive selection of language dimension requires translators to make adaptive conversions in language level when translating. The most basic part of the adaptive selection is the word meaning conversion. However, the word meaning conversion is not a "word to word conversion" in the traditional sense, but needs the translator to adapt to the language characteristics of the source works when translating, and then selectively reflect them in the translation. Let's take a look at Yang and Dai's handling of Dou E Yuan text based on the language dimension.(Huang 2021:114)

Example1: ''莫不是八字儿该载着一世忧？''
Is it my fate to be wretched all my life?(Yang,Dai 2001:12)

“八字”is an eight-word method of traditional numerology in ancient China. From the perspective of traditional numerology, it can deduce the development direction of people's life, which is unchangeable. Yang and Dai translates “八字”into “fate”, which means “the power that is believed to control everything that happens and that cannot be stopped or changed”. We can see these two meanings are similar. In this way, foreign readers can understand the translation text better.

Example2: ''我当初将你嫁与他家呵，要你三从四德。三从者：在家从父，出嫁从天，夫死从子；四德者：事翁姑，敬夫主，和妯娌，睦街坊，此乃为之
四德。今乃三从四德全无，刬地犯了十恶大罪。常言道，事要前思，免劳后悔。我窦家三辈无犯法之男，五世无再婚之女。''
When I married you to the widow’s son, I expected you to observe the Three Duties and Four Virtues. The Three Duties are obedience to
your father before marriage, obedience to your husband after marriage, and obedience to your son after your husband’s death. The Four
Virtues are to serve your parents-in-law, to show respect to your husband, to remain on good terms with your sisters in-law, and to
live in peace with your neighbors. But regardless of your duties, you have committed the gravest crime of all! The proverb says: Look
before you leap, or you may be sorry too late. For the generations no son of our clan has broken the law; for five generations no
daughter has married again.(Yang,Dai 2001:55)

In China, “三从四德” refers to the moral standards that restrict women by feudal ethics. Yang and Dai translates “三从四德” to "Three Duties and Four Virtues" and “从” to "duties", which realizes a very appropriate conversion in language dimension. According to the Oxford dictionary, the "duty" means “something that you feel you have to do because it is your moral or legal responsibility”, which is similar to the meaning of “从”——women have to comply with their father, husband and son based on moral standards. So Yang and Dai make a good conversion between these two words and make it easier for readers to grasp the meaning of “三从四德”.

Example3: ''道可道，非常道。名可名，非常名。''
The law that can be told is not the invariable law; the names that can be named are not invariable names.(Yang,Dai 2001:3)

In my opinion, translating “道”into “law” is not appropriate. “道”in China refers to “the essence of the universe”, which reflects Chinese traditional Taoism. However, law in English means “the whole system of rules that everyone in a country or society must obey”. They don’t have the same meaning and the latter doesn’t have any religious meaning. So it’s difficult for foreign readers to understand this word. I suggest that maybe we can just translate “道”into “Dao” and add some explanations to it. In this way, it’s not only easy for foreign readers to understand the text but also make them know some knowledge about Taoism.

==== Adaptive selection of culture dimension ====

The adaptive selection of culture dimension requires translators to be of a high translation level. Translators should not only have a good understanding of the local culture, but also be familiar with the language and culture of the translation. Then, they should fully understand the culture differences between the two. In this way can the original culture connotation of the text be conveyed to foreign readers as much as possible. Let's look into Yang and Dai's translation of Dou E Yuan text based on the culture dimension.

Example4: ''窦娥冤''
Snow in midsummer(Yang,Dai 2001:1)

Instead of translating the title “窦娥冤” into Dou E Yuan directly, Yang and Dai use words with Chinese culture connotation to express it. "Snow in midsummer" in traditional Chinese culture means that there are mistrials, which is also one of the plots of Dou E Yuan. If they adopt the direct translation method and translate “冤”into “injustice”, the title may lose the culture connotation and can’t relate to the plot closely. Therefore, the translator adopts this translation method is to try his best to convey the culture connotation, so that readers can have more understanding of Chinese traditional culture.

Example5: ''那一个似孟光般举案齐眉？''
Or like Meng Guang，who showed such respect to her husband?(Yang,Dai 2001:23)

“举案齐眉”is a four-character idiom in Chinese that describes husband and wife who respect and love each other. Yang and Dai adding "showed such respect to her husband" in the translation can help readers understand the meaning of this idiom easier and more clearly.

Example6: ''你去那受刑法尸骸上列些纸钱，看你那化去孩儿面。''
Burn some paper coins to my headless corpse, For the sake of your dead son.(Yang,Dai 2001:45)

“纸钱”is a product of Buddhism after it was brought into China. It refers to a kind of ghost coins which is used in folk to worship ghosts, gods and the dead. This custom of burning paper money originated in the Wei, Jin, Northern and Southern dynasties, flourished in the Tang and Song dynasties, and passed down to today. The translation "paper coins" appears to be the same with the meaning of original text, but it does not reflect the Buddhist ideas. So foreign readers may not get the culture connotations of “纸钱”. So translators should make some explanatory notes about it to convey the precise meaning of “纸钱”。

Example7: ''那里有走边廷哭倒长城？那里有浣纱时甘投大水？那里有上山来便化顽石？''
Where is the woman whose tears for her husband Caused the Great Wall to crumble? Where is she who left her washing And drowned herself
in the stream? Where is she who is changed into stone Through longing for her husband?(Yang,Dai 2001:25)

Example8: ''这婆娘心似风刮絮，那里肯身化作望夫石，旧恩情倒不比新佳配。他则百年为婚眷，那里肯千里送寒衣?''
Now her heart is like a willow seed in the breeze, Not steadfast as a rock. Old love is nothing to new love: She wants to live with
this new man for ever, Without a thought for the other man far away. (Yang,Dai 2001:27)

The two examples include four allusions, one is Meng Jiangnv crying on the Great Wall; the other is in the Spring and Autumn Period, Wu Zixu fled out of the Zhaoguan and felt very hungry. Then a woman who was washing her clothes gave him a bun. Wu told the woman his real name, but after a while, he was also afraid that the woman would tell others. Seeing Wu’s suspicion, the woman threw herself into the river to commit suicide. The third is a legend, which is about a faithful woman whose husband left to join the army, then she went to the northern mountain of Wuchang with her weak son, looking over for her husband and turning into a stone. The last allusion is Meng Jiangnv walked for thousands of miles to send her husband winter clothes. The four allusions with abundant culture connotations reflect the profound Chinese culture and history. It can be seen from the translation, Yang and Dai have made great efforts and attempts to try to restore the story behind the allusion. However, in order to meet foreign readers’ needs to have a deep understanding of Chinese culture, it is recommended to provide a more detailed explanation.

Example9: ''枉着你烦恼没理会，人生死是轮回。''
It’s no use grieving for him; all mortal men must die when their time is up.(Yang,Dai 2001:27)

Example10: ''莫不是前世里烧香不到头，这前程事一笔勾。劝今世早将来世修。''Did I burn too little incense in my last life, that my
marriage was unlucky? We should all do good betimes.(Yang,Dai 2001:13)

Example11: ''我才看头一宗文卷，就与老夫同姓；这药死公公的罪名，犯在十恶不赦。''
Curious that the first culprit’s surname should be the same as mine! To murder one’s father-in-law is one of the unpardonable
crimes. (Yang,Dai 2001:51)

The three examples above reflect Buddhist thought. In the example 9, “轮回”also known as “流转” and “轮转”, means that human live and then die, die and then live, all life and death are not the end. It is just like the wheel rotation which never stops cycling. The concepts of “前世” and “今生” are derived from this. However, Yang and Dai don’t express this meaning in the translation. In the example10, “烧香” is a ritual in Buddhism. People ignite the incense and insert it in the incense burner to express their sincere respect to Buddha when they are in worship. Yang and Dai don’t explain the meaning of “烧香”to the readers, which may make the readers feel confused of it. In example 11, “十恶”, a term in Buddhism, refers to ten evil behaviors that would be punished by the hell, hungry ghosts and beasts. Similarly, Yang and Dai don’t make a detailed explanation about it. It will be difficult for foreign readers to understand these words with profound culture connotations. So I think translators should pay more attention to the culture words when translating and try to make good conversions.

Example12: ''门神户尉不放我进去。我是廉访使窦天章女孩儿。因我屈死，父亲不知，特来托一梦与他咱。''
Now the door-gods will not let me pass. I am the daughter of Inspector Dou. Though I died unjustly, my father does not know it; so I
have to come to visit in his dreams.(Yang,Dai 2001:51)

Example13: ''若说的有半厘差错，牒发你城隍祠内，我着你永世不得人身，我把你罚在阴山永做饿鬼。''
If you utter one false world, I shall send you to the tutelary god; then your spirit will never re-enter human form, but remain a
hungry ghost forever in the shades. (Yang,Dai 2001:57)

The two examples above all reflect the Taoist thought. In example12, “门神护尉” is the official of the hell.“托梦”, in Taoist and folk beliefs, means that if ghosts and gods want to express something, they can appear in people's dreams and tell them, or tell them in the form of various scenes and predict good or bad fortune.“阴山” and “城隍寺” are the names of the locations in the hell. In the above translation, Yang and Dai follow the communicative ethics, but the "tutelary god" does not seem to correspond in the original text, and the connotation of "god" is far from the concept of Chinese Taoist "emperor". So I think Yang and Dai should not only make conversions between words, but also add some background knowledge about those words for a better understanding for readers.

Example14: ''自家赛卢医''
I am Doctor Lu.(Yang,Dai 2001:9)

“卢医” represents Bian Que here, a famous doctor in ancient China.“赛卢医” means that he is boasting his medical skill which even can be comparable to Bian Que. However, foreign readers do not know the story of Bian Que. So if it is translated literally, it will not be understood by readers. Yang and Dai omit the “赛” and only translated it as "Dr. Lu", which would inevitably destroy the aesthetic connotation and artistic tension of the original work. Maybe Yang and Dai can introduce Bian Que appropriately so that readers are able to know exactly what “赛卢医” means.

==== Adaptive selection of communication dimension ====

In the actual translation process, except to considering about the transmission of culture connotation and the transformation of language information, translators should also focus on the adaptive selection of communication dimension. And they should pay attention to whether the communicative intention in the original text is reflected in the translation. Language is an important tool to realize the communicative intentions of both sides, and translation is an important means to achieve "cross-language, culture and temporal communication". In translating dramatic culture load words, translators should not only realize the culture value and meaning of such words, but also realize their communicative intentions.

Example14: ''相公，他是告状的，怎生跪着他。''
Your honor, this is a citizen who’s come to ask for justice. Why should you kneel to him?
Example15: 小人是原告张驴儿便是，告媳妇儿合毒药药死俺老子，望大人与孩儿做主。
I am the plaintiff. I accuse the young woman, Dou E, of poisoning my father with soup. Let justice be done. Your honor!(Yang,Dai 2001:35)

There is a difference between Chinese and western officialdom culture. In China, there are many names for different officials, while in western countries, they can only use the words "Your Honor" or "His or Her Excellency". So translating“相公”and “大人”as “Your honor” is very proper here, which is easy for English readers to understand. It’s no need to convey the connotation of the official names, which would make the translation more complex.

Example16: ''既将你出嫁从夫，便学习廉耻仁义。全不思九烈三贞，到犯了十恶大罪。''
As a married woman, you should have studied the propriety and morality, but instead you penetrated the most terrible crime.(Yang,Dai 2001:57)

“九烈三贞” is an idiom, and is also the moral standard that restricts women in ancient China. The feudal society used it to praise women of the chastity. Yang and Dai translate it as "the propriety and morality", and do not translate the numbers “九” and “三”, which is a good translation. Because “九” and “三”here are not actual numbers, but represent a broad concept. So there is no need to translate it into "nine kinds of proprieties" and "three kinds of" moralities ".Translating in this way not only makes the text more concise, but also facilitates the readers to understand it.

=== Conclusions ===

Based on the ecological translation theory, I analyze Yang Xianyi and Dai Naidie's translation of Dou E Yuan from the three basic principles of ecological translation theory —— language, culture and communication dimension to learn Yang and Dai’s skills for translating culture loaded words. I also boldly point out the inappropriate translation and put forward suggestions based on my own limited knowledge. As we can see from the above analysis, a good translation must comprehensively consider the three dimensions of language, culture and communication and make adaptive selections between them. In terms of language dimension, translators should find the corresponding words in the translation culture to replace the words in the original text without destroying the original meaning. In culture dimension, translators can introduce the background of culture loaded words by adding annotations, tail notes or in other ways to make readers understand the culture connotations behind the words, and then understand the connotation of the whole discourse better. In communication dimension, translators are required to pay attention to the communicative function of the words and convey the communicative intention of the original text. They should not blindly pay attention to the meanings, which will make the text more complicated and make readers confused. The three dimensions are interrelated and also indispensable. Based on these three dimensions, translators should actively adapt to the different ecological environments of translation, and flexibly choose the translation methods, so as to effectively convey the traditional Chinese drama culture to foreign readers and promote the effective dissemination of Chinese drama culture.(Huang 2021:116)

Especially in translation of Chinese traditional literature, three dimensions of the ecological translation theory are considered for that Chinese is a paratactic language with a covert coherence and needs to deep understand. On the one hand,it contains diverse cultural elements and creates an aprropriate context to analze. On the other hand, developing Chinese traditional culture meets the requirements of our time of Socialism with Chinese Characteristics for a New Era. Therefore taking communication as the final purpose, a Chinese translator should explore and carry forward the Chinese traditional culture.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 07:13, 14 December 2021 (UTC)

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Jiang Xiaoping, Luo Yun蒋晓萍,罗云(2020).生态翻译学视域下中国饮食文化负载词翻译研究——以《世说新语》英译本为例[J]Study on culture loaded words of Chinese food under the horizon of ecological translation theory——take the English translation of Shi Shuo Xin Yu as an example.广州大学学报(社会科学版) Journal of Guangzhou University (Social Sciences Edition),5:54-61.

Lin Ali林阿立(2021).功能翻译理论视角下的中国传统戏曲翻译[J]Translation of traditional Chinese opera from the perspective of functional translation theory.哈尔滨学院学报Journal of Harbin College,8:106-109.

Lv Shisheng, Hu Yinpeng吕世生,胡茵芃(2015).中国戏剧对外翻译的目标语文化接受问题[J]Target reader’s reception of translated versions of Chinese theater.中国社会科学院研究生院学报Journal of the Graduate School of the Chinese Academy of Social Sciences,5:110-114.

Li Changbao黎昌抱(2008).王佐良翻译风格研究[D]Research on Wang Zuoliang's translation style.Shanghai: Shanghai International Studies University上海外国语大学.

Meng Weigen孟伟根(2009).论戏剧翻译研究中的主要问题[J]On the main problems in the study of drama translation.外语教学Foreign Language Teaching,3:95-99.

Nida E.A.(2001). Language, culture and translating. Shanghai: Shanghai Foreign Language Education Press.

Wang Xingxing王醒醒(2014).改写理论视角下的戏剧翻译研究[M]Study on dramatic translation from the perspective of rewriting theory.Nanjing: Nanjing Normal University南京师范大学.

Wang Mengnan王梦楠(2015).《窦娥冤》文化缺省现象分析[J]Analysis of the culture deficiency of Dou E Yuan.浙江工业大学学报(社会科学版) Journal of Zhejiang University of Technology (Social Science Edition),3:340-344.

Yang Yun 阳赟(2012).适应与选择——《窦娥冤》英译文化维适应性探究[J]Adaptation and selection of —— Study on English translation of Dou E Yuan in terms of culture adaptability.辽宁医学院学报(社会科学版) Journal of Liaoning Medical College (Social Sciences Edition),4:128-130.

YangXianyi, Dai Naidie杨宪益,戴乃迭(2001).关汉卿杂剧选(一) ［M］Guan Hanqing miscellaneous drama selection(1).Beijing: Foreign language Press外文出版社.

YangXianyi, Dai Naidie杨宪益,戴乃迭(2001).关汉卿杂剧选(二) ［M］Guan Hanqing miscellaneous drama selection(2). Beijing: Foreign language Press外文出版社.

Written by--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 07:28, 14 December 2021 (UTC)

Cult Load Words EN 4

2021-12-14T07:25:31Z

Sun Yashi: /* 4 何芩 The Translation of Cultural-loaded words in Jiu Zhang in Chu Ci Translated by Xu Yuanchong */

Culture loaded words

2021-12-13T14:57:55Z

Sun Yashi:

'''Culture Loaded Words'''

[[Culture_Loaded_Words|Overview Page of Culture Loaded Words]]

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=1 羊叶 The Analysis of Culture-loaded Words of English Subtitle Translation in Chinese Movies-Taking Farewell to My Concubine as an Example =
[[Cult_Load_Words_EN_1]]

电影中英译字幕文化负载词的翻译分析——以《霸王别姬》为例
=== Abstract ===
Nowadays, popular films are increasingly active on the Internet. Confronting such a mass need for film translation, subtitle translation is winning more favor compared with traditional dubbing translation. This paper, taking Farewell My Concubine as an example, analyzes the strategies and methods of translating culture-loaded words. The conclusions are as follows: In terms of translator, translator needs to be super proficient in Chinese and English. In terms of translation strategies, domestication and foreignization are unity of opposites and complement each other, so there is no absolute and pure domestication and foreignization. In terms of translation methods, when translating the culture-loaded words, Linda Jaivin mainly adopted literal translation, free translation, specification, generalization and omission to nearly successfully preserve and convey the essence in Beijing dialect and Beijing Opera in China.

=== Key Words ===
Subtitle Translation; Farewell My Concubine; foreignizing method; domesticating method
=== 摘要 ===
如今，电影在互联网上越来越受欢迎。比起传统的配音翻译，字幕翻译更受青睐，电影对字幕翻译的需求巨大。本文以电影霸王别姬为例，分析翻译文化负载词时所用的翻译策略和翻译方法。结论如下：就译者而言，翻译者需精通中文和英文两种语言；就翻译策略而言，归化与异化两者对立且相互统一，没有绝对的归化、异化之说；就翻译方法而言，在翻译文化负载词时，贾佩琳主要采用了意译、直译、具体化、一般化、省略等翻译方法，成功地保留和传达了北京方言和京剧的国粹部分。
=== 关键词 ===
字幕翻译；霸王别姬；异化；归化
=== Introduction ===
1.1Research Background

Innovation of information technology brings energy for the advancement of broadcasting ways of film and television programs. More and more foreign popular films are increasingly active on the Internet; more and more local films with Chinese elements are also introduced abroad. Researchers on subtitling translation are becoming more and more important.
China's Opening-up and Reform facilitates the cultural communication between China and the outer world. In the introduction of foreign films and TV plays, language understanding becomes an obvious barrier for audiences. Two major solutions to solve such a barrier are dubbing and subtitle translation. "Subtitles sometimes referred to as captions are transcriptions of film or TV dialogue presented simultaneously on the screen." Relatively, the latter one is more favorable than the traditional dubbing way because of its cost-effectiveness, short producing cycle and audience-acceptability. With higher educational background and foreign language level, many Chinese audiences expect that films can be displayed with “a natural and original flavor” nowadays.
Under such circumstances, subtitle translation seems to be more acceptable to get access to foreign audience. Among so many elements involved in the subtitle translation process, the translator plays the most significant part, thus becoming a key and central element in the subtitle translation system. Therefore, a good subtitle translation with “a natural and original flavor” sets high and strict requirements for the translator.（Liao, 2000: 231）

1.2 Brief Introduction to Farewell My Concubine

Farewell My Concubine, the film version adopted in this thesis is the 1993 one whose heroes and heroines are Duan Xiaolou (acted by Zhang Fengyi), Cheng Dieyi (acted by Zhang Guorong) and Ju Xian (acted by Gong Li) respectively. In the film, Xiaolou and Dieyi are fellow apprentices learning Beijing opera performance together from childhood. Later on, their cooperation in the opera Farewell My Concubine makes them famous overnight throughout Beijing city. Thereafter, they make a promise to each other that they will perform Farewell My Concubine together as long as they are alive. However, their different understandings of the relationship between the opera and life finally lead to their different choices: Until mid-age, Xiaolou deeply knows that the opera isn't his whole life, so he gets married with a famous whore called Juxian; Dieyi, however, becomes totally immersed in the complicated plots and role relationships of the operas, especially Farewell my Concubine. Around such a classic and famous opera, the love and betrayal among them become escalating with the changes of times and eventually develops into a tragedy.
It is the first film that won the Golden Palm Prize in mainland China. It has been keeping the highest-grossing record of Chinese melodrama movies in America which also marks the climax of Chinese films in America. Meanwhile, it also got great box-office successes in such countries as Japan, Germany, Korean, France and so on. It should be concluded that Farewell My Concubine has achieved great success both in the art and business.
In Farewell My Concubine, Beijing Opera art is the central cultural element. It is a typical representative of classical Chinese literature art. Taking it as a case study, general and concrete subtitle translation strategies can be concluded to improve translation quality of similar subtitle translation works.

1.3 Brief Introduction to translator Linda Javin

Linda Javin, the subtitle translator of Farewell My Concubine, is a suitable and qualified person for both the director and the audiences. Since 1976, Linda has been playing an important and active role in broadcasting, studying and exploring Chinese culture. As an internationally renowned sinologist, translator and writer, Linda Javin has made great efforts in learning, feeling and appreciating Chinese culture. It is really a tough time full of difficulties and hardships under the specific social conditions then. After years of efforts to learn Chinese language, history, literature and many visits to China, Linda has begun to embark on her Chinese literary writing career recently. All these can prove that she is really a competent and qualified subtitle translator of Farewell My Concubine. Her wonderful bi-lingual and bi-cultural competence does give her favorable advantages in translating.

=== Analysis the Translation of Culture-loaded Words ===

2.1 Introduction to Culture-loaded Words

Gonzalez Davies and Scott-Tennent (2008, p.783) put forward a definition of cultural references in detail, which is "expressions (audiovisual, verbal, textual,
non-verbal) that are concerned with ecological, material, religious, social, emotional, and linguistic manifestation. In addition, these expressions are specific to a particular community, and they are recognized as a particular feature of that community. Such expressions, however, may lead to difficulties in comprehending these words or translating these words." And in China, a scholar defines it as "the words, phrases and idioms that mark the unique things in a culture." These words reflect the unique way of activities gradually accumulated by a specific nation in the long historical process, which is different from other nations.（Liao, 2000: 232）

It is more diverse to classify Culture-loaded words because China is an ancient national with a history of more than 5,000 years. In this course, many Culture-loaded words have accumulated continuously. Among all the materials, some scholars divide Culture-loaded words based on specific elements such as language and culture. Since different scholars hold different views on the classification of Culture-loaded words, and hence the fist can go on and on. Here is a well-accepted way by Nida. Nida (1945, p.196) divided language and cultural characteristics into five categories:(1)Ecological culture; (2)Material culture; (3)Social Culture; (4)Religious Culture; (5)Linguistic Culture.

2.2 The Features of Subtitles in Farewell My Concubine

Through comparison and analysis, the main language features of the Chinese lines of Farewell My Concubine are concluded as below: concise but emotional dialogue; strong Beijing Opera and Beijing dialect flavor; sharp but implicative expressions; rich of slang and idioms. All the features are drawn from the corresponding lines in the film and all these analysis in the language following features will be illustrated combining with the specific case interpretation. Thus, different translation strategies at different levels can be generalized and concluded to cater for the different language features.

The film takes place in Beijing and is thus featured with rich local color. The most obvious feature is the use of Beijing dialect. Beijing dialect is the basis of standard Mandarin, but there are some differences that make it easy for Chinese people to recognize which is which. Most prominent difference in phonology is the proliferation of rhotic vowels which results from the non suffix “儿” in vocabulary, Beijing dialect has a lot of words that are considered slangy and therefore occur much less or not at all in standard Mandarin. Some non-Beijing natives find it hard to understand what most of them mean, let alone foreigners. A dialect tells about the user's social class, status, profession, and many more. That is why so many translators are taking pains.

Beijing Opera is exactly a colorful part of the film has depicted. Beijing Opera was formed during the period of Daoguang(1821-1850). At the beginning, actors from Chu Opera such as Wang Honggui and Li Liu came to Beijing to perform in the Drama of Hui School. Later, combined with Erhuang melodies and Xipi melodies, in the same time, actors also absorbed the advantages of Kun, Beijing and Qin tunes from their respective schools. Beijing dialects were adapted to adapt to Beijing customs. Thus, it took shape initially. Gradually Beijing Opera developed into the most influential opera in the country. The characters in the whole film have a strong Beijing accent, and many opera excerpts in the film such as Farewell My Concubine, Peony Pavilion and Drunken Imperial Concubine are presented for many times. So it is inevitable to translate many professional terms.

2.3 Cases for Analysis

2.3.1 Brief Introduction to Translation Strategies

Before the specific analysis, let's have a understanding of two basic concepts of domestication and foreignization, which are important strategies in translating culture-loaded words.

The translation theory of domestication and foreignization was first put forward by Schleier Macher, a famous German translation theorist. In his book published in 1813, he put forward that there are only two ways of Translation: one is to guide the readers to get to know the author as much as possible; the other is to guide the author to get to know the readers as much as possible. In 1995, Lawrence Venuti, an American Italian translator, wrote in his important work The Translator's Invisibility, the first method described by Schleier Macher is called "foreignizing method" and the second method is called "domesticating method". That is to say, domestication is oriented by target language, while foreignization is oriented by source language.

As for Linda Javin, she once mentioned in an interview that in the face of the cultural essences in the lines, she adhered to the strategy of domestication in her translation and did not deliberately maintain the oriental flavor contained in the dialogue. Frankly speaking, she doesn't appreciate the way of retaining Pinyin combinations and then adding a lot of notes to make foreigners understood. If Chinese is pleasant to the ear, don't let the expression heard awkwardly in English. So the simplicity and directness are put above everything else to make it easy for the audience to understand.

2.3.2 Cases of Translation Methods

2.3.2.1 Literal Translation

As one of the common methods of translating culture loaded words, literal translation is to translate the source text according to the literal order or meaning, which can retain the original characteristics of Chinese language and culture.

E.g.1世卿世受国恩

岂敢昧法？

更不敢当众违背天理良心。

The government has always been good to me,

I wouldn't dare deceive the court.

Nor would I betray the laws of Heaven or my own conscience.

“天理”“良心” are terms that are quite commonly-used words in China. From literal works to daily talks, from traditional plays to modern films, such kind of expressions are useful guidelines to arouse Chinese People's self-reflection. They are invisible ethical rules guiding people's behaviors. Since they are so local and traditional, it's not surprising that it is a little complicated for foreign audiences to figure them out. Based on the "literal translation" principle, Linda brings "Heaven" into her translation. In Christian culture, "Heaven" serves as the source of various moral concepts and systems. "Heaven" and "God" are existed to guide and restrict people's behaviors. Linda's translation has wonderfully adapted to the target eco-environment and is really worthy of referencing of the subtitling workers and learners.

E.g.2磨剪子来，镪菜刀

Bring your knives for sharpening? Sharpen your knives.

Sharpening knives is a traditional craftsmanship that is disappearing in China. Their dreich yo-heave-ho can evoke many people's memories of childhood. Such lively lines full of traditional Chinese cultural elements, on the one hand, are not so easy to translate; on the other hand, deserve more efforts for the foreign audiences to figure out. Considering all these factors, Linda pays attention to the retaining of its central meaning. Actually, a more literal translation method "Sharpen your scissors, sharpen your knives" may achieve more active functions here. It's the easiest to understand, and it can save viewing and thinking time as well. As for some complicated cultural terms, the best way, the easiest as well, maybe literal translation, which can avoid misunderstanding and superfluous deducing. Finally, they benefit a lot to saving viewing time.

E.g.3什么时候洞房花烛夜啊？

What’s the time of Candle-lit-night in the Bridal Chamber?

“洞房花烛夜” is a typical expression in ancient times of China, which means the golden night of the new husband and new wife on the day they get married. The night usually is beautiful and memorable and it is the first night the new couple. As for this line, Linda did not specifically explain what is the “洞房花烛夜” , instead she use the literal meaning to depict a picture of the special night, translating “花烛夜” to “Candle-lit-night”, which is so warm and beautiful.

E.g.4横扫一切牛鬼蛇神！

Sweep away all Cow Demons and Snake Spirits!

There is an article titled “Sweep away all Cow Demons and Snake Spirits!” published on the People's Daily on June 1, 1966, which marked the climax of the Proletarian Cultural Revolution. The "Cow Demons and Snake Spirits" represents the old ideas, cultures, customs and habits that have poisoned Chinese people for thousands of years. Under the call of the Party Central Committee and Chairman Mao Zedong, hundreds of millions of workers, peasants and soldiers, revolutionary cadres and intellectuals, swept away a large number old things entrenched in the ideological and cultural position. Its momentum is like a storm, with extraordinary rapidity, breaking the spiritual shackles imposed on them by the exploiting class. Using “Cow Demons” to express “牛鬼”, “Snake Spirits” to express “蛇神” is direct, clear and distinct.

2.3.2.2 Free Translation

Free translation is the translation by meanings. That is to say, the translation is done according to the real meanings of a sentence or even a paragraph, instead of completely word to word.

E.g.1他祖师爷不肯赏饭吃，谁也没辙。

But I have no place for him. What can I do?

“祖师爷” is similar to "forefathers" to some extent in China's history. Without knowledge of the specific historical period, foreign audiences won't understand its exact meaning. Perhaps we can understand it as "destiny" "fate" or "god" of western culture, there are still cultural differences between them. From the plots in the film, we know that Mater does not want to accept Little Bean as his disciple, so he explains that Little Bean is not destined to be an actor. From this perspective, "destiny" is the most ideal choice to express the original meaning. Considering all these factors, Linda uses the strategy of "free translation" to put it as "I have no place for him" to refuse Little Bean's mother. Thus, she makes the lines easier to understand, and meanwhile, to avoid leading to a cultural misunderstanding.

E.g.2今儿个是破题儿，文章还在后头哪！

This is just the beginning. Wait till you see what's in store.

“破题” once appeared in "Romance of the Western Chamber” by Wang Shipu, a playwright of Yuan Dynasty. Since then, it has been widely used in various circumstances to refer to "the first time". From the translated version, it's clear that the translation of “破题” as "beginning" exhibits that the subtitle translator, Linda Javin, is quite familiar with the usage of the old Chinese words.

E.g.3真他妈想当太太奶奶啦你！

做你娘的玻璃梦去吧。

你当出了这门，把脸一抹擦，你还真成了良人了？

So you want to become a rich man's wife!

Go live out this goddamn fantasy' then

Don't think that when you walk out this door, you'll become a lady of virtue.

“太太奶奶” has different meanings in China in different social contexts. Without thinking or checking it, it's easy to translate it as "grandmother" "lady" or something like these. Besides, “良” means "good, kind", but here, “良人” doesn't mean "a good, kind or nice-hearted person", instead, it refers to the woman who has abandoned prostitution and become a traditional honest and good woman. Linda's translation of "a lady of virtue" is quite authentic and loyal to the original text.

E.g.4那么日后踏雪访梅，再谈不迟。

Ah, then we shall exchange poetic thoughts some other day.

“踏雪访梅” extracted from Night Vessel, written by Zhang Dai of Ming Dynasty. Originally, it's used to refer to describe the enjoyment with the beautiful scenery and the pursuit for wonderful poems of the ancient poets. In Farewell My Concubine, Mr Yuan invites Xiaolou and Dieyi to his house to have some wine and chat about certain details of the opera. The latter example is also full of cultural terms, which is said by Nakun when he tries to encourage Dieyi to talk with Xiaolou hurriedly and actively. In both examples, Linda deals with the cultural elements skillfully and flexibly.

E.g.4这武二郎碰上西门庆，不打，不打能成吗？

You know the old story about Pan Jinlian's husband meeting the man who screwed her? Did he have any choice but to fight?

It's an old story about Pan Jinlian and his husband in ancient China. When performing translation, a translator needs to place the specific written text under some relative social and cultural backgrounds. This is useful and meaningful for a better and comprehensive expression of the original meaning. The story of “武二郎”“西门庆” is typically traditional Chinese cultural element, the translated text can't be formed without relative culture knowledge. For some literary allusion, stating its general meaning to offer a general idea is very helpful for the audience to grasp the central meaning.

E.g.5这妞够厉害的呀！

What a dragon lady!

Different cultures have different cultural prototypes. Dragon is a propitious symbol in China. As a Chinese totem, all Chinese people see themselves as the grandsons of the dragons. It's a positive and lucky symbol for Chinese people. However, because of the cultural differences, the "dragon" in Western countries means more evil than good. Its fierceness and grisly outlooks make people feel uncomfortable. Thus, "a dragon lady" here, on the one hand, can show Ju Xian's courage for true love; on the other hand, the image of "dragon" can clearly show to the foreign audiences that Ju Xian is at the bottom of the society and she is despised by the social group. Linda's choice of "dragon" clearly shows her comprehensive consideration for the complicated circumstance then.

E.g.6关师父：各位爷，多捧场了啊!

Master Guan: Ladies and gentlemen, enjoy the show!

“各位爷” is a conventional Chinese way to address the male spectators with respect. However, in English, there is no such a counterpart. Therefore, the translator substitutes it with "Ladies and gentlemen", a conventional way to address the audience of a performance in English. “多捧场了啊” is also conventional in indicating the beginning of a show and literally means "support our show". However, the English convention has it as "enjoy the show." The translator thus conforms to target conventions to avoid deviation from audience's "expectancy norms" which are established by the native text in the receiver target of the translation, by their expectations of what a target language should be like.

E.g.7小石头：嗬，够横的你。

Shitou: You are really something.

“横” in Beijing dialect means harsh and unreasonable, "Be (quite or really) something" is an informal expression referring to a person or a thing is of consequence. In the above example, the replacement of “横” by "be really something" shows that Shitou is impressed by Douzi's arrogance and reveals Shitou's generous nature. Although his kindness to offer a sleep place to Douzi is unappreciated, Shitou does not say something harsh. If it is translated into "You're unreasonable", it would be too straightforward.

2.3.2.3 Generalization

Generalization is defined as the type of modulation in which the dissimilarity between source text and target text transemes is characterized by a shift towards greater generality in target text; as such it contrasts with the opposite phenomenon of specification. Generalization is acceptable if target text has no suitable alternative, or if the omited detail may be gleaned from the target text context or is just not important.

E.g.1不罚，不罚你永远是下三滥。

还想成角？做梦。

And if I don't punish you, you'll always be third-rate.

You want to be a great actor? Dream on!

“下三滥” is a traditional Chinese expression that describes some impuissant and footling people in the lower class status in China. To avoid misunderstanding of it, Linda just translates it as "the third rate", simply and concisely. As for “角”, it's a technical term specially used in dramatic performance referring to leading roles in dramas. But “成角” here means becoming a famous actor or actress. Linda's translation retains the most important and essential meaning.

E.g.2依我看，只要是唱西皮二黄，它就是京戏。

I say if it uses the traditional forms, then it’s the Beijing Opera.

"Xipi Erhuang" is a professional term in drama. "Xipi" and "Erhuang" refer to two different vocal cavities respectively. Xipi originated from Qin opera. Its singing is lively and high pitched, generally being used to express cheerful and excited feelings. Erhuang comes from Anhui. The tone of Erhuang is more stable and serious. In the development of drama, Xipi and Erhuang went through a process of slow integration. If the translator transliterates the tones of "Xipi" and "Erhuang" respectively in the subtitles, on the one hand, the audience without the knowledge of Peking Opera can not understand it completely; on the other hand, the subtitles have space limitations, and the letter translation should not be too long. Here, Linda generally translates it as "the traditional forms" to give the audience an abstract understanding.

E.g.3反正这两杯子也沾上了四旧了

Anyway, jade cups were part of the old society

With abundant political background, on August 8th, 1966, as the film mentioned “in the era of Communist revolution, the on-going Great Proletarian Cultural Revolution will be a revolution that reconstructs people’s mind”. "四旧" as a derogatory word, refers to the collective name and general designation of old ideas, including old culture, old customs and old habits. For a time, streets, factories, communes, time-honored stores and schools were changed into revolutionary names such as "Anti-road Construction", "Dongfeng Store" and "Red Guard War School" , destroying the authority of "bourgeois reactionary academic authorities" such as scholars, writers, artists and scientists. Violence became commonly seen in the streets. Instead of illustrating what is “四旧”, Linda chose “old society” to generally express the real social situation at that time, almost everything should be put out the label of “old, bad” to be accused and criticized.

E.g.4尘世中，男子阳污，女子阴秽

There is foulness in both men and women.

This sentence comes from the mouth of Mr Yuan, a drama addict. The word "尘世" is unique to Chinese. It is used by Buddhists or Taoists to refer to the world, with a deep religious color. However, the main religious belief in western countries is Christianity, and "尘世" has no corresponding word in English. In this sentence, Linda translated the sentence into existential sentence, which is a good way to generalize the meaning of the word. In fact, this sentence means that in the eyes of people who believe in Buddhism or Taoism, men and women on earth are all dirty. If the translator rigidly corresponds "阳污" to "man" and "阴秽" to "woman", the translation will only overlap meaning, resulting the translation not authentic.

E.g.5来给师哥勾勾脸

Will you give me a hand with my make up?

The facial makeup in Peking Opera is a special makeup method. The traditional facial makeup mainly refers to clean facial painting. "勾脸" is one of its painting techniques. In order to let the audience clearly understand the meaning of dialogue, it is literally and generally translated as "make up".

2.3.2.4 Specification

Specification is distinguished from the other type, generalization, in that here the shift which occurs between source text and target text in the direction of a higher level of explicitness. In other words, a shift towards greater specification will produce a transeme the meaning of which is made more precisely, by either the addition of extra words or the use of words with a less general meaning.

E.g.1别介，都是下九流谁嫌弃谁啊

Don’t be foolish. Prostitutes and actors are equally despised by society.

The mother (prostitute) of the little boy (Cheng Dieyi) took him to the troupe and hoped that the master would accept him. After seeing the little boy's sixth finger, the master said he had no gift to sing. So the mother knelt down (sexually) and hinted that the master would benefit as long as he accepted the disciple. So the master said this sentence. There is a saying of "三教九流" in ancient China. The three religions here refer to Confucianism, Taoism and Buddhism. The nine religions are divided into upper, middle and lower levels. The translator does not directly translate the "inferior" but translates the contents of the reference, which not only makes the meaning more thorough, but also does not increase the viewing obstacles of the audience.

E.g.2小爷我今儿练的是九转金炉的火丹功。

I have been practicing Kungfu to keep myself warm.

When dealing with those terms with strong cultural meanings, it's proper and wise to conclude some specific tiny terms into a general broader concept. As a result, the translator can save efforts; the audiences can get the general meaning without being entangled in those unimportant tiny details. Kungfu in the translated text, though fails to express the original Taoist cultural meanings, it really saves much screen space and viewing time, thus, it's easier for foreign audiences to understand.

2.3.2.5 Omission

Being opposed to "addition", omission means that some words in the original text do not need to be translated, because although there are no specific words in the translation, potential meaning has been shown. In other words, omission is to delete some unnecessary words, or words that are cumbersome or contrary to the language habits of the translation. But omission does not delete any ideological content of the original text.

E.g.1各位爷都站好甭动。真钱买真货。我小石头今儿个玩儿真的,让爷儿们都开开眼。

I'll give you something to look at.

This scene describes Little Stone and his partners was performing in the street to earn money, but no one gives a reward. In order to attract the audience, Little Stone decided to perform a wonderful show. He decided to hit his head with a brick, so he said the above lines. Because the morpheme of the actor is fast, the picture switches to that he hits his head with a brick as soon as the voice falls, so the translator uses a short sentence to express it. This not only does not affect the audience's viewing of the wonderful picture, but also completely expresses the semantics.

E.g.2他这一亮相,那台底下听戏的人不都吓跑了。

He would scare off the audience

This line is what Master Guan said to Little Bean's mother when he found an extra finger on Little Bean's right hand. While speaking this line, Master Guan stretched out his right hand and made an appearance of being on the stage. Therefore, if the translation of "his appearance" is omitted, this meaningless information vocabulary can be deleted naturally, which does not affect the audience's understanding of the plot at that time, also does not deviate from the meaning of the original lines, and will not cause the audience's confusion. It is a good way to accurately convey the information and let the audience understand the content of the film.

E.g.3陈:唉，袁四爷今儿个来看戏

段:没见我盖着唢呐唱吗？把血都挣出来了

Chen: So, Master Yuan has come to see us tonight.

Duan: I know. I sang so loudly I drowned out the horns.

“今儿个” is a typical time indicator in Beijing dialect. It usually refers to "today". In view of the context, it can also be translated as "tonight". In translating Duan's response, the translator tries to relay its meaning than to represent its form. She omits “把血都挣出来了”，also a typical dialectal expression, which literally means "drive the blood out" and "do very hard" in the real sense. "I sang so loudly" is added to facilitate understanding. The translator also makes efforts to find the most understandable way from the target culture.

===Conclusion ===
3.1 The Conclusion

In terms of translator, translator needs to be super proficient in Chinese and English. In terms of translation strategies, domestication and foreignization are unity of opposites and complement each other, so there is no absolute and pure domestication and foreignization. The translator, the recreator of dialogues in the process of translation, should choose the most appropriate translation strategy to reconstruct the meaning of the original text. In terms of translation methods, when translating the culture-loaded words, Linda Jaivin mainly adopted literal translation, free translation, specification, generalization and omission to nearly successfully preserve and convey the essence in Beijing dialect and Beijing Opera in China.

3.2 Advice

Due to the cultural differences behind translation, some films cannot achieve the same effect abroad as at home. It is true that the two important purposes of subtitle translation are to provide the audience with plot information and to convey the cultural connotation contained in the film. Plot information is the premise of cultural connotation. If the audience of target language cannot understand the plot, it is difficult to achieve cultural communication. Therefore, in the face of handling with culture-loaded words in subtitles, the translator should focus on the purpose of information, put letting the audience understand the film content above everything else, and then give consideration to the cultural purpose.

The subtitle translation in Farewell my concubine mainly adopts the domestication strategy rather than foreignization. Truly speaking, foreignization can retain the cultural characteristics of the original language in translation, making the readers of the target language feel the exotic customs and the unique charm of the source culture. Foreignization could be taken as a means of resistance to the cultural colonial policy of the strong culture, break its "domestication" and strive for winning a place for the weak culture in the forest of global culture. Therefore, there is still a long way for Chinese translators to spread Chinese culture to the countries abroad.

===References ===
Xiao Xiang. The Transmission of Peking Opera Culture in the English Subtitle Translation of Farewell, My Concubine[J]. Frontiers in Educational Research, 2020, 3.0(13.0)

Nan Wan. Subtitling and its Acceptability in the Film Farewell, My Concubine: A Multimodal Approach[J]. Advances in Language and Literary Studies, 2019, 10(6) : 94.

Zhang Kaijuan张凯娟. 电影字幕翻译中的语域对等研究[D].西南大学,2019.

[4]徐敏. 电影《霸王别姬》的汉英影视字幕翻译评析[D].浙江工商大学,2014.

[5]金海娜.从《霸王别姬》到《一代宗师》———电影译者Linda Jaivin访谈录［J］.中国翻译，2013，34（04）.

[6]杜阿晴.目的论视角下电影字幕中文化负载词的翻译——以电影《霸王别姬》《风月》为例[J].福建教育学院学报,2013,14(04):94-97.

=2 谢庆琳 The Analysis of the Chinese Translation of Culture-loaded Words in Russian =
[[Cult_Load_Words_EN_2]]

谢庆琳 Xie Qinglin, Hunan Normal University, China

=== Abstract ===

Language is a product of culture, an integral part of it and a condition of its existence, and an important factor in the formation of cultural codes. Since the 21st century, linguistics has actively studied a direction that sees language as a code for understanding the culture of a nation, not just as a tool for communication and cognition. As we all know, there are certain cultural differences among various ethnic groups influenced by factors such as geographical environment, political system, religious beliefs, living habits, moral values and aesthetic interests. These factors together contribute to the creation of culture-loaded words. The translation of culture-loaded words requires the translator to accurately and appropriately understand the beliefs, customs, aesthetics and values of the foreign culture while faithfully conveying the essence and soul of the translated culture to the readers of the translated language to truly communicate with different cultures. The translation of culture-loaded words directly affects the understanding of readers of the translated work, and also influences the readability and literary quality of the work. The study of Chinese translation of Russian culture-loaded words from the perspective of cultural load words not only promotes the communication between Chinese and Russian languages, but also deepens the cultural understanding between Chinese and Russian people.

=== Key Words ===
Russian Culture-loaded Words; Translation Principles; Translation Strategies

=== 题目分析俄语文化负载词的中文翻译 ===

=== 摘要 ===

语言是文化的产物，是文化的组成部分和存在条件，也是文化密码形成的一个重要因素。 21世纪以来，语言学积极研究一个方向，即把语言看作是了解一个民族文化的密码，而不仅仅是一个交流和认知的工具。众所周知，各民族受地理环境、政治制度、宗教信仰、生活习惯、道德价值、审美情趣等因素影响，其间存在一定的文化差异。这些因素共同促使了文化负载词的产生。文化负载词的翻译要求译者准确恰当地理解异国文化中的信仰、习俗、审美及价值观等的同时，忠实地将译语文化的精髓与灵魂传递到译语读者面前，真正做到不同文化的交流。对文化负载词的翻译会直接影响译文读者对作品的理解，也影响着作品的可读性及文学性。从文化负载词的角度来研究俄语文化负载词的中译不仅推动中俄两国语言的沟通，同时对加深中俄人民之间的文化理解也具有重要意义。

=== 关键词 ===
俄语文化负载词；翻译原则；翻译策略

=== Introduction ===

After the 1970s, cultural factors were gradually incorporated into the scope of linguists' studies, and cultural studies became a topic of common concern for linguists and translators. Susan Bassnett (1990), the core representative of the cultural translation concept, believes that translation is an exchange between cultures, and the reciprocity of translation should not only realize the reciprocity of language forms, but also pursue the reciprocity of cultural functions between the original text and the translated text. Therefore, translation is not only an act of purely linguistic conversion, but also a reflection of the cultural meaning of language. Language is a means of communication of human thoughts and feelings, and it is both a carrier and an important part of culture. In the process of historical development, countries around the world have formed large or small cultural differences due to different geographical environments, political rule, religious beliefs, traditional customs, lifestyles, value orientations and aesthetic interests. These factors have together contributed to the creation of a large number of cultural-loaded words. Each language has its own cultural vocabulary with cultural color and connotation, and these words reflect the cultural values of each nation. Because they are loaded with special national cultural connotations, cultural-loaded words often constitute the focus and difficulty of translation as an act of intercultural communication, and even become a barrier to the transmission of information.

Guided by American translator and translation theorist Eugene Nida's theory of functional equivalence, this paper takes the Russian as an example to explore the cultural information carried by the cultural-loaded words in its subtitles and summarize its translation method. The translation of cultural-loaded words requires the translator to accurately and appropriately understand the beliefs, customs, aesthetics and values of the foreign culture, while faithfully transmitting the essence and soul of the translated culture to the readers of the translated language, so as to truly communicate with different cultures. The study of Chinese subtitles of Russian TV series from the perspective of cultural-load words not only promotes the communication between Chinese and Russian languages, but also has great significance in deepening the cultural understanding between Chinese and Russian people.

The paper consists of an introduction, three chapters and concluding remarks. The introductory part firstly describes the feasibility, theoretical significance and practical significance of this research, and then clarifies the novelty of this research. The first chapter briefly outlines the concept of cultural-loaded words, and classifies cultural-loaded words according to Eugene Nida's functional equivalence theory, laying the foundation for the translation study of cultural-loaded words later on. Chapter 2 analyzes in detail the cultural-loaded words appearing in “Intern”, and discusses the translation principles and translation strategies of cultural-loaded words. The third chapter analyzes the causes of mistranslation and difficult-to-understand cultural-loaded words in “Intern”. The concluding remarks summarize the content of the whole text.

=== Culture-loaded Words ===

==== Definition of Culture-loaded Words ====

Culture-loaded words are also called culturally connotative words. In the language system, culture-loaded words are the vocabulary which can best embody the cultural information that a language carries and they also reflect the social life.

Behind each vocabulary are deeply imprinted the cultural, geographical and historical characteristics of a society. Vocabulary is the basic element of language,and the formation of each vocabulary is inseparable from culture. It carries a largeamount of "national cultural accumulation", that is, cultural connotation. This article is an analysis of Russian cultural-loaded words, reflecting mostly about the Russian national culture.

Language is the carrier of culture, so cultural differences must also be reflected in language. Translation means the spread of culture, and words that carry culture are words that express culture. Therefore, the translator focuses on the cultural-loaded words that appear in the source text, and on this basis. The words containing language and culture reflect the development, progress and change of the language of a country's dynasties, as well as the accumulation of various activities that are completely different from other countries (Liao, 2002). Translating social cultural terms and ecological cultural terms can truly understand the living conditions and social conditions of a country in a specific period.

==== Classification of Culture-loaded Words ====

According to Naida's classification of cultural factors, cultural load words are divided into five categories: the first category is ecological cultural load words, which usually refer to words related to plants, animals, climate, etc. of a specific region, for example, a small twisting path is not used in the Russian language environment, such as “羊肠小径”. The second category is material cultural load words. For example, “轿子” refers to a human-powered means of transportation in feudal China, which does not exist in Western countries. The third category is the social cultural load words, which usually involve words of social etiquette, social identity and leisure, such as kneel three times and kowtow nine, the dragon boat festiva, which are unique to Chinese culture and tradition. The fourth category is religious cultural load words, which are generally words reflecting the cultural beliefs of a certain nationality, such as “八字”(horoscopes), “算命先生”(fortune-teller), and so on. The fifth category is language-based cultural load words, which reflect the different ways of speaking and habits of different ethnic groups in terms of phonetics, vocabulary, syntax and so on. For example, the name of a person, the use of idioms, and so on.

=== Translation Principles and Strategies of Russian Culture-loaded Words ===

==== Translation Principles of Russian Culture-loaded Words ====

===== The Principle of Faithfulness to the Original Text =====

Fidelity to the original text is one of the most basic principles and standards of translation. When translating cultural-loaded words, two points should be clear: on the one hand, we can not add some cultural meanings in the translation process based on our own conjecture. On the one hand, it is not possible to attach some cultural meanings to the translation process that are not intended by the author of the original text. For example, the Russian word for rabbit (заяц) has a negative cultural symbolism and is considered to be a symbol of evil and cowardice, while
In the passage of «Судьба Человека»: "… а я уже на ничьей земле между воронками петляю не хуже зайца" (李世俊，张永全等: 1999), a soldier tells how he bravely and wisely crossed the German lines. The rabbit is used here only to borrow the positive image of its quick and dexterous movements, not the cultural symbolism described above.
If we do not take into account the author's real intention and turn it into "no less than a timid rabbit", we are not being faithful to the original text, but rather making a faux pas. Therefore, this sentence
should be translated as "I have reached the middle of the field, and I am not less dexterous than a rabbit in going around in the middle of the crater."

On the other hand, it is important to translate the cultural meaning of the culturally loaded words that are crucial or important to the understanding of the text, as it is easy to misunderstand if only the surface meaning is translated. For example, “сушить сухарь” literally means toast a thousand, but in fact it means to prepare dry food for exile on the road, and now it often refers to eating lawsuits. If there is a scene in Chinese literature where the crane is used to celebrate a long life, it must be translated into Russian with the meaning of longevity in Chinese culture, otherwise the Russians will find it inexplicable.

===== Contextual Principal =====

The meaning of words is often multi-layered and multi-faceted, and translators should judge the meaning of specific words according to the context. Therefore, context is the key to determining the true meaning of a word in a specific context and to help the translator correctly translate the original text.

The following are three situations to determine the specific meaning: (1) Words that often have cultural meaning and represent cultural images may not have culturally loaded meaning in a certain context. (2) The same culturally loaded word may have a different cultural meaning in a specific context. For example, the Russian word “ медведь” sometimes means "powerful" and sometimes means "heavy". Sometimes it refers to the strength of the bear, sometimes it refers to the stupidity of the bear, and sometimes it also refers to the maidenhead. Therefore, it is more important to determine the exact meaning according to the context when translating. (3) Common words may become cultural-loaded in specific contexts. (3) Common words may become cultural-loaded words in specific contexts.

===== Principle of Appropriateness of Explicit and Implicit =====

The cultural-loaded word serves the text with its cultural meaning, so the translation should be either explicit or implicit according to the needs of the text, to keep the text simple and fluent. For example, due to the limitation of space or style
For example, in Russian,“кричать во всю Ивановскую” literally means "shouting at Ivan Square" because in the Tsarist era, decrees and orders were issued on Ivan Square, and people often had to shout to hear them. Therefore, it is not necessary to turn out the meaning of the cultural load when translating into foreign languages, and it can be directly translated as shouting. However, if the translator intends to introduce this historical and cultural phenomenon, it is a different story. In short, the translation of cultural-loaded words should serve the whole text, and be consistent with the context and the author's style, and the translator's purpose.

==== Translation Strategies of Russian Culture-loaded Words ====

Translation principles are macro requirements for the translation process, while in the actual translation process, in order to achieve good translation, in addition to following these principles, we must also adopt necessary translation strategies according to the specific characteristics of the vocabulary. The complexity and specificity of cultural factors determine the variability of the meaning and form of culturally loaded terms, as well as the flexibility and adaptability of their translation means. Generally speaking, in order to achieve good translation effect, translators often use such translation strategies as "direct translation (phonetic translation) plus annotation", "direct translation with free translation" and "free translation" for cultural-loaded words and so on.

====== Direct Translation (Phonetic Translation) plus Annotation ======

The direct translation mainly refers to the translation that retains the original language form completely, so that it is similar to the original text. The method of translation is similar to the original text and has the same structure. Since this method mainly focuses on the linguistic form of the original text, sometimes the translation cannot fully and accurately express the original text.Sometimes the translation cannot fully express the original language accurately, then the translator can adopt the method of adding. In this case, the translator can adopt the method of adding notes to offset the loss of meaning brought by this translation strategy. Cultural-loaded words contain a large number of national-specific words, such as various proper nouns, historical allusions and these words have no direct counterparts in the translated language. Therefore, it is often necessary to translate them by the strategy of phonetic translation with annotation. For example, many literary works use phonetic translation of the Russian national costume “сарафан”, which is translated as "Sarah
A" with a note stating that the sarafan is a traditional Russian folk dress without sleeves.

====== Direct Translation with Free Translation ======

Direct translation with paraphrase is a translation method that combines direct translation and translation with meaning, which not only translates the surface meaning of the original text word by word, but also translates the potential meaning beyond the surface meaning of the original text. The direct translation is a method of translating not only the surface meaning of the original text word by word, but also the potential meaning beyond the surface meaning. For the translation of cultural-loaded words, the combination of direct translation and literal translation can better reveal their true meanings in terms of both form and content. The Russian word "колосс на глиняных ногах" from the «Old Testament»It is about the dream of Nebuchadnezzar, the king of Babylon, who saw a giant statue of a terrible shape, whose feet were half clay and half iron, and the whole statue collapsed due to a stone that happened to hit his feet from the mountain. This dream symbolized the doomed kingdom of Nebuchadnezzar. Thus, the cultural meaning of "giant with feet of clay" refers to a country that is outwardly strong but actually weak and destined to perish. Thus, Lenin said in his speech on November 7, 1919, at the conference commemorating the second anniversary of the October Revolution: "Мы видим, что империализм, который казался таким непреодолимым колосом, казался на глазах у всех колоссом на глиняных ногах." (刘永红：2002) The whole sentence should be translated as "We see that imperialism, which looks like a giant that cannot be served, is actually a giant in the mud with a strong exterior in the eyes of everyone.

===== Free Translation =====

The free translation strategy emphasizes the meaning conveyed to the original language words in specific contexts. The first thing is to translate the meaning of the original, not necessarily to preserve the original form, not to achieve the same literal and structural translation as the original. The translation is suitable for the translation of the cultural load words whose cultural meaning does not play a major role in the original text, or the cultural load words whose cultural image is too remote, sometimes also subject to the limitations of the manuscript and style and use this method, a cultural load words, such as culturally significant sayings, proverbs, because for a long time Ba Jing has a conventional translation of foreign, so in the translation can also be used when the original translation method. For example, "китайская грамота" literally means "Chinese word", "Chinese character", but because of the big difference between Russian and Chinese, it is very difficult for Russians to understand Chinese characters, so here it is translated as "heavenly book, incomprehensible, inexplicable thing". “Для него это китайская грамота” translates as "He doesn't know anything about it".

=== The Translation Difficulties of Russian Culture-loaded Words ===

==== Translatability of Culture-loaded Words in Russian ====

Language is the most important tool for human communication and one of the important carriers of information. The cultural characteristics of a nation's way of thinking, concepts, and systems are bound to leave their mark on language. Vocabulary is one of the most active dimensions of language. Changes in social life, the development of national culture and other changes can be recorded through vocabulary. Culture-loaded words are those words, phrases and idioms that mark things specific to a certain culture, and these words reflect the unique way of activity of a particular people that has gradually accumulated over a long historical process and is distinct from other peoples. Although translation is a transformation of symbols in its manifestation, in its essence it is a cultural exchange activity. The difficulty of translation is not the language itself, but how to convey the cultural content of the original language. The Russian cultural load is an important external expression of Russian culture, which is difficult to find in other national languages, but this does not mean that the cultural load is untranslatable. Firstly, although the differences between languages of different nationalities are determined by their respective nationalities, the similarity of human living conditions and physiological structure determines the similarity of human thinking patterns, therefore, different nationalities have similarities in understanding and understanding things; secondly, translation activities have a long history, and there are numerous cases of translators overcoming cultural gaps and achieving successful translations in the rich translation practice, therefore, the translatability of culture- loaded words is proven by a large number of translation practices. Thus, translators can still use their dynamism in a limited space to preserve and convey the cultural elements contained in the culture-loaded words in Russian.

==== Factors Affecting the Translation of Culture-loaded Words in Russian ====

The first is the internal factor, i.e., the internal factor of language. In his book «Language and Translation», Balhudarov divides the translation unit into six levels: phonemic level, grapheme level, word level, phrase level, sentence level, and discourse level, in an effort to make the original text and the translated text equivalent. After the 1980s, translation research has taken a new direction - the cultural theory of translation, and Susan Basnett, as one of the representatives of this school, believes that translation should take culture as the basic unit of translation, instead of resting on the previous parts of speech. The original text is the most real and objective existence in translation, and the characteristics of the translation object itself will also affect the translation, and the culture-loaded words have the characteristics of ethnicity, implication and unaccustomedness. When translating culture-loaded words, translators often encounter two bottlenecks: first, the lack of corresponding vocabulary; second, the lack of equivalent cultural meaning, that is, the same word in different cultural contexts expresses different connotations. In ancient Chinese philosophy, it is important to "look at things and take images", and under the influence of traditional Chinese thinking, Chinese tends to use concrete words to express imaginary concepts. The abstract content is expressed by the concrete image. Take the word "jianghu" as an example. "Jianghu" is another new word with changed connotation and extension, which is composed of the concepts of "river" and "lake". The word "jianghu" lacks its semantic and formal equivalents in Russian, so translators need to adopt a flexible translation approach to interpret the semantic and cultural connotations of the word "jianghu".

Second, external factors, including the translator's own body and the purpose of translation, etc. The translator is the most active factor in the translation activity, and is the doer of the whole translation activity, which must be completed by the translator. There is no shortage of excellent translators in China, most of them are concentrated in the field of English studies. Unlike the English translations of Chinese literary and artistic works, the translators of both film and television dramas and Chinese literary and theoretical works are mostly Russians. Unlike the Chinese translators' approach to Chinese culture, foreign translators, when translating, unlike the Chinese translators' approach to Chinese culture, foreign translators may have less sense of mission and enthusiasm for spreading Chinese culture when they translate from Chinese to foreign languages, and they pay more attention to the reading norms and market acceptance of contemporary readers, so they tend to adopt translation strategies such as paraphrasing and naturalizing to facilitate the understanding of readers of the translated language.

=== Conclusion ===

There is a growing awareness that language is just an international communication tool
and is not restricted to a particular country or nation but as a neutral information medium. This paper analyzed the definition and claasification of culture-loaded words. Then we disscussed the translation principles and strategies of Russian culture-loaded words. Last it discussed the difficulties in the translation of these words, and makes a conclusion that we should use the combination of literal translation and free translation in the translation according to different circumstances.

Translation is a language communicative activity; there are a lot of words with Russian cultural features, so we cannot find the equivalent words to express the same cultural information in the target language. When translating these cultural-loaded words, it needs the help of alienation principles, achieving the conversion between language and cultural information. However, after all, the reader's understanding of Russian culture is limited, so the translator must follow the rules of Russian language and expression, taking the text type, translation factors such as purpose and audience into consideration to acquire the best translation.

To sum up, language, culture and translation are inseparable. Language is also a cultural phenomenon, while culture shapes language. Translation is a tool for exchanging different cultures and human civilizations, and therefore they are closely related. In the process of intercultural communication and translation, culturally loaded words are the main obstacle, but they reveal the cultural characteristics and social customs of a people. Accurate and faithful translation of culture-loaded words plays a crucial role in facilitating cultural exchange. Direct translation and paraphrasing are effective translation strategies to solve the problem of culture-loaded words. Direct translation can help the target language readers understand the translation more easily. It aims to make the target language readers and the source language readers empathize. However, free translation is intended to preserve the cultural style of the source language for the readers. These two approaches may seem to be opposing, but they actually complement each other. It is impossible for a translator to use one translation strategy to complete the translation task, so in translation practice as a translator, he or she should try to make a comprehensive use of the two translation methods to make the translation more relevant and evocative.

=== References ===

Barkhudarov L. S. Language and translation. (1975) Questions of the general and private theory of translation[M]. Moscow: International relations.

Kozhin A. N. (1982) Functional types of Russian speech. [M]. Moscow: Vysshaya shkola.

Rosenthal D.E. (1987) Practical stylistics of Russian language. [M]. Moscow: Vyssnaya shkola.

Fedorov A. V. (2002) Fundamentals of the general theory of translation. [M]. Moscow: High School.

Yuriev A. N. (2005) Types and styles of speech. [M]. Moscow: Almaty.

Chen Guoting 陈国亭 (2012). 俄汉语通用最简翻译指南 [M]. A general minimalist translation guide for Russian and Chinese. 哈尔滨：哈尔滨工业大学出版社 Harbin: Harbin Institute of Technology Press.

Cai Yi et al 蔡毅等 (2006). 俄译汉教程增修本[M]. Russian to Chinese Translation Course Supplement. 北京:外语教学与研究出版社 Beijing: Foreign Language Teaching and Research Press.

Huang Ying 黄颖 (2008). 新编俄语语法 [M]. New Russian Grammar. 北京:外语教学与研究出版社 Beijing: Foreign Language Teaching and Research Publishing House.

=3 罗曦 Gary Snyder’s Translation of the Culture-loaded Words in Han Shan’s Poems from the Perspective of the Functionalist Skopos Theory =
[[Cult_Load_Words_EN_3]]

=4 何芩 The Translation of Cultural-loaded words in ''Jiu Zhang'' in ''Chu Ci'' Translated by Xu Yuanchong 《九章》许渊冲译本文化负载词的翻译=
[[Cult_Load_Words_EN_4]]

=5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example 生态翻译学视域下文化负载词翻译研究——以《窦娥冤》英译本为例 =
[[Cult_Load_Words_EN_5]]

=6 杜莉娜 On the Translation of Culture-loaded Words in Chinese Tourism Texts from the Perspective of Intercultural Communication—Exemplified by Zhangjiajie=
[[Cult_Load_Words_EN_6]]

=7 宫博雅 An analysis of the Chinese translation of culture-loaded words in Russian Idioms =
[[Cult_Load_Words_EN_7]]

===Abstract===
Language is the carrier of culture, and the characteristics of language also reflect the characteristics of culture. Culture is closely related to language. In-depth understanding and exploration of culture is conducive to language learning and better use of language for communication. Idiom as a fixed structure in language expression, with profound cultural connotation, is an important part of a national culture. Russian idioms are the concentration of the essence of Russian national culture, including Russian history, religion, national thinking, cultural customs, local customs and other unique national characteristics. In the process of language development, each nation has accumulated its own unique culture-loaded words. These words are loaded with the unique cultural connotation of this nation and express the rich cultural color of this nation. Due to different cultural backgrounds and historical development tracks, Russian contains many words, phrases and idioms that represent unique things in Russian culture. From the perspective of Nida's cultural classification, this paper analyzes the Chinese translation of culture-loaded words in Russian idioms, which is helpful to promote the study of Russian language and deepen the understanding of Russian traditional culture and Russian national psychology.
===Key words===
Culture-loaded Words; Russian idioms; Russian culture
=== 题目 ===
俄语成语中文化负载词的中文翻译分析
=== 摘要 ===
语言是文化的载体，语言的特性同时也体现了文化的特性，文化与语言紧密相关。对文化的深入了解和探究有助于语言的学习和更好的运用语言进行交际。成语作为固定的结构存在于语言表达中，具有深刻的文化内涵，是一个民族文化的重要表现部分。俄语成语是俄罗斯民族文化精华的浓缩，其中包含俄罗斯历史、宗教、民族思维、文化习俗、风土人情等特有的民族特点。语言发展的进程中，每个民族都积累了本民族特有的文化负载词。这些词语负载着本民族独特的文化内涵，表现本民族丰富的文化色彩。由于不同的文化背景和历史发展轨迹，俄语中包含许多代表俄罗斯文化中特有事物的词、词组和习语。本文以奈达的文化分类为视角，分析俄罗斯成语中文化负载词的中文翻译，有助于促进对俄罗斯语言的学习，进一步加深对俄罗斯传统文化及俄罗斯民族心理的了解。
=== 关键词 ===
文化负载词；俄语成语；俄罗斯文化
===Introduction===
Nowadays, with the sound development of relations between China and Russia and the deepening of exchanges in all aspects, a better understanding of Russian culture can further strengthen bilateral exchanges and cooperation. Culture-loaded words are words, phrases and idioms that mark the unique things in a certain culture. They directly reflect the unique activities of a particular nation that have been gradually accumulated in the long historical process and are different from other nations. At the lexical level, cultural differences between the two countries are reflected in culture-loaded words. Idioms, as the essence of language, contain rich cultural connotations, reflect national character and reflect social changes. The analysis of the Chinese translation of culture-loaded words in Russian idioms can help us trace the origin of Russian culture, go deep into the core of Russian culture, and explore the significance of Russian culture. According to Nida's classification of language and cultural characteristics, this paper tries to have a deep understanding of Russian culture and make tiny contributions to cross-cultural communication and translation through the analysis of Chinese translation of culture-loaded words.

===1.The meaning of culture-loaded words===
Culture-loaded words are the cultural labels of a nation, which have distinct cultural characteristics and play an important role in the development and dissemination of culture. Liao Qiyi said, "Culture-loaded words refer to words, phrases and idioms that mark things unique to a certain culture. These words reflect the unique activities of a particular ethnic group that have gradually accumulated in the long course of history and are different from other ethnic groups."When some foreign words are translated into Chinese, they cannot find their exact corresponding or equivalent words, thus forming culture-loaded words. Culture-loaded words are also called culture-unique words and culture-connotation words. They are deeply marked by the region and times of a certain language society, and are words (phrases) expressing the things and concepts peculiar to a certain culture. Such words not only carry rich cultural connotations, but also "exist only in one culture and are blank in another culture". Just because I have characteristics that you do not have, they are often obstacles to cross-cultural communication and translation.

===2. Classification of culture-loaded words===
According to Nida's classification of cultural factors, culture-loaded words can be divided into five categories. The first category is ecological culture-loaded words, which usually refer to the plants and animals, geographical environment, climate change and other related words in a specific region. The second category is material culture-loaded words, which refer to the specific material products in different cultures. Generally, they refer to words including food, clothing, housing and transportation. The third category is the social culture-loaded words, which usually involve the words of social etiquette, social identity, leisure and entertainment, such as local conditions and practices, traditions, social rules, religious moral standards, historical background, ideology and so on. For example, different cultures have different festivals and celebration customs, and people give different meanings to color words. The fourth category is religious culture-loaded words, which generally reflect the cultural beliefs of a certain nation. The fifth category is language culture-loaded words. Different nations have different speaking ways and habits, which are reflected in pronunciation, vocabulary, syntax and other aspects.

===3. Translation methods of culture-loaded words===
1. Substitution
Substitution method is a translation method that converts the cultural images in the source language into the cultural images familiar to the target readers. When the cultural images of the source language words are quite different from those familiar to the target readers, it is difficult for the target readers to understand, so the alternative translation method can be adopted.
2. Interpretation
Interpretation is a method of interpretative translation of words. Some words exist in both Chinese and Japanese languages, but due to the change of national culture, such words have different connotations in the two nations and are easily confused by translators and readers. At this point, the real meaning of the source words is supplemented by interpretation.
3. Annotation
Annotation is a translation method that is faithful to the source language. When the cultural information contained in a word is relatively simple, the translation method of in-text annotation can be adopted. When the cultural information contained in the vocabulary is long, the method of footnote can be adopted.

===4. Culture-loaded words in Russian idioms===
No matter in Chinese or Russian, there are many words with rich cultural characteristics, especially in many idioms, speech, slang and dialects, with rich cultural connotations. Russian idiom is a language unit composed of two or more stress components with fixed structure and integral meaning. Generalized Russian idioms include proverbs, sayings, idioms, fixed phrases of parole or called idiomatic phrases; In the narrow sense, Russian idioms only include idioms and idiomatic fixed phrases. This paper analyzes the Chinese translation of culture-loaded words in Russian idioms from a broad perspective. Russian can reflect the culture and way of thinking of a nation, with rich cultural connotation and distinctive national characteristics. As the essence of Russian traditional culture, Russian idioms can fully reflect the vivid and vivid Russian national culture, fully reflect the Russian nation's daily life behavior habits, value orientation and traditional customs. As the concentration and essence of Russian national language, Russian idioms are of great significance to the study of Russian and Russian national culture. It can reflect the lifestyle of the Russian nation, the character of the Russian people and cultural connotation. The research on the characteristics and translation methods of Russian idioms can help us understand Russian language and culture in a deeper level. It also gives us a unique glimpse of the world's brilliant culture.

General translation methods of Russian idioms
(1) Translation of equivalent idioms
There are some idioms that are basically the same in terms of literal meaning, inner meaning, word image, and implied philosophy in Russian and Chinese. We can use the corresponding translation method to translate these idioms, that is, the formal word-by-word translation. When translating these counterparts, the context can be ignored, as long as the translator keeps in mind the corresponding equivalents. This type of idioms can be translated using literal translation, that is, a translation method that maintains the content of the original idiom without changing the rhetorical characteristics. E.g:
　　1.Беда не приходит одна-祸不单行. Among them, "беда", "не", and "приходит одна" respectively have the same literal meaning and image of words as "祸", "不" and "单行" in Chinese, and their philosophical meanings are also the same.
　　2. Куй железо, пока горячо-趁热打铁. Among them, "куй", "железо", and "пока горячо" correspond to the Chinese words "打", "铁", and "趁热" respectively.
　　3. Лучше один раз увидеть, чем сто раз услышать — 百闻不如一见.
　　4. Век живи, век учись — 活到老，学到老.
(2) Translation of similar idioms
approximate idioms are also called semi-equivalence idioms, which refer to the same literal meaning, inner meaning, and philosophical meaning of the Russian and Chinese idioms, but the image of the words is partly the same, and partly different. Free translation is usually used when dealing with the translation of such idioms. The so-called free translation method is to convert the image of an idiom in one language into another language as much as possible without losing its meaning. For example: Правда глаза колет-忠言逆耳. "Правда" and "колет" in Russian are the same as "忠言" and "刺痛" in Chinese; however, "глаза" (眼睛) in Russian is not the same as "耳朵" in Chinese. The image needs to be changed when translating. Similar idioms are: как грибы после дождя-如雨后春笋. When грибы (蘑菇) is translated into Chinese, it becomes "春笋".
(3)Translation of non-equivalent idioms
Non-equivalent idiom refers to the national culture contained in the Russian idiom that is unique to the Russian nation and is unfamiliar to the Han nation. This kind of idioms are usually translated using creative methods, that is, without changing the meaning of one language idiom, using the most appropriate interpretation of another language for translation. There are generally two ways of creativity: literal translation + free translation, such as мало каши ел (喝很少的粥)-经验不足, use "каша" to refer to experience; выжимать соки (挤果汁)-榨取血汗, use "сок" refers to blood and sweat, labor; literal translation + comment, such as червонный валет (红桃 "J")-花花公子, using playing cards to refer to the macaroni（纨绔子弟）; мелкая сошка (小木犁)-无名小卒, using small things to refer to Little people. The paraphrase and annotations here are equivalent. ездят в тулу со своим самоваром (带着茶炊去图拉)-没有必要，多此一举, it involves the cultural and national conditions, Tula is a place rich in teapots, so it is unnecessary to take a samovar to Tula.
====4.1 Ecological culture-loaded words in Russian idioms====
As we all know, Russia is a vast country with vast resources. The unique vast land area has created a unique geographical environment in Russia, while breeding a variety of animals and plants on the Russian land.

Crows have a bad connotation in the eyes of the Russian people and are often seen as a bad omen. "белая ворона -白乌鸦" refers to a person who is out of place(特立独行的人), and this idiom is used in Russian with a sense of disapproval. Crows are usually black, but white crows are very strange. "ворон считать - 数乌鸦" means eating the bread of idleness(游手好闲). Usually people with nothing to do have time to count crows. "ворона в павлиньих перьях - 伪装成孔雀的乌鸦" is a person who adorn oneself with borrowed plumes(装腔作势的人). Sparrows are also common in Russian idioms. Sparrow action speed is very fast, in "слово не воробей, вылетит - не поймаешь - 话语如麻雀，出口追不回"as a metaphor of a gentleman's word can't be chased(君子一言驷马难追). There are also "стреляный воробей" refer in particular to sophisticated man (老于世故的人，老油条). Similar words for " старого воробья на мякине не проведёшь посл -秕糠捉不住老鸟"are refers to the sophisticated people are not easily deceived(久经世故之人不易受骗).

In Chinese and Russian idioms, different animals and plants are often used to describe the same phenomenon due to different historical and cultural backgrounds. In Russian, the word "Брать быка за рога (抓住牛角)" has a similar meaning with the Chinese word "抓住牛鼻子", which means destroying the leader and the gang will collapse(擒贼先擒王). "Метать бисер перед свиньями(猪前撒珠)" is like "对牛弹琴". It means speaking truth to unreasonable people and speaking elegance to those who do not understand beauty.

Crocodile tears - "крокодиловы слёзы" refers to false compassion假慈悲. According to ancient Western legends, crocodiles are both ferocious and cruel as well as cunning and crafty. When it peeps into people, livestock, animal fish and other prey objects, often will first shed tears, like mercy, so that you were paralyzed by the illusion of its sudden attack to lose vigilance, in a state of no defense by it fiercely swallowed. Another said, is the crocodile will be captured after the prey, greedily swallowed at the same time, will shed crocodile tears. In short, it's a metaphor for false tears, fake sympathy. Later, it is conventionally extended to satirize those insidious and crafty people who harm others while pretending to be compassionate and kind.

====4.2 Material culture-loaded words in Russian idioms====
Russia has its own unique cultural material products, these cultural characteristics reflected in all aspects of clothing, food, housing and transportation.

"первый блин всегда комом - 第一张薄饼是一团" means all things are difficult before they are easy(万事开头难). "блин - 薄饼" is a kind of unique Russian food. It is round in shape, symbolizing the bright sun and heralding the coming of spring and the lengthening days. "блин - 薄饼" is also a staple in the traditional Slavic festival - Maslenitsa. To "ездят в тулу со своим самоваром - 带着茶炊去图拉" is to make a waste of time(多此一举). Tula is a place name in Russia, where the samovar is abundant, so it is unnecessary to take the samovar to Tula."за семь вёрст киселя хлебать - 跑七里路去喝一口羹(没有必要)" and "седьмая вода на киселе - 羹里的第七滴水(八竿子打不着的亲戚)". Among them "кисель(甜羹)" is also native food to the Russian nation. It can be made from almost any kind of fruit and berries, fresh and dried, fruit and pulp juices, syrups, jams, and milk with potato starch or corn starch. There are also non-sweet-tasting ones made from vegetables like peas. "по ерёме колпак кафтан - 捉襟见肘" and "тришкин кафтан - 什么样的人就戴什么样的帽子(恰如其分)". "кафтан(男长衣)" in this idiom is a kind of long coat with belted waist and floor-length sleeves worn by Russian men in the old days, which was very popular in Russia before the 20th century. "садиться не в свои сани - 坐在别人的雪橇上(不称职、对职务不能胜任)", the word "сани(雪橇)" in this idiom is one of the most common means of transport for Russians in winter.

====4.3 Religious culture-loaded words in Russian idioms====
Most people in Russia are religious, but most of the Idioms in Russian with religious cultural overtones are derived from Western Christianity.

"Дорого яичко к Христову дню - 送红鸡蛋要赶复活节" refers to do not send umbrellas after rain, refers to do good deeds must be timely(不要雨后送伞、做好事必须及时), Easter is a very important traditional Festival in Russia, is to commemorate the resurrection of Jesus after the death. Easter eggs to prepare cooked eggs (Easter eggs), boiled eggs coated with red, yellow, blue, coffee, green, purple and other colors, when the guests come, the host gives an egg, to symbolize the prosperity of life.

"не все коту масленица - 不是全年都是谢肉节" means that the good times will not last long and the feast will not come again(好景不长、盛宴难再). This idiom comes from the Maslenitsa culture of Russian national religion. The festival of Maslenitsa originated in the Eastern Orthodox Church. Meat and entertainment are forbidden during the 40-day Maslenitsa period. Thus, in the week before the start of Ramadan, people indulge in orgies and families eat meat to make up for the ascetic lifestyle of fasting. Hence the name of the Festival.

"козёл отпущения" refers to a scapegoat(替罪羊). At that time, the ancient Jews had such a ritual in life. When the day of confession came, the highest priest would put his hands on the head of the live goat, which indicated that the sin of all mankind would be transferred to the goat, and the goat would be banished to the desert. In Russian national and religious culture, this idiom is usually used to mean that people take the blame for others.

The Influence of Christianity on Russian idioms is very profound. Pushkin, the great Russian writer and poet, pointed out that the birth of Christianity was the greatest spiritual and political turning point on our earth, and the world died and was born in this sacred environment. It can be said that Christianity has played an extremely important role in human history, especially in western social life and cultural development. Since 988, when The Archduke of Kievan Rus established Christianity as the state religion, most Of the Russian people believe in Christianity, and there are about 200 idioms and fixed words from the Bible. A large number of Idioms in Russian derive from the Bible. The Bible is a Christian classic, including the Old Testament and the New Testament in 66 volumes. With the development of history and the evolution of language, idioms derived from the myths and legends of the Bible and the teachings and precepts of the Gospels have entered the Russian standard language and acquired new meanings. Now, through the study of Russian idioms from the Bible, analysis of their source text interpretation, use characteristics, we can see the influence of the Bible on Russian from the side.

"в поте лица - 汗流满面" From "Old Testament·Genesis" (Chapter 3, Section 19), God says to Adam, the father of mankind, when he sinned and drove him out of the Garden of Eden for eating from the tree of good and evil: "В поле лица твоего будешь есть хлеб, доколе не возвратишься в землю, из которой ты взят, ибо прах ты и в прах возвратишься.” - 你必须汗流满面才有饭吃，直到你归于尘土，因为你是由土而来的；你即是灰土，还要归于灰土." "Волк в овечьей шкуре 或 волк (напялил) на себя овечью шкуру - 披着羊皮的狼" from "New Testament Gospel of Matthew" (Chapter 7, Section 15), "Берегитесь лжепророков, которые приходят к вам в овечьей одежде, а внутри суть волки хищные - 你们要提防假先知! 他们来到你们跟前,外披羊皮,内心却是凶残的豺狼." "Кто не работает, тот не ест - 不劳动者不得食" originally derived from "The New Testament·2 Thessalonians": "Ибо когда мы были у вас, то завещевали вам сие: если кто не хочет трудиться, тот не ест. - 当我们在你们那里的时候，早已吩咐过你们：谁若不愿意工作就不应当吃饭." "продать (предать) за тридцать сребреников(кого) - 为三十块银币而出卖某人" from "the New Testament Gospel of Matthew". The story tells that judas, one of The twelve disciples of Jesus, got thirty pieces of silver from the priest and sold Jesus to the Jewish authority. Then he took the opportunity to bring many people with knives and clubs to the house of Jesus and his disciples and arrested Jesus. As a result, Jesus was crucified. According to the statistics of the Dictionary of Russian Idiom etymology, there are more than 1400 Russian idioms in the book, among which 161 are derived from the Bible or related to them, accounting for 11.5%. It can be seen that the Bible has a deep influence on Russian.

====4.4 CultureSocial culture-loaded words in Russian idioms====
Russia has a long history and diverse social customs. Many unique Russian cultural phenomena are reflected in Russian idioms.

During the Soviet Union, some words and languages produced under the background of The Times had unique meanings and connotations of the society at that time. The "Красный уголок
(红角)" was a place for cultural and educational activities in the Soviet Union. Russian idioms also reflect their national cultural characteristics through their lexical composition. Some words in these idioms are not equivalent words. "Фертом стоять (смотреть, ходить, глядеть, выглядеть. . . ) - 趾高气扬、威武自负、洋洋自得的样子" The word is an ancient name of the Russian letter "ф", which resembles a man standing erect with his hands akimbo, so the meaning of the whole idiom is to place his hands between the waist in a confident, aggressive posture. Other similar Russian idioms include "На ять - 顶呱呱，呱呱叫" and "Лезть на рожон - 铤而走险". The idiom "Чувство локтя - 站队时保持一肘距离的习惯" is used in the spirit of supporting friendly troops and helping each other(支持友军的精神，互助精神). The word "Белый - 白色的" in idioms sometimes conveys a negative meaning. The idiom "Показать белое перо - 展示白羽毛" comes from a cockfight. In fights between roosters of different colors, red, red, and black roosters were found to be more aggressive, biting off the tail feathers of timid white roosters. So this idiom means to be defeated and laughed at(被打败，被嘲笑). "Белый - 白色的" in this idiom means "cowardice, cowardice, and submission."

===Conclusion===
Culture-loaded words, as their name implies, carry the culture of a particular nation or country, which are closely related to the culture they carry. This sets up difficulties for translators when translating such expressions. If the translation only stays on the surface and ignores the cultural connotation of the words, it will lead to the loss of culture. In addition, another point worth the translator's attention is that the conceptual meaning and connotative meaning of culture-loaded words are often inconsistent. This requires us to flexibly choose appropriate translation strategies in translation to convey the connotation and meaning of culture-loaded words as far as possible, so as to ensure the readability of the translated text and retain the flavor of the original text to facilitate cultural exchange and communication.

Differences in cultural systems and language systems, and difficulties in translation, lead to misunderstandings in the translation of culturally loaded words, and it is difficult to deeply grasp the core of culture and make it fully presented in front of us.
There are several situations in the translation and translation effect of culturally loaded words:
1) Omission-complete lack of cultural connotation;
2) Simple transliteration-whether the cultural connotation is transmitted or not depends on the degree of communication of the word and the cultural level of the target language reader;
3) Transliteration plus annotations-cultural information is conveyed, but it is likely to damage the readability of the story or cause the translation to be cumbersome;
4) Replacement imagery and even complete domestication-the cultural connotation of the original word disappears, but it is easy for readers of the target language to understand.
It can be seen that several translation strategies are not superior in the absolute sense. For the translation of culturally loaded words, the translator must not only have a deep language foundation, but also an encyclopedia-like knowledge structure, and must be careful and patient in the translation process. Culture-loaded words belong to micro-culture, and their distinctive and strong cultural color is an indispensable part of Russian culture. Although they will inevitably "make a facelift" in the process of translation, resulting in the loss of some information, translators should still work hard to understand the cultural connotations of the original language and the target language in order to build a bridge for communication and understanding between the two sides.

Culture is a complex social phenomenon, which is the sum total of a nation's knowledge, experience, value, rank, religion and concept of time and space. It has distinct national and regional characteristics and is used in all areas of a certain society. Language is only a part of culture, any language is a reflection of a certain culture, language is the carrier of culture, language and culture are inseparable. Russian and Chinese are both languages with a long history, yet each belongs to a completely different language family. Their differences are not only reflected in the form of language (pronunciation, grammar), but also show the rich cultural characteristics of words. Because the objectivity of language, social and cultural are casting together, language is a nation created in the long-term productive labor and social practice and service for them, so their words are bound to the social reality of the nation, the native living habits and way of thinking, language, psychology, behavior norms, moral values, political ideas and cultural traditions, and deeply stamped with this nation, this region and this era. Therefore, Russian and Chinese words are bound to carry their own specific cultural connotations. To understand the culture of a nation, in addition to observing its actual behavior, what is more important is that we can study their language, especially through the study of language vocabulary to understand their cultural traditions and connotation in the culture. Because vocabulary contains abundant cultural information, it is an important content for better cross-cultural communication.

To sum up, Russian idioms are an important part of Russian national culture, which fully reflect the Russian nation's daily lifestyle, beliefs, customs and psychological characteristics. Russian idioms content is rich and colorful characteristics, by strengthening the study of Russian idiom learning, can help us deeply understand the master to the traditional customs of ethnic russians, and correct use of Russian language, add more glory for language expression, and to avoid in the process of Russian social expression appeared a slip of the tongue, affect each other on both sides of the normal communication smoothly.

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=8周小雪 The Translation of Culture Loaded Words in English and Japanese Versions of Medicine =
[[Cult_Load_Words_EN_8]]

===Abstract===
Language is the carrier of culture and closely related to culture. Translation of culture- loaded words has been a difficult problem for translators.The culture behind culture- loaded words made translator hard to find words that are coherent to the original text. For the same culture-loaded word, different languages have different translation methods. This paper takes the novel ''Medicine'' as an example exploring the contrast of English and Japanese translation of culture-loaded words in the same text.

Language is an indispensable carrier of culture and closely related to culture. The translation of culture-loaded words has been one of the difficult problems for translators. Rich cultural connotations carried by culture-loaded words make it hard for the translator to find words in the target language that are equivalent to the original text in the source language. The same culture-loaded word may have different translation methods according to different target languages. This paper takes the novel ''Medicine'' as the research object, exploring the differences between English and Japanese translation text of the same culture-loaded words in it.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:11, 12 December 2021 (UTC)

===Key words===
Culture-loaded Words; Medicine; English and Japanese Translation

=== 题目 ===
《药》英日译本中文化负载词的翻译对比研究

=== 摘要 ===
文化负载词的翻译一直是译者面临的一个难题。文化负载词背后的文化因素使得译者很难找到与之对应的词句。对于同一文化负载词，不同的语言有不同的翻译方法。本文以鲁迅的小说《药》为例，探讨同一文本中文化负载词的英、日翻译对比。

=== 关键词 ===
文化负载词；《药》；英日翻译

===Introduction===
Translation is not the direct conversion of two languages. In the process of translating from one language to another, we should not only get faithfulness, expressiveness and elegance, but also understand the culture concepts behind each word in the original text. Culture-loaded words have always been a difficult problem in translation. Due to cultural differences, it is difficult for translators to find words that are coherent to the original text. In the process of translation, if the translation work in a comparatively mechanical manner, it is hard for us to understand the true meaning of the original text. Therefore, it is very important to do a good job in translating culture loaded words.

Translation is not the direct conversion of two languages. In the process of translating from one language to another, we should not only follow some principles and strategies to translate in the ways of faithfulness, expressiveness and elegance, but also consider the cultural concepts behind each word in the source text. Culture-loaded words have always been a difficult problem in translation. Due to cross-cultural differences, it is difficult for the translator to find equivalent words in the target language. In the translating process, the translation work done in a comparatively mechanical manner would make it hard for us to understand the true meaning of the source text. Therefore, the translation of culture-loaded words plays a very important role in the translation work.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:13, 12 December 2021 (UTC)

===1.Culture-Loaded Words===

====1.1 Definition of Culture Loaded Words====
Language is the carrier of culture and closely related to culture. With the development of cultural communication, more and more scholars begin to study the translation of culture-loaded words. Different people have different definitions of culture-loaded words. Mona Baker put forward the the concept of “culture-specific” .A word in the original language is often different in the target language, which often makes readers from the target language culture at a loss end. Sometimes culture-loaded words are abstract, involving religious beliefs or cultural customs, and sometimes they are specific.Spanish translator Javier Franco Aixela put forward the definition of "cultural-specific item”. It tells us that "There are some items in the text, and the translation difficulties will occur when its function and meaning are transferred from the source language to the target language. There is no coherent item in the cultural system of the target language.In China, Jin Huikang thought "Culture loaded words exist in every language and they reflect the unique characteristics of a certain culture. In translation, it is almost impossible to find a perfect equivalent. "(Jin Huikang, 2003:78). Bao Huinan viewed culture-loaded words as a kind of vocabulary vacancy,means that the cultural information carried by the source language vocabulary has no counterpart in the target language. (Bao Huinan, 2004:10) He think that"Every language is the product of the cultural development of a country and nation, and has its long historical background and rich cultural connotation. Every country and nation has its unique development history, social system, ecological environment, religious belief and national customs. Therefore, each language has its own specific vocabulary, idioms and allusions Culture loaded words reflect these concepts and things. (Bao Huinan 2001:341) Liao Qiyi, a famous translation expert in China. He thought that culture loaded words are "Words, phrases and idioms that mark the unique things in a culture.These words reflect the unique activity mode gradually accumulated by a specific nation in the long historical process, which is different from other nations."(Liao Qiyi 2000:230)Language reflects different living conditions and religious differences, which lead to different modes of thinking, values, aesthetic standards and moral differences. (Wang Chuanmei, 2008:5)
Culture-bearing words are closely related to culture and have rich cultural significance. These words are closely related to cultural, whether in concept or in connection. On the one hand, people of all nationalities live together in the world and have similar ideas about nature. Therefore, different cultures and languages have some common characteristics, which is also an important reason for all kinds of thinking to achieve communication. On the other hand, people living in different social contexts may have different concepts, emotion and subjective judgments. so some words are endowed with special meanings, which are rooted in the culture of a country or a nation and reflects the cultural characteristics.(Wu Xiaodan:2015)

Language is an indispensable carrier of culture and closely related to culture. With the development of cross-cultural communication, more and more scholars begin to study with the translation of culture-loaded words. Different people have different definitions about culture-loaded words. Mona Baker put forward the the concept of “culture-specific” that one word in the source language is always different in the target language, which makes readers from the target language culture confused. There are not only abstract culture-loaded words involving religious beliefs or cultural customs, but also specific ones. Spanish translator Javier Franco Aixela put forward the definition of "cultural-specific item”. It holds that “there are some items in the text, and the translation difficulties will occur when its function and meaning are transferred from the source language to the target language. There is no equvalent item in the cultural system of the target language.In China, Jin Huikang thought “culture-loaded words exist in every language and they reflect the unique characteristics of a certain culture. In translation, it is almost impossible to find a perfect equivalent word. "(Jin Huikang, 2003:78). Bao Huinan viewed culture-loaded words as a kind of lexical gaps, meaning that the cultural information carried by one word in the source language has no counterpart in the target language. (Bao Huinan, 2004:10) He thinks that “every language is the product in the cultural development of one country and nation, and has its long historical background and rich cultural connotations. Every country and nation has its unique development history, social system, ecological environment, religious belief and national customs. Therefore, different language has its own specific vocabulary, idioms and allusions and culture-loaded words reflect such concepts and things. (Bao Huinan 2001:341) Liao Qiyi, a famous translation expert in China. He thought that culture loaded words are "Words, phrases and idioms marking the unique things in its culture. These words reflect the unique activity mode gradually accumulated by one nation in the long historical process, which is different from other nations."(Liao Qiyi 2000:230) Language reflects different living conditions and religious beliefs, which lead to different thinking modes, moral values, and aesthetic standards. (Wang Chuanmei, 2008:5) Culture-loaded words are closely related to culture and have rich cultural significance. These words are closely related to cultural both in concept and connection. On the one hand, people from different nationalities live together in the world and have similar concepts about nature. Therefore, different cultures and languages have some common characteristics, which is also an important reason for different kinds of thinking modes to achieve communication. On the other hand, people living in different social contexts may have different concepts, emotions and subjective judgments thus some words are endowed with special meanings, which are rooted in the culture of one country or nation and reflects their cultural characteristics.(Wu Xiaodan:2015)--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:14, 12 December 2021 (UTC)

====1.2 Classification of Culture-loaded Words====
Nida believes that cross-cultural translation is more important than linguistic translation. Therefore, the translation of culture-loaded words is very challenging. Nida divided culture-loaded words into the following five categories: Ecological Culture-loaded Words;Material Culture-loaded Words;Social Culture-loaded Words;Religious Culture-loaded Words;Linguistic Culture-Words.

1.2.1.Ecological Culture-loaded Words
Due to the differences of living environment, the ecological and cultural systems of different nations or countries may differ greatly, and it is often difficult to understand each other.This kind of culture-loaded words refer to plants, animals, monsoon, hills and other related words in a specific region.

1.2.2.Material Culture-loaded Words
the main part of material culture, such as clothing, food, housing and transportation Material culture is reflected through a variety of material objects and products, such as buildings, food, clothing and various tools. In view of the different habits of life, there are great differences between nations and peoples in material things.Some things that are very common in China may not be heard of in other countries

1.2.3.Social Culture-loaded Words
In the long history, different countries have formed their own customs, lifestyles and behavior. The words that reflect the characteristics of these fields are called social cultural loaded words.
This paper will also analyze from these five aspects, so as to provide a clear context for the comparison of the following English and Russian versions.

1.2.4.Religious Culture-loaded Words
In the long history of development, different countries and nations have formed their own religious beliefs.Therefore, in order to better understand the culture of a nation, we must understand the religious beliefs of that nation or people. The words of religious culture reflect the religious belief and cultural tradition of a nation or nation. The difference of religious culture between countries is a big obstacle for readers to understand the words embodied in the religious culture

1.2.5.Linguistic Culture-loaded Words
The grammatical, phonetic and constitutive characteristics of culture-loaded words. Its visual effect and linguistic effect are the biggest characteristics of this kind of words.

In the development history of a nation, it is certain to accumulate rich language and culture. And these expressions of language characteristics, usage, including a certain cultural background and other characteristics are language culture-loaded words. There are a lot of culture-loaded words in the novel medicine.

Nida points out that cross-cultural translation is more important than linguistic translation. Therefore, the translation of culture-loaded words is a challenging question for study or discussion. Nida divided culture-loaded words intoß five categories: Ecological Culture-loaded Words;Material Culture-loaded Words;Social Culture-loaded Words;Religious Culture-loaded Words;Linguistic Culture-Words.

1.2.1.Ecological Culture-loaded Words
Due to the differences of living environment, the ecological and cultural systems of different nations or countries may differ greatly, and it is often difficult to understand each other.This kind of culture-loaded words refers to plants, animals, monsoon, hills and other related words in a specific region.

1.2.2.Material Culture-loaded Words
The main part of material culture, such as clothing, food, housing and transportation Material culture is reflected through a variety of material objects and products, such as costume, architecture, cuisine and various tools. In view of the different habits of life, there are great differences between nations and peoples in material things.Some things that are very common in China may not be heard of in other countries.

1.2.3.Social Culture-loaded Words
In the long history, different countries have formed their own customs, lifestyles and behavior patterns. The words reflecting the characteristics of these fields are called social cultural-loaded words. This paper will also analyze from these five aspects, so as to provide a clear context for the comparison of the following English and Japanese versions.

1.2.4.Religious Culture-loaded Words
In the long history of development, different countries and nations have formed their own religious beliefs. Therefore, in order to have a better understand of the culture of one nation, we must understand the religious beliefs of that nation or people. The words of religious culture reflect the religious beliefs and cultural tradition of one nation or people. The difference of religious culture between countries makes it hard for readers to understand the words embodied in the religious culture.

1.2.5.Linguistic Culture-loaded Words
The grammatical, phonetic and constitutive characteristics of culture-loaded words, whose visual and linguistic effects are the biggest characteristics of this kind of words.

In the development history of one nation, it is certain to accumulate rich language and culture. And these expressions of language characteristics, usage, and a certain cultural background or other characteristics are linguistic culture-loaded words. There are a lot of culture-loaded words in the novel ''Medicine''.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:15, 12 December 2021 (UTC)

===2. Introduction of Medicine ===
Lu Xun was a great writer and thinker in modern China. His articles reflected the people's living conditions under the dual oppression of feudalism and imperialism. He wrote about the unfortunate people in society, trying to wake up the ignorant and numb people. He was the forerunner of China's modern ideological liberation. Lu Xun's works have always been an important treasure of Chinese modern literature and people attach great importance to them. There are many culture-loaded words in Lu Xun's novels, which bring great difficulties to the translation of his novels.
The novel Medicine is a short story written by LuXun. As part of LuXun's most influential works, Medicine contains a number of culture-loaded words, these cultural loaded words truly reflect the national culture of the times in the novel. At this point, the thesis chooses the masterpiece, Medicine as the typical representative of LuXun, the great standard-bearer of national culture. Through the story of the teahouse owner Hua Lao Shuan and his wife buying human blood steamed bread for their son Xiao Shuan to cure diseases, the novel Medicine exposes the numbness and ignorance caused by feudal rule, praises the brave and unconquerable spirit of the revolutionary Xia Yu, and points out the limitations of the revolution in not getting close to the masses.

Lu Xun was a great writer and thinker in modern China. His articles reflect the people's living conditions under the dual oppression of feudalism and imperialism. He wrote about the unfortunate people in society, trying to wake up the ignorant and numb people. He was the forerunner of China's modern ideological liberation. Lu Xun's works have always been an important treasure of Chinese modern literature and people attach great importance to them. There are many culture-loaded words in Lu Xun's novels, which bring great difficulties to the translation of his novels. The novel ''Medicine'' is a short story written by LuXun. As part of LuXun's most influential works, Medicine contains a number of culture-loaded words, truly reflecting the national culture of that time in the novel. At this point, this thesis chooses the masterpiece Medicine as the research object, witch is the typical representative of LuXun and the great standard-bearer of national culture. Through the story of the teahouse owner Hua Lao Shuan and his wife buying human blood steamed bread for their son Xiao Shuan to cure diseases, the novel ''Medicine'' exposes the numbness and ignorance caused by feudal rule, praises the brave and unconquerable spirit of the revolutionary Xia Yu, and points out the limitations of the revolution in not getting close to the masses.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:19, 12 December 2021 (UTC)

===3. The Comparison of Culture-loaded words'Translation between English and Japanese of Medicine===
Lu Xun's novel Medicine contains a great deal of cultural load Words, and rich connotation.The research uses the English translation of Yang Hsien-yi in 1960 and the Japanese translation done by Inoue Kōbai in 1931 as the examples discussing the different translation strategies of culture-loaded words in English and Japanese version.

3.1Ecological Culture-loaded Words
（1）茶馆的两间屋子里，便弥漫了青白的光。
Yang:which shed a ghostly light over the two rooms of the tea-house.
Inoue :青白い光は茶館の中のに満ちた。
“茶馆”means a place for drinking tea and is an important place in the novel. Chinese has the habit of drinking tea, so teahouse is a unique place in China, which is translated into English as tea-house, translated Japanese as “茶館”.
（2）西关外靠着城根的地面，本是一块官地。　
Yang:Originally, the land adjacent to the city wall outside the West Gate had been public land.
Inoue :西関外の城の根元にる地面はもとからの官有地で
Both Yang and Inoue used free translation to translate “官地”,which are simple and easy for readers to understand.
（3）老栓正在专心走路，忽然吃了一惊，远远里看见一条丁字街，明明白白横着。
Yang:Old Chuan was startled when he saw distinctly the cross-road ahead of him.
Inoue :老栓はひたすら歩みを続けているうちにたちまち物に驚かされた。そこは一条の丁字街がありありと眼前に横たわっていたのだ。
Yang adopted the domesticating method, translating“丁字街” as “cross-road”,Inoue adopted the foreignizing method, translating“丁字街” as “丁字街”. The translation of Yang makes it easier for readers to understand what “丁字街”is,while the translation of Inoue will give readers a sense of freshnes.

3.2Material Culture-loaded Words
（1）衣服前后一个大白圆圈，远地里也看的清楚。走过面前的，并且看出号衣上暗红色的镶边。
Yang:The large white circles on their uniforms, both in front and behind, were clear even at a distance; and as they drew nearer, he saw the dark red border too.
Inoue :近寄って来ると、その白い円いものはの上の染め抜きで、のふちぬいの中にあることを知った。
The meaning of “号衣”is the marked garment worn by soldiers, officers, etc. in old times and marked with the words "soldier" or "brave". Yang translated it as a “uniform”, while Wang translates it as “のふちぬい”.Both adopted domesticating method.
（2）便点上灯笼，吹媳灯盏，走向里屋去了。
Yang:then lighting a paper lantern and blowing out the lamp went into the inner room.
Inoue :そこで彼はに火を移し、燈盞を吹き消して裏部屋の方へ行った。
Yang translated “灯笼” as“paper lantern” , while Inoue used Chinese words directly.
（3）华大妈在枕头底下掏了半天，掏出一包洋钱，交给老栓。
Yang:After some fumbling under the pillow his wife produced a packet of silver dollars which she handed over. Old Chuan pocketed it nervously, patted his pocket twice
Inoue :華大媽は枕の下をさぐって一包みの銀貨を取出し、老栓に手渡す。
The foreign currency used in China at that time was called “洋钱”.Yang adopted the domesticating method, translating“洋钱” as “silver dollars”.Because the meaning of “銀貨” in Japanese is similar to the meaning of “洋钱”in Chinese,so Inoue adopted translated“洋钱” as “銀貨”.But neither Yang nor Wang translated the meaning of foreign coins
（4）那人一只大手，向他摊着；一只手却撮着一个鲜红的馒头，那红的还是一点一点的往下滴。
Yang:This man thrust one huge extended hand towards him, while in the other he held a roll of steamed bread, from which crimson drops were dripping to the ground.
Inoue :その人は老栓の方に大きな手をひろげ、片ッぽの手に赤いをんでいたが、赤い汁は饅頭の上からぼたぼた落ちていた。
Because of bread is more common in the West, so Yang translated “馒头” into “a roll of steamed bread”. In Japan, they also have “馒头”,so Inoue translated “馒头” into “饅頭”. But it should be noted that “饅頭” are a little different from “馒头”. Both Yang and Inoue adopted foreignizing method.
（5）小路上又来了一个女人,也是半百头发，褴褛的衣裙；提一个破旧的朱漆圆篮，外挂一串纸锭，三步一歇的走。
Yang:Another woman came down the path, grey-haired and in rags. Carrying an old, round, red-lacquered basket with a string of paper money hanging from it, she walked haltingly.
Inoue :の上にまた一人、女が来た。これもの頭での著物の下に襤褸のをつけ、壊れかかったの丸籠を提げて、外へ銀紙のお宝を吊し、とぼとぼと力なく歩いて来た。
“纸锭” are made of tin foil paste silver ingot-like ghost money. Superstition holds that incineration is given to the dead so that they can be used as money. Both Yang and Inoue adopted the way of literal translation.

3.3Social Culture Culture-loaded Words
（1）老栓候他平静下去，才低低的叫道，“小栓……你不要起来。……店么？你娘会安排的。
Yang:Old Chuan called softly: "Son! . . Don't you get up! . . . Your mother will see to the shop."
Inoue :老栓はそののおさまるのを待って、静かに口をひらいた。「お前は起きないでいい。店はお母さんがいいにする」
Chinese people are used to calling older people “小~”younger people “小~”. Yang adopted domesticating transliteration strategy translating “老栓” as “Old Chuan”. , Inoue adopted foreignizing method using“老栓”directly.
（2）老栓倒觉爽快，仿佛一旦变了少年，得了神通，有给人生命的本领似的，跨步格外高远。而且路也愈走愈分明，天也愈走愈亮了。
Yang:It was much colder than indoors, yet Old Chuan's spirits rose, as if he had grown suddenly younger and possessed some miraculous life-giving power. He lengthened his stride. And the road became increasingly clear, the sky increasingly bright.
Inoue :天気は室内よりもよほど冷やかで老栓は爽快に感じた。何だか今日は子供の昔に還って、神通を得て人の命の本体を掴みにゆくような気がして、歩いているうちにも馬鹿に気高くなってしまった。行けば行くほど路がハッキリして来た。行けば行くほど空が亮るくなって来た。
The meaning of “神通”is getting magical powers.Yang adopted domesticating translation strategy,while Inoue adopted foreignizing method using“神通”directly.
（3）仿佛抱着一个十世单传的婴儿。
Yang:as if it were the sole heir to an ancient house.
Inoue :さながらの十世単伝の一人子を抱いているようなものであった。
The author refers to the preciousness of "human blood steamed bread" through the "十世单传". Yang adopted free translation strategy,while Inoue adopted literal translation strategy.However, both Yang and Inoue did not attach too much importance to the status of the only child, so readers cannot perceive the author's metaphorical meaning through this source area.
（4）“谁的？不就是夏四奶奶的儿子么？
Yang:"Who? Son of Widow Hsia, of course! Young rascal!
Inoue :「誰って、きまってまさ。夏四奶奶の子さ。あの餓鬼め」
Neither English nor Japanese can convey the meaning of the original text well. Yang Widow translated “夏四奶奶”into “Son of Widow Hsia”by free translation. Inoue adopted transliteration using“夏四奶奶”directly that will make people misunderstanding about the original text.
（5）康大叔见众人都耸起耳朵听他，便格外高兴。
Yang:Seeing how they all hung on his words, Mr. Kang's spirits rose even higher.
Inoue :康おじさんはみんながを引立てているのを見て、に得意になって瘤のがハチ切れそうな声を出した。
"叔" is the title of the father's younger brother. Now "叔" also refers to an older adult man, or a man more than 20 years older than oneself. In English, "uncle" does not mean blood relationship. "Mr. Kang" does not show the relationship between people.Both Yang and Inoue used domesticating method.
（6）第一要算我们栓叔运气；第二是夏三爷赏了二十五两雪白的银子，独子落腰包，一文不花。
Yang:Our Old Chuan was luckiest, and after him Third Uncle Hsia. He pocketed the whole reward—twenty-five taels of bright silver—and didn't have to spend a cent!"
Inoue :「第一は栓じいさんの運気を取逃がさねえためだ。第二は夏三爺から出る二十五両のの銀をそっくりのの中に納めて一文もつかわねえ算段だ」
Yang Widow translated “夏三爷”into “Third Uncle Hsia”by free translation. Inoue adopted transliteration using“夏三爺”directly.
（7）夏三爷真是乖角儿，要是他不先告官，连他满门抄斩。
Yang:Third Uncle Hsia is really smart. If he hadn't informed, even his family would have been executed, and their property confiscated.
Inoue :夏三爺はすばしッこいね。もし前に訴え出がなければ今頃はどんな風になるのだろう。一家一門は皆殺されているぜ。
“乖角儿” in Chinese means a clever and intelligent person. “满门抄斩” is an ancient Chinese punishment, which means to confiscate property and kill the whole family. Both Yang and Inoue used domesticating method.
（8）“义哥是一手好拳棒，这两下，一定够他受用了。”
Yang:Red-eye is a good boxer. Those slaps must have hurt!"
Inoue :義哥は棒使いの名人だ。二つも食ったら参っちまうぜ
It was difficult to understand the local dialect.Both Yang and Inoue used domesticating method.
（9）他这贱骨头打不怕，还要说可怜可怜哩。
Yang:"The rotter was not afraid of being beaten. He even said how sorry he was."
Inoue :「ところがあの馬の骨め、打たれても平気で、そうだ。そうだ、と抜かしやがるんだ」
"贱骨头" is a common saying often used by Chinese people to scold people. It was difficult for translators to translate it. So both Yang and Inoue used domesticating method and free translation.
（10）这一年的清明，分外寒冷。
Yang:The Ching Ming Festival that year was unusually cold.
Inoue :今年の清明節は殊の外寒く
“清明” is a traditional Chinese festival. It is also one of the most important sacrificial festivals. It is also the day for ancestor worship and tomb sweeping. Influenced by Chinese culture, in Japan,they also have “清明”. so it can be directly translated as Japan’s “清明節” .Because the western countries do not have this holiday, so Yang translated it as “The Ching Ming Festival”by foreignizing method.

3.4Linguistic Culture-loaded Words
（1）只有小栓坐在里牌的桌前吃饭，大粒的汗，从额上滚下，夹袄也贴住了脊心，两块肩胛骨高高凸出印成一个阳文的”八”字。
Yang:Only his son sat eating at a table by the wall. Beads of sweat stood out on his forehead, his lined jacket clung to his spine, and his shoulder blades stuck out so sharply, an inverted V seemed stamped there.
Inoue :見ると額の上から大粒の汗がころげ落ち、左右の肩骨が近頃めっきり高くなって、背中にピタリとついている夾襖の上に、八字の皺が浮紋のように飛び出していた。
“阳文”is the pattern printed on some utensils. It describes the bony appearance of Xiao Shuan. Lu Xun used the character "eight" to tell readers that Xiao Shuan is thin and weak, which is very vivid and clear to us. However, it is difficult for foreign language readers to understand. The inverted English letter "V" is very similar to the Chinese letter "八".so Yang translated it to "V". And since Japan also has the word "八", so Inoue used it directly.
（2）还要老虎头上搔痒，便给他两个嘴巴！
Yang:and then the young fool would 'scratch the tiger's head,' so he gave him a couple of slaps."
Inoue :あいつが虎の頭を掻いたから堪らない。たちまちポカポカと二つほど頂戴したぜ
"老虎头上搔痒" is a allegory of boldness, recklessness and overreach. It can also be extended to mean "seeking death" or "not afraid of death". both Yang and Inoue adopted literal translation.

===Conclusion===
Culture-loaded words are closely related to culture and have rich cultural meanings. These words are closely related to cultural relations, whether in concept or in connection. On the one hand, people of all nationalities live together in the world and have similar ideas about nature. Therefore, different cultures and languages have some common characteristics, which is also an important reason for all kinds of thinking to achieve communication and communication. On the other hand, people living in different social contexts may have different cognitive concepts, emotional colors and subjective judgments. Because of this, some words are endowed with special meanings, which are rooted in the culture of a country or a nation. Deeply reflects the cultural characteristics.The biggest difficulty in translation is not the language itself, but the cultural implications that language carries.Medicine, as a national literary work, contains a large number of culture-loaded words. the culture-loaded words in Medicine are classified
On the basis of classification, we can learn from the comparison of English and Japanese translations that the translation strategies adopted in the translation of culture-loaded words are different due to the differences between eastern and western cultures. Due to the great differences between eastern and Western cultures, it is difficult to find a complete equivalence of some culturally loaded words in the translation of Chinese traditional literary works into English. So the English version is mainly translated by domesticating method and free translation. Since Japan and China have had a lot of communication since ancient times and were greatly influenced by Chinese culture, the Japanese translation mainly adopts foreignizing translation, literal translation and transliteration. Even if the Chinese culture-loaded words that Japanese have never seen , they can understand them and even use them directly because they have similar culture and both use Chinese characters. foreignizing translation and domestication translation, literal translation, free translation, transliteration are not in isolation, Sometimes they need to be combined to play a better role in the translation of culture-loaded words. the translation of culture-loaded word involves all aspects of culture, is a complex and worthy of further discussion. Only by fully understanding the culture of the original text and accurately interpreting the author's intention, can we better convey the cultural information of culture-loaded words to readers.

Culture-loaded words are closely related to culture and have rich cultural conceptions. These words are closely related to cultural relations, both in concept and connection. On the one hand, people from different nationalities live together in the world and have similar concepts about nature. Therefore, different cultures and languages have some common characteristics, which is also an important reason for different kinds of thinking modes to achieve communication. On the other hand, people living in different social contexts may have different concepts, emotions and subjective judgments thus some words are endowed with special meanings, which are rooted in the culture of one country or nation and reflects their cultural characteristics. The biggest difficulty in translation is not the language itself, but the cultural conceptions that language carries. ''Medicine'', as one national literary work, contains a large number of culture-loaded words. The culture-loaded words in Medicine are classified on the basis of classification, and we can learn from the comparison of English and Japanese translations that the translation strategies adopted in the translation of culture-loaded words are different due to the differences between eastern and western cultures. The great differences between eastern and Western cultures make it difficult to achieve a perfect equivalence of some culturally loaded words in the translation of Chinese traditional literary works into English. So the English version is mainly translated by domesticating method or free translation. While China and Japan have had a long communication history since ancient times and Japanese culture has been greatly influenced by Chinese culture, the Japanese translation mainly adopts foreignizing translation, literal translation or transliteration. Even if the Chinese culture-loaded words that Japanese have never seen , they can understand them and even use them directly because they have some similar culture and also use Chinese characters. In addition, foreignizing translation, domestication translation, literal translation, free translation, and transliteration are not isolated from each other, sometimes they need to be combined to play a better role in the translation of culture-loaded words. The translation of culture-loaded word involves all aspects of culture and is a complex process needing further discussion. Only by fully understanding the cultural concepts of the source text and accurately interpreting the author's intention, can the translation better convey the cultural information of culture-loaded words to readers.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:39, 12 December 2021 (UTC)

===Reference===

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[3]Canadian Social Science Vol.12,No.6, 2016, pp. 69-74 DOI:10.3968/8067 Canadian Academy of Oriental and Occidental Culture On Translation Strategies of Chinese Culture-Loaded Words XIANG Chunyan

[4]Wu Xiaodan吴晓丹. 从目的论看《药》文化负载词英译研究[A Study on the English Translation of Cultural-Load Words of Medicine from the perspective of teleology][D].福建师范大学,2015.

[5]Xie Wenjie谢雯洁. 认知隐喻视角下小说中文化负载词的英译研究[Research on the English Translation of Cultural Load Words in Novels from the Perspective of Cognitive Metaphor]——以鲁迅小说《狂人日记》和《药》为例[J]. 怀化学院学报,2019,38(06):116-119.

[6]Guo Shuai郭帅. 《边城》英俄译本文化负载词翻译策略研究[Research on the English Translation of Cultural Load Words in Novels from the Perspective of Cognitive Metaphor][D].北京外国语大学,2019.

[7]Gao Zhaohui高照慧,&Li Guihua李桂华. 《红高粱》中文化负载词的日译研究——基于翻译转换理论[Japanese Translation of Cultural Load Words in Red Sorghum: Based on Translation Conversion Theory][J]. 兰州教育学院学报,2019,35(11):148-150.

[8]Ni Xiaopeng倪晓鹏. 《阿Q正传》中的文化负载词日译研究[Japanese Translation of Cultural Load Words in Ah Q's Biography][D].广东外语外贸大学,2014.

[9]LuXun鲁迅，呐喊[Outcry]［Ｍ］.江苏人民出版社,2015.

[10]Bao Huinan包惠南、&Baoang包昂(2004),《中国文化与汉英翻译》[Chinese Culture and Chinese-English Translation]。北京：外文出版社。

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[13]Wang Chuanmei王传梅,鲁迅小说中文化负载词的翻译[Translation of cultural-loaded words in Lu Xun's novels]［Ｄ］.中国海洋大学,２００８．

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=9 付诗雨 On Translating Chinese Culture-loaded Words in Cultural Relics Commentaries into Japanese——A Case Study of Hunan Museum =
[[Cult_Load_Words_EN_9]]

===Abstract===
Museum has served as an indispensable platform for cross-cultural communication. Accurate translation of culture-loaded words is not only able to promote cross-cultural communicationbut also to spread national culturereserve national characteristics and encourage friendly international exchange. The commentaries translation of cultural relics provided by museums, affecting the acceptability of the target text receiver directly, has a crucial impact on the inter-cultural understanding and communication. In the process of cultural relics commentaries translation, it is still an important academic subject needing further research that how to deal with the incompatibility of linguistic signs and cultural concepts between the source language and the target language, and how to accurately convey the characteristics, meanings and cultural implications of culturally-loaded words inside. Nevertheless, the academic studies on the translation of cultural relics commentaries in Chinese museums started relatively late, among which especially the researches focused on the Japanese version are not abundant enough both in quantity and content, and the intelligibility and acceptability need to be strengthened.Therefore, this thesis takes the Japanese version of the cultural relics commentaries from Hunan museum’s basic display as the research objects, adopting Eugene Nina’s translation equivalence theory as the theoretical guidance. In this thesis, culturally-loaded words with different cultural meanings are analyzed through comparing with the source text, and then the translation skills are concluded, expecting to provide some reference for future translation of cultural relics commentaries.

===Key words===
Cultural Relics Commentaries; Culturally-loaded Words;Translation Equivalence;Chinese-Japanese Translation Skills;

=== 题目 ===
文物解说词中的文化负载词的日译研究——以湖南博物馆为例
=== 摘要 ===
博物馆是跨文化交际的重要窗口和平台。博物馆所藏文物解说词的翻译质量直接影响着目标受众对译文的接受度，制约着异文化间的理解和交流。文物解说词中存在着大量的的文化负载词，文化负载词是民族文化智慧的结晶，蕴含着深厚的民族文化底蕴，准确的文化负载词翻译不仅能促进跨文化交际的顺利开展，而且对于介绍民族文化，保持民族特色，促进民族间友好交往，具有重要的意义。因此在文物解说词的翻译过程中，如何对待和处理源语言和目标语言在语言符号和文化观念不对等问题，怎样才能使其中的文化负载词的特点、含义和文化意蕴得以准确的传达，是一个亟待深入研究的重要课题。然而，中国国内博物馆文物解说词的翻译研究起步较晚，特别是文物解说词文本的日译研究在数量和内容上都不够丰富，在可读性和接受性等诸多方面上还亟待加强。本文选取湖南省博物馆基本陈列的文物解说词作为考察对象，以尤金·奈达的翻译等值论为理论指导，逐一对包含着不同文化含义的词汇进行原、译文对照分析，以及提出改进建议，并且尝试归纳出博物馆文物解说词中的文化负载词的翻译技巧，以期待为今后文物解说词的日语翻译提供些许参考。

=== 关键词 ===
文物解说词;文化负载词;翻译等值论;日译技巧;
===Introduction===
Under the background of globalization, translation has become an important bridge of cross-cultural communication and transmission, rather than merely a simple conversion of language signs. Nakayama and Halualani(2011:248-270) pointed out that three principles of equality should be followed in cross-cultural communication: language equality, cultural equality and information exchange equality. Translation, as a cross-cultural communication activity, should also follow the principles of intercultural communication. In addition, regarding the relationship between translation and culture, Larson (1984:431) points out that translation is the transfer of meaning between a set of specific symbols in one culture and a set of specific symbols in another culture. With the further development of China's opening up, Chinese museums have gradually become one of the main channels for foreign tourists to know about Chinese culture, among which the translation of cultural relics commentaries play an indispensable role. Owing to their own characteristics, the cultural relics commentaries often contains numerous vocabularies carrying abundant information of history, culture, customs, habits and so on, what is called culturally-loaded words. The translation quality of culturally-loaded words directly affects the target text receiver’s acceptability of Chinese culture, influencing the intercultural communication. Accurate translation of culture-loaded words is not only able to promote cross-cultural communicationbut also to spread national culturereserve national characteristics and encourage friendly international exchange. In order to make a better use of translation versions of cultural relics commentaries and better display Chinese culture, it is crucial to take further studies on the translation and introduction of culturally relics commentaries, especially culturally-loaded words inside.

In recent years, foreign translations of cultural relics commentaries have appeared successively in museums at different levels in China, on which more and more academic studies have been made. Whereas researches on Japanese version have a relatively later start comparing with English version, so outcomes are not abundant enough both in quantity and content, and the intelligibility and acceptability need to be strengthened.. However, Japan belongs to the cultural circle of Chinese characters as well, whose culture has been also deeply influenced by Chinese traditional culture since ancient times, so there must be its own uniqueness in the translation skills of cultural-loaded words. So as to improve the display of Chinese culture to Japanese tourists, the expression selected is supposed to be understood and accepted by them, especially the Japanese translation quality of culturally-loaded words. The translation equivalence theory represented by Eugene A. Nida holds that the seek of translation is rather than the mechanical correspondence on the text superficially, but the relationship between the target text receiver and the target text information be basically the same as that in the source text. This theory is in line with the fundamental mission of commentaries translation as external propaganda, which has a practical guiding significance for the research and practice of Japanese translation of cultural relics commentaries. Therefore, based on the similarities and differences between Chinese and Japanese languages and cultural values under the background of cross-cultural communication, this thesis discusses the Japanese translation skills of Chinese culturally-loaded words in cultural relics commentaries under the guidance of translation equivalence theory and the reference of specific translation skills.

在全球化语境下，翻译不仅是语言符号的简单转换，更是文化交流和传播的重要手段。Nakayama 和 Halualani(2011:248-270) 指出在跨文化交际中应遵循三个平等原则：语言平等原则，文化平等原则和信息交流平等原则。翻译作为一项跨文化的交流活动，也应遵循跨文化交际的原则。此外，在翻译和文化的关系上，Larson(1984:431)也指出，翻译是一种文化中一套特定符号与另一种文化中一套特定符号之间的意义转移。随着中国对外开放的深入发展，博物馆逐渐成为了外国游客了解中国文化的主要平台之一，其中文物解说词的翻译便发挥着不可或缺的作用。文物解说词因自身特性，包含着众多承载了丰富历史、文化和风俗习惯等信息的词汇，即所谓的“文化负载词”(culturally- loaded words)。文化负载词的翻译质量直接影响着目标受众对中国文化的理解程度，影响着异文化间的交流。为了更好地发挥文物解说词翻译文本的作用，更好地介绍中国文化，对文物解说词、特别是其中文化负载词的译介研究则显得尤为重要。

近年来，文物的外文解说词在中国各个级别的博物馆内接连出现，关于翻译文本的研究也是层出不穷。但相较于英译研究，日译研究方面起步较晚，在数量上和内容上都还不够丰富。而中日同属汉字文化圈，日本文化更是深受中国传统文化的影响，因此有关文化信息的翻译技巧必然存在着其特殊之处。为了更好向日本游客介绍中国文化，应该选取日本游客能理解和接受的语言，特别是提高其中文化负载词的日译质量。以尤金·奈达(Eugene A. Nida)为代表的翻译等值论认为翻译时不求文字表面的机械的对应，而要求译文读者与译文信息之间的关系基本上与原文接受者和原文信息之间的关系相同。该理论与解说词外宣翻译的重要使命相契合，对文物解说词的日译研究与实践具有现实的指导意义。本文以文物解说词中的文化负载词为切入点，在翻译等值论的指导下结合具体的翻译技巧，立足跨文化交际背景下中日两国在语言和文化价值观之间的异同，进而探讨中国文化的日语翻译技巧。

===1. The Theory of Translation Equivalence and Specific Translation Skills===
Translation theories before the 20th century focused on the conversion of linguistic signs. With the increasingly frequent exchanges among different countries under the background of globalization, cultural differences have inevitably had a considerable impact on translation, leading to a cultural turn in translation theories, among which the translation equivalence theory represented by Eugene A. Nida is best-known. In 1969，the famous American translation theorist Eugene A. Nida put forward the definition of functional equivalence (dynamic equivalence) (Nida E.A.,Taber C.R. 2004:). Unlike the traditional translation theories that mainly stress the correspondence between the source language and target language, Nida‘s functional equivalence theory focus on reader's response, opening up a new perspective to translation studies. Unlike the traditional translation theories that mainly stress the correspondence between the source language and target language, Nida‘s functional equivalence theory reader's response. Nida points out that in order to reach the ideal translation, it is necessary to find the closet natural equivalence. Nida's functional equivalence theory open up a new perspective to translation studies.
In Nida's view, translation is not only the equivalence of words' meaning, but also includes semantics, and style, the message translation of both the surface lexical information, but also deep cultural information. Nida's focus on receptor's response in his new concept of translating is actually the theory of dynamic equivalence，which is "directed primarily toward equivalence of response rather than equivalence of form". In Nida's opinion, a dynamic equivalent translation must fit the receptor language and culture in order to make the translated message intelligible and natural to the target language receptors．"A translation of dynamic equivalence aims at complete naturalness of expression，and tries to relate the receptor to modes of behavior relevant within the context of his own culture；it does not insist that he understands the cultural patterns of the source language context in order to comprehend the message." Nida further perfect his theory in the 1990s. In his book Language, Culture and Translating, he divided functional equivalence into different degrees of adequacy from minimal to maximal effectiveness on the basis of both cognitive and experiential factors. The Minimal definition of functional equivalence is "The readers of a translated text should be able to comprehend it to the point that they call conceive of how the original readers of the text must have understood and appreciated it." The Maximal definition of functional equivalence could be stated as "The readers of a translated text should be able to understand and appreciate it in essentially the same manner as the original readers did". It holds that the readers of a translated text should be able to comprehend it to the point that they call conceive of how the original readers of the text must have understood and appreciated it, and the readers of a translated text should be able to understand and appreciate it in essentially the same manner as the original readers did (Nida E.A. 2001:87). Therefore, in the process of translation, it is necessary to screen and process the cultural information in the source text, especially the translation of culturally-loaded words, taking into account the similarities and differences in the historical and cultural factors, and the values between the source language and the target language, so as to make the translation more in line with the linguistic norms and habits of the target text receiver.

Equivalence translation theory has exerted significant influence on Chinese translation studies since it was introduced into China. Chinese translation researchers have discussed not only the relationship between culture and translation from a macroscopic point of view, but also the translation skills of culturally-loaded words in detail, which provides important guidance for practical translation activities. In terms of specific translation skills, there are various opinions in academic circles, which can be roughly summarized as the following four types, namely literal translation, amplification, substitution and free translation, or the two kinds succinctly, namely domesticating translation and foreignization translation (Wang Enke 2002:83). In addition, seme analysis in translation, refers to subdividing the meanings of one word to find the most appropriate meaning by connecting the context . The correct meaning of a word is the one that best fits the particular context (Newmark 2001:28). The seme analysis translation of culture-loaded words should also include the analysis of non-conceptual seme such as its cultural connotation. Accordingly, corresponding translation skills are supposed to be applied based on different kinds of textual content and structure, distinct culturally-loaded words, to make a better achievement of translation equivalence.

1、翻译等值论及具体的翻译技巧

二十世纪以前的翻译理论看重语言符号的转换。随着全球化背景下各民族交往的日益频繁，文化差异对翻译的影响愈发明显，出现了翻译理论的文化转向，其中以尤金·奈达为代表的“翻译等值论” 尤为著名。奈达在1969年明确提出了功能对等（动态对等）的概念(尤金·奈达,查尔斯·泰伯 2004:)。比起更注重语言形式一致性的传统翻译理论，功能对等理论更强调读者的反应，为翻译研究提供了一个全新的视角。奈达在90年代进一步完善了其理论，基于认知和经验因素，他认为功能对等具有不同的适合程度，提出了功能对等的两个层次：最低层次的对等和最高层次的对等。主张“译文读者对译文的理解应当达到能够想象出原文作者是怎样理解和领会原文的程度，并基本上能按照原文读者理解和领会原文的方式来理解译文”(尤金·奈达 2001:87)。因此，在翻译过程中，特别是有关文化负载词的翻译，必须对原文中的文化信息进行筛选和加工，兼顾源语言和目标语言的历史文化和价值观念的异同点，使译文更加符合目标受众的语言表达的规范和习惯。

翻译等值论在传入中国后，给中国的翻译研究也带来了很大的影响。中国翻译研究者们，不仅从宏观上论述了文化与翻译的关系，还具体地探讨了文化负载词的翻译技巧，对实际的翻译实践活动提供了重要的指导。其中有关具体的翻译技巧方面，学界意见各有千秋，大致可以归纳为如下四类：直译法、增词法、代换法、意译法，或概括成归化法和异化法(王恩科 2002:83)。此外，还有义素分析法，是指细分一个词的内涵的多种词义联系上下文找出最恰当的词义。一个词的正确意义就是最符合特定上下文的意思 (Newmark 2001:28)。对于文化负载词汇的翻译义素分析还应包括对其文化内涵意义等非概念性义素的分析。要根据不同的文本内容和结构、不同的文化负载词，选取相应的翻译技巧，以更好地实现翻译的“等值”。

===2. The Definition and Classification of Culture-loaded Words===
Culturally-loaded words are the vocabulary in the language system, which can best embody the cultural knowledge that a language carries and reflect the social information of human life. Culturally-loaded words refer to those words or phrases which convey a certain kind of cultural connotations rooted in their own society, which may not be found in other languages. In other words, it is difficult to find ready-made equivalent words in the target language, leading to the phenomenon of lexical gaps (Hu Jie 2018:235). Accordingly, culturally-loaded words in cultural relics commentaries can be defined as words or phrases embodying unique cultural information rooted in Chinese society.

The formation of culture-loaded words is influenced by many factors: under various geographical, historical and social environments, different nations have formed their own lifestyles, ideologies, religious beliefs, customs and habits, literature and art, etc., resulting in numerous cultural differences. The essential differences between eastern and western cultures make the processing of cultural information a key problem in translation activities. English and Chinese belong to the Indo-European family and the Chinese and Tibetan languages. Chinese grammar is flexible and hidden while English grammar is rigid and open. Chinese often uses Parataxis and mandarin while English focuses on the Hypostasis. Chinese stresses savvy, heavy themes and the overall thinking. Conversely, English stresses the rational, heavy object awareness and personality thinking. Such enormous differences between English and Chinese, especially the differences in history, social customs, ideas and nationality, pose many difficulties to Chinese-English translation (LR Huo 2011:206). Whereas Japan, as a close neighbor of China belonging to the same Chinese character circle, has had continual exchanges with China since ancient times, whose culture is profoundly influenced by traditional Chinese culture. Therefore, the research on the Japanese translation of culturally-loaded words would be inevitably different from that of other languages (Zhang Li,Wu Linan 2021:43). It should not be generalized, or limited to the single direction of Chinese culturally-loaded words, but based on the similarities and differences between Chinese and Japanese language and cultural values under the trends of cross-cultural communication.

On the classification of culturally-loaded words, opinions varies in the academic circles. In this thesis, taking the classification of Zhang (2002:60) as reference, culturally-loaded words in cultural relics commentaries are divided into four categories according to their contributing factors: culture-loaded Words related to material culture, social culture, religious culture, and linguistic culture, on which the translation skills are analyzed and summarized by comparing the source text and the translated version detail by detail.

2、文化负载词的定义和分类

文化负载词是指在语言系统中，最能体现语言承载的文化信息、反映人类的社会生活的词汇。因为文化负载词反映的是本民族文化中特有的概念，所以往往在另一种语言中无法找到对译的词语，或者说是在译语中很难找到现成的完全对应的“等值词语”，也就形成了词汇空缺(胡洁 2018:235)。因此，文物解说词中的文化负载词可以定义为包含中国独特文化信息的词语。

文化负载词的形成受到诸多因素的影响‚各民族在不同的地理、历史、社会环境下，形成了各自不同的生活方式、意识形态、宗教信仰、风俗习惯和文学艺术等，从而造成了各种文化差异。特别是东西方文化之间有着本质的不同，使文化信息的处理成为翻译活动中的重点难题。英汉两种语言分别属于印欧语系和汉藏语系。汉语语法灵活隐蔽，而英语语法僵化开放。汉语多用意合和汉语，而英语多用本体字。中文强调悟性、沉重的主题和整体的思考。相反，英语强调理性、重对象意识和个性思维。英汉两种语言的巨大差异，尤其是历史、社会习俗、思想观念、民族等方面的差异，给汉英翻译带来诸多困难(LR Huo 2011:206)。而中日两国一衣带水，自古以来交流密切，日本不仅同属于汉字圈，日本文化更是深受中国传统文化的影响(张丽,吴丽楠 2021:43)。因此，关于文化负载词的日译研究必然有着不同于其他语言的特别之处，不能一概而论，更不能仅局限于汉语文化负载词的单方向，应立足于跨文化交际背景下中日两国在语言和文化价值观之间的异同。

关于文化负载词的分类，学术界各抒己见。本文在参考张（2002:60）分类标准的基础上，把文物解说词中的文化负载词根据其成因，大致分为物质文化类、制度习俗文化类、宗教道德文化类以及文学艺术文化类的四大类，逐一对照源文和译本，进行翻译技巧的分析和归纳。

===3. Approaches Applied in Translating Chinese Culture-loaded Words in Cultural Relics Commentaries into Japanese===
The research data in this thesis are the Chinese-Japanese translated texts that come from the cultural relics commentaries of Basic Display in Hunan Museum’s exhibition hall, totally 10145 characters. On the whole, the Chinese commentary texts do not translated to Japanese one-to-one correspondence. Among them, some introductions in Chinese do not appear in the Japanese version, meanwhile, there are also some parts in the Japanese version that are not in the Chinese text. This reflects the distinguishing feature of the commentaries translation for foreign tourists in museums as external propaganda, that it is necessary to make a choice on the content to translate according to the target text receiver, rather than the simple text translation. In view of this, a small number of Chinese culture-loaded words untranslated do not be took into account in the thesis, and according to the four categories of culturally-loaded words that related to material culture, social culture, religious culture, and linguistic culture, the representative ones are selected to be analyzed in their translation skills.

3.本文数据来源于湖南博物馆展厅中“基本陈列”中的文物解说词，中日对译文本共计10145字。从整体上来说，解说词的日语译本并非与中文原文一一对应。其中，中文解说中的一些介绍在日语译本中并未出现，相反日语译本里也存在着一些中文解说中没有的部分。这体现了博物馆针对国外游客的解说词译本作为外宣翻译的独特之处，即不仅是简单的文本翻译，更要根据目标对象进行译本内容的取舍。鉴于此，本文将不考虑小部分未译的汉语文化负载词，基于物质文化类、制度习俗文化类、宗教道德文化类以及文学艺术文化类的四种类别，选取其中具有代表性的文化负载词进行翻译技巧方面的分析。

====3.1 Culture-loaded Words Related to Material Culture====

There are differences in the material entities produced and used by different nations. For example, national costume, architecture, cuisine, etc. the highly traditional culture the social life closely linked, the names of which would indispensably become lexical gaps in other languages. Even the same name often carries different concepts among different nations. The names of the cultural relics, as the most representative example, can convey the information of the object intuitively.

For example, the name of “彩绘双层九子漆奁” (Two-tiered Cosmetic Box Containing Nine Small Boxes )excavated from the Han Tomb 1 at Mawangdui, in which “彩绘”and “漆”(coloured drawing or pattern and lacquer) mean its outer surface feature, “双层”and “九子”(two tires and nine small boxes) mean its internal structure, and the central part “奁”(cosmetic box) means its main application, that containing the dressing articles and other personal articles. It was translated into “彩絵二重九子漆製化粧箱” in Japanese, of which the characteristics and uses could be understood intuitively by the target readers, so that the information received by the target readers and the original readers could be equivalent, in line with the principle of "formal equivalence" in translation equivalence theory. However, it is worth noting that the concept of "奁" was translated into "化粧箱" in Japanese, which generally refers to the storage box for cosmetics (Kojien6 2008), whereas in Chinese, besides cosmetics, some daily articles are also placed. Consequently, there is an additional explanation in the Japanese version of the detail commentary, that “化粧用具と日用品の物入れである”(the box to contain cosmetics and daily articles), and an introduction of the social custom at that time as well, that “中国の古代には男女問わず、みんな髪を伸ばすので、化粧具も用意する必要がある”(Both men and women in ancient China wore their hair long and possessed dressing articles). It is so complete that the target readers could know about the cultural relic fully.

In addition, in the commentary of “素纱单衣”(Plain Gauze Gown), the concept of "右衽" (a jacket) of Hanfu, meaning the front part covering to the right, which has been the very characteristic of Hanfu and also considered as one of the symbols of the Han nationality (Zuo Na 2011:30). However, it was translated into “右衽” in Japanese directly. Although Japan's national costume Kimono also has the reference concept of "衽", for the historical connection that Japanese Kimono originated from Chinese Hanfu, the concrete part referred by “衽” is different, and "右" refers to the directionality of "covering to the right" in Chinese, while "右" may be mistaken for the orientation of "right" in Japanese. Consequently, it is obvious that literal translation is untenable, thus "前おくみ" is added to the translation to help the target readers understand it. Besides, the cultural connotations contained in "右衽", such as the philosophical view of "harmony between nature and man", and the etiquette thought of "good things is on the left" (Sun Lingling 2018:81), are also hard for the target readers to understand. The characteristics of culturally-loaded words are also convincingly demonstrated by this.

3.1物质文化类

不同民族生产和使用的物质实体存在着差异，例如一些民族特有的服饰、建筑、食物等，这些名称到了其他民族的语言中就会成为“缺项”。即使是同一名称，在不同民族中所包含的概念也往往不同。而文物的名称就是其中最具代表性的例子，这些名称通常能直观地传达物体的信息。

例如辛追墓出土的文物“彩绘双层九子漆奁”，“彩绘”“漆”说明了其外表特征，“双层”“九子”说明了其内部结构，最重要的主体“奁”说明了其用途，即“古代女子梳妆用的镜匣”。日语译成了“彩絵二重九子漆製化粧箱”，便于译文读者直观地了解该文物的特征和用途，使译文读者和原文读者接收到的信息对等，符合翻译等值论中的“形式对等”原则。但是值得注意的是“奁”这个概念，日语中译成了“化粧箱”，指化妆用品的收纳箱(広辞苑第6版 2008)，而汉语中除化妆用品外，还放置一些日常用品。因此，在详细的文物介绍中，日语译文中另外增加了“化粧用具と日用品の物入れである”的解释，还配有“中国の古代には男女問わず、みんな髪を伸ばすので、化粧具も用意する必要がある”的社会习俗说明。可谓之十分完备，便于译文读者充分了解该文物。

此外，还有关于著名的“素纱单衣”的解说中，涉及到了关于汉服的“右衽”的概念，指前襟向右掩，是汉服始终保留的特点，被认为是汉族的象征符号之一(左娜 2011:30)。而日语译文中直译成了“右衽”，虽然日本的民族服装和服中也有“衽”的参照概念，源于日本和服起源于中国汉服的历史联系。但“衽”在汉服和和服中所指的具体部位是不同的，且“右”在汉语里指“向右掩”的方向性，日语中容易理解为单纯的“右边的”的方位性，因此显然直译是难以成立的。所以译文添加了“前おくみ”的解释，能够助于读者理解。此外，“右衽”所蕴藏的文化内涵，如“天人合一”的哲学观，“吉事尚左”的礼法思想，传统医学的“阴阳观”等(孙玲玲 2018:81)，也是目标读者很难领会到的。这也正充分体现了文化负载词的特性。

====3.2 Culture-loaded Words Related to Social Culture====

Different nations have different historical development and political evolution, and also have experienced corresponding social system and traditional customs in different periods, thus producing a large quantity of words with era characteristics. Commentary concerned with the time or historical background of cultural relics often involve such words.

For example, “辛追墓非衣帛画”(T-Shaped Painting On Silk), unearthed from Mawangdui Han Tomb No.1, “非衣”(flying garment), namely “魂幡”，was the banner carried in the funeral procession and then buried in the tomb for the purpose of calling back the spirit of the deceased, which is one of the funeral customs etiquette in ancient China. Banded on the shape of the painting, it was translated into “T形帛画”, obviously neglecting the the concept of “魂幡”, which is not mentioned in the detail commentary as well. However, in the commentary of “人物龙凤帛画”(Silk Painting with Female Figure, Dragon and Phoenix Patterns”, “魂幡” was translated into “霊幡”, with an explanation additionally that “魂を引いて昇天する「霊幡」”(the banner calling back the spirit of the deceased), which could prevent the target readers from misinterpreting it literally as “the flag calling for gods" for there is no such funeral custom etiquette in Japan.

Also, in the commentary of “凤鸟纹’戈’提梁铜卣”(Bronze You with Swinging Handle and Phoenix Design and Inscription “Ge”), the inscription “Ge” on the cover and inner, is “族徽“(the emblem of “Ge” clan), which was translated into “家徽”. Nevertheless, there was a similar concept “家紋” in ancient Japan, referring to the symbol of one clan (Kojien6 2008), thus this paper holds that the latter translation is more appropriate in Japanese. However, in the detail introduction, a historical explanation about the "Ge" clan was added to the Japanese translation text, which could help the target readers understand the social background at that time.

3.2制度习俗文化类

不同民族的历史发展和政治演变各有不同，在不同时期也有与之相应的社会制度和生活习俗，由此产生了许多具有时代特色的词汇。而关于文物的时代和历史背景的介绍往往会涉及到这类词汇。
例如辛追墓出土的“非衣”帛画，“非衣”即“魂幡”，指古代招引亡魂的旗子，出殡前引作前导，入葬时放置在内棺盖上，属于中国古代的丧葬习俗。日语中基于其形状，译成了“T形帛画”，显然直接舍弃“魂幡”这一概念，且在具体的介绍中也并未提及。而在“人物龙凤帛画”的解说词中，也涉及到了“魂幡”的概念，日语译成了“霊幡”，并稍作了“魂を引いて昇天する「霊幡」”的加释，因为日本没有这一丧葬习俗，防止读者从字面误解为“召唤神灵的旗子”等。

又如风鸟纹“戈”提梁铜卣的介绍中，其上铸有“戈”字的族徽。日语译为了“家徽”，但日本古代有“家紋”这一概念，指就是“一个家族的标志”(広辞苑第6版 2008)，所以笔者认为译为“家紋”更符合日语表达习惯。但详细的介绍中，日语译文中另添加了关于“戈族”的历史说明，这可以帮助读者理解当时的社会背景。

====3.3 Culture-loaded Words Related to Religious Culture====

Religious beliefs and traditional virtues have a profound impact on people's daily production mode and life style, among which some particular concepts created which play an important part of national culture. Such words will inevitably appear in the commentary of cultural relics related to religious and sacrificial activities.

For instance, the outside painting of “黑地彩绘漆棺”(Coffin with Painted Designs an Black Lacquer Coating, unearthed from XinZhui’s Tomb), indicates that “死者灵魂进入受神灵保护的地府”(the deceased is entering a realm that is under the earth), was translated into “死者の魂は神様の保護で暗い地獄に入ること”, referring to “the deceased is entering the dark hell under the protection of the gods”, which obviously made a different comprehending to the meaning. Besides, the concept of "地府" originated from the Yin and Yang theory in ancient China, and only after the introduction of Buddhism in Han Dynasty did the system of "地狱"(hell) come into being (Pu Wenqi 2021:12). The concept of "地府" is greater than that of "地狱", which refers to the place where the spirits of the deceased who have sinned deeply during their lifetime are imprisoned and punished. The translation "暗い地獄" is easy to cause the target readers to misunderstand the deviation, thus, “黄泉”“冥土”“あの世”etc.are suggested.

3.3宗教道德文化类

宗教信仰和传统道德深刻影响着人们日常的生产和生活方式，其中出现的一些专用的概念，是民族文化的重要组成部分。而与宗教、祭祀等活动相关的文物介绍中不可避免地会出现该类词汇。

例如辛追墓出土的“黑地彩绘漆棺”其上绘制的“死者灵魂进入受神灵保护的地府”的形象，日语中译成了“死者の魂は神様の保護で暗い地獄に入ること”。首先，日语译文所表达的意思是“死者灵魂在神灵的保护下进入了黑暗的地狱”，显然在理解上有一定的偏差。其次“地府”这一概念，源于中国古代的阴阳学说，汉代佛教传入后才有了系统的“地狱”体系(濮文起 2021:12)，“地府”的概念大于“地狱”，后者特指囚禁和惩罚生前罪孽深重的亡灵之地。因此，译文“暗い地獄”易造成读者理解偏差，笔者建议译为例如“黄泉”“冥土”“あの世”等会更贴切。

====3.4 Culture-loaded Words Related to Linguistic Culture====

Speech activities are the products of human spiritual activities, which produce some words concerned with historical allusions or legends. Some words have been gradually given new meanings due to folklore and usually appear in literary works. Such words are likely to be used in the commentary of cultural relics containing with idioms or proverbs.

For example, in the commentary of the ancient instrument “竽”(Reed Mouth Organ Yu), the idiom “滥竽充数”(pretend to play the Yu to make up the number for an orchestra, or in other words, to fill a post without real qualifications) indicates the popularity of the Yu at that time. Although the Japanese translation “員に備わるのみ”(to fill a post without real qualifications), a Japanese idiom with the same meaning, is in line with the principle of equivalence, the meaning of the idiom “滥竽充数” in this very context has been mainly functioned by its original fable, which is supposed to be explained additionally. Such as “『語源』斉の宣王は竽の音を聞くのが好きで、竽のできる人を300人雇ったところ、竽の吹けない南郭先生が混じって俸給をもらっていたという故事から”.

In addition, the word “凤鸟乘云”(phoenixes riding on clouds), was translated into “雲に乗る鳳鳥”in Japanese literally. The concept of "凤鸟"(phoenix) originated from the ancient Chinese legend, which is a kind of auspicious animal, and "phoenixes riding on the clouds" means good luck. Although Japan has been influenced by Sinology since ancient times and the four Rui animals that "Dragon, Phoenix, Kylin and Turtle" has had some effects on Japanese literature and culture, an additional explanation "祥瑞を寓意する" could be more easily understood by the target readers.

3.4语言文化类

语言活动是人类精神活动的产物，其中产生了一些隐含着历史典故或人物传说的词汇。一些词语因为民间传说而逐渐被赋予了新的指代含义，多出现在文学作品中。而与文物涉及到相关的成语和谚语等的介绍中，很有可能会使用到此种词汇。

例如，关于古代乐器“竽”的解说中，提到了“滥竽充数”这一成语的出现来说明当时竽的流行程度。日语译成了相同意思的谚语“員に備わるのみ”，虽然在含义上做到了“功能对等”，且符合目标语习惯，但“滥竽充数”在这个特定的语境中，主要以其出典的寓言故事发挥意义功能的，所以笔者认为注解其成语故事更为妥当，例如“『語源』斉の宣王は竽の音を聞くのが好きで、竽のできる人を300人雇ったところ、竽の吹けない南郭先生が混じって俸給をもらっていたという故事から。”

另外，如“凤鸟乘云”这一词语，日语译为“雲に乗る鳳鳥”，在形式上实现了对等。“凤鸟”这一概念起源于中国古代传说，是一种吉祥的动物，“凤鸟乘云”寓意着吉祥。虽然日本自古以来受到汉学的影响，“龙凤麟龟”的四瑞概念也在日本文学文化中有一定的影响，但是笔者认为加注“祥瑞を寓意する”等会更易于译文读者理解其中的文化概念。

===Conclusion===
Under the background of globalization, translation has become an important bridge of cross-cultural communication and transmission, rather than merely a simple conversion of language signs. With the further development of China's opening up, Chinese museums have gradually become one of the main channels for foreign tourists to know about Chinese culture, among which the translation of cultural relics commentaries play an indispensable role. Owing to their own characteristics, the cultural relics commentaries often contains numerous vocabularies carrying abundant information of history, culture, customs, habits and so on, what is called culturally-loaded words. The translation quality of culturally-loaded words directly affects the target text receiver’s acceptability of Chinese culture, influencing the intercultural communication. Accurate translation of culture-loaded words is not only able to promote cross-cultural communicationbut also to spread national culturereserve national characteristics and encourage friendly international exchange. In order to make a better use of translation versions of cultural relics commentaries and better display Chinese culture, it is crucial to take further studies on the translation and introduction of culturally relics commentaries, especially culturally-loaded words inside.

In this thesis, taking the Japanese version of the cultural relics commentaries from Hunan museum’s basic display as the research objects, adopting Eugene Nina’s translation equivalence theory as the theoretical guidance, the translation skills of culturally-loaded words with different cultural meanings are analyzed through comparing with the source text, and some suggestions for perfection are provided. In the translation of commentary on cultural relics, more emphasis is placed on the reading needs of target readers and the purpose of displaying national culture than on literal translation, and there is no strict requirement for one-to-one correspondence in translation form, with great flexibility and freedom. Especially, the translation of culturally-loaded words in the cultural relics commentaries, is supposed to take both the external literal information and the internal cultural information into consideration. Take the translation equivalence equivalence theory as the theoretical guidance, adopt literal translation and free translation as the specific translation techniques, add explanation and interpretation when necessary, and tag the difficult Chinese words with Japanese Hiragana, so that the target readers' could understand the texts easily, improving the intelligibility and acceptability of the translation. In addition, the translation of culturally-loaded words should also consider the certain text and the concrete context, according to the pragmatic principles. The most appropriate meaning of the text should be selected from the numerous cultural information contained therein to translate, along with additional annotation or explanation necessarily. Language and culture’s association are so closed that the translation of the cultural relics commentaries has to focus attention on the culturally-loaded words embodying numerous cultural information. It is suggested that commentary translation skills should be studied from multiple perspectives, and the Japanese tourists’ acceptability of the translated commentaries should be researched through the actual surveys, so as to improve the quality of commentary translation, and provide some experience for other external propaganda translation, realizing a better display of the splendid and time-honored Chinese culture.

本文选取湖南省博物馆基本陈列的文物解说词作为考察对象，以尤金·奈达的翻译等值论为理论指导，逐一对具有不同文化含义的词汇进行原、译文对照分析，并提出了部分改进建议。在文物解说词的翻译中，比起单纯的字面对译，更强调目标读者的阅读需求和展示民族文化的目的，因此在翻译形式上不严格要求一一对应，具有很大的灵活性和自由度。特别是关于介在其中的文化负载词的翻译，应兼顾表面上的文字信息和隐藏在内部的文化信息两个层面，以翻译等值论为指导，具体翻译技巧上以直译和意译为主，必要时添加注释和解释，还可以给难读的汉字标注假名，以便于目标读者的理解，提高译文的接受度和可读性。此外，文化负载词的翻译还要考虑使用的实际文本和特定语境，即考虑语用原则，从其所蕴含的丰富的文化信息中，选取最贴合文本的含义，进行注解或者加释。语言与文化密切关联，文物解说词的翻译要考虑到这些包含大量的文化负载词的文化信息的翻译，今后可以从多个角度分析日译解说词的翻译技巧，并对日本游客对译本的理解度进行实际的调查，从而提高解说词翻译的质量，为其他外宣翻译提供一定的经验，更好地传播灿烂悠久的中国文化。

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[5] Zhang Li 张丽, Wu Linan 吴丽楠. (2021) 中原传统文化负载词日语翻译策略研究[Strategies of translating traditional culture-loaded words of Central Plains into Japanese]. Journal of Henan Polytechnic University ( Social Sciences) 河南理工大学学报(社会科学版)(06):43.

[6] Zhang Hongyan 张红艳. (2000) 试评《红楼梦》中文化负载词的翻译[On the translation of culture-loaded words in A Dream of Red Mansions]. Journal of Anhui University (Philosophy and Sciences) 安徽大学学报(哲学社会科学版)(04):60-63.

[7]新村出(編).広辞苑(第6版) [Z].東京:岩波書店,2008.

[8] Zuo Na 左娜. (2011) “汉服”的形制特征与审美意蕴研究[The Feature and Aesthetic Meaning of Chinese Hancosfame]. Shandong: Shandong University 山东大学.

[9] Sun Lingling 孙玲玲. (2018) 汉民族传统服装之“右衽”[J].学苑教育(8):81.

[10]Pu Wenqi 濮文起. (2021) 中国人地狱观的演变进路[J].世界宗教文化(2):12.

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=10 丁旋 Translation of Culture-Loaded Words in ''The Concubine Market of Yangchow '' of Lin Yutang's Version from the Perspective of Newmark’s Translation Theory =

[[Cult_Load_Words_EN_10]]

=11 高蜜On the Translation of Culture-loaded Words in ''Lao Can You Ji'' from the Perspective of Cultural Schema Theory 从文化图式理论看《老残游记》中文化负载词的英译=
[[Cult_Load_Words_EN_11]]

=12 殷慧珍 A study on the English Translation of Culture-loaded Words in ''The Spring Festival'' written by Fang Huawen Based on Domestication and Foreignization Strategies =

殷慧珍 Yin Huizhen, Hunan Normal University, China

[[Cult_Load_Words_EN_12]]

===Abstract===
Culture-loaded words refer to words with unique cultural connotations, which are powerful tools to promote cultural communication. Due to the great differences between eastern and western cultural backgrounds, the translation of culture-loaded words is a difficult task. Therefore, this essay studies the English translation of Chinese culture-loaded words in ''The Spring Festival'', which is a prose written by Chinese Writer and translator Fang Huawen, introducing many Chinese customs and activities containing Chinese culture-loaded words. According to the Nida’s classification of culture, this essay classifies culture-loaded words into ecological culture-loaded words, material culture-loaded words, social culture-loaded words, religious culture-loaded words and language culture-loaded words. Based on the domestication and foreignization translation strategies proposed by Venuti, this essay analyzes the translation strategies of culture-loaded words in Fang Huawen’s prose ''The Spring Festival'' and its translation, and summarizes the translation of culture-loaded words based on domestication and foreignization strategies.

===Key Words===
Culture-loaded Words, ''The Spring Festival'', Domestication and Foreignization Strategies, Fang Huawen

===题目===
归化异化策略下方华文《春节》中文化负载词的英译研究

===摘要===
文化负载词是指具有独特文化内涵的词语，是促进文化交流的强有力工具。由于东西方文化背景的巨大差异，文化负载词的翻译是一项艰巨的任务。因此，本文以方华文散文《春节》中的中国文化负载词的英译为研究对象，介绍了许多词汇关于中国习俗活动里蕴含的中国文化负载词。根据奈达的文化分类，本文将文化负载词分为生态文化负载词、物质文化负载词、社会文化负载词、宗教文化负载词和语言文化负载词。本文以韦努蒂提出的归化和异化翻译策略为基础，分析方华文的散文《春节》中文化负载词的翻译策略，总结出基于归化和异化策略的文化负载词翻译方法。

===关键词===
文化负载词《春节》归化与异化翻译策略方华文

===Introduction===
Since the development of China’s reform and opening up, China's economy has improved rapidly. Culture, as a manifestation of the soft power of national development, playing an increasing role in the country. And Chinese culture is becoming more and more popular among foreign readers. As a carrier of culture, book is a powerful tool for cultural communication. Meanwhile, translation is a bridge connected different languages and different cultures and the main task of translation is to translate the content of the source language into the target language. Therefore, in China, more and more books, such as poetry collections, novels, essays and so on, are translated into foreign languages and then widely spread all over the world. However, due to the huge differences in economic system, language structure and cultural customs between China and the West, many culture-loaded words with unique characteristics of the Chinese nation, such as some idioms, sayings and idiomatic expressions, are difficult to translate. Those who do not understand the Chinese cultural background cannot fully understand the meaning of these culture-loaded words. Therefore, the translation of culture-loaded words is key to the whole translation which is well worthy of doing research. ''The Spring Festival'' is a prose written by Fang Huawen, a famous Chinese literary translator. It talks about the Spring Festival, the most important traditional Chinese festival, and gives a detailed description of the activities during this traditional festival. Many culture-loaded words appeared in the prose represent Chinese culture, people can understand the profound Chinese culture through the authentic translation. Based on the translation strategies of domestication and foreignization, this essay explores the translation strategies of culture-loaded words in Fang Huawen’s ''The Spring Festival''.

===Fang Huawen and ''The Spring Festival''===
Fang Huawen was born in 1955, who is a famous Chinese literary translator and translation theorist. He plays an important role in literary translation in China and he was elected as a representative in the field of literary translation in China. He has translated many literary works such as ''Oliver Twist'' and ''David Copperfield'' written by Charles Dickens, ''Tess of the d'Urbervilles'' and ''Jude the Obscure'' written by Thomas Hardy, ''Jane Eyre'' and ''Pride and Prejudice'' written by Jane Austen and so on. Also, he wrote books of Chinese Culture of Editions Series such as ''Chinese Garden'', ''Chinese Folk Customs'', ''Famous Historical Cities in China'' and so on, which introduce Chinese culture in all areas. His representative translated work is ''History of Chinese Translation in the 20th Century'', which elaborately introduces the Chinsese Translation theories and translators, covering more than ten million words. His translated works have made great contributions to the spread of Chinese culture, and his translation views are well known both at home and abroad. He was named "the most productive literary translator in contemporary China” by the UNESCO International Federation of Translators and his translation theories were publish in ''Babel'', the academic journal of the International Federation of Translators, which enabled the world to know the general situation of Translation in China and the characteristics of translation.

In this essay, ''The Spring Festival'' is selected as the text of analysis, which is one of the prose collected in the book ''Translation and Appreciation of Chinese and Foreign Selected Famous Proses and Poems'', whose author is also Fang Huawen, selecting and translating famous Chinese and foreign proses and poetry. ''The Spring Festival'' is written by Fang Huawen and he selcets his own translation version in the book. The prose introduces the Spring Festival, the most important traditional festival of the China. The prose introduces the customs and activities of the Spring Festival in detail, which have been passed down from the ancient time. With the changes of the time, the words and customs have their own distinctiveness. Taking the traditional activity “post picture” as an example in the essay, Chinese people posted pictures of Shen Shu and Yu Lu with the wish of getting good luck and happiness in Nan Dynasty. While in Tang Dynasty, they posted the photos of Qin Shubao and Yuchi Jingde. If you don't know the cultural background of Chinese culture, you can hardly know the connotaion of the words. For example, the names of firecrackers are of various kinds, like "Rockets", "Rolling Mines", "Fairy Scattering Flowers", "Knights in Red" and so on. The author elaborately introduces all kinds of customs and activities from the first day of the first lunar month to the 15th day of the first lunar month, among which culture-loaded words are unique to Chinese culture, and the translation of these culture-loaded words will greatly promote the spread of Chinese culture.

===Culture and Culture-loaded Words===

====The Brief Introduction of Culture====
Compared with the economic and political field, culture refers to the spiritual activities of human beings and the products they produce. Culture is a set of customs, traditions and values formed by people living in a specific community over a long period of time, such as the culture of a nation or country. There are various cultures in the world, and each culture has its own characteristics, including its own ethnic values, such as religious belief, world outlook, etc. It also includes spiritual products produced by specific ethnic groups, such as some artistic and scientific spiritual products. Besides, the manners and behaviors of a nation such as folk customs, spirits and so on.

Chinese contemporary writer and scholar Yu Qiuyu gave a detailed interpretation of culture. He gave a definition of culture with a concise and simple sentence in ''What is Culture'', that is, culture is a kind of spiritual value and life style called habit, and its final result is collective personality. (Yu qiuyu 2012:3) The first key word is spiritual value, which means that culture is not only a cultural phenomenon, but also has cultural value. Therefore, it can be explained that culture is a spiritual symbol of human beings compared with the primitive state. The second key word is lifestyle. This is the concrete realization of spiritual value. In most cases, culture, it should be concrete and acessible. The third key word is collective personality. This shows that culture not only affects people, but also concentrates on personality precipitation to maintain some stability.
That is to say, the unique spiritual value and way of life developed by a particular nation is the culture of this nation, such as Confucianism, ancestral hall culture in Chinese culture and so on.

Specifically, Culture covers nearly all kinds of fields in social life. There are many classifications of culture from different perspectives. For example, from the geographical aspect, there are local culture and foreign culture, urban culture and rural culture, Eastern culture and Western culture and so on. Also, from the perspective of time, there are primitive culture, slavery culture, feudal culture, capitalist culture, socialist culture and so on. According to Nida, he divided culture into five categories in his book Language, Cultural and Translation:(1) ecological culture, (2) material culture, (3) social culture, (4) religious culture, (5) language culture. (Nida 1993: 91)

====The Brief Introduction of Culture-loaded Words====
Culture-loaded words refer to the words or phrases carrying the unique cultural connotations of a certain nation, which are different from other nations. Chinese scholar Hu Wenzhong defined culture-loaded words as follows: "Culture-loaded words are words within the scope of a specific culture, and are the direct and indirect reflection of national culture in the language vocabulary" (Hu Wenzhong 1999:64). When these culture-loaded words are translated into the target language, it is not easy to find corresponding words in the target language. Therefore, the wide use of culture-loaded words can transmit national cultural values and promote national communication.

Based on the classification of culture of Nida, culture-loaded words also can be divided into five catergories accordingly. The first is ecological culture-loaded words, which refer to the words that reflect the unique local ecology, such as climate, lgeomorphology, natural environment, mountains, rivers, vegetation and so on. Different geographical environments breed different cultures, such as the Chinese idiom “稳如泰山”, which translates into English as stable as Mount Tai, meaning as firm as a rock, "Mount Tai" is a unique ecological environment in China. Mount Tai is very majestic in the hearts of the Chinese people, and it is worshipped by the people and enjoys a high status. Therefore, people use this idiom to praise people as stable and unshakable as Mount Tai. For English phrase, "a big fish" is literally translated into Chinese “一条大鱼”, but in English culture, it means "Great man", because Britain is an island country surrounded by the sea, which reflects the influence of the sea on British culture.

The second is material culture-loaded words, which refer to words produced in daily life to meet the development of people's material life, that is, words with cultural connotations such as clothing, food and household goods that people need in daily life. In different cultures, people have different associations with different objects. For example, in Chinese culture, since the ancient time, people have divided the universe into five kinds of things, namely are Wood (木), Fire (火), Earth (土), Metal (金), and Water (水), and called them "Wu Xing(五行)"also known as the Five Elements or Five Phases. The system of five phases was used for describing interactions and relationships between phenomena.

The third social culture-loaded words refer to words that reflect various aspects of the society according to different social backgrounds, such as unique festivals, customs, local conditions and practices, as well as the way of address and greeting. For example, "aunt" in English refers to different people in Chinese, that is, maternal aunt, paternal aunt, wife of mother's brother, wife of father's brother.

The fourth religious culture-loaded words refer to some words related to religious beliefs and concepts, reflecting the influence of religion o.n people's lives. For example, Chinese culture is deeply influenced by Buddhism. Some common sayings contain the influence of Buddhism on people's life, such as the Chinese proverb "菩萨心肠"，which refers to the people with a great kind heart. Cram at the eleventh hour. "菩萨"is Bodhisattvas, who embrace qualities like self-sacrifice and morality. The Image of bodhisattva in Buddhism is different from that of Jesus in Christianity.

The last one language culture-loaded words are the reflection of different languages characteristics in speech, lexical, syntax and other linguistic aspects, usually found in dialogue, ancient poetry and colloquialisms, idioms, and so on. Chinese sentences attach importance to the connection of meaning, and clauses are often connected by meaning, while English sentences are connected by connectives. For example, the famous Chinese proverb,"经得广，知得多"，the whole sentence is very concise, only with six words, and there is no conjunction to connect the sentence. However, the English translation cannot completely translate the format, but need to use a conjunction to connect the sentences in English grammar, that is if you experience more, you can know more things.

===Domestication and Foreignization Strategies===
Domestication and foreignization are two different translation strategies proposed by Venuti in ''The Translator's Invisibility A History of Translation'' from the perspective of culture in 1995. According to Venuti, Domestication refers to the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for target language readers.(Shulttleworth , Cowie 1997 : 43~ 44) This was based on the Germanphilosopher Schleiermacher's famous notion of the translation that don’t disturb the reader, as much as possible, and then lead the author towards the meaning that author want to convey. That is to say, using the tanslation strategie of domestication is to localize the translated text. And translator should first consider the target language readers but not the loyalty to the author. Therefore, when translating, the translator should choose the plain and familiar words and expressions in the target language that would not be a barrier to reading for readers, so that the translation can be read nativly and vividly but do not make the readers feel stiff or unfamiliar, and it would not be like a text has been translated but an original book. When translating, he also created many plots that cater to the public’s preferences, making the novel interesting and easy to understand. Because of the cultural differences between the East and the west, some specific words in the source language have no corresponding meanings in the target language. Therefore, especially when translating idioms and allusions, domestication is often used in order to maintain their unique simplicity and expressiveness. For example, cry up wine and sell vinegar(挂羊头卖狗肉)/ live a dog's life(过牛马一样的生活)/seek a hare in hen's nest（缘木求鱼）（Fang Mengzhi 2004: 3）

Foreignization refers to the translation strategy that a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Shulttleworth , Cowie 1997 : 58~ 59) Foreignization refers to the translation strategy that the translator first considers his loyalty to the author and the original text, so the translation will preserve the language characteristics and cultural customs of the original text. The use of foreignization translation strategy will not only make readers have "exotic" reading experience so as to help them better understand cultural differences，at the same time，it also enrich the target language. Many foreign words and expressions have been well integrated into the target language and used in people's daily life. The example of foreignization in Fang Mengzhi's a dictionary of translation studies, such as "time is money", comes from the foreignization of "time is money" in English. Many foreign words have been widely spread and used in Chinese. （Fang Mengzhi 2004: 3）

Domestication and foreignization are indispensable translation methods in cross-cultural translation. Domestication can invisibly introduce foreign cultural ideas into the country without causing exotic reading experience or bringing reading barriers to target language readers, thus increasing the readability of the text. However, with the advent of globalization, blindly domesticating other languages is a way of showing ethnocentrism, which is actually a kind of cultural aggression of other country. Venuti believes that the domestication is to use smooth translation strategy to hide the domestication in the transparency of the translation. This is not a cultural exchange but an act of culuture violence under the cover of domestication strategy with ethnocentric ideas, that is, tampering and cultural appropriation. (Fang Mengzhi 2004: 96）Therefore, foreignization has become an increasingly important translation strategy in the process of translation. For culture-loaded words, adopting foreignization translation strategy can not only accurately express the meaning of the sentence, but also promote the spread of Chinese culture, so as to promote the mutual understanding and communication between the East and the West. Therefore, foreignization is gradually accepted by people and more widely used in the world.

===A study on the English Translation of Culture Loaded Words in ''The Spring Festival'' written by Fang Huawen Based on Domestication and Foreignization Strategies===
The prose ''The Spring Festival'' contains many traditional Chinese festival culture-loaded words such as poems, idioms, proverb and so on, so in the process of translation, appropriate methods and strategies should be selected. For these Chinese culture-loaded words, the English translation is not completely corresponding to the original text. For example, some Chinese culture-loaded words have Chinese cultural connotations but are not reflected in the translation, and the sentence format in the original text is not completely corresponding in the translation. Based on the classification of culture-loaded words mentioned above, this essay analyzes the ecological culture-loaded words, material culture-loaded words, social culture-loaded words, religious culture-loaded words and language culture-loaded words in Fang Huawen's ''The Spring Festival'' on the theoretical basis of domestication and foreignization translation strategies.

====Ecological Culture-loaded Words====
Some words describing nature, environment, animals and plants are called ecological culture-loaded words. In the prose, the author used nature words "火树银花" to describe the scene of the Lantern Festival with bright lights. Literally, "火树" means the fire trees, "银花" means the silver flowers. If the translator uses the foreignization translation strategy to transliterate the sentence, the foreign readers who don't know the Chinese culture may not understand the meaning of the sentence, and will be confused. This is not a tree or flower, but a scene of bright lights. Therefore, the translator adopts the domestication translation strategy and translates it into "fireworks and laterns were everywhere to be seen", "火树" refer to the trees are covered with colorful lights, and "银花" refer to brightly lit scene.

====Material Culture-loaded Words====
Material culture-loaded words refer to some words used for material production, such as medicinal wine, units of weights and measures mentioned in the prose.

Example 1: "爆竹声中一岁除，春风送暖入屠苏。"

Translation: Firecrackers are sending the old year away; People are toasting in warm breeze.

The sentence quoted the famous poem New Year's Day by Song Dynasty poet Wang Anshi, which depicted a lively scene during the Spring Festival. The word "Tusu"(屠苏) has great cultural connotation. "Tusu" is a kind of medicinal wine, called Tusu wine. According to Chinese legend, Tusu wine was first invented by hua Tuo, a famous doctor in the Eastern Han Dynasty. It is generally drunk on the first day of the first month, which plays a role in strengthening the body and defeating diseases. Therefore, drinking it on the first day of the New Year also conveys people's best wishes for the New Year that everyone can stay away from diseases and be healthy. It implied a wish, just as people in the western culture also toast on festivals, so the translator replaced the literal translation of Tusu with the familiar word toasting.

Example 2: 曾架起一座二十丈的灯山。

Translation: ...was built up a mountain of lanterns to celebrate the festival, nearly 70 meters high.

In the sentence, "二十丈", that is twenty Zhang. Zhang is a unit of length used in ancient China. The use of Chinese length units has evolved with the changes of history. The units of measurement are closely related to life, they have appeared since the beginning of human beings. The primitive people used fingers as inches, palms as feet, and stretching elbows as feet. Then Qin Shihuang unified the measurement and till now the appearance of modern measurement technology today, the evolution of ancient measurement system reflects the changes of history. In English, there is no length unit of Zhang. Therefore the translator used the domestication translation strategy that converted 20 Zhang into 70 meters.

====Social Culture-loaded Words====
The use of social culture-loaded words reflects the specific social background of the certain period. For example, the appellation or title of people is a significant part of social culture-loaded words. In this prose, the titles of the two ancient emperors "汉武帝" and "唐睿宗" are mentioned. The translator's translation of the ruler is as follows:

Example 1：自从汉武帝以来...。

Ever since the Emperor Wu's Reign of Han Dynasty.

Example 2：唐睿宗时，长安的皇宫外庆贺元宵节

During Emperor Ruizong's Reign in Tang Dynasty there just outside the royal palace in Changan.

In Chinese history, from the Han Dynasty to the Sui Dynasty, the posthumous title of the emperor is generally used, which summarized the deeds and morality of the deceased. For example, Emperor Wu of the Han Dynasty, whose posthumous title is "Wu", praised the moral character of Emperor Wu of the Han Dynasty. From the Tang and Song Dynasties to the Yuan Dynasty, the temple name of the emperor was used as the appellation. Temple name is the name given by later generations when they worship in the temple after the death of the ancient emperor. For example, the temple name of the founding emperor is Gaozu or Taizu, such as song Taizu. For the successor, the last word is always Zong, which means to maintain the achievements of the predecessors. For example, Tang Ruizong's temple name is "Rui", which praises his wise. In English translation, the translator uses foreignization to translate the posthumous title "Wu" of Emperor Wu of the Han Dynasty and the temple name "Rui" of Ruizong of the Tang Dynasty. Although the title of emperor is different from that of Di and Zong in Chinese, translator all uses the word emperor.

Example 3: 其外形有"哪吒闹海""孙悟空""猪八戒"和"沙僧"。

Translation: lanterns in forms of Nazha's Adventure in East Sea, Monkey King, Pigsy, Sha Wujing.

The words in historical allusions and legends have great social and cultural connotation. "哪吒闹海"is an ancient Chinese legend."孙悟空", "猪八戒" and "沙僧" are main characters in Journey to the West, one of China's four greatest master pieces. Chinese people have watched TV dramas or books about these characters since childhood, so they are familiar with them. However, for foreign readers, they are not familiar with these characters or plots, so it may perplex them if you don't explain the culture background here. The translator adopted the foreignization translation strategy to directly translate "孙悟空" into "Na Zha's adventure in the East Sea", "孙悟空"into the well-known Monkey King, "猪八戒" into Pigsy, and "沙僧" into his name Sha Wujing. Literal translation may confuse readers who do not understand these legends and stories, so notes can be added, that is, Nazha (a divine warrior in Chinese mythology). And Monkey King, Pigsy, Sha Wujing (main characters in Chinese classics pilgrimage to the West).

====Regilious Culture-loaded Words====
Example 1：死后玉皇大帝封他为"斩祟将军"

And was appointed "ghost-killler general" by God of all gods after his death.

In the translation, the translator uses domestication translation theory to translate "玉皇大帝" into God of All Gods. In Chinese culture, people believe that there are ruler and gods in heaven, and "玉皇大帝" is the leader of the gods in Chinese Taoist mythology. In addition to ruling all gods, "玉皇大帝" also governs the affairs of the universe. People regard "玉皇大帝" as the "emperor" in heaven, the supreme ruler of the world of all gods.
In western culture, religions are numerous and varied. Ancient Greece is the land of pantheism, the ancient Greeks advocated many gods. Zeus is regarded as God of all gods and the supreme ruler of the gods in the Greek mythology. Several popular Western religions, such as Christianity, Judaism and Islam are monotheism, holding the belief that God is the only creator of the world. God is conceived of as the Supreme Being and principal object of faith. So the use of domestication can not only express the same meaning of the sentence, but also adapt to the religious culture in the west.

Example 2: 旧岁的最后一天叫"大年三十”，因"除旧岁”而得名除夕。

Translation: The last day of the old year, Danianshanshi in Chinese, is called Farewell Day, as the old year is sent away this day.

The phrase "旧岁”, "岁”is not only refers to the age, but also means year. "旧岁" refers to the past year. The last day of the year, called "岁除", and the night of the day is called "除夕". 除夕, the original meaning of "New Year's Eve", refers to the end of the year to usher in the new. New Year's Eve is a time for family reunion. Like Tomb-sweeping Day, Ghost Festival and the Double Ninth Festival, New Year’s Eve is a traditional Chinese festival for ancestor worship. This sentence uses the combination of domestication and foreignization. The use of foreignization preserves the cultural image and promotes the culture exchange.

====Language Culture-loaded Words====
Chinese idioms usually contain the essence of language and have Chinese characteristics. Many of them use figures of speech such as metaphor. A metaphor is a comparison of something you want to say with something that has similar characteristics. In idioms, metaphors are used to describe the characteristics of something to make it vivid, so as to trigger the association of readers. The idiom in the prose like "像箭一般冲出去了", means that the children rush out quickly, but also shows that the children eager to go outside. In Chinese culture, the arrow(箭) is often used to describe high speed. For example, the idiom "离弦之箭" is used to describe high speed. "离弦之箭" refers to Time flies quikly. But there is no equivalent like arrow in English. In English, words like "bullet" or "cheetah" or "rocket ship" are used for things that are fast. Therefore, in order for readers to better understand the meaning of the sentence, the translator uses the domestication method to paraphrase as "dash out", "dash" is an act of running or moving very quickly or hastily, Although the cultural connotation of the source language is sacrificed in this way, the translator faithfully expresses the meaning of the source language.

===Conclusion===
This essay finds that the prose includes plenty of culture-loaded words, which contains extensive and profound meaning about traditional Chinese culture and customs. This essay introduces the Spring Festival, the most important traditional festival in China, as well as various activities prepared by Chinese people for the Festival and customs they adhere to, which largely spread Chinese culture, promote cultural exchanges in the world, and greatly enhancing the strength of Chinese culture. For this essay, using Fang Huawen's translation text as the analysis object, analyze the translation strategies of translator used about different kinds of culture-loaded words, that is, ecological culture-loaded words, material culture-loaded words, social culture-loaded words, religious culture-loaded words and language culture-loaded words. According to Venuti's translation theory, he advocates that translators should more use foreignization to preserve the cultural connotation of the source language. However, the translator Fang Huawen adopts the domestication translation strategy more frequently, choosing the cultural images familiar to the target language readers in order to resonate with the target language readers and make the target language readers get roughly the same reading effect like the source language readers. At the smae time, culture-loaded words have complex cultural images, if the target language readers do not understand the cultural connotation behind the words, they will not be able to get the real meaning of the text, and may even misunderstand the text mistakenly. When using domestication strategies, translators most commonly use free translation, in which they replace culture-loaded words in the original text with words and expressions more familiar to the target language readers, so as to improve the readability of the translated text and reduce readers' reading barriers. For example he translates the character of Chinese legend "玉皇大帝”into"God of the gods”that are more familiar to the target language readers. However, with the development of globalization, foreignization is increasingly used in translation. When the translator encountered some characteristic culture-loaded words, he chose literal translation, such as "Danianshanshi". Although the translator uses foreignization translation strategy to bring strangeness to the target language readers, it not only retains the traditional image of Chinese culture, but also meets the needs of cultural communication in the world. Foreignization can not only express the meaning of the source language, but also retain the characteristics of the national language. Domestication and foreignization are interactive and not completely opposite. Translators can combine foreignization and domestication in translating culture-loaded words. When translating culture-loaded words, the translator can not only use foreignization translation strategy to retain the cultural image and language connotation of the original text, but also use domestication translation strategy to make the translated text easy to understand and readable.

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Fang Huawen 方华文(2014). 中外散文诗歌佳作选译与鉴赏 ''Translation and Appreciation of Chinese& Foreign Selected Famous Proses and Poems'' [M]. 合肥：安徽科学技术出版社 Hefei: Anhui Science & Technology Press.

Fang Mengzhi 方梦之(2011). 中国译学大辞典''The Dictionary of Translation Studies in China'' [M]. 上海：上海外语教育出版社 Shanghai: Shanghai Foreign Language Education Press.

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Written by --[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 04:21, 9 December 2021 (UTC)

=13 程杨《边城》中文化负载词的翻译—以戴乃迭英译本为例 Translation of Cultural-loaded Words in ''Border Town'':A Case Study of Dai Naidie’s English translation =
[[Cult_Load_Words_EN_13]]
===Abstract===
With the increasingly frequent cultural exchanges in the world and the increasingly exposed differences between cultures, cultural diversity plays a very important role in national exchanges. Different countries and nationalities have their own cultural characteristics and features, which are deeply rooted in their own language. Language is the carrier of culture, and word is the basic unit of language and the most active part of language. In cross-cultural communication, culture-loaded words are an important part and an important bridge and link between two languages. The study of culture-loaded words is not only an important link in the process of cross-cultural communication, but also an important mean and method for the development of a nation. There are a lot of culture-loaded words in Shen Congwen's Border Town. This paper discusses the translation of culture-loaded words in the translation based on the theory of translator's behavior.

===Key Words===
Culture-loaded words; ''Border Town''; Dai Naidie; Translator behavior criticism

===Introduction===
===1.Introduction of ''Border Town''===
====1.1 Background of ''Border Town''====
''Border Town'' was written in the 1930s, when the society was in turmoil and the development of urban civilization collided violently with the traditional agricultural civilization. The whole traditional civilization has been challenged and impacted unprecedentedly, and the traditional society has become fragmented, but on the whole it still exists peacefully. In China at that time, conscientious and thoughtful men of letters had a strong sense of responsibility and perception for the society. They did not want to see the whole nation degenerate in the violent civilization of cities, nor did they want people to lose their way in the vanity of cities. Mr. Shen as a member of the advanced intellectuals, he hoped that through ''Border Town'' this work for the impression of Xiangxi, which is similar to the Peach Blossom Land, to the confused people in cities shows the simplicity and purity of traditional culture, but also indicate the direction for them to move forward: there is a pure and natural love in life, and life needs to be converted to the nature of natural life.

====1.2 Introduction of the Author Shen Congwen====
The 1930s was the time when Shen Congwen had a good harvest in love and career, and his wife Zhang Zhaohe had the greatest influence on his creation. After their marriage, Shen Congwen wrote to his wife: "I have crossed many bridges, seen many clouds and tasted many kinds of alchohol, but I have only ever loved a man of the best age." Zhang's comely appearance and dark complexion are traits Mr. Shen used repeatedly in his works. Cuicui in ''Border Town'' was also based on her. At the same time, the Border Town also carries Shen Congwen's strong feelings for Xiangxi. Although his description of the stones, water plants, boatmen and other things in the Border Town is almost plain description, a close reading can feel his love for Xiangxi from the heart. ''Border Town'' is not only about the life of young men and girls born and raised in this small town, but also a beautiful, healthy, natural and human life form, which is also the original intention of Shen Congwen's creation.

Shen Congwen's style inclines to romanticism, he asked the poetic novel of effect, integrating realism, recording, symbolism be in harmony an organic whole. He also asked the language style of primitive simplicity, sentence of simple forms, and thick and pure style with rich local color. He highlighted the country unique charm with a twinkle in human nature. Shen Congwen's novels are typical rural culture novels, which not only compare with the modern civilization of the city on the whole, but also pay attention to the way of living, the footprint of life and the historical destiny of the villagers, which are determined by the collision of different cultures during the transformation of the Xiangxi Area to the modern era. The whole work is full of worries about life and philosophical thinking about life, just like his real and tenacious life, giving people lessons and enlightenment.

Shen Congwen is the main expressor and introspector of the rural world with special significance. He believed that "beauty lies in life". Although he was in a hypocritical, selfish and indifferent city, he was infatuated with the beauty of human nature. He said, "In this world, there may be people who build great pavilions on sand or water, but that is not me, I just wanted to build a small Greek temple. Choose a small ground for a foundation and pile it with hard stones. Delicate, solid, symmetrical, small but not slender, it is my ideal building. It is dedicated to humanity." Therefore, it can be said that the "Greek temple" symbolizes a spiritual space full of human beauty and divine love, which transcends the "secular heart and eyes" and radiates the light of holiness. This "small Greek temple" lived those beautification, by the divinity of the ordinary women, such as Cuicui, Yao Yao, they are beautiful, healthy, vigorous, vibrant, natural harmony, simple nature, they are "the life form of the border city".

===2. Cultural-loaded Words===
====2.1 Definition of Cultural-loaded Words====
As a complex social phenomenon, culture carries a nation's knowledge, experience, hierarchy, religion and concept of time and space. As a part of culture, language embodies the uniqueness and nationality of culture. Language is created in a nation's long-term productive labor and social practice and serves the society. As the core of language, vocabulary inevitably reflects and is influenced and restricted by national characteristics. At the same time, language can truly reflect the ecological region, material culture, religious belief, customs and habits of a country or a nation. Different languages determine the different ways of thinking, behavior and language expression of different nations. Therefore, there are inevitably huge cultural differences in languages, which produce a certain number of culture-loaded words.

Culture-loaded words are the concentrated expression of a nation's geographical environment, living habits, ideas, perceptions and national psychology in language level. It not only carries profound cultural connotation, but also closely links culture with language. In the language system, culture-loaded words are the words that can best reflect the cultural information carried by language and the social life of human beings. Language is not only a tool for the expression and communication of human thoughts and feelings, but also a carrier and an important part of culture. Therefore, culture-loaded words can best reflect the strong national color and bright cultural personality in language. The translation of culture-loaded words requires translators to accurately and appropriately understand the beliefs, customs, aesthetic values and other aspects of other cultures while faithfully conveying the essence and soul of their own cultures, so as to truly achieve the exchange of different cultures.

====2.2 The Necessity of Cultural-loaded Words Study====
In 1980, Professor Xu Guozhang published Culturally Loaded Words and English Language Teaching in Modern Foreign Languages, initiating the study of culture-loaded Words. At the same time, more and more attention has been paid to the study of culture-loaded words. Culture-loaded words, as the main bearing object of a national culture, are the embodiment of the most distinctive personality of culture. However, such words reflecting cultural differences have brought great obstacles to cultural communication and translation. The differences in language and culture between ethnic groups contribute to the diversity of ethnic communication, but at the same time bring great difficulties. Due to the incomplete equivalence of the functions and contents of words among different nationalities, many errors or even major errors in translation process are caused, which will not only cause a certain loss to the cultural or commercial activities at that time, but even cause a certain negative impact on the subsequent cultural exchanges. The generation and use of vocabulary is a unique way of activities accumulated by a nation in the long historical process, which is different from other nations. The translation of culture-loaded words is quite difficult. If the translation is improper, cultural loss will occur, that is, cultural differences will be mistaken for cultural common core, and the target language will be forced to adopt the cultural model of the source language, resulting in communication failure; or replacing the cultural image of the source language with the cultural image of the target language. Communication succeeds, but the regret is the cultural loss of the source language.

Culture-loaded words usually appear in literary works with ethnic characteristics. The ''Border Town'', Shen Congwen's representative work, is praised as "the purest novel text in the history of modern literature" and "the peak work in the pastoral legend of modern Chinese literature". It shows readers the harmonious life form of the Xiangxi Area. There are a large number of words which reflect the traditional customs and culture and dialect characteristics of the rural areas of Hunan, China. These culture-loaded words increase the difficulty of translation. In Dai Naidie’s translation, the translator also tries to reproduce the cultural characteristics of the original text in a variety of ways, so that the target readers can feel the local characteristics and charm of the ''Border Town'' more truly and appropriately.

===3. Analysis of Translation of Cultural-loaded Words in ''Border Town'':A Case Study of Dai Naidie’s English translation===
====3.1 The Introduction to Dai Naidie====
Dai Naidie (1919-1999) was born Gladys B.Tayler in 1919 to a British missionary family in Beijing. At the age of seven, she returned to England to receive education. She initially studied French language and literature, but in the later switched to Chinese language and literature because of her love for traditional Chinese culture. After marrying Yang Yixian in 1940, she settled down in China, where she and her husband hosted and translated many Chinese classics. The translated works range from pre-Qin prose to A Dream of red Mansions of more than 100 kinds. In their early works, Yang Yixian presided over the completion of the first draft, while Dai Naidie was responsible for proofreading and correcting the English expression. "Yang Yixian actually translated the Chinese into English, and I turned it into a narrative antithesis," she later recalled. With the continuous improvement of her Chinese and English translation skills, she began to try to independently translate Chinese literary works into English books, and contributed a large number of classic English translation literary works. The ''Border Town'' is one of the representative translations of Diana's independent translation period. The translation of Chinese classic literature works by Dai Naidie and her husband Yang Yixian not only promoted the cultural exchange between China and English-speaking countries, but also promoted the development of literary translation, promoted the translation process of Chinese classical novels, and contributed a huge force that cannot be ignored for Chinese culture to go out.

In the process of translating ''Border Town'', Diana was inevitably influenced by the social ideology of China at that time. As a foreigner herself, she was restricted and oppressed to a large extent, so her translation works mainly catered to the mainstream ideas of Chinese society at that time. At the same time, the powerful cultural countries represented by Britain and the United States at that time generally preferred the stereotyped works that fit their imagination in the weak culture. However, Shen Congwen's description of the backwardness and occlusion of the small town in Xiangxi was just in line with the imagination of the British and American society for the distant China, so it was once very popular in The British and American countries.

On the basis of being faithful to the original text, Diana's translation fully conveys the tendency of female translators' choice of translation strategies, which is reflected in the particularity of female translators' behavior in the process of translation.

====3.2 Analysis on Cultural-loaded Words====
Each language has its own unique features in pronunciation, vocabulary and syntax. Due to the differences in language and culture, the translatability of the expression forms of these languages will be limited when they are conveyed as information content in communicative language. If we do not understand the language and cultural characteristics of the original language, it is bound to produce ambiguity and mis-understanding. Meanwhile, translators of different identities have different approaches to translation. As a female translator, Dai Naidie was deeply aware of Shen Congwen's attitude and view when she read his work Border Town. Therefore, when dealing with the problems encountered in translation, especially some words with the color of feminism, she carefully and rigorously screened the original author Shen Congwen's own attitude, avoiding unreasonable and inappropriate translation of words, thus improving the accuracy and readability of the translation.
=====3.2.1 Analysis on Ecological Words=====
Ecology is a branch of biology that refers to the study of the relationship between organisms and their surroundings, especially their connections with their living environments. The diversity of ecological culture is naturally caused by the differences of geographical environment and natural conditions in various countries. The difference of ecological conditions will inevitably lead to the difference of national culture, so that culture shows a distinct regional.

The ''Border Town'' is a novel with the background of Xiangxi, which involves a lot of local customs and characteristic vocabulary. Dai Naidie followed the characteristics of Chinese culture and retained the cultural characteristics of Western Hunan in his translation. In Dai Naidie's translation, all place names are transliterated. For example, “四川”Sichuan、“秀山”Xiushan、“茶峒”Chatong, etc. Dai Naidie used pinyin system with Chinese characteristics to transliterate place names, conveying Chinese characteristics and displaying the unique charm of Chinese culture to western readers.

However, the translation of ecological culture-loaded words in the translation of Border Town by Dai Naidie does not show distinct characteristics of culture of Xiangxi in the translation of some words. In the text of translation, “有人带了礼物到碧溪岨。掌水码头的顺顺，当真请了媒人为儿子向渡船的攀亲来了。” The translation of this sentence of Dai Naidie, “Sure enough, someone comes bearing gifts to Green Stream, the go-between sent by Shun Shun to approach the ferryman on behalf of his son.” “碧溪岨” was where the heroin and his grandfather lived, who made a living by a ferry boat. There was a babbling brook in front of their house, and the houses were stacked on top of each other along the zigzagging stream. In the back side of the house, the white tower stood tall and upright, and the surroundings were the winding mountain road. Hence the place was named “碧溪岨”. In her translation, Dai Naidie ignored this rich culture-loaded word and directly translated it into "Green Stream", failing to realize the aesthetic transmission of the original text. In another version of translation, "Green Creek Hill" , it faithfully reproduced the cultural connotation of the word in terms of its content and structure.

For another example, “初五大清早落了点毛毛雨，河上游且涨了点‘龙船水’，河水已变作豆绿色。” Dai Naidie translated this sentence into “A fine rain sets in at dawn on the fifth, the water upstream has begun to rise, and the whole river turns pea-green.” “龙船水” is a natural phenomenon before and after the Dragon Boat Festival in the South China. The warm and damp air flows in the south of China is active, and the cold air from the north area to the south meet, there will be sustained large-scale heavy precipitation normally. After the intense precipitation, the water level of the river will rise rapidly, providing good site conditions for dragon boat racing. Therefore, people named the heavy precipitation during this period “龙船水”. In traditional Chinese culture, “龙船水” contains the function of warding off evil spirits. Hence, people will bath their feet and play in the water to get rid of bad luck and attain luck when “龙船水” comes. Here, the Dai Naidie’s version translation just simply translated “龙船水” into "water". Although with the help of context, some readers can understand the translation, Dai Naidie’s translation ignored the cultural characteristics and connotation of “龙船水” in the culture of Xiangxi and the influence of ecological environment on translation. Therefore, as a translator, Dai Naidie should not only try to preserve and convey the original characteristics of Chinese culture, but follow the authenticity of the original text.

=====3.2.2 Analysis on Material Words=====
Material culture refers to a kind of culture between cultural relics and social relations. It involves material processes and material production, and it reflects human emotional costs and material conditions. The cultural carrier vocabulary related to material culture is a mirror image that reflects the unique material and cultural characteristics of a certain language community, including "production of transportation, daily necessities, food, medicine, clothing and measures, etc.". Taking the border town as an example, the local material culture of Hunan during this period was particularly obvious in China.

The word "杜鹃" was textured by Dai Naidie, who translated it into what readers of the target language will know as "Nightingale". Although the nightingale and the cuckoo refer to different things, they both represent sad images in Chinese and Western cultural backgrounds. The nightingale is the incarnation of the ancient Greek tragic woman Procony, and the cuckoo is the reincarnation of Wang Duyu, the General of water control during the war of the Seven Kingdoms -- the nightingale and the cuckoo are endowed with similar emotional images of the traditional eastern and western world respectively. Therefore, the use of nightingale instead of cuckoo not only does not cause the deviation of emotional expression, but helps western readers to comprehend the image in the original text. This approach, on the one hand, takes into account the comprehension ability and scope of the western readers, and at the same time takes into account the traditional eastern cultural color represented by the cuckoo in the original text, which fully demonstrates the excellent female translator's thinking.

=====3.2.3 Analysis on Social Words=====
Social culture refers to folk customs, beliefs, values, traditions, lifestyles, behavior patterns and organizational activities related to a certain society. The words related to social culture are representations of characteristics of the above aspects. In the long-term development of human civilization, these aspects in one society are significantly different from other societies, thus forming different cultural-loaded words of a society.

“……车是车路，马是马路，各有走法。……” Dai Naidie translated the sentence into “Castles and knights have different moves.” The sentence was able to refer to the discipline of chess game, but in Xiangxi, it contains an entirely different meaning. The “车路” and “马路” were related to the marriage custom of Xiangxi. In China, marriage is the command of parents and the good offices of a go-between. Here, “车路” means to entrust one's life events to a go-between. The go-between is invited to persuade the person of one’s heart to marry. The final success in a large part depends on the go-between’s eloquence and the other person's opinion, which is a passive way of proposing marriage. “马路” represents the initiative to take control of one’s own life events in their own hands, and to spend time and energy singing courtship. The final success depends on their own sincerity which belongs to an initiative way. Dai Naidie used the translation strategy of domestication to translate this sentence. Although it was helpful for the target readers to understand, the cultural characteristics of the sentence were not preserved. From my perspectives, we should preserve “车路” as "Che Lu" and “马路” as "Ma Lu" by using foreignizing translation strategy, and then further explain the actual connotation of these two culture-loaded words in this sentence. This not only preserves the cultural connotation of the original text, but also helps the target language readers understand the specific charm of Chinese culture.

“由于边地的风俗淳朴，便是作妓女，也永远那么浑厚，遇到不相熟的主顾，做生意时也得先交钱，数目弄清楚后在关门撒野……妓女多靠四川商人维持生活，但恩情所结，则多在水手方面。” Dai Naidie translated it into "Border ways are so simple that even these girls remain honest. Before entertaining a stranger, they ask for their money and count it before closing the door and getting down to business … Whereas most of the women’ s income comes from merchants, it is usually the boatmen who win their hearts."In this example, the word "妓女" appeared twice. In Traditional Chinese values, this word is derogatory, and women in this industry will not be recognized and accepted by the society. In Shen Congwen's Border Town, prostitutes in the closed Xiangxi town described by Shen Congwen still retain a simple and kind quality belonging to Xiangxi women, although they cannot belong to the mainstream group of society. They are waiting for those travelling merchants or sailors ashore, and some innocent women who had never even crossed out of town, hoping to find their true love.Dai Naidie translated the two repetitive words "妓女" in the excerpt as "girl" and "woman" respectively. These two words are neutral words, without any derogatory or discriminatory connotation, and more consistent with the original description of women who are forced to work as prostitutes for a living. In Shen Congwen's description, these women do not take pleasure in it, nor do they indulge in self-degradation. Just because they are in the closed small town of Xiangxi, they have not seen too much of the world, and they have no ability to support themselves, so they have to engage in humble and inferior occupation. These women have their own grievances, some even pitiable. Dai Naidie felt deep sympathy for the suffering of these women and could not bear it. As a woman, she consciously avoided the use of misogynistic words and used neutral words in her translation. On the basis of a full understanding of the original text, Dai Naidie described to the target language readers the innocent and simple characteristics of the women in Xiangxi, and then showed the plain local conditions and customs of the water town in Xiangxi. This way of dealing with these women not only did not become the object of public scorn, but more than a point of innocence color; not only does it not distort the original meaning of the author's writing, but it is helpful for the author to express his hometown -- Xiangxi water town nostalgia and yearning.

=====3.2.3 Analysis on Religious Words=====
Religion is the deepest source of all cultures, so differences in religion determine differences in culture. In China, religion is carried out in the daily life of people. In the West, people's daily secular life is carried out in religion. Therefore, in the process of translating vocabulary related to religion between China and the West, the translator will inevitably have a cultural gap. In this case, it is very difficult to fully convey the cultural connotations contained in the source language and make the target language readers have the same reading effect as the source language readers.

“老伯伯，你翠翠长得真标志，像个观音样子。再过两年，若我有空闲能留在茶峒照料事情，不必像老鸦到处飞，我一定每夜到这溪边来为翠翠唱歌。”Dai Naidie translated this sentence into “Uncle, your Emerald’s grown into a fine girl, a regular Guan Yin [The Goddess of Mercy]. In a couple of years, if I’m able to roost in Chatong in stead of flying off in all directions. I’ll come to this stream every night to serenade her!” “观音” is a noble and elegant figure in Chinese Buddhism. In Chinese Buddhism, Guanyin Bodhisattva can save all living beings and save people from fire and water. Therefore, it is deeply believed and worshiped by the general public. For the translation of this religious and culturally loaded word, Gladys is faithful to the original work and adopts the translation strategy of "alienation". She translated “观音” into "a regular Guan Yin" and added an endnote to explain it, taking into account the acceptability of the target language readers, and at the same time giving full play to the translator's subjectivity.

===Conclusion===
Translation practice examines not only the translation ability of the translator, but the translator also plays a variety of roles while performing translation activities. With the improvement of women's social discourse power, women have begun to consciously assume the cultural identity of translators. As a special group of translators, in addition to choosing materials related to female growth, female translators have unique translator behavior tendencies. ''The Border Town'' translated by Gladys Dai, a female translator, embodies two typical characteristics of female translators: on the one hand, female translators tend to choose neutral words and avoid using negatively discriminatory words; on the other hand, women The translator is more keenly aware of the original author’s linguistic information, and thus puts more emphasis on emotional communication when choosing words. As an indispensable and important component of the translation community, female translators play an increasingly important role.

At the same time, although there are many existing articles on the comparison of translations of ''The Border Town'', there are not many reference translations that can be given after the comparison. There is no definite method in translation, and there is no limit to translation, and the road to translation is long. As a translator, you must dare to make breakthroughs in the process of translation and introduce new ones. When translating culturally loaded words, you must not only take into account the dissemination and acceptance of culture, the culture of the target language reader and the correct dissemination of Chinese culture, but also the loyal original language and the correct dissemination of Chinese culture. The fluent expression of the target language, flexible use of domestication and foreignization translation strategies, transliteration, and footnote methods will enable the target readers to better understand and appreciate Chinese culture in terms of vocabulary and text, and ultimately achieve the purpose of spreading Chinese culture. So as to truly realize the "going out" of Chinese culture.

===Reference===
Dai Naidie translated, Shen Congwen wrote戴乃迭译, 沈从文著. 边城 [M] The Border Town. 上海: 译林出版社 Shanghai: Yi Lin Press , 2013. 07.

Guo Jianzhong郭建中.翻译中的文化因素:异化与归化[J]. Cultural Factors in Translation: Foreignization and Domestication外国语 Journal of Foreign Languages, 1998(2):12-19.

Guan Xia官霞.试论《边城》中文化负载词的翻译——兼议《边城》两英译本[J]. On the Translation of Culture – Loaded Expressions in Biancheng. 海外英语, 2014, (17):139-141.

Liu Minxia刘霞敏. 翻译中的性别差异及女性身份认同 [J] The Gender Difference and Identification in Translation. 外语教学 Foreign Language Education. 2007 (02): 91-94.

Mei Qing梅晴.译者主体性视角下《边城》三个英译本的比较研究[J] A Comparative Study of Three English Versions of The Border Town from the Perspective of Translator's Subjectivity.兰州教育学院学报 Journal of Lanzhou Vocational Technical College,2018,34(10):157-159+162.

Qi Qi祁琦.戴乃迭、杨宪益《边城》译本中文化负载词的翻译策略及启示[J] The Translation Strategies and Enlightenment of Culturally Loaded Words in the Translation of "Border City" by Gladys
Dai and Yang Xianyi.海外英语 Overseas English,2020(09):163-164.

Song Jian, Cui Weinan, Luo Shuilian宋健,崔伟男,罗水莲.从翻译行为到译者行为:戴乃迭女性译者文化身份[J] From Translation Act to Translator Act: The Cultural Identity of Gladys Female Translators.文学教育(下) Literature Education,2017(08):24-27.

Tian Yi田艺. 译者行为批评视阈下《边城》中文化负载词英译对比研究[D] A Study on the Translation of Culture-loaded Words in Biancheng from the Perspective of Translator Behavior Criticism – Take the Example of Gladys Yang’s and Jeffrey C. Kinkley’s Translation Versions.北京外国语大学 Beijing Foreign Studies University,2019.

Yin Lucheng, Liu Rurong尹泸程,刘汝荣.传播学视角下中国文化负载词的英译——以杨宪益和戴乃迭的《边城》译本为例[J] On the Translation of Culture-loaded Words from the Communication Perspective:A Case Study of The Border Town Translated by Yang Hsien-yi and Gladys Yang.湖南第一师范学院学报 Journal of Hunan First Normal University,2020,20(01):124-128.

Zhou Na周娜.跨文化视域下英汉文化负载词中概念隐喻翻译现象分析[J] An Analysis of the Translation Phenomenon of Conceptual Metaphors in Culturally Loaded Words in English and Chinese from a Cross-cultural Perspective.今古文创 JinGu Creative Literature,2021,(42):125-126.

=14 胡舒情浅谈中医典籍中文化负载词的翻译策略——以《伤寒论》为例On Translation Strategies of Culture-loaded Words in Traditional Chinese Medical Classics: A Case Study of ''Treatise on Febrile Caused by Cold''=

胡舒情 Hu Shuqing, Hunan Normal University, China

[[Cult_Load_Words_EN_ 14]]

=== Abstract ===
''Treatise on Febrile Caused by Cold'', written by Zhang Zhongjing in the late Eastern Han Dynasty, is one of the "Four Classics" of Traditional Chinese medicine which uses six channels as guiding principles of syndromes differentiation and treatment. The book concentrates the traditional Chinese medical wisdom, which is both scientific and literary. The writing is smooth and simple, and the language is straightforward and vivid. A large number of rhetorical devices such as reduplication of words are used to reflect the beauty of Classical Chinese. Its multiple values have led more and more scholars to devote themselves to research, study and even translation and promotion, and a number of outstanding scholars have emerged at home and abroad to devote themselves to the translation work of this book. However, it is not easy to translate this book. China has an long history and profound culture, and the book contains many culture-loaded words. The translation quality of such words directly affects the translation quality, so it is necessary to adopt appropriate translation strategies. Therefore, the author chooses the version translated by Professor Luo Xiwen as the research blueprint to study the translation strategies of culture-loaded words in traditional Chinese medicine classics, in order to promote the translation of this book to a higher level.

=== Key Words ===
cultrue-loaded words; Treatise on Febrile Caused by Cold; Tranditional Chinese medicine classics; translation strategies

=== 题目浅谈中医典籍中文化负载词的翻译策略——以《伤寒论》 ===

=== 摘要 ===
《伤寒论》为东汉末年的张仲景所著，是以六经作为辩证论治的纲领，荣列为中医“四大经典”之一。该书浓缩了中国传统医学智慧，兼具科学性与文学性，行文流畅朴素，语言直白形象，其中大量运用叠词等修辞手法，体现了中国文言文之美。其多重价值致使越来越多的学者致力于研究、学习、甚至是翻译推广，国内外皆涌现出一批优秀学者投身该书的翻译工作中。但翻译此书并非易事，中国历史优秀、文化精深，书中包含众多文化负载词，这类词的翻译质量直接影响译文质量，采取合适的翻译策略必不可缺。因此，笔者选择了罗希文教授所翻译的版本，作为中医典籍文化负载词翻译策略的研究蓝本，以期推进该书翻译工作更上一层楼。

=== 关键词 ===
文化负载词，《伤寒论》，中医典籍，翻译策略

===1. Introduction===
In recent years, China's international influence and national soft power have gradually improved, and the country has consciously pushed Chinese culture to all over the world. Traditional Chinese medicine culture, as an indispensable part of the excellent traditional culture of the Chinese nation, has a long history and unique theories and technical methods. Classic materials are rich and humanistic spirit of TCM is amazing, and the external dissemination of traditional Chinese medicine culture is becoming more and more important. Under this background, the translation of traditional Chinese medicine in China has been gradually carried out, and the culture-loaded words in the classics of traditional Chinese medicine are important features that reflect their rich cultural color and humanistic connotation, and the translation of culture-loaded words is the key to the translation of traditional Chinese medicine. Culture-loaded words are parts of the construction of traditional Chinese medicine culture and have basic research value. They cannot be unilaterally regarded as completely untranslatable because of the differences between Chinese and Western cultures. Facing the problems of translation, it is particularly important to put forward feasible translation strategies. A large number of translators of traditional Chinese medicine classics have also emerged in China, facing difficulties and striving to show the world the classics’ cultural accumulation and research results. Among them, the translator Luo Xiwen has translated a series of traditional Chinese medicine classics such as ''Condensed Compendium of Materia Medica'', ''Synopsis of Prescriptions of the Golden Chamber'', ''Huangdi Neijing'', and ''Treatise on Febrile Caused by Cold''. As one of China's historical medical works, ''Treatise on Febrile Caused by Cold'' is a classic work of traditional Chinese medicine written by Zhang Zhongjing in the Eastern Han Dynasty. It plays an important role in the development of medical history in the cultural biography of traditional Chinese medicine. This article will discuss the translation strategies of culture-loaded words in traditional Chinese medicine classics through Luo's translation of Treatise on Febrile Caused by Cold.

===2. TheDefinition and Classification of Culture-loaded Words in Chinese Medical Classics ===
====2.1 The Definition====
Different scholars have different interpretations of culturally loaded words, but a widely accepted definition is that words, phrases and idioms which mark the unique things in a certain culture. These words are deeply imprinted by the region and times of a language society. They only exist in one culture but are blank in another culture.

In recent years, many scholars have begun to pay attention to culture-loaded words in traditional Chinese medicine classics. Some scholars have tried to give a definition of traditional Chinese medicine culture-loaded words, but there is no clear definition yet. However, scholars Zhang Miao and others put forward recognition steps and a selection standard for traditional Chinese medicine culture-loaded words. First of all, read through the text and divide the semantic groups. Secondly, judge whether the semantic group belongs to the shared vocabulary of all human culture, that is, to express one concept of things as a vocabulary in the context of one language and culture, and words that indicate the corresponding concept in another language and culture background. For example, the words "apple", "pear" and "fire" in Chinese express the same concept and corresponding words in English. If it does not belong to part of speech, then determine whether each semantic group belongs to the following three categories. First, the basic terminology of traditional Chinese medicine. Such terms are usually divided into basic theories of traditional Chinese medicine, diagnosis of traditional Chinese medicine, diseases of traditional Chinese medicine, treatment of traditional Chinese medicine, acupuncture and moxibustion, and prescriptions of traditional Chinese medicine. Second, words unique to Chinese material culture, such as unique characters and things. Third, the unique language phenomenon of ancient Chinese. Such as ancient and modern synonymous words, common false words, word polysemy, etc. If it belongs to, and there is no obvious English corresponding word in the above semantic group, it is a culturally loaded word(Zhang Miao, 2020:63-64). According to this method, this paper selects the culture-loaded words in ''Treatise on Febrile Caused by Cold'' in the following article for analysis.

====2.2 The Classification====
After fingding out the culture-loaded words of traditional Chinese medicine, it is often necessary to classify and discuss them. Different scholars have different classification methods. Xu Xueyuan divided the culture-loaded words in ''Huangdi Neijing'' into basic philosophical concepts of traditional Chinese medicine, place names, traditional Chinese medicine terms and organs(Xu Xueyuan, 2018:148-149). Zhang Xuan divided the culture-loaded words in Su Wen into people's names, traditional Chinese medicine terminology, traditional Chinese medicine-related philosophical concepts, and other descriptive cultural load parts of speech(Zhang Xuan, 2009:12-16). Song Conghui and others divided the words of cultural load into: symptoms of traditional Chinese medicine, symptoms of traditional Chinese medicine, etiology and pathogenesis of traditional Chinese medicine, treatment of traditional Chinese medicine, basic philosophy of traditional Chinese medicine, etc(Song Conghui, 2016:121-122). Chen Zinuo and others divide the culture-loaded words of traditional Chinese medicine into five categories: syndrome, symptom, prescription, philosophy and rhetoric(Chen Zinuo, 2021:1698-1700). The latter includes the classification mentioned in the first three, and also opens up a rhetorical class to make the classification more detailed and clear. Therefore, this paper adopts Chen's classification method.

===3. Translation Strategies Used for Culture-loaded Words in ''Treatise on Febrile Caused by Cold''===
====3.1 Translation Strategy of Culture-loaded Words of Syndrome====

The translation of the syndrome affects the readability of the whole translation. ''Treatise on Febrile Caused by Cold'' has been written for a long time, and the simple structure of syndrome name carries a lot of information, so there are few modern terms that can be matched with ancient syndrome names. According to the methods mentioned above, most of the terms of traditional syndrome names belong to culture-loaded words. The author selected the syndrome -type culture-loaded words in Treatise on Febrile Caused by Cold translated by Professor Luo Xiwen to study the translation strategies of these words.

There are several syndromes mentioned in translation of Professor Luo: “太阳病” “阳明病” “少阳病” “太阴病” “少阴病” “厥阴病” “霍乱病” “阴阳易差后劳复病”. Sheng Jie believes that the translation of the syndrome name should be accurate first, then concise, and there is no need to overemphasize formal equivalence(Sheng Jie, 2013:15). When the meaning of the syndrome name has the corresponding words of Western medicine, the literal translation method should be directly used, and when there is no word to use, the method of additional translation can be selected.

Luo mainly adopts transliteration and free translation for syndrome names, first transliteration, followed by free translation, extending the cultural connotation and giving readers a way to deepen understanding. The following analysis can be seen.

“太阳病” appeares in chapter I, and Luo translates it into The Taiyang (Initial Yang) Syndromes. “太阳” does not refer to the celestial body “sun”, but to the Bladder of Foot-Taiyang. The bladder is located in the lower jiao, that is, below the belly button and above the bladder, which contains body fluid, which evaporizes to form "Qi of Taiyang", which is obvious on the body surface. This Qi has the function of protecting the body, also known as "Wei-qi". Because “Wei” meaning defensive, it is also reputed as “defensive Qi”. Because the Qi of Taiyang travels on the surface of human body, when exogenous pathogenic factors invade the human body, Taiyang must bear the brunt, and the syndromes presented as 太阳病. Professor Luo first gives the transliteration form of 太阳病, and then in view of Taiyang syndromes being the first from the law of transmission, Luo also adds “Initial Yang” as an expression of this kind of law of transmission.

“阳明病” appears in Chapter 4, Luo translates it as: The Yangming (Greater Yang) Syndrome. “阳明病” is related to the stomach channel of Foot-Yangming and the Large Intestine Meridian of Hand-Yangming, which means that Yang Qi is so strong that can be observed. Luo uses "Greater" to indicate the prosperity of yang qi to help readers understand the degree of yang.

“少阳病” appears in Chapter 5. Luo translates it as: The Shaoyang (Lesser Yang) Syndrome. Shaoyang is related to Sanjiao Meridian of Shaoyang and Shaoyang Gallbladder Meridian of Foot. It is one of the three Yang, but its ability to stand up to evil is not as good as Tiyang and Yangming, so "Lesser" is used to correspond to "少" in the name.

“太阴病” and “少阴病”, which have similar names with the “太阳病” “少阳病”, just different from Yin and Yang, have similar translations, so there is no need to go into detail. It is worth mentioning that “厥阴病”, Luo translates it as: The Jueyin (Greater Yin) Syndrome. “厥” has the meaning of “extreme”. When the disease or syndrome reaches Jueyin, Yin is extremely cold. Therefore, the degree of Yin embodied with "Greater" is similar to that of Yangming.

“霍乱” appears in Chapter 9, Luo translates it as: Huoluan (Cholera). “霍”, has the meaning of “suddenly” and “haste”, “乱” has the meaning of chaos. “霍乱” is an explosive gastrointestinal disease with vomiting and diarrhea as the main clinical manifestations. Traditional Chinese medicine believes that it is mostly caused by the combination of the six pathogenic factors and unhealthy diets. In Western medicine, Cholera is more likely to be an acute diarrheal infectious disease caused by the intake of food and water which is contaminated by Vibrio cholerae. It is not appropriate to have Cholera's literal translation of “霍乱” in Chinese medicine.

“阴阳易差后劳复病” appears in Chapter 10, Luo translated it as: The Recurrence of Disease and Yin Yang Yi Syndrome. This chapter introduces two parts: one is related to Yin Yang Yi, that is, the differentiation and treatment of Yin Yang Yi syndrome caused by patients with typhoid fever when they are not healed or just recovering, giving way to their carnal desires; the other refers to the differentiation and treatment of recurring diseases resulted from that, at the beginning of recovering from an illness or no recovery, patients start to work. In this chapter, Luo does not add interpretations, but directly arranges the free translation and transliteration in a phrase. The language is concise, easy to be accepted and understood by readers, and achieve the purpose of communication between Chinese and Western medicine. As a matter of fact, observations show that Luo's translation is relatively accurate in grasping the prosperities of syndromes, and tends to use free translation to reflect the characteristics of the progress of syndromes. However, Luo still mainly uses transliteration to convey cultural information about Yin and Yang and other Chinese-specific philosophical characters. This method also has drawbacks, that is, the transmission of cultural connotation depends on the degree of such characters’ propagation and the reader’s cultural level. For some readers who are first exposed to Chinese medicine culture, the transliteration is not friendly, which is not conducive to their reception of Chinese specific cultural information.

====3.2 Translation Strategy of Culture-loaded Words of Symptom====
When describing various syndromes in the book, it also points out the symptoms of the patient who is attacked by those disease. Most of the symptoms are described in detail at the beginning, and Chinese medical books are quite different from Western medical books in terms of the degree of language rigor. About Chinese medicine books, they make good use of rhetoric and pay attention to flowery characters and rhyme beauty, which adds a literary flavor to Chinese medicine, while it also causes the ambiguity and non-standardization of the concept of Chinese medicine, which increases the difficulty of translation as well. Examples are as follows.

Example 1：阳浮者，热自发；阴弱者，汗自出。

Translation：Floating at the surface signifies Heat weak in depth signifies spontaneous perspiration.

This sentence is neatly formed and catchy to read. Luo's translation is roughly the same as the original in form. It is worth noting that Luo translates most of the character "热" which refers to heat symptoms caused by an exopathgen as "Heat" or "pathogenic Heat", and capitalized H to distinguish the "heat" from common heat.

Example 2：鼻鸣干呕

Translation：nauseous and with a tendency to snore

In response to “干呕”, Luo uses the adjective “nauseous” to express "disgusting". In fact, the original text “干呕” is closer to “retching”, which refers to only the sound and action of vomiting, but no food or only salivation. This is not the same as complete nausea. “Nauseous” the word chosen by Luo here does not fit the context of Chinese medicine. “鼻鸣” are sounds made when the breath enters and exits due to suffocation in the nasal passages. It is manifested as thick breathing like a squeak, and snoring is the sound of thick breathing after falling asleep. Luo use the translation of “snore” is rather accurate.

Example 3：不下利，但呕者

Translation：……not cause diarrhea, but rather cause nausea and vomiting

“下利” refers to having the trots in Chinese medicine. The literal translation of "diarrhea" here fits the context. Compared with using the previous term nauseous to indicate “干呕”, Luo treats the character “呕” more carefully, using two words nausea and vomit to expresse together. At the same time, ancient Chinese medical writings in classical style tend to use omissions and emphasize parataxis, while English paying more attention to hypotaxis, Luo uses the word “cause” to make sentences more coherent and clearer.

In summary, it can be seen that the translation of symptoms extremely tests the translator's Chinese and English levels and medical understandings, and a slight difference will lead to deviations in meaning. For such culture loaded words, translators also use more literal translation and omission methods, and less transliteration. But there is also a problem, that is, most of the symptom names in Chinese and Western medicine can not completely point to the same content, and this subtle difference may cause doctors to make mistakes in judgment and cause major accidents. Therefore, the translation of symptoms should be more careful, and comments can be added when necessary to help understand.

====3.3 Translation Strategy of Culture-loaded Words of Prescription====
Treatise on Febrile Caused by Cold is the "ancestor of all prescriptions", which contains many culture loaded words related to prescriptions. Chai Hui has carried out research on the English translation of the prescriptions of Treatise on Febrile Caused by Cold, using the transliteration + literal translation + Latin notation of the "three insurances" translation method for prescription names to ensure that the translation is accurate and comprehensive(Chai Hui, 2010:703-704). Luo's translation mainly uses literal translation for such culturally loaded words. Examples are as follows.

Example 1：芍药

Translation：Radix Paeoniae

The translation of medicinal materials needs to pay attention to the phenomenon of different medicines with the same name. For example, in Zhang Zhongjing's book, there is no distinction between white peony and red peony, but in modern times, white peony and red peony are clearly classified as two kinds of medicinal materials. At present, clinical physicians generally believe that white peony’s function is rather tonic and restorative, while that of red peony refers to ejecting or diarrhea, and two medicinal materials need to be used flexibly according to the condition of the disease. Professor Luo uses Radix Paeoniae to translate it in general, without any distinction or explanation.

Example 2：潦水

Translation：rain water

In Chinese medicine, “潦水” refers to rain water. Luo Zhi literally translated it. “潦水” can be used to decoct herbal medicines whose functions are to nourish spleen and stomach and remove the dampness-heat. In fact, the translator can also explain the reasons for the use of rain water in Chinese medicine after the text, which is more conducive for readers to understand the connotation of Chinese medicine.

Example 3：苦酒汤

Translation：decoction of Bitter Wine (Ku Jiu Tang)

"苦酒汤" in Chinese medicine is actually rice vinegar. Luo translates it as "bitter wine", which means wine with a bitter taste, which is not in line with the original meaning and can be misleading.

Through the above analysis, we can find that the names of the prescriptions and the materials used in the book all have specific cultural connotations of traditional Chinese medicine. There are few corresponding words in Western languages, and even if they do, they are different from the original cultural connotations of the word in the West. We need to adopt appropriate methods in translation, which not only preserves the cultural characteristics of Chinese medicine, but also facilitates the understanding of target readers.

====3.4 Translation Strategy of Culture-loaded Words of Philosophy====
The philosophy of Chinese medicine is the ideological basis and theoretical guidance of Chinese medicine, covering Qi, Yin and Yang, and the Five Elements and so on. Among them, the theory of Yin and Yang is the main line of Treatise on Febrile Caused by Cold, which is expressed as two opposite sides of the same thing or two opposite things in a unified way. Jiang Mingde and others have analyzed the polysemous nature of the term "Yin and Yang" in Treatise on Febrile Caused by Cold, and pointed out that Yin and Yang can represent multiple meanings such as pulse location, pulse condition, disease attributes, pathological characteristics, etc(Jiang Mingde, 1992:7-8). The specific meanings in terms vary according to the environment and the translators different. Some examples are analyzed as follows.

Example 1：阴阳自和

Translation：if yin and yang are still in harmony

"阴阳自和" means that after sweating, vomiting, and using the purgation method, the human body achieves Yin-yang harmony and heals through self-regulation. This is an important content of Chinese philosophy. This tends to be a kind of dynamic balance, while Luo Yi's translation of “in harmony” is more inclined to a kind of static stability, which is somewhat different from the original meaning.

Example 2：脉阴阳俱浮

Translation：floating pulse at Yin and Yang

The translations of “阴阳” here are still transliterated as Yin and Yang. As a matter of fact, the two terms here refer to “Cun” and “Chi” (the transliteration of “寸部” “尺部”) appearing as floating features. Cun pulse pertains to Yang, and Chi pulse is to Yin. Professor Luo only uses transliteration, without supplementing background knowledge and relevant contextual information, so that readers in the target language may not understand what exactly they refer to.

Example 3：伤寒阴阳易之为病

Translation：Febrile disease caused by Cold with Yin Yang Yi syndrome

Luo adopts transliteration and free translation. In regard to Yin Yang Yi, Yin and Yang here refer to sexes of male and female, among which Yin Yi is the disease transmitted from female to male; Yang Yi is the diseases transmitted from male to female. After analysis, it can be found that most of philosophical characters such as Yin and Yang are transliterated by Luo, who does not provide additional explanations or supplementary background information. Without pre-connotations, this kind of translation would make the target language readers and feel confused and think that the translated work is obscure.

====3.5 Translation Strategy of Culture-loaded Words of Rhetoric====
The language of Chinese medicine has its unique features, which are mainly manifested in its literariness, rich philosophical thoughts, and good at comparing images and analogies. Various rhetoric techniques can be seen everywhere in the book. While deepening people’s understanding of the original text, it also increases the difficulty of literary translation into English. The correct transmission and translation of the true meaning requires a solid foundation in Chinese medicine and linguistics.

Example 1四肢烦疼：

Translation：the patient feels heavy and painful in the extremities

The "烦" in this phrase, Explanation of Treatise on Febrile Caused by Cold and other books explain it as an annoyance, a kind of feeling for people. The Chinese sentence here is a non-spirited sentence to replace people with limbs. Luo’s version of the translation emphasizes people's feelings. It rather focuses on people's feelings of heavy pain in their limbs, than translates people's feelings of boredom.

Example 2：啬啬恶寒，渐渐恶风，翕翕发热

Translation：The patient feels chill and fears wind, uneasy because of a fever.

Among them, “啬啬” “渐渐” and “翕翕” manifest various kinds of rhetoric techniques. “啬啬” reflects the howling shudder look, expressing that the degree of people’s aversion to cold is severe. And “渐渐” describes the onomatopoeia of mild wind and rain, while “翕翕” describes the appearance of mild fever, but these characters are not translated in Luo's translation, and Luo adopts the omission method.

===4. Conclusion===
''Treatise on Febrile Caused by Cold'' is a classic work of Chinese medicine and a treasure of Chinese medicine culture. The translation and dissemination of this book has extraordinary significance for the promotion of Chinese culture and the connotation of Chinese medicine. The culture loaded words are the condensed form of the unique national culture, and their translation is related to the readability of the entire book. The English translation of culture loaded words in Chinese medical classics is an extremely complex cross-cultural translation activity. It not only takes cultural characteristics into account, but also reflects the characteristics of scientific and technological styles, which is a great test for the level of translators. Professor Luo’s translation of this book is the world's first fully translated English translation of TCM classics. The book was published earlier than most translations. Under the background of that time, Luo Xiwen's translation of Treatise on Febrile Caused by Cold is no doubt of pioneering significance.

The translation strategies Professor Luo chooses are basically literal translation, free translation, omission, and transliteration, with few additional interpretations. Each of these translation strategies has its own advantages and disadvantages. The ultimate goal of translation is for readers to better understand the original text, and there is definitely a great similarity between the two different medical systems of Chinese and Western medicine, which cannot be separated. Literal translation can be used appropriately, and some of Western medicine terms can be used to express some concepts of that of Chinese medicine. Literal translation is a translation method that maintains both the original content and the original form. Generally, when the target language and the original language can express the same content in the same form, we will use literal translation. However, culture loaded words are the difficulties of translation due to the vocabulary vacancy in the target language. The use of literal translation seems to be contradictory. In fact, the choice of literal translation is also for the construction of the concept of TCM culture. Although Chinese medicine culture loaded words are not only a language full of Chinese national characteristics, but also a part of the world's national culture. We should also have full cultural self-confidence. In the translation process, we should dare to retain the national cultural characteristics, express the Chinese medicine culture with the conceptual language of Chinese medicine, and present the pure and natural Chinese medicine culture to Western readers, so as to increase the understanding, recognition and respect of the Chinese medicine culture. This is why Professor Luo extensively use transliteration is his translation, which reflects his care and thought. At the same time, we have to admit that Luo’s translation also has its shortcomings, such as mistranslation or incomplete translation of culture loaded words with multiple meanings, omission of some modifiers, and no supplementary explanations for relatively large differences between Chinese and Western cultures. In the future, Chinese medicine Translation needs to continue to explore, innovate, revise and develop.

All in all, the translation of Chinese medical culture loaded words must not only maintain national cultural characteristics, but also be conducive to the understanding and acceptance of target readers. All major translation strategies are worthy of careful consideration. Only translators familiarize themselves with the original text, master the similarities and differences between the two languages, choose the most appropriate translation strategy in different contexts, and supplement the relevant cultural background when necessary to help readers understand, translations of Traditional Chinese Medicine classics can be rather outstanding.

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--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 14:07, 8 December 2021 (UTC)

=15 陈静 The Translation of Culture-loaded Words From the Perspective of Skopos Theory: A Case Study of ''Xi Jinping: The Governance of China''=
[[Cult_Load_Words_EN_15]]
===Abstract===
The Communist Party of China celebrates its 100th anniversary in 2021. Xi Jinping: The Governance of China (Volume III) was published at a critical juncture. Xi Jinping's political vision is expanded in the third version. This book provides foreign readers with a window into China's leadership and insight into China's unique governance. Hence, the book is critical in assisting foreigners in understanding China's political position in domestic and international affairs. The purpose of this article is to investigate and analyze the translation strategies of culture-loaded words in Xi Jinping: The Governance of China (Volume III) using the framework of the Skopos Theory.

===Key words===
Culture-loaded words; Skopos theory; ''Xi Jinping: The Governance of China
''

===Introduction===
this subtitle is repeated I think, you can delete this one. And delete this my sentence as well.--[[User:Yang Ye|Yang Ye]] ([[User talk:Yang Ye|talk]]) 11:48, 13 December 2021 (UTC)

===1. Introduction===
====1.1 Research Backgrounds====

Language is a cultural carrier as well as an important means of understanding specific ethnic and national cultures. Each country’s language contains more or less culture-loaded words, and the connotation of these words differs from people’s general cognition of them in the context of globalization, reflecting their own unique culture, national color, and historical context. Because each nation has its own development history, social system, ecological environment, religious beliefs, and so on, the language will inevitably derive a large number of words, allusions, and idioms condensing the national historical and cultural characteristics during the development process of history. With a five-thousand-year-long history, Chinese has amassed a large number of culture-loaded words, and translation of culture-loaded words is an important carrier for cultural readers from other countries to understand Chinese culture without relevant cultural background.

From my perspective, "five-thousand-year-long history" is a little Chinglish, maybe "five-thousand-year history" is better.--[[User:Yang Ye|Yang Ye]] ([[User talk:Yang Ye|talk]]) 11:58, 13 December 2021 (UTC)

At the specific practice level, a large number of culture-loaded words will inevitably appear in the text as a material to publicize all aspects of the country. A good example is Xi Jinping: The Governance of China (Volume III). General Secretary Xi Jinping quoted classics and used approachable language in his speech. His use of words infused with Chinese culture made this series of speeches more vivid and appealing to the audience. Through careful text reading, analysis, and summarization, it has been discovered that the culture-loaded words used in Xi Jinping: The Governance of China (Volume III) primarily fall into the following categories: Chinese political words, including political slogans and political characters; a large number of ancient Chinese poems, with cultural connotation primarily reflected in the characters, allusions, and images appearing in poetry; unique Chinese sayings and idioms; and special words with Chinese cultural connotation, such as numbers, etc. The translation of culture-loaded words necessitates translators faithfully conveying the essence and soul of their national culture while accurately and properly understanding the beliefs, customs, and aesthetic values in other national cultures in order to achieve true cultural communication. As a result, in order to achieve the goal of Chinese culture spreading, translators should carefully deal with culture-loaded words and strive to accurately convey the essence of traditional Chinese culture to target language readers.

====1.2 Research Significance====

China’s politics and policies are attracting increasing attention from the outside world as China’s overall national strength and economic development improve. The Communist Party of China celebrates its 100th anniversary in 2021. This is a significant event in Chinese ruling party's historical and political development. ''Xi Jinping: The Governance of China (Volume III)'' was published at a critical juncture. Xi Jinping’s political vision is expanded in the third version. The language in the book is rich and diverse. In addition to general political terms, the book employs rhetorical devices such as exclusion and repetition to improve the language’s persuasion. The books also contain a large number of poems, proverbs, and idioms rich in Chinese cultural heritage. A minor blunder may result in cultural misunderstanding, a negative national image, and an impact on international relations.

According to Gao Fang (2010), in the context of “Chinese culture go out”, the country has taken various measures to strengthen cultural export, but Chinese readers disregard for local literature, western readers of Chinese culture cognition, English world innate discrimination against translation work and translation strategy decisions, which reflects the difficulties in the broadcast of Chinese culture. As a result, it has piqued the interest of the domestic literary circle, the translation circle, and various publishing institutions: how to successfully realize cross-cultural communication of cultural works, how to properly and effectively solve the translation problem?

The paper uses the English translation of culture-load words in ''Xi Jinping: The Governance of China'' as the research content, and attempts to summarize and analyze the translator’s translation strategy and rationality when translating Chinese culture-loaded words from the perspective of Skopos Theory, as well as providing a reference for the English translation of Chinese cultural load words in current publicity materials.

===2. Literature Review ===
====2.1 Culture-loaded Words====

Nida proposed the theory of culture-loaded terms translation for the first time in 1945.

Nida classified culture-loaded terms into five categories, including ecological, material, social, religious, and linguistic culture-loaded terms. Ecological culture-loaded terms are words or phrases that are distinct due to their ecological and environmental conditions, which typically involve animals, plants, and climate. Material culture-loaded terms refer to physical objects that are specific to a culture, such as vehicles, food, or clothing. Social culture-loaded terms encompass a broader range of cultural content, encompassing all aspects of social life such as cultural background, social rules, history, traditions, and so on. Religious beliefs, including myths and fairy tales, are examples of religious culture-loaded terms. Linguistic culture-loaded terms are expressions with rich cultural characteristics, such as specific pronunciation, word, and syntax. From the author’s perspective, Aixela (1996) provided two primary classifications of culture-loaded terms: specialized nouns and common expressions.

Newmark (2001: 70) classified culture-loaded terms into five categories based on Nida’s research: proper names, historical institutional terms, international institutional terms, national institutional terms, and cultural terms. Proper names, according to Newmark (2001: 70), refer to “persons, objects, and processes distinctively owned by an ethnic community with singular references”. Brand names, trademarks, geographical names, names of newspapers, firms, journals, and private institutions, as well as proprietary names, are all examples of proper names, according to Newmark (2001). According to Newmark (2001: 74), historical institutional terms are “token words that give color and flavor to a period”. International institutional terms are words used by international organizations that have an official translation. According to Newmark (2001: 75), national institutional terms are those involving modern politics, finance, administration, and society. The scope of general cultural terms is broader, including ecological terms, loanwords with no specific cultural characteristics, and so on.

Chinese academics also proposed their own classifications of culturally charged terms. Tu Guoyuan (1996) agreed with Nida and Newmark’s classification and defined culture in a broader sense as human society's mental and practical activities. In a broad sense, culture is defined as a community's distinct way of life and how it expresses its ideas. Culture-loaded terms, according to Liao Huihua and Ge Lingling(2010: 101), are words, phrases, and idioms that represent unique items in certain cultures. These terms reflect the distinct activities of specific ethnic groups that have accrued over time and distinguish them from other cultures.

====2.2 The Skopos Theory====
Skopos Theory, the foundation of Functionalist Translation Theory, was proposed by Vermeer, a student of Reiss. According to Skopos Theory, the primary principle determining the translation process is the purpose of translation activities.

There are three types of purposes, according to Vermeer. To begin, there is a broad goal that a translator strives for, such as translating as a source of professional income. Second, a target text's communicative purpose in a target context, such as instructing the audience. Third, the goal of a translation strategy or approach, such as displaying structural characteristics of the source language. The theory views the source text as a "offer of information in a target culture," which is a result of constructivist comprehension theories.

The Skopos Theory states that there are three basic rules.

First and foremost, the Skopos rule. It is the highest-ranking rule for any translation, implying that translation activities are determined by the translation purpose. Each text is written with a specific purpose in mind and should be used for that purpose only. Because translation behavior is determined by the purpose of the translation, the Skopos rule is the primary rule for all types of translation.

The coherence rule is the second. This rule states that the target text must be coherent enough to be understandable given the intended receivers' background and context. At the very least, the translator should ensure that the translation is understandable to people from the target culture. Furthermore, only when the target text meets the standard of being intratextually coherent can it be expected to play a presupposed role in the communicative situation and culture in which it is received, and the audience will understand it without difficulty.

The third is the rule of fidelity. This rule focuses on the intertextual coherence between the translation and the original text, which is not the same thing. The former is thought to be inferior to the latter, and both are subject to the Skopos rule. When the purpose of the function changes, the standard is no longer intertextual coherence with the source language, but adequacy or appropriateness in relation to the purpose (Reiss and Vermeer, 1984). It is critical in translation that there is intertextual coherence between the source and target texts, and the form of this coherence depends on both the translator's understanding of the original text and the translator's translation purpose. There is only one possible intertextual coherence: maximum fidelity to the original text.

Skopos Theory’s three basic rules are intended to guide the translator throughout the translation process. In most cases, the translation cannot meet all three rules at the same time because doing so causes it to deviate from the original intention of the source text. In general, the Skopos rule should be followed by the coherence rule, followed by the fidelity rule, or, to put it another way, the need for loyalty is considered to be subject to intratextual coherence, both of which are subject to the Skopos rule. When a faithful translation of the original text cannot be effectively understood by receivers of the target text, the translator should abandon the fidelity rule and follow the coherence rule, that is, to make the translation meaningful in the target language’s communicative context and culture. If the function changes, the required standard will no longer be intertextual consistency with the source text, but adequacy or appropriateness in terms of the purpose (Nord, 2001). If the purpose necessitates intratextual incoherence, the intratextual coherence criterion is no longer applicable.

====2.3 The Translation Strategies of Culture-loaded Words====

Wang Jianguo (2019) identified four limitations in translating culture-loaded words.

First, culture-loaded words are untranslatable. Culture has a distinguishing feature that sets it apart from the culture of the target language. Culture-loaded words are difficult to translate in certain literary works because they require more explanation and thus have the potential to influence the structural and aesthetic value of the target text. Second, cultural information that is highly relevant to the theme should be translated, and explanatory notes should be included as needed. If the culture-loaded word is unrelated to the source text, the target text will most likely be deleted or omitted. If the target text translated with literal translation can be understood, then literal translation is the most likely translation strategy to be used. Third, cultural values are difficult to convey. As a result, while translating culture-loaded words with Chinese characteristics, western media translation can be borrowed. Gu Hongmin, for example, translated “君子” as “a wise man”. Western culture emphasized wisdom, whereas Chinese culture emphasized benevolence. Gu translated “君子” as “wise man” because he thought the two words were culturally equivalent. Fourth, the principle of economy should be applied in translation. Wang discovered that when culture-loaded terms in the source text have little influence on comprehending the whole article, translators can find culturally equivalent words so that the target text will be more concise.

Wang also classified translation strategies into three categories: literal translation, non-literal translation, and translating words with unique cultural information.

The first strategy is literal translation. When there are words with similar cultural meanings, a literal translation is usually used. One type of literal translation is transliteral translation, which refers to the use of pinyin to translate culturally loaded words. Because transliteral translation preserves more cultural characteristics of the source language, it is frequently used in target text of the Big Breasts and Wide Hips. A translation strategy like this can help to avoid misinterpretation of the source language’s culture.

The second strategy is non-literal translation. This translation strategy is typically used in reader-friendly texts in the target language. Such a translation strategy does not adhere to the source text and overcomes constraints in language structure, which is a widely accepted strategy among targeted readers. Nonliteral translation strategies include explanatory notes both inside and outside the main body, including footnotes and tail notes. Filling-in translation is commonly used with literal translations, but it is also one of the non-literal translation strategies. Deletion refers to the practice of translators removing unnecessary words when the original meaning is unaffected.

The third strategy is to translate words that contain specific cultural information. Wang pointed out that idioms, aphorisms and maxims, two-part allegorical saying, the common saying, idioms and proverbs are the six major categories of idiomatic expressions. In many cases, the target text contains no words or phrases that are completely culturally equivalent to the source text.

===3. Analysis of Translation of Culture-loaded Words in ''Xi Jinping: The Governance of China''===
====3.1 Translation Strategy of Social Culture-loaded Words====

Social culture-loaded words reflect social ideology, which refers to the system in the form of social and economic factors in specific classes or groups. Social culture-loaded words encompass all aspects of social life, such as social activities, historical allusions, and festival customs. Words or phrases containing social culture-loaded words will emerge from a specific social context. As a result, it encompasses a wide range of word collocations. Political terms with Chinese characteristics, Chinese common saying, and rhetoric in Chinese are examples of social culture-loaded terms.

ST: 中国在人类发展史上曾经长期处于领先地位，自古以来逐步形成了一整套包括朝廷制度、郡县制度、土地制度、税赋制度、科举制度、监察制度、军事制度等各方面制度在内的国家制度和国家治理体系。

TT: Over a long period of history China led the world in development. It forged a complete set of state and governance systems covering the court, administration of prefectures and counties, land, taxation, civil service examination, supervision and the military.

“朝廷制度、郡县制度、土地制度、税赋制度、科举制度、监察制度” are institutions in the past of China that international readers may not be familiar with. In this case, the translators use literal translation by looking for words with similar meanings in the target language and the source language while adhering to the fidelity rule. “郡县” is translated into the modern expression of “prefectures and counties”. Such a translation strategy is in accordance with the principle of efficiency in dealing with cultural information. When the cultural information in the source text has limited influence on comprehending the entire passage, most translators will use a common strategy of finding words or phrases with similar meanings. By doing so, the original context's structure is not jeopardized, and the target text can adhere to the original meaning, which meets the fidelity rule’s requirement.

A similar strategy is adopted in translating “税赋” and “土地”. As for“税赋”in ancient China, the feudal land tax and taxation are included. However, the purpose of this excerpt is only to provide context for China's magnificent culture. Translators look for culturally equivalent words so that the target text is more precise and coherent. When translating “税赋”, since feudal land tax is a unique expression of the social system in ancient China and has little influence on the meaning of the whole passage, the translators use deletion and only translate the meaning of “税”. “土地制度” is also translated into the brief version of “land”, also using the strategy of deletion. Instead, inline annotation is used by translators when translating “科举制度”. “科举制度” is a unique examination system for public officials in ancient China, and it is difficult to find culturally equivalent words for it. To avoid misinterpretation from international readers, the translators explain this noun through explanatory notes, employing the Skopos rule to ensure effective cross-cultural communication. The translators take into account the cultural backgrounds of international readers and used culturally equivalent words in the target language. The goal of these two different translation strategies is to make cross-cultural communication easier. The Skopos rule and the coherence rule have been followed as a result of these strategies.

ST: 广大青年要坚定理想信念，志存高远，脚踏实地，勇做时代的弄潮儿，在实现中国梦的生动实践中放飞青春梦想。

TT: To all our young people, you should have firm ideals and convictions, aim high, and have your feet firmly on the ground. You should ride the waves of your day; and in the course of realizing the Chinese Dream, fulfill your youthful dreams.

“弄潮儿” is a common Chinese saying that originally referred to swimmers who swim against the tide but has since come to refer to people who are brave and entrepreneurial. This phrase has Chinese cultural characteristics and comes from a poem written during the Tang dynasty. This phrase was translated literally by the translators in accordance with the fidelity rule. The fidelity rule requires translators to avoid contradicting the original meaning of the source text while making the translation more understandable in light of the cultural differences. In the target text, the translators use literal translation to directly translate “弄潮儿”, implying that people should follow the trend of the times, which also meets President Xi’s extended meaning. Certain cultural information has its uniqueness, making it untranslatable. “弄潮儿” is a distinctive Chinese expression, and “ride the waves” refers to enjoying the advantage or benefit of a particularly successful, popular, fortunate or interesting moment. It can be difficult to find phrases that are completely culturally equivalent, so the translated version restored as much of the original information as possible, demonstrating how the fidelity rule is applied in the target text.

The above-mentioned social culture-loaded terms demonstrate a high level of adherence to the coherence rule and the Skopos rule, most likely due to the fact that social culture-loaded terms vary greatly across cultures. Target readers may find it difficult to interpret translations that strictly adhere to the fidelity rule, whereas translations that adhere to the coherence and Skopos rules can better facilitate cross-cultural communication. According to the appendix’s collected social culture-loaded terms, the majority of social culture-loaded terms used deletion, literal translation, and inline annotation. These three strategies allow international readers with limited knowledge of Chinese society to comprehend China’s policies and read the volume fluently.

====3.2 Translation Strategy of Material Culture-loaded Words====

Material culture-loaded words include material products and technology invented by human beings derived from the development of society. The third volume’s material culture-loaded terms can be divided into four categories: construction, items, literary works, and names. Most material culture-loaded terms use transliteration and amplification strategies when translating literary works and names, as well as substitutions when translating constructions and products. Materials can have a variety of meanings in different cultures. For example, in Chinese culture, the terms “勤务员” and “伙夫” are distinct expressions that may not have equivalent words or phrases in English. While translating these words, translators should be aware of expressions in Western culture with similar meanings.

ST: 中华民族伟大复兴，绝不是轻轻松松、敲锣打鼓就能实现的。

TT: Achieving national rejuvenation will be no walk in the park; it will take more than drum beating and gong clanging to get there.

East and Southeast Asian musical instruments include drums and gongs. Gongs and drums, with their symbolic meaning of hyping up, can be used in times of grand celebrations in Chinese culture. President Xi is emphasizing the difficult efforts that the Chinese people must make in order to achieve national rejuvenation. As a result, the translators use the translation strategy of addition to limit the boundaries the source text may transform so that the readers can have a more precise understanding, as shown in this excerpt by how the Skopos rule is applied. Meanwhile, the translators render the phrase as "drum beating and gong clanging," demonstrating the fidelity rule. The literal translation is used here to restore Chinese cultural connotations. The fidelity rule in translation requires equivalence in meaning and refers to word for word translation. In this case, the translators have kept the names of well-known Chinese musical instruments. At the same time, the translators explain their connotations, in order to maintain the fidelity of the target text to the source text and to improve cross-cultural communication. Understanding and conveying information of “rejuvenation is no easy task” to international readers is facilitated.

ST: 天宫、蛟龙、天眼、悟空、墨子、大飞机等重大科技成果相继问世。

TT: ... with major advances made in science and technology, including the successful launch of space lab Tiangong, the commissioning of the deep-sea manned submersible Jiaolong and of the five-hundred-meter aperture spherical telescope (FAST) Tianyan, the launch of the dark matter probe satellite Wukong and the quantum science satellite Mozi, and the test flight of the airliner C919.

In material culture-loaded terms, the aforementioned Chinese innovations fall under the category of "names." Tiangong, Jiaolong, Tianyan, Wukong, and Mozi are all important cultural figures in China, representing advances in science and technology. The translators use inline annotation to further explain these terms, demonstrating the application of the Skopos rule. This type of explanatory inline annotation takes into account English readers' understanding of Chinese culture-loaded terms. It is a limitation of language form of culturally loaded terms that also facilitates international readers' understanding of Chinese cutting-edge technology. Though the length of the article is longer, semantic conveyance can be realized through the explanation that Tianyan is the five-hundred-meter aperture spherical telescope, and the purpose of the book of showing international readers China’s accomplishments is achieved. The original names are faithfully conveyed through transliteration of these advances in science and technology. On the one hand, international readers can still see Chinese culture embodied in cutting-edge technology. Readers from different cultures, on the other hand, can still understand what these terms are thanks to inline annotation, which follows the Skopos and fidelity rules.

In these examples, the fidelity rule takes precedence over the skopos rule. Material culture-loaded terms are typically objects with Chinese characteristics. In most cases, these objects will have no effect on the coherence of the target text. As a result, fidelity to the original text and facilitation of cross-cultural communication are given top priority. Transliteration and inline annotation are the most widely used methods for translating material culture-loaded terms, demonstrating that translators prioritize preserving cultural information and making target text easily understood by international readers.

====3.3 Translation Strategy of Linguistic Culture-loaded Words====
Linguistic culture-loaded words reflect phonetic meaning of language at the language family level. In contrast to English, Chinese language, particularly idioms, typically uses four-character structures. Linguistic culture-loaded terms can be found in a variety of contexts. Linguistic culture-loaded terms include idioms, classical literary prose, the two-part allegorical saying, proverbs, and so on. Linguistic terms that are culturally loaded are more difficult for international readers to understand. As a result, translators must employ translation strategies that are both effective and skillful in order to facilitate cross-cultural communication.

ST: 鸦片战争后，中国陷入内忧外患的黑暗境地，中国人民经历了战乱频仍、山河破碎、民不聊生的深重苦难。为了民族复兴，无数仁人志士不屈不挠、前仆后继，进行了可歌可泣的斗争。

TT: But with the Opium War of 1840, China was plunged into the darkness of domestic turmoil and foreign aggression; its people, ravaged by war, saw their homeland torn apart, and lived in poverty and despair. With tenacity and heroism, countless dedicated patriots fought, pressed ahead against the odds, and tried every possible means to seek the nation’s salvation.

In this excerpt, “战乱频仍”，“民不聊生”, “仁人志士”, “不屈不挠”, “前仆后继” and “可歌可泣” are Chinese idioms, with distinct national characteristics in language structure and expression. These idioms have a distinct origin in Chinese culture and are inextricably linked to national culture. It is not necessary to find culturally equivalent idioms in English when translating these idioms. The Chinese nation and Western countries share a wide range of values and aesthetics. If too many idioms are used in English translation, the same tired formulas will appear. The translations of these idioms are divided into two categories based on the coherence and fidelity rule. The first is deletion, and the second is literal translation. These idioms are intended to demonstrate that, even in difficult situations, Chinese patriots are willing to press on, which has a low chance of causing cultural misinterpretation for international readers. As a result, “战乱频仍”, “民不聊生”, “不屈不挠” and “前仆后继” adopt literal translations that improved the original meaning and demonstrated how the fidelity rule is applied. “仁人志士” is translated as “dedicated patriots” because, while it originally referred to people who were charitable, its meaning later evolved to patriots, which is also translationally adapted to the context. This translation eliminates ambiguity and allows for a more coherent reading experience. Meanwhile, “可歌可泣” was removed while translators worked from a results-oriented perspective and demonstrated the outcome of their struggle, which is "tried every possible means to seek the nation's salvation." The coherence rule was followed in this case by making the reading process for the target text readers smooth and interrupted.

ST: 应该风雨同舟，荣辱与共，努力把我们生于斯、长于斯的这个星球建成一个和睦的大家庭，把世界各国人民对美好生活的向往变成现实。

TT: We are in the same boat, and we should stick together, share weal and woe, endeavor to build this planet of ours into a single harmonious family, and turn peopled longing for a better life into reality.

The translators used two translation strategies in the passage: literal translation and full implication. These strategies adhere to the Skopos rule. When translating “风雨同舟” and “荣辱与共”，the translators restore the meaning of the two idioms, because these two idioms are an essential part of the source text in the construction of meaning. However, “生于斯、长于斯” has been translated into “the planet of ours", demonstrating the adoption of full implication. “生” and “长” are part of the process, and this process is implicated in the “the planet of ours”, which is a result-oriented structure. The translators omitted the process and presented the end results to international readers, restoring the meaning, by employing various translation strategies. The use of various strategies exemplifies the Skopos rule of facilitating cross-cultural communication.

The examples above show that the coherence rule and the skopos rule can be found frequently in the translation of these linguistic culture-loaded terms. Literal translation, inline annotation, deletion, and full implication are the most common translation strategies used when translating linguistic culture-loaded terms. Linguistic culture loaded terms are words or phrases with distinct Chinese characteristics; thus, most translators adhere to the Skopos of improving cross-cultural communication and use literal translation and inline annotation to preserve cultural value. In some cases, the linguistic culture-loaded terms are too difficult to restore their implication; therefore, the translators used deletion and full implication to improve the reading experience of international readers, demonstrating the importance of the coherence rule in the target text. With the impression that international readers will be unable to fully comprehend the meaning of such cultur3-loaded words unless they have a basic understanding of the Chinese social, ecological, and cultural environment, translators should shoulder the responsibility of selecting different translation strategies under the guidance of the Skopos theory and constructing a bridge between different cultures.

====3.4 Translation Strategy of Ecological Culture-loaded Words====

Ecological culture-loaded words reflect the climatic features, natural environment and geographical conditions in an area. People from various regions have distinct expressions that reflect regional characteristics. There are three major categories of ecological culture-loaded terms: animals, plants, and places. Cows and oxen, for example, are animals that represent diligence and industriousness in China, whereas in Western countries, the expression "work all day like a donkey" is common. As is well known, the geographical environment of China gives rise to an agriculture-based culture with a large vocabulary for animals and plants. It explains why many idioms in Chinese and English have completely different meanings. To help international readers fully understand different cultures, translators should use different strategies when translating ecologically and culturally loaded terms. The following examples will demonstrate the use of translation strategy.

ST: 坚定不移“打虎”、“拍蝇”、“猎狐”

TT: We have taken firm action to “take out tigers”, “swat flies”, and “hunt down foxes”.

In Chinese culture, the tiger is both a revered entity and a hunted beast. Tigers are used as a symbol of vigor and vitality in Chinese idioms such as “虎虎生威” (forge ahead with the vigor and vitality of the tiger) and “生龙活虎” (with furious energy). Nonetheless, there are numerous expressions and literary works in which tigers are portrayed as ferocious villains, such as the stories of Wu Song or Li Kui beating tigers. President Xi Jinping’s expression here is reminiscent of tiger figures in fiction, in which heroes battle tigers. The image of a tiger has various meanings in Western culture as well. On the one hand, it is associated with beauty and power, but it has also been referred to as a man-eater on numerous occasions. Tigers are described as “burning bright” and “dare seize the fire”, but it also appeared in Jim Corbett's adventures in India, where he used to hunt "man-eaters," including tigers. Because the images of tigers are so similar, the translators used literal translation in their translation strategy under the rule of fidelity. To save space, translators will use literal translation when a targeted language has words with the same or similar cultural meaning as the source language. Meanwhile, the ecological culture-loaded term revealed the Skopos theory’s fidelity rule. “打虎”, “拍蝇” and “猎狐” are expressions with Chinese roots. Fighting corruption is like fighting tigers, flies, and foxes. Tigers and flies can refer to corrupt officials at various levels in these expressions, while the original meaning of the source text is preserved. It is difficult to find words in Western culture that are culturally equivalent to these ecologically loaded terms. Therefore, the translators did not change the meaning of source text by using literal translation. Such selection of translation strategy shows how fidelity rule is applied.

ST: 深入开展调查研究，解剖麻雀，发现问题。

TT: We should conduct in-depth research to identify prominent problems.

In Chinese culture, there is an old proverb of “麻雀虽小五脏俱全”, which means “A sparrow may be small but it has all the vital organs”. Sparrows can represent small but vital items, whereas such expressions are difficult to find culturally equivalent terms in Western culture. The similarity between “解剖麻雀” and “发现典型” is understandable in Chinese, but the literal translation of “anatomy of a sparrow” may be difficult to grasp for an international audience. As a result, translators use deletion to make target text more fluent without affecting the original text, and the coherence rule is demonstrated in the translation strategy selection. The translation of “解剖麻雀” is omitted, and the translation of “发现典型” encompasses the extended meaning of “sparrow as the major problems”. If both terms are translated, the English expression will be reductant and not conform to English expressions. According to the coherence rule, the author omitted the explanation of why sparrow means prominent problems to facilitate readers’ reading experience and made the reading uninterrupted.

The example above show that when translating ecological culture-loaded words, translators would consider three rules of the Skopos theory, with the coherence rule taking precedence. It is most likely because most ecological culture-loaded words are names of places or animals, which may be unfamiliar to international readers. To ensure that target readers read in a consistent manner. In translating ecologically loaded terms, the translators use literal translation (including transliteration, implication, and deletion). The mixed-use of translation strategies revealed various rules that are used in translation.

===4. Conclusion===

Since the publication of ''Xi Jinping: The Governance of China (Volume III)'', it has served as the Chinese government's authoritative voice and a window for the rest of the world to understand China's policies. It crystallizes Chinese governance theory and practices and has high research value.This thesis is concerned with the classification of culture-loaded words, their translation strategies, and how these strategies demonstrate the application of three Skopos theory rules.

The Skopos theory, according to the analysis of these examples, can be used as a guiding principle for translating texts similar to those in ''Xi Jinping: The Governance of China (Volume III)''. The Skopos rule states that the translation strategy is determined by the purpose of the target text. The coherence rule, also known as intertextual coherence, requires readability in the target text and will not cause dyslexia in grammar or logic. Using the fidelity rule, the target text should be faithful to the original text. However, the fidelity rule does not require literal word-for-word translations; rather, it necessitates flexibility on the part of the translator.

Following a brief examination, it is discovered that culture-loaded words in ''Xi Jinping: The Governance of China (Volume III)'' can be divided into four major categories, with social and linguistic culture-loaded words accounting for the lion’s share. The coherence rule is frequently demonstrated in the translation of ecological culture-loaded words. Names of places or animals are examples of ecological culture-loaded words. To achieve coherence in the target text, the translators employ literal translation (including transliteration), implication, and deletion strategies when translating ecological culture-loaded words. The fidelity rule and the Skopos rule are frequently seen in target text when translating material culture-loaded words. The majority of material culture-loaded words are objects with Chinese characteristics. Transliteration and inline annotation are the most widely used, demonstrating that translators prioritize being faithful and making target text understandable to international readers. The translation of social culture-loaded words demonstrates a high level of adherence to the coherence and Skopos rules, which is likely due to the fact that social culture-loaded words differ greatly across cultures. The majority of social culture-loaded words were deleted, literal translated, or annotated inline. These three strategies promote coherence in the target text, making it easier to read and comprehend. Linguistic culture-loaded words are words or phrases that have distinct Chinese features. When translating terms of this nature, the translator usually adhered to the coherence and Skopos rules. Literal translation, inline annotation, deletion, and full implication are the most common translation strategies used when translating linguistic culture-loaded words.

To sum up, different translation strategies are very important and indispensable. Different translators would adopt different translation strategies when translating culture-loaded words due to the constraints of history, politics, culture, language and translation objectives. In order to better carry out the translation and transmission of literature and culture, different translation strategies should be used together to supplement each other.

===References===
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屠国元.翻译中的文化移植———妥协与补偿[J].中国翻译,1996(02):10-13.

Nord, C. Translating As a Purposeful Activity.: Functionalist Approaches Explained[M]. Manchester: St. Jerome Publishing, 2001.

Reiss Katherina, Vermeer Hanss J. General Foundations of Translation Theory[M]. Tubingen： Niemeyer, 1984.

王建国. 汉英翻译学：基础理论与实践[M]. 北京：中译出版社，2019.

习近平. 习近平谈治国理政(第三卷)[M]. 北京:外文出版社，2020.

习近平. 英文翻译组译校. 习近平谈治国理政(第三卷) XiJinping on Governance[M]. 北京:外文出版社，2020.

张海燕.文化转向视角下的《习近平谈治国理政》核心术语英译特色解析[J].天津外国语大学学报,2021,28(05):77-88+159-160.

栗慧敏,牛桂玲.中央文献翻译与传播研究的现状与趋势——以《习近平谈治国理政》为例[J].民族翻译,2021(04):22-32.DOI:10.13742/j.cnki.cn11-5684/h.2021.04.004.

吴霜,何泠静.交际翻译理论视角下文化负载词英译研究——以《习近平谈治国理政》英译本为例[J].汉字文化,2020(23):127-129.DOI:10.14014/j.cnki.cn11-2597/g2.2020.23.061.

高慧贤,张浩,王浩勇.目的论视角下《治国理政》儒学文化负载词英译研究[J].作家天地,2020(07):58+60.

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Culture loaded words

2021-12-13T14:52:44Z

Sun Yashi: /* 5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example */

'''Culture Loaded Words'''

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=1 羊叶 The Analysis of Culture-loaded Words of English Subtitle Translation in Chinese Movies-Taking Farewell to My Concubine as an Example =
[[Cult_Load_Words_EN_1]]

电影中英译字幕文化负载词的翻译分析——以《霸王别姬》为例
=== Abstract ===
Nowadays, popular films are increasingly active on the Internet. Confronting such a mass need for film translation, subtitle translation is winning more favor compared with traditional dubbing translation. This paper, taking Farewell My Concubine as an example, analyzes the strategies and methods of translating culture-loaded words. The conclusions are as follows: In terms of translator, translator needs to be super proficient in Chinese and English. In terms of translation strategies, domestication and foreignization are unity of opposites and complement each other, so there is no absolute and pure domestication and foreignization. In terms of translation methods, when translating the culture-loaded words, Linda Jaivin mainly adopted literal translation, free translation, specification, generalization and omission to nearly successfully preserve and convey the essence in Beijing dialect and Beijing Opera in China.

=== Key Words ===
Subtitle Translation; Farewell My Concubine; foreignizing method; domesticating method
=== 摘要 ===
如今，电影在互联网上越来越受欢迎。比起传统的配音翻译，字幕翻译更受青睐，电影对字幕翻译的需求巨大。本文以电影霸王别姬为例，分析翻译文化负载词时所用的翻译策略和翻译方法。结论如下：就译者而言，翻译者需精通中文和英文两种语言；就翻译策略而言，归化与异化两者对立且相互统一，没有绝对的归化、异化之说；就翻译方法而言，在翻译文化负载词时，贾佩琳主要采用了意译、直译、具体化、一般化、省略等翻译方法，成功地保留和传达了北京方言和京剧的国粹部分。
=== 关键词 ===
字幕翻译；霸王别姬；异化；归化
=== Introduction ===
1.1Research Background

Innovation of information technology brings energy for the advancement of broadcasting ways of film and television programs. More and more foreign popular films are increasingly active on the Internet; more and more local films with Chinese elements are also introduced abroad. Researchers on subtitling translation are becoming more and more important.
China's Opening-up and Reform facilitates the cultural communication between China and the outer world. In the introduction of foreign films and TV plays, language understanding becomes an obvious barrier for audiences. Two major solutions to solve such a barrier are dubbing and subtitle translation. "Subtitles sometimes referred to as captions are transcriptions of film or TV dialogue presented simultaneously on the screen." Relatively, the latter one is more favorable than the traditional dubbing way because of its cost-effectiveness, short producing cycle and audience-acceptability. With higher educational background and foreign language level, many Chinese audiences expect that films can be displayed with “a natural and original flavor” nowadays.
Under such circumstances, subtitle translation seems to be more acceptable to get access to foreign audience. Among so many elements involved in the subtitle translation process, the translator plays the most significant part, thus becoming a key and central element in the subtitle translation system. Therefore, a good subtitle translation with “a natural and original flavor” sets high and strict requirements for the translator.（Liao, 2000: 231）

1.2 Brief Introduction to Farewell My Concubine

Farewell My Concubine, the film version adopted in this thesis is the 1993 one whose heroes and heroines are Duan Xiaolou (acted by Zhang Fengyi), Cheng Dieyi (acted by Zhang Guorong) and Ju Xian (acted by Gong Li) respectively. In the film, Xiaolou and Dieyi are fellow apprentices learning Beijing opera performance together from childhood. Later on, their cooperation in the opera Farewell My Concubine makes them famous overnight throughout Beijing city. Thereafter, they make a promise to each other that they will perform Farewell My Concubine together as long as they are alive. However, their different understandings of the relationship between the opera and life finally lead to their different choices: Until mid-age, Xiaolou deeply knows that the opera isn't his whole life, so he gets married with a famous whore called Juxian; Dieyi, however, becomes totally immersed in the complicated plots and role relationships of the operas, especially Farewell my Concubine. Around such a classic and famous opera, the love and betrayal among them become escalating with the changes of times and eventually develops into a tragedy.
It is the first film that won the Golden Palm Prize in mainland China. It has been keeping the highest-grossing record of Chinese melodrama movies in America which also marks the climax of Chinese films in America. Meanwhile, it also got great box-office successes in such countries as Japan, Germany, Korean, France and so on. It should be concluded that Farewell My Concubine has achieved great success both in the art and business.
In Farewell My Concubine, Beijing Opera art is the central cultural element. It is a typical representative of classical Chinese literature art. Taking it as a case study, general and concrete subtitle translation strategies can be concluded to improve translation quality of similar subtitle translation works.

1.3 Brief Introduction to translator Linda Javin

Linda Javin, the subtitle translator of Farewell My Concubine, is a suitable and qualified person for both the director and the audiences. Since 1976, Linda has been playing an important and active role in broadcasting, studying and exploring Chinese culture. As an internationally renowned sinologist, translator and writer, Linda Javin has made great efforts in learning, feeling and appreciating Chinese culture. It is really a tough time full of difficulties and hardships under the specific social conditions then. After years of efforts to learn Chinese language, history, literature and many visits to China, Linda has begun to embark on her Chinese literary writing career recently. All these can prove that she is really a competent and qualified subtitle translator of Farewell My Concubine. Her wonderful bi-lingual and bi-cultural competence does give her favorable advantages in translating.

=== Analysis the Translation of Culture-loaded Words ===

2.1 Introduction to Culture-loaded Words

Gonzalez Davies and Scott-Tennent (2008, p.783) put forward a definition of cultural references in detail, which is "expressions (audiovisual, verbal, textual,
non-verbal) that are concerned with ecological, material, religious, social, emotional, and linguistic manifestation. In addition, these expressions are specific to a particular community, and they are recognized as a particular feature of that community. Such expressions, however, may lead to difficulties in comprehending these words or translating these words." And in China, a scholar defines it as "the words, phrases and idioms that mark the unique things in a culture." These words reflect the unique way of activities gradually accumulated by a specific nation in the long historical process, which is different from other nations.（Liao, 2000: 232）

It is more diverse to classify Culture-loaded words because China is an ancient national with a history of more than 5,000 years. In this course, many Culture-loaded words have accumulated continuously. Among all the materials, some scholars divide Culture-loaded words based on specific elements such as language and culture. Since different scholars hold different views on the classification of Culture-loaded words, and hence the fist can go on and on. Here is a well-accepted way by Nida. Nida (1945, p.196) divided language and cultural characteristics into five categories:(1)Ecological culture; (2)Material culture; (3)Social Culture; (4)Religious Culture; (5)Linguistic Culture.

2.2 The Features of Subtitles in Farewell My Concubine

Through comparison and analysis, the main language features of the Chinese lines of Farewell My Concubine are concluded as below: concise but emotional dialogue; strong Beijing Opera and Beijing dialect flavor; sharp but implicative expressions; rich of slang and idioms. All the features are drawn from the corresponding lines in the film and all these analysis in the language following features will be illustrated combining with the specific case interpretation. Thus, different translation strategies at different levels can be generalized and concluded to cater for the different language features.

The film takes place in Beijing and is thus featured with rich local color. The most obvious feature is the use of Beijing dialect. Beijing dialect is the basis of standard Mandarin, but there are some differences that make it easy for Chinese people to recognize which is which. Most prominent difference in phonology is the proliferation of rhotic vowels which results from the non suffix “儿” in vocabulary, Beijing dialect has a lot of words that are considered slangy and therefore occur much less or not at all in standard Mandarin. Some non-Beijing natives find it hard to understand what most of them mean, let alone foreigners. A dialect tells about the user's social class, status, profession, and many more. That is why so many translators are taking pains.

Beijing Opera is exactly a colorful part of the film has depicted. Beijing Opera was formed during the period of Daoguang(1821-1850). At the beginning, actors from Chu Opera such as Wang Honggui and Li Liu came to Beijing to perform in the Drama of Hui School. Later, combined with Erhuang melodies and Xipi melodies, in the same time, actors also absorbed the advantages of Kun, Beijing and Qin tunes from their respective schools. Beijing dialects were adapted to adapt to Beijing customs. Thus, it took shape initially. Gradually Beijing Opera developed into the most influential opera in the country. The characters in the whole film have a strong Beijing accent, and many opera excerpts in the film such as Farewell My Concubine, Peony Pavilion and Drunken Imperial Concubine are presented for many times. So it is inevitable to translate many professional terms.

2.3 Cases for Analysis

2.3.1 Brief Introduction to Translation Strategies

Before the specific analysis, let's have a understanding of two basic concepts of domestication and foreignization, which are important strategies in translating culture-loaded words.

The translation theory of domestication and foreignization was first put forward by Schleier Macher, a famous German translation theorist. In his book published in 1813, he put forward that there are only two ways of Translation: one is to guide the readers to get to know the author as much as possible; the other is to guide the author to get to know the readers as much as possible. In 1995, Lawrence Venuti, an American Italian translator, wrote in his important work The Translator's Invisibility, the first method described by Schleier Macher is called "foreignizing method" and the second method is called "domesticating method". That is to say, domestication is oriented by target language, while foreignization is oriented by source language.

As for Linda Javin, she once mentioned in an interview that in the face of the cultural essences in the lines, she adhered to the strategy of domestication in her translation and did not deliberately maintain the oriental flavor contained in the dialogue. Frankly speaking, she doesn't appreciate the way of retaining Pinyin combinations and then adding a lot of notes to make foreigners understood. If Chinese is pleasant to the ear, don't let the expression heard awkwardly in English. So the simplicity and directness are put above everything else to make it easy for the audience to understand.

2.3.2 Cases of Translation Methods

2.3.2.1 Literal Translation

As one of the common methods of translating culture loaded words, literal translation is to translate the source text according to the literal order or meaning, which can retain the original characteristics of Chinese language and culture.

E.g.1世卿世受国恩

岂敢昧法？

更不敢当众违背天理良心。

The government has always been good to me,

I wouldn't dare deceive the court.

Nor would I betray the laws of Heaven or my own conscience.

“天理”“良心” are terms that are quite commonly-used words in China. From literal works to daily talks, from traditional plays to modern films, such kind of expressions are useful guidelines to arouse Chinese People's self-reflection. They are invisible ethical rules guiding people's behaviors. Since they are so local and traditional, it's not surprising that it is a little complicated for foreign audiences to figure them out. Based on the "literal translation" principle, Linda brings "Heaven" into her translation. In Christian culture, "Heaven" serves as the source of various moral concepts and systems. "Heaven" and "God" are existed to guide and restrict people's behaviors. Linda's translation has wonderfully adapted to the target eco-environment and is really worthy of referencing of the subtitling workers and learners.

E.g.2磨剪子来，镪菜刀

Bring your knives for sharpening? Sharpen your knives.

Sharpening knives is a traditional craftsmanship that is disappearing in China. Their dreich yo-heave-ho can evoke many people's memories of childhood. Such lively lines full of traditional Chinese cultural elements, on the one hand, are not so easy to translate; on the other hand, deserve more efforts for the foreign audiences to figure out. Considering all these factors, Linda pays attention to the retaining of its central meaning. Actually, a more literal translation method "Sharpen your scissors, sharpen your knives" may achieve more active functions here. It's the easiest to understand, and it can save viewing and thinking time as well. As for some complicated cultural terms, the best way, the easiest as well, maybe literal translation, which can avoid misunderstanding and superfluous deducing. Finally, they benefit a lot to saving viewing time.

E.g.3什么时候洞房花烛夜啊？

What’s the time of Candle-lit-night in the Bridal Chamber?

“洞房花烛夜” is a typical expression in ancient times of China, which means the golden night of the new husband and new wife on the day they get married. The night usually is beautiful and memorable and it is the first night the new couple. As for this line, Linda did not specifically explain what is the “洞房花烛夜” , instead she use the literal meaning to depict a picture of the special night, translating “花烛夜” to “Candle-lit-night”, which is so warm and beautiful.

E.g.4横扫一切牛鬼蛇神！

Sweep away all Cow Demons and Snake Spirits!

There is an article titled “Sweep away all Cow Demons and Snake Spirits!” published on the People's Daily on June 1, 1966, which marked the climax of the Proletarian Cultural Revolution. The "Cow Demons and Snake Spirits" represents the old ideas, cultures, customs and habits that have poisoned Chinese people for thousands of years. Under the call of the Party Central Committee and Chairman Mao Zedong, hundreds of millions of workers, peasants and soldiers, revolutionary cadres and intellectuals, swept away a large number old things entrenched in the ideological and cultural position. Its momentum is like a storm, with extraordinary rapidity, breaking the spiritual shackles imposed on them by the exploiting class. Using “Cow Demons” to express “牛鬼”, “Snake Spirits” to express “蛇神” is direct, clear and distinct.

2.3.2.2 Free Translation

Free translation is the translation by meanings. That is to say, the translation is done according to the real meanings of a sentence or even a paragraph, instead of completely word to word.

E.g.1他祖师爷不肯赏饭吃，谁也没辙。

But I have no place for him. What can I do?

“祖师爷” is similar to "forefathers" to some extent in China's history. Without knowledge of the specific historical period, foreign audiences won't understand its exact meaning. Perhaps we can understand it as "destiny" "fate" or "god" of western culture, there are still cultural differences between them. From the plots in the film, we know that Mater does not want to accept Little Bean as his disciple, so he explains that Little Bean is not destined to be an actor. From this perspective, "destiny" is the most ideal choice to express the original meaning. Considering all these factors, Linda uses the strategy of "free translation" to put it as "I have no place for him" to refuse Little Bean's mother. Thus, she makes the lines easier to understand, and meanwhile, to avoid leading to a cultural misunderstanding.

E.g.2今儿个是破题儿，文章还在后头哪！

This is just the beginning. Wait till you see what's in store.

“破题” once appeared in "Romance of the Western Chamber” by Wang Shipu, a playwright of Yuan Dynasty. Since then, it has been widely used in various circumstances to refer to "the first time". From the translated version, it's clear that the translation of “破题” as "beginning" exhibits that the subtitle translator, Linda Javin, is quite familiar with the usage of the old Chinese words.

E.g.3真他妈想当太太奶奶啦你！

做你娘的玻璃梦去吧。

你当出了这门，把脸一抹擦，你还真成了良人了？

So you want to become a rich man's wife!

Go live out this goddamn fantasy' then

Don't think that when you walk out this door, you'll become a lady of virtue.

“太太奶奶” has different meanings in China in different social contexts. Without thinking or checking it, it's easy to translate it as "grandmother" "lady" or something like these. Besides, “良” means "good, kind", but here, “良人” doesn't mean "a good, kind or nice-hearted person", instead, it refers to the woman who has abandoned prostitution and become a traditional honest and good woman. Linda's translation of "a lady of virtue" is quite authentic and loyal to the original text.

E.g.4那么日后踏雪访梅，再谈不迟。

Ah, then we shall exchange poetic thoughts some other day.

“踏雪访梅” extracted from Night Vessel, written by Zhang Dai of Ming Dynasty. Originally, it's used to refer to describe the enjoyment with the beautiful scenery and the pursuit for wonderful poems of the ancient poets. In Farewell My Concubine, Mr Yuan invites Xiaolou and Dieyi to his house to have some wine and chat about certain details of the opera. The latter example is also full of cultural terms, which is said by Nakun when he tries to encourage Dieyi to talk with Xiaolou hurriedly and actively. In both examples, Linda deals with the cultural elements skillfully and flexibly.

E.g.4这武二郎碰上西门庆，不打，不打能成吗？

You know the old story about Pan Jinlian's husband meeting the man who screwed her? Did he have any choice but to fight?

It's an old story about Pan Jinlian and his husband in ancient China. When performing translation, a translator needs to place the specific written text under some relative social and cultural backgrounds. This is useful and meaningful for a better and comprehensive expression of the original meaning. The story of “武二郎”“西门庆” is typically traditional Chinese cultural element, the translated text can't be formed without relative culture knowledge. For some literary allusion, stating its general meaning to offer a general idea is very helpful for the audience to grasp the central meaning.

E.g.5这妞够厉害的呀！

What a dragon lady!

Different cultures have different cultural prototypes. Dragon is a propitious symbol in China. As a Chinese totem, all Chinese people see themselves as the grandsons of the dragons. It's a positive and lucky symbol for Chinese people. However, because of the cultural differences, the "dragon" in Western countries means more evil than good. Its fierceness and grisly outlooks make people feel uncomfortable. Thus, "a dragon lady" here, on the one hand, can show Ju Xian's courage for true love; on the other hand, the image of "dragon" can clearly show to the foreign audiences that Ju Xian is at the bottom of the society and she is despised by the social group. Linda's choice of "dragon" clearly shows her comprehensive consideration for the complicated circumstance then.

E.g.6关师父：各位爷，多捧场了啊!

Master Guan: Ladies and gentlemen, enjoy the show!

“各位爷” is a conventional Chinese way to address the male spectators with respect. However, in English, there is no such a counterpart. Therefore, the translator substitutes it with "Ladies and gentlemen", a conventional way to address the audience of a performance in English. “多捧场了啊” is also conventional in indicating the beginning of a show and literally means "support our show". However, the English convention has it as "enjoy the show." The translator thus conforms to target conventions to avoid deviation from audience's "expectancy norms" which are established by the native text in the receiver target of the translation, by their expectations of what a target language should be like.

E.g.7小石头：嗬，够横的你。

Shitou: You are really something.

“横” in Beijing dialect means harsh and unreasonable, "Be (quite or really) something" is an informal expression referring to a person or a thing is of consequence. In the above example, the replacement of “横” by "be really something" shows that Shitou is impressed by Douzi's arrogance and reveals Shitou's generous nature. Although his kindness to offer a sleep place to Douzi is unappreciated, Shitou does not say something harsh. If it is translated into "You're unreasonable", it would be too straightforward.

2.3.2.3 Generalization

Generalization is defined as the type of modulation in which the dissimilarity between source text and target text transemes is characterized by a shift towards greater generality in target text; as such it contrasts with the opposite phenomenon of specification. Generalization is acceptable if target text has no suitable alternative, or if the omited detail may be gleaned from the target text context or is just not important.

E.g.1不罚，不罚你永远是下三滥。

还想成角？做梦。

And if I don't punish you, you'll always be third-rate.

You want to be a great actor? Dream on!

“下三滥” is a traditional Chinese expression that describes some impuissant and footling people in the lower class status in China. To avoid misunderstanding of it, Linda just translates it as "the third rate", simply and concisely. As for “角”, it's a technical term specially used in dramatic performance referring to leading roles in dramas. But “成角” here means becoming a famous actor or actress. Linda's translation retains the most important and essential meaning.

E.g.2依我看，只要是唱西皮二黄，它就是京戏。

I say if it uses the traditional forms, then it’s the Beijing Opera.

"Xipi Erhuang" is a professional term in drama. "Xipi" and "Erhuang" refer to two different vocal cavities respectively. Xipi originated from Qin opera. Its singing is lively and high pitched, generally being used to express cheerful and excited feelings. Erhuang comes from Anhui. The tone of Erhuang is more stable and serious. In the development of drama, Xipi and Erhuang went through a process of slow integration. If the translator transliterates the tones of "Xipi" and "Erhuang" respectively in the subtitles, on the one hand, the audience without the knowledge of Peking Opera can not understand it completely; on the other hand, the subtitles have space limitations, and the letter translation should not be too long. Here, Linda generally translates it as "the traditional forms" to give the audience an abstract understanding.

E.g.3反正这两杯子也沾上了四旧了

Anyway, jade cups were part of the old society

With abundant political background, on August 8th, 1966, as the film mentioned “in the era of Communist revolution, the on-going Great Proletarian Cultural Revolution will be a revolution that reconstructs people’s mind”. "四旧" as a derogatory word, refers to the collective name and general designation of old ideas, including old culture, old customs and old habits. For a time, streets, factories, communes, time-honored stores and schools were changed into revolutionary names such as "Anti-road Construction", "Dongfeng Store" and "Red Guard War School" , destroying the authority of "bourgeois reactionary academic authorities" such as scholars, writers, artists and scientists. Violence became commonly seen in the streets. Instead of illustrating what is “四旧”, Linda chose “old society” to generally express the real social situation at that time, almost everything should be put out the label of “old, bad” to be accused and criticized.

E.g.4尘世中，男子阳污，女子阴秽

There is foulness in both men and women.

This sentence comes from the mouth of Mr Yuan, a drama addict. The word "尘世" is unique to Chinese. It is used by Buddhists or Taoists to refer to the world, with a deep religious color. However, the main religious belief in western countries is Christianity, and "尘世" has no corresponding word in English. In this sentence, Linda translated the sentence into existential sentence, which is a good way to generalize the meaning of the word. In fact, this sentence means that in the eyes of people who believe in Buddhism or Taoism, men and women on earth are all dirty. If the translator rigidly corresponds "阳污" to "man" and "阴秽" to "woman", the translation will only overlap meaning, resulting the translation not authentic.

E.g.5来给师哥勾勾脸

Will you give me a hand with my make up?

The facial makeup in Peking Opera is a special makeup method. The traditional facial makeup mainly refers to clean facial painting. "勾脸" is one of its painting techniques. In order to let the audience clearly understand the meaning of dialogue, it is literally and generally translated as "make up".

2.3.2.4 Specification

Specification is distinguished from the other type, generalization, in that here the shift which occurs between source text and target text in the direction of a higher level of explicitness. In other words, a shift towards greater specification will produce a transeme the meaning of which is made more precisely, by either the addition of extra words or the use of words with a less general meaning.

E.g.1别介，都是下九流谁嫌弃谁啊

Don’t be foolish. Prostitutes and actors are equally despised by society.

The mother (prostitute) of the little boy (Cheng Dieyi) took him to the troupe and hoped that the master would accept him. After seeing the little boy's sixth finger, the master said he had no gift to sing. So the mother knelt down (sexually) and hinted that the master would benefit as long as he accepted the disciple. So the master said this sentence. There is a saying of "三教九流" in ancient China. The three religions here refer to Confucianism, Taoism and Buddhism. The nine religions are divided into upper, middle and lower levels. The translator does not directly translate the "inferior" but translates the contents of the reference, which not only makes the meaning more thorough, but also does not increase the viewing obstacles of the audience.

E.g.2小爷我今儿练的是九转金炉的火丹功。

I have been practicing Kungfu to keep myself warm.

When dealing with those terms with strong cultural meanings, it's proper and wise to conclude some specific tiny terms into a general broader concept. As a result, the translator can save efforts; the audiences can get the general meaning without being entangled in those unimportant tiny details. Kungfu in the translated text, though fails to express the original Taoist cultural meanings, it really saves much screen space and viewing time, thus, it's easier for foreign audiences to understand.

2.3.2.5 Omission

Being opposed to "addition", omission means that some words in the original text do not need to be translated, because although there are no specific words in the translation, potential meaning has been shown. In other words, omission is to delete some unnecessary words, or words that are cumbersome or contrary to the language habits of the translation. But omission does not delete any ideological content of the original text.

E.g.1各位爷都站好甭动。真钱买真货。我小石头今儿个玩儿真的,让爷儿们都开开眼。

I'll give you something to look at.

This scene describes Little Stone and his partners was performing in the street to earn money, but no one gives a reward. In order to attract the audience, Little Stone decided to perform a wonderful show. He decided to hit his head with a brick, so he said the above lines. Because the morpheme of the actor is fast, the picture switches to that he hits his head with a brick as soon as the voice falls, so the translator uses a short sentence to express it. This not only does not affect the audience's viewing of the wonderful picture, but also completely expresses the semantics.

E.g.2他这一亮相,那台底下听戏的人不都吓跑了。

He would scare off the audience

This line is what Master Guan said to Little Bean's mother when he found an extra finger on Little Bean's right hand. While speaking this line, Master Guan stretched out his right hand and made an appearance of being on the stage. Therefore, if the translation of "his appearance" is omitted, this meaningless information vocabulary can be deleted naturally, which does not affect the audience's understanding of the plot at that time, also does not deviate from the meaning of the original lines, and will not cause the audience's confusion. It is a good way to accurately convey the information and let the audience understand the content of the film.

E.g.3陈:唉，袁四爷今儿个来看戏

段:没见我盖着唢呐唱吗？把血都挣出来了

Chen: So, Master Yuan has come to see us tonight.

Duan: I know. I sang so loudly I drowned out the horns.

“今儿个” is a typical time indicator in Beijing dialect. It usually refers to "today". In view of the context, it can also be translated as "tonight". In translating Duan's response, the translator tries to relay its meaning than to represent its form. She omits “把血都挣出来了”，also a typical dialectal expression, which literally means "drive the blood out" and "do very hard" in the real sense. "I sang so loudly" is added to facilitate understanding. The translator also makes efforts to find the most understandable way from the target culture.

===Conclusion ===
3.1 The Conclusion

In terms of translator, translator needs to be super proficient in Chinese and English. In terms of translation strategies, domestication and foreignization are unity of opposites and complement each other, so there is no absolute and pure domestication and foreignization. The translator, the recreator of dialogues in the process of translation, should choose the most appropriate translation strategy to reconstruct the meaning of the original text. In terms of translation methods, when translating the culture-loaded words, Linda Jaivin mainly adopted literal translation, free translation, specification, generalization and omission to nearly successfully preserve and convey the essence in Beijing dialect and Beijing Opera in China.

3.2 Advice

Due to the cultural differences behind translation, some films cannot achieve the same effect abroad as at home. It is true that the two important purposes of subtitle translation are to provide the audience with plot information and to convey the cultural connotation contained in the film. Plot information is the premise of cultural connotation. If the audience of target language cannot understand the plot, it is difficult to achieve cultural communication. Therefore, in the face of handling with culture-loaded words in subtitles, the translator should focus on the purpose of information, put letting the audience understand the film content above everything else, and then give consideration to the cultural purpose.

The subtitle translation in Farewell my concubine mainly adopts the domestication strategy rather than foreignization. Truly speaking, foreignization can retain the cultural characteristics of the original language in translation, making the readers of the target language feel the exotic customs and the unique charm of the source culture. Foreignization could be taken as a means of resistance to the cultural colonial policy of the strong culture, break its "domestication" and strive for winning a place for the weak culture in the forest of global culture. Therefore, there is still a long way for Chinese translators to spread Chinese culture to the countries abroad.

===References ===
Xiao Xiang. The Transmission of Peking Opera Culture in the English Subtitle Translation of Farewell, My Concubine[J]. Frontiers in Educational Research, 2020, 3.0(13.0)

Nan Wan. Subtitling and its Acceptability in the Film Farewell, My Concubine: A Multimodal Approach[J]. Advances in Language and Literary Studies, 2019, 10(6) : 94.

Zhang Kaijuan张凯娟. 电影字幕翻译中的语域对等研究[D].西南大学,2019.

[4]徐敏. 电影《霸王别姬》的汉英影视字幕翻译评析[D].浙江工商大学,2014.

[5]金海娜.从《霸王别姬》到《一代宗师》———电影译者Linda Jaivin访谈录［J］.中国翻译，2013，34（04）.

[6]杜阿晴.目的论视角下电影字幕中文化负载词的翻译——以电影《霸王别姬》《风月》为例[J].福建教育学院学报,2013,14(04):94-97.

=2 谢庆琳 The Analysis of the Chinese Translation of Culture-loaded Words in Russian =
[[Cult_Load_Words_EN_2]]

谢庆琳 Xie Qinglin, Hunan Normal University, China

=== Abstract ===

Language is a product of culture, an integral part of it and a condition of its existence, and an important factor in the formation of cultural codes. Since the 21st century, linguistics has actively studied a direction that sees language as a code for understanding the culture of a nation, not just as a tool for communication and cognition. As we all know, there are certain cultural differences among various ethnic groups influenced by factors such as geographical environment, political system, religious beliefs, living habits, moral values and aesthetic interests. These factors together contribute to the creation of culture-loaded words. The translation of culture-loaded words requires the translator to accurately and appropriately understand the beliefs, customs, aesthetics and values of the foreign culture while faithfully conveying the essence and soul of the translated culture to the readers of the translated language to truly communicate with different cultures. The translation of culture-loaded words directly affects the understanding of readers of the translated work, and also influences the readability and literary quality of the work. The study of Chinese translation of Russian culture-loaded words from the perspective of cultural load words not only promotes the communication between Chinese and Russian languages, but also deepens the cultural understanding between Chinese and Russian people.

=== Key Words ===
Russian Culture-loaded Words; Translation Principles; Translation Strategies

=== 题目分析俄语文化负载词的中文翻译 ===

=== 摘要 ===

语言是文化的产物，是文化的组成部分和存在条件，也是文化密码形成的一个重要因素。 21世纪以来，语言学积极研究一个方向，即把语言看作是了解一个民族文化的密码，而不仅仅是一个交流和认知的工具。众所周知，各民族受地理环境、政治制度、宗教信仰、生活习惯、道德价值、审美情趣等因素影响，其间存在一定的文化差异。这些因素共同促使了文化负载词的产生。文化负载词的翻译要求译者准确恰当地理解异国文化中的信仰、习俗、审美及价值观等的同时，忠实地将译语文化的精髓与灵魂传递到译语读者面前，真正做到不同文化的交流。对文化负载词的翻译会直接影响译文读者对作品的理解，也影响着作品的可读性及文学性。从文化负载词的角度来研究俄语文化负载词的中译不仅推动中俄两国语言的沟通，同时对加深中俄人民之间的文化理解也具有重要意义。

=== 关键词 ===
俄语文化负载词；翻译原则；翻译策略

=== Introduction ===

After the 1970s, cultural factors were gradually incorporated into the scope of linguists' studies, and cultural studies became a topic of common concern for linguists and translators. Susan Bassnett (1990), the core representative of the cultural translation concept, believes that translation is an exchange between cultures, and the reciprocity of translation should not only realize the reciprocity of language forms, but also pursue the reciprocity of cultural functions between the original text and the translated text. Therefore, translation is not only an act of purely linguistic conversion, but also a reflection of the cultural meaning of language. Language is a means of communication of human thoughts and feelings, and it is both a carrier and an important part of culture. In the process of historical development, countries around the world have formed large or small cultural differences due to different geographical environments, political rule, religious beliefs, traditional customs, lifestyles, value orientations and aesthetic interests. These factors have together contributed to the creation of a large number of cultural-loaded words. Each language has its own cultural vocabulary with cultural color and connotation, and these words reflect the cultural values of each nation. Because they are loaded with special national cultural connotations, cultural-loaded words often constitute the focus and difficulty of translation as an act of intercultural communication, and even become a barrier to the transmission of information.

Guided by American translator and translation theorist Eugene Nida's theory of functional equivalence, this paper takes the Russian as an example to explore the cultural information carried by the cultural-loaded words in its subtitles and summarize its translation method. The translation of cultural-loaded words requires the translator to accurately and appropriately understand the beliefs, customs, aesthetics and values of the foreign culture, while faithfully transmitting the essence and soul of the translated culture to the readers of the translated language, so as to truly communicate with different cultures. The study of Chinese subtitles of Russian TV series from the perspective of cultural-load words not only promotes the communication between Chinese and Russian languages, but also has great significance in deepening the cultural understanding between Chinese and Russian people.

The paper consists of an introduction, three chapters and concluding remarks. The introductory part firstly describes the feasibility, theoretical significance and practical significance of this research, and then clarifies the novelty of this research. The first chapter briefly outlines the concept of cultural-loaded words, and classifies cultural-loaded words according to Eugene Nida's functional equivalence theory, laying the foundation for the translation study of cultural-loaded words later on. Chapter 2 analyzes in detail the cultural-loaded words appearing in “Intern”, and discusses the translation principles and translation strategies of cultural-loaded words. The third chapter analyzes the causes of mistranslation and difficult-to-understand cultural-loaded words in “Intern”. The concluding remarks summarize the content of the whole text.

=== Culture-loaded Words ===

==== Definition of Culture-loaded Words ====

Culture-loaded words are also called culturally connotative words. In the language system, culture-loaded words are the vocabulary which can best embody the cultural information that a language carries and they also reflect the social life.

Behind each vocabulary are deeply imprinted the cultural, geographical and historical characteristics of a society. Vocabulary is the basic element of language,and the formation of each vocabulary is inseparable from culture. It carries a largeamount of "national cultural accumulation", that is, cultural connotation. This article is an analysis of Russian cultural-loaded words, reflecting mostly about the Russian national culture.

Language is the carrier of culture, so cultural differences must also be reflected in language. Translation means the spread of culture, and words that carry culture are words that express culture. Therefore, the translator focuses on the cultural-loaded words that appear in the source text, and on this basis. The words containing language and culture reflect the development, progress and change of the language of a country's dynasties, as well as the accumulation of various activities that are completely different from other countries (Liao, 2002). Translating social cultural terms and ecological cultural terms can truly understand the living conditions and social conditions of a country in a specific period.

==== Classification of Culture-loaded Words ====

According to Naida's classification of cultural factors, cultural load words are divided into five categories: the first category is ecological cultural load words, which usually refer to words related to plants, animals, climate, etc. of a specific region, for example, a small twisting path is not used in the Russian language environment, such as “羊肠小径”. The second category is material cultural load words. For example, “轿子” refers to a human-powered means of transportation in feudal China, which does not exist in Western countries. The third category is the social cultural load words, which usually involve words of social etiquette, social identity and leisure, such as kneel three times and kowtow nine, the dragon boat festiva, which are unique to Chinese culture and tradition. The fourth category is religious cultural load words, which are generally words reflecting the cultural beliefs of a certain nationality, such as “八字”(horoscopes), “算命先生”(fortune-teller), and so on. The fifth category is language-based cultural load words, which reflect the different ways of speaking and habits of different ethnic groups in terms of phonetics, vocabulary, syntax and so on. For example, the name of a person, the use of idioms, and so on.

=== Translation Principles and Strategies of Russian Culture-loaded Words ===

==== Translation Principles of Russian Culture-loaded Words ====

===== The Principle of Faithfulness to the Original Text =====

Fidelity to the original text is one of the most basic principles and standards of translation. When translating cultural-loaded words, two points should be clear: on the one hand, we can not add some cultural meanings in the translation process based on our own conjecture. On the one hand, it is not possible to attach some cultural meanings to the translation process that are not intended by the author of the original text. For example, the Russian word for rabbit (заяц) has a negative cultural symbolism and is considered to be a symbol of evil and cowardice, while
In the passage of «Судьба Человека»: "… а я уже на ничьей земле между воронками петляю не хуже зайца" (李世俊，张永全等: 1999), a soldier tells how he bravely and wisely crossed the German lines. The rabbit is used here only to borrow the positive image of its quick and dexterous movements, not the cultural symbolism described above.
If we do not take into account the author's real intention and turn it into "no less than a timid rabbit", we are not being faithful to the original text, but rather making a faux pas. Therefore, this sentence
should be translated as "I have reached the middle of the field, and I am not less dexterous than a rabbit in going around in the middle of the crater."

On the other hand, it is important to translate the cultural meaning of the culturally loaded words that are crucial or important to the understanding of the text, as it is easy to misunderstand if only the surface meaning is translated. For example, “сушить сухарь” literally means toast a thousand, but in fact it means to prepare dry food for exile on the road, and now it often refers to eating lawsuits. If there is a scene in Chinese literature where the crane is used to celebrate a long life, it must be translated into Russian with the meaning of longevity in Chinese culture, otherwise the Russians will find it inexplicable.

===== Contextual Principal =====

The meaning of words is often multi-layered and multi-faceted, and translators should judge the meaning of specific words according to the context. Therefore, context is the key to determining the true meaning of a word in a specific context and to help the translator correctly translate the original text.

The following are three situations to determine the specific meaning: (1) Words that often have cultural meaning and represent cultural images may not have culturally loaded meaning in a certain context. (2) The same culturally loaded word may have a different cultural meaning in a specific context. For example, the Russian word “ медведь” sometimes means "powerful" and sometimes means "heavy". Sometimes it refers to the strength of the bear, sometimes it refers to the stupidity of the bear, and sometimes it also refers to the maidenhead. Therefore, it is more important to determine the exact meaning according to the context when translating. (3) Common words may become cultural-loaded in specific contexts. (3) Common words may become cultural-loaded words in specific contexts.

===== Principle of Appropriateness of Explicit and Implicit =====

The cultural-loaded word serves the text with its cultural meaning, so the translation should be either explicit or implicit according to the needs of the text, to keep the text simple and fluent. For example, due to the limitation of space or style
For example, in Russian,“кричать во всю Ивановскую” literally means "shouting at Ivan Square" because in the Tsarist era, decrees and orders were issued on Ivan Square, and people often had to shout to hear them. Therefore, it is not necessary to turn out the meaning of the cultural load when translating into foreign languages, and it can be directly translated as shouting. However, if the translator intends to introduce this historical and cultural phenomenon, it is a different story. In short, the translation of cultural-loaded words should serve the whole text, and be consistent with the context and the author's style, and the translator's purpose.

==== Translation Strategies of Russian Culture-loaded Words ====

Translation principles are macro requirements for the translation process, while in the actual translation process, in order to achieve good translation, in addition to following these principles, we must also adopt necessary translation strategies according to the specific characteristics of the vocabulary. The complexity and specificity of cultural factors determine the variability of the meaning and form of culturally loaded terms, as well as the flexibility and adaptability of their translation means. Generally speaking, in order to achieve good translation effect, translators often use such translation strategies as "direct translation (phonetic translation) plus annotation", "direct translation with free translation" and "free translation" for cultural-loaded words and so on.

====== Direct Translation (Phonetic Translation) plus Annotation ======

The direct translation mainly refers to the translation that retains the original language form completely, so that it is similar to the original text. The method of translation is similar to the original text and has the same structure. Since this method mainly focuses on the linguistic form of the original text, sometimes the translation cannot fully and accurately express the original text.Sometimes the translation cannot fully express the original language accurately, then the translator can adopt the method of adding. In this case, the translator can adopt the method of adding notes to offset the loss of meaning brought by this translation strategy. Cultural-loaded words contain a large number of national-specific words, such as various proper nouns, historical allusions and these words have no direct counterparts in the translated language. Therefore, it is often necessary to translate them by the strategy of phonetic translation with annotation. For example, many literary works use phonetic translation of the Russian national costume “сарафан”, which is translated as "Sarah
A" with a note stating that the sarafan is a traditional Russian folk dress without sleeves.

====== Direct Translation with Free Translation ======

Direct translation with paraphrase is a translation method that combines direct translation and translation with meaning, which not only translates the surface meaning of the original text word by word, but also translates the potential meaning beyond the surface meaning of the original text. The direct translation is a method of translating not only the surface meaning of the original text word by word, but also the potential meaning beyond the surface meaning. For the translation of cultural-loaded words, the combination of direct translation and literal translation can better reveal their true meanings in terms of both form and content. The Russian word "колосс на глиняных ногах" from the «Old Testament»It is about the dream of Nebuchadnezzar, the king of Babylon, who saw a giant statue of a terrible shape, whose feet were half clay and half iron, and the whole statue collapsed due to a stone that happened to hit his feet from the mountain. This dream symbolized the doomed kingdom of Nebuchadnezzar. Thus, the cultural meaning of "giant with feet of clay" refers to a country that is outwardly strong but actually weak and destined to perish. Thus, Lenin said in his speech on November 7, 1919, at the conference commemorating the second anniversary of the October Revolution: "Мы видим, что империализм, который казался таким непреодолимым колосом, казался на глазах у всех колоссом на глиняных ногах." (刘永红：2002) The whole sentence should be translated as "We see that imperialism, which looks like a giant that cannot be served, is actually a giant in the mud with a strong exterior in the eyes of everyone.

===== Free Translation =====

The free translation strategy emphasizes the meaning conveyed to the original language words in specific contexts. The first thing is to translate the meaning of the original, not necessarily to preserve the original form, not to achieve the same literal and structural translation as the original. The translation is suitable for the translation of the cultural load words whose cultural meaning does not play a major role in the original text, or the cultural load words whose cultural image is too remote, sometimes also subject to the limitations of the manuscript and style and use this method, a cultural load words, such as culturally significant sayings, proverbs, because for a long time Ba Jing has a conventional translation of foreign, so in the translation can also be used when the original translation method. For example, "китайская грамота" literally means "Chinese word", "Chinese character", but because of the big difference between Russian and Chinese, it is very difficult for Russians to understand Chinese characters, so here it is translated as "heavenly book, incomprehensible, inexplicable thing". “Для него это китайская грамота” translates as "He doesn't know anything about it".

=== The Translation Difficulties of Russian Culture-loaded Words ===

==== Translatability of Culture-loaded Words in Russian ====

Language is the most important tool for human communication and one of the important carriers of information. The cultural characteristics of a nation's way of thinking, concepts, and systems are bound to leave their mark on language. Vocabulary is one of the most active dimensions of language. Changes in social life, the development of national culture and other changes can be recorded through vocabulary. Culture-loaded words are those words, phrases and idioms that mark things specific to a certain culture, and these words reflect the unique way of activity of a particular people that has gradually accumulated over a long historical process and is distinct from other peoples. Although translation is a transformation of symbols in its manifestation, in its essence it is a cultural exchange activity. The difficulty of translation is not the language itself, but how to convey the cultural content of the original language. The Russian cultural load is an important external expression of Russian culture, which is difficult to find in other national languages, but this does not mean that the cultural load is untranslatable. Firstly, although the differences between languages of different nationalities are determined by their respective nationalities, the similarity of human living conditions and physiological structure determines the similarity of human thinking patterns, therefore, different nationalities have similarities in understanding and understanding things; secondly, translation activities have a long history, and there are numerous cases of translators overcoming cultural gaps and achieving successful translations in the rich translation practice, therefore, the translatability of culture- loaded words is proven by a large number of translation practices. Thus, translators can still use their dynamism in a limited space to preserve and convey the cultural elements contained in the culture-loaded words in Russian.

==== Factors Affecting the Translation of Culture-loaded Words in Russian ====

The first is the internal factor, i.e., the internal factor of language. In his book «Language and Translation», Balhudarov divides the translation unit into six levels: phonemic level, grapheme level, word level, phrase level, sentence level, and discourse level, in an effort to make the original text and the translated text equivalent. After the 1980s, translation research has taken a new direction - the cultural theory of translation, and Susan Basnett, as one of the representatives of this school, believes that translation should take culture as the basic unit of translation, instead of resting on the previous parts of speech. The original text is the most real and objective existence in translation, and the characteristics of the translation object itself will also affect the translation, and the culture-loaded words have the characteristics of ethnicity, implication and unaccustomedness. When translating culture-loaded words, translators often encounter two bottlenecks: first, the lack of corresponding vocabulary; second, the lack of equivalent cultural meaning, that is, the same word in different cultural contexts expresses different connotations. In ancient Chinese philosophy, it is important to "look at things and take images", and under the influence of traditional Chinese thinking, Chinese tends to use concrete words to express imaginary concepts. The abstract content is expressed by the concrete image. Take the word "jianghu" as an example. "Jianghu" is another new word with changed connotation and extension, which is composed of the concepts of "river" and "lake". The word "jianghu" lacks its semantic and formal equivalents in Russian, so translators need to adopt a flexible translation approach to interpret the semantic and cultural connotations of the word "jianghu".

Second, external factors, including the translator's own body and the purpose of translation, etc. The translator is the most active factor in the translation activity, and is the doer of the whole translation activity, which must be completed by the translator. There is no shortage of excellent translators in China, most of them are concentrated in the field of English studies. Unlike the English translations of Chinese literary and artistic works, the translators of both film and television dramas and Chinese literary and theoretical works are mostly Russians. Unlike the Chinese translators' approach to Chinese culture, foreign translators, when translating, unlike the Chinese translators' approach to Chinese culture, foreign translators may have less sense of mission and enthusiasm for spreading Chinese culture when they translate from Chinese to foreign languages, and they pay more attention to the reading norms and market acceptance of contemporary readers, so they tend to adopt translation strategies such as paraphrasing and naturalizing to facilitate the understanding of readers of the translated language.

=== Conclusion ===

There is a growing awareness that language is just an international communication tool
and is not restricted to a particular country or nation but as a neutral information medium. This paper analyzed the definition and claasification of culture-loaded words. Then we disscussed the translation principles and strategies of Russian culture-loaded words. Last it discussed the difficulties in the translation of these words, and makes a conclusion that we should use the combination of literal translation and free translation in the translation according to different circumstances.

Translation is a language communicative activity; there are a lot of words with Russian cultural features, so we cannot find the equivalent words to express the same cultural information in the target language. When translating these cultural-loaded words, it needs the help of alienation principles, achieving the conversion between language and cultural information. However, after all, the reader's understanding of Russian culture is limited, so the translator must follow the rules of Russian language and expression, taking the text type, translation factors such as purpose and audience into consideration to acquire the best translation.

To sum up, language, culture and translation are inseparable. Language is also a cultural phenomenon, while culture shapes language. Translation is a tool for exchanging different cultures and human civilizations, and therefore they are closely related. In the process of intercultural communication and translation, culturally loaded words are the main obstacle, but they reveal the cultural characteristics and social customs of a people. Accurate and faithful translation of culture-loaded words plays a crucial role in facilitating cultural exchange. Direct translation and paraphrasing are effective translation strategies to solve the problem of culture-loaded words. Direct translation can help the target language readers understand the translation more easily. It aims to make the target language readers and the source language readers empathize. However, free translation is intended to preserve the cultural style of the source language for the readers. These two approaches may seem to be opposing, but they actually complement each other. It is impossible for a translator to use one translation strategy to complete the translation task, so in translation practice as a translator, he or she should try to make a comprehensive use of the two translation methods to make the translation more relevant and evocative.

=== References ===

Barkhudarov L. S. Language and translation. (1975) Questions of the general and private theory of translation[M]. Moscow: International relations.

Kozhin A. N. (1982) Functional types of Russian speech. [M]. Moscow: Vysshaya shkola.

Rosenthal D.E. (1987) Practical stylistics of Russian language. [M]. Moscow: Vyssnaya shkola.

Fedorov A. V. (2002) Fundamentals of the general theory of translation. [M]. Moscow: High School.

Yuriev A. N. (2005) Types and styles of speech. [M]. Moscow: Almaty.

Chen Guoting 陈国亭 (2012). 俄汉语通用最简翻译指南 [M]. A general minimalist translation guide for Russian and Chinese. 哈尔滨：哈尔滨工业大学出版社 Harbin: Harbin Institute of Technology Press.

Cai Yi et al 蔡毅等 (2006). 俄译汉教程增修本[M]. Russian to Chinese Translation Course Supplement. 北京:外语教学与研究出版社 Beijing: Foreign Language Teaching and Research Press.

Huang Ying 黄颖 (2008). 新编俄语语法 [M]. New Russian Grammar. 北京:外语教学与研究出版社 Beijing: Foreign Language Teaching and Research Publishing House.

=3 罗曦 Gary Snyder’s Translation of the Culture-loaded Words in Han Shan’s Poems from the Perspective of the Functionalist Skopos Theory =
[[Cult_Load_Words_EN_3]]

=4 何芩 The Translation of Cultural-loaded words in ''Jiu Zhang'' in ''Chu Ci'' Translated by Xu Yuanchong 《九章》许渊冲译本文化负载词的翻译=
[[Cult_Load_Words_EN_4]]

=6 杜莉娜 On the Translation of Culture-loaded Words in Chinese Tourism Texts from the Perspective of Intercultural Communication—Exemplified by Zhangjiajie=
[[Cult_Load_Words_EN_6]]

=7 宫博雅 An analysis of the Chinese translation of culture-loaded words in Russian Idioms =
[[Cult_Load_Words_EN_7]]

===Abstract===
Language is the carrier of culture, and the characteristics of language also reflect the characteristics of culture. Culture is closely related to language. In-depth understanding and exploration of culture is conducive to language learning and better use of language for communication. Idiom as a fixed structure in language expression, with profound cultural connotation, is an important part of a national culture. Russian idioms are the concentration of the essence of Russian national culture, including Russian history, religion, national thinking, cultural customs, local customs and other unique national characteristics. In the process of language development, each nation has accumulated its own unique culture-loaded words. These words are loaded with the unique cultural connotation of this nation and express the rich cultural color of this nation. Due to different cultural backgrounds and historical development tracks, Russian contains many words, phrases and idioms that represent unique things in Russian culture. From the perspective of Nida's cultural classification, this paper analyzes the Chinese translation of culture-loaded words in Russian idioms, which is helpful to promote the study of Russian language and deepen the understanding of Russian traditional culture and Russian national psychology.
===Key words===
Culture-loaded Words; Russian idioms; Russian culture
=== 题目 ===
俄语成语中文化负载词的中文翻译分析
=== 摘要 ===
语言是文化的载体，语言的特性同时也体现了文化的特性，文化与语言紧密相关。对文化的深入了解和探究有助于语言的学习和更好的运用语言进行交际。成语作为固定的结构存在于语言表达中，具有深刻的文化内涵，是一个民族文化的重要表现部分。俄语成语是俄罗斯民族文化精华的浓缩，其中包含俄罗斯历史、宗教、民族思维、文化习俗、风土人情等特有的民族特点。语言发展的进程中，每个民族都积累了本民族特有的文化负载词。这些词语负载着本民族独特的文化内涵，表现本民族丰富的文化色彩。由于不同的文化背景和历史发展轨迹，俄语中包含许多代表俄罗斯文化中特有事物的词、词组和习语。本文以奈达的文化分类为视角，分析俄罗斯成语中文化负载词的中文翻译，有助于促进对俄罗斯语言的学习，进一步加深对俄罗斯传统文化及俄罗斯民族心理的了解。
=== 关键词 ===
文化负载词；俄语成语；俄罗斯文化
===Introduction===
Nowadays, with the sound development of relations between China and Russia and the deepening of exchanges in all aspects, a better understanding of Russian culture can further strengthen bilateral exchanges and cooperation. Culture-loaded words are words, phrases and idioms that mark the unique things in a certain culture. They directly reflect the unique activities of a particular nation that have been gradually accumulated in the long historical process and are different from other nations. At the lexical level, cultural differences between the two countries are reflected in culture-loaded words. Idioms, as the essence of language, contain rich cultural connotations, reflect national character and reflect social changes. The analysis of the Chinese translation of culture-loaded words in Russian idioms can help us trace the origin of Russian culture, go deep into the core of Russian culture, and explore the significance of Russian culture. According to Nida's classification of language and cultural characteristics, this paper tries to have a deep understanding of Russian culture and make tiny contributions to cross-cultural communication and translation through the analysis of Chinese translation of culture-loaded words.

===1.The meaning of culture-loaded words===
Culture-loaded words are the cultural labels of a nation, which have distinct cultural characteristics and play an important role in the development and dissemination of culture. Liao Qiyi said, "Culture-loaded words refer to words, phrases and idioms that mark things unique to a certain culture. These words reflect the unique activities of a particular ethnic group that have gradually accumulated in the long course of history and are different from other ethnic groups."When some foreign words are translated into Chinese, they cannot find their exact corresponding or equivalent words, thus forming culture-loaded words. Culture-loaded words are also called culture-unique words and culture-connotation words. They are deeply marked by the region and times of a certain language society, and are words (phrases) expressing the things and concepts peculiar to a certain culture. Such words not only carry rich cultural connotations, but also "exist only in one culture and are blank in another culture". Just because I have characteristics that you do not have, they are often obstacles to cross-cultural communication and translation.

===2. Classification of culture-loaded words===
According to Nida's classification of cultural factors, culture-loaded words can be divided into five categories. The first category is ecological culture-loaded words, which usually refer to the plants and animals, geographical environment, climate change and other related words in a specific region. The second category is material culture-loaded words, which refer to the specific material products in different cultures. Generally, they refer to words including food, clothing, housing and transportation. The third category is the social culture-loaded words, which usually involve the words of social etiquette, social identity, leisure and entertainment, such as local conditions and practices, traditions, social rules, religious moral standards, historical background, ideology and so on. For example, different cultures have different festivals and celebration customs, and people give different meanings to color words. The fourth category is religious culture-loaded words, which generally reflect the cultural beliefs of a certain nation. The fifth category is language culture-loaded words. Different nations have different speaking ways and habits, which are reflected in pronunciation, vocabulary, syntax and other aspects.

===3. Translation methods of culture-loaded words===
1. Substitution
Substitution method is a translation method that converts the cultural images in the source language into the cultural images familiar to the target readers. When the cultural images of the source language words are quite different from those familiar to the target readers, it is difficult for the target readers to understand, so the alternative translation method can be adopted.
2. Interpretation
Interpretation is a method of interpretative translation of words. Some words exist in both Chinese and Japanese languages, but due to the change of national culture, such words have different connotations in the two nations and are easily confused by translators and readers. At this point, the real meaning of the source words is supplemented by interpretation.
3. Annotation
Annotation is a translation method that is faithful to the source language. When the cultural information contained in a word is relatively simple, the translation method of in-text annotation can be adopted. When the cultural information contained in the vocabulary is long, the method of footnote can be adopted.

===4. Culture-loaded words in Russian idioms===
No matter in Chinese or Russian, there are many words with rich cultural characteristics, especially in many idioms, speech, slang and dialects, with rich cultural connotations. Russian idiom is a language unit composed of two or more stress components with fixed structure and integral meaning. Generalized Russian idioms include proverbs, sayings, idioms, fixed phrases of parole or called idiomatic phrases; In the narrow sense, Russian idioms only include idioms and idiomatic fixed phrases. This paper analyzes the Chinese translation of culture-loaded words in Russian idioms from a broad perspective. Russian can reflect the culture and way of thinking of a nation, with rich cultural connotation and distinctive national characteristics. As the essence of Russian traditional culture, Russian idioms can fully reflect the vivid and vivid Russian national culture, fully reflect the Russian nation's daily life behavior habits, value orientation and traditional customs. As the concentration and essence of Russian national language, Russian idioms are of great significance to the study of Russian and Russian national culture. It can reflect the lifestyle of the Russian nation, the character of the Russian people and cultural connotation. The research on the characteristics and translation methods of Russian idioms can help us understand Russian language and culture in a deeper level. It also gives us a unique glimpse of the world's brilliant culture.

General translation methods of Russian idioms
(1) Translation of equivalent idioms
There are some idioms that are basically the same in terms of literal meaning, inner meaning, word image, and implied philosophy in Russian and Chinese. We can use the corresponding translation method to translate these idioms, that is, the formal word-by-word translation. When translating these counterparts, the context can be ignored, as long as the translator keeps in mind the corresponding equivalents. This type of idioms can be translated using literal translation, that is, a translation method that maintains the content of the original idiom without changing the rhetorical characteristics. E.g:
　　1.Беда не приходит одна-祸不单行. Among them, "беда", "не", and "приходит одна" respectively have the same literal meaning and image of words as "祸", "不" and "单行" in Chinese, and their philosophical meanings are also the same.
　　2. Куй железо, пока горячо-趁热打铁. Among them, "куй", "железо", and "пока горячо" correspond to the Chinese words "打", "铁", and "趁热" respectively.
　　3. Лучше один раз увидеть, чем сто раз услышать — 百闻不如一见.
　　4. Век живи, век учись — 活到老，学到老.
(2) Translation of similar idioms
approximate idioms are also called semi-equivalence idioms, which refer to the same literal meaning, inner meaning, and philosophical meaning of the Russian and Chinese idioms, but the image of the words is partly the same, and partly different. Free translation is usually used when dealing with the translation of such idioms. The so-called free translation method is to convert the image of an idiom in one language into another language as much as possible without losing its meaning. For example: Правда глаза колет-忠言逆耳. "Правда" and "колет" in Russian are the same as "忠言" and "刺痛" in Chinese; however, "глаза" (眼睛) in Russian is not the same as "耳朵" in Chinese. The image needs to be changed when translating. Similar idioms are: как грибы после дождя-如雨后春笋. When грибы (蘑菇) is translated into Chinese, it becomes "春笋".
(3)Translation of non-equivalent idioms
Non-equivalent idiom refers to the national culture contained in the Russian idiom that is unique to the Russian nation and is unfamiliar to the Han nation. This kind of idioms are usually translated using creative methods, that is, without changing the meaning of one language idiom, using the most appropriate interpretation of another language for translation. There are generally two ways of creativity: literal translation + free translation, such as мало каши ел (喝很少的粥)-经验不足, use "каша" to refer to experience; выжимать соки (挤果汁)-榨取血汗, use "сок" refers to blood and sweat, labor; literal translation + comment, such as червонный валет (红桃 "J")-花花公子, using playing cards to refer to the macaroni（纨绔子弟）; мелкая сошка (小木犁)-无名小卒, using small things to refer to Little people. The paraphrase and annotations here are equivalent. ездят в тулу со своим самоваром (带着茶炊去图拉)-没有必要，多此一举, it involves the cultural and national conditions, Tula is a place rich in teapots, so it is unnecessary to take a samovar to Tula.
====4.1 Ecological culture-loaded words in Russian idioms====
As we all know, Russia is a vast country with vast resources. The unique vast land area has created a unique geographical environment in Russia, while breeding a variety of animals and plants on the Russian land.

Crows have a bad connotation in the eyes of the Russian people and are often seen as a bad omen. "белая ворона -白乌鸦" refers to a person who is out of place(特立独行的人), and this idiom is used in Russian with a sense of disapproval. Crows are usually black, but white crows are very strange. "ворон считать - 数乌鸦" means eating the bread of idleness(游手好闲). Usually people with nothing to do have time to count crows. "ворона в павлиньих перьях - 伪装成孔雀的乌鸦" is a person who adorn oneself with borrowed plumes(装腔作势的人). Sparrows are also common in Russian idioms. Sparrow action speed is very fast, in "слово не воробей, вылетит - не поймаешь - 话语如麻雀，出口追不回"as a metaphor of a gentleman's word can't be chased(君子一言驷马难追). There are also "стреляный воробей" refer in particular to sophisticated man (老于世故的人，老油条). Similar words for " старого воробья на мякине не проведёшь посл -秕糠捉不住老鸟"are refers to the sophisticated people are not easily deceived(久经世故之人不易受骗).

In Chinese and Russian idioms, different animals and plants are often used to describe the same phenomenon due to different historical and cultural backgrounds. In Russian, the word "Брать быка за рога (抓住牛角)" has a similar meaning with the Chinese word "抓住牛鼻子", which means destroying the leader and the gang will collapse(擒贼先擒王). "Метать бисер перед свиньями(猪前撒珠)" is like "对牛弹琴". It means speaking truth to unreasonable people and speaking elegance to those who do not understand beauty.

Crocodile tears - "крокодиловы слёзы" refers to false compassion假慈悲. According to ancient Western legends, crocodiles are both ferocious and cruel as well as cunning and crafty. When it peeps into people, livestock, animal fish and other prey objects, often will first shed tears, like mercy, so that you were paralyzed by the illusion of its sudden attack to lose vigilance, in a state of no defense by it fiercely swallowed. Another said, is the crocodile will be captured after the prey, greedily swallowed at the same time, will shed crocodile tears. In short, it's a metaphor for false tears, fake sympathy. Later, it is conventionally extended to satirize those insidious and crafty people who harm others while pretending to be compassionate and kind.

====4.2 Material culture-loaded words in Russian idioms====
Russia has its own unique cultural material products, these cultural characteristics reflected in all aspects of clothing, food, housing and transportation.

"первый блин всегда комом - 第一张薄饼是一团" means all things are difficult before they are easy(万事开头难). "блин - 薄饼" is a kind of unique Russian food. It is round in shape, symbolizing the bright sun and heralding the coming of spring and the lengthening days. "блин - 薄饼" is also a staple in the traditional Slavic festival - Maslenitsa. To "ездят в тулу со своим самоваром - 带着茶炊去图拉" is to make a waste of time(多此一举). Tula is a place name in Russia, where the samovar is abundant, so it is unnecessary to take the samovar to Tula."за семь вёрст киселя хлебать - 跑七里路去喝一口羹(没有必要)" and "седьмая вода на киселе - 羹里的第七滴水(八竿子打不着的亲戚)". Among them "кисель(甜羹)" is also native food to the Russian nation. It can be made from almost any kind of fruit and berries, fresh and dried, fruit and pulp juices, syrups, jams, and milk with potato starch or corn starch. There are also non-sweet-tasting ones made from vegetables like peas. "по ерёме колпак кафтан - 捉襟见肘" and "тришкин кафтан - 什么样的人就戴什么样的帽子(恰如其分)". "кафтан(男长衣)" in this idiom is a kind of long coat with belted waist and floor-length sleeves worn by Russian men in the old days, which was very popular in Russia before the 20th century. "садиться не в свои сани - 坐在别人的雪橇上(不称职、对职务不能胜任)", the word "сани(雪橇)" in this idiom is one of the most common means of transport for Russians in winter.

====4.3 Religious culture-loaded words in Russian idioms====
Most people in Russia are religious, but most of the Idioms in Russian with religious cultural overtones are derived from Western Christianity.

"Дорого яичко к Христову дню - 送红鸡蛋要赶复活节" refers to do not send umbrellas after rain, refers to do good deeds must be timely(不要雨后送伞、做好事必须及时), Easter is a very important traditional Festival in Russia, is to commemorate the resurrection of Jesus after the death. Easter eggs to prepare cooked eggs (Easter eggs), boiled eggs coated with red, yellow, blue, coffee, green, purple and other colors, when the guests come, the host gives an egg, to symbolize the prosperity of life.

"не все коту масленица - 不是全年都是谢肉节" means that the good times will not last long and the feast will not come again(好景不长、盛宴难再). This idiom comes from the Maslenitsa culture of Russian national religion. The festival of Maslenitsa originated in the Eastern Orthodox Church. Meat and entertainment are forbidden during the 40-day Maslenitsa period. Thus, in the week before the start of Ramadan, people indulge in orgies and families eat meat to make up for the ascetic lifestyle of fasting. Hence the name of the Festival.

"козёл отпущения" refers to a scapegoat(替罪羊). At that time, the ancient Jews had such a ritual in life. When the day of confession came, the highest priest would put his hands on the head of the live goat, which indicated that the sin of all mankind would be transferred to the goat, and the goat would be banished to the desert. In Russian national and religious culture, this idiom is usually used to mean that people take the blame for others.

The Influence of Christianity on Russian idioms is very profound. Pushkin, the great Russian writer and poet, pointed out that the birth of Christianity was the greatest spiritual and political turning point on our earth, and the world died and was born in this sacred environment. It can be said that Christianity has played an extremely important role in human history, especially in western social life and cultural development. Since 988, when The Archduke of Kievan Rus established Christianity as the state religion, most Of the Russian people believe in Christianity, and there are about 200 idioms and fixed words from the Bible. A large number of Idioms in Russian derive from the Bible. The Bible is a Christian classic, including the Old Testament and the New Testament in 66 volumes. With the development of history and the evolution of language, idioms derived from the myths and legends of the Bible and the teachings and precepts of the Gospels have entered the Russian standard language and acquired new meanings. Now, through the study of Russian idioms from the Bible, analysis of their source text interpretation, use characteristics, we can see the influence of the Bible on Russian from the side.

"в поте лица - 汗流满面" From "Old Testament·Genesis" (Chapter 3, Section 19), God says to Adam, the father of mankind, when he sinned and drove him out of the Garden of Eden for eating from the tree of good and evil: "В поле лица твоего будешь есть хлеб, доколе не возвратишься в землю, из которой ты взят, ибо прах ты и в прах возвратишься.” - 你必须汗流满面才有饭吃，直到你归于尘土，因为你是由土而来的；你即是灰土，还要归于灰土." "Волк в овечьей шкуре 或 волк (напялил) на себя овечью шкуру - 披着羊皮的狼" from "New Testament Gospel of Matthew" (Chapter 7, Section 15), "Берегитесь лжепророков, которые приходят к вам в овечьей одежде, а внутри суть волки хищные - 你们要提防假先知! 他们来到你们跟前,外披羊皮,内心却是凶残的豺狼." "Кто не работает, тот не ест - 不劳动者不得食" originally derived from "The New Testament·2 Thessalonians": "Ибо когда мы были у вас, то завещевали вам сие: если кто не хочет трудиться, тот не ест. - 当我们在你们那里的时候，早已吩咐过你们：谁若不愿意工作就不应当吃饭." "продать (предать) за тридцать сребреников(кого) - 为三十块银币而出卖某人" from "the New Testament Gospel of Matthew". The story tells that judas, one of The twelve disciples of Jesus, got thirty pieces of silver from the priest and sold Jesus to the Jewish authority. Then he took the opportunity to bring many people with knives and clubs to the house of Jesus and his disciples and arrested Jesus. As a result, Jesus was crucified. According to the statistics of the Dictionary of Russian Idiom etymology, there are more than 1400 Russian idioms in the book, among which 161 are derived from the Bible or related to them, accounting for 11.5%. It can be seen that the Bible has a deep influence on Russian.

====4.4 CultureSocial culture-loaded words in Russian idioms====
Russia has a long history and diverse social customs. Many unique Russian cultural phenomena are reflected in Russian idioms.

During the Soviet Union, some words and languages produced under the background of The Times had unique meanings and connotations of the society at that time. The "Красный уголок
(红角)" was a place for cultural and educational activities in the Soviet Union. Russian idioms also reflect their national cultural characteristics through their lexical composition. Some words in these idioms are not equivalent words. "Фертом стоять (смотреть, ходить, глядеть, выглядеть. . . ) - 趾高气扬、威武自负、洋洋自得的样子" The word is an ancient name of the Russian letter "ф", which resembles a man standing erect with his hands akimbo, so the meaning of the whole idiom is to place his hands between the waist in a confident, aggressive posture. Other similar Russian idioms include "На ять - 顶呱呱，呱呱叫" and "Лезть на рожон - 铤而走险". The idiom "Чувство локтя - 站队时保持一肘距离的习惯" is used in the spirit of supporting friendly troops and helping each other(支持友军的精神，互助精神). The word "Белый - 白色的" in idioms sometimes conveys a negative meaning. The idiom "Показать белое перо - 展示白羽毛" comes from a cockfight. In fights between roosters of different colors, red, red, and black roosters were found to be more aggressive, biting off the tail feathers of timid white roosters. So this idiom means to be defeated and laughed at(被打败，被嘲笑). "Белый - 白色的" in this idiom means "cowardice, cowardice, and submission."

===Conclusion===
Culture-loaded words, as their name implies, carry the culture of a particular nation or country, which are closely related to the culture they carry. This sets up difficulties for translators when translating such expressions. If the translation only stays on the surface and ignores the cultural connotation of the words, it will lead to the loss of culture. In addition, another point worth the translator's attention is that the conceptual meaning and connotative meaning of culture-loaded words are often inconsistent. This requires us to flexibly choose appropriate translation strategies in translation to convey the connotation and meaning of culture-loaded words as far as possible, so as to ensure the readability of the translated text and retain the flavor of the original text to facilitate cultural exchange and communication.

Differences in cultural systems and language systems, and difficulties in translation, lead to misunderstandings in the translation of culturally loaded words, and it is difficult to deeply grasp the core of culture and make it fully presented in front of us.
There are several situations in the translation and translation effect of culturally loaded words:
1) Omission-complete lack of cultural connotation;
2) Simple transliteration-whether the cultural connotation is transmitted or not depends on the degree of communication of the word and the cultural level of the target language reader;
3) Transliteration plus annotations-cultural information is conveyed, but it is likely to damage the readability of the story or cause the translation to be cumbersome;
4) Replacement imagery and even complete domestication-the cultural connotation of the original word disappears, but it is easy for readers of the target language to understand.
It can be seen that several translation strategies are not superior in the absolute sense. For the translation of culturally loaded words, the translator must not only have a deep language foundation, but also an encyclopedia-like knowledge structure, and must be careful and patient in the translation process. Culture-loaded words belong to micro-culture, and their distinctive and strong cultural color is an indispensable part of Russian culture. Although they will inevitably "make a facelift" in the process of translation, resulting in the loss of some information, translators should still work hard to understand the cultural connotations of the original language and the target language in order to build a bridge for communication and understanding between the two sides.

Culture is a complex social phenomenon, which is the sum total of a nation's knowledge, experience, value, rank, religion and concept of time and space. It has distinct national and regional characteristics and is used in all areas of a certain society. Language is only a part of culture, any language is a reflection of a certain culture, language is the carrier of culture, language and culture are inseparable. Russian and Chinese are both languages with a long history, yet each belongs to a completely different language family. Their differences are not only reflected in the form of language (pronunciation, grammar), but also show the rich cultural characteristics of words. Because the objectivity of language, social and cultural are casting together, language is a nation created in the long-term productive labor and social practice and service for them, so their words are bound to the social reality of the nation, the native living habits and way of thinking, language, psychology, behavior norms, moral values, political ideas and cultural traditions, and deeply stamped with this nation, this region and this era. Therefore, Russian and Chinese words are bound to carry their own specific cultural connotations. To understand the culture of a nation, in addition to observing its actual behavior, what is more important is that we can study their language, especially through the study of language vocabulary to understand their cultural traditions and connotation in the culture. Because vocabulary contains abundant cultural information, it is an important content for better cross-cultural communication.

To sum up, Russian idioms are an important part of Russian national culture, which fully reflect the Russian nation's daily lifestyle, beliefs, customs and psychological characteristics. Russian idioms content is rich and colorful characteristics, by strengthening the study of Russian idiom learning, can help us deeply understand the master to the traditional customs of ethnic russians, and correct use of Russian language, add more glory for language expression, and to avoid in the process of Russian social expression appeared a slip of the tongue, affect each other on both sides of the normal communication smoothly.

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=8周小雪 The Translation of Culture Loaded Words in English and Japanese Versions of Medicine =
[[Cult_Load_Words_EN_8]]

===Abstract===
Language is the carrier of culture and closely related to culture. Translation of culture- loaded words has been a difficult problem for translators.The culture behind culture- loaded words made translator hard to find words that are coherent to the original text. For the same culture-loaded word, different languages have different translation methods. This paper takes the novel ''Medicine'' as an example exploring the contrast of English and Japanese translation of culture-loaded words in the same text.

Language is an indispensable carrier of culture and closely related to culture. The translation of culture-loaded words has been one of the difficult problems for translators. Rich cultural connotations carried by culture-loaded words make it hard for the translator to find words in the target language that are equivalent to the original text in the source language. The same culture-loaded word may have different translation methods according to different target languages. This paper takes the novel ''Medicine'' as the research object, exploring the differences between English and Japanese translation text of the same culture-loaded words in it.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:11, 12 December 2021 (UTC)

===Key words===
Culture-loaded Words; Medicine; English and Japanese Translation

=== 题目 ===
《药》英日译本中文化负载词的翻译对比研究

=== 摘要 ===
文化负载词的翻译一直是译者面临的一个难题。文化负载词背后的文化因素使得译者很难找到与之对应的词句。对于同一文化负载词，不同的语言有不同的翻译方法。本文以鲁迅的小说《药》为例，探讨同一文本中文化负载词的英、日翻译对比。

=== 关键词 ===
文化负载词；《药》；英日翻译

===Introduction===
Translation is not the direct conversion of two languages. In the process of translating from one language to another, we should not only get faithfulness, expressiveness and elegance, but also understand the culture concepts behind each word in the original text. Culture-loaded words have always been a difficult problem in translation. Due to cultural differences, it is difficult for translators to find words that are coherent to the original text. In the process of translation, if the translation work in a comparatively mechanical manner, it is hard for us to understand the true meaning of the original text. Therefore, it is very important to do a good job in translating culture loaded words.

Translation is not the direct conversion of two languages. In the process of translating from one language to another, we should not only follow some principles and strategies to translate in the ways of faithfulness, expressiveness and elegance, but also consider the cultural concepts behind each word in the source text. Culture-loaded words have always been a difficult problem in translation. Due to cross-cultural differences, it is difficult for the translator to find equivalent words in the target language. In the translating process, the translation work done in a comparatively mechanical manner would make it hard for us to understand the true meaning of the source text. Therefore, the translation of culture-loaded words plays a very important role in the translation work.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:13, 12 December 2021 (UTC)

===1.Culture-Loaded Words===

====1.1 Definition of Culture Loaded Words====
Language is the carrier of culture and closely related to culture. With the development of cultural communication, more and more scholars begin to study the translation of culture-loaded words. Different people have different definitions of culture-loaded words. Mona Baker put forward the the concept of “culture-specific” .A word in the original language is often different in the target language, which often makes readers from the target language culture at a loss end. Sometimes culture-loaded words are abstract, involving religious beliefs or cultural customs, and sometimes they are specific.Spanish translator Javier Franco Aixela put forward the definition of "cultural-specific item”. It tells us that "There are some items in the text, and the translation difficulties will occur when its function and meaning are transferred from the source language to the target language. There is no coherent item in the cultural system of the target language.In China, Jin Huikang thought "Culture loaded words exist in every language and they reflect the unique characteristics of a certain culture. In translation, it is almost impossible to find a perfect equivalent. "(Jin Huikang, 2003:78). Bao Huinan viewed culture-loaded words as a kind of vocabulary vacancy,means that the cultural information carried by the source language vocabulary has no counterpart in the target language. (Bao Huinan, 2004:10) He think that"Every language is the product of the cultural development of a country and nation, and has its long historical background and rich cultural connotation. Every country and nation has its unique development history, social system, ecological environment, religious belief and national customs. Therefore, each language has its own specific vocabulary, idioms and allusions Culture loaded words reflect these concepts and things. (Bao Huinan 2001:341) Liao Qiyi, a famous translation expert in China. He thought that culture loaded words are "Words, phrases and idioms that mark the unique things in a culture.These words reflect the unique activity mode gradually accumulated by a specific nation in the long historical process, which is different from other nations."(Liao Qiyi 2000:230)Language reflects different living conditions and religious differences, which lead to different modes of thinking, values, aesthetic standards and moral differences. (Wang Chuanmei, 2008:5)
Culture-bearing words are closely related to culture and have rich cultural significance. These words are closely related to cultural, whether in concept or in connection. On the one hand, people of all nationalities live together in the world and have similar ideas about nature. Therefore, different cultures and languages have some common characteristics, which is also an important reason for all kinds of thinking to achieve communication. On the other hand, people living in different social contexts may have different concepts, emotion and subjective judgments. so some words are endowed with special meanings, which are rooted in the culture of a country or a nation and reflects the cultural characteristics.(Wu Xiaodan:2015)

Language is an indispensable carrier of culture and closely related to culture. With the development of cross-cultural communication, more and more scholars begin to study with the translation of culture-loaded words. Different people have different definitions about culture-loaded words. Mona Baker put forward the the concept of “culture-specific” that one word in the source language is always different in the target language, which makes readers from the target language culture confused. There are not only abstract culture-loaded words involving religious beliefs or cultural customs, but also specific ones. Spanish translator Javier Franco Aixela put forward the definition of "cultural-specific item”. It holds that “there are some items in the text, and the translation difficulties will occur when its function and meaning are transferred from the source language to the target language. There is no equvalent item in the cultural system of the target language.In China, Jin Huikang thought “culture-loaded words exist in every language and they reflect the unique characteristics of a certain culture. In translation, it is almost impossible to find a perfect equivalent word. "(Jin Huikang, 2003:78). Bao Huinan viewed culture-loaded words as a kind of lexical gaps, meaning that the cultural information carried by one word in the source language has no counterpart in the target language. (Bao Huinan, 2004:10) He thinks that “every language is the product in the cultural development of one country and nation, and has its long historical background and rich cultural connotations. Every country and nation has its unique development history, social system, ecological environment, religious belief and national customs. Therefore, different language has its own specific vocabulary, idioms and allusions and culture-loaded words reflect such concepts and things. (Bao Huinan 2001:341) Liao Qiyi, a famous translation expert in China. He thought that culture loaded words are "Words, phrases and idioms marking the unique things in its culture. These words reflect the unique activity mode gradually accumulated by one nation in the long historical process, which is different from other nations."(Liao Qiyi 2000:230) Language reflects different living conditions and religious beliefs, which lead to different thinking modes, moral values, and aesthetic standards. (Wang Chuanmei, 2008:5) Culture-loaded words are closely related to culture and have rich cultural significance. These words are closely related to cultural both in concept and connection. On the one hand, people from different nationalities live together in the world and have similar concepts about nature. Therefore, different cultures and languages have some common characteristics, which is also an important reason for different kinds of thinking modes to achieve communication. On the other hand, people living in different social contexts may have different concepts, emotions and subjective judgments thus some words are endowed with special meanings, which are rooted in the culture of one country or nation and reflects their cultural characteristics.(Wu Xiaodan:2015)--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:14, 12 December 2021 (UTC)

====1.2 Classification of Culture-loaded Words====
Nida believes that cross-cultural translation is more important than linguistic translation. Therefore, the translation of culture-loaded words is very challenging. Nida divided culture-loaded words into the following five categories: Ecological Culture-loaded Words;Material Culture-loaded Words;Social Culture-loaded Words;Religious Culture-loaded Words;Linguistic Culture-Words.

1.2.1.Ecological Culture-loaded Words
Due to the differences of living environment, the ecological and cultural systems of different nations or countries may differ greatly, and it is often difficult to understand each other.This kind of culture-loaded words refer to plants, animals, monsoon, hills and other related words in a specific region.

1.2.2.Material Culture-loaded Words
the main part of material culture, such as clothing, food, housing and transportation Material culture is reflected through a variety of material objects and products, such as buildings, food, clothing and various tools. In view of the different habits of life, there are great differences between nations and peoples in material things.Some things that are very common in China may not be heard of in other countries

1.2.3.Social Culture-loaded Words
In the long history, different countries have formed their own customs, lifestyles and behavior. The words that reflect the characteristics of these fields are called social cultural loaded words.
This paper will also analyze from these five aspects, so as to provide a clear context for the comparison of the following English and Russian versions.

1.2.4.Religious Culture-loaded Words
In the long history of development, different countries and nations have formed their own religious beliefs.Therefore, in order to better understand the culture of a nation, we must understand the religious beliefs of that nation or people. The words of religious culture reflect the religious belief and cultural tradition of a nation or nation. The difference of religious culture between countries is a big obstacle for readers to understand the words embodied in the religious culture

1.2.5.Linguistic Culture-loaded Words
The grammatical, phonetic and constitutive characteristics of culture-loaded words. Its visual effect and linguistic effect are the biggest characteristics of this kind of words.

In the development history of a nation, it is certain to accumulate rich language and culture. And these expressions of language characteristics, usage, including a certain cultural background and other characteristics are language culture-loaded words. There are a lot of culture-loaded words in the novel medicine.

Nida points out that cross-cultural translation is more important than linguistic translation. Therefore, the translation of culture-loaded words is a challenging question for study or discussion. Nida divided culture-loaded words intoß five categories: Ecological Culture-loaded Words;Material Culture-loaded Words;Social Culture-loaded Words;Religious Culture-loaded Words;Linguistic Culture-Words.

1.2.1.Ecological Culture-loaded Words
Due to the differences of living environment, the ecological and cultural systems of different nations or countries may differ greatly, and it is often difficult to understand each other.This kind of culture-loaded words refers to plants, animals, monsoon, hills and other related words in a specific region.

1.2.2.Material Culture-loaded Words
The main part of material culture, such as clothing, food, housing and transportation Material culture is reflected through a variety of material objects and products, such as costume, architecture, cuisine and various tools. In view of the different habits of life, there are great differences between nations and peoples in material things.Some things that are very common in China may not be heard of in other countries.

1.2.3.Social Culture-loaded Words
In the long history, different countries have formed their own customs, lifestyles and behavior patterns. The words reflecting the characteristics of these fields are called social cultural-loaded words. This paper will also analyze from these five aspects, so as to provide a clear context for the comparison of the following English and Japanese versions.

1.2.4.Religious Culture-loaded Words
In the long history of development, different countries and nations have formed their own religious beliefs. Therefore, in order to have a better understand of the culture of one nation, we must understand the religious beliefs of that nation or people. The words of religious culture reflect the religious beliefs and cultural tradition of one nation or people. The difference of religious culture between countries makes it hard for readers to understand the words embodied in the religious culture.

1.2.5.Linguistic Culture-loaded Words
The grammatical, phonetic and constitutive characteristics of culture-loaded words, whose visual and linguistic effects are the biggest characteristics of this kind of words.

In the development history of one nation, it is certain to accumulate rich language and culture. And these expressions of language characteristics, usage, and a certain cultural background or other characteristics are linguistic culture-loaded words. There are a lot of culture-loaded words in the novel ''Medicine''.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:15, 12 December 2021 (UTC)

===2. Introduction of Medicine ===
Lu Xun was a great writer and thinker in modern China. His articles reflected the people's living conditions under the dual oppression of feudalism and imperialism. He wrote about the unfortunate people in society, trying to wake up the ignorant and numb people. He was the forerunner of China's modern ideological liberation. Lu Xun's works have always been an important treasure of Chinese modern literature and people attach great importance to them. There are many culture-loaded words in Lu Xun's novels, which bring great difficulties to the translation of his novels.
The novel Medicine is a short story written by LuXun. As part of LuXun's most influential works, Medicine contains a number of culture-loaded words, these cultural loaded words truly reflect the national culture of the times in the novel. At this point, the thesis chooses the masterpiece, Medicine as the typical representative of LuXun, the great standard-bearer of national culture. Through the story of the teahouse owner Hua Lao Shuan and his wife buying human blood steamed bread for their son Xiao Shuan to cure diseases, the novel Medicine exposes the numbness and ignorance caused by feudal rule, praises the brave and unconquerable spirit of the revolutionary Xia Yu, and points out the limitations of the revolution in not getting close to the masses.

Lu Xun was a great writer and thinker in modern China. His articles reflect the people's living conditions under the dual oppression of feudalism and imperialism. He wrote about the unfortunate people in society, trying to wake up the ignorant and numb people. He was the forerunner of China's modern ideological liberation. Lu Xun's works have always been an important treasure of Chinese modern literature and people attach great importance to them. There are many culture-loaded words in Lu Xun's novels, which bring great difficulties to the translation of his novels. The novel ''Medicine'' is a short story written by LuXun. As part of LuXun's most influential works, Medicine contains a number of culture-loaded words, truly reflecting the national culture of that time in the novel. At this point, this thesis chooses the masterpiece Medicine as the research object, witch is the typical representative of LuXun and the great standard-bearer of national culture. Through the story of the teahouse owner Hua Lao Shuan and his wife buying human blood steamed bread for their son Xiao Shuan to cure diseases, the novel ''Medicine'' exposes the numbness and ignorance caused by feudal rule, praises the brave and unconquerable spirit of the revolutionary Xia Yu, and points out the limitations of the revolution in not getting close to the masses.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:19, 12 December 2021 (UTC)

===3. The Comparison of Culture-loaded words'Translation between English and Japanese of Medicine===
Lu Xun's novel Medicine contains a great deal of cultural load Words, and rich connotation.The research uses the English translation of Yang Hsien-yi in 1960 and the Japanese translation done by Inoue Kōbai in 1931 as the examples discussing the different translation strategies of culture-loaded words in English and Japanese version.

3.1Ecological Culture-loaded Words
（1）茶馆的两间屋子里，便弥漫了青白的光。
Yang:which shed a ghostly light over the two rooms of the tea-house.
Inoue :青白い光は茶館の中のに満ちた。
“茶馆”means a place for drinking tea and is an important place in the novel. Chinese has the habit of drinking tea, so teahouse is a unique place in China, which is translated into English as tea-house, translated Japanese as “茶館”.
（2）西关外靠着城根的地面，本是一块官地。　
Yang:Originally, the land adjacent to the city wall outside the West Gate had been public land.
Inoue :西関外の城の根元にる地面はもとからの官有地で
Both Yang and Inoue used free translation to translate “官地”,which are simple and easy for readers to understand.
（3）老栓正在专心走路，忽然吃了一惊，远远里看见一条丁字街，明明白白横着。
Yang:Old Chuan was startled when he saw distinctly the cross-road ahead of him.
Inoue :老栓はひたすら歩みを続けているうちにたちまち物に驚かされた。そこは一条の丁字街がありありと眼前に横たわっていたのだ。
Yang adopted the domesticating method, translating“丁字街” as “cross-road”,Inoue adopted the foreignizing method, translating“丁字街” as “丁字街”. The translation of Yang makes it easier for readers to understand what “丁字街”is,while the translation of Inoue will give readers a sense of freshnes.

3.2Material Culture-loaded Words
（1）衣服前后一个大白圆圈，远地里也看的清楚。走过面前的，并且看出号衣上暗红色的镶边。
Yang:The large white circles on their uniforms, both in front and behind, were clear even at a distance; and as they drew nearer, he saw the dark red border too.
Inoue :近寄って来ると、その白い円いものはの上の染め抜きで、のふちぬいの中にあることを知った。
The meaning of “号衣”is the marked garment worn by soldiers, officers, etc. in old times and marked with the words "soldier" or "brave". Yang translated it as a “uniform”, while Wang translates it as “のふちぬい”.Both adopted domesticating method.
（2）便点上灯笼，吹媳灯盏，走向里屋去了。
Yang:then lighting a paper lantern and blowing out the lamp went into the inner room.
Inoue :そこで彼はに火を移し、燈盞を吹き消して裏部屋の方へ行った。
Yang translated “灯笼” as“paper lantern” , while Inoue used Chinese words directly.
（3）华大妈在枕头底下掏了半天，掏出一包洋钱，交给老栓。
Yang:After some fumbling under the pillow his wife produced a packet of silver dollars which she handed over. Old Chuan pocketed it nervously, patted his pocket twice
Inoue :華大媽は枕の下をさぐって一包みの銀貨を取出し、老栓に手渡す。
The foreign currency used in China at that time was called “洋钱”.Yang adopted the domesticating method, translating“洋钱” as “silver dollars”.Because the meaning of “銀貨” in Japanese is similar to the meaning of “洋钱”in Chinese,so Inoue adopted translated“洋钱” as “銀貨”.But neither Yang nor Wang translated the meaning of foreign coins
（4）那人一只大手，向他摊着；一只手却撮着一个鲜红的馒头，那红的还是一点一点的往下滴。
Yang:This man thrust one huge extended hand towards him, while in the other he held a roll of steamed bread, from which crimson drops were dripping to the ground.
Inoue :その人は老栓の方に大きな手をひろげ、片ッぽの手に赤いをんでいたが、赤い汁は饅頭の上からぼたぼた落ちていた。
Because of bread is more common in the West, so Yang translated “馒头” into “a roll of steamed bread”. In Japan, they also have “馒头”,so Inoue translated “馒头” into “饅頭”. But it should be noted that “饅頭” are a little different from “馒头”. Both Yang and Inoue adopted foreignizing method.
（5）小路上又来了一个女人,也是半百头发，褴褛的衣裙；提一个破旧的朱漆圆篮，外挂一串纸锭，三步一歇的走。
Yang:Another woman came down the path, grey-haired and in rags. Carrying an old, round, red-lacquered basket with a string of paper money hanging from it, she walked haltingly.
Inoue :の上にまた一人、女が来た。これもの頭での著物の下に襤褸のをつけ、壊れかかったの丸籠を提げて、外へ銀紙のお宝を吊し、とぼとぼと力なく歩いて来た。
“纸锭” are made of tin foil paste silver ingot-like ghost money. Superstition holds that incineration is given to the dead so that they can be used as money. Both Yang and Inoue adopted the way of literal translation.

3.3Social Culture Culture-loaded Words
（1）老栓候他平静下去，才低低的叫道，“小栓……你不要起来。……店么？你娘会安排的。
Yang:Old Chuan called softly: "Son! . . Don't you get up! . . . Your mother will see to the shop."
Inoue :老栓はそののおさまるのを待って、静かに口をひらいた。「お前は起きないでいい。店はお母さんがいいにする」
Chinese people are used to calling older people “小~”younger people “小~”. Yang adopted domesticating transliteration strategy translating “老栓” as “Old Chuan”. , Inoue adopted foreignizing method using“老栓”directly.
（2）老栓倒觉爽快，仿佛一旦变了少年，得了神通，有给人生命的本领似的，跨步格外高远。而且路也愈走愈分明，天也愈走愈亮了。
Yang:It was much colder than indoors, yet Old Chuan's spirits rose, as if he had grown suddenly younger and possessed some miraculous life-giving power. He lengthened his stride. And the road became increasingly clear, the sky increasingly bright.
Inoue :天気は室内よりもよほど冷やかで老栓は爽快に感じた。何だか今日は子供の昔に還って、神通を得て人の命の本体を掴みにゆくような気がして、歩いているうちにも馬鹿に気高くなってしまった。行けば行くほど路がハッキリして来た。行けば行くほど空が亮るくなって来た。
The meaning of “神通”is getting magical powers.Yang adopted domesticating translation strategy,while Inoue adopted foreignizing method using“神通”directly.
（3）仿佛抱着一个十世单传的婴儿。
Yang:as if it were the sole heir to an ancient house.
Inoue :さながらの十世単伝の一人子を抱いているようなものであった。
The author refers to the preciousness of "human blood steamed bread" through the "十世单传". Yang adopted free translation strategy,while Inoue adopted literal translation strategy.However, both Yang and Inoue did not attach too much importance to the status of the only child, so readers cannot perceive the author's metaphorical meaning through this source area.
（4）“谁的？不就是夏四奶奶的儿子么？
Yang:"Who? Son of Widow Hsia, of course! Young rascal!
Inoue :「誰って、きまってまさ。夏四奶奶の子さ。あの餓鬼め」
Neither English nor Japanese can convey the meaning of the original text well. Yang Widow translated “夏四奶奶”into “Son of Widow Hsia”by free translation. Inoue adopted transliteration using“夏四奶奶”directly that will make people misunderstanding about the original text.
（5）康大叔见众人都耸起耳朵听他，便格外高兴。
Yang:Seeing how they all hung on his words, Mr. Kang's spirits rose even higher.
Inoue :康おじさんはみんながを引立てているのを見て、に得意になって瘤のがハチ切れそうな声を出した。
"叔" is the title of the father's younger brother. Now "叔" also refers to an older adult man, or a man more than 20 years older than oneself. In English, "uncle" does not mean blood relationship. "Mr. Kang" does not show the relationship between people.Both Yang and Inoue used domesticating method.
（6）第一要算我们栓叔运气；第二是夏三爷赏了二十五两雪白的银子，独子落腰包，一文不花。
Yang:Our Old Chuan was luckiest, and after him Third Uncle Hsia. He pocketed the whole reward—twenty-five taels of bright silver—and didn't have to spend a cent!"
Inoue :「第一は栓じいさんの運気を取逃がさねえためだ。第二は夏三爺から出る二十五両のの銀をそっくりのの中に納めて一文もつかわねえ算段だ」
Yang Widow translated “夏三爷”into “Third Uncle Hsia”by free translation. Inoue adopted transliteration using“夏三爺”directly.
（7）夏三爷真是乖角儿，要是他不先告官，连他满门抄斩。
Yang:Third Uncle Hsia is really smart. If he hadn't informed, even his family would have been executed, and their property confiscated.
Inoue :夏三爺はすばしッこいね。もし前に訴え出がなければ今頃はどんな風になるのだろう。一家一門は皆殺されているぜ。
“乖角儿” in Chinese means a clever and intelligent person. “满门抄斩” is an ancient Chinese punishment, which means to confiscate property and kill the whole family. Both Yang and Inoue used domesticating method.
（8）“义哥是一手好拳棒，这两下，一定够他受用了。”
Yang:Red-eye is a good boxer. Those slaps must have hurt!"
Inoue :義哥は棒使いの名人だ。二つも食ったら参っちまうぜ
It was difficult to understand the local dialect.Both Yang and Inoue used domesticating method.
（9）他这贱骨头打不怕，还要说可怜可怜哩。
Yang:"The rotter was not afraid of being beaten. He even said how sorry he was."
Inoue :「ところがあの馬の骨め、打たれても平気で、そうだ。そうだ、と抜かしやがるんだ」
"贱骨头" is a common saying often used by Chinese people to scold people. It was difficult for translators to translate it. So both Yang and Inoue used domesticating method and free translation.
（10）这一年的清明，分外寒冷。
Yang:The Ching Ming Festival that year was unusually cold.
Inoue :今年の清明節は殊の外寒く
“清明” is a traditional Chinese festival. It is also one of the most important sacrificial festivals. It is also the day for ancestor worship and tomb sweeping. Influenced by Chinese culture, in Japan,they also have “清明”. so it can be directly translated as Japan’s “清明節” .Because the western countries do not have this holiday, so Yang translated it as “The Ching Ming Festival”by foreignizing method.

3.4Linguistic Culture-loaded Words
（1）只有小栓坐在里牌的桌前吃饭，大粒的汗，从额上滚下，夹袄也贴住了脊心，两块肩胛骨高高凸出印成一个阳文的”八”字。
Yang:Only his son sat eating at a table by the wall. Beads of sweat stood out on his forehead, his lined jacket clung to his spine, and his shoulder blades stuck out so sharply, an inverted V seemed stamped there.
Inoue :見ると額の上から大粒の汗がころげ落ち、左右の肩骨が近頃めっきり高くなって、背中にピタリとついている夾襖の上に、八字の皺が浮紋のように飛び出していた。
“阳文”is the pattern printed on some utensils. It describes the bony appearance of Xiao Shuan. Lu Xun used the character "eight" to tell readers that Xiao Shuan is thin and weak, which is very vivid and clear to us. However, it is difficult for foreign language readers to understand. The inverted English letter "V" is very similar to the Chinese letter "八".so Yang translated it to "V". And since Japan also has the word "八", so Inoue used it directly.
（2）还要老虎头上搔痒，便给他两个嘴巴！
Yang:and then the young fool would 'scratch the tiger's head,' so he gave him a couple of slaps."
Inoue :あいつが虎の頭を掻いたから堪らない。たちまちポカポカと二つほど頂戴したぜ
"老虎头上搔痒" is a allegory of boldness, recklessness and overreach. It can also be extended to mean "seeking death" or "not afraid of death". both Yang and Inoue adopted literal translation.

===Conclusion===
Culture-loaded words are closely related to culture and have rich cultural meanings. These words are closely related to cultural relations, whether in concept or in connection. On the one hand, people of all nationalities live together in the world and have similar ideas about nature. Therefore, different cultures and languages have some common characteristics, which is also an important reason for all kinds of thinking to achieve communication and communication. On the other hand, people living in different social contexts may have different cognitive concepts, emotional colors and subjective judgments. Because of this, some words are endowed with special meanings, which are rooted in the culture of a country or a nation. Deeply reflects the cultural characteristics.The biggest difficulty in translation is not the language itself, but the cultural implications that language carries.Medicine, as a national literary work, contains a large number of culture-loaded words. the culture-loaded words in Medicine are classified
On the basis of classification, we can learn from the comparison of English and Japanese translations that the translation strategies adopted in the translation of culture-loaded words are different due to the differences between eastern and western cultures. Due to the great differences between eastern and Western cultures, it is difficult to find a complete equivalence of some culturally loaded words in the translation of Chinese traditional literary works into English. So the English version is mainly translated by domesticating method and free translation. Since Japan and China have had a lot of communication since ancient times and were greatly influenced by Chinese culture, the Japanese translation mainly adopts foreignizing translation, literal translation and transliteration. Even if the Chinese culture-loaded words that Japanese have never seen , they can understand them and even use them directly because they have similar culture and both use Chinese characters. foreignizing translation and domestication translation, literal translation, free translation, transliteration are not in isolation, Sometimes they need to be combined to play a better role in the translation of culture-loaded words. the translation of culture-loaded word involves all aspects of culture, is a complex and worthy of further discussion. Only by fully understanding the culture of the original text and accurately interpreting the author's intention, can we better convey the cultural information of culture-loaded words to readers.

Culture-loaded words are closely related to culture and have rich cultural conceptions. These words are closely related to cultural relations, both in concept and connection. On the one hand, people from different nationalities live together in the world and have similar concepts about nature. Therefore, different cultures and languages have some common characteristics, which is also an important reason for different kinds of thinking modes to achieve communication. On the other hand, people living in different social contexts may have different concepts, emotions and subjective judgments thus some words are endowed with special meanings, which are rooted in the culture of one country or nation and reflects their cultural characteristics. The biggest difficulty in translation is not the language itself, but the cultural conceptions that language carries. ''Medicine'', as one national literary work, contains a large number of culture-loaded words. The culture-loaded words in Medicine are classified on the basis of classification, and we can learn from the comparison of English and Japanese translations that the translation strategies adopted in the translation of culture-loaded words are different due to the differences between eastern and western cultures. The great differences between eastern and Western cultures make it difficult to achieve a perfect equivalence of some culturally loaded words in the translation of Chinese traditional literary works into English. So the English version is mainly translated by domesticating method or free translation. While China and Japan have had a long communication history since ancient times and Japanese culture has been greatly influenced by Chinese culture, the Japanese translation mainly adopts foreignizing translation, literal translation or transliteration. Even if the Chinese culture-loaded words that Japanese have never seen , they can understand them and even use them directly because they have some similar culture and also use Chinese characters. In addition, foreignizing translation, domestication translation, literal translation, free translation, and transliteration are not isolated from each other, sometimes they need to be combined to play a better role in the translation of culture-loaded words. The translation of culture-loaded word involves all aspects of culture and is a complex process needing further discussion. Only by fully understanding the cultural concepts of the source text and accurately interpreting the author's intention, can the translation better convey the cultural information of culture-loaded words to readers.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:39, 12 December 2021 (UTC)

===Reference===

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[3]Canadian Social Science Vol.12,No.6, 2016, pp. 69-74 DOI:10.3968/8067 Canadian Academy of Oriental and Occidental Culture On Translation Strategies of Chinese Culture-Loaded Words XIANG Chunyan

[4]Wu Xiaodan吴晓丹. 从目的论看《药》文化负载词英译研究[A Study on the English Translation of Cultural-Load Words of Medicine from the perspective of teleology][D].福建师范大学,2015.

[5]Xie Wenjie谢雯洁. 认知隐喻视角下小说中文化负载词的英译研究[Research on the English Translation of Cultural Load Words in Novels from the Perspective of Cognitive Metaphor]——以鲁迅小说《狂人日记》和《药》为例[J]. 怀化学院学报,2019,38(06):116-119.

[6]Guo Shuai郭帅. 《边城》英俄译本文化负载词翻译策略研究[Research on the English Translation of Cultural Load Words in Novels from the Perspective of Cognitive Metaphor][D].北京外国语大学,2019.

[7]Gao Zhaohui高照慧,&Li Guihua李桂华. 《红高粱》中文化负载词的日译研究——基于翻译转换理论[Japanese Translation of Cultural Load Words in Red Sorghum: Based on Translation Conversion Theory][J]. 兰州教育学院学报,2019,35(11):148-150.

[8]Ni Xiaopeng倪晓鹏. 《阿Q正传》中的文化负载词日译研究[Japanese Translation of Cultural Load Words in Ah Q's Biography][D].广东外语外贸大学,2014.

[9]LuXun鲁迅，呐喊[Outcry]［Ｍ］.江苏人民出版社,2015.

[10]Bao Huinan包惠南、&Baoang包昂(2004),《中国文化与汉英翻译》[Chinese Culture and Chinese-English Translation]。北京：外文出版社。

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[13]Wang Chuanmei王传梅,鲁迅小说中文化负载词的翻译[Translation of cultural-loaded words in Lu Xun's novels]［Ｄ］.中国海洋大学,２００８．

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=9 付诗雨 On Translating Chinese Culture-loaded Words in Cultural Relics Commentaries into Japanese——A Case Study of Hunan Museum =
[[Cult_Load_Words_EN_9]]

===Abstract===
Museum has served as an indispensable platform for cross-cultural communication. Accurate translation of culture-loaded words is not only able to promote cross-cultural communicationbut also to spread national culturereserve national characteristics and encourage friendly international exchange. The commentaries translation of cultural relics provided by museums, affecting the acceptability of the target text receiver directly, has a crucial impact on the inter-cultural understanding and communication. In the process of cultural relics commentaries translation, it is still an important academic subject needing further research that how to deal with the incompatibility of linguistic signs and cultural concepts between the source language and the target language, and how to accurately convey the characteristics, meanings and cultural implications of culturally-loaded words inside. Nevertheless, the academic studies on the translation of cultural relics commentaries in Chinese museums started relatively late, among which especially the researches focused on the Japanese version are not abundant enough both in quantity and content, and the intelligibility and acceptability need to be strengthened.Therefore, this thesis takes the Japanese version of the cultural relics commentaries from Hunan museum’s basic display as the research objects, adopting Eugene Nina’s translation equivalence theory as the theoretical guidance. In this thesis, culturally-loaded words with different cultural meanings are analyzed through comparing with the source text, and then the translation skills are concluded, expecting to provide some reference for future translation of cultural relics commentaries.

===Key words===
Cultural Relics Commentaries; Culturally-loaded Words;Translation Equivalence;Chinese-Japanese Translation Skills;

=== 题目 ===
文物解说词中的文化负载词的日译研究——以湖南博物馆为例
=== 摘要 ===
博物馆是跨文化交际的重要窗口和平台。博物馆所藏文物解说词的翻译质量直接影响着目标受众对译文的接受度，制约着异文化间的理解和交流。文物解说词中存在着大量的的文化负载词，文化负载词是民族文化智慧的结晶，蕴含着深厚的民族文化底蕴，准确的文化负载词翻译不仅能促进跨文化交际的顺利开展，而且对于介绍民族文化，保持民族特色，促进民族间友好交往，具有重要的意义。因此在文物解说词的翻译过程中，如何对待和处理源语言和目标语言在语言符号和文化观念不对等问题，怎样才能使其中的文化负载词的特点、含义和文化意蕴得以准确的传达，是一个亟待深入研究的重要课题。然而，中国国内博物馆文物解说词的翻译研究起步较晚，特别是文物解说词文本的日译研究在数量和内容上都不够丰富，在可读性和接受性等诸多方面上还亟待加强。本文选取湖南省博物馆基本陈列的文物解说词作为考察对象，以尤金·奈达的翻译等值论为理论指导，逐一对包含着不同文化含义的词汇进行原、译文对照分析，以及提出改进建议，并且尝试归纳出博物馆文物解说词中的文化负载词的翻译技巧，以期待为今后文物解说词的日语翻译提供些许参考。

=== 关键词 ===
文物解说词;文化负载词;翻译等值论;日译技巧;
===Introduction===
Under the background of globalization, translation has become an important bridge of cross-cultural communication and transmission, rather than merely a simple conversion of language signs. Nakayama and Halualani(2011:248-270) pointed out that three principles of equality should be followed in cross-cultural communication: language equality, cultural equality and information exchange equality. Translation, as a cross-cultural communication activity, should also follow the principles of intercultural communication. In addition, regarding the relationship between translation and culture, Larson (1984:431) points out that translation is the transfer of meaning between a set of specific symbols in one culture and a set of specific symbols in another culture. With the further development of China's opening up, Chinese museums have gradually become one of the main channels for foreign tourists to know about Chinese culture, among which the translation of cultural relics commentaries play an indispensable role. Owing to their own characteristics, the cultural relics commentaries often contains numerous vocabularies carrying abundant information of history, culture, customs, habits and so on, what is called culturally-loaded words. The translation quality of culturally-loaded words directly affects the target text receiver’s acceptability of Chinese culture, influencing the intercultural communication. Accurate translation of culture-loaded words is not only able to promote cross-cultural communicationbut also to spread national culturereserve national characteristics and encourage friendly international exchange. In order to make a better use of translation versions of cultural relics commentaries and better display Chinese culture, it is crucial to take further studies on the translation and introduction of culturally relics commentaries, especially culturally-loaded words inside.

In recent years, foreign translations of cultural relics commentaries have appeared successively in museums at different levels in China, on which more and more academic studies have been made. Whereas researches on Japanese version have a relatively later start comparing with English version, so outcomes are not abundant enough both in quantity and content, and the intelligibility and acceptability need to be strengthened.. However, Japan belongs to the cultural circle of Chinese characters as well, whose culture has been also deeply influenced by Chinese traditional culture since ancient times, so there must be its own uniqueness in the translation skills of cultural-loaded words. So as to improve the display of Chinese culture to Japanese tourists, the expression selected is supposed to be understood and accepted by them, especially the Japanese translation quality of culturally-loaded words. The translation equivalence theory represented by Eugene A. Nida holds that the seek of translation is rather than the mechanical correspondence on the text superficially, but the relationship between the target text receiver and the target text information be basically the same as that in the source text. This theory is in line with the fundamental mission of commentaries translation as external propaganda, which has a practical guiding significance for the research and practice of Japanese translation of cultural relics commentaries. Therefore, based on the similarities and differences between Chinese and Japanese languages and cultural values under the background of cross-cultural communication, this thesis discusses the Japanese translation skills of Chinese culturally-loaded words in cultural relics commentaries under the guidance of translation equivalence theory and the reference of specific translation skills.

在全球化语境下，翻译不仅是语言符号的简单转换，更是文化交流和传播的重要手段。Nakayama 和 Halualani(2011:248-270) 指出在跨文化交际中应遵循三个平等原则：语言平等原则，文化平等原则和信息交流平等原则。翻译作为一项跨文化的交流活动，也应遵循跨文化交际的原则。此外，在翻译和文化的关系上，Larson(1984:431)也指出，翻译是一种文化中一套特定符号与另一种文化中一套特定符号之间的意义转移。随着中国对外开放的深入发展，博物馆逐渐成为了外国游客了解中国文化的主要平台之一，其中文物解说词的翻译便发挥着不可或缺的作用。文物解说词因自身特性，包含着众多承载了丰富历史、文化和风俗习惯等信息的词汇，即所谓的“文化负载词”(culturally- loaded words)。文化负载词的翻译质量直接影响着目标受众对中国文化的理解程度，影响着异文化间的交流。为了更好地发挥文物解说词翻译文本的作用，更好地介绍中国文化，对文物解说词、特别是其中文化负载词的译介研究则显得尤为重要。

近年来，文物的外文解说词在中国各个级别的博物馆内接连出现，关于翻译文本的研究也是层出不穷。但相较于英译研究，日译研究方面起步较晚，在数量上和内容上都还不够丰富。而中日同属汉字文化圈，日本文化更是深受中国传统文化的影响，因此有关文化信息的翻译技巧必然存在着其特殊之处。为了更好向日本游客介绍中国文化，应该选取日本游客能理解和接受的语言，特别是提高其中文化负载词的日译质量。以尤金·奈达(Eugene A. Nida)为代表的翻译等值论认为翻译时不求文字表面的机械的对应，而要求译文读者与译文信息之间的关系基本上与原文接受者和原文信息之间的关系相同。该理论与解说词外宣翻译的重要使命相契合，对文物解说词的日译研究与实践具有现实的指导意义。本文以文物解说词中的文化负载词为切入点，在翻译等值论的指导下结合具体的翻译技巧，立足跨文化交际背景下中日两国在语言和文化价值观之间的异同，进而探讨中国文化的日语翻译技巧。

===1. The Theory of Translation Equivalence and Specific Translation Skills===
Translation theories before the 20th century focused on the conversion of linguistic signs. With the increasingly frequent exchanges among different countries under the background of globalization, cultural differences have inevitably had a considerable impact on translation, leading to a cultural turn in translation theories, among which the translation equivalence theory represented by Eugene A. Nida is best-known. In 1969，the famous American translation theorist Eugene A. Nida put forward the definition of functional equivalence (dynamic equivalence) (Nida E.A.,Taber C.R. 2004:). Unlike the traditional translation theories that mainly stress the correspondence between the source language and target language, Nida‘s functional equivalence theory focus on reader's response, opening up a new perspective to translation studies. Unlike the traditional translation theories that mainly stress the correspondence between the source language and target language, Nida‘s functional equivalence theory reader's response. Nida points out that in order to reach the ideal translation, it is necessary to find the closet natural equivalence. Nida's functional equivalence theory open up a new perspective to translation studies.
In Nida's view, translation is not only the equivalence of words' meaning, but also includes semantics, and style, the message translation of both the surface lexical information, but also deep cultural information. Nida's focus on receptor's response in his new concept of translating is actually the theory of dynamic equivalence，which is "directed primarily toward equivalence of response rather than equivalence of form". In Nida's opinion, a dynamic equivalent translation must fit the receptor language and culture in order to make the translated message intelligible and natural to the target language receptors．"A translation of dynamic equivalence aims at complete naturalness of expression，and tries to relate the receptor to modes of behavior relevant within the context of his own culture；it does not insist that he understands the cultural patterns of the source language context in order to comprehend the message." Nida further perfect his theory in the 1990s. In his book Language, Culture and Translating, he divided functional equivalence into different degrees of adequacy from minimal to maximal effectiveness on the basis of both cognitive and experiential factors. The Minimal definition of functional equivalence is "The readers of a translated text should be able to comprehend it to the point that they call conceive of how the original readers of the text must have understood and appreciated it." The Maximal definition of functional equivalence could be stated as "The readers of a translated text should be able to understand and appreciate it in essentially the same manner as the original readers did". It holds that the readers of a translated text should be able to comprehend it to the point that they call conceive of how the original readers of the text must have understood and appreciated it, and the readers of a translated text should be able to understand and appreciate it in essentially the same manner as the original readers did (Nida E.A. 2001:87). Therefore, in the process of translation, it is necessary to screen and process the cultural information in the source text, especially the translation of culturally-loaded words, taking into account the similarities and differences in the historical and cultural factors, and the values between the source language and the target language, so as to make the translation more in line with the linguistic norms and habits of the target text receiver.

Equivalence translation theory has exerted significant influence on Chinese translation studies since it was introduced into China. Chinese translation researchers have discussed not only the relationship between culture and translation from a macroscopic point of view, but also the translation skills of culturally-loaded words in detail, which provides important guidance for practical translation activities. In terms of specific translation skills, there are various opinions in academic circles, which can be roughly summarized as the following four types, namely literal translation, amplification, substitution and free translation, or the two kinds succinctly, namely domesticating translation and foreignization translation (Wang Enke 2002:83). In addition, seme analysis in translation, refers to subdividing the meanings of one word to find the most appropriate meaning by connecting the context . The correct meaning of a word is the one that best fits the particular context (Newmark 2001:28). The seme analysis translation of culture-loaded words should also include the analysis of non-conceptual seme such as its cultural connotation. Accordingly, corresponding translation skills are supposed to be applied based on different kinds of textual content and structure, distinct culturally-loaded words, to make a better achievement of translation equivalence.

1、翻译等值论及具体的翻译技巧

二十世纪以前的翻译理论看重语言符号的转换。随着全球化背景下各民族交往的日益频繁，文化差异对翻译的影响愈发明显，出现了翻译理论的文化转向，其中以尤金·奈达为代表的“翻译等值论” 尤为著名。奈达在1969年明确提出了功能对等（动态对等）的概念(尤金·奈达,查尔斯·泰伯 2004:)。比起更注重语言形式一致性的传统翻译理论，功能对等理论更强调读者的反应，为翻译研究提供了一个全新的视角。奈达在90年代进一步完善了其理论，基于认知和经验因素，他认为功能对等具有不同的适合程度，提出了功能对等的两个层次：最低层次的对等和最高层次的对等。主张“译文读者对译文的理解应当达到能够想象出原文作者是怎样理解和领会原文的程度，并基本上能按照原文读者理解和领会原文的方式来理解译文”(尤金·奈达 2001:87)。因此，在翻译过程中，特别是有关文化负载词的翻译，必须对原文中的文化信息进行筛选和加工，兼顾源语言和目标语言的历史文化和价值观念的异同点，使译文更加符合目标受众的语言表达的规范和习惯。

翻译等值论在传入中国后，给中国的翻译研究也带来了很大的影响。中国翻译研究者们，不仅从宏观上论述了文化与翻译的关系，还具体地探讨了文化负载词的翻译技巧，对实际的翻译实践活动提供了重要的指导。其中有关具体的翻译技巧方面，学界意见各有千秋，大致可以归纳为如下四类：直译法、增词法、代换法、意译法，或概括成归化法和异化法(王恩科 2002:83)。此外，还有义素分析法，是指细分一个词的内涵的多种词义联系上下文找出最恰当的词义。一个词的正确意义就是最符合特定上下文的意思 (Newmark 2001:28)。对于文化负载词汇的翻译义素分析还应包括对其文化内涵意义等非概念性义素的分析。要根据不同的文本内容和结构、不同的文化负载词，选取相应的翻译技巧，以更好地实现翻译的“等值”。

===2. The Definition and Classification of Culture-loaded Words===
Culturally-loaded words are the vocabulary in the language system, which can best embody the cultural knowledge that a language carries and reflect the social information of human life. Culturally-loaded words refer to those words or phrases which convey a certain kind of cultural connotations rooted in their own society, which may not be found in other languages. In other words, it is difficult to find ready-made equivalent words in the target language, leading to the phenomenon of lexical gaps (Hu Jie 2018:235). Accordingly, culturally-loaded words in cultural relics commentaries can be defined as words or phrases embodying unique cultural information rooted in Chinese society.

The formation of culture-loaded words is influenced by many factors: under various geographical, historical and social environments, different nations have formed their own lifestyles, ideologies, religious beliefs, customs and habits, literature and art, etc., resulting in numerous cultural differences. The essential differences between eastern and western cultures make the processing of cultural information a key problem in translation activities. English and Chinese belong to the Indo-European family and the Chinese and Tibetan languages. Chinese grammar is flexible and hidden while English grammar is rigid and open. Chinese often uses Parataxis and mandarin while English focuses on the Hypostasis. Chinese stresses savvy, heavy themes and the overall thinking. Conversely, English stresses the rational, heavy object awareness and personality thinking. Such enormous differences between English and Chinese, especially the differences in history, social customs, ideas and nationality, pose many difficulties to Chinese-English translation (LR Huo 2011:206). Whereas Japan, as a close neighbor of China belonging to the same Chinese character circle, has had continual exchanges with China since ancient times, whose culture is profoundly influenced by traditional Chinese culture. Therefore, the research on the Japanese translation of culturally-loaded words would be inevitably different from that of other languages (Zhang Li,Wu Linan 2021:43). It should not be generalized, or limited to the single direction of Chinese culturally-loaded words, but based on the similarities and differences between Chinese and Japanese language and cultural values under the trends of cross-cultural communication.

On the classification of culturally-loaded words, opinions varies in the academic circles. In this thesis, taking the classification of Zhang (2002:60) as reference, culturally-loaded words in cultural relics commentaries are divided into four categories according to their contributing factors: culture-loaded Words related to material culture, social culture, religious culture, and linguistic culture, on which the translation skills are analyzed and summarized by comparing the source text and the translated version detail by detail.

2、文化负载词的定义和分类

文化负载词是指在语言系统中，最能体现语言承载的文化信息、反映人类的社会生活的词汇。因为文化负载词反映的是本民族文化中特有的概念，所以往往在另一种语言中无法找到对译的词语，或者说是在译语中很难找到现成的完全对应的“等值词语”，也就形成了词汇空缺(胡洁 2018:235)。因此，文物解说词中的文化负载词可以定义为包含中国独特文化信息的词语。

文化负载词的形成受到诸多因素的影响‚各民族在不同的地理、历史、社会环境下，形成了各自不同的生活方式、意识形态、宗教信仰、风俗习惯和文学艺术等，从而造成了各种文化差异。特别是东西方文化之间有着本质的不同，使文化信息的处理成为翻译活动中的重点难题。英汉两种语言分别属于印欧语系和汉藏语系。汉语语法灵活隐蔽，而英语语法僵化开放。汉语多用意合和汉语，而英语多用本体字。中文强调悟性、沉重的主题和整体的思考。相反，英语强调理性、重对象意识和个性思维。英汉两种语言的巨大差异，尤其是历史、社会习俗、思想观念、民族等方面的差异，给汉英翻译带来诸多困难(LR Huo 2011:206)。而中日两国一衣带水，自古以来交流密切，日本不仅同属于汉字圈，日本文化更是深受中国传统文化的影响(张丽,吴丽楠 2021:43)。因此，关于文化负载词的日译研究必然有着不同于其他语言的特别之处，不能一概而论，更不能仅局限于汉语文化负载词的单方向，应立足于跨文化交际背景下中日两国在语言和文化价值观之间的异同。

关于文化负载词的分类，学术界各抒己见。本文在参考张（2002:60）分类标准的基础上，把文物解说词中的文化负载词根据其成因，大致分为物质文化类、制度习俗文化类、宗教道德文化类以及文学艺术文化类的四大类，逐一对照源文和译本，进行翻译技巧的分析和归纳。

===3. Approaches Applied in Translating Chinese Culture-loaded Words in Cultural Relics Commentaries into Japanese===
The research data in this thesis are the Chinese-Japanese translated texts that come from the cultural relics commentaries of Basic Display in Hunan Museum’s exhibition hall, totally 10145 characters. On the whole, the Chinese commentary texts do not translated to Japanese one-to-one correspondence. Among them, some introductions in Chinese do not appear in the Japanese version, meanwhile, there are also some parts in the Japanese version that are not in the Chinese text. This reflects the distinguishing feature of the commentaries translation for foreign tourists in museums as external propaganda, that it is necessary to make a choice on the content to translate according to the target text receiver, rather than the simple text translation. In view of this, a small number of Chinese culture-loaded words untranslated do not be took into account in the thesis, and according to the four categories of culturally-loaded words that related to material culture, social culture, religious culture, and linguistic culture, the representative ones are selected to be analyzed in their translation skills.

3.本文数据来源于湖南博物馆展厅中“基本陈列”中的文物解说词，中日对译文本共计10145字。从整体上来说，解说词的日语译本并非与中文原文一一对应。其中，中文解说中的一些介绍在日语译本中并未出现，相反日语译本里也存在着一些中文解说中没有的部分。这体现了博物馆针对国外游客的解说词译本作为外宣翻译的独特之处，即不仅是简单的文本翻译，更要根据目标对象进行译本内容的取舍。鉴于此，本文将不考虑小部分未译的汉语文化负载词，基于物质文化类、制度习俗文化类、宗教道德文化类以及文学艺术文化类的四种类别，选取其中具有代表性的文化负载词进行翻译技巧方面的分析。

====3.1 Culture-loaded Words Related to Material Culture====

There are differences in the material entities produced and used by different nations. For example, national costume, architecture, cuisine, etc. the highly traditional culture the social life closely linked, the names of which would indispensably become lexical gaps in other languages. Even the same name often carries different concepts among different nations. The names of the cultural relics, as the most representative example, can convey the information of the object intuitively.

For example, the name of “彩绘双层九子漆奁” (Two-tiered Cosmetic Box Containing Nine Small Boxes )excavated from the Han Tomb 1 at Mawangdui, in which “彩绘”and “漆”(coloured drawing or pattern and lacquer) mean its outer surface feature, “双层”and “九子”(two tires and nine small boxes) mean its internal structure, and the central part “奁”(cosmetic box) means its main application, that containing the dressing articles and other personal articles. It was translated into “彩絵二重九子漆製化粧箱” in Japanese, of which the characteristics and uses could be understood intuitively by the target readers, so that the information received by the target readers and the original readers could be equivalent, in line with the principle of "formal equivalence" in translation equivalence theory. However, it is worth noting that the concept of "奁" was translated into "化粧箱" in Japanese, which generally refers to the storage box for cosmetics (Kojien6 2008), whereas in Chinese, besides cosmetics, some daily articles are also placed. Consequently, there is an additional explanation in the Japanese version of the detail commentary, that “化粧用具と日用品の物入れである”(the box to contain cosmetics and daily articles), and an introduction of the social custom at that time as well, that “中国の古代には男女問わず、みんな髪を伸ばすので、化粧具も用意する必要がある”(Both men and women in ancient China wore their hair long and possessed dressing articles). It is so complete that the target readers could know about the cultural relic fully.

In addition, in the commentary of “素纱单衣”(Plain Gauze Gown), the concept of "右衽" (a jacket) of Hanfu, meaning the front part covering to the right, which has been the very characteristic of Hanfu and also considered as one of the symbols of the Han nationality (Zuo Na 2011:30). However, it was translated into “右衽” in Japanese directly. Although Japan's national costume Kimono also has the reference concept of "衽", for the historical connection that Japanese Kimono originated from Chinese Hanfu, the concrete part referred by “衽” is different, and "右" refers to the directionality of "covering to the right" in Chinese, while "右" may be mistaken for the orientation of "right" in Japanese. Consequently, it is obvious that literal translation is untenable, thus "前おくみ" is added to the translation to help the target readers understand it. Besides, the cultural connotations contained in "右衽", such as the philosophical view of "harmony between nature and man", and the etiquette thought of "good things is on the left" (Sun Lingling 2018:81), are also hard for the target readers to understand. The characteristics of culturally-loaded words are also convincingly demonstrated by this.

3.1物质文化类

不同民族生产和使用的物质实体存在着差异，例如一些民族特有的服饰、建筑、食物等，这些名称到了其他民族的语言中就会成为“缺项”。即使是同一名称，在不同民族中所包含的概念也往往不同。而文物的名称就是其中最具代表性的例子，这些名称通常能直观地传达物体的信息。

例如辛追墓出土的文物“彩绘双层九子漆奁”，“彩绘”“漆”说明了其外表特征，“双层”“九子”说明了其内部结构，最重要的主体“奁”说明了其用途，即“古代女子梳妆用的镜匣”。日语译成了“彩絵二重九子漆製化粧箱”，便于译文读者直观地了解该文物的特征和用途，使译文读者和原文读者接收到的信息对等，符合翻译等值论中的“形式对等”原则。但是值得注意的是“奁”这个概念，日语中译成了“化粧箱”，指化妆用品的收纳箱(広辞苑第6版 2008)，而汉语中除化妆用品外，还放置一些日常用品。因此，在详细的文物介绍中，日语译文中另外增加了“化粧用具と日用品の物入れである”的解释，还配有“中国の古代には男女問わず、みんな髪を伸ばすので、化粧具も用意する必要がある”的社会习俗说明。可谓之十分完备，便于译文读者充分了解该文物。

此外，还有关于著名的“素纱单衣”的解说中，涉及到了关于汉服的“右衽”的概念，指前襟向右掩，是汉服始终保留的特点，被认为是汉族的象征符号之一(左娜 2011:30)。而日语译文中直译成了“右衽”，虽然日本的民族服装和服中也有“衽”的参照概念，源于日本和服起源于中国汉服的历史联系。但“衽”在汉服和和服中所指的具体部位是不同的，且“右”在汉语里指“向右掩”的方向性，日语中容易理解为单纯的“右边的”的方位性，因此显然直译是难以成立的。所以译文添加了“前おくみ”的解释，能够助于读者理解。此外，“右衽”所蕴藏的文化内涵，如“天人合一”的哲学观，“吉事尚左”的礼法思想，传统医学的“阴阳观”等(孙玲玲 2018:81)，也是目标读者很难领会到的。这也正充分体现了文化负载词的特性。

====3.2 Culture-loaded Words Related to Social Culture====

Different nations have different historical development and political evolution, and also have experienced corresponding social system and traditional customs in different periods, thus producing a large quantity of words with era characteristics. Commentary concerned with the time or historical background of cultural relics often involve such words.

For example, “辛追墓非衣帛画”(T-Shaped Painting On Silk), unearthed from Mawangdui Han Tomb No.1, “非衣”(flying garment), namely “魂幡”，was the banner carried in the funeral procession and then buried in the tomb for the purpose of calling back the spirit of the deceased, which is one of the funeral customs etiquette in ancient China. Banded on the shape of the painting, it was translated into “T形帛画”, obviously neglecting the the concept of “魂幡”, which is not mentioned in the detail commentary as well. However, in the commentary of “人物龙凤帛画”(Silk Painting with Female Figure, Dragon and Phoenix Patterns”, “魂幡” was translated into “霊幡”, with an explanation additionally that “魂を引いて昇天する「霊幡」”(the banner calling back the spirit of the deceased), which could prevent the target readers from misinterpreting it literally as “the flag calling for gods" for there is no such funeral custom etiquette in Japan.

Also, in the commentary of “凤鸟纹’戈’提梁铜卣”(Bronze You with Swinging Handle and Phoenix Design and Inscription “Ge”), the inscription “Ge” on the cover and inner, is “族徽“(the emblem of “Ge” clan), which was translated into “家徽”. Nevertheless, there was a similar concept “家紋” in ancient Japan, referring to the symbol of one clan (Kojien6 2008), thus this paper holds that the latter translation is more appropriate in Japanese. However, in the detail introduction, a historical explanation about the "Ge" clan was added to the Japanese translation text, which could help the target readers understand the social background at that time.

3.2制度习俗文化类

不同民族的历史发展和政治演变各有不同，在不同时期也有与之相应的社会制度和生活习俗，由此产生了许多具有时代特色的词汇。而关于文物的时代和历史背景的介绍往往会涉及到这类词汇。
例如辛追墓出土的“非衣”帛画，“非衣”即“魂幡”，指古代招引亡魂的旗子，出殡前引作前导，入葬时放置在内棺盖上，属于中国古代的丧葬习俗。日语中基于其形状，译成了“T形帛画”，显然直接舍弃“魂幡”这一概念，且在具体的介绍中也并未提及。而在“人物龙凤帛画”的解说词中，也涉及到了“魂幡”的概念，日语译成了“霊幡”，并稍作了“魂を引いて昇天する「霊幡」”的加释，因为日本没有这一丧葬习俗，防止读者从字面误解为“召唤神灵的旗子”等。

又如风鸟纹“戈”提梁铜卣的介绍中，其上铸有“戈”字的族徽。日语译为了“家徽”，但日本古代有“家紋”这一概念，指就是“一个家族的标志”(広辞苑第6版 2008)，所以笔者认为译为“家紋”更符合日语表达习惯。但详细的介绍中，日语译文中另添加了关于“戈族”的历史说明，这可以帮助读者理解当时的社会背景。

====3.3 Culture-loaded Words Related to Religious Culture====

Religious beliefs and traditional virtues have a profound impact on people's daily production mode and life style, among which some particular concepts created which play an important part of national culture. Such words will inevitably appear in the commentary of cultural relics related to religious and sacrificial activities.

For instance, the outside painting of “黑地彩绘漆棺”(Coffin with Painted Designs an Black Lacquer Coating, unearthed from XinZhui’s Tomb), indicates that “死者灵魂进入受神灵保护的地府”(the deceased is entering a realm that is under the earth), was translated into “死者の魂は神様の保護で暗い地獄に入ること”, referring to “the deceased is entering the dark hell under the protection of the gods”, which obviously made a different comprehending to the meaning. Besides, the concept of "地府" originated from the Yin and Yang theory in ancient China, and only after the introduction of Buddhism in Han Dynasty did the system of "地狱"(hell) come into being (Pu Wenqi 2021:12). The concept of "地府" is greater than that of "地狱", which refers to the place where the spirits of the deceased who have sinned deeply during their lifetime are imprisoned and punished. The translation "暗い地獄" is easy to cause the target readers to misunderstand the deviation, thus, “黄泉”“冥土”“あの世”etc.are suggested.

3.3宗教道德文化类

宗教信仰和传统道德深刻影响着人们日常的生产和生活方式，其中出现的一些专用的概念，是民族文化的重要组成部分。而与宗教、祭祀等活动相关的文物介绍中不可避免地会出现该类词汇。

例如辛追墓出土的“黑地彩绘漆棺”其上绘制的“死者灵魂进入受神灵保护的地府”的形象，日语中译成了“死者の魂は神様の保護で暗い地獄に入ること”。首先，日语译文所表达的意思是“死者灵魂在神灵的保护下进入了黑暗的地狱”，显然在理解上有一定的偏差。其次“地府”这一概念，源于中国古代的阴阳学说，汉代佛教传入后才有了系统的“地狱”体系(濮文起 2021:12)，“地府”的概念大于“地狱”，后者特指囚禁和惩罚生前罪孽深重的亡灵之地。因此，译文“暗い地獄”易造成读者理解偏差，笔者建议译为例如“黄泉”“冥土”“あの世”等会更贴切。

====3.4 Culture-loaded Words Related to Linguistic Culture====

Speech activities are the products of human spiritual activities, which produce some words concerned with historical allusions or legends. Some words have been gradually given new meanings due to folklore and usually appear in literary works. Such words are likely to be used in the commentary of cultural relics containing with idioms or proverbs.

For example, in the commentary of the ancient instrument “竽”(Reed Mouth Organ Yu), the idiom “滥竽充数”(pretend to play the Yu to make up the number for an orchestra, or in other words, to fill a post without real qualifications) indicates the popularity of the Yu at that time. Although the Japanese translation “員に備わるのみ”(to fill a post without real qualifications), a Japanese idiom with the same meaning, is in line with the principle of equivalence, the meaning of the idiom “滥竽充数” in this very context has been mainly functioned by its original fable, which is supposed to be explained additionally. Such as “『語源』斉の宣王は竽の音を聞くのが好きで、竽のできる人を300人雇ったところ、竽の吹けない南郭先生が混じって俸給をもらっていたという故事から”.

In addition, the word “凤鸟乘云”(phoenixes riding on clouds), was translated into “雲に乗る鳳鳥”in Japanese literally. The concept of "凤鸟"(phoenix) originated from the ancient Chinese legend, which is a kind of auspicious animal, and "phoenixes riding on the clouds" means good luck. Although Japan has been influenced by Sinology since ancient times and the four Rui animals that "Dragon, Phoenix, Kylin and Turtle" has had some effects on Japanese literature and culture, an additional explanation "祥瑞を寓意する" could be more easily understood by the target readers.

3.4语言文化类

语言活动是人类精神活动的产物，其中产生了一些隐含着历史典故或人物传说的词汇。一些词语因为民间传说而逐渐被赋予了新的指代含义，多出现在文学作品中。而与文物涉及到相关的成语和谚语等的介绍中，很有可能会使用到此种词汇。

例如，关于古代乐器“竽”的解说中，提到了“滥竽充数”这一成语的出现来说明当时竽的流行程度。日语译成了相同意思的谚语“員に備わるのみ”，虽然在含义上做到了“功能对等”，且符合目标语习惯，但“滥竽充数”在这个特定的语境中，主要以其出典的寓言故事发挥意义功能的，所以笔者认为注解其成语故事更为妥当，例如“『語源』斉の宣王は竽の音を聞くのが好きで、竽のできる人を300人雇ったところ、竽の吹けない南郭先生が混じって俸給をもらっていたという故事から。”

另外，如“凤鸟乘云”这一词语，日语译为“雲に乗る鳳鳥”，在形式上实现了对等。“凤鸟”这一概念起源于中国古代传说，是一种吉祥的动物，“凤鸟乘云”寓意着吉祥。虽然日本自古以来受到汉学的影响，“龙凤麟龟”的四瑞概念也在日本文学文化中有一定的影响，但是笔者认为加注“祥瑞を寓意する”等会更易于译文读者理解其中的文化概念。

===Conclusion===
Under the background of globalization, translation has become an important bridge of cross-cultural communication and transmission, rather than merely a simple conversion of language signs. With the further development of China's opening up, Chinese museums have gradually become one of the main channels for foreign tourists to know about Chinese culture, among which the translation of cultural relics commentaries play an indispensable role. Owing to their own characteristics, the cultural relics commentaries often contains numerous vocabularies carrying abundant information of history, culture, customs, habits and so on, what is called culturally-loaded words. The translation quality of culturally-loaded words directly affects the target text receiver’s acceptability of Chinese culture, influencing the intercultural communication. Accurate translation of culture-loaded words is not only able to promote cross-cultural communicationbut also to spread national culturereserve national characteristics and encourage friendly international exchange. In order to make a better use of translation versions of cultural relics commentaries and better display Chinese culture, it is crucial to take further studies on the translation and introduction of culturally relics commentaries, especially culturally-loaded words inside.

In this thesis, taking the Japanese version of the cultural relics commentaries from Hunan museum’s basic display as the research objects, adopting Eugene Nina’s translation equivalence theory as the theoretical guidance, the translation skills of culturally-loaded words with different cultural meanings are analyzed through comparing with the source text, and some suggestions for perfection are provided. In the translation of commentary on cultural relics, more emphasis is placed on the reading needs of target readers and the purpose of displaying national culture than on literal translation, and there is no strict requirement for one-to-one correspondence in translation form, with great flexibility and freedom. Especially, the translation of culturally-loaded words in the cultural relics commentaries, is supposed to take both the external literal information and the internal cultural information into consideration. Take the translation equivalence equivalence theory as the theoretical guidance, adopt literal translation and free translation as the specific translation techniques, add explanation and interpretation when necessary, and tag the difficult Chinese words with Japanese Hiragana, so that the target readers' could understand the texts easily, improving the intelligibility and acceptability of the translation. In addition, the translation of culturally-loaded words should also consider the certain text and the concrete context, according to the pragmatic principles. The most appropriate meaning of the text should be selected from the numerous cultural information contained therein to translate, along with additional annotation or explanation necessarily. Language and culture’s association are so closed that the translation of the cultural relics commentaries has to focus attention on the culturally-loaded words embodying numerous cultural information. It is suggested that commentary translation skills should be studied from multiple perspectives, and the Japanese tourists’ acceptability of the translated commentaries should be researched through the actual surveys, so as to improve the quality of commentary translation, and provide some experience for other external propaganda translation, realizing a better display of the splendid and time-honored Chinese culture.

本文选取湖南省博物馆基本陈列的文物解说词作为考察对象，以尤金·奈达的翻译等值论为理论指导，逐一对具有不同文化含义的词汇进行原、译文对照分析，并提出了部分改进建议。在文物解说词的翻译中，比起单纯的字面对译，更强调目标读者的阅读需求和展示民族文化的目的，因此在翻译形式上不严格要求一一对应，具有很大的灵活性和自由度。特别是关于介在其中的文化负载词的翻译，应兼顾表面上的文字信息和隐藏在内部的文化信息两个层面，以翻译等值论为指导，具体翻译技巧上以直译和意译为主，必要时添加注释和解释，还可以给难读的汉字标注假名，以便于目标读者的理解，提高译文的接受度和可读性。此外，文化负载词的翻译还要考虑使用的实际文本和特定语境，即考虑语用原则，从其所蕴含的丰富的文化信息中，选取最贴合文本的含义，进行注解或者加释。语言与文化密切关联，文物解说词的翻译要考虑到这些包含大量的文化负载词的文化信息的翻译，今后可以从多个角度分析日译解说词的翻译技巧，并对日本游客对译本的理解度进行实际的调查，从而提高解说词翻译的质量，为其他外宣翻译提供一定的经验，更好地传播灿烂悠久的中国文化。

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[5] Zhang Li 张丽, Wu Linan 吴丽楠. (2021) 中原传统文化负载词日语翻译策略研究[Strategies of translating traditional culture-loaded words of Central Plains into Japanese]. Journal of Henan Polytechnic University ( Social Sciences) 河南理工大学学报(社会科学版)(06):43.

[6] Zhang Hongyan 张红艳. (2000) 试评《红楼梦》中文化负载词的翻译[On the translation of culture-loaded words in A Dream of Red Mansions]. Journal of Anhui University (Philosophy and Sciences) 安徽大学学报(哲学社会科学版)(04):60-63.

[7]新村出(編).広辞苑(第6版) [Z].東京:岩波書店,2008.

[8] Zuo Na 左娜. (2011) “汉服”的形制特征与审美意蕴研究[The Feature and Aesthetic Meaning of Chinese Hancosfame]. Shandong: Shandong University 山东大学.

[9] Sun Lingling 孙玲玲. (2018) 汉民族传统服装之“右衽”[J].学苑教育(8):81.

[10]Pu Wenqi 濮文起. (2021) 中国人地狱观的演变进路[J].世界宗教文化(2):12.

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=10 丁旋 Translation of Culture-Loaded Words in ''The Concubine Market of Yangchow '' of Lin Yutang's Version from the Perspective of Newmark’s Translation Theory =

[[Cult_Load_Words_EN_10]]

=11 高蜜On the Translation of Culture-loaded Words in ''Lao Can You Ji'' from the Perspective of Cultural Schema Theory 从文化图式理论看《老残游记》中文化负载词的英译=
[[Cult_Load_Words_EN_11]]

=12 殷慧珍 A study on the English Translation of Culture-loaded Words in ''The Spring Festival'' written by Fang Huawen Based on Domestication and Foreignization Strategies =

殷慧珍 Yin Huizhen, Hunan Normal University, China

[[Cult_Load_Words_EN_12]]

===Abstract===
Culture-loaded words refer to words with unique cultural connotations, which are powerful tools to promote cultural communication. Due to the great differences between eastern and western cultural backgrounds, the translation of culture-loaded words is a difficult task. Therefore, this essay studies the English translation of Chinese culture-loaded words in ''The Spring Festival'', which is a prose written by Chinese Writer and translator Fang Huawen, introducing many Chinese customs and activities containing Chinese culture-loaded words. According to the Nida’s classification of culture, this essay classifies culture-loaded words into ecological culture-loaded words, material culture-loaded words, social culture-loaded words, religious culture-loaded words and language culture-loaded words. Based on the domestication and foreignization translation strategies proposed by Venuti, this essay analyzes the translation strategies of culture-loaded words in Fang Huawen’s prose ''The Spring Festival'' and its translation, and summarizes the translation of culture-loaded words based on domestication and foreignization strategies.

===Key Words===
Culture-loaded Words, ''The Spring Festival'', Domestication and Foreignization Strategies, Fang Huawen

===题目===
归化异化策略下方华文《春节》中文化负载词的英译研究

===摘要===
文化负载词是指具有独特文化内涵的词语，是促进文化交流的强有力工具。由于东西方文化背景的巨大差异，文化负载词的翻译是一项艰巨的任务。因此，本文以方华文散文《春节》中的中国文化负载词的英译为研究对象，介绍了许多词汇关于中国习俗活动里蕴含的中国文化负载词。根据奈达的文化分类，本文将文化负载词分为生态文化负载词、物质文化负载词、社会文化负载词、宗教文化负载词和语言文化负载词。本文以韦努蒂提出的归化和异化翻译策略为基础，分析方华文的散文《春节》中文化负载词的翻译策略，总结出基于归化和异化策略的文化负载词翻译方法。

===关键词===
文化负载词《春节》归化与异化翻译策略方华文

===Introduction===
Since the development of China’s reform and opening up, China's economy has improved rapidly. Culture, as a manifestation of the soft power of national development, playing an increasing role in the country. And Chinese culture is becoming more and more popular among foreign readers. As a carrier of culture, book is a powerful tool for cultural communication. Meanwhile, translation is a bridge connected different languages and different cultures and the main task of translation is to translate the content of the source language into the target language. Therefore, in China, more and more books, such as poetry collections, novels, essays and so on, are translated into foreign languages and then widely spread all over the world. However, due to the huge differences in economic system, language structure and cultural customs between China and the West, many culture-loaded words with unique characteristics of the Chinese nation, such as some idioms, sayings and idiomatic expressions, are difficult to translate. Those who do not understand the Chinese cultural background cannot fully understand the meaning of these culture-loaded words. Therefore, the translation of culture-loaded words is key to the whole translation which is well worthy of doing research. ''The Spring Festival'' is a prose written by Fang Huawen, a famous Chinese literary translator. It talks about the Spring Festival, the most important traditional Chinese festival, and gives a detailed description of the activities during this traditional festival. Many culture-loaded words appeared in the prose represent Chinese culture, people can understand the profound Chinese culture through the authentic translation. Based on the translation strategies of domestication and foreignization, this essay explores the translation strategies of culture-loaded words in Fang Huawen’s ''The Spring Festival''.

===Fang Huawen and ''The Spring Festival''===
Fang Huawen was born in 1955, who is a famous Chinese literary translator and translation theorist. He plays an important role in literary translation in China and he was elected as a representative in the field of literary translation in China. He has translated many literary works such as ''Oliver Twist'' and ''David Copperfield'' written by Charles Dickens, ''Tess of the d'Urbervilles'' and ''Jude the Obscure'' written by Thomas Hardy, ''Jane Eyre'' and ''Pride and Prejudice'' written by Jane Austen and so on. Also, he wrote books of Chinese Culture of Editions Series such as ''Chinese Garden'', ''Chinese Folk Customs'', ''Famous Historical Cities in China'' and so on, which introduce Chinese culture in all areas. His representative translated work is ''History of Chinese Translation in the 20th Century'', which elaborately introduces the Chinsese Translation theories and translators, covering more than ten million words. His translated works have made great contributions to the spread of Chinese culture, and his translation views are well known both at home and abroad. He was named "the most productive literary translator in contemporary China” by the UNESCO International Federation of Translators and his translation theories were publish in ''Babel'', the academic journal of the International Federation of Translators, which enabled the world to know the general situation of Translation in China and the characteristics of translation.

In this essay, ''The Spring Festival'' is selected as the text of analysis, which is one of the prose collected in the book ''Translation and Appreciation of Chinese and Foreign Selected Famous Proses and Poems'', whose author is also Fang Huawen, selecting and translating famous Chinese and foreign proses and poetry. ''The Spring Festival'' is written by Fang Huawen and he selcets his own translation version in the book. The prose introduces the Spring Festival, the most important traditional festival of the China. The prose introduces the customs and activities of the Spring Festival in detail, which have been passed down from the ancient time. With the changes of the time, the words and customs have their own distinctiveness. Taking the traditional activity “post picture” as an example in the essay, Chinese people posted pictures of Shen Shu and Yu Lu with the wish of getting good luck and happiness in Nan Dynasty. While in Tang Dynasty, they posted the photos of Qin Shubao and Yuchi Jingde. If you don't know the cultural background of Chinese culture, you can hardly know the connotaion of the words. For example, the names of firecrackers are of various kinds, like "Rockets", "Rolling Mines", "Fairy Scattering Flowers", "Knights in Red" and so on. The author elaborately introduces all kinds of customs and activities from the first day of the first lunar month to the 15th day of the first lunar month, among which culture-loaded words are unique to Chinese culture, and the translation of these culture-loaded words will greatly promote the spread of Chinese culture.

===Culture and Culture-loaded Words===

====The Brief Introduction of Culture====
Compared with the economic and political field, culture refers to the spiritual activities of human beings and the products they produce. Culture is a set of customs, traditions and values formed by people living in a specific community over a long period of time, such as the culture of a nation or country. There are various cultures in the world, and each culture has its own characteristics, including its own ethnic values, such as religious belief, world outlook, etc. It also includes spiritual products produced by specific ethnic groups, such as some artistic and scientific spiritual products. Besides, the manners and behaviors of a nation such as folk customs, spirits and so on.

Chinese contemporary writer and scholar Yu Qiuyu gave a detailed interpretation of culture. He gave a definition of culture with a concise and simple sentence in ''What is Culture'', that is, culture is a kind of spiritual value and life style called habit, and its final result is collective personality. (Yu qiuyu 2012:3) The first key word is spiritual value, which means that culture is not only a cultural phenomenon, but also has cultural value. Therefore, it can be explained that culture is a spiritual symbol of human beings compared with the primitive state. The second key word is lifestyle. This is the concrete realization of spiritual value. In most cases, culture, it should be concrete and acessible. The third key word is collective personality. This shows that culture not only affects people, but also concentrates on personality precipitation to maintain some stability.
That is to say, the unique spiritual value and way of life developed by a particular nation is the culture of this nation, such as Confucianism, ancestral hall culture in Chinese culture and so on.

Specifically, Culture covers nearly all kinds of fields in social life. There are many classifications of culture from different perspectives. For example, from the geographical aspect, there are local culture and foreign culture, urban culture and rural culture, Eastern culture and Western culture and so on. Also, from the perspective of time, there are primitive culture, slavery culture, feudal culture, capitalist culture, socialist culture and so on. According to Nida, he divided culture into five categories in his book Language, Cultural and Translation:(1) ecological culture, (2) material culture, (3) social culture, (4) religious culture, (5) language culture. (Nida 1993: 91)

====The Brief Introduction of Culture-loaded Words====
Culture-loaded words refer to the words or phrases carrying the unique cultural connotations of a certain nation, which are different from other nations. Chinese scholar Hu Wenzhong defined culture-loaded words as follows: "Culture-loaded words are words within the scope of a specific culture, and are the direct and indirect reflection of national culture in the language vocabulary" (Hu Wenzhong 1999:64). When these culture-loaded words are translated into the target language, it is not easy to find corresponding words in the target language. Therefore, the wide use of culture-loaded words can transmit national cultural values and promote national communication.

Based on the classification of culture of Nida, culture-loaded words also can be divided into five catergories accordingly. The first is ecological culture-loaded words, which refer to the words that reflect the unique local ecology, such as climate, lgeomorphology, natural environment, mountains, rivers, vegetation and so on. Different geographical environments breed different cultures, such as the Chinese idiom “稳如泰山”, which translates into English as stable as Mount Tai, meaning as firm as a rock, "Mount Tai" is a unique ecological environment in China. Mount Tai is very majestic in the hearts of the Chinese people, and it is worshipped by the people and enjoys a high status. Therefore, people use this idiom to praise people as stable and unshakable as Mount Tai. For English phrase, "a big fish" is literally translated into Chinese “一条大鱼”, but in English culture, it means "Great man", because Britain is an island country surrounded by the sea, which reflects the influence of the sea on British culture.

The second is material culture-loaded words, which refer to words produced in daily life to meet the development of people's material life, that is, words with cultural connotations such as clothing, food and household goods that people need in daily life. In different cultures, people have different associations with different objects. For example, in Chinese culture, since the ancient time, people have divided the universe into five kinds of things, namely are Wood (木), Fire (火), Earth (土), Metal (金), and Water (水), and called them "Wu Xing(五行)"also known as the Five Elements or Five Phases. The system of five phases was used for describing interactions and relationships between phenomena.

The third social culture-loaded words refer to words that reflect various aspects of the society according to different social backgrounds, such as unique festivals, customs, local conditions and practices, as well as the way of address and greeting. For example, "aunt" in English refers to different people in Chinese, that is, maternal aunt, paternal aunt, wife of mother's brother, wife of father's brother.

The fourth religious culture-loaded words refer to some words related to religious beliefs and concepts, reflecting the influence of religion o.n people's lives. For example, Chinese culture is deeply influenced by Buddhism. Some common sayings contain the influence of Buddhism on people's life, such as the Chinese proverb "菩萨心肠"，which refers to the people with a great kind heart. Cram at the eleventh hour. "菩萨"is Bodhisattvas, who embrace qualities like self-sacrifice and morality. The Image of bodhisattva in Buddhism is different from that of Jesus in Christianity.

The last one language culture-loaded words are the reflection of different languages characteristics in speech, lexical, syntax and other linguistic aspects, usually found in dialogue, ancient poetry and colloquialisms, idioms, and so on. Chinese sentences attach importance to the connection of meaning, and clauses are often connected by meaning, while English sentences are connected by connectives. For example, the famous Chinese proverb,"经得广，知得多"，the whole sentence is very concise, only with six words, and there is no conjunction to connect the sentence. However, the English translation cannot completely translate the format, but need to use a conjunction to connect the sentences in English grammar, that is if you experience more, you can know more things.

===Domestication and Foreignization Strategies===
Domestication and foreignization are two different translation strategies proposed by Venuti in ''The Translator's Invisibility A History of Translation'' from the perspective of culture in 1995. According to Venuti, Domestication refers to the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for target language readers.(Shulttleworth , Cowie 1997 : 43~ 44) This was based on the Germanphilosopher Schleiermacher's famous notion of the translation that don’t disturb the reader, as much as possible, and then lead the author towards the meaning that author want to convey. That is to say, using the tanslation strategie of domestication is to localize the translated text. And translator should first consider the target language readers but not the loyalty to the author. Therefore, when translating, the translator should choose the plain and familiar words and expressions in the target language that would not be a barrier to reading for readers, so that the translation can be read nativly and vividly but do not make the readers feel stiff or unfamiliar, and it would not be like a text has been translated but an original book. When translating, he also created many plots that cater to the public’s preferences, making the novel interesting and easy to understand. Because of the cultural differences between the East and the west, some specific words in the source language have no corresponding meanings in the target language. Therefore, especially when translating idioms and allusions, domestication is often used in order to maintain their unique simplicity and expressiveness. For example, cry up wine and sell vinegar(挂羊头卖狗肉)/ live a dog's life(过牛马一样的生活)/seek a hare in hen's nest（缘木求鱼）（Fang Mengzhi 2004: 3）

Foreignization refers to the translation strategy that a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Shulttleworth , Cowie 1997 : 58~ 59) Foreignization refers to the translation strategy that the translator first considers his loyalty to the author and the original text, so the translation will preserve the language characteristics and cultural customs of the original text. The use of foreignization translation strategy will not only make readers have "exotic" reading experience so as to help them better understand cultural differences，at the same time，it also enrich the target language. Many foreign words and expressions have been well integrated into the target language and used in people's daily life. The example of foreignization in Fang Mengzhi's a dictionary of translation studies, such as "time is money", comes from the foreignization of "time is money" in English. Many foreign words have been widely spread and used in Chinese. （Fang Mengzhi 2004: 3）

Domestication and foreignization are indispensable translation methods in cross-cultural translation. Domestication can invisibly introduce foreign cultural ideas into the country without causing exotic reading experience or bringing reading barriers to target language readers, thus increasing the readability of the text. However, with the advent of globalization, blindly domesticating other languages is a way of showing ethnocentrism, which is actually a kind of cultural aggression of other country. Venuti believes that the domestication is to use smooth translation strategy to hide the domestication in the transparency of the translation. This is not a cultural exchange but an act of culuture violence under the cover of domestication strategy with ethnocentric ideas, that is, tampering and cultural appropriation. (Fang Mengzhi 2004: 96）Therefore, foreignization has become an increasingly important translation strategy in the process of translation. For culture-loaded words, adopting foreignization translation strategy can not only accurately express the meaning of the sentence, but also promote the spread of Chinese culture, so as to promote the mutual understanding and communication between the East and the West. Therefore, foreignization is gradually accepted by people and more widely used in the world.

===A study on the English Translation of Culture Loaded Words in ''The Spring Festival'' written by Fang Huawen Based on Domestication and Foreignization Strategies===
The prose ''The Spring Festival'' contains many traditional Chinese festival culture-loaded words such as poems, idioms, proverb and so on, so in the process of translation, appropriate methods and strategies should be selected. For these Chinese culture-loaded words, the English translation is not completely corresponding to the original text. For example, some Chinese culture-loaded words have Chinese cultural connotations but are not reflected in the translation, and the sentence format in the original text is not completely corresponding in the translation. Based on the classification of culture-loaded words mentioned above, this essay analyzes the ecological culture-loaded words, material culture-loaded words, social culture-loaded words, religious culture-loaded words and language culture-loaded words in Fang Huawen's ''The Spring Festival'' on the theoretical basis of domestication and foreignization translation strategies.

====Ecological Culture-loaded Words====
Some words describing nature, environment, animals and plants are called ecological culture-loaded words. In the prose, the author used nature words "火树银花" to describe the scene of the Lantern Festival with bright lights. Literally, "火树" means the fire trees, "银花" means the silver flowers. If the translator uses the foreignization translation strategy to transliterate the sentence, the foreign readers who don't know the Chinese culture may not understand the meaning of the sentence, and will be confused. This is not a tree or flower, but a scene of bright lights. Therefore, the translator adopts the domestication translation strategy and translates it into "fireworks and laterns were everywhere to be seen", "火树" refer to the trees are covered with colorful lights, and "银花" refer to brightly lit scene.

====Material Culture-loaded Words====
Material culture-loaded words refer to some words used for material production, such as medicinal wine, units of weights and measures mentioned in the prose.

Example 1: "爆竹声中一岁除，春风送暖入屠苏。"

Translation: Firecrackers are sending the old year away; People are toasting in warm breeze.

The sentence quoted the famous poem New Year's Day by Song Dynasty poet Wang Anshi, which depicted a lively scene during the Spring Festival. The word "Tusu"(屠苏) has great cultural connotation. "Tusu" is a kind of medicinal wine, called Tusu wine. According to Chinese legend, Tusu wine was first invented by hua Tuo, a famous doctor in the Eastern Han Dynasty. It is generally drunk on the first day of the first month, which plays a role in strengthening the body and defeating diseases. Therefore, drinking it on the first day of the New Year also conveys people's best wishes for the New Year that everyone can stay away from diseases and be healthy. It implied a wish, just as people in the western culture also toast on festivals, so the translator replaced the literal translation of Tusu with the familiar word toasting.

Example 2: 曾架起一座二十丈的灯山。

Translation: ...was built up a mountain of lanterns to celebrate the festival, nearly 70 meters high.

In the sentence, "二十丈", that is twenty Zhang. Zhang is a unit of length used in ancient China. The use of Chinese length units has evolved with the changes of history. The units of measurement are closely related to life, they have appeared since the beginning of human beings. The primitive people used fingers as inches, palms as feet, and stretching elbows as feet. Then Qin Shihuang unified the measurement and till now the appearance of modern measurement technology today, the evolution of ancient measurement system reflects the changes of history. In English, there is no length unit of Zhang. Therefore the translator used the domestication translation strategy that converted 20 Zhang into 70 meters.

====Social Culture-loaded Words====
The use of social culture-loaded words reflects the specific social background of the certain period. For example, the appellation or title of people is a significant part of social culture-loaded words. In this prose, the titles of the two ancient emperors "汉武帝" and "唐睿宗" are mentioned. The translator's translation of the ruler is as follows:

Example 1：自从汉武帝以来...。

Ever since the Emperor Wu's Reign of Han Dynasty.

Example 2：唐睿宗时，长安的皇宫外庆贺元宵节

During Emperor Ruizong's Reign in Tang Dynasty there just outside the royal palace in Changan.

In Chinese history, from the Han Dynasty to the Sui Dynasty, the posthumous title of the emperor is generally used, which summarized the deeds and morality of the deceased. For example, Emperor Wu of the Han Dynasty, whose posthumous title is "Wu", praised the moral character of Emperor Wu of the Han Dynasty. From the Tang and Song Dynasties to the Yuan Dynasty, the temple name of the emperor was used as the appellation. Temple name is the name given by later generations when they worship in the temple after the death of the ancient emperor. For example, the temple name of the founding emperor is Gaozu or Taizu, such as song Taizu. For the successor, the last word is always Zong, which means to maintain the achievements of the predecessors. For example, Tang Ruizong's temple name is "Rui", which praises his wise. In English translation, the translator uses foreignization to translate the posthumous title "Wu" of Emperor Wu of the Han Dynasty and the temple name "Rui" of Ruizong of the Tang Dynasty. Although the title of emperor is different from that of Di and Zong in Chinese, translator all uses the word emperor.

Example 3: 其外形有"哪吒闹海""孙悟空""猪八戒"和"沙僧"。

Translation: lanterns in forms of Nazha's Adventure in East Sea, Monkey King, Pigsy, Sha Wujing.

The words in historical allusions and legends have great social and cultural connotation. "哪吒闹海"is an ancient Chinese legend."孙悟空", "猪八戒" and "沙僧" are main characters in Journey to the West, one of China's four greatest master pieces. Chinese people have watched TV dramas or books about these characters since childhood, so they are familiar with them. However, for foreign readers, they are not familiar with these characters or plots, so it may perplex them if you don't explain the culture background here. The translator adopted the foreignization translation strategy to directly translate "孙悟空" into "Na Zha's adventure in the East Sea", "孙悟空"into the well-known Monkey King, "猪八戒" into Pigsy, and "沙僧" into his name Sha Wujing. Literal translation may confuse readers who do not understand these legends and stories, so notes can be added, that is, Nazha (a divine warrior in Chinese mythology). And Monkey King, Pigsy, Sha Wujing (main characters in Chinese classics pilgrimage to the West).

====Regilious Culture-loaded Words====
Example 1：死后玉皇大帝封他为"斩祟将军"

And was appointed "ghost-killler general" by God of all gods after his death.

In the translation, the translator uses domestication translation theory to translate "玉皇大帝" into God of All Gods. In Chinese culture, people believe that there are ruler and gods in heaven, and "玉皇大帝" is the leader of the gods in Chinese Taoist mythology. In addition to ruling all gods, "玉皇大帝" also governs the affairs of the universe. People regard "玉皇大帝" as the "emperor" in heaven, the supreme ruler of the world of all gods.
In western culture, religions are numerous and varied. Ancient Greece is the land of pantheism, the ancient Greeks advocated many gods. Zeus is regarded as God of all gods and the supreme ruler of the gods in the Greek mythology. Several popular Western religions, such as Christianity, Judaism and Islam are monotheism, holding the belief that God is the only creator of the world. God is conceived of as the Supreme Being and principal object of faith. So the use of domestication can not only express the same meaning of the sentence, but also adapt to the religious culture in the west.

Example 2: 旧岁的最后一天叫"大年三十”，因"除旧岁”而得名除夕。

Translation: The last day of the old year, Danianshanshi in Chinese, is called Farewell Day, as the old year is sent away this day.

The phrase "旧岁”, "岁”is not only refers to the age, but also means year. "旧岁" refers to the past year. The last day of the year, called "岁除", and the night of the day is called "除夕". 除夕, the original meaning of "New Year's Eve", refers to the end of the year to usher in the new. New Year's Eve is a time for family reunion. Like Tomb-sweeping Day, Ghost Festival and the Double Ninth Festival, New Year’s Eve is a traditional Chinese festival for ancestor worship. This sentence uses the combination of domestication and foreignization. The use of foreignization preserves the cultural image and promotes the culture exchange.

====Language Culture-loaded Words====
Chinese idioms usually contain the essence of language and have Chinese characteristics. Many of them use figures of speech such as metaphor. A metaphor is a comparison of something you want to say with something that has similar characteristics. In idioms, metaphors are used to describe the characteristics of something to make it vivid, so as to trigger the association of readers. The idiom in the prose like "像箭一般冲出去了", means that the children rush out quickly, but also shows that the children eager to go outside. In Chinese culture, the arrow(箭) is often used to describe high speed. For example, the idiom "离弦之箭" is used to describe high speed. "离弦之箭" refers to Time flies quikly. But there is no equivalent like arrow in English. In English, words like "bullet" or "cheetah" or "rocket ship" are used for things that are fast. Therefore, in order for readers to better understand the meaning of the sentence, the translator uses the domestication method to paraphrase as "dash out", "dash" is an act of running or moving very quickly or hastily, Although the cultural connotation of the source language is sacrificed in this way, the translator faithfully expresses the meaning of the source language.

===Conclusion===
This essay finds that the prose includes plenty of culture-loaded words, which contains extensive and profound meaning about traditional Chinese culture and customs. This essay introduces the Spring Festival, the most important traditional festival in China, as well as various activities prepared by Chinese people for the Festival and customs they adhere to, which largely spread Chinese culture, promote cultural exchanges in the world, and greatly enhancing the strength of Chinese culture. For this essay, using Fang Huawen's translation text as the analysis object, analyze the translation strategies of translator used about different kinds of culture-loaded words, that is, ecological culture-loaded words, material culture-loaded words, social culture-loaded words, religious culture-loaded words and language culture-loaded words. According to Venuti's translation theory, he advocates that translators should more use foreignization to preserve the cultural connotation of the source language. However, the translator Fang Huawen adopts the domestication translation strategy more frequently, choosing the cultural images familiar to the target language readers in order to resonate with the target language readers and make the target language readers get roughly the same reading effect like the source language readers. At the smae time, culture-loaded words have complex cultural images, if the target language readers do not understand the cultural connotation behind the words, they will not be able to get the real meaning of the text, and may even misunderstand the text mistakenly. When using domestication strategies, translators most commonly use free translation, in which they replace culture-loaded words in the original text with words and expressions more familiar to the target language readers, so as to improve the readability of the translated text and reduce readers' reading barriers. For example he translates the character of Chinese legend "玉皇大帝”into"God of the gods”that are more familiar to the target language readers. However, with the development of globalization, foreignization is increasingly used in translation. When the translator encountered some characteristic culture-loaded words, he chose literal translation, such as "Danianshanshi". Although the translator uses foreignization translation strategy to bring strangeness to the target language readers, it not only retains the traditional image of Chinese culture, but also meets the needs of cultural communication in the world. Foreignization can not only express the meaning of the source language, but also retain the characteristics of the national language. Domestication and foreignization are interactive and not completely opposite. Translators can combine foreignization and domestication in translating culture-loaded words. When translating culture-loaded words, the translator can not only use foreignization translation strategy to retain the cultural image and language connotation of the original text, but also use domestication translation strategy to make the translated text easy to understand and readable.

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Fang Huawen 方华文(2014). 中外散文诗歌佳作选译与鉴赏 ''Translation and Appreciation of Chinese& Foreign Selected Famous Proses and Poems'' [M]. 合肥：安徽科学技术出版社 Hefei: Anhui Science & Technology Press.

Fang Mengzhi 方梦之(2011). 中国译学大辞典''The Dictionary of Translation Studies in China'' [M]. 上海：上海外语教育出版社 Shanghai: Shanghai Foreign Language Education Press.

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Written by --[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 04:21, 9 December 2021 (UTC)

=13 程杨《边城》中文化负载词的翻译—以戴乃迭英译本为例 Translation of Cultural-loaded Words in ''Border Town'':A Case Study of Dai Naidie’s English translation =
[[Cult_Load_Words_EN_13]]
===Abstract===
With the increasingly frequent cultural exchanges in the world and the increasingly exposed differences between cultures, cultural diversity plays a very important role in national exchanges. Different countries and nationalities have their own cultural characteristics and features, which are deeply rooted in their own language. Language is the carrier of culture, and word is the basic unit of language and the most active part of language. In cross-cultural communication, culture-loaded words are an important part and an important bridge and link between two languages. The study of culture-loaded words is not only an important link in the process of cross-cultural communication, but also an important mean and method for the development of a nation. There are a lot of culture-loaded words in Shen Congwen's Border Town. This paper discusses the translation of culture-loaded words in the translation based on the theory of translator's behavior.

===Key Words===
Culture-loaded words; ''Border Town''; Dai Naidie; Translator behavior criticism

===Introduction===
===1.Introduction of ''Border Town''===
====1.1 Background of ''Border Town''====
''Border Town'' was written in the 1930s, when the society was in turmoil and the development of urban civilization collided violently with the traditional agricultural civilization. The whole traditional civilization has been challenged and impacted unprecedentedly, and the traditional society has become fragmented, but on the whole it still exists peacefully. In China at that time, conscientious and thoughtful men of letters had a strong sense of responsibility and perception for the society. They did not want to see the whole nation degenerate in the violent civilization of cities, nor did they want people to lose their way in the vanity of cities. Mr. Shen as a member of the advanced intellectuals, he hoped that through ''Border Town'' this work for the impression of Xiangxi, which is similar to the Peach Blossom Land, to the confused people in cities shows the simplicity and purity of traditional culture, but also indicate the direction for them to move forward: there is a pure and natural love in life, and life needs to be converted to the nature of natural life.

====1.2 Introduction of the Author Shen Congwen====
The 1930s was the time when Shen Congwen had a good harvest in love and career, and his wife Zhang Zhaohe had the greatest influence on his creation. After their marriage, Shen Congwen wrote to his wife: "I have crossed many bridges, seen many clouds and tasted many kinds of alchohol, but I have only ever loved a man of the best age." Zhang's comely appearance and dark complexion are traits Mr. Shen used repeatedly in his works. Cuicui in ''Border Town'' was also based on her. At the same time, the Border Town also carries Shen Congwen's strong feelings for Xiangxi. Although his description of the stones, water plants, boatmen and other things in the Border Town is almost plain description, a close reading can feel his love for Xiangxi from the heart. ''Border Town'' is not only about the life of young men and girls born and raised in this small town, but also a beautiful, healthy, natural and human life form, which is also the original intention of Shen Congwen's creation.

Shen Congwen's style inclines to romanticism, he asked the poetic novel of effect, integrating realism, recording, symbolism be in harmony an organic whole. He also asked the language style of primitive simplicity, sentence of simple forms, and thick and pure style with rich local color. He highlighted the country unique charm with a twinkle in human nature. Shen Congwen's novels are typical rural culture novels, which not only compare with the modern civilization of the city on the whole, but also pay attention to the way of living, the footprint of life and the historical destiny of the villagers, which are determined by the collision of different cultures during the transformation of the Xiangxi Area to the modern era. The whole work is full of worries about life and philosophical thinking about life, just like his real and tenacious life, giving people lessons and enlightenment.

Shen Congwen is the main expressor and introspector of the rural world with special significance. He believed that "beauty lies in life". Although he was in a hypocritical, selfish and indifferent city, he was infatuated with the beauty of human nature. He said, "In this world, there may be people who build great pavilions on sand or water, but that is not me, I just wanted to build a small Greek temple. Choose a small ground for a foundation and pile it with hard stones. Delicate, solid, symmetrical, small but not slender, it is my ideal building. It is dedicated to humanity." Therefore, it can be said that the "Greek temple" symbolizes a spiritual space full of human beauty and divine love, which transcends the "secular heart and eyes" and radiates the light of holiness. This "small Greek temple" lived those beautification, by the divinity of the ordinary women, such as Cuicui, Yao Yao, they are beautiful, healthy, vigorous, vibrant, natural harmony, simple nature, they are "the life form of the border city".

===2. Cultural-loaded Words===
====2.1 Definition of Cultural-loaded Words====
As a complex social phenomenon, culture carries a nation's knowledge, experience, hierarchy, religion and concept of time and space. As a part of culture, language embodies the uniqueness and nationality of culture. Language is created in a nation's long-term productive labor and social practice and serves the society. As the core of language, vocabulary inevitably reflects and is influenced and restricted by national characteristics. At the same time, language can truly reflect the ecological region, material culture, religious belief, customs and habits of a country or a nation. Different languages determine the different ways of thinking, behavior and language expression of different nations. Therefore, there are inevitably huge cultural differences in languages, which produce a certain number of culture-loaded words.

Culture-loaded words are the concentrated expression of a nation's geographical environment, living habits, ideas, perceptions and national psychology in language level. It not only carries profound cultural connotation, but also closely links culture with language. In the language system, culture-loaded words are the words that can best reflect the cultural information carried by language and the social life of human beings. Language is not only a tool for the expression and communication of human thoughts and feelings, but also a carrier and an important part of culture. Therefore, culture-loaded words can best reflect the strong national color and bright cultural personality in language. The translation of culture-loaded words requires translators to accurately and appropriately understand the beliefs, customs, aesthetic values and other aspects of other cultures while faithfully conveying the essence and soul of their own cultures, so as to truly achieve the exchange of different cultures.

====2.2 The Necessity of Cultural-loaded Words Study====
In 1980, Professor Xu Guozhang published Culturally Loaded Words and English Language Teaching in Modern Foreign Languages, initiating the study of culture-loaded Words. At the same time, more and more attention has been paid to the study of culture-loaded words. Culture-loaded words, as the main bearing object of a national culture, are the embodiment of the most distinctive personality of culture. However, such words reflecting cultural differences have brought great obstacles to cultural communication and translation. The differences in language and culture between ethnic groups contribute to the diversity of ethnic communication, but at the same time bring great difficulties. Due to the incomplete equivalence of the functions and contents of words among different nationalities, many errors or even major errors in translation process are caused, which will not only cause a certain loss to the cultural or commercial activities at that time, but even cause a certain negative impact on the subsequent cultural exchanges. The generation and use of vocabulary is a unique way of activities accumulated by a nation in the long historical process, which is different from other nations. The translation of culture-loaded words is quite difficult. If the translation is improper, cultural loss will occur, that is, cultural differences will be mistaken for cultural common core, and the target language will be forced to adopt the cultural model of the source language, resulting in communication failure; or replacing the cultural image of the source language with the cultural image of the target language. Communication succeeds, but the regret is the cultural loss of the source language.

Culture-loaded words usually appear in literary works with ethnic characteristics. The ''Border Town'', Shen Congwen's representative work, is praised as "the purest novel text in the history of modern literature" and "the peak work in the pastoral legend of modern Chinese literature". It shows readers the harmonious life form of the Xiangxi Area. There are a large number of words which reflect the traditional customs and culture and dialect characteristics of the rural areas of Hunan, China. These culture-loaded words increase the difficulty of translation. In Dai Naidie’s translation, the translator also tries to reproduce the cultural characteristics of the original text in a variety of ways, so that the target readers can feel the local characteristics and charm of the ''Border Town'' more truly and appropriately.

===3. Analysis of Translation of Cultural-loaded Words in ''Border Town'':A Case Study of Dai Naidie’s English translation===
====3.1 The Introduction to Dai Naidie====
Dai Naidie (1919-1999) was born Gladys B.Tayler in 1919 to a British missionary family in Beijing. At the age of seven, she returned to England to receive education. She initially studied French language and literature, but in the later switched to Chinese language and literature because of her love for traditional Chinese culture. After marrying Yang Yixian in 1940, she settled down in China, where she and her husband hosted and translated many Chinese classics. The translated works range from pre-Qin prose to A Dream of red Mansions of more than 100 kinds. In their early works, Yang Yixian presided over the completion of the first draft, while Dai Naidie was responsible for proofreading and correcting the English expression. "Yang Yixian actually translated the Chinese into English, and I turned it into a narrative antithesis," she later recalled. With the continuous improvement of her Chinese and English translation skills, she began to try to independently translate Chinese literary works into English books, and contributed a large number of classic English translation literary works. The ''Border Town'' is one of the representative translations of Diana's independent translation period. The translation of Chinese classic literature works by Dai Naidie and her husband Yang Yixian not only promoted the cultural exchange between China and English-speaking countries, but also promoted the development of literary translation, promoted the translation process of Chinese classical novels, and contributed a huge force that cannot be ignored for Chinese culture to go out.

In the process of translating ''Border Town'', Diana was inevitably influenced by the social ideology of China at that time. As a foreigner herself, she was restricted and oppressed to a large extent, so her translation works mainly catered to the mainstream ideas of Chinese society at that time. At the same time, the powerful cultural countries represented by Britain and the United States at that time generally preferred the stereotyped works that fit their imagination in the weak culture. However, Shen Congwen's description of the backwardness and occlusion of the small town in Xiangxi was just in line with the imagination of the British and American society for the distant China, so it was once very popular in The British and American countries.

On the basis of being faithful to the original text, Diana's translation fully conveys the tendency of female translators' choice of translation strategies, which is reflected in the particularity of female translators' behavior in the process of translation.

====3.2 Analysis on Cultural-loaded Words====
Each language has its own unique features in pronunciation, vocabulary and syntax. Due to the differences in language and culture, the translatability of the expression forms of these languages will be limited when they are conveyed as information content in communicative language. If we do not understand the language and cultural characteristics of the original language, it is bound to produce ambiguity and mis-understanding. Meanwhile, translators of different identities have different approaches to translation. As a female translator, Dai Naidie was deeply aware of Shen Congwen's attitude and view when she read his work Border Town. Therefore, when dealing with the problems encountered in translation, especially some words with the color of feminism, she carefully and rigorously screened the original author Shen Congwen's own attitude, avoiding unreasonable and inappropriate translation of words, thus improving the accuracy and readability of the translation.
=====3.2.1 Analysis on Ecological Words=====
Ecology is a branch of biology that refers to the study of the relationship between organisms and their surroundings, especially their connections with their living environments. The diversity of ecological culture is naturally caused by the differences of geographical environment and natural conditions in various countries. The difference of ecological conditions will inevitably lead to the difference of national culture, so that culture shows a distinct regional.

The ''Border Town'' is a novel with the background of Xiangxi, which involves a lot of local customs and characteristic vocabulary. Dai Naidie followed the characteristics of Chinese culture and retained the cultural characteristics of Western Hunan in his translation. In Dai Naidie's translation, all place names are transliterated. For example, “四川”Sichuan、“秀山”Xiushan、“茶峒”Chatong, etc. Dai Naidie used pinyin system with Chinese characteristics to transliterate place names, conveying Chinese characteristics and displaying the unique charm of Chinese culture to western readers.

However, the translation of ecological culture-loaded words in the translation of Border Town by Dai Naidie does not show distinct characteristics of culture of Xiangxi in the translation of some words. In the text of translation, “有人带了礼物到碧溪岨。掌水码头的顺顺，当真请了媒人为儿子向渡船的攀亲来了。” The translation of this sentence of Dai Naidie, “Sure enough, someone comes bearing gifts to Green Stream, the go-between sent by Shun Shun to approach the ferryman on behalf of his son.” “碧溪岨” was where the heroin and his grandfather lived, who made a living by a ferry boat. There was a babbling brook in front of their house, and the houses were stacked on top of each other along the zigzagging stream. In the back side of the house, the white tower stood tall and upright, and the surroundings were the winding mountain road. Hence the place was named “碧溪岨”. In her translation, Dai Naidie ignored this rich culture-loaded word and directly translated it into "Green Stream", failing to realize the aesthetic transmission of the original text. In another version of translation, "Green Creek Hill" , it faithfully reproduced the cultural connotation of the word in terms of its content and structure.

For another example, “初五大清早落了点毛毛雨，河上游且涨了点‘龙船水’，河水已变作豆绿色。” Dai Naidie translated this sentence into “A fine rain sets in at dawn on the fifth, the water upstream has begun to rise, and the whole river turns pea-green.” “龙船水” is a natural phenomenon before and after the Dragon Boat Festival in the South China. The warm and damp air flows in the south of China is active, and the cold air from the north area to the south meet, there will be sustained large-scale heavy precipitation normally. After the intense precipitation, the water level of the river will rise rapidly, providing good site conditions for dragon boat racing. Therefore, people named the heavy precipitation during this period “龙船水”. In traditional Chinese culture, “龙船水” contains the function of warding off evil spirits. Hence, people will bath their feet and play in the water to get rid of bad luck and attain luck when “龙船水” comes. Here, the Dai Naidie’s version translation just simply translated “龙船水” into "water". Although with the help of context, some readers can understand the translation, Dai Naidie’s translation ignored the cultural characteristics and connotation of “龙船水” in the culture of Xiangxi and the influence of ecological environment on translation. Therefore, as a translator, Dai Naidie should not only try to preserve and convey the original characteristics of Chinese culture, but follow the authenticity of the original text.

=====3.2.2 Analysis on Material Words=====
Material culture refers to a kind of culture between cultural relics and social relations. It involves material processes and material production, and it reflects human emotional costs and material conditions. The cultural carrier vocabulary related to material culture is a mirror image that reflects the unique material and cultural characteristics of a certain language community, including "production of transportation, daily necessities, food, medicine, clothing and measures, etc.". Taking the border town as an example, the local material culture of Hunan during this period was particularly obvious in China.

The word "杜鹃" was textured by Dai Naidie, who translated it into what readers of the target language will know as "Nightingale". Although the nightingale and the cuckoo refer to different things, they both represent sad images in Chinese and Western cultural backgrounds. The nightingale is the incarnation of the ancient Greek tragic woman Procony, and the cuckoo is the reincarnation of Wang Duyu, the General of water control during the war of the Seven Kingdoms -- the nightingale and the cuckoo are endowed with similar emotional images of the traditional eastern and western world respectively. Therefore, the use of nightingale instead of cuckoo not only does not cause the deviation of emotional expression, but helps western readers to comprehend the image in the original text. This approach, on the one hand, takes into account the comprehension ability and scope of the western readers, and at the same time takes into account the traditional eastern cultural color represented by the cuckoo in the original text, which fully demonstrates the excellent female translator's thinking.

=====3.2.3 Analysis on Social Words=====
Social culture refers to folk customs, beliefs, values, traditions, lifestyles, behavior patterns and organizational activities related to a certain society. The words related to social culture are representations of characteristics of the above aspects. In the long-term development of human civilization, these aspects in one society are significantly different from other societies, thus forming different cultural-loaded words of a society.

“……车是车路，马是马路，各有走法。……” Dai Naidie translated the sentence into “Castles and knights have different moves.” The sentence was able to refer to the discipline of chess game, but in Xiangxi, it contains an entirely different meaning. The “车路” and “马路” were related to the marriage custom of Xiangxi. In China, marriage is the command of parents and the good offices of a go-between. Here, “车路” means to entrust one's life events to a go-between. The go-between is invited to persuade the person of one’s heart to marry. The final success in a large part depends on the go-between’s eloquence and the other person's opinion, which is a passive way of proposing marriage. “马路” represents the initiative to take control of one’s own life events in their own hands, and to spend time and energy singing courtship. The final success depends on their own sincerity which belongs to an initiative way. Dai Naidie used the translation strategy of domestication to translate this sentence. Although it was helpful for the target readers to understand, the cultural characteristics of the sentence were not preserved. From my perspectives, we should preserve “车路” as "Che Lu" and “马路” as "Ma Lu" by using foreignizing translation strategy, and then further explain the actual connotation of these two culture-loaded words in this sentence. This not only preserves the cultural connotation of the original text, but also helps the target language readers understand the specific charm of Chinese culture.

“由于边地的风俗淳朴，便是作妓女，也永远那么浑厚，遇到不相熟的主顾，做生意时也得先交钱，数目弄清楚后在关门撒野……妓女多靠四川商人维持生活，但恩情所结，则多在水手方面。” Dai Naidie translated it into "Border ways are so simple that even these girls remain honest. Before entertaining a stranger, they ask for their money and count it before closing the door and getting down to business … Whereas most of the women’ s income comes from merchants, it is usually the boatmen who win their hearts."In this example, the word "妓女" appeared twice. In Traditional Chinese values, this word is derogatory, and women in this industry will not be recognized and accepted by the society. In Shen Congwen's Border Town, prostitutes in the closed Xiangxi town described by Shen Congwen still retain a simple and kind quality belonging to Xiangxi women, although they cannot belong to the mainstream group of society. They are waiting for those travelling merchants or sailors ashore, and some innocent women who had never even crossed out of town, hoping to find their true love.Dai Naidie translated the two repetitive words "妓女" in the excerpt as "girl" and "woman" respectively. These two words are neutral words, without any derogatory or discriminatory connotation, and more consistent with the original description of women who are forced to work as prostitutes for a living. In Shen Congwen's description, these women do not take pleasure in it, nor do they indulge in self-degradation. Just because they are in the closed small town of Xiangxi, they have not seen too much of the world, and they have no ability to support themselves, so they have to engage in humble and inferior occupation. These women have their own grievances, some even pitiable. Dai Naidie felt deep sympathy for the suffering of these women and could not bear it. As a woman, she consciously avoided the use of misogynistic words and used neutral words in her translation. On the basis of a full understanding of the original text, Dai Naidie described to the target language readers the innocent and simple characteristics of the women in Xiangxi, and then showed the plain local conditions and customs of the water town in Xiangxi. This way of dealing with these women not only did not become the object of public scorn, but more than a point of innocence color; not only does it not distort the original meaning of the author's writing, but it is helpful for the author to express his hometown -- Xiangxi water town nostalgia and yearning.

=====3.2.3 Analysis on Religious Words=====
Religion is the deepest source of all cultures, so differences in religion determine differences in culture. In China, religion is carried out in the daily life of people. In the West, people's daily secular life is carried out in religion. Therefore, in the process of translating vocabulary related to religion between China and the West, the translator will inevitably have a cultural gap. In this case, it is very difficult to fully convey the cultural connotations contained in the source language and make the target language readers have the same reading effect as the source language readers.

“老伯伯，你翠翠长得真标志，像个观音样子。再过两年，若我有空闲能留在茶峒照料事情，不必像老鸦到处飞，我一定每夜到这溪边来为翠翠唱歌。”Dai Naidie translated this sentence into “Uncle, your Emerald’s grown into a fine girl, a regular Guan Yin [The Goddess of Mercy]. In a couple of years, if I’m able to roost in Chatong in stead of flying off in all directions. I’ll come to this stream every night to serenade her!” “观音” is a noble and elegant figure in Chinese Buddhism. In Chinese Buddhism, Guanyin Bodhisattva can save all living beings and save people from fire and water. Therefore, it is deeply believed and worshiped by the general public. For the translation of this religious and culturally loaded word, Gladys is faithful to the original work and adopts the translation strategy of "alienation". She translated “观音” into "a regular Guan Yin" and added an endnote to explain it, taking into account the acceptability of the target language readers, and at the same time giving full play to the translator's subjectivity.

===Conclusion===
Translation practice examines not only the translation ability of the translator, but the translator also plays a variety of roles while performing translation activities. With the improvement of women's social discourse power, women have begun to consciously assume the cultural identity of translators. As a special group of translators, in addition to choosing materials related to female growth, female translators have unique translator behavior tendencies. ''The Border Town'' translated by Gladys Dai, a female translator, embodies two typical characteristics of female translators: on the one hand, female translators tend to choose neutral words and avoid using negatively discriminatory words; on the other hand, women The translator is more keenly aware of the original author’s linguistic information, and thus puts more emphasis on emotional communication when choosing words. As an indispensable and important component of the translation community, female translators play an increasingly important role.

At the same time, although there are many existing articles on the comparison of translations of ''The Border Town'', there are not many reference translations that can be given after the comparison. There is no definite method in translation, and there is no limit to translation, and the road to translation is long. As a translator, you must dare to make breakthroughs in the process of translation and introduce new ones. When translating culturally loaded words, you must not only take into account the dissemination and acceptance of culture, the culture of the target language reader and the correct dissemination of Chinese culture, but also the loyal original language and the correct dissemination of Chinese culture. The fluent expression of the target language, flexible use of domestication and foreignization translation strategies, transliteration, and footnote methods will enable the target readers to better understand and appreciate Chinese culture in terms of vocabulary and text, and ultimately achieve the purpose of spreading Chinese culture. So as to truly realize the "going out" of Chinese culture.

===Reference===
Dai Naidie translated, Shen Congwen wrote戴乃迭译, 沈从文著. 边城 [M] The Border Town. 上海: 译林出版社 Shanghai: Yi Lin Press , 2013. 07.

Guo Jianzhong郭建中.翻译中的文化因素:异化与归化[J]. Cultural Factors in Translation: Foreignization and Domestication外国语 Journal of Foreign Languages, 1998(2):12-19.

Guan Xia官霞.试论《边城》中文化负载词的翻译——兼议《边城》两英译本[J]. On the Translation of Culture – Loaded Expressions in Biancheng. 海外英语, 2014, (17):139-141.

Liu Minxia刘霞敏. 翻译中的性别差异及女性身份认同 [J] The Gender Difference and Identification in Translation. 外语教学 Foreign Language Education. 2007 (02): 91-94.

Mei Qing梅晴.译者主体性视角下《边城》三个英译本的比较研究[J] A Comparative Study of Three English Versions of The Border Town from the Perspective of Translator's Subjectivity.兰州教育学院学报 Journal of Lanzhou Vocational Technical College,2018,34(10):157-159+162.

Qi Qi祁琦.戴乃迭、杨宪益《边城》译本中文化负载词的翻译策略及启示[J] The Translation Strategies and Enlightenment of Culturally Loaded Words in the Translation of "Border City" by Gladys
Dai and Yang Xianyi.海外英语 Overseas English,2020(09):163-164.

Song Jian, Cui Weinan, Luo Shuilian宋健,崔伟男,罗水莲.从翻译行为到译者行为:戴乃迭女性译者文化身份[J] From Translation Act to Translator Act: The Cultural Identity of Gladys Female Translators.文学教育(下) Literature Education,2017(08):24-27.

Tian Yi田艺. 译者行为批评视阈下《边城》中文化负载词英译对比研究[D] A Study on the Translation of Culture-loaded Words in Biancheng from the Perspective of Translator Behavior Criticism – Take the Example of Gladys Yang’s and Jeffrey C. Kinkley’s Translation Versions.北京外国语大学 Beijing Foreign Studies University,2019.

Yin Lucheng, Liu Rurong尹泸程,刘汝荣.传播学视角下中国文化负载词的英译——以杨宪益和戴乃迭的《边城》译本为例[J] On the Translation of Culture-loaded Words from the Communication Perspective:A Case Study of The Border Town Translated by Yang Hsien-yi and Gladys Yang.湖南第一师范学院学报 Journal of Hunan First Normal University,2020,20(01):124-128.

Zhou Na周娜.跨文化视域下英汉文化负载词中概念隐喻翻译现象分析[J] An Analysis of the Translation Phenomenon of Conceptual Metaphors in Culturally Loaded Words in English and Chinese from a Cross-cultural Perspective.今古文创 JinGu Creative Literature,2021,(42):125-126.

=14 胡舒情浅谈中医典籍中文化负载词的翻译策略——以《伤寒论》为例On Translation Strategies of Culture-loaded Words in Traditional Chinese Medical Classics: A Case Study of ''Treatise on Febrile Caused by Cold''=

胡舒情 Hu Shuqing, Hunan Normal University, China

[[Cult_Load_Words_EN_ 14]]

=== Abstract ===
''Treatise on Febrile Caused by Cold'', written by Zhang Zhongjing in the late Eastern Han Dynasty, is one of the "Four Classics" of Traditional Chinese medicine which uses six channels as guiding principles of syndromes differentiation and treatment. The book concentrates the traditional Chinese medical wisdom, which is both scientific and literary. The writing is smooth and simple, and the language is straightforward and vivid. A large number of rhetorical devices such as reduplication of words are used to reflect the beauty of Classical Chinese. Its multiple values have led more and more scholars to devote themselves to research, study and even translation and promotion, and a number of outstanding scholars have emerged at home and abroad to devote themselves to the translation work of this book. However, it is not easy to translate this book. China has an long history and profound culture, and the book contains many culture-loaded words. The translation quality of such words directly affects the translation quality, so it is necessary to adopt appropriate translation strategies. Therefore, the author chooses the version translated by Professor Luo Xiwen as the research blueprint to study the translation strategies of culture-loaded words in traditional Chinese medicine classics, in order to promote the translation of this book to a higher level.

=== Key Words ===
cultrue-loaded words; Treatise on Febrile Caused by Cold; Tranditional Chinese medicine classics; translation strategies

=== 题目浅谈中医典籍中文化负载词的翻译策略——以《伤寒论》 ===

=== 摘要 ===
《伤寒论》为东汉末年的张仲景所著，是以六经作为辩证论治的纲领，荣列为中医“四大经典”之一。该书浓缩了中国传统医学智慧，兼具科学性与文学性，行文流畅朴素，语言直白形象，其中大量运用叠词等修辞手法，体现了中国文言文之美。其多重价值致使越来越多的学者致力于研究、学习、甚至是翻译推广，国内外皆涌现出一批优秀学者投身该书的翻译工作中。但翻译此书并非易事，中国历史优秀、文化精深，书中包含众多文化负载词，这类词的翻译质量直接影响译文质量，采取合适的翻译策略必不可缺。因此，笔者选择了罗希文教授所翻译的版本，作为中医典籍文化负载词翻译策略的研究蓝本，以期推进该书翻译工作更上一层楼。

=== 关键词 ===
文化负载词，《伤寒论》，中医典籍，翻译策略

===1. Introduction===
In recent years, China's international influence and national soft power have gradually improved, and the country has consciously pushed Chinese culture to all over the world. Traditional Chinese medicine culture, as an indispensable part of the excellent traditional culture of the Chinese nation, has a long history and unique theories and technical methods. Classic materials are rich and humanistic spirit of TCM is amazing, and the external dissemination of traditional Chinese medicine culture is becoming more and more important. Under this background, the translation of traditional Chinese medicine in China has been gradually carried out, and the culture-loaded words in the classics of traditional Chinese medicine are important features that reflect their rich cultural color and humanistic connotation, and the translation of culture-loaded words is the key to the translation of traditional Chinese medicine. Culture-loaded words are parts of the construction of traditional Chinese medicine culture and have basic research value. They cannot be unilaterally regarded as completely untranslatable because of the differences between Chinese and Western cultures. Facing the problems of translation, it is particularly important to put forward feasible translation strategies. A large number of translators of traditional Chinese medicine classics have also emerged in China, facing difficulties and striving to show the world the classics’ cultural accumulation and research results. Among them, the translator Luo Xiwen has translated a series of traditional Chinese medicine classics such as ''Condensed Compendium of Materia Medica'', ''Synopsis of Prescriptions of the Golden Chamber'', ''Huangdi Neijing'', and ''Treatise on Febrile Caused by Cold''. As one of China's historical medical works, ''Treatise on Febrile Caused by Cold'' is a classic work of traditional Chinese medicine written by Zhang Zhongjing in the Eastern Han Dynasty. It plays an important role in the development of medical history in the cultural biography of traditional Chinese medicine. This article will discuss the translation strategies of culture-loaded words in traditional Chinese medicine classics through Luo's translation of Treatise on Febrile Caused by Cold.

===2. TheDefinition and Classification of Culture-loaded Words in Chinese Medical Classics ===
====2.1 The Definition====
Different scholars have different interpretations of culturally loaded words, but a widely accepted definition is that words, phrases and idioms which mark the unique things in a certain culture. These words are deeply imprinted by the region and times of a language society. They only exist in one culture but are blank in another culture.

In recent years, many scholars have begun to pay attention to culture-loaded words in traditional Chinese medicine classics. Some scholars have tried to give a definition of traditional Chinese medicine culture-loaded words, but there is no clear definition yet. However, scholars Zhang Miao and others put forward recognition steps and a selection standard for traditional Chinese medicine culture-loaded words. First of all, read through the text and divide the semantic groups. Secondly, judge whether the semantic group belongs to the shared vocabulary of all human culture, that is, to express one concept of things as a vocabulary in the context of one language and culture, and words that indicate the corresponding concept in another language and culture background. For example, the words "apple", "pear" and "fire" in Chinese express the same concept and corresponding words in English. If it does not belong to part of speech, then determine whether each semantic group belongs to the following three categories. First, the basic terminology of traditional Chinese medicine. Such terms are usually divided into basic theories of traditional Chinese medicine, diagnosis of traditional Chinese medicine, diseases of traditional Chinese medicine, treatment of traditional Chinese medicine, acupuncture and moxibustion, and prescriptions of traditional Chinese medicine. Second, words unique to Chinese material culture, such as unique characters and things. Third, the unique language phenomenon of ancient Chinese. Such as ancient and modern synonymous words, common false words, word polysemy, etc. If it belongs to, and there is no obvious English corresponding word in the above semantic group, it is a culturally loaded word(Zhang Miao, 2020:63-64). According to this method, this paper selects the culture-loaded words in ''Treatise on Febrile Caused by Cold'' in the following article for analysis.

====2.2 The Classification====
After fingding out the culture-loaded words of traditional Chinese medicine, it is often necessary to classify and discuss them. Different scholars have different classification methods. Xu Xueyuan divided the culture-loaded words in ''Huangdi Neijing'' into basic philosophical concepts of traditional Chinese medicine, place names, traditional Chinese medicine terms and organs(Xu Xueyuan, 2018:148-149). Zhang Xuan divided the culture-loaded words in Su Wen into people's names, traditional Chinese medicine terminology, traditional Chinese medicine-related philosophical concepts, and other descriptive cultural load parts of speech(Zhang Xuan, 2009:12-16). Song Conghui and others divided the words of cultural load into: symptoms of traditional Chinese medicine, symptoms of traditional Chinese medicine, etiology and pathogenesis of traditional Chinese medicine, treatment of traditional Chinese medicine, basic philosophy of traditional Chinese medicine, etc(Song Conghui, 2016:121-122). Chen Zinuo and others divide the culture-loaded words of traditional Chinese medicine into five categories: syndrome, symptom, prescription, philosophy and rhetoric(Chen Zinuo, 2021:1698-1700). The latter includes the classification mentioned in the first three, and also opens up a rhetorical class to make the classification more detailed and clear. Therefore, this paper adopts Chen's classification method.

===3. Translation Strategies Used for Culture-loaded Words in ''Treatise on Febrile Caused by Cold''===
====3.1 Translation Strategy of Culture-loaded Words of Syndrome====

The translation of the syndrome affects the readability of the whole translation. ''Treatise on Febrile Caused by Cold'' has been written for a long time, and the simple structure of syndrome name carries a lot of information, so there are few modern terms that can be matched with ancient syndrome names. According to the methods mentioned above, most of the terms of traditional syndrome names belong to culture-loaded words. The author selected the syndrome -type culture-loaded words in Treatise on Febrile Caused by Cold translated by Professor Luo Xiwen to study the translation strategies of these words.

There are several syndromes mentioned in translation of Professor Luo: “太阳病” “阳明病” “少阳病” “太阴病” “少阴病” “厥阴病” “霍乱病” “阴阳易差后劳复病”. Sheng Jie believes that the translation of the syndrome name should be accurate first, then concise, and there is no need to overemphasize formal equivalence(Sheng Jie, 2013:15). When the meaning of the syndrome name has the corresponding words of Western medicine, the literal translation method should be directly used, and when there is no word to use, the method of additional translation can be selected.

Luo mainly adopts transliteration and free translation for syndrome names, first transliteration, followed by free translation, extending the cultural connotation and giving readers a way to deepen understanding. The following analysis can be seen.

“太阳病” appeares in chapter I, and Luo translates it into The Taiyang (Initial Yang) Syndromes. “太阳” does not refer to the celestial body “sun”, but to the Bladder of Foot-Taiyang. The bladder is located in the lower jiao, that is, below the belly button and above the bladder, which contains body fluid, which evaporizes to form "Qi of Taiyang", which is obvious on the body surface. This Qi has the function of protecting the body, also known as "Wei-qi". Because “Wei” meaning defensive, it is also reputed as “defensive Qi”. Because the Qi of Taiyang travels on the surface of human body, when exogenous pathogenic factors invade the human body, Taiyang must bear the brunt, and the syndromes presented as 太阳病. Professor Luo first gives the transliteration form of 太阳病, and then in view of Taiyang syndromes being the first from the law of transmission, Luo also adds “Initial Yang” as an expression of this kind of law of transmission.

“阳明病” appears in Chapter 4, Luo translates it as: The Yangming (Greater Yang) Syndrome. “阳明病” is related to the stomach channel of Foot-Yangming and the Large Intestine Meridian of Hand-Yangming, which means that Yang Qi is so strong that can be observed. Luo uses "Greater" to indicate the prosperity of yang qi to help readers understand the degree of yang.

“少阳病” appears in Chapter 5. Luo translates it as: The Shaoyang (Lesser Yang) Syndrome. Shaoyang is related to Sanjiao Meridian of Shaoyang and Shaoyang Gallbladder Meridian of Foot. It is one of the three Yang, but its ability to stand up to evil is not as good as Tiyang and Yangming, so "Lesser" is used to correspond to "少" in the name.

“太阴病” and “少阴病”, which have similar names with the “太阳病” “少阳病”, just different from Yin and Yang, have similar translations, so there is no need to go into detail. It is worth mentioning that “厥阴病”, Luo translates it as: The Jueyin (Greater Yin) Syndrome. “厥” has the meaning of “extreme”. When the disease or syndrome reaches Jueyin, Yin is extremely cold. Therefore, the degree of Yin embodied with "Greater" is similar to that of Yangming.

“霍乱” appears in Chapter 9, Luo translates it as: Huoluan (Cholera). “霍”, has the meaning of “suddenly” and “haste”, “乱” has the meaning of chaos. “霍乱” is an explosive gastrointestinal disease with vomiting and diarrhea as the main clinical manifestations. Traditional Chinese medicine believes that it is mostly caused by the combination of the six pathogenic factors and unhealthy diets. In Western medicine, Cholera is more likely to be an acute diarrheal infectious disease caused by the intake of food and water which is contaminated by Vibrio cholerae. It is not appropriate to have Cholera's literal translation of “霍乱” in Chinese medicine.

“阴阳易差后劳复病” appears in Chapter 10, Luo translated it as: The Recurrence of Disease and Yin Yang Yi Syndrome. This chapter introduces two parts: one is related to Yin Yang Yi, that is, the differentiation and treatment of Yin Yang Yi syndrome caused by patients with typhoid fever when they are not healed or just recovering, giving way to their carnal desires; the other refers to the differentiation and treatment of recurring diseases resulted from that, at the beginning of recovering from an illness or no recovery, patients start to work. In this chapter, Luo does not add interpretations, but directly arranges the free translation and transliteration in a phrase. The language is concise, easy to be accepted and understood by readers, and achieve the purpose of communication between Chinese and Western medicine. As a matter of fact, observations show that Luo's translation is relatively accurate in grasping the prosperities of syndromes, and tends to use free translation to reflect the characteristics of the progress of syndromes. However, Luo still mainly uses transliteration to convey cultural information about Yin and Yang and other Chinese-specific philosophical characters. This method also has drawbacks, that is, the transmission of cultural connotation depends on the degree of such characters’ propagation and the reader’s cultural level. For some readers who are first exposed to Chinese medicine culture, the transliteration is not friendly, which is not conducive to their reception of Chinese specific cultural information.

====3.2 Translation Strategy of Culture-loaded Words of Symptom====
When describing various syndromes in the book, it also points out the symptoms of the patient who is attacked by those disease. Most of the symptoms are described in detail at the beginning, and Chinese medical books are quite different from Western medical books in terms of the degree of language rigor. About Chinese medicine books, they make good use of rhetoric and pay attention to flowery characters and rhyme beauty, which adds a literary flavor to Chinese medicine, while it also causes the ambiguity and non-standardization of the concept of Chinese medicine, which increases the difficulty of translation as well. Examples are as follows.

Example 1：阳浮者，热自发；阴弱者，汗自出。

Translation：Floating at the surface signifies Heat weak in depth signifies spontaneous perspiration.

This sentence is neatly formed and catchy to read. Luo's translation is roughly the same as the original in form. It is worth noting that Luo translates most of the character "热" which refers to heat symptoms caused by an exopathgen as "Heat" or "pathogenic Heat", and capitalized H to distinguish the "heat" from common heat.

Example 2：鼻鸣干呕

Translation：nauseous and with a tendency to snore

In response to “干呕”, Luo uses the adjective “nauseous” to express "disgusting". In fact, the original text “干呕” is closer to “retching”, which refers to only the sound and action of vomiting, but no food or only salivation. This is not the same as complete nausea. “Nauseous” the word chosen by Luo here does not fit the context of Chinese medicine. “鼻鸣” are sounds made when the breath enters and exits due to suffocation in the nasal passages. It is manifested as thick breathing like a squeak, and snoring is the sound of thick breathing after falling asleep. Luo use the translation of “snore” is rather accurate.

Example 3：不下利，但呕者

Translation：……not cause diarrhea, but rather cause nausea and vomiting

“下利” refers to having the trots in Chinese medicine. The literal translation of "diarrhea" here fits the context. Compared with using the previous term nauseous to indicate “干呕”, Luo treats the character “呕” more carefully, using two words nausea and vomit to expresse together. At the same time, ancient Chinese medical writings in classical style tend to use omissions and emphasize parataxis, while English paying more attention to hypotaxis, Luo uses the word “cause” to make sentences more coherent and clearer.

In summary, it can be seen that the translation of symptoms extremely tests the translator's Chinese and English levels and medical understandings, and a slight difference will lead to deviations in meaning. For such culture loaded words, translators also use more literal translation and omission methods, and less transliteration. But there is also a problem, that is, most of the symptom names in Chinese and Western medicine can not completely point to the same content, and this subtle difference may cause doctors to make mistakes in judgment and cause major accidents. Therefore, the translation of symptoms should be more careful, and comments can be added when necessary to help understand.

====3.3 Translation Strategy of Culture-loaded Words of Prescription====
Treatise on Febrile Caused by Cold is the "ancestor of all prescriptions", which contains many culture loaded words related to prescriptions. Chai Hui has carried out research on the English translation of the prescriptions of Treatise on Febrile Caused by Cold, using the transliteration + literal translation + Latin notation of the "three insurances" translation method for prescription names to ensure that the translation is accurate and comprehensive(Chai Hui, 2010:703-704). Luo's translation mainly uses literal translation for such culturally loaded words. Examples are as follows.

Example 1：芍药

Translation：Radix Paeoniae

The translation of medicinal materials needs to pay attention to the phenomenon of different medicines with the same name. For example, in Zhang Zhongjing's book, there is no distinction between white peony and red peony, but in modern times, white peony and red peony are clearly classified as two kinds of medicinal materials. At present, clinical physicians generally believe that white peony’s function is rather tonic and restorative, while that of red peony refers to ejecting or diarrhea, and two medicinal materials need to be used flexibly according to the condition of the disease. Professor Luo uses Radix Paeoniae to translate it in general, without any distinction or explanation.

Example 2：潦水

Translation：rain water

In Chinese medicine, “潦水” refers to rain water. Luo Zhi literally translated it. “潦水” can be used to decoct herbal medicines whose functions are to nourish spleen and stomach and remove the dampness-heat. In fact, the translator can also explain the reasons for the use of rain water in Chinese medicine after the text, which is more conducive for readers to understand the connotation of Chinese medicine.

Example 3：苦酒汤

Translation：decoction of Bitter Wine (Ku Jiu Tang)

"苦酒汤" in Chinese medicine is actually rice vinegar. Luo translates it as "bitter wine", which means wine with a bitter taste, which is not in line with the original meaning and can be misleading.

Through the above analysis, we can find that the names of the prescriptions and the materials used in the book all have specific cultural connotations of traditional Chinese medicine. There are few corresponding words in Western languages, and even if they do, they are different from the original cultural connotations of the word in the West. We need to adopt appropriate methods in translation, which not only preserves the cultural characteristics of Chinese medicine, but also facilitates the understanding of target readers.

====3.4 Translation Strategy of Culture-loaded Words of Philosophy====
The philosophy of Chinese medicine is the ideological basis and theoretical guidance of Chinese medicine, covering Qi, Yin and Yang, and the Five Elements and so on. Among them, the theory of Yin and Yang is the main line of Treatise on Febrile Caused by Cold, which is expressed as two opposite sides of the same thing or two opposite things in a unified way. Jiang Mingde and others have analyzed the polysemous nature of the term "Yin and Yang" in Treatise on Febrile Caused by Cold, and pointed out that Yin and Yang can represent multiple meanings such as pulse location, pulse condition, disease attributes, pathological characteristics, etc(Jiang Mingde, 1992:7-8). The specific meanings in terms vary according to the environment and the translators different. Some examples are analyzed as follows.

Example 1：阴阳自和

Translation：if yin and yang are still in harmony

"阴阳自和" means that after sweating, vomiting, and using the purgation method, the human body achieves Yin-yang harmony and heals through self-regulation. This is an important content of Chinese philosophy. This tends to be a kind of dynamic balance, while Luo Yi's translation of “in harmony” is more inclined to a kind of static stability, which is somewhat different from the original meaning.

Example 2：脉阴阳俱浮

Translation：floating pulse at Yin and Yang

The translations of “阴阳” here are still transliterated as Yin and Yang. As a matter of fact, the two terms here refer to “Cun” and “Chi” (the transliteration of “寸部” “尺部”) appearing as floating features. Cun pulse pertains to Yang, and Chi pulse is to Yin. Professor Luo only uses transliteration, without supplementing background knowledge and relevant contextual information, so that readers in the target language may not understand what exactly they refer to.

Example 3：伤寒阴阳易之为病

Translation：Febrile disease caused by Cold with Yin Yang Yi syndrome

Luo adopts transliteration and free translation. In regard to Yin Yang Yi, Yin and Yang here refer to sexes of male and female, among which Yin Yi is the disease transmitted from female to male; Yang Yi is the diseases transmitted from male to female. After analysis, it can be found that most of philosophical characters such as Yin and Yang are transliterated by Luo, who does not provide additional explanations or supplementary background information. Without pre-connotations, this kind of translation would make the target language readers and feel confused and think that the translated work is obscure.

====3.5 Translation Strategy of Culture-loaded Words of Rhetoric====
The language of Chinese medicine has its unique features, which are mainly manifested in its literariness, rich philosophical thoughts, and good at comparing images and analogies. Various rhetoric techniques can be seen everywhere in the book. While deepening people’s understanding of the original text, it also increases the difficulty of literary translation into English. The correct transmission and translation of the true meaning requires a solid foundation in Chinese medicine and linguistics.

Example 1四肢烦疼：

Translation：the patient feels heavy and painful in the extremities

The "烦" in this phrase, Explanation of Treatise on Febrile Caused by Cold and other books explain it as an annoyance, a kind of feeling for people. The Chinese sentence here is a non-spirited sentence to replace people with limbs. Luo’s version of the translation emphasizes people's feelings. It rather focuses on people's feelings of heavy pain in their limbs, than translates people's feelings of boredom.

Example 2：啬啬恶寒，渐渐恶风，翕翕发热

Translation：The patient feels chill and fears wind, uneasy because of a fever.

Among them, “啬啬” “渐渐” and “翕翕” manifest various kinds of rhetoric techniques. “啬啬” reflects the howling shudder look, expressing that the degree of people’s aversion to cold is severe. And “渐渐” describes the onomatopoeia of mild wind and rain, while “翕翕” describes the appearance of mild fever, but these characters are not translated in Luo's translation, and Luo adopts the omission method.

===4. Conclusion===
''Treatise on Febrile Caused by Cold'' is a classic work of Chinese medicine and a treasure of Chinese medicine culture. The translation and dissemination of this book has extraordinary significance for the promotion of Chinese culture and the connotation of Chinese medicine. The culture loaded words are the condensed form of the unique national culture, and their translation is related to the readability of the entire book. The English translation of culture loaded words in Chinese medical classics is an extremely complex cross-cultural translation activity. It not only takes cultural characteristics into account, but also reflects the characteristics of scientific and technological styles, which is a great test for the level of translators. Professor Luo’s translation of this book is the world's first fully translated English translation of TCM classics. The book was published earlier than most translations. Under the background of that time, Luo Xiwen's translation of Treatise on Febrile Caused by Cold is no doubt of pioneering significance.

The translation strategies Professor Luo chooses are basically literal translation, free translation, omission, and transliteration, with few additional interpretations. Each of these translation strategies has its own advantages and disadvantages. The ultimate goal of translation is for readers to better understand the original text, and there is definitely a great similarity between the two different medical systems of Chinese and Western medicine, which cannot be separated. Literal translation can be used appropriately, and some of Western medicine terms can be used to express some concepts of that of Chinese medicine. Literal translation is a translation method that maintains both the original content and the original form. Generally, when the target language and the original language can express the same content in the same form, we will use literal translation. However, culture loaded words are the difficulties of translation due to the vocabulary vacancy in the target language. The use of literal translation seems to be contradictory. In fact, the choice of literal translation is also for the construction of the concept of TCM culture. Although Chinese medicine culture loaded words are not only a language full of Chinese national characteristics, but also a part of the world's national culture. We should also have full cultural self-confidence. In the translation process, we should dare to retain the national cultural characteristics, express the Chinese medicine culture with the conceptual language of Chinese medicine, and present the pure and natural Chinese medicine culture to Western readers, so as to increase the understanding, recognition and respect of the Chinese medicine culture. This is why Professor Luo extensively use transliteration is his translation, which reflects his care and thought. At the same time, we have to admit that Luo’s translation also has its shortcomings, such as mistranslation or incomplete translation of culture loaded words with multiple meanings, omission of some modifiers, and no supplementary explanations for relatively large differences between Chinese and Western cultures. In the future, Chinese medicine Translation needs to continue to explore, innovate, revise and develop.

All in all, the translation of Chinese medical culture loaded words must not only maintain national cultural characteristics, but also be conducive to the understanding and acceptance of target readers. All major translation strategies are worthy of careful consideration. Only translators familiarize themselves with the original text, master the similarities and differences between the two languages, choose the most appropriate translation strategy in different contexts, and supplement the relevant cultural background when necessary to help readers understand, translations of Traditional Chinese Medicine classics can be rather outstanding.

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--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 14:07, 8 December 2021 (UTC)

=15 陈静 The Translation of Culture-loaded Words From the Perspective of Skopos Theory: A Case Study of ''Xi Jinping: The Governance of China''=
[[Cult_Load_Words_EN_15]]
===Abstract===
The Communist Party of China celebrates its 100th anniversary in 2021. Xi Jinping: The Governance of China (Volume III) was published at a critical juncture. Xi Jinping's political vision is expanded in the third version. This book provides foreign readers with a window into China's leadership and insight into China's unique governance. Hence, the book is critical in assisting foreigners in understanding China's political position in domestic and international affairs. The purpose of this article is to investigate and analyze the translation strategies of culture-loaded words in Xi Jinping: The Governance of China (Volume III) using the framework of the Skopos Theory.

===Key words===
Culture-loaded words; Skopos theory; ''Xi Jinping: The Governance of China
''

===Introduction===
this subtitle is repeated I think, you can delete this one. And delete this my sentence as well.--[[User:Yang Ye|Yang Ye]] ([[User talk:Yang Ye|talk]]) 11:48, 13 December 2021 (UTC)

===1. Introduction===
====1.1 Research Backgrounds====

Language is a cultural carrier as well as an important means of understanding specific ethnic and national cultures. Each country’s language contains more or less culture-loaded words, and the connotation of these words differs from people’s general cognition of them in the context of globalization, reflecting their own unique culture, national color, and historical context. Because each nation has its own development history, social system, ecological environment, religious beliefs, and so on, the language will inevitably derive a large number of words, allusions, and idioms condensing the national historical and cultural characteristics during the development process of history. With a five-thousand-year-long history, Chinese has amassed a large number of culture-loaded words, and translation of culture-loaded words is an important carrier for cultural readers from other countries to understand Chinese culture without relevant cultural background.

From my perspective, "five-thousand-year-long history" is a little Chinglish, maybe "five-thousand-year history" is better.--[[User:Yang Ye|Yang Ye]] ([[User talk:Yang Ye|talk]]) 11:58, 13 December 2021 (UTC)

At the specific practice level, a large number of culture-loaded words will inevitably appear in the text as a material to publicize all aspects of the country. A good example is Xi Jinping: The Governance of China (Volume III). General Secretary Xi Jinping quoted classics and used approachable language in his speech. His use of words infused with Chinese culture made this series of speeches more vivid and appealing to the audience. Through careful text reading, analysis, and summarization, it has been discovered that the culture-loaded words used in Xi Jinping: The Governance of China (Volume III) primarily fall into the following categories: Chinese political words, including political slogans and political characters; a large number of ancient Chinese poems, with cultural connotation primarily reflected in the characters, allusions, and images appearing in poetry; unique Chinese sayings and idioms; and special words with Chinese cultural connotation, such as numbers, etc. The translation of culture-loaded words necessitates translators faithfully conveying the essence and soul of their national culture while accurately and properly understanding the beliefs, customs, and aesthetic values in other national cultures in order to achieve true cultural communication. As a result, in order to achieve the goal of Chinese culture spreading, translators should carefully deal with culture-loaded words and strive to accurately convey the essence of traditional Chinese culture to target language readers.

====1.2 Research Significance====

China’s politics and policies are attracting increasing attention from the outside world as China’s overall national strength and economic development improve. The Communist Party of China celebrates its 100th anniversary in 2021. This is a significant event in Chinese ruling party's historical and political development. ''Xi Jinping: The Governance of China (Volume III)'' was published at a critical juncture. Xi Jinping’s political vision is expanded in the third version. The language in the book is rich and diverse. In addition to general political terms, the book employs rhetorical devices such as exclusion and repetition to improve the language’s persuasion. The books also contain a large number of poems, proverbs, and idioms rich in Chinese cultural heritage. A minor blunder may result in cultural misunderstanding, a negative national image, and an impact on international relations.

According to Gao Fang (2010), in the context of “Chinese culture go out”, the country has taken various measures to strengthen cultural export, but Chinese readers disregard for local literature, western readers of Chinese culture cognition, English world innate discrimination against translation work and translation strategy decisions, which reflects the difficulties in the broadcast of Chinese culture. As a result, it has piqued the interest of the domestic literary circle, the translation circle, and various publishing institutions: how to successfully realize cross-cultural communication of cultural works, how to properly and effectively solve the translation problem?

The paper uses the English translation of culture-load words in ''Xi Jinping: The Governance of China'' as the research content, and attempts to summarize and analyze the translator’s translation strategy and rationality when translating Chinese culture-loaded words from the perspective of Skopos Theory, as well as providing a reference for the English translation of Chinese cultural load words in current publicity materials.

===2. Literature Review ===
====2.1 Culture-loaded Words====

Nida proposed the theory of culture-loaded terms translation for the first time in 1945.

Nida classified culture-loaded terms into five categories, including ecological, material, social, religious, and linguistic culture-loaded terms. Ecological culture-loaded terms are words or phrases that are distinct due to their ecological and environmental conditions, which typically involve animals, plants, and climate. Material culture-loaded terms refer to physical objects that are specific to a culture, such as vehicles, food, or clothing. Social culture-loaded terms encompass a broader range of cultural content, encompassing all aspects of social life such as cultural background, social rules, history, traditions, and so on. Religious beliefs, including myths and fairy tales, are examples of religious culture-loaded terms. Linguistic culture-loaded terms are expressions with rich cultural characteristics, such as specific pronunciation, word, and syntax. From the author’s perspective, Aixela (1996) provided two primary classifications of culture-loaded terms: specialized nouns and common expressions.

Newmark (2001: 70) classified culture-loaded terms into five categories based on Nida’s research: proper names, historical institutional terms, international institutional terms, national institutional terms, and cultural terms. Proper names, according to Newmark (2001: 70), refer to “persons, objects, and processes distinctively owned by an ethnic community with singular references”. Brand names, trademarks, geographical names, names of newspapers, firms, journals, and private institutions, as well as proprietary names, are all examples of proper names, according to Newmark (2001). According to Newmark (2001: 74), historical institutional terms are “token words that give color and flavor to a period”. International institutional terms are words used by international organizations that have an official translation. According to Newmark (2001: 75), national institutional terms are those involving modern politics, finance, administration, and society. The scope of general cultural terms is broader, including ecological terms, loanwords with no specific cultural characteristics, and so on.

Chinese academics also proposed their own classifications of culturally charged terms. Tu Guoyuan (1996) agreed with Nida and Newmark’s classification and defined culture in a broader sense as human society's mental and practical activities. In a broad sense, culture is defined as a community's distinct way of life and how it expresses its ideas. Culture-loaded terms, according to Liao Huihua and Ge Lingling(2010: 101), are words, phrases, and idioms that represent unique items in certain cultures. These terms reflect the distinct activities of specific ethnic groups that have accrued over time and distinguish them from other cultures.

====2.2 The Skopos Theory====
Skopos Theory, the foundation of Functionalist Translation Theory, was proposed by Vermeer, a student of Reiss. According to Skopos Theory, the primary principle determining the translation process is the purpose of translation activities.

There are three types of purposes, according to Vermeer. To begin, there is a broad goal that a translator strives for, such as translating as a source of professional income. Second, a target text's communicative purpose in a target context, such as instructing the audience. Third, the goal of a translation strategy or approach, such as displaying structural characteristics of the source language. The theory views the source text as a "offer of information in a target culture," which is a result of constructivist comprehension theories.

The Skopos Theory states that there are three basic rules.

First and foremost, the Skopos rule. It is the highest-ranking rule for any translation, implying that translation activities are determined by the translation purpose. Each text is written with a specific purpose in mind and should be used for that purpose only. Because translation behavior is determined by the purpose of the translation, the Skopos rule is the primary rule for all types of translation.

The coherence rule is the second. This rule states that the target text must be coherent enough to be understandable given the intended receivers' background and context. At the very least, the translator should ensure that the translation is understandable to people from the target culture. Furthermore, only when the target text meets the standard of being intratextually coherent can it be expected to play a presupposed role in the communicative situation and culture in which it is received, and the audience will understand it without difficulty.

The third is the rule of fidelity. This rule focuses on the intertextual coherence between the translation and the original text, which is not the same thing. The former is thought to be inferior to the latter, and both are subject to the Skopos rule. When the purpose of the function changes, the standard is no longer intertextual coherence with the source language, but adequacy or appropriateness in relation to the purpose (Reiss and Vermeer, 1984). It is critical in translation that there is intertextual coherence between the source and target texts, and the form of this coherence depends on both the translator's understanding of the original text and the translator's translation purpose. There is only one possible intertextual coherence: maximum fidelity to the original text.

Skopos Theory’s three basic rules are intended to guide the translator throughout the translation process. In most cases, the translation cannot meet all three rules at the same time because doing so causes it to deviate from the original intention of the source text. In general, the Skopos rule should be followed by the coherence rule, followed by the fidelity rule, or, to put it another way, the need for loyalty is considered to be subject to intratextual coherence, both of which are subject to the Skopos rule. When a faithful translation of the original text cannot be effectively understood by receivers of the target text, the translator should abandon the fidelity rule and follow the coherence rule, that is, to make the translation meaningful in the target language’s communicative context and culture. If the function changes, the required standard will no longer be intertextual consistency with the source text, but adequacy or appropriateness in terms of the purpose (Nord, 2001). If the purpose necessitates intratextual incoherence, the intratextual coherence criterion is no longer applicable.

====2.3 The Translation Strategies of Culture-loaded Words====

Wang Jianguo (2019) identified four limitations in translating culture-loaded words.

First, culture-loaded words are untranslatable. Culture has a distinguishing feature that sets it apart from the culture of the target language. Culture-loaded words are difficult to translate in certain literary works because they require more explanation and thus have the potential to influence the structural and aesthetic value of the target text. Second, cultural information that is highly relevant to the theme should be translated, and explanatory notes should be included as needed. If the culture-loaded word is unrelated to the source text, the target text will most likely be deleted or omitted. If the target text translated with literal translation can be understood, then literal translation is the most likely translation strategy to be used. Third, cultural values are difficult to convey. As a result, while translating culture-loaded words with Chinese characteristics, western media translation can be borrowed. Gu Hongmin, for example, translated “君子” as “a wise man”. Western culture emphasized wisdom, whereas Chinese culture emphasized benevolence. Gu translated “君子” as “wise man” because he thought the two words were culturally equivalent. Fourth, the principle of economy should be applied in translation. Wang discovered that when culture-loaded terms in the source text have little influence on comprehending the whole article, translators can find culturally equivalent words so that the target text will be more concise.

Wang also classified translation strategies into three categories: literal translation, non-literal translation, and translating words with unique cultural information.

The first strategy is literal translation. When there are words with similar cultural meanings, a literal translation is usually used. One type of literal translation is transliteral translation, which refers to the use of pinyin to translate culturally loaded words. Because transliteral translation preserves more cultural characteristics of the source language, it is frequently used in target text of the Big Breasts and Wide Hips. A translation strategy like this can help to avoid misinterpretation of the source language’s culture.

The second strategy is non-literal translation. This translation strategy is typically used in reader-friendly texts in the target language. Such a translation strategy does not adhere to the source text and overcomes constraints in language structure, which is a widely accepted strategy among targeted readers. Nonliteral translation strategies include explanatory notes both inside and outside the main body, including footnotes and tail notes. Filling-in translation is commonly used with literal translations, but it is also one of the non-literal translation strategies. Deletion refers to the practice of translators removing unnecessary words when the original meaning is unaffected.

The third strategy is to translate words that contain specific cultural information. Wang pointed out that idioms, aphorisms and maxims, two-part allegorical saying, the common saying, idioms and proverbs are the six major categories of idiomatic expressions. In many cases, the target text contains no words or phrases that are completely culturally equivalent to the source text.

===3. Analysis of Translation of Culture-loaded Words in ''Xi Jinping: The Governance of China''===
====3.1 Translation Strategy of Social Culture-loaded Words====

Social culture-loaded words reflect social ideology, which refers to the system in the form of social and economic factors in specific classes or groups. Social culture-loaded words encompass all aspects of social life, such as social activities, historical allusions, and festival customs. Words or phrases containing social culture-loaded words will emerge from a specific social context. As a result, it encompasses a wide range of word collocations. Political terms with Chinese characteristics, Chinese common saying, and rhetoric in Chinese are examples of social culture-loaded terms.

ST: 中国在人类发展史上曾经长期处于领先地位，自古以来逐步形成了一整套包括朝廷制度、郡县制度、土地制度、税赋制度、科举制度、监察制度、军事制度等各方面制度在内的国家制度和国家治理体系。

TT: Over a long period of history China led the world in development. It forged a complete set of state and governance systems covering the court, administration of prefectures and counties, land, taxation, civil service examination, supervision and the military.

“朝廷制度、郡县制度、土地制度、税赋制度、科举制度、监察制度” are institutions in the past of China that international readers may not be familiar with. In this case, the translators use literal translation by looking for words with similar meanings in the target language and the source language while adhering to the fidelity rule. “郡县” is translated into the modern expression of “prefectures and counties”. Such a translation strategy is in accordance with the principle of efficiency in dealing with cultural information. When the cultural information in the source text has limited influence on comprehending the entire passage, most translators will use a common strategy of finding words or phrases with similar meanings. By doing so, the original context's structure is not jeopardized, and the target text can adhere to the original meaning, which meets the fidelity rule’s requirement.

A similar strategy is adopted in translating “税赋” and “土地”. As for“税赋”in ancient China, the feudal land tax and taxation are included. However, the purpose of this excerpt is only to provide context for China's magnificent culture. Translators look for culturally equivalent words so that the target text is more precise and coherent. When translating “税赋”, since feudal land tax is a unique expression of the social system in ancient China and has little influence on the meaning of the whole passage, the translators use deletion and only translate the meaning of “税”. “土地制度” is also translated into the brief version of “land”, also using the strategy of deletion. Instead, inline annotation is used by translators when translating “科举制度”. “科举制度” is a unique examination system for public officials in ancient China, and it is difficult to find culturally equivalent words for it. To avoid misinterpretation from international readers, the translators explain this noun through explanatory notes, employing the Skopos rule to ensure effective cross-cultural communication. The translators take into account the cultural backgrounds of international readers and used culturally equivalent words in the target language. The goal of these two different translation strategies is to make cross-cultural communication easier. The Skopos rule and the coherence rule have been followed as a result of these strategies.

ST: 广大青年要坚定理想信念，志存高远，脚踏实地，勇做时代的弄潮儿，在实现中国梦的生动实践中放飞青春梦想。

TT: To all our young people, you should have firm ideals and convictions, aim high, and have your feet firmly on the ground. You should ride the waves of your day; and in the course of realizing the Chinese Dream, fulfill your youthful dreams.

“弄潮儿” is a common Chinese saying that originally referred to swimmers who swim against the tide but has since come to refer to people who are brave and entrepreneurial. This phrase has Chinese cultural characteristics and comes from a poem written during the Tang dynasty. This phrase was translated literally by the translators in accordance with the fidelity rule. The fidelity rule requires translators to avoid contradicting the original meaning of the source text while making the translation more understandable in light of the cultural differences. In the target text, the translators use literal translation to directly translate “弄潮儿”, implying that people should follow the trend of the times, which also meets President Xi’s extended meaning. Certain cultural information has its uniqueness, making it untranslatable. “弄潮儿” is a distinctive Chinese expression, and “ride the waves” refers to enjoying the advantage or benefit of a particularly successful, popular, fortunate or interesting moment. It can be difficult to find phrases that are completely culturally equivalent, so the translated version restored as much of the original information as possible, demonstrating how the fidelity rule is applied in the target text.

The above-mentioned social culture-loaded terms demonstrate a high level of adherence to the coherence rule and the Skopos rule, most likely due to the fact that social culture-loaded terms vary greatly across cultures. Target readers may find it difficult to interpret translations that strictly adhere to the fidelity rule, whereas translations that adhere to the coherence and Skopos rules can better facilitate cross-cultural communication. According to the appendix’s collected social culture-loaded terms, the majority of social culture-loaded terms used deletion, literal translation, and inline annotation. These three strategies allow international readers with limited knowledge of Chinese society to comprehend China’s policies and read the volume fluently.

====3.2 Translation Strategy of Material Culture-loaded Words====

Material culture-loaded words include material products and technology invented by human beings derived from the development of society. The third volume’s material culture-loaded terms can be divided into four categories: construction, items, literary works, and names. Most material culture-loaded terms use transliteration and amplification strategies when translating literary works and names, as well as substitutions when translating constructions and products. Materials can have a variety of meanings in different cultures. For example, in Chinese culture, the terms “勤务员” and “伙夫” are distinct expressions that may not have equivalent words or phrases in English. While translating these words, translators should be aware of expressions in Western culture with similar meanings.

ST: 中华民族伟大复兴，绝不是轻轻松松、敲锣打鼓就能实现的。

TT: Achieving national rejuvenation will be no walk in the park; it will take more than drum beating and gong clanging to get there.

East and Southeast Asian musical instruments include drums and gongs. Gongs and drums, with their symbolic meaning of hyping up, can be used in times of grand celebrations in Chinese culture. President Xi is emphasizing the difficult efforts that the Chinese people must make in order to achieve national rejuvenation. As a result, the translators use the translation strategy of addition to limit the boundaries the source text may transform so that the readers can have a more precise understanding, as shown in this excerpt by how the Skopos rule is applied. Meanwhile, the translators render the phrase as "drum beating and gong clanging," demonstrating the fidelity rule. The literal translation is used here to restore Chinese cultural connotations. The fidelity rule in translation requires equivalence in meaning and refers to word for word translation. In this case, the translators have kept the names of well-known Chinese musical instruments. At the same time, the translators explain their connotations, in order to maintain the fidelity of the target text to the source text and to improve cross-cultural communication. Understanding and conveying information of “rejuvenation is no easy task” to international readers is facilitated.

ST: 天宫、蛟龙、天眼、悟空、墨子、大飞机等重大科技成果相继问世。

TT: ... with major advances made in science and technology, including the successful launch of space lab Tiangong, the commissioning of the deep-sea manned submersible Jiaolong and of the five-hundred-meter aperture spherical telescope (FAST) Tianyan, the launch of the dark matter probe satellite Wukong and the quantum science satellite Mozi, and the test flight of the airliner C919.

In material culture-loaded terms, the aforementioned Chinese innovations fall under the category of "names." Tiangong, Jiaolong, Tianyan, Wukong, and Mozi are all important cultural figures in China, representing advances in science and technology. The translators use inline annotation to further explain these terms, demonstrating the application of the Skopos rule. This type of explanatory inline annotation takes into account English readers' understanding of Chinese culture-loaded terms. It is a limitation of language form of culturally loaded terms that also facilitates international readers' understanding of Chinese cutting-edge technology. Though the length of the article is longer, semantic conveyance can be realized through the explanation that Tianyan is the five-hundred-meter aperture spherical telescope, and the purpose of the book of showing international readers China’s accomplishments is achieved. The original names are faithfully conveyed through transliteration of these advances in science and technology. On the one hand, international readers can still see Chinese culture embodied in cutting-edge technology. Readers from different cultures, on the other hand, can still understand what these terms are thanks to inline annotation, which follows the Skopos and fidelity rules.

In these examples, the fidelity rule takes precedence over the skopos rule. Material culture-loaded terms are typically objects with Chinese characteristics. In most cases, these objects will have no effect on the coherence of the target text. As a result, fidelity to the original text and facilitation of cross-cultural communication are given top priority. Transliteration and inline annotation are the most widely used methods for translating material culture-loaded terms, demonstrating that translators prioritize preserving cultural information and making target text easily understood by international readers.

====3.3 Translation Strategy of Linguistic Culture-loaded Words====
Linguistic culture-loaded words reflect phonetic meaning of language at the language family level. In contrast to English, Chinese language, particularly idioms, typically uses four-character structures. Linguistic culture-loaded terms can be found in a variety of contexts. Linguistic culture-loaded terms include idioms, classical literary prose, the two-part allegorical saying, proverbs, and so on. Linguistic terms that are culturally loaded are more difficult for international readers to understand. As a result, translators must employ translation strategies that are both effective and skillful in order to facilitate cross-cultural communication.

ST: 鸦片战争后，中国陷入内忧外患的黑暗境地，中国人民经历了战乱频仍、山河破碎、民不聊生的深重苦难。为了民族复兴，无数仁人志士不屈不挠、前仆后继，进行了可歌可泣的斗争。

TT: But with the Opium War of 1840, China was plunged into the darkness of domestic turmoil and foreign aggression; its people, ravaged by war, saw their homeland torn apart, and lived in poverty and despair. With tenacity and heroism, countless dedicated patriots fought, pressed ahead against the odds, and tried every possible means to seek the nation’s salvation.

In this excerpt, “战乱频仍”，“民不聊生”, “仁人志士”, “不屈不挠”, “前仆后继” and “可歌可泣” are Chinese idioms, with distinct national characteristics in language structure and expression. These idioms have a distinct origin in Chinese culture and are inextricably linked to national culture. It is not necessary to find culturally equivalent idioms in English when translating these idioms. The Chinese nation and Western countries share a wide range of values and aesthetics. If too many idioms are used in English translation, the same tired formulas will appear. The translations of these idioms are divided into two categories based on the coherence and fidelity rule. The first is deletion, and the second is literal translation. These idioms are intended to demonstrate that, even in difficult situations, Chinese patriots are willing to press on, which has a low chance of causing cultural misinterpretation for international readers. As a result, “战乱频仍”, “民不聊生”, “不屈不挠” and “前仆后继” adopt literal translations that improved the original meaning and demonstrated how the fidelity rule is applied. “仁人志士” is translated as “dedicated patriots” because, while it originally referred to people who were charitable, its meaning later evolved to patriots, which is also translationally adapted to the context. This translation eliminates ambiguity and allows for a more coherent reading experience. Meanwhile, “可歌可泣” was removed while translators worked from a results-oriented perspective and demonstrated the outcome of their struggle, which is "tried every possible means to seek the nation's salvation." The coherence rule was followed in this case by making the reading process for the target text readers smooth and interrupted.

ST: 应该风雨同舟，荣辱与共，努力把我们生于斯、长于斯的这个星球建成一个和睦的大家庭，把世界各国人民对美好生活的向往变成现实。

TT: We are in the same boat, and we should stick together, share weal and woe, endeavor to build this planet of ours into a single harmonious family, and turn peopled longing for a better life into reality.

The translators used two translation strategies in the passage: literal translation and full implication. These strategies adhere to the Skopos rule. When translating “风雨同舟” and “荣辱与共”，the translators restore the meaning of the two idioms, because these two idioms are an essential part of the source text in the construction of meaning. However, “生于斯、长于斯” has been translated into “the planet of ours", demonstrating the adoption of full implication. “生” and “长” are part of the process, and this process is implicated in the “the planet of ours”, which is a result-oriented structure. The translators omitted the process and presented the end results to international readers, restoring the meaning, by employing various translation strategies. The use of various strategies exemplifies the Skopos rule of facilitating cross-cultural communication.

The examples above show that the coherence rule and the skopos rule can be found frequently in the translation of these linguistic culture-loaded terms. Literal translation, inline annotation, deletion, and full implication are the most common translation strategies used when translating linguistic culture-loaded terms. Linguistic culture loaded terms are words or phrases with distinct Chinese characteristics; thus, most translators adhere to the Skopos of improving cross-cultural communication and use literal translation and inline annotation to preserve cultural value. In some cases, the linguistic culture-loaded terms are too difficult to restore their implication; therefore, the translators used deletion and full implication to improve the reading experience of international readers, demonstrating the importance of the coherence rule in the target text. With the impression that international readers will be unable to fully comprehend the meaning of such cultur3-loaded words unless they have a basic understanding of the Chinese social, ecological, and cultural environment, translators should shoulder the responsibility of selecting different translation strategies under the guidance of the Skopos theory and constructing a bridge between different cultures.

====3.4 Translation Strategy of Ecological Culture-loaded Words====

Ecological culture-loaded words reflect the climatic features, natural environment and geographical conditions in an area. People from various regions have distinct expressions that reflect regional characteristics. There are three major categories of ecological culture-loaded terms: animals, plants, and places. Cows and oxen, for example, are animals that represent diligence and industriousness in China, whereas in Western countries, the expression "work all day like a donkey" is common. As is well known, the geographical environment of China gives rise to an agriculture-based culture with a large vocabulary for animals and plants. It explains why many idioms in Chinese and English have completely different meanings. To help international readers fully understand different cultures, translators should use different strategies when translating ecologically and culturally loaded terms. The following examples will demonstrate the use of translation strategy.

ST: 坚定不移“打虎”、“拍蝇”、“猎狐”

TT: We have taken firm action to “take out tigers”, “swat flies”, and “hunt down foxes”.

In Chinese culture, the tiger is both a revered entity and a hunted beast. Tigers are used as a symbol of vigor and vitality in Chinese idioms such as “虎虎生威” (forge ahead with the vigor and vitality of the tiger) and “生龙活虎” (with furious energy). Nonetheless, there are numerous expressions and literary works in which tigers are portrayed as ferocious villains, such as the stories of Wu Song or Li Kui beating tigers. President Xi Jinping’s expression here is reminiscent of tiger figures in fiction, in which heroes battle tigers. The image of a tiger has various meanings in Western culture as well. On the one hand, it is associated with beauty and power, but it has also been referred to as a man-eater on numerous occasions. Tigers are described as “burning bright” and “dare seize the fire”, but it also appeared in Jim Corbett's adventures in India, where he used to hunt "man-eaters," including tigers. Because the images of tigers are so similar, the translators used literal translation in their translation strategy under the rule of fidelity. To save space, translators will use literal translation when a targeted language has words with the same or similar cultural meaning as the source language. Meanwhile, the ecological culture-loaded term revealed the Skopos theory’s fidelity rule. “打虎”, “拍蝇” and “猎狐” are expressions with Chinese roots. Fighting corruption is like fighting tigers, flies, and foxes. Tigers and flies can refer to corrupt officials at various levels in these expressions, while the original meaning of the source text is preserved. It is difficult to find words in Western culture that are culturally equivalent to these ecologically loaded terms. Therefore, the translators did not change the meaning of source text by using literal translation. Such selection of translation strategy shows how fidelity rule is applied.

ST: 深入开展调查研究，解剖麻雀，发现问题。

TT: We should conduct in-depth research to identify prominent problems.

In Chinese culture, there is an old proverb of “麻雀虽小五脏俱全”, which means “A sparrow may be small but it has all the vital organs”. Sparrows can represent small but vital items, whereas such expressions are difficult to find culturally equivalent terms in Western culture. The similarity between “解剖麻雀” and “发现典型” is understandable in Chinese, but the literal translation of “anatomy of a sparrow” may be difficult to grasp for an international audience. As a result, translators use deletion to make target text more fluent without affecting the original text, and the coherence rule is demonstrated in the translation strategy selection. The translation of “解剖麻雀” is omitted, and the translation of “发现典型” encompasses the extended meaning of “sparrow as the major problems”. If both terms are translated, the English expression will be reductant and not conform to English expressions. According to the coherence rule, the author omitted the explanation of why sparrow means prominent problems to facilitate readers’ reading experience and made the reading uninterrupted.

The example above show that when translating ecological culture-loaded words, translators would consider three rules of the Skopos theory, with the coherence rule taking precedence. It is most likely because most ecological culture-loaded words are names of places or animals, which may be unfamiliar to international readers. To ensure that target readers read in a consistent manner. In translating ecologically loaded terms, the translators use literal translation (including transliteration, implication, and deletion). The mixed-use of translation strategies revealed various rules that are used in translation.

===4. Conclusion===

Since the publication of ''Xi Jinping: The Governance of China (Volume III)'', it has served as the Chinese government's authoritative voice and a window for the rest of the world to understand China's policies. It crystallizes Chinese governance theory and practices and has high research value.This thesis is concerned with the classification of culture-loaded words, their translation strategies, and how these strategies demonstrate the application of three Skopos theory rules.

The Skopos theory, according to the analysis of these examples, can be used as a guiding principle for translating texts similar to those in ''Xi Jinping: The Governance of China (Volume III)''. The Skopos rule states that the translation strategy is determined by the purpose of the target text. The coherence rule, also known as intertextual coherence, requires readability in the target text and will not cause dyslexia in grammar or logic. Using the fidelity rule, the target text should be faithful to the original text. However, the fidelity rule does not require literal word-for-word translations; rather, it necessitates flexibility on the part of the translator.

Following a brief examination, it is discovered that culture-loaded words in ''Xi Jinping: The Governance of China (Volume III)'' can be divided into four major categories, with social and linguistic culture-loaded words accounting for the lion’s share. The coherence rule is frequently demonstrated in the translation of ecological culture-loaded words. Names of places or animals are examples of ecological culture-loaded words. To achieve coherence in the target text, the translators employ literal translation (including transliteration), implication, and deletion strategies when translating ecological culture-loaded words. The fidelity rule and the Skopos rule are frequently seen in target text when translating material culture-loaded words. The majority of material culture-loaded words are objects with Chinese characteristics. Transliteration and inline annotation are the most widely used, demonstrating that translators prioritize being faithful and making target text understandable to international readers. The translation of social culture-loaded words demonstrates a high level of adherence to the coherence and Skopos rules, which is likely due to the fact that social culture-loaded words differ greatly across cultures. The majority of social culture-loaded words were deleted, literal translated, or annotated inline. These three strategies promote coherence in the target text, making it easier to read and comprehend. Linguistic culture-loaded words are words or phrases that have distinct Chinese features. When translating terms of this nature, the translator usually adhered to the coherence and Skopos rules. Literal translation, inline annotation, deletion, and full implication are the most common translation strategies used when translating linguistic culture-loaded words.

To sum up, different translation strategies are very important and indispensable. Different translators would adopt different translation strategies when translating culture-loaded words due to the constraints of history, politics, culture, language and translation objectives. In order to better carry out the translation and transmission of literature and culture, different translation strategies should be used together to supplement each other.

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Reiss Katherina, Vermeer Hanss J. General Foundations of Translation Theory[M]. Tubingen： Niemeyer, 1984.

王建国. 汉英翻译学：基础理论与实践[M]. 北京：中译出版社，2019.

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张海燕.文化转向视角下的《习近平谈治国理政》核心术语英译特色解析[J].天津外国语大学学报,2021,28(05):77-88+159-160.

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吴霜,何泠静.交际翻译理论视角下文化负载词英译研究——以《习近平谈治国理政》英译本为例[J].汉字文化,2020(23):127-129.DOI:10.14014/j.cnki.cn11-2597/g2.2020.23.061.

高慧贤,张浩,王浩勇.目的论视角下《治国理政》儒学文化负载词英译研究[J].作家天地,2020(07):58+60.

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王柏童.目的论视角下文化负载词的外宣翻译——以《习近平谈治国理政》中的用典为例[J].汉字文化,2020(18):121-122.DOI:10.14014/j.cnki.cn11-2597/g2.2020.18.060.

Cult Load Words EN 5

2021-12-13T14:30:34Z

Sun Yashi: /* 5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example */

=5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example=
[[Cult_Load_Words_EN_5]]

=== Abstract ===
Based on the ecological translation theory, this article takes Yang Xianyi and Dai Naidie’s translation of cultured loaded words in Dou E Yuan, a drama in Yuan Dynasty, as the research object, and analyze how the translators deliver the culture information to the foreign readers in terms of language dimension, culture dimension and communication dimension to promote the valid dissemination of drama culture in English-speaking countries. Also this article hopes to provide an effective reference for the current drama translation by analyzing the merits and deficiencies of Yang and Dai’s Translation.

=== Key Words ===
Culture loaded words; Ecological translation theory; Drama

=== 题目生态翻译学视域下文化负载词翻译研究——以《窦娥冤》英译本为例 ===

=== 摘要 ===
本文基于生态翻译学理论，以元代戏剧、杨宪益和戴乃迭译本《窦娥冤》中的文化负载词为研究对象，探究译者如何从语言维、文化维和交际维对戏剧中文化负载词进行翻译，并把这些词所承载的文化信息有效地传递给目标受众，以促进元代杂剧文化在英语国家的有效传播。本文也同时希望通过分析杨戴译本的优缺点给当前的戏剧翻译提供有效的参考。

=== 关键词 ===
文化负载词；生态翻译学理论；戏剧

=== Introduction ===
==== Background ====
Chinese drama is the artistic treasure of Chinese classical culture and an important part of Chinese culture. In order to make the Chinese drama culture go out and let more foreign readers appreciate it, translation plays a very key role as a communicating bridge. However, due to the complexity of drama language and its historical culture, drama translation is difficult. To convey its original culture connotations as much as possible, an appropriate translation strategy is required. At present, there are many translation theories. This article chooses to study Yang Xianyi and Dai Naidie’s translation of Dou E Yuan based on the ecological translation theory for two reasons. First, Yang Xianyi and Dai Naidie are excellent translators and they are good at translating traditional Chinese works. Doing research on their translations can make us learn a lot from them. Second, drama translation readers are not only the text readers, but also the directors, actors and audiences, so the translator needs to consider how to properly deal with the drama translation elements in the ecological environment. In this way, the ecological translation is necessary when we are translating dramas.（Huang 2021:113）

==== Relevant basic concepts ====
1. Culture loaded word

Culture loaded words, also known as unique culture words and culture connotation words, are the words or phrases that indicate things and concepts which belong to a certain culture. They only exist in a certain culture and can’t be found in another culture. According to the classification of Eugene A. Nida, culture loaded words can be roughly divided into five types, which are the ecological words, material words, social words, religious words and linguistic culture words.

2. Dou E Yuan

Dou E Yuan is a representative Yuan miscellaneous drama written by Guan Hanqing, and it’s also a model of Yuan miscellaneous drama tragedies. It is based on the folk story of Filial Women in the East China Sea in the Eastern Han Dynasty. And it is very popular with people of that time and has high value in the culture aspect. About 86 dramas have adapted from it. In the aspect of art, it reflects the integration of realism and romantic style. With rich imagination, bold exaggeration and the design of the surreal plot, it shows the huge power of justice, embodies the author's distinct love and hate, and reflects the people’s desire to punish the evildoers and fulfill the justice.(Yang 2012:128)

3. Structure of the study

This study is comprised of five parts, which are the introduction, literature review, theoretical basis, body and conclusions. In the introduction part, the background and the relevant basic concepts are introduced to help readers understand this article better. In the literature review part, this article will review the domestic research on the translations of Chinese dramas. In the theoretical basis part, I will introduce the ecological translation theory, including its definition and its three dimensions——language dimension, the culture dimension and the communication dimension. In the body part, the English translation of Dou E Yuan is analyzed in terms of those three dimensions. This study will choose some typical examples to analyze, which comes from the translation of Yang Xianyi and Dai Naidie. In the end, the conclusions and suggestions will be proposed based on the analysis in the Part four. (Jiang 2020:55)

4. Significance of the study

This study has significance both in theory and practice. In the theory aspects, this study will fill the blank of the research on English translation of Dou E Yuan in terms of ecological translation theory. In the practice aspect, this study may promote the application of ecological transition theory in more translations. I also hope it can delight translators in translating dramas.

=== Literature review ===

In terms of the domestic researches, I find that domestic researches mainly concentrate on three aspects: 1) Analyze translations based on some theories, such as functional translation theory, ecological translation theory, rewriting theory, teleology and correlation theory（Lin 2021；Wang 2014；Huang 2014；Chu 2020）. 2) Analyze the current problems in translations（Meng 2009；Lv 2015）. 3) Study some famous translators’ styles of translating, such as Ying Ruocheng, Yu Guangzhong, Wang Zuoliang（Cheng 2007；Li 2008；Chen 2019）. From the researches above, we can see there are lots of scholars doing studies on translations based on various theories, including the ecological translation theory. So I search “Dou E Yuan” on CNKI to see if there are scholars have done studies on the translation of Dou E Yuan based on ecological translation theory. However, there is only one paper related to the ecological translation theory. And it just does the research in terms of culture dimension and doesn’t fully apply the theory. In this way, this article may have a value of reference in some degree by make a complete analysis of Dou E Yuan based on ecological theory and help us learn from Yang and Dai’s translation strategies.

=== Theoretical basis ===

Ecological translation was put forward by Professor Hu Gengshen of Tsinghua University. He combined Darwin's basic principles of "natural selection" with the translation research work, and creatively put forward the view that "translators should adapt to the translation ecological environment and accept the control of the translation ecological environment". He believes that "translation is an activity in which translators should adapt to and select the translation ecological environment". This definition of the translation makes the translators be in the center during the translating process. He also advocates that translators should give full play to their subjective initiative and focus on the three dimensions, which are language, culture and communication. Here are the detailed introductions of these three important dimensions in ecological translation.The language dimension translation of culture loaded words requires the real translation environment to be included into the target translation text. Translators should make effective conversions between the word pronunciation and semantic, word collocation, grammar structure and discourse layout to ensure that the translation can accurately convey the real meaning of the culture loaded words from the source language, and make them adapt to the expression habits of the target language utmost。The culture dimension translation of culture loaded words requires the translator to compare and analyze the culture backgrounds and connotations of the source language and target language to realize the effective conversions between culture connotations which are from different culture backgrounds and to prevent the occurrence of culture misunderstanding or culture ambiguity phenomenon.The communication dimension translation of culture loaded words requires the translator to translate in terms of objective, true and accurate translation principles and effectively convey what the original author or discourse speaker intends to express emotional attitude and communication information to achieve the real communication utility.From the introduction above, we can see that ecological translation requires the translator, also the center, to make a comprehensive analysis of translation adaptation conditions and conduct valid conversions between the three dimensions to achieve a good effect in translations, which is challenging for translator but meaningful for translation.(Huang 2021:113)

=== Multi-dimensional analysis of English translation of Dou E Yuan ===

Ecological translation theory requires translators to have a good comprehension of those three dimensions and make proper conversions between them. Yang and Dai are famous translators in the world. They have translated many ancient Chinese literary works, including novels, proses, dramas and so on, which are widely and highly praised. Dou E Yuan is one of them. Below, we will use the ecological translation theory to analyze it. Hope that we can learn from them, but also can make some advice about the deficiencies meanwhile.

==== Adaptive selection of language dimension ====

Adaptive selection of language dimension requires translators to make adaptive conversions in language level when translating. The most basic part of the adaptive selection is the word meaning conversion. However, the word meaning conversion is not a "word to word conversion" in the traditional sense, but needs the translator to adapt to the language characteristics of the source works when translating, and then selectively reflect them in the translation. Let's take a look at Yang and Dai's handling of Dou E Yuan text based on the language dimension.(Huang 2021:114)

Example1: ''莫不是八字儿该载着一世忧？''
Is it my fate to be wretched all my life?(Yang,Dai 2001:12)

“八字”is an eight-word method of traditional numerology in ancient China. From the perspective of traditional numerology, it can deduce the development direction of people's life, which is unchangeable. Yang and Dai translates “八字”into “fate”, which means “the power that is believed to control everything that happens and that cannot be stopped or changed”. We can see these two meanings are similar. In this way, foreign readers can understand the translation text better.

Example2: ''我当初将你嫁与他家呵，要你三从四德。三从者：在家从父，出嫁从天，夫死从子；四德者：事翁姑，敬夫主，和妯娌，睦街坊，此乃为之
四德。今乃三从四德全无，刬地犯了十恶大罪。常言道，事要前思，免劳后悔。我窦家三辈无犯法之男，五世无再婚之女。''
When I married you to the widow’s son, I expected you to observe the Three Duties and Four Virtues. The Three Duties are obedience to
your father before marriage, obedience to your husband after marriage, and obedience to your son after your husband’s death. The Four
Virtues are to serve your parents-in-law, to show respect to your husband, to remain on good terms with your sisters in-law, and to
live in peace with your neighbors. But regardless of your duties, you have committed the gravest crime of all! The proverb says: Look
before you leap, or you may be sorry too late. For the generations no son of our clan has broken the law; for five generations no
daughter has married again.(Yang,Dai 2001:55)

In China, “三从四德” refers to the moral standards that restrict women by feudal ethics. Yang and Dai translates “三从四德” to "Three Duties and Four Virtues" and “从” to "duties", which realizes a very appropriate conversion in language dimension. According to the Oxford dictionary, the "duty" means “something that you feel you have to do because it is your moral or legal responsibility”, which is similar to the meaning of “从”——women have to comply with their father, husband and son based on moral standards. So Yang and Dai make a good conversion between these two words and make it easier for readers to grasp the meaning of “三从四德”.

Example3: ''道可道，非常道。名可名，非常名。''
The law that can be told is not the invariable law; the names that can be named are not invariable names.(Yang,Dai 2001:3)

In my opinion, translating “道”into “law” is not appropriate. “道”in China refers to “the essence of the universe”, which reflects Chinese traditional Taoism. However, law in English means “the whole system of rules that everyone in a country or society must obey”. They don’t have the same meaning and the latter doesn’t have any religious meaning. So it’s difficult for foreign readers to understand this word. I suggest that maybe we can just translate “道”into “Dao” and add some explanations to it. In this way, it’s not only easy for foreign readers to understand the text but also make them know some knowledge about Taoism.

==== Adaptive selection of culture dimension ====

The adaptive selection of culture dimension requires translators to be of a high translation level. Translators should not only have a good understanding of the local culture, but also be familiar with the language and culture of the translation. Then, they should fully understand the culture differences between the two. In this way can the original culture connotation of the text be conveyed to foreign readers as much as possible. Let's look into Yang and Dai's translation of Dou E Yuan text based on the culture dimension.

Example4: ''窦娥冤''
Snow in midsummer(Yang,Dai 2001:1)

Instead of translating the title “窦娥冤” into Dou E Yuan directly, Yang and Dai use words with Chinese culture connotation to express it. "Snow in midsummer" in traditional Chinese culture means that there are mistrials, which is also one of the plots of Dou E Yuan. If they adopt the direct translation method and translate “冤”into “injustice”, the title may lose the culture connotation and can’t relate to the plot closely. Therefore, the translator adopts this translation method is to try his best to convey the culture connotation, so that readers can have more understanding of Chinese traditional culture.

Example5: ''那一个似孟光般举案齐眉？''
Or like Meng Guang，who showed such respect to her husband?(Yang,Dai 2001:23)

“举案齐眉”is a four-character idiom in Chinese that describes husband and wife who respect and love each other. Yang and Dai adding "showed such respect to her husband" in the translation can help readers understand the meaning of this idiom easier and more clearly.

Example6: ''你去那受刑法尸骸上列些纸钱，看你那化去孩儿面。''
Burn some paper coins to my headless corpse, For the sake of your dead son.(Yang,Dai 2001:45)

“纸钱”is a product of Buddhism after it was brought into China. It refers to a kind of ghost coins which is used in folk to worship ghosts, gods and the dead. This custom of burning paper money originated in the Wei, Jin, Northern and Southern dynasties, flourished in the Tang and Song dynasties, and passed down to today. The translation "paper coins" appears to be the same with the meaning of original text, but it does not reflect the Buddhist ideas. So foreign readers may not get the culture connotations of “纸钱”. So translators should make some explanatory notes about it to convey the precise meaning of “纸钱”。

Example7: ''那里有走边廷哭倒长城？那里有浣纱时甘投大水？那里有上山来便化顽石？''
Where is the woman whose tears for her husband Caused the Great Wall to crumble? Where is she who left her washing And drowned herself
in the stream? Where is she who is changed into stone Through longing for her husband?(Yang,Dai 2001:25)

Example8: ''这婆娘心似风刮絮，那里肯身化作望夫石，旧恩情倒不比新佳配。他则百年为婚眷，那里肯千里送寒衣?''
Now her heart is like a willow seed in the breeze, Not steadfast as a rock. Old love is nothing to new love: She wants to live with
this new man for ever, Without a thought for the other man far away. (Yang,Dai 2001:27)

The two examples include four allusions, one is Meng Jiangnv crying on the Great Wall; the other is in the Spring and Autumn Period, Wu Zixu fled out of the Zhaoguan and felt very hungry. Then a woman who was washing her clothes gave him a bun. Wu told the woman his real name, but after a while, he was also afraid that the woman would tell others. Seeing Wu’s suspicion, the woman threw herself into the river to commit suicide. The third is a legend, which is about a faithful woman whose husband left to join the army, then she went to the northern mountain of Wuchang with her weak son, looking over for her husband and turning into a stone. The last allusion is Meng Jiangnv walked for thousands of miles to send her husband winter clothes. The four allusions with abundant culture connotations reflect the profound Chinese culture and history. It can be seen from the translation, Yang and Dai have made great efforts and attempts to try to restore the story behind the allusion. However, in order to meet foreign readers’ needs to have a deep understanding of Chinese culture, it is recommended to provide a more detailed explanation.

Example9: ''枉着你烦恼没理会，人生死是轮回。''
It’s no use grieving for him; all mortal men must die when their time is up.(Yang,Dai 2001:27)

Example10: ''莫不是前世里烧香不到头，这前程事一笔勾。劝今世早将来世修。''Did I burn too little incense in my last life, that my
marriage was unlucky? We should all do good betimes.(Yang,Dai 2001:13)

Example11: ''我才看头一宗文卷，就与老夫同姓；这药死公公的罪名，犯在十恶不赦。''
Curious that the first culprit’s surname should be the same as mine! To murder one’s father-in-law is one of the unpardonable
crimes. (Yang,Dai 2001:51)

The three examples above reflect Buddhist thought. In the example 9, “轮回”also known as “流转” and “轮转”, means that human live and then die, die and then live, all life and death are not the end. It is just like the wheel rotation which never stops cycling. The concepts of “前世” and “今生” are derived from this. However, Yang and Dai don’t express this meaning in the translation. In the example10, “烧香” is a ritual in Buddhism. People ignite the incense and insert it in the incense burner to express their sincere respect to Buddha when they are in worship. Yang and Dai don’t explain the meaning of “烧香”to the readers, which may make the readers feel confused of it. In example 11, “十恶”, a term in Buddhism, refers to ten evil behaviors that would be punished by the hell, hungry ghosts and beasts. Similarly, Yang and Dai don’t make a detailed explanation about it. It will be difficult for foreign readers to understand these words with profound culture connotations. So I think translators should pay more attention to the culture words when translating and try to make good conversions.

Example12: ''门神户尉不放我进去。我是廉访使窦天章女孩儿。因我屈死，父亲不知，特来托一梦与他咱。''
Now the door-gods will not let me pass. I am the daughter of Inspector Dou. Though I died unjustly, my father does not know it; so I
have to come to visit in his dreams.(Yang,Dai 2001:51)

Example13: ''若说的有半厘差错，牒发你城隍祠内，我着你永世不得人身，我把你罚在阴山永做饿鬼。''
If you utter one false world, I shall send you to the tutelary god; then your spirit will never re-enter human form, but remain a
hungry ghost forever in the shades. (Yang,Dai 2001:57)

The two examples above all reflect the Taoist thought. In example12, “门神护尉” is the official of the hell.“托梦”, in Taoist and folk beliefs, means that if ghosts and gods want to express something, they can appear in people's dreams and tell them, or tell them in the form of various scenes and predict good or bad fortune.“阴山” and “城隍寺” are the names of the locations in the hell. In the above translation, Yang and Dai follow the communicative ethics, but the "tutelary god" does not seem to correspond in the original text, and the connotation of "god" is far from the concept of Chinese Taoist "emperor". So I think Yang and Dai should not only make conversions between words, but also add some background knowledge about those words for a better understanding for readers.

Example14: ''自家赛卢医''
I am Doctor Lu.(Yang,Dai 2001:9)

“卢医” represents Bian Que here, a famous doctor in ancient China.“赛卢医” means that he is boasting his medical skill which even can be comparable to Bian Que. However, foreign readers do not know the story of Bian Que. So if it is translated literally, it will not be understood by readers. Yang and Dai omit the “赛” and only translated it as "Dr. Lu", which would inevitably destroy the aesthetic connotation and artistic tension of the original work. Maybe Yang and Dai can introduce Bian Que appropriately so that readers are able to know exactly what “赛卢医” means.

==== Adaptive selection of communication dimension ====

In the actual translation process, except to considering about the transmission of culture connotation and the transformation of language information, translators should also focus on the adaptive selection of communication dimension. And they should pay attention to whether the communicative intention in the original text is reflected in the translation. Language is an important tool to realize the communicative intentions of both sides, and translation is an important means to achieve "cross-language, culture and temporal communication". In translating dramatic culture load words, translators should not only realize the culture value and meaning of such words, but also realize their communicative intentions.

Example14: ''相公，他是告状的，怎生跪着他。''
Your honor, this is a citizen who’s come to ask for justice. Why should you kneel to him?
Example15: 小人是原告张驴儿便是，告媳妇儿合毒药药死俺老子，望大人与孩儿做主。
I am the plaintiff. I accuse the young woman, Dou E, of poisoning my father with soup. Let justice be done. Your honor!(Yang,Dai 2001:35)

There is a difference between Chinese and western officialdom culture. In China, there are many names for different officials, while in western countries, they can only use the words "Your Honor" or "His or Her Excellency". So translating“相公”and “大人”as “Your honor” is very proper here, which is easy for English readers to understand. It’s no need to convey the connotation of the official names, which would make the translation more complex.

Example16: ''既将你出嫁从夫，便学习廉耻仁义。全不思九烈三贞，到犯了十恶大罪。''
As a married woman, you should have studied the propriety and morality, but instead you penetrated the most terrible crime.(Yang,Dai 2001:57)

“九烈三贞” is an idiom, and is also the moral standard that restricts women in ancient China. The feudal society used it to praise women of the chastity. Yang and Dai translate it as "the propriety and morality", and do not translate the numbers “九” and “三”, which is a good translation. Because “九” and “三”here are not actual numbers, but represent a broad concept. So there is no need to translate it into "nine kinds of proprieties" and "three kinds of" moralities ".Translating in this way not only makes the text more concise, but also facilitates the readers to understand it.

=== Conclusions ===

Based on the ecological translation theory, I analyze Yang Xianyi and Dai Naidie's translation of Dou E Yuan from the three basic principles of ecological translation theory —— language, culture and communication dimension to learn Yang and Dai’s skills for translating culture loaded words. I also boldly point out the inappropriate translation and put forward suggestions based on my own limited knowledge. As we can see from the above analysis, a good translation must comprehensively consider the three dimensions of language, culture and communication and make adaptive selections between them. In terms of language dimension, translators should find the corresponding words in the translation culture to replace the words in the original text without destroying the original meaning. In culture dimension, translators can introduce the background of culture loaded words by adding annotations, tail notes or in other ways to make readers understand the culture connotations behind the words, and then understand the connotation of the whole discourse better. In communication dimension, translators are required to pay attention to the communicative function of the words and convey the communicative intention of the original text. They should not blindly pay attention to the meanings, which will make the text more complicated and make readers confused. The three dimensions are interrelated and also indispensable. Based on these three dimensions, translators should actively adapt to the different ecological environments of translation, and flexibly choose the translation methods, so as to effectively convey the traditional Chinese drama culture to foreign readers and promote the effective dissemination of Chinese drama culture.(Huang 2021:116)

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YangXianyi, Dai Naidie杨宪益,戴乃迭(2001).关汉卿杂剧选(二) ［M］Guan Hanqing miscellaneous drama selection(2). Beijing: Foreign language Press外文出版社.

Cult Load Words EN 5

2021-12-13T14:00:54Z

Sun Yashi: /* 5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example */

=5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example=
[[Cult_Load_Words_EN_5]]

=== Abstract ===
Based on the ecological translation theory, this article takes Yang Xianyi and Dai Naidie’s translation of cultured loaded words in Dou E Yuan, a drama in Yuan Dynasty, as the research object, and analyze how the translators deliver the culture information to the foreign readers in terms of language dimension, culture dimension and communication dimension to promote the valid dissemination of drama culture in English-speaking countries. Also this article hopes to provide an effective reference for the current drama translation by analyzing the merits and deficiencies of Yang and Dai’s Translation.

=== Key Words ===
Culture loaded words; Ecological translation theory; Drama

=== 题目生态翻译学视域下文化负载词翻译研究——以《窦娥冤》英译本为例 ===

=== 摘要 ===
本文基于生态翻译学理论，以元代戏剧、杨宪益和戴乃迭译本《窦娥冤》中的文化负载词为研究对象，探究译者如何从语言维、文化维和交际维对戏剧中文化负载词进行翻译，并把这些词所承载的文化信息有效地传递给目标受众，以促进元代杂剧文化在英语国家的有效传播。本文也同时希望通过分析杨戴译本的优缺点给当前的戏剧翻译提供有效的参考。

=== 关键词 ===
文化负载词；生态翻译学理论；戏剧

=== Introduction ===
==== Background ====
Chinese drama is the artistic treasure of Chinese classical culture and an important part of Chinese culture. In order to make the Chinese drama culture go out and let more foreign readers appreciate it, translation plays a very key role as a communicating bridge. However, due to the complexity of drama language and its historical culture, drama translation is difficult. To convey its original culture connotations as much as possible, an appropriate translation strategy is required. At present, there are many translation theories. This article chooses to study Yang Xianyi and Dai Naidie’s translation of Dou E Yuan based on the ecological translation theory for two reasons. First, Yang Xianyi and Dai Naidie are excellent translators and they are good at translating traditional Chinese works. Doing research on their translations can make us learn a lot from them. Second, drama translation readers are not only the text readers, but also the directors, actors and audiences, so the translator needs to consider how to properly deal with the drama translation elements in the ecological environment. In this way, the ecological translation is necessary when we are translating dramas.（Huang 2021:113）

==== Relevant basic concepts ====
1. Culture loaded word

Culture loaded words, also known as unique culture words and culture connotation words, are the words or phrases that indicate things and concepts which belong to a certain culture. They only exist in a certain culture and can’t be found in another culture. According to the classification of Eugene A. Nida, culture loaded words can be roughly divided into five types, which are the ecological words, material words, social words, religious words and linguistic culture words.

2. Dou E Yuan

Dou E Yuan is a representative Yuan miscellaneous drama written by Guan Hanqing, and it’s also a model of Yuan miscellaneous drama tragedies. It is based on the folk story of Filial Women in the East China Sea in the Eastern Han Dynasty. And it is very popular with people of that time and has high value in the culture aspect. About 86 dramas have adapted from it. In the aspect of art, it reflects the integration of realism and romantic style. With rich imagination, bold exaggeration and the design of the surreal plot, it shows the huge power of justice, embodies the author's distinct love and hate, and reflects the people’s desire to punish the evildoers and fulfill the justice.(Yang 2012:128)

3. Structure of the study

This study is comprised of five parts, which are the introduction, literature review, theoretical basis, body and conclusions. In the introduction part, the background and the relevant basic concepts are introduced to help readers understand this article better. In the literature review part, this article will review the domestic research on the translations of Chinese dramas. In the theoretical basis part, I will introduce the ecological translation theory, including its definition and its three dimensions——language dimension, the culture dimension and the communication dimension. In the body part, the English translation of Dou E Yuan is analyzed in terms of those three dimensions. This study will choose some typical examples to analyze, which comes from the translation of Yang Xianyi and Dai Naidie. In the end, the conclusions and suggestions will be proposed based on the analysis in the Part four. (Jiang 2020:55)

4. Significance of the study

This study has significance both in theory and practice. In the theory aspects, this study will fill the blank of the research on English translation of Dou E Yuan in terms of ecological translation theory. In the practice aspect, this study may promote the application of ecological transition theory in more translations. I also hope it can delight translators in translating dramas.

=== Literature review ===

In terms of the domestic researches, I find that domestic researches mainly concentrate on three aspects: 1) Analyze translations based on some theories, such as functional translation theory, ecological translation theory, rewriting theory, teleology and correlation theory（Lin 2021；Wang 2014；Huang 2014；Chu 2020）. 2) Analyze the current problems in translations（Meng 2009；Lv 2015）. 3) Study some famous translators’ styles of translating, such as Ying Ruocheng, Yu Guangzhong, Wang Zuoliang（Cheng 2007；Li 2008；Chen 2019）. From the researches above, we can see there are lots of scholars doing studies on translations based on various theories, including the ecological translation theory. So I search “Dou E Yuan” on CNKI to see if there are scholars have done studies on the translation of Dou E Yuan based on ecological translation theory. However, there is only one paper related to the ecological translation theory. And it just does the research in terms of culture dimension and doesn’t fully apply the theory. In this way, this article may have a value of reference in some degree by make a complete analysis of Dou E Yuan based on ecological theory and help us learn from Yang and Dai’s translation strategies.

=== Theoretical basis ===

Ecological translation was put forward by Professor Hu Gengshen of Tsinghua University. He combined Darwin's basic principles of "natural selection" with the translation research work, and creatively put forward the view that "translators should adapt to the translation ecological environment and accept the control of the translation ecological environment". He believes that "translation is an activity in which translators should adapt to and select the translation ecological environment". This definition of the translation makes the translators be in the center during the translating process. He also advocates that translators should give full play to their subjective initiative and focus on the three dimensions, which are language, culture and communication. Here are the detailed introductions of these three important dimensions in ecological translation.The language dimension translation of culture loaded words requires the real translation environment to be included into the target translation text. Translators should make effective conversions between the word pronunciation and semantic, word collocation, grammar structure and discourse layout to ensure that the translation can accurately convey the real meaning of the culture loaded words from the source language, and make them adapt to the expression habits of the target language utmost。The culture dimension translation of culture loaded words requires the translator to compare and analyze the culture backgrounds and connotations of the source language and target language to realize the effective conversions between culture connotations which are from different culture backgrounds and to prevent the occurrence of culture misunderstanding or culture ambiguity phenomenon.The communication dimension translation of culture loaded words requires the translator to translate in terms of objective, true and accurate translation principles and effectively convey what the original author or discourse speaker intends to express emotional attitude and communication information to achieve the real communication utility.From the introduction above, we can see that ecological translation requires the translator, also the center, to make a comprehensive analysis of translation adaptation conditions and conduct valid conversions between the three dimensions to achieve a good effect in translations, which is challenging for translator but meaningful for translation.(Huang 2021:113)

=== Multi-dimensional analysis of English translation of Dou E Yuan ===

Ecological translation theory requires translators to have a good comprehension of those three dimensions and make proper conversions between them. Yang and Dai are famous translators in the world. They have translated many ancient Chinese literary works, including novels, proses, dramas and so on, which are widely and highly praised. Dou E Yuan is one of them. Below, we will use the ecological translation theory to analyze it. Hope that we can learn from them, but also can make some advice about the deficiencies meanwhile.

==== Adaptive selection of language dimension ====

Adaptive selection of language dimension requires translators to make adaptive conversions in language level when translating. The most basic part of the adaptive selection is the word meaning conversion. However, the word meaning conversion is not a "word to word conversion" in the traditional sense, but needs the translator to adapt to the language characteristics of the source works when translating, and then selectively reflect them in the translation. Let's take a look at Yang and Dai's handling of Dou E Yuan text based on the language dimension.(Huang 2021:114)

Example1: ''莫不是八字儿该载着一世忧？''
Is it my fate to be wretched all my life?(Yang,Dai 2001:12)

“八字”is an eight-word method of traditional numerology in ancient China. From the perspective of traditional numerology, it can deduce the development direction of people's life, which is unchangeable. Yang and Dai translates “八字”into “fate”, which means “the power that is believed to control everything that happens and that cannot be stopped or changed”. We can see these two meanings are similar. In this way, foreign readers can understand the translation text better.

Example2: ''我当初将你嫁与他家呵，要你三从四德。三从者：在家从父，出嫁从天，夫死从子；四德者：事翁姑，敬夫主，和妯娌，睦街坊，此乃为之
四德。今乃三从四德全无，刬地犯了十恶大罪。常言道，事要前思，免劳后悔。我窦家三辈无犯法之男，五世无再婚之女。''
When I married you to the widow’s son, I expected you to observe the Three Duties and Four Virtues. The Three Duties are obedience to
your father before marriage, obedience to your husband after marriage, and obedience to your son after your husband’s death. The Four
Virtues are to serve your parents-in-law, to show respect to your husband, to remain on good terms with your sisters in-law, and to
live in peace with your neighbors. But regardless of your duties, you have committed the gravest crime of all! The proverb says: Look
before you leap, or you may be sorry too late. For the generations no son of our clan has broken the law; for five generations no
daughter has married again.(Yang,Dai 2001:55)

In China, “三从四德” refers to the moral standards that restrict women by feudal ethics. Yang and Dai translates “三从四德” to "Three Duties and Four Virtues" and “从” to "duties", which realizes a very appropriate conversion in language dimension. According to the Oxford dictionary, the "duty" means “something that you feel you have to do because it is your moral or legal responsibility”, which is similar to the meaning of “从”——women have to comply with their father, husband and son based on moral standards. So Yang and Dai make a good conversion between these two words and make it easier for readers to grasp the meaning of “三从四德”.

Example3: ''道可道，非常道。名可名，非常名。''
The law that can be told is not the invariable law; the names that can be named are not invariable names.(Yang,Dai 2001:3)

In my opinion, translating “道”into “law” is not appropriate. “道”in China refers to “the essence of the universe”, which reflects Chinese traditional Taoism. However, law in English means “the whole system of rules that everyone in a country or society must obey”. They don’t have the same meaning and the latter doesn’t have any religious meaning. So it’s difficult for foreign readers to understand this word. I suggest that maybe we can just translate “道”into “Dao” and add some explanations to it. In this way, it’s not only easy for foreign readers to understand the text but also make them know some knowledge about Taoism.

==== Adaptive selection of culture dimension ====

The adaptive selection of culture dimension requires translators to be of a high translation level. Translators should not only have a good understanding of the local culture, but also be familiar with the language and culture of the translation. Then, they should fully understand the culture differences between the two. In this way can the original culture connotation of the text be conveyed to foreign readers as much as possible. Let's look into Yang and Dai's translation of Dou E Yuan text based on the culture dimension.

Example4: ''窦娥冤''
Snow in midsummer(Yang,Dai 2001:1)

Instead of translating the title “窦娥冤” into Dou E Yuan directly, Yang and Dai use words with Chinese culture connotation to express it. "Snow in midsummer" in traditional Chinese culture means that there are mistrials, which is also one of the plots of Dou E Yuan. If they adopt the direct translation method and translate “冤”into “injustice”, the title may lose the culture connotation and can’t relate to the plot closely. Therefore, the translator adopts this translation method is to try his best to convey the culture connotation, so that readers can have more understanding of Chinese traditional culture.

Example5: ''那一个似孟光般举案齐眉？''
Or like Meng Guang，who showed such respect to her husband?(Yang,Dai 2001:23)

“举案齐眉”is a four-character idiom in Chinese that describes husband and wife who respect and love each other. Yang and Dai adding "showed such respect to her husband" in the translation can help readers understand the meaning of this idiom easier and more clearly.

Example6: ''你去那受刑法尸骸上列些纸钱，看你那化去孩儿面。''
Burn some paper coins to my headless corpse, For the sake of your dead son.(Yang,Dai 2001:45)

“纸钱”is a product of Buddhism after it was brought into China. It refers to a kind of ghost coins which is used in folk to worship ghosts, gods and the dead. This custom of burning paper money originated in the Wei, Jin, Northern and Southern dynasties, flourished in the Tang and Song dynasties, and passed down to today. The translation "paper coins" appears to be the same with the meaning of original text, but it does not reflect the Buddhist ideas. So foreign readers may not get the culture connotations of “纸钱”. So translators should make some explanatory notes about it to convey the precise meaning of “纸钱”。

Example7: ''那里有走边廷哭倒长城？那里有浣纱时甘投大水？那里有上山来便化顽石？''
Where is the woman whose tears for her husband Caused the Great Wall to crumble? Where is she who left her washing And drowned herself
in the stream? Where is she who is changed into stone Through longing for her husband?(Yang,Dai 2001:25)

Example8: ''这婆娘心似风刮絮，那里肯身化作望夫石，旧恩情倒不比新佳配。他则百年为婚眷，那里肯千里送寒衣?''
Now her heart is like a willow seed in the breeze, Not steadfast as a rock. Old love is nothing to new love: She wants to live with
this new man for ever, Without a thought for the other man far away. (Yang,Dai 2001:27)

The two examples include four allusions, one is Meng Jiangnv crying on the Great Wall; the other is in the Spring and Autumn Period, Wu Zixu fled out of the Zhaoguan and felt very hungry. Then a woman who was washing her clothes gave him a bun. Wu told the woman his real name, but after a while, he was also afraid that the woman would tell others. Seeing Wu’s suspicion, the woman threw herself into the river to commit suicide. The third is a legend, which is about a faithful woman whose husband left to join the army, then she went to the northern mountain of Wuchang with her weak son, looking over for her husband and turning into a stone. The last allusion is Meng Jiangnv walked for thousands of miles to send her husband winter clothes. The four allusions with abundant culture connotations reflect the profound Chinese culture and history. It can be seen from the translation, Yang and Dai have made great efforts and attempts to try to restore the story behind the allusion. However, in order to meet foreign readers’ needs to have a deep understanding of Chinese culture, it is recommended to provide a more detailed explanation.

Example9: ''枉着你烦恼没理会，人生死是轮回。''
It’s no use grieving for him; all mortal men must die when their time is up.(Yang,Dai 2001:27)

Example10: ''莫不是前世里烧香不到头，这前程事一笔勾。劝今世早将来世修。''Did I burn too little incense in my last life, that my
marriage was unlucky? We should all do good betimes.(Yang,Dai 2001:13)

Example11: ''我才看头一宗文卷，就与老夫同姓；这药死公公的罪名，犯在十恶不赦。''
Curious that the first culprit’s surname should be the same as mine! To murder one’s father-in-law is one of the unpardonable
crimes. (Yang,Dai 2001:51)

The three examples above reflect Buddhist thought. In the example 9, “轮回”also known as “流转” and “轮转”, means that human live and then die, die and then live, all life and death are not the end. It is just like the wheel rotation which never stops cycling. The concepts of “前世” and “今生” are derived from this. However, Yang and Dai don’t express this meaning in the translation. In the example10, “烧香” is a ritual in Buddhism. People ignite the incense and insert it in the incense burner to express their sincere respect to Buddha when they are in worship. Yang and Dai don’t explain the meaning of “烧香”to the readers, which may make the readers feel confused of it. In example 11, “十恶”, a term in Buddhism, refers to ten evil behaviors that would be punished by the hell, hungry ghosts and beasts. Similarly, Yang and Dai don’t make a detailed explanation about it. It will be difficult for foreign readers to understand these words with profound culture connotations. So I think translators should pay more attention to the culture words when translating and try to make good conversions.

Example12: ''门神户尉不放我进去。我是廉访使窦天章女孩儿。因我屈死，父亲不知，特来托一梦与他咱。''
Now the door-gods will not let me pass. I am the daughter of Inspector Dou. Though I died unjustly, my father does not know it; so I
have to come to visit in his dreams.(Yang,Dai 2001:51)

Example13: ''若说的有半厘差错，牒发你城隍祠内，我着你永世不得人身，我把你罚在阴山永做饿鬼。''
If you utter one false world, I shall send you to the tutelary god; then your spirit will never re-enter human form, but remain a
hungry ghost forever in the shades. (Yang,Dai 2001:57)

The two examples above all reflect the Taoist thought. In example12, “门神护尉” is the official of the hell.“托梦”, in Taoist and folk beliefs, means that if ghosts and gods want to express something, they can appear in people's dreams and tell them, or tell them in the form of various scenes and predict good or bad fortune.“阴山” and “城隍寺” are the names of the locations in the hell. In the above translation, Yang and Dai follow the communicative ethics, but the "tutelary god" does not seem to correspond in the original text, and the connotation of "god" is far from the concept of Chinese Taoist "emperor". So I think Yang and Dai should not only make conversions between words, but also add some background knowledge about those words for a better understanding for readers.

Example14: ''自家赛卢医''
I am Doctor Lu.(Yang,Dai 2001:9)

“卢医” represents Bian Que here, a famous doctor in ancient China.“赛卢医” means that he is boasting his medical skill which even can be comparable to Bian Que. However, foreign readers do not know the story of Bian Que. So if it is translated literally, it will not be understood by readers. Yang and Dai omit the “赛” and only translated it as "Dr. Lu", which would inevitably destroy the aesthetic connotation and artistic tension of the original work. Maybe Yang and Dai can introduce Bian Que appropriately so that readers are able to know exactly what “赛卢医” means.

==== Adaptive selection of communication dimension ====

In the actual translation process, except to considering about the transmission of culture connotation and the transformation of language information, translators should also focus on the adaptive selection of communication dimension. And they should pay attention to whether the communicative intention in the original text is reflected in the translation. Language is an important tool to realize the communicative intentions of both sides, and translation is an important means to achieve "cross-language, culture and temporal communication". In translating dramatic culture load words, translators should not only realize the culture value and meaning of such words, but also realize their communicative intentions.

Example14: ''相公，他是告状的，怎生跪着他。''
Your honor, this is a citizen who’s come to ask for justice. Why should you kneel to him?
Example15: 小人是原告张驴儿便是，告媳妇儿合毒药药死俺老子，望大人与孩儿做主。
I am the plaintiff. I accuse the young woman, Dou E, of poisoning my father with soup. Let justice be done. Your honor!(Yang,Dai 2001:35)

There is a difference between Chinese and western officialdom culture. In China, there are many names for different officials, while in western countries, they can only use the words "Your Honor" or "His or Her Excellency". So translating“相公”and “大人”as “Your honor” is very proper here, which is easy for English readers to understand. It’s no need to convey the connotation of the official names, which would make the translation more complex.

Example16: ''既将你出嫁从夫，便学习廉耻仁义。全不思九烈三贞，到犯了十恶大罪。''
As a married woman, you should have studied the propriety and morality, but instead you penetrated the most terrible crime.(Yang,Dai 2001:57)

“九烈三贞” is an idiom, and is also the moral standard that restricts women in ancient China. The feudal society used it to praise women of the chastity. Yang and Dai translate it as "the propriety and morality", and do not translate the numbers “九” and “三”, which is a good translation. Because “九” and “三”here are not actual numbers, but represent a broad concept. So there is no need to translate it into "nine kinds of proprieties" and "three kinds of" moralities ".Translating in this way not only makes the text more concise, but also facilitates the readers to understand it.

=== Conclusions ===

Based on the ecological translation theory, I analyze Yang Xianyi and Dai Naidie's translation of Dou E Yuan from the three basic principles of ecological translation theory —— language, culture and communication dimension to learn Yang and Dai’s skills for translating culture loaded words. I also boldly point out the inappropriate translation and put forward suggestions based on my own limited knowledge. As we can see from the above analysis, a good translation must comprehensively consider the three dimensions of language, culture and communication and make adaptive selections between them. In terms of language dimension, translators should find the corresponding words in the translation culture to replace the words in the original text without destroying the original meaning. In culture dimension, translators can introduce the background of culture loaded words by adding annotations, tail notes or in other ways to make readers understand the culture connotations behind the words, and then understand the connotation of the whole discourse better. In communication dimension, translators are required to pay attention to the communicative function of the words and convey the communicative intention of the original text. They should not blindly pay attention to the meanings, which will make the text more complicated and make readers confused. The three dimensions are interrelated and also indispensable. Based on these three dimensions, translators should actively adapt to the different ecological environments of translation, and flexibly choose the translation methods, so as to effectively convey the traditional Chinese drama culture to foreign readers and promote the effective dissemination of Chinese drama culture.(Huang 2021:116)

=== References ===

Eugene A. Nida.(2001). Language, culture and translating. Shanghai: Shanghai Foreign Language Education Press.

Yang Yun 阳赟.(2012).适应与选择——《窦娥冤》英译文化维适应性探究[Adaptation and selection of —— Study on English translation of Dou E Yuan in terms of culture adaptability]. 辽宁医学院学报(社会科学版) Journal of Liaoning Medical College (Social Sciences Edition),(4)128-130.

Jiang Xiaoping, Luo Yun蒋晓萍,罗云.(2020).生态翻译学视域下中国饮食文化负载词翻译研究——以《世说新语》英译本为例[Study on culture loaded words of Chinese food under the horizon of ecological translation theory——take the English translation of Shi Shuo Xin Yu as an example].广州大学学报(社会科学版) Journal of Guangzhou University (Social Sciences Edition),(5)54-61.

YangXianyi, Dai Naidie杨宪益,戴乃迭.(2001).关汉卿杂剧选(一) ［Guan Hanqing miscellaneous drama selection(1)］.Beijing: Foreign language Press外文出版社.

YangXianyi, Dai Naidie杨宪益,戴乃迭.(2001).关汉卿杂剧选(二) ［Guan Hanqing miscellaneous drama selection(2)］. Beijing: Foreign language Press外文出版社.

Wang Mengnan王梦楠.(2015).《窦娥冤》文化缺省现象分析[Analysis of the culture deficiency of Dou E Yuan].浙江工业大学学报(社会科学版) Journal of Zhejiang University of Technology (Social Science Edition),(3)340-344.

Lin Ali林阿立.(2021)功能翻译理论视角下的中国传统戏曲翻译[Translation of traditional Chinese opera from the perspective of functional translation theory].哈尔滨学院学报Journal of Harbin College,(8)106-109.

Wang Xingxing王醒醒.(2014).改写理论视角下的戏剧翻译研究[Study on dramatic translation from the perspective of rewriting theory].Jiangsu: Nanjing Normal University南京师范大学.

Huang Zhifang黄志芳.(2014).目的论视角下的中国古典戏剧翻译研究[Research on the translation of Chinese classical drama from the view of objective theory].Jiangxi: Finance and Economics University Of Jiangxi江西财经大学.

Chu Xueqi褚雪琪.(2020).从关联理论视角看戏剧翻译的可表演性[See the performability of drama translation from the perspective of association theory].Beijing: China University of Geosciences (Beijing)中国地质大学(北京).

Meng Weigen孟伟根.(2009).论戏剧翻译研究中的主要问题[On the main problems in the study of drama translation].外语教学Foreign Language Teaching,(3)95-99.

Lv Shisheng, Hu Yinpeng吕世生,胡茵芃.(2015).中国戏剧对外翻译的目标语文化接受问题[Target reader’s reception of translated versions of Chinese theater].中国社会科学院研究生院学报Journal of the Graduate School of the Chinese Academy of Social Sciences,(5)110-114.

Cheng Ruiyong程瑞勇.(2007).英若诚及其戏剧翻译研究[Study on Ying Ruocheng and his drama translation].Shandong: Shandong University山东大学.

Li Changbao黎昌抱.(2008).王佐良翻译风格研究[Research on Wang Zuoliang's translation style].Shanghai: Shanghai International Studies University上海外国语大学.

Chen Yaoyao陈瑶瑶.(2019).余光中戏剧翻译研究[Study on drama translation ofYu Guangzhong].Shanxi: Shanxi University山西大学.

Cult Load Words EN 5

2021-12-13T13:46:32Z

Sun Yashi: /* 5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example */

=5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example=
[[Cult_Load_Words_EN_5]]

=== Abstract ===
Based on the ecological translation theory, this article takes Yang Xianyi and Dai Naidie’s translation of cultured loaded words in Dou E Yuan, a drama in Yuan Dynasty, as the research object, and analyze how the translators deliver the culture information to the foreign readers in terms of language dimension, culture dimension and communication dimension to promote the valid dissemination of drama culture in English-speaking countries. Also this article hopes to provide an effective reference for the current drama translation by analyzing the merits and deficiencies of Yang and Dai’s Translation.

=== Key Words ===
Culture loaded words; Ecological translation theory; Drama

=== 题目生态翻译学视域下文化负载词翻译研究——以《窦娥冤》英译本为例 ===

=== 摘要 ===
本文基于生态翻译学理论，以元代戏剧、杨宪益和戴乃迭译本《窦娥冤》中的文化负载词为研究对象，探究译者如何从语言维、文化维和交际维对戏剧中文化负载词进行翻译，并把这些词所承载的文化信息有效地传递给目标受众，以促进元代杂剧文化在英语国家的有效传播。本文也同时希望通过分析杨戴译本的优缺点给当前的戏剧翻译提供有效的参考。

=== 关键词 ===
文化负载词；生态翻译学理论；戏剧

=== Introduction ===
==== Background ====
Chinese drama is the artistic treasure of Chinese classical culture and an important part of Chinese culture. In order to make the Chinese drama culture go out and let more foreign readers appreciate it, translation plays a very key role as a communicating bridge. However, due to the complexity of drama language and its historical culture, drama translation is difficult. To convey its original culture connotations as much as possible, an appropriate translation strategy is required. At present, there are many translation theories. This article chooses to study Yang Xianyi and Dai Naidie’s translation of Dou E Yuan based on the ecological translation theory for two reasons. First, Yang Xianyi and Dai Naidie are excellent translators and they are good at translating traditional Chinese works. Doing research on their translations can make us learn a lot from them. Second, drama translation readers are not only the text readers, but also the directors, actors and audiences, so the translator needs to consider how to properly deal with the drama translation elements in the ecological environment. In this way, the ecological translation is necessary when we are translating dramas.（Huang 2021:113）

==== Relevant basic concepts ====
1. Culture loaded word

Culture loaded words, also known as unique culture words and culture connotation words, are the words or phrases that indicate things and concepts which belong to a certain culture. They only exist in a certain culture and can’t be found in another culture. According to the classification of Eugene A. Nida, culture loaded words can be roughly divided into five types, which are the ecological words, material words, social words, religious words and linguistic culture words.

2. Dou E Yuan

Dou E Yuan is a representative Yuan miscellaneous drama written by Guan Hanqing, and it’s also a model of Yuan miscellaneous drama tragedies. It is based on the folk story of Filial Women in the East China Sea in the Eastern Han Dynasty. And it is very popular with people of that time and has high value in the culture aspect. About 86 dramas have adapted from it. In the aspect of art, it reflects the integration of realism and romantic style. With rich imagination, bold exaggeration and the design of the surreal plot, it shows the huge power of justice, embodies the author's distinct love and hate, and reflects the people’s desire to punish the evildoers and fulfill the justice.(Yang 2012:128)

3. Structure of the study

This study is comprised of five parts, which are the introduction, literature review, theoretical basis, body and conclusions. In the introduction part, the background and the relevant basic concepts are introduced to help readers understand this article better. In the literature review part, this article will review the domestic research on the translations of Chinese dramas. In the theoretical basis part, I will introduce the ecological translation theory, including its definition and its three dimensions——language dimension, the culture dimension and the communication dimension. In the body part, the English translation of Dou E Yuan is analyzed in terms of those three dimensions. This study will choose some typical examples to analyze, which comes from the translation of Yang Xianyi and Dai Naidie. In the end, the conclusions and suggestions will be proposed based on the analysis in the Part four. (Jiang 2020:55)

4. Significance of the study

This study has significance both in theory and practice. In the theory aspects, this study will fill the blank of the research on English translation of Dou E Yuan in terms of ecological translation theory. In the practice aspect, this study may promote the application of ecological transition theory in more translations. I also hope it can delight translators in translating dramas.

=== Literature review ===

In terms of the domestic researches, I find that domestic researches mainly concentrate on three aspects: 1) Analyze translations based on some theories, such as functional translation theory, ecological translation theory, rewriting theory, teleology and correlation theory（Lin 2021；Wang 2014；Huang 2014；Chu 2020）. 2) Analyze the current problems in translations（Meng 2009；Lv 2015）. 3) Study some famous translators’ styles of translating, such as Ying Ruocheng, Yu Guangzhong, Wang Zuoliang（Cheng 2007；Li 2008；Chen 2019）. From the researches above, we can see there are lots of scholars doing studies on translations based on various theories, including the ecological translation theory. So I search “Dou E Yuan” on CNKI to see if there are scholars have done studies on the translation of Dou E Yuan based on ecological translation theory. However, there is only one paper related to the ecological translation theory. And it just does the research in terms of culture dimension and doesn’t fully apply the theory. In this way, this article may have a value of reference in some degree by make a complete analysis of Dou E Yuan based on ecological theory and help us learn from Yang and Dai’s translation strategies.

=== Theoretical basis ===

Ecological translation was put forward by Professor Hu Gengshen of Tsinghua University. He combined Darwin's basic principles of "natural selection" with the translation research work, and creatively put forward the view that "translators should adapt to the translation ecological environment and accept the control of the translation ecological environment". He believes that "translation is an activity in which translators should adapt to and select the translation ecological environment". This definition of the translation makes the translators be in the center during the translating process. He also advocates that translators should give full play to their subjective initiative and focus on the three dimensions, which are language, culture and communication. Here are the detailed introductions of these three important dimensions in ecological translation.The language dimension translation of culture loaded words requires the real translation environment to be included into the target translation text. Translators should make effective conversions between the word pronunciation and semantic, word collocation, grammar structure and discourse layout to ensure that the translation can accurately convey the real meaning of the culture loaded words from the source language, and make them adapt to the expression habits of the target language utmost。The culture dimension translation of culture loaded words requires the translator to compare and analyze the culture backgrounds and connotations of the source language and target language to realize the effective conversions between culture connotations which are from different culture backgrounds and to prevent the occurrence of culture misunderstanding or culture ambiguity phenomenon.The communication dimension translation of culture loaded words requires the translator to translate in terms of objective, true and accurate translation principles and effectively convey what the original author or discourse speaker intends to express emotional attitude and communication information to achieve the real communication utility.From the introduction above, we can see that ecological translation requires the translator, also the center, to make a comprehensive analysis of translation adaptation conditions and conduct valid conversions between the three dimensions to achieve a good effect in translations, which is challenging for translator but meaningful for translation.(Huang 2021:113)

=== Multi-dimensional analysis of English translation of Dou E Yuan ===

Ecological translation theory requires translators to have a good comprehension of those three dimensions and make proper conversions between them. Yang and Dai are famous translators in the world. They have translated many ancient Chinese literary works, including novels, proses, dramas and so on, which are widely and highly praised. Dou E Yuan is one of them. Below, we will use the ecological translation theory to analyze it. Hope that we can learn from them, but also can make some advice about the deficiencies meanwhile.

==== Adaptive selection of language dimension ====

Adaptive selection of language dimension requires translators to make adaptive conversions in language level when translating. The most basic part of the adaptive selection is the word meaning conversion. However, the word meaning conversion is not a "word to word conversion" in the traditional sense, but needs the translator to adapt to the language characteristics of the source works when translating, and then selectively reflect them in the translation. Let's take a look at Yang and Dai's handling of Dou E Yuan text based on the language dimension.(Huang 2021:114)

Example1: ''莫不是八字儿该载着一世忧？''
Is it my fate to be wretched all my life?(Yang,Dai 2001:12)

“八字”is an eight-word method of traditional numerology in ancient China. From the perspective of traditional numerology, it can deduce the development direction of people's life, which is unchangeable. Yang and Dai translates “八字”into “fate”, which means “the power that is believed to control everything that happens and that cannot be stopped or changed”. We can see these two meanings are similar. In this way, foreign readers can understand the translation text better.

Example2: ''我当初将你嫁与他家呵，要你三从四德。三从者：在家从父，出嫁从天，夫死从子；四德者：事翁姑，敬夫主，和妯娌，睦街坊，此乃为之
四德。今乃三从四德全无，刬地犯了十恶大罪。常言道，事要前思，免劳后悔。我窦家三辈无犯法之男，五世无再婚之女。''
When I married you to the widow’s son, I expected you to observe the Three Duties and Four Virtues. The Three Duties are obedience to
your father before marriage, obedience to your husband after marriage, and obedience to your son after your husband’s death. The Four
Virtues are to serve your parents-in-law, to show respect to your husband, to remain on good terms with your sisters in-law, and to
live in peace with your neighbors. But regardless of your duties, you have committed the gravest crime of all! The proverb says: Look
before you leap, or you may be sorry too late. For the generations no son of our clan has broken the law; for five generations no
daughter has married again.(Yang,Dai 2001:55)

In China, “三从四德” refers to the moral standards that restrict women by feudal ethics. Yang and Dai translates “三从四德” to "Three Duties and Four Virtues" and “从” to "duties", which realizes a very appropriate conversion in language dimension. According to the Oxford dictionary, the "duty" means “something that you feel you have to do because it is your moral or legal responsibility”, which is similar to the meaning of “从”——women have to comply with their father, husband and son based on moral standards. So Yang and Dai make a good conversion between these two words and make it easier for readers to grasp the meaning of “三从四德”.

Example3: ''道可道，非常道。名可名，非常名。''
The law that can be told is not the invariable law; the names that can be named are not invariable names.(Yang,Dai 2001:3)

In my opinion, translating “道”into “law” is not appropriate. “道”in China refers to “the essence of the universe”, which reflects Chinese traditional Taoism. However, law in English means “the whole system of rules that everyone in a country or society must obey”. They don’t have the same meaning and the latter doesn’t have any religious meaning. So it’s difficult for foreign readers to understand this word. I suggest that maybe we can just translate “道”into “Dao” and add some explanations to it. In this way, it’s not only easy for foreign readers to understand the text but also make them know some knowledge about Taoism.

==== Adaptive selection of culture dimension ====

The adaptive selection of culture dimension requires translators to be of a high translation level. Translators should not only have a good understanding of the local culture, but also be familiar with the language and culture of the translation. Then, they should fully understand the culture differences between the two. In this way can the original culture connotation of the text be conveyed to foreign readers as much as possible. Let's look into Yang and Dai's translation of Dou E Yuan text based on the culture dimension.

Example4: ''窦娥冤''
Snow in midsummer(Yang,Dai 2001:1)

Instead of translating the title “窦娥冤” into Dou E Yuan directly, Yang and Dai use words with Chinese culture connotation to express it. "Snow in midsummer" in traditional Chinese culture means that there are mistrials, which is also one of the plots of Dou E Yuan. If they adopt the direct translation method and translate “冤”into “injustice”, the title may lose the culture connotation and can’t relate to the plot closely. Therefore, the translator adopts this translation method is to try his best to convey the culture connotation, so that readers can have more understanding of Chinese traditional culture.

Example5: ''那一个似孟光般举案齐眉？''
Or like Meng Guang，who showed such respect to her husband?(Yang,Dai 2001:23)

“举案齐眉”is a four-character idiom in Chinese that describes husband and wife who respect and love each other. Yang and Dai adding "showed such respect to her husband" in the translation can help readers understand the meaning of this idiom easier and more clearly.

Example6: ''你去那受刑法尸骸上列些纸钱，看你那化去孩儿面。''
Burn some paper coins to my headless corpse, For the sake of your dead son.(Yang,Dai 2001:45)

“纸钱”is a product of Buddhism after it was brought into China. It refers to a kind of ghost coins which is used in folk to worship ghosts, gods and the dead. This custom of burning paper money originated in the Wei, Jin, Northern and Southern dynasties, flourished in the Tang and Song dynasties, and passed down to today. The translation "paper coins" appears to be the same with the meaning of original text, but it does not reflect the Buddhist ideas. So foreign readers may not get the culture connotations of “纸钱”. So translators should make some explanatory notes about it to convey the precise meaning of “纸钱”。

Example7: ''那里有走边廷哭倒长城？那里有浣纱时甘投大水？那里有上山来便化顽石？''
Where is the woman whose tears for her husband Caused the Great Wall to crumble? Where is she who left her washing And drowned herself
in the stream? Where is she who is changed into stone Through longing for her husband?(Yang,Dai 2001:25)

Example8: ''这婆娘心似风刮絮，那里肯身化作望夫石，旧恩情倒不比新佳配。他则百年为婚眷，那里肯千里送寒衣?''
Now her heart is like a willow seed in the breeze, Not steadfast as a rock. Old love is nothing to new love: She wants to live with
this new man for ever, Without a thought for the other man far away. (Yang,Dai 2001:27)

The two examples include four allusions, one is Meng Jiangnv crying on the Great Wall; the other is in the Spring and Autumn Period, Wu Zixu fled out of the Zhaoguan and felt very hungry. Then a woman who was washing her clothes gave him a bun. Wu told the woman his real name, but after a while, he was also afraid that the woman would tell others. Seeing Wu’s suspicion, the woman threw herself into the river to commit suicide. The third is a legend, which is about a faithful woman whose husband left to join the army, then she went to the northern mountain of Wuchang with her weak son, looking over for her husband and turning into a stone. The last allusion is Meng Jiangnv walked for thousands of miles to send her husband winter clothes. The four allusions with abundant culture connotations reflect the profound Chinese culture and history. It can be seen from the translation, Yang and Dai have made great efforts and attempts to try to restore the story behind the allusion. However, in order to meet foreign readers’ needs to have a deep understanding of Chinese culture, it is recommended to provide a more detailed explanation.

Example9: ''枉着你烦恼没理会，人生死是轮回。''
It’s no use grieving for him; all mortal men must die when their time is up.

Example10: ''莫不是前世里烧香不到头，这前程事一笔勾。劝今世早将来世修。''Did I burn too little incense in my last life, that my
marriage was unlucky? We should all do good betimes.

Example11: ''我才看头一宗文卷，就与老夫同姓；这药死公公的罪名，犯在十恶不赦。''
Curious that the first culprit’s surname should be the same as mine! To murder one’s father-in-law is one of the unpardonable
crimes.

The three examples above reflect Buddhist thought. In the example 9, “轮回”also known as “流转” and “轮转”, means that human live and then die, die and then live, all life and death are not the end. It is just like the wheel rotation which never stops cycling. The concepts of “前世” and “今生” are derived from this. However, Yang and Dai don’t express this meaning in the translation. In the example10, “烧香” is a ritual in Buddhism. People ignite the incense and insert it in the incense burner to express their sincere respect to Buddha when they are in worship. Yang and Dai don’t explain the meaning of “烧香”to the readers, which may make the readers feel confused of it. In example 11, “十恶”, a term in Buddhism, refers to ten evil behaviors that would be punished by the hell, hungry ghosts and beasts. Similarly, Yang and Dai don’t make a detailed explanation about it. It will be difficult for foreign readers to understand these words with profound culture connotations. So I think translators should pay more attention to the culture words when translating and try to make good conversions.

Example12: ''门神户尉不放我进去。我是廉访使窦天章女孩儿。因我屈死，父亲不知，特来托一梦与他咱。''
Now the door-gods will not let me pass. I am the daughter of Inspector Dou. Though I died unjustly, my father does not know it; so I
have to come to visit in his dreams.

Example13: ''若说的有半厘差错，牒发你城隍祠内，我着你永世不得人身，我把你罚在阴山永做饿鬼。''
If you utter one false world, I shall send you to the tutelary god; then your spirit will never re-enter human form, but remain a
hungry ghost forever in the shades.

The two examples above all reflect the Taoist thought. In example12, “门神护尉” is the official of the hell.“托梦”, in Taoist and folk beliefs, means that if ghosts and gods want to express something, they can appear in people's dreams and tell them, or tell them in the form of various scenes and predict good or bad fortune.“阴山” and “城隍寺” are the names of the locations in the hell. In the above translation, Yang and Dai follow the communicative ethics, but the "tutelary god" does not seem to correspond in the original text, and the connotation of "god" is far from the concept of Chinese Taoist "emperor". So I think Yang and Dai should not only make conversions between words, but also add some background knowledge about those words for a better understanding for readers.

Example14: ''自家赛卢医''
I am Doctor Lu

“卢医” represents Bian Que here, a famous doctor in ancient China.“赛卢医” means that he is boasting his medical skill which even can be comparable to Bian Que. However, foreign readers do not know the story of Bian Que. So if it is translated literally, it will not be understood by readers. Yang and Dai omit the “赛” and only translated it as "Dr. Lu", which would inevitably destroy the aesthetic connotation and artistic tension of the original work. Maybe Yang and Dai can introduce Bian Que appropriately so that readers are able to know exactly what “赛卢医” means.

==== Adaptive selection of communication dimension ====

In the actual translation process, except to considering about the transmission of culture connotation and the transformation of language information, translators should also focus on the adaptive selection of communication dimension. And they should pay attention to whether the communicative intention in the original text is reflected in the translation. Language is an important tool to realize the communicative intentions of both sides, and translation is an important means to achieve "cross-language, culture and temporal communication". In translating dramatic culture load words, translators should not only realize the culture value and meaning of such words, but also realize their communicative intentions.

Example14: ''相公，他是告状的，怎生跪着他。''
Your honor, this is a citizen who’s come to ask for justice. Why should you kneel to him?
Example15: 小人是原告张驴儿便是，告媳妇儿合毒药药死俺老子，望大人与孩儿做主。
I am the plaintiff. I accuse the young woman, Dou E, of poisoning my father with soup. Let justice be done. Your honor!

There is a difference between Chinese and western officialdom culture. In China, there are many names for different officials, while in western countries, they can only use the words "Your Honor" or "His or Her Excellency". So translating“相公”and “大人”as “Your honor” is very proper here, which is easy for English readers to understand. It’s no need to convey the connotation of the official names, which would make the translation more complex.(Yang,Dai 2001:35)

Example16: ''既将你出嫁从夫，便学习廉耻仁义。全不思九烈三贞，到犯了十恶大罪。''
As a married woman, you should have studied the propriety and morality, but instead you penetrated the most terrible crime.(Yang,Dai 2001:57)

“九烈三贞” is an idiom, and is also the moral standard that restricts women in ancient China. The feudal society used it to praise women of the chastity. Yang and Dai translate it as "the propriety and morality", and do not translate the numbers “九” and “三”, which is a good translation. Because “九” and “三”here are not actual numbers, but represent a broad concept. So there is no need to translate it into "nine kinds of proprieties" and "three kinds of" moralities ".Translating in this way not only makes the text more concise, but also facilitates the readers to understand it.

=== Conclusions ===

Based on the ecological translation theory, I analyze Yang Xianyi and Dai Naidie's translation of Dou E Yuan from the three basic principles of ecological translation theory —— language, culture and communication dimension to learn Yang and Dai’s skills for translating culture loaded words. I also boldly point out the inappropriate translation and put forward suggestions based on my own limited knowledge. As we can see from the above analysis, a good translation must comprehensively consider the three dimensions of language, culture and communication and make adaptive selections between them. In terms of language dimension, translators should find the corresponding words in the translation culture to replace the words in the original text without destroying the original meaning. In culture dimension, translators can introduce the background of culture loaded words by adding annotations, tail notes or in other ways to make readers understand the culture connotations behind the words, and then understand the connotation of the whole discourse better. In communication dimension, translators are required to pay attention to the communicative function of the words and convey the communicative intention of the original text. They should not blindly pay attention to the meanings, which will make the text more complicated and make readers confused. The three dimensions are interrelated and also indispensable. Based on these three dimensions, translators should actively adapt to the different ecological environments of translation, and flexibly choose the translation methods, so as to effectively convey the traditional Chinese drama culture to foreign readers and promote the effective dissemination of Chinese drama culture.(Huang 2021:116)

=== References ===

Eugene A. Nida.(2001). Language, culture and translating. Shanghai: Shanghai Foreign Language Education Press.

Yang Yun 阳赟.(2012).适应与选择——《窦娥冤》英译文化维适应性探究[Adaptation and selection of —— Study on English translation of Dou E Yuan in terms of culture adaptability]. 辽宁医学院学报(社会科学版) Journal of Liaoning Medical College (Social Sciences Edition),(4)128-130.

Jiang Xiaoping, Luo Yun蒋晓萍,罗云.(2020).生态翻译学视域下中国饮食文化负载词翻译研究——以《世说新语》英译本为例[Study on culture loaded words of Chinese food under the horizon of ecological translation theory——take the English translation of Shi Shuo Xin Yu as an example].广州大学学报(社会科学版) Journal of Guangzhou University (Social Sciences Edition),(5)54-61.

YangXianyi, Dai Naidie杨宪益,戴乃迭.(2001).关汉卿杂剧选(一) ［Guan Hanqing miscellaneous drama selection(1)］.Beijing: Foreign language Press外文出版社.

YangXianyi, Dai Naidie杨宪益,戴乃迭.(2001).关汉卿杂剧选(二) ［Guan Hanqing miscellaneous drama selection(2)］. Beijing: Foreign language Press外文出版社.

Wang Mengnan王梦楠.(2015).《窦娥冤》文化缺省现象分析[Analysis of the culture deficiency of Dou E Yuan].浙江工业大学学报(社会科学版) Journal of Zhejiang University of Technology (Social Science Edition),(3)340-344.

Lin Ali林阿立.(2021)功能翻译理论视角下的中国传统戏曲翻译[Translation of traditional Chinese opera from the perspective of functional translation theory].哈尔滨学院学报Journal of Harbin College,(8)106-109.

Wang Xingxing王醒醒.(2014).改写理论视角下的戏剧翻译研究[Study on dramatic translation from the perspective of rewriting theory].Jiangsu: Nanjing Normal University南京师范大学.

Huang Zhifang黄志芳.(2014).目的论视角下的中国古典戏剧翻译研究[Research on the translation of Chinese classical drama from the view of objective theory].Jiangxi: Finance and Economics University Of Jiangxi江西财经大学.

Chu Xueqi褚雪琪.(2020).从关联理论视角看戏剧翻译的可表演性[See the performability of drama translation from the perspective of association theory].Beijing: China University of Geosciences (Beijing)中国地质大学(北京).

Meng Weigen孟伟根.(2009).论戏剧翻译研究中的主要问题[On the main problems in the study of drama translation].外语教学Foreign Language Teaching,(3)95-99.

Lv Shisheng, Hu Yinpeng吕世生,胡茵芃.(2015).中国戏剧对外翻译的目标语文化接受问题[Target reader’s reception of translated versions of Chinese theater].中国社会科学院研究生院学报Journal of the Graduate School of the Chinese Academy of Social Sciences,(5)110-114.

Cheng Ruiyong程瑞勇.(2007).英若诚及其戏剧翻译研究[Study on Ying Ruocheng and his drama translation].Shandong: Shandong University山东大学.

Li Changbao黎昌抱.(2008).王佐良翻译风格研究[Research on Wang Zuoliang's translation style].Shanghai: Shanghai International Studies University上海外国语大学.

Chen Yaoyao陈瑶瑶.(2019).余光中戏剧翻译研究[Study on drama translation ofYu Guangzhong].Shanxi: Shanxi University山西大学.

Cult Load Words EN 5

2021-12-13T11:22:35Z

Sun Yashi:

=5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example=
[[Cult_Load_Words_EN_5]]

=== Abstract ===
Based on the ecological translation theory, this article takes Yang Xianyi and Dai Naidie’s translation of cultured loaded words in Dou E Yuan, a drama in Yuan Dynasty, as the research object, and analyze how the translators deliver the culture information to the foreign readers in terms of language dimension, culture dimension and communication dimension to promote the valid dissemination of drama culture in English-speaking countries. Also this article hopes to provide an effective reference for the current drama translation by analyzing the merits and deficiencies of Yang and Dai’s Translation.

=== Key Words ===
Culture loaded words; Ecological translation theory; Drama

=== 题目生态翻译学视域下文化负载词翻译研究——以《窦娥冤》英译本为例 ===

=== 摘要 ===
本文基于生态翻译学理论，以元代戏剧、杨宪益和戴乃迭译本《窦娥冤》中的文化负载词为研究对象，探究译者如何从语言维、文化维和交际维对戏剧中文化负载词进行翻译，并把这些词所承载的文化信息有效地传递给目标受众，以促进元代杂剧文化在英语国家的有效传播。本文也同时希望通过分析杨戴译本的优缺点给当前的戏剧翻译提供有效的参考。

=== 关键词 ===
文化负载词；生态翻译学理论；戏剧

=== Introduction ===
==== Background ====
Chinese drama is the artistic treasure of Chinese classical culture and an important part of Chinese culture. In order to make the Chinese drama culture go out and let more foreign readers appreciate it, translation plays a very key role as a communicating bridge. However, due to the complexity of drama language and its historical culture, drama translation is difficult. To convey its original culture connotations as much as possible, an appropriate translation strategy is required. At present, there are many translation theories. This article chooses to study Yang Xianyi and Dai Naidie’s translation of Dou E Yuan based on the ecological translation theory for two reasons. First, Yang Xianyi and Dai Naidie are excellent translators and they are good at translating traditional Chinese works. Doing research on their translations can make us learn a lot from them. Second, drama translation readers are not only the text readers, but also the directors, actors and audiences, so the translator needs to consider how to properly deal with the drama translation elements in the ecological environment. In this way, the ecological translation is necessary when we are translating dramas.

==== Relevant basic concepts ====
1. Culture loaded word

Culture loaded words, also known as unique culture words and culture connotation words, are the words or phrases that indicate things and concepts which belong to a certain culture. They only exist in a certain culture and can’t be found in another culture. According to the classification of Eugene A. Nida, culture loaded words can be roughly divided into five types, which are the ecological words, material words, social words, religious words and linguistic culture words.

2. Dou E Yuan

Dou E Yuan is a representative Yuan miscellaneous drama written by Guan Hanqing, and it’s also a model of Yuan miscellaneous drama tragedies. It is based on the folk story of Filial Women in the East China Sea in the Eastern Han Dynasty. And it is very popular with people of that time and has high value in the culture aspect. About 86 dramas have adapted from it. In the aspect of art, it reflects the integration of realism and romantic style. With rich imagination, bold exaggeration and the design of the surreal plot, it shows the huge power of justice, embodies the author's distinct love and hate, and reflects the people’s desire to punish the evildoers and fulfill the justice.

3. Structure of the study

This study is comprised of five parts, which are the introduction, literature review, theoretical basis, body and conclusions. In the introduction part, the background and the relevant basic concepts are introduced to help readers understand this article better. In the literature review part, this article will review the domestic research on the translations of Chinese dramas. In the theoretical basis part, I will introduce the ecological translation theory, including its definition and its three dimensions——language dimension, the culture dimension and the communication dimension. In the body part, the English translation of Dou E Yuan is analyzed in terms of those three dimensions. This study will choose some typical examples to analyze, which comes from the translation of Yang Xianyi and Dai Naidie. In the end, the conclusions and suggestions will be proposed based on the analysis in the Part four.

4. Significance of the study

This study has significance both in theory and practice. In the theory aspects, this study will fill the blank of the research on English translation of Dou E Yuan in terms of ecological translation theory. In the practice aspect, this study may promote the application of ecological transition theory in more translations. I also hope it can delight translators in translating dramas.

=== Literature review ===

In terms of the domestic researches, I find that domestic researches mainly concentrate on three aspects: 1) Analyze translations based on some theories, such as functional translation theory, ecological translation theory, rewriting theory, teleology and correlation theory（林阿立 2021；王醒醒 2014；黄志芳 2014；褚雪琪 2020）. 2) Analyze the current problems in translations（孟伟根 2009；吕世生等2015）. 3) Study some famous translators’ styles of translating, such as Ying Ruocheng, Yu Guangzhong, Wang Zuoliang（程瑞勇 2007；黎昌抱 2008；陈瑶瑶 2019）. From the researches above, we can see there are lots of scholars doing studies on translations based on various theories, including the ecological translation theory. So I search “Dou E Yuan” on CNKI to see if there are scholars have done studies on the translation of Dou E Yuan based on ecological translation theory. However, there is only one paper related to the ecological translation theory. And it just does the research in terms of culture dimension and doesn’t fully apply the theory. In this way, this article may have a value of reference in some degree by make a complete analysis of Dou E Yuan based on ecological theory and help us learn from Yang and Dai’s translation strategies.

=== Theoretical basis ===

Ecological translation was put forward by Professor Hu Gengshen of Tsinghua University. He combined Darwin's basic principles of "natural selection" with the translation research work, and creatively put forward the view that "translators should adapt to the translation ecological environment and accept the control of the translation ecological environment". He believes that "translation is an activity in which translators should adapt to and select the translation ecological environment". This definition of the translation makes the translators be in the center during the translating process. He also advocates that translators should give full play to their subjective initiative and focus on the three dimensions, which are language, culture and communication. Here are the detailed introductions of these three important dimensions in ecological translation.

1. Language adaptability

The language dimension translation of culture loaded words requires the real translation environment to be included into the target translation text. Translators should make effective conversions between the word pronunciation and semantic, word collocation, grammar structure and discourse layout to ensure that the translation can accurately convey the real meaning of the culture loaded words from the source language, and make them adapt to the expression habits of the target language utmost。

2. Culture adaptability

The culture dimension translation of culture loaded words requires the translator to compare and analyze the culture backgrounds and connotations of the source language and target language to realize the effective conversions between culture connotations which are from different culture backgrounds and to prevent the occurrence of culture misunderstanding or culture ambiguity phenomenon.

3. Communication adaptability

The communication dimension translation of culture loaded words requires the translator to translate in terms of objective, true and accurate translation principles and effectively convey what the original author or discourse speaker intends to express emotional attitude and communication information to achieve the real communication utility.

From the introduction above, we can see that ecological translation requires the translator, also the center, to make a comprehensive analysis of translation adaptation conditions and conduct valid conversions between the three dimensions to achieve a good effect in translations, which is challenging for translator but meaningful for translation.

=== Multi-dimensional analysis of English translation of Dou E Yuan ===

Ecological translation theory requires translators to have a good comprehension of those three dimensions and make proper conversions between them. Yang and Dai are famous translators in the world. They have translated many ancient Chinese literary works, including novels, proses, dramas and so on, which are widely and highly praised. Dou E Yuan is one of them. Below, we will use the ecological translation theory to analyze it. Hope that we can learn from them, but also can make some advice about the deficiencies meanwhile.

==== Adaptive selection of language dimension ====

Adaptive selection of language dimension requires translators to make adaptive conversions in language level when translating. The most basic part of the adaptive selection is the word meaning conversion. However, the word meaning conversion is not a "word to word conversion" in the traditional sense, but needs the translator to adapt to the language characteristics of the source works when translating, and then selectively reflect them in the translation. Let's take a look at Yang and Dai's handling of Dou E Yuan text based on the language dimension.

Example1: ''莫不是八字儿该载着一世忧？''
Is it my fate to be wretched all my life?

“八字”is an eight-word method of traditional numerology in ancient China. From the perspective of traditional numerology, it can deduce the development direction of people's life, which is unchangeable. Yang and Dai translates “八字”into “fate”, which means “the power that is believed to control everything that happens and that cannot be stopped or changed”. We can see these two meanings are similar. In this way, foreign readers can understand the translation text better.

Example2: ''我当初将你嫁与他家呵，要你三从四德。三从者：在家从父，出嫁从天，夫死从子；四德者：事翁姑，敬夫主，和妯娌，睦街坊，此乃为之
四德。今乃三从四德全无，刬地犯了十恶大罪。常言道，事要前思，免劳后悔。我窦家三辈无犯法之男，五世无再婚之女。''
When I married you to the widow’s son, I expected you to observe the Three Duties and Four Virtues. The Three Duties are obedience to
your father before marriage, obedience to your husband after marriage, and obedience to your son after your husband’s death. The Four
Virtues are to serve your parents-in-law, to show respect to your husband, to remain on good terms with your sisters in-law, and to
live in peace with your neighbors. But regardless of your duties, you have committed the gravest crime of all! The proverb says: Look
before you leap, or you may be sorry too late. For the generations no son of our clan has broken the law; for five generations no
daughter has married again.

In China, “三从四德” refers to the moral standards that restrict women by feudal ethics. Yang and Dai translates “三从四德” to "Three Duties and Four Virtues" and “从” to "duties", which realizes a very appropriate conversion in language dimension. According to the Oxford dictionary, the "duty" means “something that you feel you have to do because it is your moral or legal responsibility”, which is similar to the meaning of “从”——women have to comply with their father, husband and son based on moral standards. So Yang and Dai make a good conversion between these two words and make it easier for readers to grasp the meaning of “三从四德”.

Example3: ''道可道，非常道。名可名，非常名。''
The law that can be told is not the invariable law; the names that can be named are not invariable names.

In my opinion, translating “道”into “law” is not appropriate. “道”in China refers to “the essence of the universe”, which reflects Chinese traditional Taoism. However, law in English means “the whole system of rules that everyone in a country or society must obey”. They don’t have the same meaning and the latter doesn’t have any religious meaning. So it’s difficult for foreign readers to understand this word. I suggest that maybe we can just translate “道”into “Dao” and add some explanations to it. In this way, it’s not only easy for foreign readers to understand the text but also make them know some knowledge about Taoism.

==== Adaptive selection of culture dimension ====

The adaptive selection of culture dimension requires translators to be of a high translation level. Translators should not only have a good understanding of the local culture, but also be familiar with the language and culture of the translation. Then, they should fully understand the culture differences between the two. In this way can the original culture connotation of the text be conveyed to foreign readers as much as possible. Let's look into Yang and Dai's translation of Dou E Yuan text based on the culture dimension.

Example4: ''窦娥冤''
Snow in midsummer

Instead of translating the title “窦娥冤” into Dou E Yuan directly, Yang and Dai use words with Chinese culture connotation to express it. "Snow in midsummer" in traditional Chinese culture means that there are mistrials, which is also one of the plots of Dou E Yuan. If they adopt the direct translation method and translate “冤”into “injustice”, the title may lose the culture connotation and can’t relate to the plot closely. Therefore, the translator adopts this translation method is to try his best to convey the culture connotation, so that readers can have more understanding of Chinese traditional culture.

Example5: ''那一个似孟光般举案齐眉？''
Or like Meng Guang，who showed such respect to her husband?

“举案齐眉”is a four-character idiom in Chinese that describes husband and wife who respect and love each other. Yang and Dai adding "showed such respect to her husband" in the translation can help readers understand the meaning of this idiom easier and more clearly.

Example6: ''你去那受刑法尸骸上列些纸钱，看你那化去孩儿面。''
Burn some paper coins to my headless corpse, For the sake of your dead son.

“纸钱”is a product of Buddhism after it was brought into China. It refers to a kind of ghost coins which is used in folk to worship ghosts, gods and the dead. This custom of burning paper money originated in the Wei, Jin, Northern and Southern dynasties, flourished in the Tang and Song dynasties, and passed down to today. The translation "paper coins" appears to be the same with the meaning of original text, but it does not reflect the Buddhist ideas. So foreign readers may not get the culture connotations of “纸钱”. So translators should make some explanatory notes about it to convey the precise meaning of “纸钱”。

Example7: ''那里有走边廷哭倒长城？那里有浣纱时甘投大水？那里有上山来便化顽石？''
Where is the woman whose tears for her husband Caused the Great Wall to crumble? Where is she who left her washing And drowned herself
in the stream? Where is she who is changed into stone Through longing for her husband?

Example8: ''这婆娘心似风刮絮，那里肯身化作望夫石，旧恩情倒不比新佳配。他则百年为婚眷，那里肯千里送寒衣?''
Now her heart is like a willow seed in the breeze, Not steadfast as a rock. Old love is nothing to new love: She wants to live with
this new man for ever, Without a thought for the other man far away.

The two examples include four allusions, one is Meng Jiangnv crying on the Great Wall; the other is in the Spring and Autumn Period, Wu Zixu fled out of the Zhaoguan and felt very hungry. Then a woman who was washing her clothes gave him a bun. Wu told the woman his real name, but after a while, he was also afraid that the woman would tell others. Seeing Wu’s suspicion, the woman threw herself into the river to commit suicide. The third is a legend, which is about a faithful woman whose husband left to join the army, then she went to the northern mountain of Wuchang with her weak son, looking over for her husband and turning into a stone. The last allusion is Meng Jiangnv walked for thousands of miles to send her husband winter clothes. The four allusions with abundant culture connotations reflect the profound Chinese culture and history. It can be seen from the translation, Yang and Dai have made great efforts and attempts to try to restore the story behind the allusion. However, in order to meet foreign readers’ needs to have a deep understanding of Chinese culture, it is recommended to provide a more detailed explanation.

Example9: ''枉着你烦恼没理会，人生死是轮回。''
It’s no use grieving for him; all mortal men must die when their time is up.

Example10: ''莫不是前世里烧香不到头，这前程事一笔勾。劝今世早将来世修。''Did I burn too little incense in my last life, that my
marriage was unlucky? We should all do good betimes.

Example11: ''我才看头一宗文卷，就与老夫同姓；这药死公公的罪名，犯在十恶不赦。''
Curious that the first culprit’s surname should be the same as mine! To murder one’s father-in-law is one of the unpardonable
crimes.

The three examples above reflect Buddhist thought. In the example 9, “轮回”also known as “流转” and “轮转”, means that human live and then die, die and then live, all life and death are not the end. It is just like the wheel rotation which never stops cycling. The concepts of “前世” and “今生” are derived from this. However, Yang and Dai don’t express this meaning in the translation. In the example10, “烧香” is a ritual in Buddhism. People ignite the incense and insert it in the incense burner to express their sincere respect to Buddha when they are in worship. Yang and Dai don’t explain the meaning of “烧香”to the readers, which may make the readers feel confused of it. In example 11, “十恶”, a term in Buddhism, refers to ten evil behaviors that would be punished by the hell, hungry ghosts and beasts. Similarly, Yang and Dai don’t make a detailed explanation about it. It will be difficult for foreign readers to understand these words with profound culture connotations. So I think translators should pay more attention to the culture words when translating and try to make good conversions.

Example12: ''门神户尉不放我进去。我是廉访使窦天章女孩儿。因我屈死，父亲不知，特来托一梦与他咱。''
Now the door-gods will not let me pass. I am the daughter of Inspector Dou. Though I died unjustly, my father does not know it; so I
have to come to visit in his dreams.

Example13: ''若说的有半厘差错，牒发你城隍祠内，我着你永世不得人身，我把你罚在阴山永做饿鬼。''
If you utter one false world, I shall send you to the tutelary god; then your spirit will never re-enter human form, but remain a
hungry ghost forever in the shades.

The two examples above all reflect the Taoist thought. In example12, “门神护尉” is the official of the hell.“托梦”, in Taoist and folk beliefs, means that if ghosts and gods want to express something, they can appear in people's dreams and tell them, or tell them in the form of various scenes and predict good or bad fortune.“阴山” and “城隍寺” are the names of the locations in the hell. In the above translation, Yang and Dai follow the communicative ethics, but the "tutelary god" does not seem to correspond in the original text, and the connotation of "god" is far from the concept of Chinese Taoist "emperor". So I think Yang and Dai should not only make conversions between words, but also add some background knowledge about those words for a better understanding for readers.

Example14: ''自家赛卢医''
I am Doctor Lu

“卢医” represents Bian Que here, a famous doctor in ancient China.“赛卢医” means that he is boasting his medical skill which even can be comparable to Bian Que. However, foreign readers do not know the story of Bian Que. So if it is translated literally, it will not be understood by readers. Yang and Dai omit the “赛” and only translated it as "Dr. Lu", which would inevitably destroy the aesthetic connotation and artistic tension of the original work. Maybe Yang and Dai can introduce Bian Que appropriately so that readers are able to know exactly what “赛卢医” means.

==== Adaptive selection of communication dimension ====

In the actual translation process, except to considering about the transmission of culture connotation and the transformation of language information, translators should also focus on the adaptive selection of communication dimension. And they should pay attention to whether the communicative intention in the original text is reflected in the translation. Language is an important tool to realize the communicative intentions of both sides, and translation is an important means to achieve "cross-language, culture and temporal communication". In translating dramatic culture load words, translators should not only realize the culture value and meaning of such words, but also realize their communicative intentions.

Example14: ''相公，他是告状的，怎生跪着他。''
Your honor, this is a citizen who’s come to ask for justice. Why should you kneel to him?
Example15: 小人是原告张驴儿便是，告媳妇儿合毒药药死俺老子，望大人与孩儿做主。
I am the plaintiff. I accuse the young woman, Dou E, of poisoning my father with soup. Let justice be done. Your honor!

There is a difference between Chinese and western officialdom culture. In China, there are many names for different officials, while in western countries, they can only use the words "Your Honor" or "His or Her Excellency". So translating“相公”and “大人”as “Your honor” is very proper here, which is easy for English readers to understand. It’s no need to convey the connotation of the official names, which would make the translation more complex.

Example16: ''既将你出嫁从夫，便学习廉耻仁义。全不思九烈三贞，到犯了十恶大罪。''
As a married woman, you should have studied the propriety and morality, but instead you penetrated the most terrible crime.

“九烈三贞” is an idiom, and is also the moral standard that restricts women in ancient China. The feudal society used it to praise women of the chastity. Yang and Dai translate it as "the propriety and morality", and do not translate the numbers “九” and “三”, which is a good translation. Because “九” and “三”here are not actual numbers, but represent a broad concept. So there is no need to translate it into "nine kinds of proprieties" and "three kinds of" moralities ".Translating in this way not only makes the text more concise, but also facilitates the readers to understand it.

=== Conclusions ===

Based on the ecological translation theory, I analyze Yang Xianyi and Dai Naidie's translation of Dou E Yuan from the three basic principles of ecological translation theory —— language, culture and communication dimension to learn Yang and Dai’s skills for translating culture loaded words. I also boldly point out the inappropriate translation and put forward suggestions based on my own limited knowledge. As we can see from the above analysis, a good translation must comprehensively consider the three dimensions of language, culture and communication and make adaptive selections between them. In terms of language dimension, translators should find the corresponding words in the translation culture to replace the words in the original text without destroying the original meaning. In culture dimension, translators can introduce the background of culture loaded words by adding annotations, tail notes or in other ways to make readers understand the culture connotations behind the words, and then understand the connotation of the whole discourse better. In communication dimension, translators are required to pay attention to the communicative function of the words and convey the communicative intention of the original text. They should not blindly pay attention to the meanings, which will make the text more complicated and make readers confused. The three dimensions are interrelated and also indispensable. Based on these three dimensions, translators should actively adapt to the different ecological environments of translation, and flexibly choose the translation methods, so as to effectively convey the traditional Chinese drama culture to foreign readers and promote the effective dissemination of Chinese drama culture.

=== References ===

Eugene A. Nida.(2001). Language, culture and translating. Shanghai: Shanghai Foreign Language Education Press.

Yang Yun 阳赟.(2012).适应与选择——《窦娥冤》英译文化维适应性探究[Adaptation and selection of —— Study on English translation of Dou E Yuan in terms of culture adaptability]. 辽宁医学院学报(社会科学版) Journal of Liaoning Medical College (Social Sciences Edition),(4)128-130.

Jiang Xiaoping, Luo Yun蒋晓萍,罗云.(2020).生态翻译学视域下中国饮食文化负载词翻译研究——以《世说新语》英译本为例[Study on culture loaded words of Chinese food under the horizon of ecological translation theory——take the English translation of Shi Shuo Xin Yu as an example].广州大学学报(社会科学版) Journal of Guangzhou University (Social Sciences Edition),(5)54-61.

YangXianyi, Dai Naidie杨宪益,戴乃迭.(2001).关汉卿杂剧选(一) ［Guan Hanqing miscellaneous drama selection(1)］.Beijing: Foreign language Press外文出版社.

YangXianyi, Dai Naidie杨宪益,戴乃迭.(2001).关汉卿杂剧选(二) ［Guan Hanqing miscellaneous drama selection(2)］. Beijing: Foreign language Press外文出版社.

Wang Mengnan王梦楠.(2015).《窦娥冤》文化缺省现象分析[Analysis of the culture deficiency of Dou E Yuan].浙江工业大学学报(社会科学版) Journal of Zhejiang University of Technology (Social Science Edition),(3)340-344.

Lin Ali林阿立.(2021)功能翻译理论视角下的中国传统戏曲翻译[Translation of traditional Chinese opera from the perspective of functional translation theory].哈尔滨学院学报Journal of Harbin College,(8)106-109.

Wang Xingxing王醒醒.(2014).改写理论视角下的戏剧翻译研究[Study on dramatic translation from the perspective of rewriting theory].Jiangsu: Nanjing Normal University南京师范大学.

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Chu Xueqi褚雪琪.(2020).从关联理论视角看戏剧翻译的可表演性[See the performability of drama translation from the perspective of association theory].Beijing: China University of Geosciences (Beijing)中国地质大学(北京).

Meng Weigen孟伟根.(2009).论戏剧翻译研究中的主要问题[On the main problems in the study of drama translation].外语教学Foreign Language Teaching,(3)95-99.

Lv Shisheng, Hu Yinpeng吕世生,胡茵芃.(2015).中国戏剧对外翻译的目标语文化接受问题[Target reader’s reception of translated versions of Chinese theater].中国社会科学院研究生院学报Journal of the Graduate School of the Chinese Academy of Social Sciences,(5)110-114.

Cheng Ruiyong程瑞勇.(2007).英若诚及其戏剧翻译研究[Study on Ying Ruocheng and his drama translation].Shandong: Shandong University山东大学.

Li Changbao黎昌抱.(2008).王佐良翻译风格研究[Research on Wang Zuoliang's translation style].Shanghai: Shanghai International Studies University上海外国语大学.

Chen Yaoyao陈瑶瑶.(2019).余光中戏剧翻译研究[Study on drama translation ofYu Guangzhong].Shanxi: Shanxi University山西大学.

Culture loaded words

2021-12-13T04:12:07Z

Sun Yashi: /* 5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example */

'''Culture Loaded Words'''

[[Culture_Loaded_Words|Overview Page of Culture Loaded Words]]

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=1 羊叶 The Analysis of Culture-loaded Words of English Subtitle Translation in Chinese Movies-Taking Farewell to My Concubine as an Example 电影中英译字幕文化负载词的翻译分析——以《霸王别姬》为例=
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=== Abstract ===
Nowadays, popular films are increasingly active on the Internet. Confronting such a mass need for film translation, subtitle translation is winning more favor compared with traditional dubbing translation. This paper, taking Farewell My Concubine as an example, analyzes the strategies and methods of translating culture-loaded words. The conclusions are as follows: In terms of translator, translator needs to be super proficient in Chinese and English. In terms of translation strategies, domestication and foreignization are unity of opposites and complement each other, so there is no absolute and pure domestication and foreignization. In terms of translation methods, when translating the culture-loaded words, Linda Jaivin mainly adopted literal translation, free translation, specification, generalization and omission to nearly successfully preserve and convey the essence in Beijing dialect and Beijing Opera in China.

=== Key Words ===
Subtitle Translation; Farewell My Concubine; foreignizing method; domesticating method

=== Introduction ===
1.1Research Background

Innovation of information technology brings energy for the advancement of broadcasting ways of film and television programs. More and more foreign popular films are increasingly active on the Internet; more and more local films with Chinese elements are also introduced abroad. Researchers on subtitling translation are becoming more and more important.
China's Opening-up and Reform facilitates the cultural communication between China and the outer world. In the introduction of foreign films and TV plays, language understanding becomes an obvious barrier for audiences. Two major solutions to solve such a barrier are dubbing and subtitle translation. "Subtitles sometimes referred to as captions are transcriptions of film or TV dialogue presented simultaneously on the screen." Relatively, the latter one is more favorable than the traditional dubbing way because of its cost-effectiveness, short producing cycle and audience-acceptability. With higher educational background and foreign language level, many Chinese audiences expect that films can be displayed with “a natural and original flavor” nowadays.
Under such circumstances, subtitle translation seems to be more acceptable to get access to foreign audience. Among so many elements involved in the subtitle translation process, the translator plays the most significant part, thus becoming a key and central element in the subtitle translation system. Therefore, a good subtitle translation with “a natural and original flavor” sets high and strict requirements for the translator.

1.2 Brief Introduction to Farewell My Concubine

Farewell My Concubine, the film version adopted in this thesis is the 1993 one whose heroes and heroines are Duan Xiaolou (acted by Zhang Fengyi), Cheng Dieyi (acted by Zhang Guorong) and Ju Xian (acted by Gong Li) respectively. In the film, Xiaolou and Dieyi are fellow apprentices learning Beijing opera performance together from childhood. Later on, their cooperation in the opera Farewell My Concubine makes them famous overnight throughout Beijing city. Thereafter, they make a promise to each other that they will perform Farewell My Concubine together as long as they are alive. However, their different understandings of the relationship between the opera and life finally lead to their different choices: Until mid-age, Xiaolou deeply knows that the opera isn't his whole life, so he gets married with a famous whore called Juxian; Dieyi, however, becomes totally immersed in the complicated plots and role relationships of the operas, especially Farewell my Concubine. Around such a classic and famous opera, the love and betrayal among them become escalating with the changes of times and eventually develops into a tragedy.
It is the first film that won the Golden Palm Prize in mainland China. It has been keeping the highest-grossing record of Chinese melodrama movies in America which also marks the climax of Chinese films in America. Meanwhile, it also got great box-office successes in such countries as Japan, Germany, Korean, France and so on. It should be concluded that Farewell My Concubine has achieved great success both in the art and business.
In Farewell My Concubine, Beijing Opera art is the central cultural element. It is a typical representative of classical Chinese literature art. Taking it as a case study, general and concrete subtitle translation strategies can be concluded to improve translation quality of similar subtitle translation works.

1.3 Brief Introduction to translator Linda Javin

Linda Javin, the subtitle translator of Farewell My Concubine, is a suitable and qualified person for both the director and the audiences. Since 1976, Linda has been playing an important and active role in broadcasting, studying and exploring Chinese culture. As an internationally renowned sinologist, translator and writer, Linda Javin has made great efforts in learning, feeling and appreciating Chinese culture. It is really a tough time full of difficulties and hardships under the specific social conditions then. After years of efforts to learn Chinese language, history, literature and many visits to China, Linda has begun to embark on her Chinese literary writing career recently. All these can prove that she is really a competent and qualified subtitle translator of Farewell My Concubine. Her wonderful bi-lingual and bi-cultural competence does give her favorable advantages in translating.

=== Analysis the Translation of Culture-loaded Words ===

2.1 Introduction to Culture-loaded Words

Gonzalez Davies and Scott-Tennent (2008, p.783) put forward a definition of cultural references in detail, which is "expressions (audiovisual, verbal, textual,
non-verbal) that are concerned with ecological, material, religious, social, emotional, and linguistic manifestation. In addition, these expressions are specific to a particular community, and they are recognized as a particular feature of that community. Such expressions, however, may lead to difficulties in comprehending these words or translating these words." And in China, a scholar defines it as "the words, phrases and idioms that mark the unique things in a culture." These words reflect the unique way of activities gradually accumulated by a specific nation in the long historical process, which is different from other nations.（Liao Qiyi, 2000: 232）

It is more diverse to classify Culture-loaded words because China is an ancient national with a history of more than 5,000 years. In this course, many Culture-loaded words have accumulated continuously. Among all the materials, some scholars divide Culture-loaded words based on specific elements such as language and culture. Since different scholars hold different views on the classification of Culture-loaded words, and hence the fist can go on and on. Here is a well-accepted way by Nida. Nida (1945, p.196) divided language and cultural characteristics into five categories:(1)Ecological culture; (2)Material culture; (3)Social Culture; (4)Religious Culture; (5)Linguistic Culture.

2.2 The Features of Subtitles in Farewell My Concubine

Through comparison and analysis, the main language features of the Chinese lines of Farewell My Concubine are concluded as below: concise but emotional dialogue; strong Beijing Opera and Beijing dialect flavor; sharp but implicative expressions; rich of slang and idioms. All the features are drawn from the corresponding lines in the film and all these analysis in the language following features will be illustrated combining with the specific case interpretation. Thus, different translation strategies at different levels can be generalized and concluded to cater for the different language features.

The film takes place in Beijing and is thus featured with rich local color. The most obvious feature is the use of Beijing dialect. Beijing dialect is the basis of standard Mandarin, but there are some differences that make it easy for Chinese people to recognize which is which. Most prominent difference in phonology is the proliferation of rhotic vowels which results from the non suffix “儿” in vocabulary, Beijing dialect has a lot of words that are considered slangy and therefore occur much less or not at all in standard Mandarin. Some non-Beijing natives find it hard to understand what most of them mean, let alone foreigners. A dialect tells about the user's social class, status, profession, and many more. That is why so many translators are taking pains.

Beijing Opera is exactly a colorful part of the film has depicted. Beijing Opera was formed during the period of Daoguang(1821-1850). At the beginning, actors from Chu Opera such as Wang Honggui and Li Liu came to Beijing to perform in the Drama of Hui School. Later, combined with Erhuang melodies and Xipi melodies, in the same time, actors also absorbed the advantages of Kun, Beijing and Qin tunes from their respective schools. Beijing dialects were adapted to adapt to Beijing customs. Thus, it took shape initially. Gradually Beijing Opera developed into the most influential opera in the country. The characters in the whole film have a strong Beijing accent, and many opera excerpts in the film such as Farewell My Concubine, Peony Pavilion and Drunken Imperial Concubine are presented for many times. So it is inevitable to translate many professional terms.

2.3 Cases for Analysis

2.3.1 Brief Introduction to Translation Strategies

Before the specific analysis, let's have a understanding of two basic concepts of domestication and foreignization, which are important strategies in translating culture-loaded words.

The translation theory of domestication and foreignization was first put forward by Schleier Macher, a famous German translation theorist. In his book published in 1813, he put forward that there are only two ways of Translation: one is to guide the readers to get to know the author as much as possible; the other is to guide the author to get to know the readers as much as possible. In 1995, Lawrence Venuti, an American Italian translator, wrote in his important work The Translator's Invisibility, the first method described by Schleier Macher is called "foreignizing method" and the second method is called "domesticating method". That is to say, domestication is oriented by target language, while foreignization is oriented by source language.

As for Linda Javin, she once mentioned in an interview that in the face of the cultural essences in the lines, she adhered to the strategy of domestication in her translation and did not deliberately maintain the oriental flavor contained in the dialogue. Frankly speaking, she doesn't appreciate the way of retaining Pinyin combinations and then adding a lot of notes to make foreigners understood. If Chinese is pleasant to the ear, don't let the expression heard awkwardly in English. So the simplicity and directness are put above everything else to make it easy for the audience to understand.

2.3.2 Cases of Translation Methods

2.3.2.1 Literal Translation

As one of the common methods of translating culture loaded words, literal translation is to translate the source text according to the literal order or meaning, which can retain the original characteristics of Chinese language and culture.

E.g.1世卿世受国恩

岂敢昧法？

更不敢当众违背天理良心。

The government has always been good to me,

I wouldn't dare deceive the court.

Nor would I betray the laws of Heaven or my own conscience.

“天理”“良心” are terms that are quite commonly-used words in China. From literal works to daily talks, from traditional plays to modern films, such kind of expressions are useful guidelines to arouse Chinese People's self-reflection. They are invisible ethical rules guiding people's behaviors. Since they are so local and traditional, it's not surprising that it is a little complicated for foreign audiences to figure them out. Based on the "literal translation" principle, Linda brings "Heaven" into her translation. In Christian culture, "Heaven" serves as the source of various moral concepts and systems. "Heaven" and "God" are existed to guide and restrict people's behaviors. Linda's translation has wonderfully adapted to the target eco-environment and is really worthy of referencing of the subtitling workers and learners.

E.g.2磨剪子来，镪菜刀

Bring your knives for sharpening? Sharpen your knives.

Sharpening knives is a traditional craftsmanship that is disappearing in China. Their dreich yo-heave-ho can evoke many people's memories of childhood. Such lively lines full of traditional Chinese cultural elements, on the one hand, are not so easy to translate; on the other hand, deserve more efforts for the foreign audiences to figure out. Considering all these factors, Linda pays attention to the retaining of its central meaning. Actually, a more literal translation method "Sharpen your scissors, sharpen your knives" may achieve more active functions here. It's the easiest to understand, and it can save viewing and thinking time as well. As for some complicated cultural terms, the best way, the easiest as well, maybe literal translation, which can avoid misunderstanding and superfluous deducing. Finally, they benefit a lot to saving viewing time.

E.g.3什么时候洞房花烛夜啊？

What’s the time of Candle-lit-night in the Bridal Chamber?

“洞房花烛夜” is a typical expression in ancient times of China, which means the golden night of the new husband and new wife on the day they get married. The night usually is beautiful and memorable and it is the first night the new couple. As for this line, Linda did not specifically explain what is the “洞房花烛夜” , instead she use the literal meaning to depict a picture of the special night, translating “花烛夜” to “Candle-lit-night”, which is so warm and beautiful.

E.g.4横扫一切牛鬼蛇神！

Sweep away all Cow Demons and Snake Spirits!

There is an article titled “Sweep away all Cow Demons and Snake Spirits!” published on the People's Daily on June 1, 1966, which marked the climax of the Proletarian Cultural Revolution. The "Cow Demons and Snake Spirits" represents the old ideas, cultures, customs and habits that have poisoned Chinese people for thousands of years. Under the call of the Party Central Committee and Chairman Mao Zedong, hundreds of millions of workers, peasants and soldiers, revolutionary cadres and intellectuals, swept away a large number old things entrenched in the ideological and cultural position. Its momentum is like a storm, with extraordinary rapidity, breaking the spiritual shackles imposed on them by the exploiting class. Using “Cow Demons” to express “牛鬼”, “Snake Spirits” to express “蛇神” is direct, clear and distinct.

2.3.2.2 Free Translation

Free translation is the translation by meanings. That is to say, the translation is done according to the real meanings of a sentence or even a paragraph, instead of completely word to word.

E.g.1他祖师爷不肯赏饭吃，谁也没辙。

But I have no place for him. What can I do?

“祖师爷” is similar to "forefathers" to some extent in China's history. Without knowledge of the specific historical period, foreign audiences won't understand its exact meaning. Perhaps we can understand it as "destiny" "fate" or "god" of western culture, there are still cultural differences between them. From the plots in the film, we know that Mater does not want to accept Little Bean as his disciple, so he explains that Little Bean is not destined to be an actor. From this perspective, "destiny" is the most ideal choice to express the original meaning. Considering all these factors, Linda uses the strategy of "free translation" to put it as "I have no place for him" to refuse Little Bean's mother. Thus, she makes the lines easier to understand, and meanwhile, to avoid leading to a cultural misunderstanding.

E.g.2今儿个是破题儿，文章还在后头哪！

This is just the beginning. Wait till you see what's in store.

“破题” once appeared in "Romance of the Western Chamber” by Wang Shipu, a playwright of Yuan Dynasty. Since then, it has been widely used in various circumstances to refer to "the first time". From the translated version, it's clear that the translation of “破题” as "beginning" exhibits that the subtitle translator, Linda Javin, is quite familiar with the usage of the old Chinese words.

E.g.3真他妈想当太太奶奶啦你！

做你娘的玻璃梦去吧。

你当出了这门，把脸一抹擦，你还真成了良人了？

So you want to become a rich man's wife!

Go live out this goddamn fantasy' then

Don't think that when you walk out this door, you'll become a lady of virtue.

“太太奶奶” has different meanings in China in different social contexts. Without thinking or checking it, it's easy to translate it as "grandmother" "lady" or something like these. Besides, “良” means "good, kind", but here, “良人” doesn't mean "a good, kind or nice-hearted person", instead, it refers to the woman who has abandoned prostitution and become a traditional honest and good woman. Linda's translation of "a lady of virtue" is quite authentic and loyal to the original text.

E.g.4那么日后踏雪访梅，再谈不迟。

Ah, then we shall exchange poetic thoughts some other day.

“踏雪访梅” extracted from Night Vessel, written by Zhang Dai of Ming Dynasty. Originally, it's used to refer to describe the enjoyment with the beautiful scenery and the pursuit for wonderful poems of the ancient poets. In Farewell My Concubine, Mr Yuan invites Xiaolou and Dieyi to his house to have some wine and chat about certain details of the opera. The latter example is also full of cultural terms, which is said by Nakun when he tries to encourage Dieyi to talk with Xiaolou hurriedly and actively. In both examples, Linda deals with the cultural elements skillfully and flexibly.

E.g.4这武二郎碰上西门庆，不打，不打能成吗？

You know the old story about Pan Jinlian's husband meeting the man who screwed her? Did he have any choice but to fight?

It's an old story about Pan Jinlian and his husband in ancient China. When performing translation, a translator needs to place the specific written text under some relative social and cultural backgrounds. This is useful and meaningful for a better and comprehensive expression of the original meaning. The story of “武二郎”“西门庆” is typically traditional Chinese cultural element, the translated text can't be formed without relative culture knowledge. For some literary allusion, stating its general meaning to offer a general idea is very helpful for the audience to grasp the central meaning.

E.g.5这妞够厉害的呀！

What a dragon lady!

Different cultures have different cultural prototypes. Dragon is a propitious symbol in China. As a Chinese totem, all Chinese people see themselves as the grandsons of the dragons. It's a positive and lucky symbol for Chinese people. However, because of the cultural differences, the "dragon" in Western countries means more evil than good. Its fierceness and grisly outlooks make people feel uncomfortable. Thus, "a dragon lady" here, on the one hand, can show Ju Xian's courage for true love; on the other hand, the image of "dragon" can clearly show to the foreign audiences that Ju Xian is at the bottom of the society and she is despised by the social group. Linda's choice of "dragon" clearly shows her comprehensive consideration for the complicated circumstance then.

E.g.6关师父：各位爷，多捧场了啊!

Master Guan: Ladies and gentlemen, enjoy the show!

“各位爷” is a conventional Chinese way to address the male spectators with respect. However, in English, there is no such a counterpart. Therefore, the translator substitutes it with "Ladies and gentlemen", a conventional way to address the audience of a performance in English. “多捧场了啊” is also conventional in indicating the beginning of a show and literally means "support our show". However, the English convention has it as "enjoy the show." The translator thus conforms to target conventions to avoid deviation from audience's "expectancy norms" which are established by the native text in the receiver target of the translation, by their expectations of what a target language should be like.

E.g.7小石头：嗬，够横的你。

Shitou: You are really something.

“横” in Beijing dialect means harsh and unreasonable, "Be (quite or really) something" is an informal expression referring to a person or a thing is of consequence. In the above example, the replacement of “横” by "be really something" shows that Shitou is impressed by Douzi's arrogance and reveals Shitou's generous nature. Although his kindness to offer a sleep place to Douzi is unappreciated, Shitou does not say something harsh. If it is translated into "You're unreasonable", it would be too straightforward.

2.3.2.3 Generalization

Generalization is defined as the type of modulation in which the dissimilarity between source text and target text transemes is characterized by a shift towards greater generality in target text; as such it contrasts with the opposite phenomenon of specification. Generalization is acceptable if target text has no suitable alternative, or if the omited detail may be gleaned from the target text context or is just not important.

E.g.1不罚，不罚你永远是下三滥。

还想成角？做梦。

And if I don't punish you, you'll always be third-rate.

You want to be a great actor? Dream on!

“下三滥” is a traditional Chinese expression that describes some impuissant and footling people in the lower class status in China. To avoid misunderstanding of it, Linda just translates it as "the third rate", simply and concisely. As for “角”, it's a technical term specially used in dramatic performance referring to leading roles in dramas. But “成角” here means becoming a famous actor or actress. Linda's translation retains the most important and essential meaning.

E.g.2依我看，只要是唱西皮二黄，它就是京戏。

I say if it uses the traditional forms, then it’s the Beijing Opera.

"Xipi Erhuang" is a professional term in drama. "Xipi" and "Erhuang" refer to two different vocal cavities respectively. Xipi originated from Qin opera. Its singing is lively and high pitched, generally being used to express cheerful and excited feelings. Erhuang comes from Anhui. The tone of Erhuang is more stable and serious. In the development of drama, Xipi and Erhuang went through a process of slow integration. If the translator transliterates the tones of "Xipi" and "Erhuang" respectively in the subtitles, on the one hand, the audience without the knowledge of Peking Opera can not understand it completely; on the other hand, the subtitles have space limitations, and the letter translation should not be too long. Here, Linda generally translates it as "the traditional forms" to give the audience an abstract understanding.

E.g.3反正这两杯子也沾上了四旧了

Anyway, jade cups were part of the old society

With abundant political background, on August 8th, 1966, as the film mentioned “in the era of Communist revolution, the on-going Great Proletarian Cultural Revolution will be a revolution that reconstructs people’s mind”. "四旧" as a derogatory word, refers to the collective name and general designation of old ideas, including old culture, old customs and old habits. For a time, streets, factories, communes, time-honored stores and schools were changed into revolutionary names such as "Anti-road Construction", "Dongfeng Store" and "Red Guard War School" , destroying the authority of "bourgeois reactionary academic authorities" such as scholars, writers, artists and scientists. Violence became commonly seen in the streets. Instead of illustrating what is “四旧”, Linda chose “old society” to generally express the real social situation at that time, almost everything should be put out the label of “old, bad” to be accused and criticized.

E.g.4尘世中，男子阳污，女子阴秽

There is foulness in both men and women.

This sentence comes from the mouth of Mr Yuan, a drama addict. The word "尘世" is unique to Chinese. It is used by Buddhists or Taoists to refer to the world, with a deep religious color. However, the main religious belief in western countries is Christianity, and "尘世" has no corresponding word in English. In this sentence, Linda translated the sentence into existential sentence, which is a good way to generalize the meaning of the word. In fact, this sentence means that in the eyes of people who believe in Buddhism or Taoism, men and women on earth are all dirty. If the translator rigidly corresponds "阳污" to "man" and "阴秽" to "woman", the translation will only overlap meaning, resulting the translation not authentic.

E.g.5来给师哥勾勾脸

Will you give me a hand with my make up?

The facial makeup in Peking Opera is a special makeup method. The traditional facial makeup mainly refers to clean facial painting. "勾脸" is one of its painting techniques. In order to let the audience clearly understand the meaning of dialogue, it is literally and generally translated as "make up".

2.3.2.4 Specification

Specification is distinguished from the other type, generalization, in that here the shift which occurs between source text and target text in the direction of a higher level of explicitness. In other words, a shift towards greater specification will produce a transeme the meaning of which is made more precisely, by either the addition of extra words or the use of words with a less general meaning.

E.g.1别介，都是下九流谁嫌弃谁啊

Don’t be foolish. Prostitutes and actors are equally despised by society.

The mother (prostitute) of the little boy (Cheng Dieyi) took him to the troupe and hoped that the master would accept him. After seeing the little boy's sixth finger, the master said he had no gift to sing. So the mother knelt down (sexually) and hinted that the master would benefit as long as he accepted the disciple. So the master said this sentence. There is a saying of "三教九流" in ancient China. The three religions here refer to Confucianism, Taoism and Buddhism. The nine religions are divided into upper, middle and lower levels. The translator does not directly translate the "inferior" but translates the contents of the reference, which not only makes the meaning more thorough, but also does not increase the viewing obstacles of the audience.

E.g.2小爷我今儿练的是九转金炉的火丹功。

I have been practicing Kungfu to keep myself warm.

When dealing with those terms with strong cultural meanings, it's proper and wise to conclude some specific tiny terms into a general broader concept. As a result, the translator can save efforts; the audiences can get the general meaning without being entangled in those unimportant tiny details. Kungfu in the translated text, though fails to express the original Taoist cultural meanings, it really saves much screen space and viewing time, thus, it's easier for foreign audiences to understand.

2.3.2.5 Omission

Being opposed to "addition", omission means that some words in the original text do not need to be translated, because although there are no specific words in the translation, potential meaning has been shown. In other words, omission is to delete some unnecessary words, or words that are cumbersome or contrary to the language habits of the translation. But omission does not delete any ideological content of the original text.

E.g.1各位爷都站好甭动。真钱买真货。我小石头今儿个玩儿真的,让爷儿们都开开眼。

I'll give you something to look at.

This scene describes Little Stone and his partners was performing in the street to earn money, but no one gives a reward. In order to attract the audience, Little Stone decided to perform a wonderful show. He decided to hit his head with a brick, so he said the above lines. Because the morpheme of the actor is fast, the picture switches to that he hits his head with a brick as soon as the voice falls, so the translator uses a short sentence to express it. This not only does not affect the audience's viewing of the wonderful picture, but also completely expresses the semantics.

E.g.2他这一亮相,那台底下听戏的人不都吓跑了。

He would scare off the audience

This line is what Master Guan said to Little Bean's mother when he found an extra finger on Little Bean's right hand. While speaking this line, Master Guan stretched out his right hand and made an appearance of being on the stage. Therefore, if the translation of "his appearance" is omitted, this meaningless information vocabulary can be deleted naturally, which does not affect the audience's understanding of the plot at that time, also does not deviate from the meaning of the original lines, and will not cause the audience's confusion. It is a good way to accurately convey the information and let the audience understand the content of the film.

E.g.3陈:唉，袁四爷今儿个来看戏

段:没见我盖着唢呐唱吗？把血都挣出来了

Chen: So, Master Yuan has come to see us tonight.

Duan: I know. I sang so loudly I drowned out the horns.

“今儿个” is a typical time indicator in Beijing dialect. It usually refers to "today". In view of the context, it can also be translated as "tonight". In translating Duan's response, the translator tries to relay its meaning than to represent its form. She omits “把血都挣出来了”，also a typical dialectal expression, which literally means "drive the blood out" and "do very hard" in the real sense. "I sang so loudly" is added to facilitate understanding. The translator also makes efforts to find the most understandable way from the target culture.

===Conclusion ===
3.1 The Conclusion

In terms of translator, translator needs to be super proficient in Chinese and English. In terms of translation strategies, domestication and foreignization are unity of opposites and complement each other, so there is no absolute and pure domestication and foreignization. The translator, the recreator of dialogues in the process of translation, should choose the most appropriate translation strategy to reconstruct the meaning of the original text. In terms of translation methods, when translating the culture-loaded words, Linda Jaivin mainly adopted literal translation, free translation, specification, generalization and omission to nearly successfully preserve and convey the essence in Beijing dialect and Beijing Opera in China.

3.2 Advice

Due to the cultural differences behind translation, some films cannot achieve the same effect abroad as at home. It is true that the two important purposes of subtitle translation are to provide the audience with plot information and to convey the cultural connotation contained in the film. Plot information is the premise of cultural connotation. If the audience of target language cannot understand the plot, it is difficult to achieve cultural communication. Therefore, in the face of handling with culture-loaded words in subtitles, the translator should focus on the purpose of information, put letting the audience understand the film content above everything else, and then give consideration to the cultural purpose.

The subtitle translation in Farewell my concubine mainly adopts the domestication strategy rather than foreignization. Truly speaking, foreignization can retain the cultural characteristics of the original language in translation, making the readers of the target language feel the exotic customs and the unique charm of the source culture. Foreignization could be taken as a means of resistance to the cultural colonial policy of the strong culture, break its "domestication" and strive for winning a place for the weak culture in the forest of global culture. Therefore, there is still a long way for Chinese translators to spread Chinese culture to the countries abroad.

===References ===
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[2]Nan Wan. Subtitling and its Acceptability in the Film Farewell, My Concubine: A Multimodal Approach[J]. Advances in Language and Literary Studies, 2019, 10(6) : 94.

[3]张凯娟. 电影字幕翻译中的语域对等研究[D].西南大学,2019.

[4]徐敏. 电影《霸王别姬》的汉英影视字幕翻译评析[D].浙江工商大学,2014.

[5]金海娜.从《霸王别姬》到《一代宗师》———电影译者Linda Jaivin访谈录［J］.中国翻译，2013，34（04）.

[6]杜阿晴.目的论视角下电影字幕中文化负载词的翻译——以电影《霸王别姬》《风月》为例[J].福建教育学院学报,2013,14(04):94-97.

=2 谢庆琳 The Analysis of the Chinese Translation of Culture-loaded Words in Russian =
[[Cult_Load_Words_EN_2]]

=== Abstract ===

Language is a product of culture, an integral part of it and a condition of its existence, and an important factor in the formation of cultural codes. Since the 21st century, linguistics has actively studied a direction that sees language as a code for understanding the culture of a nation, not just as a tool for communication and cognition. As we all know, there are certain cultural differences among various ethnic groups influenced by factors such as geographical environment, political system, religious beliefs, living habits, moral values and aesthetic interests. These factors together contribute to the creation of culture-loaded words. The translation of culture-loaded words requires the translator to accurately and appropriately understand the beliefs, customs, aesthetics and values of the foreign culture while faithfully conveying the essence and soul of the translated culture to the readers of the translated language to truly communicate with different cultures. The translation of culture-loaded words directly affects the understanding of readers of the translated work, and also influences the readability and literary quality of the work. The study of Chinese translation of Russian culture-loaded words from the perspective of cultural load words not only promotes the communication between Chinese and Russian languages, but also deepens the cultural understanding between Chinese and Russian people.

=== Key Words ===
Russian Culture-loaded Words; Translation Principles; Translation Strategies

=== 题目分析俄语文化负载词的中文翻译 ===

=== 摘要 ===

语言是文化的产物，是文化的组成部分和存在条件，也是文化密码形成的一个重要因素。 21世纪以来，语言学积极研究一个方向，即把语言看作是了解一个民族文化的密码，而不仅仅是一个交流和认知的工具。众所周知，各民族受地理环境、政治制度、宗教信仰、生活习惯、道德价值、审美情趣等因素影响，其间存在一定的文化差异。这些因素共同促使了文化负载词的产生。文化负载词的翻译要求译者准确恰当地理解异国文化中的信仰、习俗、审美及价值观等的同时，忠实地将译语文化的精髓与灵魂传递到译语读者面前，真正做到不同文化的交流。对文化负载词的翻译会直接影响译文读者对作品的理解，也影响着作品的可读性及文学性。从文化负载词的角度来研究俄语文化负载词的中译不仅推动中俄两国语言的沟通，同时对加深中俄人民之间的文化理解也具有重要意义。

=== 关键词 ===
俄语文化负载词；翻译原则；翻译策略

=== Introduction ===

After the 1970s, cultural factors were gradually incorporated into the scope of linguists' studies, and cultural studies became a topic of common concern for linguists and translators. Susan Bassnett (1990), the core representative of the cultural translation concept, believes that translation is an exchange between cultures, and the reciprocity of translation should not only realize the reciprocity of language forms, but also pursue the reciprocity of cultural functions between the original text and the translated text. Therefore, translation is not only an act of purely linguistic conversion, but also a reflection of the cultural meaning of language. Language is a means of communication of human thoughts and feelings, and it is both a carrier and an important part of culture. In the process of historical development, countries around the world have formed large or small cultural differences due to different geographical environments, political rule, religious beliefs, traditional customs, lifestyles, value orientations and aesthetic interests. These factors have together contributed to the creation of a large number of cultural-loaded words. Each language has its own cultural vocabulary with cultural color and connotation, and these words reflect the cultural values of each nation. Because they are loaded with special national cultural connotations, cultural-loaded words often constitute the focus and difficulty of translation as an act of intercultural communication, and even become a barrier to the transmission of information.

Guided by American translator and translation theorist Eugene Nida's theory of functional equivalence, this paper takes the Russian as an example to explore the cultural information carried by the cultural-loaded words in its subtitles and summarize its translation method. The translation of cultural-loaded words requires the translator to accurately and appropriately understand the beliefs, customs, aesthetics and values of the foreign culture, while faithfully transmitting the essence and soul of the translated culture to the readers of the translated language, so as to truly communicate with different cultures. The study of Chinese subtitles of Russian TV series from the perspective of cultural-load words not only promotes the communication between Chinese and Russian languages, but also has great significance in deepening the cultural understanding between Chinese and Russian people.

The paper consists of an introduction, three chapters and concluding remarks. The introductory part firstly describes the feasibility, theoretical significance and practical significance of this research, and then clarifies the novelty of this research. The first chapter briefly outlines the concept of cultural-loaded words, and classifies cultural-loaded words according to Eugene Nida's functional equivalence theory, laying the foundation for the translation study of cultural-loaded words later on. Chapter 2 analyzes in detail the cultural-loaded words appearing in “Intern”, and discusses the translation principles and translation strategies of cultural-loaded words. The third chapter analyzes the causes of mistranslation and difficult-to-understand cultural-loaded words in “Intern”. The concluding remarks summarize the content of the whole text.

=== Culture-loaded Words ===

==== Definition of Culture-loaded Words ====

Culture-loaded words are also called culturally connotative words. In the language system, culture-loaded words are the vocabulary which can best embody the cultural information that a language carries and they also reflect the social life.

Behind each vocabulary are deeply imprinted the cultural, geographical and historical characteristics of a society. Vocabulary is the basic element of language,and the formation of each vocabulary is inseparable from culture. It carries a largeamount of "national cultural accumulation", that is, cultural connotation. This article is an analysis of Russian cultural-loaded words, reflecting mostly about the Russian national culture.

Language is the carrier of culture, so cultural differences must also be reflected in language. Translation means the spread of culture, and words that carry culture are words that express culture. Therefore, the translator focuses on the cultural-loaded words that appear in the source text, and on this basis. The words containing language and culture reflect the development, progress and change of the language of a country's dynasties, as well as the accumulation of various activities that are completely different from other countries (Liao, 2002). Translating social cultural terms and ecological cultural terms can truly understand the living conditions and social conditions of a country in a specific period.

==== Classification of Culture-loaded Words ====

According to Naida's classification of cultural factors, cultural load words are divided into five categories: the first category is ecological cultural load words, which usually refer to words related to plants, animals, climate, etc. of a specific region, for example, a small twisting path is not used in the Russian language environment, such as “羊肠小径”. The second category is material cultural load words. For example, “轿子” refers to a human-powered means of transportation in feudal China, which does not exist in Western countries. The third category is the social cultural load words, which usually involve words of social etiquette, social identity and leisure, such as kneel three times and kowtow nine, the dragon boat festiva, which are unique to Chinese culture and tradition. The fourth category is religious cultural load words, which are generally words reflecting the cultural beliefs of a certain nationality, such as “八字”(horoscopes), “算命先生”(fortune-teller), and so on. The fifth category is language-based cultural load words, which reflect the different ways of speaking and habits of different ethnic groups in terms of phonetics, vocabulary, syntax and so on. For example, the name of a person, the use of idioms, and so on.

=== Translation Principles and Strategies of Russian Culture-loaded Words ===

==== Translation Principles of Russian Culture-loaded Words ====

===== The Principle of Faithfulness to the Original Text =====

Fidelity to the original text is one of the most basic principles and standards of translation. When translating cultural-loaded words, two points should be clear: on the one hand, we can not add some cultural meanings in the translation process based on our own conjecture. On the one hand, it is not possible to attach some cultural meanings to the translation process that are not intended by the author of the original text. For example, the Russian word for rabbit (заяц) has a negative cultural symbolism and is considered to be a symbol of evil and cowardice, while
In the passage of «Судьба Человека»: "… а я уже на ничьей земле между воронками петляю не хуже зайца" (李世俊，张永全等: 1999), a soldier tells how he bravely and wisely crossed the German lines. The rabbit is used here only to borrow the positive image of its quick and dexterous movements, not the cultural symbolism described above.
If we do not take into account the author's real intention and turn it into "no less than a timid rabbit", we are not being faithful to the original text, but rather making a faux pas. Therefore, this sentence
should be translated as "I have reached the middle of the field, and I am not less dexterous than a rabbit in going around in the middle of the crater."

On the other hand, it is important to translate the cultural meaning of the culturally loaded words that are crucial or important to the understanding of the text, as it is easy to misunderstand if only the surface meaning is translated. For example, “сушить сухарь” literally means toast a thousand, but in fact it means to prepare dry food for exile on the road, and now it often refers to eating lawsuits. If there is a scene in Chinese literature where the crane is used to celebrate a long life, it must be translated into Russian with the meaning of longevity in Chinese culture, otherwise the Russians will find it inexplicable.

===== Contextual Principal =====

The meaning of words is often multi-layered and multi-faceted, and translators should judge the meaning of specific words according to the context. Therefore, context is the key to determining the true meaning of a word in a specific context and to help the translator correctly translate the original text.

The following are three situations to determine the specific meaning: (1) Words that often have cultural meaning and represent cultural images may not have culturally loaded meaning in a certain context. (2) The same culturally loaded word may have a different cultural meaning in a specific context. For example, the Russian word “ медведь” sometimes means "powerful" and sometimes means "heavy". Sometimes it refers to the strength of the bear, sometimes it refers to the stupidity of the bear, and sometimes it also refers to the maidenhead. Therefore, it is more important to determine the exact meaning according to the context when translating. (3) Common words may become cultural-loaded in specific contexts. (3) Common words may become cultural-loaded words in specific contexts.

===== Principle of Appropriateness of Explicit and Implicit =====

The cultural-loaded word serves the text with its cultural meaning, so the translation should be either explicit or implicit according to the needs of the text, to keep the text simple and fluent. For example, due to the limitation of space or style
For example, in Russian,“кричать во всю Ивановскую” literally means "shouting at Ivan Square" because in the Tsarist era, decrees and orders were issued on Ivan Square, and people often had to shout to hear them. Therefore, it is not necessary to turn out the meaning of the cultural load when translating into foreign languages, and it can be directly translated as shouting. However, if the translator intends to introduce this historical and cultural phenomenon, it is a different story. In short, the translation of cultural-loaded words should serve the whole text, and be consistent with the context and the author's style, and the translator's purpose.

==== Translation Strategies of Russian Culture-loaded Words ====

Translation principles are macro requirements for the translation process, while in the actual translation process, in order to achieve good translation, in addition to following these principles, we must also adopt necessary translation strategies according to the specific characteristics of the vocabulary. The complexity and specificity of cultural factors determine the variability of the meaning and form of culturally loaded terms, as well as the flexibility and adaptability of their translation means. Generally speaking, in order to achieve good translation effect, translators often use such translation strategies as "direct translation (phonetic translation) plus annotation", "direct translation with free translation" and "free translation" for cultural-loaded words and so on.

====== Direct Translation (Phonetic Translation) plus Annotation ======

The direct translation mainly refers to the translation that retains the original language form completely, so that it is similar to the original text. The method of translation is similar to the original text and has the same structure. Since this method mainly focuses on the linguistic form of the original text, sometimes the translation cannot fully and accurately express the original text.Sometimes the translation cannot fully express the original language accurately, then the translator can adopt the method of adding. In this case, the translator can adopt the method of adding notes to offset the loss of meaning brought by this translation strategy. Cultural-loaded words contain a large number of national-specific words, such as various proper nouns, historical allusions and these words have no direct counterparts in the translated language. Therefore, it is often necessary to translate them by the strategy of phonetic translation with annotation. For example, many literary works use phonetic translation of the Russian national costume “сарафан”, which is translated as "Sarah
A" with a note stating that the sarafan is a traditional Russian folk dress without sleeves.

====== Direct Translation with Free Translation ======

Direct translation with paraphrase is a translation method that combines direct translation and translation with meaning, which not only translates the surface meaning of the original text word by word, but also translates the potential meaning beyond the surface meaning of the original text. The direct translation is a method of translating not only the surface meaning of the original text word by word, but also the potential meaning beyond the surface meaning. For the translation of cultural-loaded words, the combination of direct translation and literal translation can better reveal their true meanings in terms of both form and content. The Russian word "колосс на глиняных ногах" from the «Old Testament»It is about the dream of Nebuchadnezzar, the king of Babylon, who saw a giant statue of a terrible shape, whose feet were half clay and half iron, and the whole statue collapsed due to a stone that happened to hit his feet from the mountain. This dream symbolized the doomed kingdom of Nebuchadnezzar. Thus, the cultural meaning of "giant with feet of clay" refers to a country that is outwardly strong but actually weak and destined to perish. Thus, Lenin said in his speech on November 7, 1919, at the conference commemorating the second anniversary of the October Revolution: "Мы видим, что империализм, который казался таким непреодолимым колосом, казался на глазах у всех колоссом на глиняных ногах." (刘永红：2002) The whole sentence should be translated as "We see that imperialism, which looks like a giant that cannot be served, is actually a giant in the mud with a strong exterior in the eyes of everyone.

===== Free Translation =====

The free translation strategy emphasizes the meaning conveyed to the original language words in specific contexts. The first thing is to translate the meaning of the original, not necessarily to preserve the original form, not to achieve the same literal and structural translation as the original. The translation is suitable for the translation of the cultural load words whose cultural meaning does not play a major role in the original text, or the cultural load words whose cultural image is too remote, sometimes also subject to the limitations of the manuscript and style and use this method, a cultural load words, such as culturally significant sayings, proverbs, because for a long time Ba Jing has a conventional translation of foreign, so in the translation can also be used when the original translation method. For example, "китайская грамота" literally means "Chinese word", "Chinese character", but because of the big difference between Russian and Chinese, it is very difficult for Russians to understand Chinese characters, so here it is translated as "heavenly book, incomprehensible, inexplicable thing". “Для него это китайская грамота” translates as "He doesn't know anything about it".

=== The Translation Difficulties of Russian Culture-loaded Words ===

==== Translatability of Culture-loaded Words in Russian ====

Language is the most important tool for human communication and one of the important carriers of information. The cultural characteristics of a nation's way of thinking, concepts, and systems are bound to leave their mark on language. Vocabulary is one of the most active dimensions of language. Changes in social life, the development of national culture and other changes can be recorded through vocabulary. Culture-loaded words are those words, phrases and idioms that mark things specific to a certain culture, and these words reflect the unique way of activity of a particular people that has gradually accumulated over a long historical process and is distinct from other peoples. Although translation is a transformation of symbols in its manifestation, in its essence it is a cultural exchange activity. The difficulty of translation is not the language itself, but how to convey the cultural content of the original language. The Russian cultural load is an important external expression of Russian culture, which is difficult to find in other national languages, but this does not mean that the cultural load is untranslatable. Firstly, although the differences between languages of different nationalities are determined by their respective nationalities, the similarity of human living conditions and physiological structure determines the similarity of human thinking patterns, therefore, different nationalities have similarities in understanding and understanding things; secondly, translation activities have a long history, and there are numerous cases of translators overcoming cultural gaps and achieving successful translations in the rich translation practice, therefore, the translatability of culture- loaded words is proven by a large number of translation practices. Thus, translators can still use their dynamism in a limited space to preserve and convey the cultural elements contained in the culture-loaded words in Russian.

==== Factors Affecting the Translation of Culture-loaded Words in Russian ====

The first is the internal factor, i.e., the internal factor of language. In his book «Language and Translation», Balhudarov divides the translation unit into six levels: phonemic level, grapheme level, word level, phrase level, sentence level, and discourse level, in an effort to make the original text and the translated text equivalent. After the 1980s, translation research has taken a new direction - the cultural theory of translation, and Susan Basnett, as one of the representatives of this school, believes that translation should take culture as the basic unit of translation, instead of resting on the previous parts of speech. The original text is the most real and objective existence in translation, and the characteristics of the translation object itself will also affect the translation, and the culture-loaded words have the characteristics of ethnicity, implication and unaccustomedness. When translating culture-loaded words, translators often encounter two bottlenecks: first, the lack of corresponding vocabulary; second, the lack of equivalent cultural meaning, that is, the same word in different cultural contexts expresses different connotations. In ancient Chinese philosophy, it is important to "look at things and take images", and under the influence of traditional Chinese thinking, Chinese tends to use concrete words to express imaginary concepts. The abstract content is expressed by the concrete image. Take the word "jianghu" as an example. "Jianghu" is another new word with changed connotation and extension, which is composed of the concepts of "river" and "lake". The word "jianghu" lacks its semantic and formal equivalents in Russian, so translators need to adopt a flexible translation approach to interpret the semantic and cultural connotations of the word "jianghu".

Second, external factors, including the translator's own body and the purpose of translation, etc. The translator is the most active factor in the translation activity, and is the doer of the whole translation activity, which must be completed by the translator. There is no shortage of excellent translators in China, most of them are concentrated in the field of English studies. Unlike the English translations of Chinese literary and artistic works, the translators of both film and television dramas and Chinese literary and theoretical works are mostly Russians. Unlike the Chinese translators' approach to Chinese culture, foreign translators, when translating, unlike the Chinese translators' approach to Chinese culture, foreign translators may have less sense of mission and enthusiasm for spreading Chinese culture when they translate from Chinese to foreign languages, and they pay more attention to the reading norms and market acceptance of contemporary readers, so they tend to adopt translation strategies such as paraphrasing and naturalizing to facilitate the understanding of readers of the translated language.

=== Conclusion ===

There is a growing awareness that language is just an international communication tool
and is not restricted to a particular country or nation but as a neutral information medium. This paper analyzed the definition and claasification of culture-loaded words. Then we disscussed the translation principles and strategies of Russian culture-loaded words. Last it discussed the difficulties in the translation of these words, and makes a conclusion that we should use the combination of literal translation and free translation in the translation according to different circumstances.

Translation is a language communicative activity; there are a lot of words with Russian cultural features, so we cannot find the equivalent words to express the same cultural information in the target language. When translating these cultural-loaded words, it needs the help of alienation principles, achieving the conversion between language and cultural information. However, after all, the reader's understanding of Russian culture is limited, so the translator must follow the rules of Russian language and expression, taking the text type, translation factors such as purpose and audience into consideration to acquire the best translation.

To sum up, language, culture and translation are inseparable. Language is also a cultural phenomenon, while culture shapes language. Translation is a tool for exchanging different cultures and human civilizations, and therefore they are closely related. In the process of intercultural communication and translation, culturally loaded words are the main obstacle, but they reveal the cultural characteristics and social customs of a people. Accurate and faithful translation of culture-loaded words plays a crucial role in facilitating cultural exchange. Direct translation and paraphrasing are effective translation strategies to solve the problem of culture-loaded words. Direct translation can help the target language readers understand the translation more easily. It aims to make the target language readers and the source language readers empathize. However, free translation is intended to preserve the cultural style of the source language for the readers. These two approaches may seem to be opposing, but they actually complement each other. It is impossible for a translator to use one translation strategy to complete the translation task, so in translation practice as a translator, he or she should try to make a comprehensive use of the two translation methods to make the translation more relevant and evocative.

=== References ===

[1] 从业平. 俄语中反映民族文化特点的词汇. 中国俄语教学. 1988年.

[2] 杜文杰. 俄语的民族文化特征. 对外经济贸易大学学报. 2000年.

[3] 何东燕. 文化负载词与文化差异意识. 西南民族学院学报. 2002年.

[4] 刘重德. 文化语言翻译. 文化与语言. 1992年.

[5] 吴国华. 俄汉文化伴随意义词汇对比研究. 中国俄语教学. 1989年.

=3 罗曦 Gary Snyder’s Translation of the Culture-loaded Words in Han Shan’s Poems from the Perspective of the Functionalist Skopos Theory =
[[Cult_Load_Words_EN_3]]

=4 何芩 The Translation of Cultural-loaded words in ''Jiu Zhang'' in ''Chu Ci'' Translated by Xu Yuanchong 《九章》许渊冲译本文化负载词的翻译=
[[Cult_Load_Words_EN_4]]

=5 孙雅诗 Study on the translation of culture loaded words under the ecological translation theory——Take the English translation of Dou E Yuan as an example=
[[Cult_Load_Words_EN_5]]

=== Abstract ===
Based on the ecological translation theory, this article takes Yang Xianyi and Dai Naidie’s translation of cultured loaded words in Dou E Yuan, a drama in Yuan Dynasty, as the research object, and analyze how the translators deliver the culture information to the foreign readers in terms of language dimension, culture dimension and communication dimension to promote the valid dissemination of drama culture in English-speaking countries. Also this article hopes to provide an effective reference for the current drama translation by analyzing the merits and deficiencies of Yang and Dai’s Translation.

=== Key Words ===
Culture loaded words; Ecological translation theory; Drama

=== 题目生态翻译学视域下文化负载词翻译研究——以《窦娥冤》英译本为例 ===

=== 摘要 ===
本文基于生态翻译学理论，以元代戏剧、杨宪益和戴乃迭译本《窦娥冤》中的文化负载词为研究对象，探究译者如何从语言维、文化维和交际维对戏剧中文化负载词进行翻译，并把这些词所承载的文化信息有效地传递给目标受众，以促进元代杂剧文化在英语国家的有效传播。本文也同时希望通过分析杨戴译本的优缺点给当前的戏剧翻译提供有效的参考。

=== 关键词 ===
文化负载词；生态翻译学理论；戏剧

=== Introduction ===
==== Background ====
Chinese drama is the artistic treasure of Chinese classical culture and an important part of Chinese culture. In order to make the Chinese drama culture go out and let more foreign readers appreciate it, translation plays a very key role as a communicating bridge. However, due to the complexity of drama language and its historical culture, drama translation is difficult. To convey its original culture connotations as much as possible, an appropriate translation strategy is required. At present, there are many translation theories. This article chooses to study Yang Xianyi and Dai Naidie’s translation of Dou E Yuan based on the ecological translation theory for two reasons. First, Yang Xianyi and Dai Naidie are excellent translators and they are good at translating traditional Chinese works. Doing research on their translations can make us learn a lot from them. Second, drama translation readers are not only the text readers, but also the directors, actors and audiences, so the translator needs to consider how to properly deal with the drama translation elements in the ecological environment. In this way, the ecological translation is necessary when we are translating dramas.

==== Relevant basic concepts ====
1. Culture loaded word

Culture loaded words, also known as unique culture words and culture connotation words, are the words or phrases that indicate things and concepts which belong to a certain culture. They only exist in a certain culture and can’t be found in another culture. According to the classification of Eugene A. Nida, culture loaded words can be roughly divided into five types, which are the ecological words, material words, social words, religious words and linguistic culture words.

2. Dou E Yuan

Dou E Yuan is a representative Yuan miscellaneous drama written by Guan Hanqing, and it’s also a model of Yuan miscellaneous drama tragedies. It is based on the folk story of Filial Women in the East China Sea in the Eastern Han Dynasty. And it is very popular with people of that time and has high value in the culture aspect. About 86 dramas have adapted from it. In the aspect of art, it reflects the integration of realism and romantic style. With rich imagination, bold exaggeration and the design of the surreal plot, it shows the huge power of justice, embodies the author's distinct love and hate, and reflects the people’s desire to punish the evildoers and fulfill the justice.

3. Structure of the study

This study is comprised of five parts, which are the introduction, literature review, theoretical basis, body and conclusions. In the introduction part, the background and the relevant basic concepts are introduced to help readers understand this article better. In the literature review part, this article will review the domestic research on the translations of Chinese dramas. In the theoretical basis part, I will introduce the ecological translation theory, including its definition and its three dimensions——language dimension, the culture dimension and the communication dimension. In the body part, the English translation of Dou E Yuan is analyzed in terms of those three dimensions. This study will choose some typical examples to analyze, which comes from the translation of Yang Xianyi and Dai Naidie. In the end, the conclusions and suggestions will be proposed based on the analysis in the Part four.

4. Significance of the study

This study has significance both in theory and practice. In the theory aspects, this study will fill the blank of the research on English translation of Dou E Yuan in terms of ecological translation theory. In the practice aspect, this study may promote the application of ecological transition theory in more translations. I also hope it can delight translators in translating dramas.

=== Literature review ===

In terms of the domestic researches, I find that domestic researches mainly concentrate on three aspects: 1) Analyze translations based on some theories, such as functional translation theory, ecological translation theory, rewriting theory, teleology and correlation theory（林阿立 2021；王醒醒 2014；黄志芳 2014；褚雪琪 2020）. 2) Analyze the current problems in translations（孟伟根 2009；吕世生等2015）. 3) Study some famous translators’ styles of translating, such as Ying Ruocheng, Yu Guangzhong, Wang Zuoliang（程瑞勇 2007；黎昌抱 2008；陈瑶瑶 2019）. From the researches above, we can see there are lots of scholars doing studies on translations based on various theories, including the ecological translation theory. So I search “Dou E Yuan” on CNKI to see if there are scholars have done studies on the translation of Dou E Yuan based on ecological translation theory. However, there is only one paper related to the ecological translation theory. And it just does the research in terms of culture dimension and doesn’t fully apply the theory. In this way, this article may have a value of reference in some degree by make a complete analysis of Dou E Yuan based on ecological theory and help us learn from Yang and Dai’s translation strategies.

=== Theoretical basis ===

Ecological translation was put forward by Professor Hu Gengshen of Tsinghua University. He combined Darwin's basic principles of "natural selection" with the translation research work, and creatively put forward the view that "translators should adapt to the translation ecological environment and accept the control of the translation ecological environment". He believes that "translation is an activity in which translators should adapt to and select the translation ecological environment". This definition of the translation makes the translators be in the center during the translating process. He also advocates that translators should give full play to their subjective initiative and focus on the three dimensions, which are language, culture and communication. Here are the detailed introductions of these three important dimensions in ecological translation.

1. Language adaptability

The language dimension translation of culture loaded words requires the real translation environment to be included into the target translation text. Translators should make effective conversions between the word pronunciation and semantic, word collocation, grammar structure and discourse layout to ensure that the translation can accurately convey the real meaning of the culture loaded words from the source language, and make them adapt to the expression habits of the target language utmost。

2. Culture adaptability

The culture dimension translation of culture loaded words requires the translator to compare and analyze the culture backgrounds and connotations of the source language and target language to realize the effective conversions between culture connotations which are from different culture backgrounds and to prevent the occurrence of culture misunderstanding or culture ambiguity phenomenon.

3. Communication adaptability

The communication dimension translation of culture loaded words requires the translator to translate in terms of objective, true and accurate translation principles and effectively convey what the original author or discourse speaker intends to express emotional attitude and communication information to achieve the real communication utility.

From the introduction above, we can see that ecological translation requires the translator, also the center, to make a comprehensive analysis of translation adaptation conditions and conduct valid conversions between the three dimensions to achieve a good effect in translations, which is challenging for translator but meaningful for translation.

=== Multi-dimensional analysis of English translation of Dou E Yuan ===

Ecological translation theory requires translators to have a good comprehension of those three dimensions and make proper conversions between them. Yang and Dai are famous translators in the world. They have translated many ancient Chinese literary works, including novels, proses, dramas and so on, which are widely and highly praised. Dou E Yuan is one of them. Below, we will use the ecological translation theory to analyze it. Hope that we can learn from them, but also can make some advice about the deficiencies meanwhile.

==== Adaptive selection of language dimension ====

Adaptive selection of language dimension requires translators to make adaptive conversions in language level when translating. The most basic part of the adaptive selection is the word meaning conversion. However, the word meaning conversion is not a "word to word conversion" in the traditional sense, but needs the translator to adapt to the language characteristics of the source works when translating, and then selectively reflect them in the translation. Let's take a look at Yang and Dai's handling of Dou E Yuan text based on the language dimension.

Example1: ''莫不是八字儿该载着一世忧？''
Is it my fate to be wretched all my life?

“八字”is an eight-word method of traditional numerology in ancient China. From the perspective of traditional numerology, it can deduce the development direction of people's life, which is unchangeable. Yang and Dai translates “八字”into “fate”, which means “the power that is believed to control everything that happens and that cannot be stopped or changed”. We can see these two meanings are similar. In this way, foreign readers can understand the translation text better.

Example2: ''我当初将你嫁与他家呵，要你三从四德。三从者：在家从父，出嫁从天，夫死从子；四德者：事翁姑，敬夫主，和妯娌，睦街坊，此乃为之
四德。今乃三从四德全无，刬地犯了十恶大罪。常言道，事要前思，免劳后悔。我窦家三辈无犯法之男，五世无再婚之女。''
When I married you to the widow’s son, I expected you to observe the Three Duties and Four Virtues. The Three Duties are obedience to
your father before marriage, obedience to your husband after marriage, and obedience to your son after your husband’s death. The Four
Virtues are to serve your parents-in-law, to show respect to your husband, to remain on good terms with your sisters in-law, and to
live in peace with your neighbors. But regardless of your duties, you have committed the gravest crime of all! The proverb says: Look
before you leap, or you may be sorry too late. For the generations no son of our clan has broken the law; for five generations no
daughter has married again.

In China, “三从四德” refers to the moral standards that restrict women by feudal ethics. Yang and Dai translates “三从四德” to "Three Duties and Four Virtues" and “从” to "duties", which realizes a very appropriate conversion in language dimension. According to the Oxford dictionary, the "duty" means “something that you feel you have to do because it is your moral or legal responsibility”, which is similar to the meaning of “从”——women have to comply with their father, husband and son based on moral standards. So Yang and Dai make a good conversion between these two words and make it easier for readers to grasp the meaning of “三从四德”.

Example3: ''道可道，非常道。名可名，非常名。''
The law that can be told is not the invariable law; the names that can be named are not invariable names.

In my opinion, translating “道”into “law” is not appropriate. “道”in China refers to “the essence of the universe”, which reflects Chinese traditional Taoism. However, law in English means “the whole system of rules that everyone in a country or society must obey”. They don’t have the same meaning and the latter doesn’t have any religious meaning. So it’s difficult for foreign readers to understand this word. I suggest that maybe we can just translate “道”into “Dao” and add some explanations to it. In this way, it’s not only easy for foreign readers to understand the text but also make them know some knowledge about Taoism.

==== Adaptive selection of culture dimension ====

The adaptive selection of culture dimension requires translators to be of a high translation level. Translators should not only have a good understanding of the local culture, but also be familiar with the language and culture of the translation. Then, they should fully understand the culture differences between the two. In this way can the original culture connotation of the text be conveyed to foreign readers as much as possible. Let's look into Yang and Dai's translation of Dou E Yuan text based on the culture dimension.

Example4: ''窦娥冤''
Snow in midsummer

Instead of translating the title “窦娥冤” into Dou E Yuan directly, Yang and Dai use words with Chinese culture connotation to express it. "Snow in midsummer" in traditional Chinese culture means that there are mistrials, which is also one of the plots of Dou E Yuan. If they adopt the direct translation method and translate “冤”into “injustice”, the title may lose the culture connotation and can’t relate to the plot closely. Therefore, the translator adopts this translation method is to try his best to convey the culture connotation, so that readers can have more understanding of Chinese traditional culture.

Example5: ''那一个似孟光般举案齐眉？''
Or like Meng Guang，who showed such respect to her husband?

“举案齐眉”is a four-character idiom in Chinese that describes husband and wife who respect and love each other. Yang and Dai adding "showed such respect to her husband" in the translation can help readers understand the meaning of this idiom easier and more clearly.

Example6: ''你去那受刑法尸骸上列些纸钱，看你那化去孩儿面。''
Burn some paper coins to my headless corpse, For the sake of your dead son.

“纸钱”is a product of Buddhism after it was brought into China. It refers to a kind of ghost coins which is used in folk to worship ghosts, gods and the dead. This custom of burning paper money originated in the Wei, Jin, Northern and Southern dynasties, flourished in the Tang and Song dynasties, and passed down to today. The translation "paper coins" appears to be the same with the meaning of original text, but it does not reflect the Buddhist ideas. So foreign readers may not get the culture connotations of “纸钱”. So translators should make some explanatory notes about it to convey the precise meaning of “纸钱”。

Example7: ''那里有走边廷哭倒长城？那里有浣纱时甘投大水？那里有上山来便化顽石？''
Where is the woman whose tears for her husband Caused the Great Wall to crumble? Where is she who left her washing And drowned herself
in the stream? Where is she who is changed into stone Through longing for her husband?

Example8: ''这婆娘心似风刮絮，那里肯身化作望夫石，旧恩情倒不比新佳配。他则百年为婚眷，那里肯千里送寒衣?''
Now her heart is like a willow seed in the breeze, Not steadfast as a rock. Old love is nothing to new love: She wants to live with
this new man for ever, Without a thought for the other man far away.

The two examples include four allusions, one is Meng Jiangnv crying on the Great Wall; the other is in the Spring and Autumn Period, Wu Zixu fled out of the Zhaoguan and felt very hungry. Then a woman who was washing her clothes gave him a bun. Wu told the woman his real name, but after a while, he was also afraid that the woman would tell others. Seeing Wu’s suspicion, the woman threw herself into the river to commit suicide. The third is a legend, which is about a faithful woman whose husband left to join the army, then she went to the northern mountain of Wuchang with her weak son, looking over for her husband and turning into a stone. The last allusion is Meng Jiangnv walked for thousands of miles to send her husband winter clothes. The four allusions with abundant culture connotations reflect the profound Chinese culture and history. It can be seen from the translation, Yang and Dai have made great efforts and attempts to try to restore the story behind the allusion. However, in order to meet foreign readers’ needs to have a deep understanding of Chinese culture, it is recommended to provide a more detailed explanation.

Example9: ''枉着你烦恼没理会，人生死是轮回。''
It’s no use grieving for him; all mortal men must die when their time is up.

Example10: ''莫不是前世里烧香不到头，这前程事一笔勾。劝今世早将来世修。''Did I burn too little incense in my last life, that my
marriage was unlucky? We should all do good betimes.

Example11: ''我才看头一宗文卷，就与老夫同姓；这药死公公的罪名，犯在十恶不赦。''
Curious that the first culprit’s surname should be the same as mine! To murder one’s father-in-law is one of the unpardonable
crimes.

The three examples above reflect Buddhist thought. In the example 9, “轮回”also known as “流转” and “轮转”, means that human live and then die, die and then live, all life and death are not the end. It is just like the wheel rotation which never stops cycling. The concepts of “前世” and “今生” are derived from this. However, Yang and Dai don’t express this meaning in the translation. In the example10, “烧香” is a ritual in Buddhism. People ignite the incense and insert it in the incense burner to express their sincere respect to Buddha when they are in worship. Yang and Dai don’t explain the meaning of “烧香”to the readers, which may make the readers feel confused of it. In example 11, “十恶”, a term in Buddhism, refers to ten evil behaviors that would be punished by the hell, hungry ghosts and beasts. Similarly, Yang and Dai don’t make a detailed explanation about it. It will be difficult for foreign readers to understand these words with profound culture connotations. So I think translators should pay more attention to the culture words when translating and try to make good conversions.

Example12: ''门神户尉不放我进去。我是廉访使窦天章女孩儿。因我屈死，父亲不知，特来托一梦与他咱。''
Now the door-gods will not let me pass. I am the daughter of Inspector Dou. Though I died unjustly, my father does not know it; so I
have to come to visit in his dreams.

Example13: ''若说的有半厘差错，牒发你城隍祠内，我着你永世不得人身，我把你罚在阴山永做饿鬼。''
If you utter one false world, I shall send you to the tutelary god; then your spirit will never re-enter human form, but remain a
hungry ghost forever in the shades.

The two examples above all reflect the Taoist thought. In example12, “门神护尉” is the official of the hell.“托梦”, in Taoist and folk beliefs, means that if ghosts and gods want to express something, they can appear in people's dreams and tell them, or tell them in the form of various scenes and predict good or bad fortune.“阴山” and “城隍寺” are the names of the locations in the hell. In the above translation, Yang and Dai follow the communicative ethics, but the "tutelary god" does not seem to correspond in the original text, and the connotation of "god" is far from the concept of Chinese Taoist "emperor". So I think Yang and Dai should not only make conversions between words, but also add some background knowledge about those words for a better understanding for readers.

Example14: ''自家赛卢医''
I am Doctor Lu

“卢医” represents Bian Que here, a famous doctor in ancient China.“赛卢医” means that he is boasting his medical skill which even can be comparable to Bian Que. However, foreign readers do not know the story of Bian Que. So if it is translated literally, it will not be understood by readers. Yang and Dai omit the “赛” and only translated it as "Dr. Lu", which would inevitably destroy the aesthetic connotation and artistic tension of the original work. Maybe Yang and Dai can introduce Bian Que appropriately so that readers are able to know exactly what “赛卢医” means.

==== Adaptive selection of communication dimension ====

In the actual translation process, except to considering about the transmission of culture connotation and the transformation of language information, translators should also focus on the adaptive selection of communication dimension. And they should pay attention to whether the communicative intention in the original text is reflected in the translation. Language is an important tool to realize the communicative intentions of both sides, and translation is an important means to achieve "cross-language, culture and temporal communication". In translating dramatic culture load words, translators should not only realize the culture value and meaning of such words, but also realize their communicative intentions.

Example14: ''相公，他是告状的，怎生跪着他。''
Your honor, this is a citizen who’s come to ask for justice. Why should you kneel to him?
Example15: 小人是原告张驴儿便是，告媳妇儿合毒药药死俺老子，望大人与孩儿做主。
I am the plaintiff. I accuse the young woman, Dou E, of poisoning my father with soup. Let justice be done. Your honor!

There is a difference between Chinese and western officialdom culture. In China, there are many names for different officials, while in western countries, they can only use the words "Your Honor" or "His or Her Excellency". So translating“相公”and “大人”as “Your honor” is very proper here, which is easy for English readers to understand. It’s no need to convey the connotation of the official names, which would make the translation more complex.

Example16: ''既将你出嫁从夫，便学习廉耻仁义。全不思九烈三贞，到犯了十恶大罪。''
As a married woman, you should have studied the propriety and morality, but instead you penetrated the most terrible crime.

“九烈三贞” is an idiom, and is also the moral standard that restricts women in ancient China. The feudal society used it to praise women of the chastity. Yang and Dai translate it as "the propriety and morality", and do not translate the numbers “九” and “三”, which is a good translation. Because “九” and “三”here are not actual numbers, but represent a broad concept. So there is no need to translate it into "nine kinds of proprieties" and "three kinds of" moralities ".Translating in this way not only makes the text more concise, but also facilitates the readers to understand it.

=== Conclusions ===

Based on the ecological translation theory, I analyze Yang Xianyi and Dai Naidie's translation of Dou E Yuan from the three basic principles of ecological translation theory —— language, culture and communication dimension to learn Yang and Dai’s skills for translating culture loaded words. I also boldly point out the inappropriate translation and put forward suggestions based on my own limited knowledge. As we can see from the above analysis, a good translation must comprehensively consider the three dimensions of language, culture and communication and make adaptive selections between them. In terms of language dimension, translators should find the corresponding words in the translation culture to replace the words in the original text without destroying the original meaning. In culture dimension, translators can introduce the background of culture loaded words by adding annotations, tail notes or in other ways to make readers understand the culture connotations behind the words, and then understand the connotation of the whole discourse better. In communication dimension, translators are required to pay attention to the communicative function of the words and convey the communicative intention of the original text. They should not blindly pay attention to the meanings, which will make the text more complicated and make readers confused. The three dimensions are interrelated and also indispensable. Based on these three dimensions, translators should actively adapt to the different ecological environments of translation, and flexibly choose the translation methods, so as to effectively convey the traditional Chinese drama culture to foreign readers and promote the effective dissemination of Chinese drama culture.

=== References ===

Eugene A. Nida.(2001). Language, culture and translating. Shanghai: Shanghai Foreign Language Education Press.

Yang Yun 阳赟.(2012).适应与选择——《窦娥冤》英译文化维适应性探究[Adaptation and selection of —— Study on English translation of Dou E Yuan in terms of culture adaptability]. 辽宁医学院学报(社会科学版) Journal of Liaoning Medical College (Social Sciences Edition),(4)128-130.

Jiang Xiaoping, Luo Yun蒋晓萍,罗云.(2020).生态翻译学视域下中国饮食文化负载词翻译研究——以《世说新语》英译本为例[Study on culture loaded words of Chinese food under the horizon of ecological translation theory——take the English translation of Shi Shuo Xin Yu as an example].广州大学学报(社会科学版) Journal of Guangzhou University (Social Sciences Edition),(5)54-61.

YangXianyi, Dai Naidie杨宪益,戴乃迭.(2001).关汉卿杂剧选(一) ［Guan Hanqing miscellaneous drama selection(1)］.Beijing: Foreign language Press外文出版社.

YangXianyi, Dai Naidie杨宪益,戴乃迭.(2001).关汉卿杂剧选(二) ［Guan Hanqing miscellaneous drama selection(2)］. Beijing: Foreign language Press外文出版社.

Wang Mengnan王梦楠.(2015).《窦娥冤》文化缺省现象分析[Analysis of the culture deficiency of Dou E Yuan].浙江工业大学学报(社会科学版) Journal of Zhejiang University of Technology (Social Science Edition),(3)340-344.

Lin Ali林阿立.(2021)功能翻译理论视角下的中国传统戏曲翻译[Translation of traditional Chinese opera from the perspective of functional translation theory].哈尔滨学院学报Journal of Harbin College,(8)106-109.

Wang Xingxing王醒醒.(2014).改写理论视角下的戏剧翻译研究[Study on dramatic translation from the perspective of rewriting theory].Jiangsu: Nanjing Normal University南京师范大学.

Huang Zhifang黄志芳.(2014).目的论视角下的中国古典戏剧翻译研究[Research on the translation of Chinese classical drama from the view of objective theory].Jiangxi: Finance and Economics University Of Jiangxi江西财经大学.

Chu Xueqi褚雪琪.(2020).从关联理论视角看戏剧翻译的可表演性[See the performability of drama translation from the perspective of association theory].Beijing: China University of Geosciences (Beijing)中国地质大学(北京).

Meng Weigen孟伟根.(2009).论戏剧翻译研究中的主要问题[On the main problems in the study of drama translation].外语教学Foreign Language Teaching,(3)95-99.

Lv Shisheng, Hu Yinpeng吕世生,胡茵芃.(2015).中国戏剧对外翻译的目标语文化接受问题[Target reader’s reception of translated versions of Chinese theater].中国社会科学院研究生院学报Journal of the Graduate School of the Chinese Academy of Social Sciences,(5)110-114.

Cheng Ruiyong程瑞勇.(2007).英若诚及其戏剧翻译研究[Study on Ying Ruocheng and his drama translation].Shandong: Shandong University山东大学.

Li Changbao黎昌抱.(2008).王佐良翻译风格研究[Research on Wang Zuoliang's translation style].Shanghai: Shanghai International Studies University上海外国语大学.

Chen Yaoyao陈瑶瑶.(2019).余光中戏剧翻译研究[Study on drama translation ofYu Guangzhong].Shanxi: Shanxi University山西大学.

=6 杜莉娜 On the Translation of Culture-loaded Words in Chinese Tourism Texts from the Perspective of Intercultural Communication—Exemplified by Zhangjiajie=
[[Cult_Load_Words_EN_6]]

=7 宫博雅 An analysis of the Chinese translation of culture-loaded words in Russian Idioms =
[[Cult_Load_Words_EN_7]]

===Abstract===
Language is the carrier of culture, and the characteristics of language also reflect the characteristics of culture. Culture is closely related to language. In-depth understanding and exploration of culture is conducive to language learning and better use of language for communication. Idiom as a fixed structure in language expression, with profound cultural connotation, is an important part of a national culture. Russian idioms are the concentration of the essence of Russian national culture, including Russian history, religion, national thinking, cultural customs, local customs and other unique national characteristics. In the process of language development, each nation has accumulated its own unique culture-loaded words. These words are loaded with the unique cultural connotation of this nation and express the rich cultural color of this nation. Due to different cultural backgrounds and historical development tracks, Russian contains many words, phrases and idioms that represent unique things in Russian culture. From the perspective of Nida's cultural classification, this paper analyzes the Chinese translation of culture-loaded words in Russian idioms, which is helpful to promote the study of Russian language and deepen the understanding of Russian traditional culture and Russian national psychology.
===Key words===
Culture-loaded Words; Russian idioms; Russian culture
=== 题目 ===
俄语成语中文化负载词的中文翻译分析
=== 摘要 ===
语言是文化的载体，语言的特性同时也体现了文化的特性，文化与语言紧密相关。对文化的深入了解和探究有助于语言的学习和更好的运用语言进行交际。成语作为固定的结构存在于语言表达中，具有深刻的文化内涵，是一个民族文化的重要表现部分。俄语成语是俄罗斯民族文化精华的浓缩，其中包含俄罗斯历史、宗教、民族思维、文化习俗、风土人情等特有的民族特点。语言发展的进程中，每个民族都积累了本民族特有的文化负载词。这些词语负载着本民族独特的文化内涵，表现本民族丰富的文化色彩。由于不同的文化背景和历史发展轨迹，俄语中包含许多代表俄罗斯文化中特有事物的词、词组和习语。本文以奈达的文化分类为视角，分析俄罗斯成语中文化负载词的中文翻译，有助于促进对俄罗斯语言的学习，进一步加深对俄罗斯传统文化及俄罗斯民族心理的了解。
=== 关键词 ===
文化负载词；俄语成语；俄罗斯文化
===Introduction===
Nowadays, with the sound development of relations between China and Russia and the deepening of exchanges in all aspects, a better understanding of Russian culture can further strengthen bilateral exchanges and cooperation. Culture-loaded words are words, phrases and idioms that mark the unique things in a certain culture. They directly reflect the unique activities of a particular nation that have been gradually accumulated in the long historical process and are different from other nations. At the lexical level, cultural differences between the two countries are reflected in culture-loaded words. Idioms, as the essence of language, contain rich cultural connotations, reflect national character and reflect social changes. The analysis of the Chinese translation of culture-loaded words in Russian idioms can help us trace the origin of Russian culture, go deep into the core of Russian culture, and explore the significance of Russian culture. According to Nida's classification of language and cultural characteristics, this paper tries to have a deep understanding of Russian culture and make tiny contributions to cross-cultural communication and translation through the analysis of Chinese translation of culture-loaded words.

===1.The meaning of culture-loaded words===
Culture-loaded words are the cultural labels of a nation, which have distinct cultural characteristics and play an important role in the development and dissemination of culture. Liao Qiyi said, "Culture-loaded words refer to words, phrases and idioms that mark things unique to a certain culture. These words reflect the unique activities of a particular ethnic group that have gradually accumulated in the long course of history and are different from other ethnic groups."When some foreign words are translated into Chinese, they cannot find their exact corresponding or equivalent words, thus forming culture-loaded words. Culture-loaded words are also called culture-unique words and culture-connotation words. They are deeply marked by the region and times of a certain language society, and are words (phrases) expressing the things and concepts peculiar to a certain culture. Such words not only carry rich cultural connotations, but also "exist only in one culture and are blank in another culture". Just because I have characteristics that you do not have, they are often obstacles to cross-cultural communication and translation.

===2. Classification of culture-loaded words===
According to Nida's classification of cultural factors, culture-loaded words can be divided into five categories. The first category is ecological culture-loaded words, which usually refer to the plants and animals, geographical environment, climate change and other related words in a specific region. The second category is material culture-loaded words, which refer to the specific material products in different cultures. Generally, they refer to words including food, clothing, housing and transportation. The third category is the social culture-loaded words, which usually involve the words of social etiquette, social identity, leisure and entertainment, such as local conditions and practices, traditions, social rules, religious moral standards, historical background, ideology and so on. For example, different cultures have different festivals and celebration customs, and people give different meanings to color words. The fourth category is religious culture-loaded words, which generally reflect the cultural beliefs of a certain nation. The fifth category is language culture-loaded words. Different nations have different speaking ways and habits, which are reflected in pronunciation, vocabulary, syntax and other aspects.

===3. Translation methods of culture-loaded words===
1. Substitution
Substitution method is a translation method that converts the cultural images in the source language into the cultural images familiar to the target readers. When the cultural images of the source language words are quite different from those familiar to the target readers, it is difficult for the target readers to understand, so the alternative translation method can be adopted.
2. Interpretation
Interpretation is a method of interpretative translation of words. Some words exist in both Chinese and Japanese languages, but due to the change of national culture, such words have different connotations in the two nations and are easily confused by translators and readers. At this point, the real meaning of the source words is supplemented by interpretation.
3. Annotation
Annotation is a translation method that is faithful to the source language. When the cultural information contained in a word is relatively simple, the translation method of in-text annotation can be adopted. When the cultural information contained in the vocabulary is long, the method of footnote can be adopted.

===4. Culture-loaded words in Russian idioms===
No matter in Chinese or Russian, there are many words with rich cultural characteristics, especially in many idioms, speech, slang and dialects, with rich cultural connotations. Russian idiom is a language unit composed of two or more stress components with fixed structure and integral meaning. Generalized Russian idioms include proverbs, sayings, idioms, fixed phrases of parole or called idiomatic phrases; In the narrow sense, Russian idioms only include idioms and idiomatic fixed phrases. This paper analyzes the Chinese translation of culture-loaded words in Russian idioms from a broad perspective. Russian can reflect the culture and way of thinking of a nation, with rich cultural connotation and distinctive national characteristics. As the essence of Russian traditional culture, Russian idioms can fully reflect the vivid and vivid Russian national culture, fully reflect the Russian nation's daily life behavior habits, value orientation and traditional customs. As the concentration and essence of Russian national language, Russian idioms are of great significance to the study of Russian and Russian national culture. It can reflect the lifestyle of the Russian nation, the character of the Russian people and cultural connotation. The research on the characteristics and translation methods of Russian idioms can help us understand Russian language and culture in a deeper level. It also gives us a unique glimpse of the world's brilliant culture.

General translation methods of Russian idioms
(1) Translation of equivalent idioms
There are some idioms that are basically the same in terms of literal meaning, inner meaning, word image, and implied philosophy in Russian and Chinese. We can use the corresponding translation method to translate these idioms, that is, the formal word-by-word translation. When translating these counterparts, the context can be ignored, as long as the translator keeps in mind the corresponding equivalents. This type of idioms can be translated using literal translation, that is, a translation method that maintains the content of the original idiom without changing the rhetorical characteristics. E.g:
　　1.Беда не приходит одна-祸不单行. Among them, "беда", "не", and "приходит одна" respectively have the same literal meaning and image of words as "祸", "不" and "单行" in Chinese, and their philosophical meanings are also the same.
　　2. Куй железо, пока горячо-趁热打铁. Among them, "куй", "железо", and "пока горячо" correspond to the Chinese words "打", "铁", and "趁热" respectively.
　　3. Лучше один раз увидеть, чем сто раз услышать — 百闻不如一见.
　　4. Век живи, век учись — 活到老，学到老.
(2) Translation of similar idioms
approximate idioms are also called semi-equivalence idioms, which refer to the same literal meaning, inner meaning, and philosophical meaning of the Russian and Chinese idioms, but the image of the words is partly the same, and partly different. Free translation is usually used when dealing with the translation of such idioms. The so-called free translation method is to convert the image of an idiom in one language into another language as much as possible without losing its meaning. For example: Правда глаза колет-忠言逆耳. "Правда" and "колет" in Russian are the same as "忠言" and "刺痛" in Chinese; however, "глаза" (眼睛) in Russian is not the same as "耳朵" in Chinese. The image needs to be changed when translating. Similar idioms are: как грибы после дождя-如雨后春笋. When грибы (蘑菇) is translated into Chinese, it becomes "春笋".
(3)Translation of non-equivalent idioms
Non-equivalent idiom refers to the national culture contained in the Russian idiom that is unique to the Russian nation and is unfamiliar to the Han nation. This kind of idioms are usually translated using creative methods, that is, without changing the meaning of one language idiom, using the most appropriate interpretation of another language for translation. There are generally two ways of creativity: literal translation + free translation, such as мало каши ел (喝很少的粥)-经验不足, use "каша" to refer to experience; выжимать соки (挤果汁)-榨取血汗, use "сок" refers to blood and sweat, labor; literal translation + comment, such as червонный валет (红桃 "J")-花花公子, using playing cards to refer to the macaroni（纨绔子弟）; мелкая сошка (小木犁)-无名小卒, using small things to refer to Little people. The paraphrase and annotations here are equivalent. ездят в тулу со своим самоваром (带着茶炊去图拉)-没有必要，多此一举, it involves the cultural and national conditions, Tula is a place rich in teapots, so it is unnecessary to take a samovar to Tula.
====4.1 Ecological culture-loaded words in Russian idioms====
As we all know, Russia is a vast country with vast resources. The unique vast land area has created a unique geographical environment in Russia, while breeding a variety of animals and plants on the Russian land.

Crows have a bad connotation in the eyes of the Russian people and are often seen as a bad omen. "белая ворона -白乌鸦" refers to a person who is out of place(特立独行的人), and this idiom is used in Russian with a sense of disapproval. Crows are usually black, but white crows are very strange. "ворон считать - 数乌鸦" means eating the bread of idleness(游手好闲). Usually people with nothing to do have time to count crows. "ворона в павлиньих перьях - 伪装成孔雀的乌鸦" is a person who adorn oneself with borrowed plumes(装腔作势的人). Sparrows are also common in Russian idioms. Sparrow action speed is very fast, in "слово не воробей, вылетит - не поймаешь - 话语如麻雀，出口追不回"as a metaphor of a gentleman's word can't be chased(君子一言驷马难追). There are also "стреляный воробей" refer in particular to sophisticated man (老于世故的人，老油条). Similar words for " старого воробья на мякине не проведёшь посл -秕糠捉不住老鸟"are refers to the sophisticated people are not easily deceived(久经世故之人不易受骗).

In Chinese and Russian idioms, different animals and plants are often used to describe the same phenomenon due to different historical and cultural backgrounds. In Russian, the word "Брать быка за рога (抓住牛角)" has a similar meaning with the Chinese word "抓住牛鼻子", which means destroying the leader and the gang will collapse(擒贼先擒王). "Метать бисер перед свиньями(猪前撒珠)" is like "对牛弹琴". It means speaking truth to unreasonable people and speaking elegance to those who do not understand beauty.

Crocodile tears - "крокодиловы слёзы" refers to false compassion假慈悲. According to ancient Western legends, crocodiles are both ferocious and cruel as well as cunning and crafty. When it peeps into people, livestock, animal fish and other prey objects, often will first shed tears, like mercy, so that you were paralyzed by the illusion of its sudden attack to lose vigilance, in a state of no defense by it fiercely swallowed. Another said, is the crocodile will be captured after the prey, greedily swallowed at the same time, will shed crocodile tears. In short, it's a metaphor for false tears, fake sympathy. Later, it is conventionally extended to satirize those insidious and crafty people who harm others while pretending to be compassionate and kind.

====4.2 Material culture-loaded words in Russian idioms====
Russia has its own unique cultural material products, these cultural characteristics reflected in all aspects of clothing, food, housing and transportation.

"первый блин всегда комом - 第一张薄饼是一团" means all things are difficult before they are easy(万事开头难). "блин - 薄饼" is a kind of unique Russian food. It is round in shape, symbolizing the bright sun and heralding the coming of spring and the lengthening days. "блин - 薄饼" is also a staple in the traditional Slavic festival - Maslenitsa. To "ездят в тулу со своим самоваром - 带着茶炊去图拉" is to make a waste of time(多此一举). Tula is a place name in Russia, where the samovar is abundant, so it is unnecessary to take the samovar to Tula."за семь вёрст киселя хлебать - 跑七里路去喝一口羹(没有必要)" and "седьмая вода на киселе - 羹里的第七滴水(八竿子打不着的亲戚)". Among them "кисель(甜羹)" is also native food to the Russian nation. It can be made from almost any kind of fruit and berries, fresh and dried, fruit and pulp juices, syrups, jams, and milk with potato starch or corn starch. There are also non-sweet-tasting ones made from vegetables like peas. "по ерёме колпак кафтан - 捉襟见肘" and "тришкин кафтан - 什么样的人就戴什么样的帽子(恰如其分)". "кафтан(男长衣)" in this idiom is a kind of long coat with belted waist and floor-length sleeves worn by Russian men in the old days, which was very popular in Russia before the 20th century. "садиться не в свои сани - 坐在别人的雪橇上(不称职、对职务不能胜任)", the word "сани(雪橇)" in this idiom is one of the most common means of transport for Russians in winter.

====4.3 Religious culture-loaded words in Russian idioms====
Most people in Russia are religious, but most of the Idioms in Russian with religious cultural overtones are derived from Western Christianity.

"Дорого яичко к Христову дню - 送红鸡蛋要赶复活节" refers to do not send umbrellas after rain, refers to do good deeds must be timely(不要雨后送伞、做好事必须及时), Easter is a very important traditional Festival in Russia, is to commemorate the resurrection of Jesus after the death. Easter eggs to prepare cooked eggs (Easter eggs), boiled eggs coated with red, yellow, blue, coffee, green, purple and other colors, when the guests come, the host gives an egg, to symbolize the prosperity of life.

"не все коту масленица - 不是全年都是谢肉节" means that the good times will not last long and the feast will not come again(好景不长、盛宴难再). This idiom comes from the Maslenitsa culture of Russian national religion. The festival of Maslenitsa originated in the Eastern Orthodox Church. Meat and entertainment are forbidden during the 40-day Maslenitsa period. Thus, in the week before the start of Ramadan, people indulge in orgies and families eat meat to make up for the ascetic lifestyle of fasting. Hence the name of the Festival.

"козёл отпущения" refers to a scapegoat(替罪羊). At that time, the ancient Jews had such a ritual in life. When the day of confession came, the highest priest would put his hands on the head of the live goat, which indicated that the sin of all mankind would be transferred to the goat, and the goat would be banished to the desert. In Russian national and religious culture, this idiom is usually used to mean that people take the blame for others.

The Influence of Christianity on Russian idioms is very profound. Pushkin, the great Russian writer and poet, pointed out that the birth of Christianity was the greatest spiritual and political turning point on our earth, and the world died and was born in this sacred environment. It can be said that Christianity has played an extremely important role in human history, especially in western social life and cultural development. Since 988, when The Archduke of Kievan Rus established Christianity as the state religion, most Of the Russian people believe in Christianity, and there are about 200 idioms and fixed words from the Bible. A large number of Idioms in Russian derive from the Bible. The Bible is a Christian classic, including the Old Testament and the New Testament in 66 volumes. With the development of history and the evolution of language, idioms derived from the myths and legends of the Bible and the teachings and precepts of the Gospels have entered the Russian standard language and acquired new meanings. Now, through the study of Russian idioms from the Bible, analysis of their source text interpretation, use characteristics, we can see the influence of the Bible on Russian from the side.

"в поте лица - 汗流满面" From "Old Testament·Genesis" (Chapter 3, Section 19), God says to Adam, the father of mankind, when he sinned and drove him out of the Garden of Eden for eating from the tree of good and evil: "В поле лица твоего будешь есть хлеб, доколе не возвратишься в землю, из которой ты взят, ибо прах ты и в прах возвратишься.” - 你必须汗流满面才有饭吃，直到你归于尘土，因为你是由土而来的；你即是灰土，还要归于灰土." "Волк в овечьей шкуре 或 волк (напялил) на себя овечью шкуру - 披着羊皮的狼" from "New Testament Gospel of Matthew" (Chapter 7, Section 15), "Берегитесь лжепророков, которые приходят к вам в овечьей одежде, а внутри суть волки хищные - 你们要提防假先知! 他们来到你们跟前,外披羊皮,内心却是凶残的豺狼." "Кто не работает, тот не ест - 不劳动者不得食" originally derived from "The New Testament·2 Thessalonians": "Ибо когда мы были у вас, то завещевали вам сие: если кто не хочет трудиться, тот не ест. - 当我们在你们那里的时候，早已吩咐过你们：谁若不愿意工作就不应当吃饭." "продать (предать) за тридцать сребреников(кого) - 为三十块银币而出卖某人" from "the New Testament Gospel of Matthew". The story tells that judas, one of The twelve disciples of Jesus, got thirty pieces of silver from the priest and sold Jesus to the Jewish authority. Then he took the opportunity to bring many people with knives and clubs to the house of Jesus and his disciples and arrested Jesus. As a result, Jesus was crucified. According to the statistics of the Dictionary of Russian Idiom etymology, there are more than 1400 Russian idioms in the book, among which 161 are derived from the Bible or related to them, accounting for 11.5%. It can be seen that the Bible has a deep influence on Russian.

====4.4 CultureSocial culture-loaded words in Russian idioms====
Russia has a long history and diverse social customs. Many unique Russian cultural phenomena are reflected in Russian idioms.

During the Soviet Union, some words and languages produced under the background of The Times had unique meanings and connotations of the society at that time. The "Красный уголок
(红角)" was a place for cultural and educational activities in the Soviet Union. Russian idioms also reflect their national cultural characteristics through their lexical composition. Some words in these idioms are not equivalent words. "Фертом стоять (смотреть, ходить, глядеть, выглядеть. . . ) - 趾高气扬、威武自负、洋洋自得的样子" The word is an ancient name of the Russian letter "ф", which resembles a man standing erect with his hands akimbo, so the meaning of the whole idiom is to place his hands between the waist in a confident, aggressive posture. Other similar Russian idioms include "На ять - 顶呱呱，呱呱叫" and "Лезть на рожон - 铤而走险". The idiom "Чувство локтя - 站队时保持一肘距离的习惯" is used in the spirit of supporting friendly troops and helping each other(支持友军的精神，互助精神). The word "Белый - 白色的" in idioms sometimes conveys a negative meaning. The idiom "Показать белое перо - 展示白羽毛" comes from a cockfight. In fights between roosters of different colors, red, red, and black roosters were found to be more aggressive, biting off the tail feathers of timid white roosters. So this idiom means to be defeated and laughed at(被打败，被嘲笑). "Белый - 白色的" in this idiom means "cowardice, cowardice, and submission."

===Conclusion===
Culture-loaded words, as their name implies, carry the culture of a particular nation or country, which are closely related to the culture they carry. This sets up difficulties for translators when translating such expressions. If the translation only stays on the surface and ignores the cultural connotation of the words, it will lead to the loss of culture. In addition, another point worth the translator's attention is that the conceptual meaning and connotative meaning of culture-loaded words are often inconsistent. This requires us to flexibly choose appropriate translation strategies in translation to convey the connotation and meaning of culture-loaded words as far as possible, so as to ensure the readability of the translated text and retain the flavor of the original text to facilitate cultural exchange and communication.

Differences in cultural systems and language systems, and difficulties in translation, lead to misunderstandings in the translation of culturally loaded words, and it is difficult to deeply grasp the core of culture and make it fully presented in front of us.
There are several situations in the translation and translation effect of culturally loaded words:
1) Omission-complete lack of cultural connotation;
2) Simple transliteration-whether the cultural connotation is transmitted or not depends on the degree of communication of the word and the cultural level of the target language reader;
3) Transliteration plus annotations-cultural information is conveyed, but it is likely to damage the readability of the story or cause the translation to be cumbersome;
4) Replacement imagery and even complete domestication-the cultural connotation of the original word disappears, but it is easy for readers of the target language to understand.
It can be seen that several translation strategies are not superior in the absolute sense. For the translation of culturally loaded words, the translator must not only have a deep language foundation, but also an encyclopedia-like knowledge structure, and must be careful and patient in the translation process. Culture-loaded words belong to micro-culture, and their distinctive and strong cultural color is an indispensable part of Russian culture. Although they will inevitably "make a facelift" in the process of translation, resulting in the loss of some information, translators should still work hard to understand the cultural connotations of the original language and the target language in order to build a bridge for communication and understanding between the two sides.

Culture is a complex social phenomenon, which is the sum total of a nation's knowledge, experience, value, rank, religion and concept of time and space. It has distinct national and regional characteristics and is used in all areas of a certain society. Language is only a part of culture, any language is a reflection of a certain culture, language is the carrier of culture, language and culture are inseparable. Russian and Chinese are both languages with a long history, yet each belongs to a completely different language family. Their differences are not only reflected in the form of language (pronunciation, grammar), but also show the rich cultural characteristics of words. Because the objectivity of language, social and cultural are casting together, language is a nation created in the long-term productive labor and social practice and service for them, so their words are bound to the social reality of the nation, the native living habits and way of thinking, language, psychology, behavior norms, moral values, political ideas and cultural traditions, and deeply stamped with this nation, this region and this era. Therefore, Russian and Chinese words are bound to carry their own specific cultural connotations. To understand the culture of a nation, in addition to observing its actual behavior, what is more important is that we can study their language, especially through the study of language vocabulary to understand their cultural traditions and connotation in the culture. Because vocabulary contains abundant cultural information, it is an important content for better cross-cultural communication.

To sum up, Russian idioms are an important part of Russian national culture, which fully reflect the Russian nation's daily lifestyle, beliefs, customs and psychological characteristics. Russian idioms content is rich and colorful characteristics, by strengthening the study of Russian idiom learning, can help us deeply understand the master to the traditional customs of ethnic russians, and correct use of Russian language, add more glory for language expression, and to avoid in the process of Russian social expression appeared a slip of the tongue, affect each other on both sides of the normal communication smoothly.

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=8周小雪 The Translation of Culture Loaded Words in English and Japanese Versions of Medicine =
[[Cult_Load_Words_EN_8]]

===Abstract===
Language is the carrier of culture and closely related to culture. Translation of culture- loaded words has been a difficult problem for translators.The culture behind culture- loaded words made translator hard to find words that are coherent to the original text. For the same culture-loaded word, different languages have different translation methods. This paper takes the novel ''Medicine'' as an example exploring the contrast of English and Japanese translation of culture-loaded words in the same text.

Language is an indispensable carrier of culture and closely related to culture. The translation of culture-loaded words has been one of the difficult problems for translators. Rich cultural connotations carried by culture-loaded words make it hard for the translator to find words in the target language that are equivalent to the original text in the source language. The same culture-loaded word may have different translation methods according to different target languages. This paper takes the novel ''Medicine'' as the research object, exploring the differences between English and Japanese translation text of the same culture-loaded words in it.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:11, 12 December 2021 (UTC)

===Key words===
Culture-loaded Words; Medicine; English and Japanese Translation

=== 题目 ===
《药》英日译本中文化负载词的翻译对比研究

=== 摘要 ===
文化负载词的翻译一直是译者面临的一个难题。文化负载词背后的文化因素使得译者很难找到与之对应的词句。对于同一文化负载词，不同的语言有不同的翻译方法。本文以鲁迅的小说《药》为例，探讨同一文本中文化负载词的英、日翻译对比。

=== 关键词 ===
文化负载词；《药》；英日翻译

===Introduction===
Translation is not the direct conversion of two languages. In the process of translating from one language to another, we should not only get faithfulness, expressiveness and elegance, but also understand the culture concepts behind each word in the original text. Culture-loaded words have always been a difficult problem in translation. Due to cultural differences, it is difficult for translators to find words that are coherent to the original text. In the process of translation, if the translation work in a comparatively mechanical manner, it is hard for us to understand the true meaning of the original text. Therefore, it is very important to do a good job in translating culture loaded words.

Translation is not the direct conversion of two languages. In the process of translating from one language to another, we should not only follow some principles and strategies to translate in the ways of faithfulness, expressiveness and elegance, but also consider the cultural concepts behind each word in the source text. Culture-loaded words have always been a difficult problem in translation. Due to cross-cultural differences, it is difficult for the translator to find equivalent words in the target language. In the translating process, the translation work done in a comparatively mechanical manner would make it hard for us to understand the true meaning of the source text. Therefore, the translation of culture-loaded words plays a very important role in the translation work.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:13, 12 December 2021 (UTC)

===1.Culture-Loaded Words===

====1.1 Definition of Culture Loaded Words====
Language is the carrier of culture and closely related to culture. With the development of cultural communication, more and more scholars begin to study the translation of culture-loaded words. Different people have different definitions of culture-loaded words. Mona Baker put forward the the concept of “culture-specific” .A word in the original language is often different in the target language, which often makes readers from the target language culture at a loss end. Sometimes culture-loaded words are abstract, involving religious beliefs or cultural customs, and sometimes they are specific.Spanish translator Javier Franco Aixela put forward the definition of "cultural-specific item”. It tells us that "There are some items in the text, and the translation difficulties will occur when its function and meaning are transferred from the source language to the target language. There is no coherent item in the cultural system of the target language.In China, Jin Huikang thought "Culture loaded words exist in every language and they reflect the unique characteristics of a certain culture. In translation, it is almost impossible to find a perfect equivalent. "(Jin Huikang, 2003:78). Bao Huinan viewed culture-loaded words as a kind of vocabulary vacancy,means that the cultural information carried by the source language vocabulary has no counterpart in the target language. (Bao Huinan, 2004:10) He think that"Every language is the product of the cultural development of a country and nation, and has its long historical background and rich cultural connotation. Every country and nation has its unique development history, social system, ecological environment, religious belief and national customs. Therefore, each language has its own specific vocabulary, idioms and allusions Culture loaded words reflect these concepts and things. (Bao Huinan 2001:341) Liao Qiyi, a famous translation expert in China. He thought that culture loaded words are "Words, phrases and idioms that mark the unique things in a culture.These words reflect the unique activity mode gradually accumulated by a specific nation in the long historical process, which is different from other nations."(Liao Qiyi 2000:230)Language reflects different living conditions and religious differences, which lead to different modes of thinking, values, aesthetic standards and moral differences. (Wang Chuanmei, 2008:5)
Culture-bearing words are closely related to culture and have rich cultural significance. These words are closely related to cultural, whether in concept or in connection. On the one hand, people of all nationalities live together in the world and have similar ideas about nature. Therefore, different cultures and languages have some common characteristics, which is also an important reason for all kinds of thinking to achieve communication. On the other hand, people living in different social contexts may have different concepts, emotion and subjective judgments. so some words are endowed with special meanings, which are rooted in the culture of a country or a nation and reflects the cultural characteristics.(Wu Xiaodan:2015)

Language is an indispensable carrier of culture and closely related to culture. With the development of cross-cultural communication, more and more scholars begin to study with the translation of culture-loaded words. Different people have different definitions about culture-loaded words. Mona Baker put forward the the concept of “culture-specific” that one word in the source language is always different in the target language, which makes readers from the target language culture confused. There are not only abstract culture-loaded words involving religious beliefs or cultural customs, but also specific ones. Spanish translator Javier Franco Aixela put forward the definition of "cultural-specific item”. It holds that “there are some items in the text, and the translation difficulties will occur when its function and meaning are transferred from the source language to the target language. There is no equvalent item in the cultural system of the target language.In China, Jin Huikang thought “culture-loaded words exist in every language and they reflect the unique characteristics of a certain culture. In translation, it is almost impossible to find a perfect equivalent word. "(Jin Huikang, 2003:78). Bao Huinan viewed culture-loaded words as a kind of lexical gaps, meaning that the cultural information carried by one word in the source language has no counterpart in the target language. (Bao Huinan, 2004:10) He thinks that “every language is the product in the cultural development of one country and nation, and has its long historical background and rich cultural connotations. Every country and nation has its unique development history, social system, ecological environment, religious belief and national customs. Therefore, different language has its own specific vocabulary, idioms and allusions and culture-loaded words reflect such concepts and things. (Bao Huinan 2001:341) Liao Qiyi, a famous translation expert in China. He thought that culture loaded words are "Words, phrases and idioms marking the unique things in its culture. These words reflect the unique activity mode gradually accumulated by one nation in the long historical process, which is different from other nations."(Liao Qiyi 2000:230) Language reflects different living conditions and religious beliefs, which lead to different thinking modes, moral values, and aesthetic standards. (Wang Chuanmei, 2008:5) Culture-loaded words are closely related to culture and have rich cultural significance. These words are closely related to cultural both in concept and connection. On the one hand, people from different nationalities live together in the world and have similar concepts about nature. Therefore, different cultures and languages have some common characteristics, which is also an important reason for different kinds of thinking modes to achieve communication. On the other hand, people living in different social contexts may have different concepts, emotions and subjective judgments thus some words are endowed with special meanings, which are rooted in the culture of one country or nation and reflects their cultural characteristics.(Wu Xiaodan:2015)--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:14, 12 December 2021 (UTC)

====1.2 Classification of Culture-loaded Words====
Nida believes that cross-cultural translation is more important than linguistic translation. Therefore, the translation of culture-loaded words is very challenging. Nida divided culture-loaded words into the following five categories: Ecological Culture-loaded Words;Material Culture-loaded Words;Social Culture-loaded Words;Religious Culture-loaded Words;Linguistic Culture-Words.

1.2.1.Ecological Culture-loaded Words
Due to the differences of living environment, the ecological and cultural systems of different nations or countries may differ greatly, and it is often difficult to understand each other.This kind of culture-loaded words refer to plants, animals, monsoon, hills and other related words in a specific region.

1.2.2.Material Culture-loaded Words
the main part of material culture, such as clothing, food, housing and transportation Material culture is reflected through a variety of material objects and products, such as buildings, food, clothing and various tools. In view of the different habits of life, there are great differences between nations and peoples in material things.Some things that are very common in China may not be heard of in other countries

1.2.3.Social Culture-loaded Words
In the long history, different countries have formed their own customs, lifestyles and behavior. The words that reflect the characteristics of these fields are called social cultural loaded words.
This paper will also analyze from these five aspects, so as to provide a clear context for the comparison of the following English and Russian versions.

1.2.4.Religious Culture-loaded Words
In the long history of development, different countries and nations have formed their own religious beliefs.Therefore, in order to better understand the culture of a nation, we must understand the religious beliefs of that nation or people. The words of religious culture reflect the religious belief and cultural tradition of a nation or nation. The difference of religious culture between countries is a big obstacle for readers to understand the words embodied in the religious culture

1.2.5.Linguistic Culture-loaded Words
The grammatical, phonetic and constitutive characteristics of culture-loaded words. Its visual effect and linguistic effect are the biggest characteristics of this kind of words.

In the development history of a nation, it is certain to accumulate rich language and culture. And these expressions of language characteristics, usage, including a certain cultural background and other characteristics are language culture-loaded words. There are a lot of culture-loaded words in the novel medicine.

Nida points out that cross-cultural translation is more important than linguistic translation. Therefore, the translation of culture-loaded words is a challenging question for study or discussion. Nida divided culture-loaded words intoß five categories: Ecological Culture-loaded Words;Material Culture-loaded Words;Social Culture-loaded Words;Religious Culture-loaded Words;Linguistic Culture-Words.

1.2.1.Ecological Culture-loaded Words
Due to the differences of living environment, the ecological and cultural systems of different nations or countries may differ greatly, and it is often difficult to understand each other.This kind of culture-loaded words refers to plants, animals, monsoon, hills and other related words in a specific region.

1.2.2.Material Culture-loaded Words
The main part of material culture, such as clothing, food, housing and transportation Material culture is reflected through a variety of material objects and products, such as costume, architecture, cuisine and various tools. In view of the different habits of life, there are great differences between nations and peoples in material things.Some things that are very common in China may not be heard of in other countries.

1.2.3.Social Culture-loaded Words
In the long history, different countries have formed their own customs, lifestyles and behavior patterns. The words reflecting the characteristics of these fields are called social cultural-loaded words. This paper will also analyze from these five aspects, so as to provide a clear context for the comparison of the following English and Japanese versions.

1.2.4.Religious Culture-loaded Words
In the long history of development, different countries and nations have formed their own religious beliefs. Therefore, in order to have a better understand of the culture of one nation, we must understand the religious beliefs of that nation or people. The words of religious culture reflect the religious beliefs and cultural tradition of one nation or people. The difference of religious culture between countries makes it hard for readers to understand the words embodied in the religious culture.

1.2.5.Linguistic Culture-loaded Words
The grammatical, phonetic and constitutive characteristics of culture-loaded words, whose visual and linguistic effects are the biggest characteristics of this kind of words.

In the development history of one nation, it is certain to accumulate rich language and culture. And these expressions of language characteristics, usage, and a certain cultural background or other characteristics are linguistic culture-loaded words. There are a lot of culture-loaded words in the novel ''Medicine''.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:15, 12 December 2021 (UTC)

===2. Introduction of Medicine ===
Lu Xun was a great writer and thinker in modern China. His articles reflected the people's living conditions under the dual oppression of feudalism and imperialism. He wrote about the unfortunate people in society, trying to wake up the ignorant and numb people. He was the forerunner of China's modern ideological liberation. Lu Xun's works have always been an important treasure of Chinese modern literature and people attach great importance to them. There are many culture-loaded words in Lu Xun's novels, which bring great difficulties to the translation of his novels.
The novel Medicine is a short story written by LuXun. As part of LuXun's most influential works, Medicine contains a number of culture-loaded words, these cultural loaded words truly reflect the national culture of the times in the novel. At this point, the thesis chooses the masterpiece, Medicine as the typical representative of LuXun, the great standard-bearer of national culture. Through the story of the teahouse owner Hua Lao Shuan and his wife buying human blood steamed bread for their son Xiao Shuan to cure diseases, the novel Medicine exposes the numbness and ignorance caused by feudal rule, praises the brave and unconquerable spirit of the revolutionary Xia Yu, and points out the limitations of the revolution in not getting close to the masses.

Lu Xun was a great writer and thinker in modern China. His articles reflect the people's living conditions under the dual oppression of feudalism and imperialism. He wrote about the unfortunate people in society, trying to wake up the ignorant and numb people. He was the forerunner of China's modern ideological liberation. Lu Xun's works have always been an important treasure of Chinese modern literature and people attach great importance to them. There are many culture-loaded words in Lu Xun's novels, which bring great difficulties to the translation of his novels. The novel ''Medicine'' is a short story written by LuXun. As part of LuXun's most influential works, Medicine contains a number of culture-loaded words, truly reflecting the national culture of that time in the novel. At this point, this thesis chooses the masterpiece Medicine as the research object, witch is the typical representative of LuXun and the great standard-bearer of national culture. Through the story of the teahouse owner Hua Lao Shuan and his wife buying human blood steamed bread for their son Xiao Shuan to cure diseases, the novel ''Medicine'' exposes the numbness and ignorance caused by feudal rule, praises the brave and unconquerable spirit of the revolutionary Xia Yu, and points out the limitations of the revolution in not getting close to the masses.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:19, 12 December 2021 (UTC)

===3. The Comparison of Culture-loaded words'Translation between English and Japanese of Medicine===
Lu Xun's novel Medicine contains a great deal of cultural load Words, and rich connotation.The research uses the English translation of Yang Hsien-yi in 1960 and the Japanese translation done by Inoue Kōbai in 1931 as the examples discussing the different translation strategies of culture-loaded words in English and Japanese version.

3.1Ecological Culture-loaded Words
（1）茶馆的两间屋子里，便弥漫了青白的光。
Yang:which shed a ghostly light over the two rooms of the tea-house.
Inoue :青白い光は茶館の中のに満ちた。
“茶馆”means a place for drinking tea and is an important place in the novel. Chinese has the habit of drinking tea, so teahouse is a unique place in China, which is translated into English as tea-house, translated Japanese as “茶館”.
（2）西关外靠着城根的地面，本是一块官地。　
Yang:Originally, the land adjacent to the city wall outside the West Gate had been public land.
Inoue :西関外の城の根元にる地面はもとからの官有地で
Both Yang and Inoue used free translation to translate “官地”,which are simple and easy for readers to understand.
（3）老栓正在专心走路，忽然吃了一惊，远远里看见一条丁字街，明明白白横着。
Yang:Old Chuan was startled when he saw distinctly the cross-road ahead of him.
Inoue :老栓はひたすら歩みを続けているうちにたちまち物に驚かされた。そこは一条の丁字街がありありと眼前に横たわっていたのだ。
Yang adopted the domesticating method, translating“丁字街” as “cross-road”,Inoue adopted the foreignizing method, translating“丁字街” as “丁字街”. The translation of Yang makes it easier for readers to understand what “丁字街”is,while the translation of Inoue will give readers a sense of freshnes.

3.2Material Culture-loaded Words
（1）衣服前后一个大白圆圈，远地里也看的清楚。走过面前的，并且看出号衣上暗红色的镶边。
Yang:The large white circles on their uniforms, both in front and behind, were clear even at a distance; and as they drew nearer, he saw the dark red border too.
Inoue :近寄って来ると、その白い円いものはの上の染め抜きで、のふちぬいの中にあることを知った。
The meaning of “号衣”is the marked garment worn by soldiers, officers, etc. in old times and marked with the words "soldier" or "brave". Yang translated it as a “uniform”, while Wang translates it as “のふちぬい”.Both adopted domesticating method.
（2）便点上灯笼，吹媳灯盏，走向里屋去了。
Yang:then lighting a paper lantern and blowing out the lamp went into the inner room.
Inoue :そこで彼はに火を移し、燈盞を吹き消して裏部屋の方へ行った。
Yang translated “灯笼” as“paper lantern” , while Inoue used Chinese words directly.
（3）华大妈在枕头底下掏了半天，掏出一包洋钱，交给老栓。
Yang:After some fumbling under the pillow his wife produced a packet of silver dollars which she handed over. Old Chuan pocketed it nervously, patted his pocket twice
Inoue :華大媽は枕の下をさぐって一包みの銀貨を取出し、老栓に手渡す。
The foreign currency used in China at that time was called “洋钱”.Yang adopted the domesticating method, translating“洋钱” as “silver dollars”.Because the meaning of “銀貨” in Japanese is similar to the meaning of “洋钱”in Chinese,so Inoue adopted translated“洋钱” as “銀貨”.But neither Yang nor Wang translated the meaning of foreign coins
（4）那人一只大手，向他摊着；一只手却撮着一个鲜红的馒头，那红的还是一点一点的往下滴。
Yang:This man thrust one huge extended hand towards him, while in the other he held a roll of steamed bread, from which crimson drops were dripping to the ground.
Inoue :その人は老栓の方に大きな手をひろげ、片ッぽの手に赤いをんでいたが、赤い汁は饅頭の上からぼたぼた落ちていた。
Because of bread is more common in the West, so Yang translated “馒头” into “a roll of steamed bread”. In Japan, they also have “馒头”,so Inoue translated “馒头” into “饅頭”. But it should be noted that “饅頭” are a little different from “馒头”. Both Yang and Inoue adopted foreignizing method.
（5）小路上又来了一个女人,也是半百头发，褴褛的衣裙；提一个破旧的朱漆圆篮，外挂一串纸锭，三步一歇的走。
Yang:Another woman came down the path, grey-haired and in rags. Carrying an old, round, red-lacquered basket with a string of paper money hanging from it, she walked haltingly.
Inoue :の上にまた一人、女が来た。これもの頭での著物の下に襤褸のをつけ、壊れかかったの丸籠を提げて、外へ銀紙のお宝を吊し、とぼとぼと力なく歩いて来た。
“纸锭” are made of tin foil paste silver ingot-like ghost money. Superstition holds that incineration is given to the dead so that they can be used as money. Both Yang and Inoue adopted the way of literal translation.

3.3Social Culture Culture-loaded Words
（1）老栓候他平静下去，才低低的叫道，“小栓……你不要起来。……店么？你娘会安排的。
Yang:Old Chuan called softly: "Son! . . Don't you get up! . . . Your mother will see to the shop."
Inoue :老栓はそののおさまるのを待って、静かに口をひらいた。「お前は起きないでいい。店はお母さんがいいにする」
Chinese people are used to calling older people “小~”younger people “小~”. Yang adopted domesticating transliteration strategy translating “老栓” as “Old Chuan”. , Inoue adopted foreignizing method using“老栓”directly.
（2）老栓倒觉爽快，仿佛一旦变了少年，得了神通，有给人生命的本领似的，跨步格外高远。而且路也愈走愈分明，天也愈走愈亮了。
Yang:It was much colder than indoors, yet Old Chuan's spirits rose, as if he had grown suddenly younger and possessed some miraculous life-giving power. He lengthened his stride. And the road became increasingly clear, the sky increasingly bright.
Inoue :天気は室内よりもよほど冷やかで老栓は爽快に感じた。何だか今日は子供の昔に還って、神通を得て人の命の本体を掴みにゆくような気がして、歩いているうちにも馬鹿に気高くなってしまった。行けば行くほど路がハッキリして来た。行けば行くほど空が亮るくなって来た。
The meaning of “神通”is getting magical powers.Yang adopted domesticating translation strategy,while Inoue adopted foreignizing method using“神通”directly.
（3）仿佛抱着一个十世单传的婴儿。
Yang:as if it were the sole heir to an ancient house.
Inoue :さながらの十世単伝の一人子を抱いているようなものであった。
The author refers to the preciousness of "human blood steamed bread" through the "十世单传". Yang adopted free translation strategy,while Inoue adopted literal translation strategy.However, both Yang and Inoue did not attach too much importance to the status of the only child, so readers cannot perceive the author's metaphorical meaning through this source area.
（4）“谁的？不就是夏四奶奶的儿子么？
Yang:"Who? Son of Widow Hsia, of course! Young rascal!
Inoue :「誰って、きまってまさ。夏四奶奶の子さ。あの餓鬼め」
Neither English nor Japanese can convey the meaning of the original text well. Yang Widow translated “夏四奶奶”into “Son of Widow Hsia”by free translation. Inoue adopted transliteration using“夏四奶奶”directly that will make people misunderstanding about the original text.
（5）康大叔见众人都耸起耳朵听他，便格外高兴。
Yang:Seeing how they all hung on his words, Mr. Kang's spirits rose even higher.
Inoue :康おじさんはみんながを引立てているのを見て、に得意になって瘤のがハチ切れそうな声を出した。
"叔" is the title of the father's younger brother. Now "叔" also refers to an older adult man, or a man more than 20 years older than oneself. In English, "uncle" does not mean blood relationship. "Mr. Kang" does not show the relationship between people.Both Yang and Inoue used domesticating method.
（6）第一要算我们栓叔运气；第二是夏三爷赏了二十五两雪白的银子，独子落腰包，一文不花。
Yang:Our Old Chuan was luckiest, and after him Third Uncle Hsia. He pocketed the whole reward—twenty-five taels of bright silver—and didn't have to spend a cent!"
Inoue :「第一は栓じいさんの運気を取逃がさねえためだ。第二は夏三爺から出る二十五両のの銀をそっくりのの中に納めて一文もつかわねえ算段だ」
Yang Widow translated “夏三爷”into “Third Uncle Hsia”by free translation. Inoue adopted transliteration using“夏三爺”directly.
（7）夏三爷真是乖角儿，要是他不先告官，连他满门抄斩。
Yang:Third Uncle Hsia is really smart. If he hadn't informed, even his family would have been executed, and their property confiscated.
Inoue :夏三爺はすばしッこいね。もし前に訴え出がなければ今頃はどんな風になるのだろう。一家一門は皆殺されているぜ。
“乖角儿” in Chinese means a clever and intelligent person. “满门抄斩” is an ancient Chinese punishment, which means to confiscate property and kill the whole family. Both Yang and Inoue used domesticating method.
（8）“义哥是一手好拳棒，这两下，一定够他受用了。”
Yang:Red-eye is a good boxer. Those slaps must have hurt!"
Inoue :義哥は棒使いの名人だ。二つも食ったら参っちまうぜ
It was difficult to understand the local dialect.Both Yang and Inoue used domesticating method.
（9）他这贱骨头打不怕，还要说可怜可怜哩。
Yang:"The rotter was not afraid of being beaten. He even said how sorry he was."
Inoue :「ところがあの馬の骨め、打たれても平気で、そうだ。そうだ、と抜かしやがるんだ」
"贱骨头" is a common saying often used by Chinese people to scold people. It was difficult for translators to translate it. So both Yang and Inoue used domesticating method and free translation.
（10）这一年的清明，分外寒冷。
Yang:The Ching Ming Festival that year was unusually cold.
Inoue :今年の清明節は殊の外寒く
“清明” is a traditional Chinese festival. It is also one of the most important sacrificial festivals. It is also the day for ancestor worship and tomb sweeping. Influenced by Chinese culture, in Japan,they also have “清明”. so it can be directly translated as Japan’s “清明節” .Because the western countries do not have this holiday, so Yang translated it as “The Ching Ming Festival”by foreignizing method.

3.4Linguistic Culture-loaded Words
（1）只有小栓坐在里牌的桌前吃饭，大粒的汗，从额上滚下，夹袄也贴住了脊心，两块肩胛骨高高凸出印成一个阳文的”八”字。
Yang:Only his son sat eating at a table by the wall. Beads of sweat stood out on his forehead, his lined jacket clung to his spine, and his shoulder blades stuck out so sharply, an inverted V seemed stamped there.
Inoue :見ると額の上から大粒の汗がころげ落ち、左右の肩骨が近頃めっきり高くなって、背中にピタリとついている夾襖の上に、八字の皺が浮紋のように飛び出していた。
“阳文”is the pattern printed on some utensils. It describes the bony appearance of Xiao Shuan. Lu Xun used the character "eight" to tell readers that Xiao Shuan is thin and weak, which is very vivid and clear to us. However, it is difficult for foreign language readers to understand. The inverted English letter "V" is very similar to the Chinese letter "八".so Yang translated it to "V". And since Japan also has the word "八", so Inoue used it directly.
（2）还要老虎头上搔痒，便给他两个嘴巴！
Yang:and then the young fool would 'scratch the tiger's head,' so he gave him a couple of slaps."
Inoue :あいつが虎の頭を掻いたから堪らない。たちまちポカポカと二つほど頂戴したぜ
"老虎头上搔痒" is a allegory of boldness, recklessness and overreach. It can also be extended to mean "seeking death" or "not afraid of death". both Yang and Inoue adopted literal translation.

===Conclusion===
Culture-loaded words are closely related to culture and have rich cultural meanings. These words are closely related to cultural relations, whether in concept or in connection. On the one hand, people of all nationalities live together in the world and have similar ideas about nature. Therefore, different cultures and languages have some common characteristics, which is also an important reason for all kinds of thinking to achieve communication and communication. On the other hand, people living in different social contexts may have different cognitive concepts, emotional colors and subjective judgments. Because of this, some words are endowed with special meanings, which are rooted in the culture of a country or a nation. Deeply reflects the cultural characteristics.The biggest difficulty in translation is not the language itself, but the cultural implications that language carries.Medicine, as a national literary work, contains a large number of culture-loaded words. the culture-loaded words in Medicine are classified
On the basis of classification, we can learn from the comparison of English and Japanese translations that the translation strategies adopted in the translation of culture-loaded words are different due to the differences between eastern and western cultures. Due to the great differences between eastern and Western cultures, it is difficult to find a complete equivalence of some culturally loaded words in the translation of Chinese traditional literary works into English. So the English version is mainly translated by domesticating method and free translation. Since Japan and China have had a lot of communication since ancient times and were greatly influenced by Chinese culture, the Japanese translation mainly adopts foreignizing translation, literal translation and transliteration. Even if the Chinese culture-loaded words that Japanese have never seen , they can understand them and even use them directly because they have similar culture and both use Chinese characters. foreignizing translation and domestication translation, literal translation, free translation, transliteration are not in isolation, Sometimes they need to be combined to play a better role in the translation of culture-loaded words. the translation of culture-loaded word involves all aspects of culture, is a complex and worthy of further discussion. Only by fully understanding the culture of the original text and accurately interpreting the author's intention, can we better convey the cultural information of culture-loaded words to readers.

Culture-loaded words are closely related to culture and have rich cultural conceptions. These words are closely related to cultural relations, both in concept and connection. On the one hand, people from different nationalities live together in the world and have similar concepts about nature. Therefore, different cultures and languages have some common characteristics, which is also an important reason for different kinds of thinking modes to achieve communication. On the other hand, people living in different social contexts may have different concepts, emotions and subjective judgments thus some words are endowed with special meanings, which are rooted in the culture of one country or nation and reflects their cultural characteristics. The biggest difficulty in translation is not the language itself, but the cultural conceptions that language carries. ''Medicine'', as one national literary work, contains a large number of culture-loaded words. The culture-loaded words in Medicine are classified on the basis of classification, and we can learn from the comparison of English and Japanese translations that the translation strategies adopted in the translation of culture-loaded words are different due to the differences between eastern and western cultures. The great differences between eastern and Western cultures make it difficult to achieve a perfect equivalence of some culturally loaded words in the translation of Chinese traditional literary works into English. So the English version is mainly translated by domesticating method or free translation. While China and Japan have had a long communication history since ancient times and Japanese culture has been greatly influenced by Chinese culture, the Japanese translation mainly adopts foreignizing translation, literal translation or transliteration. Even if the Chinese culture-loaded words that Japanese have never seen , they can understand them and even use them directly because they have some similar culture and also use Chinese characters. In addition, foreignizing translation, domestication translation, literal translation, free translation, and transliteration are not isolated from each other, sometimes they need to be combined to play a better role in the translation of culture-loaded words. The translation of culture-loaded word involves all aspects of culture and is a complex process needing further discussion. Only by fully understanding the cultural concepts of the source text and accurately interpreting the author's intention, can the translation better convey the cultural information of culture-loaded words to readers.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:39, 12 December 2021 (UTC)

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=9 付诗雨 On Translating Chinese Culture-loaded Words in Cultural Relics Commentaries into Japanese——A Case Study of Hunan Museum =
[[Cult_Load_Words_EN_9]]

===Abstract===
Museum has served as an indispensable platform for cross-cultural communication. Accurate translation of culture-loaded words is not only able to promote cross-cultural communicationbut also to spread national culturereserve national characteristics and encourage friendly international exchange. The commentaries translation of cultural relics provided by museums, affecting the acceptability of the target text receiver directly, has a crucial impact on the inter-cultural understanding and communication. In the process of cultural relics commentaries translation, it is still an important academic subject needing further research that how to deal with the incompatibility of linguistic signs and cultural concepts between the source language and the target language, and how to accurately convey the characteristics, meanings and cultural implications of culturally-loaded words inside. Nevertheless, the academic studies on the translation of cultural relics commentaries in Chinese museums started relatively late, among which especially the researches focused on the Japanese version are not abundant enough both in quantity and content, and the intelligibility and acceptability need to be strengthened.Therefore, this thesis takes the Japanese version of the cultural relics commentaries from Hunan museum’s basic display as the research objects, adopting Eugene Nina’s translation equivalence theory as the theoretical guidance. In this thesis, culturally-loaded words with different cultural meanings are analyzed through comparing with the source text, and then the translation skills are concluded, expecting to provide some reference for future translation of cultural relics commentaries.

===Key words===
Cultural Relics Commentaries; Culturally-loaded Words;Translation Equivalence;Chinese-Japanese Translation Skills;

=== 题目 ===
文物解说词中的文化负载词的日译研究——以湖南博物馆为例
=== 摘要 ===
博物馆是跨文化交际的重要窗口和平台。博物馆所藏文物解说词的翻译质量直接影响着目标受众对译文的接受度，制约着异文化间的理解和交流。文物解说词中存在着大量的的文化负载词，文化负载词是民族文化智慧的结晶，蕴含着深厚的民族文化底蕴，准确的文化负载词翻译不仅能促进跨文化交际的顺利开展，而且对于介绍民族文化，保持民族特色，促进民族间友好交往，具有重要的意义。因此在文物解说词的翻译过程中，如何对待和处理源语言和目标语言在语言符号和文化观念不对等问题，怎样才能使其中的文化负载词的特点、含义和文化意蕴得以准确的传达，是一个亟待深入研究的重要课题。然而，中国国内博物馆文物解说词的翻译研究起步较晚，特别是文物解说词文本的日译研究在数量和内容上都不够丰富，在可读性和接受性等诸多方面上还亟待加强。本文选取湖南省博物馆基本陈列的文物解说词作为考察对象，以尤金·奈达的翻译等值论为理论指导，逐一对包含着不同文化含义的词汇进行原、译文对照分析，以及提出改进建议，并且尝试归纳出博物馆文物解说词中的文化负载词的翻译技巧，以期待为今后文物解说词的日语翻译提供些许参考。

=== 关键词 ===
文物解说词;文化负载词;翻译等值论;日译技巧;
===Introduction===
Under the background of globalization, translation has become an important bridge of cross-cultural communication and transmission, rather than merely a simple conversion of language signs. With the further development of China's opening up, Chinese museums have gradually become one of the main channels for foreign tourists to know about Chinese culture, among which the translation of cultural relics commentaries play an indispensable role. Owing to their own characteristics, the cultural relics commentaries often contains numerous vocabularies carrying abundant information of history, culture, customs, habits and so on, what is called culturally-loaded words. The translation quality of culturally-loaded words directly affects the target text receiver’s acceptability of Chinese culture, influencing the intercultural communication. Accurate translation of culture-loaded words is not only able to promote cross-cultural communicationbut also to spread national culturereserve national characteristics and encourage friendly international exchange. In order to make a better use of translation versions of cultural relics commentaries and better display Chinese culture, it is crucial to take further studies on the translation and introduction of culturally relics commentaries, especially culturally-loaded words inside.

In recent years, foreign translations of cultural relics commentaries have appeared successively in museums at different levels in China, on which more and more academic studies have been made. Whereas researches on Japanese version have a relatively later start comparing with English version, so outcomes are not abundant enough both in quantity and content, and the intelligibility and acceptability need to be strengthened.. However, Japan belongs to the cultural circle of Chinese characters as well, whose culture has been also deeply influenced by Chinese traditional culture since ancient times, so there must be its own uniqueness in the translation skills of cultural-loaded words. So as to improve the display of Chinese culture to Japanese tourists, the expression selected is supposed to be understood and accepted by them, especially the Japanese translation quality of culturally-loaded words. The translation equivalence theory represented by Eugene A. Nida holds that the seek of translation is rather than the mechanical correspondence on the text superficially, but the relationship between the target text receiver and the target text information be basically the same as that in the source text. This theory is in line with the fundamental mission of commentaries translation as external propaganda, which has a practical guiding significance for the research and practice of Japanese translation of cultural relics commentaries. Therefore, based on the similarities and differences between Chinese and Japanese languages and cultural values under the background of cross-cultural communication, this thesis discusses the Japanese translation skills of Chinese culturally-loaded words in cultural relics commentaries under the guidance of translation equivalence theory and the reference of specific translation skills.

在全球化语境下，翻译不仅是语言符号的简单转换 , 更是文化交流和传播的重要手段。随着中国对外开放的深入发展，博物馆逐渐成为了外国游客了解中国文化的主要平台之一，其中文物解说词的翻译便发挥着不可或缺的作用。文物解说词因自身特性，包含着众多承载了丰富历史、文化和风俗习惯等信息的词汇，即所谓的“文化负载词”(culturally- loaded words)。文化负载词的翻译质量直接影响着目标受众对中国文化的理解程度，影响着异文化间的交流。为了更好地发挥文物解说词翻译文本的作用，更好地介绍中国文化，对文物解说词、特别是其中文化负载词的译介研究则显得尤为重要。

近年来，文物的外文解说词在中国各个级别的博物馆内接连出现，关于翻译文本的研究也是层出不穷。但相较于英译研究，日译研究方面起步较晚，在数量上和内容上都还不够丰富。而中日同属汉字文化圈，日本文化更是深受中国传统文化的影响，因此有关文化信息的翻译技巧必然存在着其特殊之处。为了更好向日本游客介绍中国文化，应该选取日本游客能理解和接受的语言，特别是提高其中文化负载词的日译质量。以尤金·奈达(Eugene A. Nida)为代表的翻译等值论认为翻译时不求文字表面的机械的对应，而要求译文读者与译文信息之间的关系基本上与原文接受者和原文信息之间的关系相同。该理论与解说词外宣翻译的重要使命相契合，对文物解说词的日译研究与实践具有现实的指导意义。本文以文物解说词中的文化负载词为切入点，在翻译等值论的指导下结合具体的翻译技巧，立足跨文化交际背景下中日两国在语言和文化价值观之间的异同，进而探讨中国文化的日语翻译技巧。

===1. The Theory of Translation Equivalence and Specific Translation Skills===
Translation theories before the 20th century focused on the conversion of linguistic signs. With the increasingly frequent exchanges among different countries under the background of globalization, cultural differences have inevitably had a considerable impact on translation, leading to a cultural turn in translation theories, among which the translation equivalence theory represented by Eugene A. Nida is best-known. In 1969，the famous American translation theorist Eugene A. Nida put forward the definition of functional equivalence (dynamic equivalence) (Nida E.A.,Taber C.R. 2004:). Unlike the traditional translation theories that mainly stress the correspondence between the source language and target language, Nida‘s functional equivalence theory focus on reader's response, opening up a new perspective to translation studies. Unlike the traditional translation theories that mainly stress the correspondence between the source language and target language, Nida‘s functional equivalence theory reader's response. Nida points out that in order to reach the ideal translation, it is necessary to find the closet natural equivalence. Nida's functional equivalence theory open up a new perspective to translation studies.
In Nida's view, translation is not only the equivalence of words' meaning, but also includes semantics, and style, the message translation of both the surface lexical information, but also deep cultural information. Nida's focus on receptor's response in his new concept of translating is actually the theory of dynamic equivalence，which is "directed primarily toward equivalence of response rather than equivalence of form". In Nida's opinion, a dynamic equivalent translation must fit the receptor language and culture in order to make the translated message intelligible and natural to the target language receptors．"A translation of dynamic equivalence aims at complete naturalness of expression，and tries to relate the receptor to modes of behavior relevant within the context of his own culture；it does not insist that he understands the cultural patterns of the source language context in order to comprehend the message." Nida further perfect his theory in the 1990s. In his book Language, Culture and Translating, he divided functional equivalence into different degrees of adequacy from minimal to maximal effectiveness on the basis of both cognitive and experiential factors. The Minimal definition of functional equivalence is "The readers of a translated text should be able to comprehend it to the point that they call conceive of how the original readers of the text must have understood and appreciated it." The Maximal definition of functional equivalence could be stated as "The readers of a translated text should be able to understand and appreciate it in essentially the same manner as the original readers did". It holds that the readers of a translated text should be able to comprehend it to the point that they call conceive of how the original readers of the text must have understood and appreciated it, and the readers of a translated text should be able to understand and appreciate it in essentially the same manner as the original readers did (Nida E.A. 2001:87). Therefore, in the process of translation, it is necessary to screen and process the cultural information in the source text, especially the translation of culturally-loaded words, taking into account the similarities and differences in the historical and cultural factors, and the values between the source language and the target language, so as to make the translation more in line with the linguistic norms and habits of the target text receiver.

Equivalence translation theory has exerted significant influence on Chinese translation studies since it was introduced into China. Chinese translation researchers have discussed not only the relationship between culture and translation from a macroscopic point of view, but also the translation skills of culturally-loaded words in detail, which provides important guidance for practical translation activities. In terms of specific translation skills, there are various opinions in academic circles, which can be roughly summarized as the following four types, namely literal translation, amplification, substitution and free translation, or the two kinds succinctly, namely domesticating translation and foreignization translation (Wang Enke 2002:83). Accordingly, corresponding translation skills are supposed to be applied based on different kinds of textual content and structure, distinct culturally-loaded words, to make a better achievement of translation equivalence.

1、翻译等值论及具体的翻译技巧

二十世纪以前的翻译理论看重语言符号的转换。随着全球化背景下各民族交往的日益频繁，文化差异对翻译的影响愈发明显，出现了翻译理论的文化转向，其中以尤金·奈达为代表的“翻译等值论” 尤为著名。奈达在1969年明确提出了功能对等（动态对等）的概念(尤金·奈达,查尔斯·泰伯 2004:)。比起更注重语言形式一致性的传统翻译理论，功能对等理论更强调读者的反应，为翻译研究提供了一个全新的视角。奈达在90年代进一步完善了其理论，基于认知和经验因素，他认为功能对等具有不同的适合程度，提出了功能对等的两个层次：最低层次的对等和最高层次的对等。主张“译文读者对译文的理解应当达到能够想象出原文作者是怎样理解和领会原文的程度，并基本上能按照原文读者理解和领会原文的方式来理解译文”(尤金·奈达 2001:87)。因此，在翻译过程中，特别是有关文化负载词的翻译，必须对原文中的文化信息进行筛选和加工，兼顾源语言和目标语言的历史文化和价值观念的异同点，使译文更加符合目标受众的语言表达的规范和习惯。

翻译等值论在传入中国后，给中国的翻译研究也带来了很大的影响。中国翻译研究者们，不仅从宏观上论述了文化与翻译的关系，还具体地探讨了文化负载词的翻译技巧，对实际的翻译实践活动提供了重要的指导。其中有关具体的翻译技巧方面，学界意见各有千秋，大致可以归纳为如下四类：直译法、增词法、代换法、意译法，或概括成归化法和异化法(王恩科 2002:83)。要根据不同的文本内容和结构、不同的文化负载词，选取相应的翻译技巧，以更好地实现翻译的“等值”。

===2. The Definition and Classification of Culture-loaded Words===
Culturally-loaded words are the vocabulary in the language system, which can best embody the cultural knowledge that a language carries and reflect the social information of human life. Culturally-loaded words refer to those words or phrases which convey a certain kind of cultural connotations rooted in their own society, which may not be found in other languages. In other words, it is difficult to find ready-made equivalent words in the target language, leading to the phenomenon of lexical gaps (Hu Jie 2018:235). Accordingly, culturally-loaded words in cultural relics commentaries can be defined as words or phrases embodying unique cultural information rooted in Chinese society.

The formation of culture-loaded words is influenced by many factors: under various geographical, historical and social environments, different nations have formed their own lifestyles, ideologies, religious beliefs, customs and habits, literature and art, etc., resulting in numerous cultural differences. The essential differences between eastern and western cultures make the processing of cultural information a key problem in translation activities. Whereas Japan, as a close neighbor of China belonging to the same Chinese character circle, has had continual exchanges with China since ancient times, whose culture is profoundly influenced by traditional Chinese culture. Therefore, the research on the Japanese translation of culturally-loaded words would be inevitably different from that of other languages (Zhang Li,Wu Linan 2021:43). It should not be generalized, or limited to the single direction of Chinese culturally-loaded words, but based on the similarities and differences between Chinese and Japanese language and cultural values under the trends of cross-cultural communication.

On the classification of culturally-loaded words, opinions varies in the academic circles. In this thesis, taking the classification of Zhang (2002:60) as reference, culturally-loaded words in cultural relics commentaries are divided into four categories according to their contributing factors: culture-loaded Words related to material culture, social culture, religious culture, and linguistic culture, on which the translation skills are analyzed and summarized by comparing the source text and the translated version detail by detail.

2、文化负载词的定义和分类

文化负载词是指在语言系统中，最能体现语言承载的文化信息、反映人类的社会生活的词汇。因为文化负载词反映的是本民族文化中特有的概念，所以往往在另一种语言中无法找到对译的词语，或者说是在译语中很难找到现成的完全对应的“等值词语”，也就形成了词汇空缺(胡洁 2018:235)。因此，文物解说词中的文化负载词可以定义为包含中国独特文化信息的词语。

文化负载词的形成受到诸多因素的影响‚。各民族在不同的地理、历史、社会环境下，形成了各自不同的生活方式、意识形态、宗教信仰、风俗习惯和文学艺术等，从而造成了各种文化差异。特别是东西方文化之间有着本质的不同，使文化信息的处理成为翻译活动中的重点难题。而中日两国一衣带水，自古以来交流密切，日本不仅同属于汉字圈，日本文化更是深受中国传统文化的影响(张丽,吴丽楠 2021:43)。因此，关于文化负载词的日译研究必然有着不同于其他语言的特别之处，不能一概而论，更不能仅局限于汉语文化负载词的单方向，应立足于跨文化交际背景下中日两国在语言和文化价值观之间的异同。

关于文化负载词的分类，学术界各抒己见。本文在参考张（2002:60）分类标准的基础上，把文物解说词中的文化负载词根据其成因，大致分为物质文化类、制度习俗文化类、宗教道德文化类以及文学艺术文化类的四大类，逐一对照源文和译本，进行翻译技巧的分析和归纳。

===3. Approaches Applied in Translating Chinese Culture-loaded Words in Cultural Relics Commentaries into Japanese===
The research data in this thesis are the Chinese-Japanese translated texts that come from the cultural relics commentaries of Basic Display in Hunan Museum’s exhibition hall, totally 10145 characters. On the whole, the Chinese commentary texts do not translated to Japanese one-to-one correspondence. Among them, some introductions in Chinese do not appear in the Japanese version, meanwhile, there are also some parts in the Japanese version that are not in the Chinese text. This reflects the distinguishing feature of the commentaries translation for foreign tourists in museums as external propaganda, that it is necessary to make a choice on the content to translate according to the target text receiver, rather than the simple text translation. In view of this, a small number of Chinese culture-loaded words untranslated do not be took into account in the thesis, and according to the four categories of culturally-loaded words that related to material culture, social culture, religious culture, and linguistic culture, the representative ones are selected to be analyzed in their translation skills.

3.本文数据来源于湖南博物馆展厅中“基本陈列”中的文物解说词，中日对译文本共计10145字。从整体上来说，解说词的日语译本并非与中文原文一一对应。其中，中文解说中的一些介绍在日语译本中并未出现，相反日语译本里也存在着一些中文解说中没有的部分。这体现了博物馆针对国外游客的解说词译本作为外宣翻译的独特之处，即不仅是简单的文本翻译，更要根据目标对象进行译本内容的取舍。鉴于此，本文将不考虑小部分未译的汉语文化负载词，基于物质文化类、制度习俗文化类、宗教道德文化类以及文学艺术文化类的四种类别，选取其中具有代表性的文化负载词进行翻译技巧方面的分析。

====3.1 Culture-loaded Words Related to Material Culture====

There are differences in the material entities produced and used by different nations. For example, national costume, architecture, cuisine, etc. the highly traditional culture the social life closely linked, the names of which would indispensably become lexical gaps in other languages. Even the same name often carries different concepts among different nations. The names of the cultural relics, as the most representative example, can convey the information of the object intuitively.

For example, the name of “彩绘双层九子漆奁” (Two-tiered Cosmetic Box Containing Nine Small Boxes )excavated from the Han Tomb 1 at Mawangdui, in which “彩绘”and “漆”(coloured drawing or pattern and lacquer) mean its outer surface feature, “双层”and “九子”(two tires and nine small boxes) mean its internal structure, and the central part “奁”(cosmetic box) means its main application, that containing the dressing articles and other personal articles. It was translated into “彩絵二重九子漆製化粧箱” in Japanese, of which the characteristics and uses could be understood intuitively by the target readers, so that the information received by the target readers and the original readers could be equivalent, in line with the principle of "formal equivalence" in translation equivalence theory. However, it is worth noting that the concept of "奁" was translated into "化粧箱" in Japanese, which generally refers to the storage box for cosmetics (Kojien6 2008), whereas in Chinese, besides cosmetics, some daily articles are also placed. Consequently, there is an additional explanation in the Japanese version of the detail commentary, that “化粧用具と日用品の物入れである”(the box to contain cosmetics and daily articles), and an introduction of the social custom at that time as well, that “中国の古代には男女問わず、みんな髪を伸ばすので、化粧具も用意する必要がある”(Both men and women in ancient China wore their hair long and possessed dressing articles). It is so complete that the target readers could know about the cultural relic fully.

In addition, in the commentary of “素纱单衣”(Plain Gauze Gown), the concept of "右衽" (a jacket) of Hanfu, meaning the front part covering to the right, which has been the very characteristic of Hanfu and also considered as one of the symbols of the Han nationality (Zuo Na 2011:30). However, it was translated into “右衽” in Japanese directly. Although Japan's national costume Kimono also has the reference concept of "衽", for the historical connection that Japanese Kimono originated from Chinese Hanfu, the concrete part referred by “衽” is different, and "右" refers to the directionality of "covering to the right" in Chinese, while "右" may be mistaken for the orientation of "right" in Japanese. Consequently, it is obvious that literal translation is untenable, thus "前おくみ" is added to the translation to help the target readers understand it. Besides, the cultural connotations contained in "右衽", such as the philosophical view of "harmony between nature and man", and the etiquette thought of "good things is on the left" (Sun Lingling 2018:81), are also hard for the target readers to understand. The characteristics of culturally-loaded words are also convincingly demonstrated by this.

3.1物质文化类

不同民族生产和使用的物质实体存在着差异，例如一些民族特有的服饰、建筑、食物等，这些名称到了其他民族的语言中就会成为“缺项”。即使是同一名称，在不同民族中所包含的概念也往往不同。而文物的名称就是其中最具代表性的例子，这些名称通常能直观地传达物体的信息。

例如辛追墓出土的文物“彩绘双层九子漆奁”，“彩绘”“漆”说明了其外表特征，“双层”“九子”说明了其内部结构，最重要的主体“奁”说明了其用途，即“古代女子梳妆用的镜匣”。日语译成了“彩絵二重九子漆製化粧箱”，便于译文读者直观地了解该文物的特征和用途，使译文读者和原文读者接收到的信息对等，符合翻译等值论中的“形式对等”原则。但是值得注意的是“奁”这个概念，日语中译成了“化粧箱”，指化妆用品的收纳箱(広辞苑第6版 2008)，而汉语中除化妆用品外，还放置一些日常用品。因此，在详细的文物介绍中，日语译文中另外增加了“化粧用具と日用品の物入れである”的解释，还配有“中国の古代には男女問わず、みんな髪を伸ばすので、化粧具も用意する必要がある”的社会习俗说明。可谓之十分完备，便于译文读者充分了解该文物。

此外，还有关于著名的“素纱单衣”的解说中，涉及到了关于汉服的“右衽”的概念，指前襟向右掩，是汉服始终保留的特点，被认为是汉族的象征符号之一(左娜 2011:30)。而日语译文中直译成了“右衽”，虽然日本的民族服装和服中也有“衽”的参照概念，源于日本和服起源于中国汉服的历史联系。但“衽”在汉服和和服中所指的具体部位是不同的，且“右”在汉语里指“向右掩”的方向性，日语中容易理解为单纯的“右边的”的方位性，因此显然直译是难以成立的。所以译文添加了“前おくみ”的解释，能够助于读者理解。此外，“右衽”所蕴藏的文化内涵，如“天人合一”的哲学观，“吉事尚左”的礼法思想，传统医学的“阴阳观”等(孙玲玲 2018:81)，也是目标读者很难领会到的。这也正充分体现了文化负载词的特性。

====3.2 Culture-loaded Words Related to Social Culture====

Different nations have different historical development and political evolution, and also have experienced corresponding social system and traditional customs in different periods, thus producing a large quantity of words with era characteristics. Commentary concerned with the time or historical background of cultural relics often involve such words.

For example, “辛追墓非衣帛画”(T-Shaped Painting On Silk), unearthed from Mawangdui Han Tomb No.1, “非衣”(flying garment), namely “魂幡”，was the banner carried in the funeral procession and then buried in the tomb for the purpose of calling back the spirit of the deceased, which is one of the funeral customs etiquette in ancient China. Banded on the shape of the painting, it was translated into “T形帛画”, obviously neglecting the the concept of “魂幡”, which is not mentioned in the detail commentary as well. However, in the commentary of “人物龙凤帛画”(Silk Painting with Female Figure, Dragon and Phoenix Patterns”, “魂幡” was translated into “霊幡”, with an explanation additionally that “魂を引いて昇天する「霊幡」”(the banner calling back the spirit of the deceased), which could prevent the target readers from misinterpreting it literally as “the flag calling for gods" for there is no such funeral custom etiquette in Japan.

Also, in the commentary of “凤鸟纹’戈’提梁铜卣”(Bronze You with Swinging Handle and Phoenix Design and Inscription “Ge”), the inscription “Ge” on the cover and inner, is “族徽“(the emblem of “Ge” clan), which was translated into “家徽”. Nevertheless, there was a similar concept “家紋” in ancient Japan, referring to the symbol of one clan (Kojien6 2008), thus this paper holds that the latter translation is more appropriate in Japanese. However, in the detail introduction, a historical explanation about the "Ge" clan was added to the Japanese translation text, which could help the target readers understand the social background at that time.

3.2制度习俗文化类

不同民族的历史发展和政治演变各有不同，在不同时期也有与之相应的社会制度和生活习俗，由此产生了许多具有时代特色的词汇。而关于文物的时代和历史背景的介绍往往会涉及到这类词汇。
例如辛追墓出土的“非衣”帛画，“非衣”即“魂幡”，指古代招引亡魂的旗子，出殡前引作前导，入葬时放置在内棺盖上，属于中国古代的丧葬习俗。日语中基于其形状，译成了“T形帛画”，显然直接舍弃“魂幡”这一概念，且在具体的介绍中也并未提及。而在“人物龙凤帛画”的解说词中，也涉及到了“魂幡”的概念，日语译成了“霊幡”，并稍作了“魂を引いて昇天する「霊幡」”的加释，因为日本没有这一丧葬习俗，防止读者从字面误解为“召唤神灵的旗子”等。

又如风鸟纹“戈”提梁铜卣的介绍中，其上铸有“戈”字的族徽。日语译为了“家徽”，但日本古代有“家紋”这一概念，指就是“一个家族的标志”(広辞苑第6版 2008)，所以笔者认为译为“家紋”更符合日语表达习惯。但详细的介绍中，日语译文中另添加了关于“戈族”的历史说明，这可以帮助读者理解当时的社会背景。

====3.3 Culture-loaded Words Related to Religious Culture====

Religious beliefs and traditional virtues have a profound impact on people's daily production mode and life style, among which some particular concepts created which play an important part of national culture. Such words will inevitably appear in the commentary of cultural relics related to religious and sacrificial activities.

For instance, the outside painting of “黑地彩绘漆棺”(Coffin with Painted Designs an Black Lacquer Coating, unearthed from XinZhui’s Tomb), indicates that “死者灵魂进入受神灵保护的地府”(the deceased is entering a realm that is under the earth), was translated into “死者の魂は神様の保護で暗い地獄に入ること”, referring to “the deceased is entering the dark hell under the protection of the gods”, which obviously made a different comprehending to the meaning. Besides, the concept of "地府" originated from the Yin and Yang theory in ancient China, and only after the introduction of Buddhism in Han Dynasty did the system of "地狱"(hell) come into being (Pu Wenqi 2021:12). The concept of "地府" is greater than that of "地狱", which refers to the place where the spirits of the deceased who have sinned deeply during their lifetime are imprisoned and punished. The translation "暗い地獄" is easy to cause the target readers to misunderstand the deviation, thus, “黄泉”“冥土”“あの世”etc.are suggested.

3.3宗教道德文化类

宗教信仰和传统道德深刻影响着人们日常的生产和生活方式，其中出现的一些专用的概念，是民族文化的重要组成部分。而与宗教、祭祀等活动相关的文物介绍中不可避免地会出现该类词汇。

例如辛追墓出土的“黑地彩绘漆棺”其上绘制的“死者灵魂进入受神灵保护的地府”的形象，日语中译成了“死者の魂は神様の保護で暗い地獄に入ること”。首先，日语译文所表达的意思是“死者灵魂在神灵的保护下进入了黑暗的地狱”，显然在理解上有一定的偏差。其次“地府”这一概念，源于中国古代的阴阳学说，汉代佛教传入后才有了系统的“地狱”体系(濮文起 2021:12)，“地府”的概念大于“地狱”，后者特指囚禁和惩罚生前罪孽深重的亡灵之地。因此，译文“暗い地獄”易造成读者理解偏差，笔者建议译为例如“黄泉”“冥土”“あの世”等会更贴切。

====3.4 Culture-loaded Words Related to Linguistic Culture====

Speech activities are the products of human spiritual activities, which produce some words concerned with historical allusions or legends. Some words have been gradually given new meanings due to folklore and usually appear in literary works. Such words are likely to be used in the commentary of cultural relics containing with idioms or proverbs.

For example, in the commentary of the ancient instrument “竽”(Reed Mouth Organ Yu), the idiom “滥竽充数”(pretend to play the Yu to make up the number for an orchestra, or in other words, to fill a post without real qualifications) indicates the popularity of the Yu at that time. Although the Japanese translation “員に備わるのみ”(to fill a post without real qualifications), a Japanese idiom with the same meaning, is in line with the principle of equivalence, the meaning of the idiom “滥竽充数” in this very context has been mainly functioned by its original fable, which is supposed to be explained additionally. Such as “『語源』斉の宣王は竽の音を聞くのが好きで、竽のできる人を300人雇ったところ、竽の吹けない南郭先生が混じって俸給をもらっていたという故事から”.

In addition, the word “凤鸟乘云”(phoenixes riding on clouds), was translated into “雲に乗る鳳鳥”in Japanese literally. The concept of "凤鸟"(phoenix) originated from the ancient Chinese legend, which is a kind of auspicious animal, and "phoenixes riding on the clouds" means good luck. Although Japan has been influenced by Sinology since ancient times and the four Rui animals that "Dragon, Phoenix, Kylin and Turtle" has had some effects on Japanese literature and culture, an additional explanation "祥瑞を寓意する" could be more easily understood by the target readers.

3.4语言文化类

语言活动是人类精神活动的产物，其中产生了一些隐含着历史典故或人物传说的词汇。一些词语因为民间传说而逐渐被赋予了新的指代含义，多出现在文学作品中。而与文物涉及到相关的成语和谚语等的介绍中，很有可能会使用到此种词汇。

例如，关于古代乐器“竽”的解说中，提到了“滥竽充数”这一成语的出现来说明当时竽的流行程度。日语译成了相同意思的谚语“員に備わるのみ”，虽然在含义上做到了“功能对等”，且符合目标语习惯，但“滥竽充数”在这个特定的语境中，主要以其出典的寓言故事发挥意义功能的，所以笔者认为注解其成语故事更为妥当，例如“『語源』斉の宣王は竽の音を聞くのが好きで、竽のできる人を300人雇ったところ、竽の吹けない南郭先生が混じって俸給をもらっていたという故事から。”

另外，如“凤鸟乘云”这一词语，日语译为“雲に乗る鳳鳥”，在形式上实现了对等。“凤鸟”这一概念起源于中国古代传说，是一种吉祥的动物，“凤鸟乘云”寓意着吉祥。虽然日本自古以来受到汉学的影响，“龙凤麟龟”的四瑞概念也在日本文学文化中有一定的影响，但是笔者认为加注“祥瑞を寓意する”等会更易于译文读者理解其中的文化概念。

===Conclusion===
Under the background of globalization, translation has become an important bridge of cross-cultural communication and transmission, rather than merely a simple conversion of language signs. With the further development of China's opening up, Chinese museums have gradually become one of the main channels for foreign tourists to know about Chinese culture, among which the translation of cultural relics commentaries play an indispensable role. Owing to their own characteristics, the cultural relics commentaries often contains numerous vocabularies carrying abundant information of history, culture, customs, habits and so on, what is called culturally-loaded words. The translation quality of culturally-loaded words directly affects the target text receiver’s acceptability of Chinese culture, influencing the intercultural communication. Accurate translation of culture-loaded words is not only able to promote cross-cultural communicationbut also to spread national culturereserve national characteristics and encourage friendly international exchange. In order to make a better use of translation versions of cultural relics commentaries and better display Chinese culture, it is crucial to take further studies on the translation and introduction of culturally relics commentaries, especially culturally-loaded words inside.

In this thesis, taking the Japanese version of the cultural relics commentaries from Hunan museum’s basic display as the research objects, adopting Eugene Nina’s translation equivalence theory as the theoretical guidance, the translation skills of culturally-loaded words with different cultural meanings are analyzed through comparing with the source text, and some suggestions for perfection are provided. In the translation of commentary on cultural relics, more emphasis is placed on the reading needs of target readers and the purpose of displaying national culture than on literal translation, and there is no strict requirement for one-to-one correspondence in translation form, with great flexibility and freedom. Especially, the translation of culturally-loaded words in the cultural relics commentaries, is supposed to take both the external literal information and the internal cultural information into consideration. Take the translation equivalence equivalence theory as the theoretical guidance, adopt literal translation and free translation as the specific translation techniques, add explanation and interpretation when necessary, and tag the difficult Chinese words with Japanese Hiragana, so that the target readers' could understand the texts easily, improving the intelligibility and acceptability of the translation. In addition, the translation of culturally-loaded words should also consider the certain text and the concrete context, according to the pragmatic principles. The most appropriate meaning of the text should be selected from the numerous cultural information contained therein to translate, along with additional annotation or explanation necessarily. Language and culture’s association are so closed that the translation of the cultural relics commentaries has to focus attention on the culturally-loaded words embodying numerous cultural information. It is suggested that commentary translation skills should be studied from multiple perspectives, and the Japanese tourists’ acceptability of the translated commentaries should be researched through the actual surveys, so as to improve the quality of commentary translation, and provide some experience for other external propaganda translation, realizing a better display of the splendid and time-honored Chinese culture.

本文选取湖南省博物馆基本陈列的文物解说词作为考察对象，以尤金·奈达的翻译等值论为理论指导，逐一对具有不同文化含义的词汇进行原、译文对照分析，并提出了部分改进建议。在文物解说词的翻译中，比起单纯的字面对译，更强调目标读者的阅读需求和展示民族文化的目的，因此在翻译形式上不严格要求一一对应，具有很大的灵活性和自由度。特别是关于介在其中的文化负载词的翻译，应兼顾表面上的文字信息和隐藏在内部的文化信息两个层面，以翻译等值论为指导，具体翻译技巧上以直译和意译为主，必要时添加注释和解释，还可以给难读的汉字标注假名，以便于目标读者的理解，提高译文的接受度和可读性。此外，文化负载词的翻译还要考虑使用的实际文本和特定语境，即考虑语用原则，从其所蕴含的丰富的文化信息中，选取最贴合文本的含义，进行注解或者加释。语言与文化密切关联，文物解说词的翻译要考虑到这些包含大量的文化负载词的文化信息的翻译，今后可以从多个角度分析日译解说词的翻译技巧，并对日本游客对译本的理解度进行实际的调查，从而提高解说词翻译的质量，为其他外宣翻译提供一定的经验，更好地传播灿烂悠久的中国文化。

===References===

[1] Nida E.A. 尤金·奈达, Taber C.R. 查尔斯·泰伯. (2004)翻译理论与实践[The Theory and Practice of Translation]. Shanghai: Shanghai Foreign Language Education Press. 上海外语教育出版社.

[2] Nida E.A. 尤金·奈达. (2001) 语言与文化：翻译中的语境[Language and Culture: Contexts in Translating]. Shanghai: Shanghai Foreign Language Education Press. 上海外语教育出版社:87.

[3] Wang Enke 王恩科. (2002) 文化负载词翻译技巧选择探讨[On the Principle of the Choice Techniques Concerning the Translation of Culture-Loaded Words]. Journal of Chongqing Institute of Commerce 重庆商学院学报(04):83-85.

[4] Hu Jie 胡洁. (2018) 从功能翻译理论看网络新闻中文化负载词的日译[Japanese Translation of culture-loaded words in Network News from the Perspective of Functional Translation Theory]. Research on Transmission Competence 传播力研究(2):235.

[5] Zhang Li 张丽, Wu Linan 吴丽楠. (2021) 中原传统文化负载词日语翻译策略研究[Strategies of translating traditional culture-loaded words of Central Plains into Japanese]. Journal of Henan Polytechnic University ( Social Sciences) 河南理工大学学报(社会科学版)(06):43.

[6] Zhang Hongyan 张红艳. (2000) 试评《红楼梦》中文化负载词的翻译[On the translation of culture-loaded words in A Dream of Red Mansions]. Journal of Anhui University (Philosophy and Sciences) 安徽大学学报(哲学社会科学版)(04):60-63.

[7]新村出(編).広辞苑(第6版) [Z].東京:岩波書店,2008.

[8] Zuo Na 左娜. (2011) “汉服”的形制特征与审美意蕴研究[The Feature and Aesthetic Meaning of Chinese Hancosfame]. Shandong: Shandong University 山东大学.

[9] Sun Lingling 孙玲玲. (2018) 汉民族传统服装之“右衽”[J].学苑教育(8):81.

[10]Pu Wenqi 濮文起. (2021) 中国人地狱观的演变进路[J].世界宗教文化(2):12.

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=10 丁旋从纽马克翻译理论看林语堂版《扬州瘦马》中文化负载词的翻译 Translation of Culture-Loaded Words in ''The Concubine Market of Yangchow '' ofLin Yutang's version from the perspective of Newmark’s translation theory =
[[Cult_Load_Words_EN_10]]

===Abstract===
The theme of this paper is to analyze culture-loaded words in ''The Concubine Market of Yangchow'' based on Newmark’s translation theory. Surrounding this theme, much background information was discussed, such as the introduction of Zhang Dai and ''The Concubine Market of Yangchow'', the definition and categories of culture-loaded words according to Nida and Newmark’s translation theories and so on. Lin Yutang’s English version to ''The Concubine Market of Yangchow''-- an essay written in Ming dynasty, contributes a lot to disseminating Chinese traditional culture all over the world. The question--how to translate culture-loaded words for better transmission of Chinese culture has been probed in this paper.

===Key words===
Newmark’s Translation Theory; Culture-Loaded Words; ''The Concubine Market of Yangchow''; Lin Yutang
===Introduction===
''The Concubine Market of Yangchow'', a masterpiece of Zhang Dai, vividly describes the industry of bringing up and selling girls in Yangchow of Ming dynasty. This phenomenon was rare and immoral in Chinese history, which is worthwhile to be probed and discussed. This essay is written in Ming dynasty and we all know that Chinese culture is broad and profound especially in ancient Chinese culture. Therefore, there must be some culture-loaded words in it. When Lin Yutang translated it into English version, how could him deal with these culture-loaded words? We may want to know that what translation theories and methods he used for translating culture-loaded words. This paper combined Lin Yutang’s translation with Newmark’s theory and used Newmark’s theory to deconstruct the methods used by Lin Yutang to translate culture-loaded words. This paper is divided into four chapters which are logically connected and clearly displayed, which helps all readers of ''The Concubine Market of Yangchow'' to better understand this work.
===1. Introduction of Zhang Dai and ''The Concubine Market of Yangchow''===
====1.1 Introducation of Zhang Dai ====
Zhang Dai (1597-1684), ci poet and historian of the late Ming dynasty and early Qing dynasty, born in Shaoxing city, Zhejiang province. He came from a scholarly family for three generations of successful candidates in the highest imperial examinations in his family. In the first half of his life, he indulged in entertainments, living in an extravagant life and doing himself proud for his well-to-do family. He described himself as “I was a dude in early times and I liked prosperity, delicate houses, beautiful maids, clever children, new clothes and delicious food, fine horses, colorful lanterns, fireworks...... (卜正民, 2005:43)”. When Zhang Dai was 48 years old, Ming dynasty fell and his hometown destructed. He lost everything, went to a mountain temple and lived in a poor life. Because of this huge contrast, he wrote a lot of classical works such as Pottery Recall by Buddhist Nunnery Dreams and Seeking Dreams in West Lake. Besides, he also went to a lot of brothels and Chinese theatrical places in Jiangnan region. However, he acted as a spectator in these places, observing the scene and situation carefully. Especially T''he Concubine Market of Yangchow'' discussed here, he accompanied his friends to select and buy “lean horse” many times so that he could write a passage about it, which won universal praise. (Zhang Zetong, 2021:19).

====1.2 Introduction of ''The Concubine Market of Yangchow''====
“Concubine market” refers to some people bought beautiful girls from poor family, taught them skills of women and courtesy, cultivated them how to be good wives and sold them to the rich as concubine. “Lean horse” refers to these girls. In the dialect of Yangzhou, “marry a horse” means “marry a wife”, which is the origin of the call of “breed lean horse” (Wang Yuanhua, 1994:80). “Horse” is a humiliating word to women and “lean” manifests the low status of women in ancient time.

Ancient Yangchow, a crucial harbor for canal transportation of salt, is a prosperous city which attracts a large number of scholars and businessmen to come. As a city of Jiangnan region, the weather here is suitable and scenery is beautiful. The green willows, warm breeze, bright moon, delicate buildings and colorful lighting were very attractive with songs and music throughout the night. The laughter and sound of wine glasses spread over the city and lasted all night. The wandering scholars often indulged in this prosperity and went to the entertaining places such as brothels, however, the rich businessmen despised these places. But they also had the requirement of beauties so that the “lean horse” industry began to operate to satisfy this need. This is the origin and history of “concubine market”.

''The Concubine Market of Yangchow'' is written by Zhang Dai after observing the transaction of “lean horse” many times. So he wrote this transaction in detail which is regarded as a classical work in later time.

===2. Introduction of Culture-Loaded Words ===
====2.1 Definition of Culture-Loaded Words====
In Linguistics, Spair-Whorf Hypothesis puts forward that the relationship between language and culture. Language molds our thinking patterns and expresses the unique ways of understanding the world. It is divided into two versions: strong version and weak version. Strong version refers to that language determines our thinking patterns but weak version thinks that the similarities of language are relative. The greater the structural differentiation is, the more divers the conceptualization of the world will be. Therefore, culture is encoded and transmitted by the language which influences the way of thinking and viewing of the world and embodies cultural realities. On the contrary, language is the product of culture which influences language and makes language change to fit the development of culture. Language loads a large amount of culture such as political system, living condition, religion belief and social custom and so on. Culture-loaded words are some terms, idioms and collocations full of national culture. Many masters put forward the definition of culture-loaded words. It was initially put forward in ''Culturally Loaded Words and English Language Teaching'' by Xu Guozhang in 1980. There are some other statements: “Culture-loaded words are words within a specific cultural range, and are a direct and indirect reflection of national culture in language vocabulary (Hu Wenzhong, 1999:64)”; “Culture-loaded words refer to words, phrases, and idioms that mark a particular cultural thing. These words reflect the unique activities of a particular nation that are gradually accumulated in the long historical process and are different from other nations (Liao Qiyi, 2000:232)”. We can see that culture-loaded words as a language carrier are the specific words of one nation, which loads rich national information of culture.

====2.2 Categorization of Culture-Loaded Words====
Nida E.A. mentioned five cultural categories of translation in his famous book—''Language, Cultural and Translation'' (Nida, 1993:91). They are ecological culture, material culture, social culture, religious culture and linguistic culture. There five culture categories can be used into the concept of culture-loaded words so that the classification of culture-loaded words came out. Further, Newmark P. put forward five kinds of culture words: ecological culture, material culture, social culture, custom and religion and gesture and habit in ''A Text of Translation'' (Newmark, 2001:94). They have many similarities in culture or culture words categories. This paper mainly focuses on Nida’s theory of classification of culture-loaded words.

====2.2.1 Ecological Culture-Loaded Words====
Ecological culture-loaded words are related with natural geographical environment, weather change, animals and plants in a certain community. For instance, in the perspective of geographical position, China is a land country but England is a water country. If we describe someone spends money without restrictions, Chinese is “挥金如土”but English is “spend money like water”. We use “土”to describe the degree of money but in English, they use “water” to express this image. In addition, “羊肠小径”can be translated into “a small twisting path”(Mei Yanhong, 2016:137). In Chinese, the conception of “羊肠”can be collocated with “小径”. However, in English, “羊肠”cannot be collocated with “小径”so that the literal meaning of “羊肠”cannot be translated directly but translated to “small twisting” to collocated “path”. The other example is “走水”. This word is loaded with Chinese culture, which means fire rather than water. So we translate it as “fire” in English rather than water.

====2.2.2 Material Culture-Loaded Words====
Material culture-loaded words refer to the special material objects in different cultures (Chen Linlin, 2011:144). These words include food, clothes, buildings, vehicles and so on. For example, some Chinese food like “饺子”、“馄饨”、“包子”, some Chinese clothes like “旗袍”、“中山装” , some Chinese buildings like “长城”“故宫” and some Chinese vehicles like “黄包车”“轿子”. These objects only exist in China and other countries do not have such objects. So such words as material objects loaded with national culture are called Material culture-loaded words.

====2.2.3 Social Culture-Loaded Words====
Social culture is inclusive of tradition, custom, social rules, moral principles, history backgrounds and ideology and so on (Chen Linlin, 2011:144). Besides, some words connected with social decorum, social status and some entertaining activities are also regarded as social culture-loaded words. In a word, if some words engage in society and load the special culture of one certain country, they are social culture-loaded words. For example, from the perspective of Chinese culture, “三跪九叩”—this kind of social decorum in ancient China. Some Chinese traditional festivals like “七夕节”“端午节”and so on (Mei Yanhong, 2016:137). Some ancient Chinese political status like “状元”“举人”“榜眼”“探花”and so on .

====2.2.4 Religious Culture-Loaded Words====
Religious culture-loaded words refer to some words loaded with some ideas, beliefs and ceremony related to religions. As to religion, oriental countries have much difference with western countries. Even in western countries, they also have different religious beliefs. For example, from the perspective of Chinese religion, we have the special culture religion called “八字”“算命先生”“看风水”(Mei Yanhong, 2016:137). These things do not exist in western countries. Some “八字先生” can forecast one’s life fortune with the birth date, which is critical miraculous. So we call “八字先生” fortune-teller. Other instances are “观音菩萨”“如来佛祖”“法师”and so on.

====2.2.5 Linguistic Culture-Loaded Words====
Linguistic culture-loaded words refer to that different spoken manner and habits in different ethnics, which are manifested in phonological, lexical and syntax levels ((Mei Yanhong, 2016:137). The examples are naming and the use of idioms. Linguistic culture-loaded words treat words from the perspective of language characteristics. For example, Chinese and English have much difference in perspective of the two languages. Chinese is made up of many short sentences and lack of structure but English are long sentences made up of a lot of clauses and have strict structures. Chinese uses many verbs while there are many stative words like nouns, prepositions and adjectives in English. In a word, there are so many linguistic differences in Chinese and English. For example, the translation of“二月二，龙抬头，大仓满，小仓流”is “When dragon raises its head, abundant harvests of crops are promised ahead”.

===3. The Translation Theory of Mewmark===
====3.1 Semantic Translation====
Semantic translation, similar to foreignization, struggles to keep the linguistic characteristics and original expressive manner of original works and transmit the thought process of the author. It should be initially faithful to the author and transmit the correct meaning of the original work with the permission of words and phrases structures (Zhang Jianhui, 2008:143). The focus of semantic translation is the original work and author, which tries to achieve the original text’s effect. In other words, on the basis of not undermining the meaning of original text, translators should keep the original text’s grammatical rules, semantical and syntactic structures as much as possible. Semantic translation preserves the cultural characteristics of the original works to achieve the transmission of social culture.

The art value generated by translation is as eternal as original work. For example, when Wen Xianliang translated Li Bai’s ''The Trader’s Wife''—“Lang rides a bamboo horse and makes green plums around the bed” （郎骑竹马来，绕床弄青梅）, he translated “青梅”into “green plums”, which uses semantic translation to preserve the unique expression of the original text (Zhang Jianhui, 2008: 143). The other example is put forward by Feng Jiajia-- Lu Xun’s novel.

''The True Story of Ah Q'': “所以不敢僭称,便从不入三教九流的小说家所谓“闲话休提言归正传”这一句套话里,取出“正传”两个字来,作为名目”。

I will take as my title the last two words of stock phrase of the novelist, who are not reckoned among the Three Cults and Nine Schools. ——Yang Xianyi and Dai Naidie tranlasted.
From that we can see, they translated “三教九流”into “Three Cults and Nine Schools”, which uses the method of semantic translation. “三教九流”is an saying in Chinese, foreigners cannot understand its true meaning, but Yang Xianyi also uses an annotation to interpret it. It is one method to make expression more clear when using semantic translation (Feng Jiajia, 2010:109).

====3.2 Communicative Translation====
Communicative translation, similar to domestication, focuses on the target readers rather than the original author. The translator moves closer to the target language by adjusting syntactic structures and logical relationship without destroying the original text. As to the national culture, the translator should fully understand the culture of target language so that the target readers can understand the work better. It focuses on the meaning and content rather than the text form itself any more, which transmits the information for reader to think, feel and act (Zhang Jianhui, 2008: 143). It is used in the non-literary text, technical text and textbooks and so on.

There is an advertisement example of alcohol put forward by Zhang Jianhui for us to understand what communicative translation is——

"爽口顺喉，和醇耐味，名贵高尚"——Sensuously Smooth; Mysteriously Mellow; Gloriously Golden.

The consonant “s” imitates a lot of oohs and aahs after drinking, the consonant “M” symbolizes the expression of wine-tasting and the explosive “G” manifests the deep exaltation from wine-tasters. This advertisement uses the method of communicative translation to transmit a kind of elegance.

====4. Analysis of the Translation of Culture-Loaded Words in ''The Concubine Market of Yangchow'' ====
====4.1 Semantic Translation Theory in ''The Concubine Market of Yangchow'' ====
''The Concubine Market of Yangchow'' is an essay in classical writing style belonging to the category of literature. In Newmark’s opinion, literary works should use the method of semantic translation to show the exotic custom and flavor to readers. The original linguistic characteristics and custom should be preserved. In order to disseminate Chinese culture around the world, a lot of culture-loaded words in semantic translation can be discovered in Lin Yutang’s translation version.

(1) 扬州人日饮食于瘦马之身者数十百人。(Line 1)

At Yangchow, there were hundreds of people making a living from activities connected with the “lean horses”. (Line 1)

In classical style of writing, “饮食”cannot be translated into “eating and drinking” in modern Chinese. Here, “饮食”means “make a living” in classical style of writing and Lin Yutang translated it properly. “瘦马”in this passage does not refer to the lean horse in literal meaning but the thin girls brought up to be the nobles and the rich’s concubines. But Lin Yutang translated “瘦马”according its literal meaning rather than “concubines”, which reflects the ancient Chinese cultural characteristic. Readers may be confused when reading this word but they can understand its meaning after looking through the whole passage or the content below.

(2)牙婆驵侩，咸集其门，如蝇附膻，撩扑不去。(Line 2)

The professional agents and go-betweens, both men and women, would swarm about his house or hotel like flies, and there was no way of keeping them off. (Line 4)

Here, “如蝇附膻”is translated semantically. Lin uses a metaphor to compare professional agents and go-betweens with flies crazy about the flavor of mutton, reflecting their snobbishness and worship of money. The interpretation of “如蝇附膻”in deep meaning is to describe that people serve the time and seek fame and fortune. But Lin does not translate the connotative meaning but the denotative meaning because the image of “flies” is the same in all culture and foreigners can understand in that context. This measure keeps the original feature and makes read understand easily.

(3) 牙婆扶瘦马出，曰：“姑娘拜客。”下拜。曰：“姑娘往上走。”走。(Line 4)

At once the woman agent would come out with a girl and announce, “Kuniang (mademoiselle), curtsy!” The girl curtsied. Next was said, “Kuniang, walk forward!” She walked forward. （Line 11）

Here, “姑娘”is translated into “Kuniang” in transliteration rather than “girl”, but Lin adds an annotation in the follow for interpretation. So transliteration with an annotation is one resort to semantic translation. In Chinese, we often use Kuniang to refer to a girl, which is our tradition since the ancient China and loads a long historical culture. Actually, the meaning of“上”in “姑娘往上走”is not walking upward but forward because “上”in ancient Chinses means “forward” in modern Chinese. I think Lin uses the semantic translation here to preserve Chinese culture.

(4) 高系其裙，人未出者而趾先出者，必小。（Line 9）

But if she wears her skirts relatively high and reveals her feet as she takes a step forward, you already know that she has a pair of small feet that she is proud of. (Line23)

In Chinese historical and cultural tradition, from ancient times to 1911, women should bind their feet because men regarded three- inch “golden lotuses (woman’s bound feet in feudal age) was beautiful. It was Sun Yat-sen who overthrew this system in his revolution and women were free from their feet. So in The Concubine of Market in which the story happened in Ming dynasty, women were still need to bind their feet. Lin translates “必小”into “a pair of small feet” with an annotation “she is proud of”, which helps foreigners to better understand the tradition of small feet of women in ancient China.

(5)看中者，用金簪或钗一股插其鬓，曰“插带”。（Line 12）

If the gentleman decided he would take a certain girl, he would put a gold hairpin or ornament on her hair, this was called tsatai. (Line 18)

As for the translation of “插带”, Lin translated it into “tsatai”by means of transliteration. This a special call used by people of Ming dynasty. “带”refers to a gold hairpin or ornament. The action of “插带”refers to put a gold hairpin or ornament on one girl’s hair. Lin preserves the pinyin of “插带”because he has interpreted this before. From that, readers can know more about ancient Chinese culture.

(6)用笔蘸墨，送客点阅。（Line 18）

The owner would dip the brush in ink and hold it ready for the customer to check and make any amendments he might wish.(Line 48)

“笔”here refers to “毛笔”which is used by Chinese and there is no “毛笔”in western countries. So Lin translated it according to our own object rather than finding some similar object to equalize it.

(7)礼币糕果俱齐。（Line 21）

Ceremonial papers, fruit and pastry also arrived.(Line 52)

“礼币”of the wedding in foreign countries means the gifts or money offered by guests or relatives. In China, it also has this meaning but there is a special action in ancient China or even today that hosts will record the name of gifts and givers on the papers. So Lin translated “礼币” into “ceremonial papers”, which preserves the unique Chinese wedding characteristic.

(8)而花轿花灯、擎燎火把、山人傧相、纸烛供果牲醴之属，门前环视。（Line 21）

There came back with the band, floral sedan chair, floral lanterns, torches, handled torches, sedan chair carriers, bridesmaids, candles, more fruit and roasts. (Line 54)

“花轿”is a special sedan chair used to carry the bride in Chinese traditional wedding. It is always decorated gorgeously and made in red to symbolize the celebration and auspiciousness. “花灯”, a traditional folk art, is made up by paper outside, candles inside and bamboos as the lantern bone. When at wedding, it is usually in red because red is the symbol of Chinese wedding. Lin translated the two words according to each Chinese words like “花”and “轿”, “花”and “灯”.

====4.2 Communicative Translation Theory in ''The Concubine Market of Yangchow'' ====
If the translator uses communicative translation, he must stands on the side of readers for the purpose that readers can better understand the text. The translator must think deeply and try to find some equivalent words in other cultures. Then he uses these equivalent words which could be understood by readers to replace the original words. In Lin Yutang’s translation version of The Concubine Market of Yangchow, he used communicative translation many times.

(1) 牙婆驵侩，咸集其门，如蝇附膻，撩扑不去。(Line 2)

The professional agents and go-betweens, both men and women, would swarm about his house or hotel like flies, and there was no way of keeping them off. (Line 4)

“牙婆”refers to the women making profits from selling young girls. The original meaning of “驵侩”is go-betweens in horse sales and it refers to the between businessmen introducing the deals later. So Lin translated these in “the professional agents and go-betweens” so that English readers can understand Chinese special appellations in their thinking patterns.

(2) 牙婆扶瘦马出，曰：“姑娘拜客。”(Line4)

At once the woman agent would come out with a girl and announce, “Kuniang (mademoiselle), curtsy!”(Line11)

“拜客”, one kind of Chinese etiquette, refers to kneel on the ground and kowtow. It is not the meaning in western countries of visiting guests. So Lin translated it into “curtsy” accurate to its original meaning.

(3) 用金簪或钗一股插其鬓。(Line 12)

He would put a gold hairpin or ornament on her hair. (Line 18)

Lin used semantic translation to interpret“金簪”into “gold hairpin”. But as for “钗”, he did not find the equivalent in western culture but used “ornament” to replace it. “钗”is indeed an hair ornament used by ancient women to make their hair beautiful.

(4) 出钱数百文，赏牙婆或赏其家侍俾。(Line12)

A tip of several hundred cash was given the woman agent or the maids of the house.(Line 31)

“文”is the unit of money in Ming dynasty. But Lin translated “文”into cash, which uses the communicative translation so that readers can understand the meaning of “文钱”(Zhao Huihui, 2019:37).

(5) 心与目谋，毫无把柄，不得不聊且迁就，定其一人。（Line 16）

One does not know what to decide or which to take, and eventually makes his choice on one of them. (Line 40)

“心与目谋” means the customer is tired of watching and selecting the girls and“毫无把柄” means the customer has no thought and cannot make the decision. Lin translated these difficult phrases in their connotative meaning which can be easily understood by readers.

(6) 归未抵寓，而鼓乐盘担，红绿羊酒在其门久矣。（Line 20）

Before he arrived at his own place, drummers and musicians and carrier-loads of lamb and all kinds of wines were already here. (Line 50)

“鼓乐” means drum and song sound. “盘担” refers to huge boxes loading the precious food. “红绿”is not to replace the color of red and green but to describe the color of food especially wine are various rather than only red and green. So Lin use “盘担”to describe “羊”and “红绿”to describe wine. Besides, metonymy is used by translating“鼓乐”into “drummers and musicians”. Such adjustment and change can make the original sentence clearer.

(7)而花轿花灯、擎燎火把、山人傧相、纸烛供果牲醴之属，门前环视。（Line 21）

There came back with the band, floral sedan chair, floral lanterns, torches, handled torches, sedan chair carriers, bridesmaids, candles, more fruit and roasts. (Line 54)

“擎燎” means holding the torch in hand. “傧相”means bridesmaids in modern Chinese and Lin also translated in its modern meaning so that readers can better understand. The wedding supplies of “纸烛供果牲醴”, which are special in Chinese traditional wedding because there are some unique wedding ceremonies in ancient China such as “bowing to the groom and guests” and “entering the bridal chamber” and so on. Though Lin cannot translate its full meaning, he also find some equivalent words in English.

(8)未去半里（Line 21）

Before they had gone a quarter mile.(Line 54)

“半里”, one method of calculating distance, refers to 250 meters. Lin used “mile” , this call often used by English people, to refer to “半里”(Zhao Huihui, 2019:37).

(9)则蔬果、肴馔汤点、花棚糖饼、酒壶杯箸、龙虎寿星。（Line 23）

Vegetables, meats and sweets, followed by awnings, table service, longevity stars. (Line 58)

Though “肴馔”“糖饼”does not manifest their full meaning by “meats and sweets, westerns countries can understand this appellation. The original meaning of“酒壶杯箸”is that wine pots, cups and chopsticks. But Lin translated it into table service because these are tools for eating and drinking. “龙虎”in Chinese means longevity but in western culture, they are bad things and have inauspicious meaning so that Lin just translated them in “longevity star” (Zhao Huihui, 2019:37)

(10)新人拜堂。(Line 26)

The bride came up and performed the wedding ceremony (by bowing to the groom and guests). (Line 64)

“新人”cannot be translated into “new men” because “新人”means “bride” here. “拜堂” is a Chinese traditional wedding ceremony rather than visiting a house(Zhao Huihui,2019:38). Lin interpreted these words with new words rather than translating their meaning word by word.

===Conclusion===
''The Concubine Market of Yangchow'', an essay written by Zhang Dai, helps Chinese know more details about “lean horse” industry in Ming dynasty and Lin Yutang’s translation version helps western people know more about Chinese traditional culture. As for the question, how Lin Yutang translated such passage full of Chinese culture for English readers and achieved the successful cross-culture communication is probed in this paper. I used Newmark’s translation theory inclusive of semantic translation and communicative translation to analyze Lin Yutang’s translation for culture-loaded words. This paper made some contributions to analysis of culture-loaded words and enriched the realm of culture-words research.

===References===

[1] Nida, E. ''Language, Cultural and Translation''[M]. Shanghai: Shanghai Foreign Language Education Press, 1993: 91.

[2] Newmark, P. ''A Textbook of Translation''[M]. New York:Prentice Hall, 1988: 94.

[3] 卜正民. 《为权力祈祷：佛教与晚明中国士绅社会的形成》[M]. 南京：江苏人民出版社, 2005: 43.

[4] 冯家佳, 黄建凤. 纽马克翻译理论与汉语文化负载词的翻译[J]. 《东南亚纵横》, 2010(07): 109.

[5] 胡文仲. 《跨文化交际学概论》[M]. 北京：外语教学与研究出版社, 1999: 64.

[6] 廖七一. 《当代西方翻译理论探索》[M]. 南京：译林出版社, 2002: 232.

[7] 林语堂. 《扬州瘦马：汉英对照/（战国）庄子等著；林语堂英译》[M]. 合肥：安徽科学技术出版社, 2012:44-48.

[8] 梅艳红, 南华. 目的论视角下语言类文化负载词的英译——以巴金《家》为例[J]. 《广西教育》, 2016(07): 137.

[9] 王元华. 扬州“瘦马”的由来[J]. 《古典文学知识》, 1994(02): 80.

[10] 许国璋. ''Culturally Loaded Words and English Language Teaching''[J].《现代外语》, 1980(04): 19-25.

[11] 张建辉, 陈凯. 彼得·纽马克翻译理论浅析[J]. 《河北师范大学学报》, 2008(06): 143.

[12] 张则桐. 买妾程式中的热闹和苍凉[J]. 《寻根》, 2021(5): 19.

[13] 赵慧慧. 浅析林语堂《扬州瘦马》中文化负载词的英译——从归化与异化的角度[J]. 《青年文学家》, 2019(27): 36-37.

=11 高蜜On the Translation of Culture-loaded Words in ''Lao Can You Ji'' from the Perspective of Cultural Schema Theory 从文化图式理论看《老残游记》中文化负载词的英译=
[[Cult_Load_Words_EN_11]]

Hunan Normal University, China

===摘要===
在中华文化“走出去”的战略背景下，传播好优秀的中国传统文学作品是当今译者面临的重要任务。我国文学作品富含诸多文化负载词，反映我国社会的精神面貌，独具中国意味。如何把汉语文化负载词巧妙地传递到译文中去，是文学作品外译必须关注的问题。

《老残游记》是清末晚期四大谴责小说之一，以老残的视角揭露了清末中社会中种种黑暗现实，其中蕴含着各类文化负载词。《老残游记》有多个英译本，其中哈罗德的译本最受欢迎。哈罗德译序中提到希望传播中国文化，他在翻译时直译为主，大量加注，方便译文读者了解中国文化，有利于中华文化的传播。本文将以哈罗德的译本为研究对象，根据图式理论探究哈罗德在三种图式情况下，即图式契合、图式相异和图式空缺的情况下，翻译各类文化负载词是所采取的的翻译策略。这些翻译方法，或是激活了他们在本文化中已习得的文化图式，或是对原有文化图式进行了一定程度的调整，或是以新建图式的方式来使译入语读者更好地理解译文，指的注意的是，这些新图式的创建中所提供的文化信息总是能激活译文读者的某些文化图式信息，使得新创建的文化图式发挥作用。

===关键词：《老残游记》；文化图式理论；文化负载词===

===Abstract===
In the context of the strategy of "going global" for Chinese culture, the dissemination of fine traditional Chinese literature is an important task for translators today. Chinese literary works are rich in culture-loaded words, reflecting the spiritual outlook of our society and having a unique Chinese meaning. How to subtly convey the Chinese cultural load words into the translation is an issue that must be paid attention to in the translation of literary works.

''Lao Can You Ji'' is one of the four major satire novels of the late Qing Dynasty. It exposes the dark reality of society in the late Qing Dynasty from the perspective of Lao Can and contains various culture-loaded words. Of several translation versions, The Travels of Lao Ts’an translated by Harold stands out as the most popular one in English-speaking countries. The preface to Harold's translation mentions his intention to spread Chinese culture, and his translation is a predominantly literal translation with extensive notes to facilitate the understanding of Chinese culture by target readers, which is conducive to the spread of Chinese culture. This paper will take Harold's translation as the object of study and explore the translation strategies adopted by him in translating various types of culture-loaded words from cultural schema theory, namely, words with corresponding cultural schema, divergent cultural schema, and vacant cultural schema. These translations either activate the cultural schemas they have acquired in their own culture, or adapt the original cultural schemas to some extent, or create new schemas in order to make the translation better understood by the readers of the source language. It’s worth noting that the cultural information provided in these newly created schemas always activates some cultural schema information in the target readers so that they could successfully come into play.

===Key words===
''Lao Can You Ji''; Cultural Schema Theory; Culture-loaded Words;

===1 Introduction===
====1.1 Introduction to ''Lao Can You Ji'' and its Translated Versions====
Lao Can You Ji is one of the masterpieces of fiction produced at the turn of the 20th century, during the closing years of the Qing dynasty (1644-1911), the last imperial period in Chinese history. Like other important novels written in that era of national crisis and cataclysmic transition from the old empire to the new republic, Lao Can You Ji is characterized by a grave concern with the perilous condition of the China of that day and its future fate and captures
“the emerging modern society of China in all its complexity, diversity and uncertainty.”

As one of the masterpieces in Chinese classics, Lao Can You Ji enjoys a high position in the domestic and overseas academic circle. It was introduced to western readers as early as 1929 when the famous sinologist Arthur Waley first translated two of this novel into English and gave the title The Singing Girl. In 1936, Lin Yutang translated the sixth chapter of the novel into English with the title A Nun of Taishan and it was published by Commercial Printing Press. In 1947, the Yangs translated it into English with the initial tile Mr. Derelict first published at home and soon published in London in 1948. Later this title was changed into The Travels of Lao Can that was chosen as one of Panda Books aiming to introduce Chinese culture to the western world in the1980s. in 1939, Harold Shadick finished the translation of Lao Can You Ji, and his version is entitled ''The Travels of Lao Ts’an''. In 1952, this version was published in New York and was the most integrated version.

====1.2 Research Significance and Objectives====
Lao Can You Ji is abundant with culture-loaded words, reflecting the quintessence of Chinese culture that should be introduced and disseminated abroad. Cultural schema theory, as a new theory deriving from schema theory, centers on culture and provides new insights into the studies of translating culture-loaded words. in this thesis, the author attempts to analyze the translation of culture-loaded words in ''The Travels of Lao Ts’an'' by Harold Shadick from the perspective of cultural schema theory. Through a detailed case study, the author tries to verify the explanatory power and feasibility of cultural schema theory in the translation of culture-loaded words. Besides, this paper points out that translators should be keenly aware of vultures, continuously enrich their schema knowledge of cultures in order to further Chinese culture transmission and make more excellent Chinese literary works known in the world.

===2 Literature Review===
In this chapter, an overview is to be given to previous studies on cultural schema theory and on culture-loaded words respectively.

====2.1 Previous Studies on the Translation of Cultural-loaded words ====
Cultural schema theory is the knowledge structure about culture existing in people’s minds. Throughout the researches on cultural schema theory, it has found application in a number of fields including philosophy, cognitive psychology, intercultural communication and reading comprehension, etc.

First of all, a large number of studies on the topic of cultural schema and teaching have been conducted. Rice (1980) explores the function of cultural schema in the process of stories comprehension. Yang Yang (2008) holds that “cultural schema affects students’ usage of reader-based processing and text-based processing in reading”. Xiang Qin (2017) discusses the application of cultural schema theory in listening teaching and reveals that the activation of students’ cultural schema can improve their listening comprehension.

Besides, cultural schema theory is also applied to the field of intercultural communication. Ningbo and Tang Degen (2008) reveals that related cultural schemata can be created. Meanwhile, host and guest cultural schemata can be organically integrated during intercultural communication. Peng yunpeng (2011) elaborates the relationship between cultural schemata and intercultural communication and states that the adjustment and creation of cultural schema are conducive to intercultural communication. Nishida (2014) explicates the function of cultural schema. At the same time, nine crucial axioms are generated when cultural schema theory is applied to cross-cultural adaption.

As far as translation is concerned, both foreign and domestic researchers have proposed their opinions. In his Translation and Translating: Theory and Practice, Bell (1991) highlights the role played by the schema in cognition and introduces schema into translation studies. Researchers in China share a common belief that the focus of studies in the cultural schema is analyzing the comprehension process of language learners, especially in receptive language skills. In recent years, there have been frequent attempts to explore cultural schema theory from the perspective of translation studies. Peng Jianwu (2000) first touched upon the issue of schema theory in translation, with translation comprehension as the main focus of his research. He also noted the phenomenon of culture-related concepts and their impact on translation, which inspires more discussion about the inner working mechanism of the human mind during translation and reading comprehension. Liu Mingdong (2002) linked the two by examining schema theory in text comprehension and proposed strategies to cope with problems caused by the lack of cultural background knowledge. Later in his research, the concept of cultural schema was presented with a thorough discussion of its translatability. His three models of translating cultural schema including A-A, A-B, and A-Zero (刘明东, 2003), namely cultural schema correspondence, cultural schema conflict, and cultural schema default, serve as a guidance for culture-specific translation. he also concluded that in translation, one has to translate schema by decoding the ST schema and encoding the TT schema. He went a step further with Liang Wei by illustrating the strategies in both English and Chinese translation of cultural schema conflict through comparing cultural schema in the two languages. What’s more, he worked with Chen Xibei (2008) and gave a detailed analysis of the domestication and foreignization approach to the translation of cultural schema and brought the discussion of translation strategy up to the level of culture, poetry, and politics. They continued to give a summarized account of cultural schema theory and the research that had been done before, which greatly contributed to the full understanding of the theory.

====2.2 Previous Studies on Cultural Schema Theory====
With the aim of promoting cross-culture communication, much attention has been paid to the task of interpreting culture-loaded words since the cultural turn in translation studies. Throughout previous studies, quite a number of scholars mainly concentrate on the translation principles and approaches of translating culture-loaded terms. Besides, applying various translation theories into the translation of culture-loaded words in different sorts of text is also highlighted.

Most scholars proposed translation methods or strategies for handling translation problems on the basis of their own translation practice. For example, in Mona Baker’s In Other Words: A Coursebook on Translation, culture-specific concepts are defined and eight methods by professional translators are proposed. Those eight methods include “(1) translation by a more general word (superordinate); (2) translation by a more neutral/less expressive word, (3) translation by cultural substitution; (4) translation using a loan word or loan word plus explanation; (5) translation by paraphrase using a related word; (6) translation by paraphrase using unrelated words; (7) translation by omission; (8) translation by illustration” (Mona, 2000:26-42).

Chinese scholars also did a lot to explore appropriate support for the translation of culture-loaded words. On the one hand, some scholars concluded translation methods to solve specific problems or express their tendency to some translation strategies in translation practice. Wang Dongfeng summarized five methods to deal with the cultural default in the translation of culture-loaded words and expressions: “(1) annotation outside text; (2) contextual amplification; (3) adaptation; (4) omission; (5) literal translation without annotation” (Wang Dongfeng, 1997:58-59). While Xu Jun (2001) believed that transliteration, literal translation, and literal translation plus denotation should be employed in the translation of culture-loaded terms.

In recent years, in response to the national strategy of “going out”, some scholars take the introduction of Chinese culture as the first priority, especially in translating culture-loaded words in literary works. Wu Wenyan summarized the translation principles of culture-loaded words in her paper, which are retaining the cultural information of the original text, making the expressive pattern of translated text conform to the target language, and ensuring the targeted text closing to the readers’ thinking mode (Wu Wenyan, 2014:166).In order to promote Chinese culture to the world, Zheng Dehu argued that “translators should try to adopt a method based on alienation when translating Chinese culture-loaded words. in his opinion, the diversification of translations may hinder the spread of Chinese culture and weaken the international influence of Chinese culture” (Zheng Dehu, 2016: 55).

Moreover, some different theories are applied to analyze the translation of culture-loaded terms, including eco-translatology theory, skopos theory, register theory, and so on. Still, much room has been left to the study of the translation of culture-loaded words based on culture schema theory. Therefore, in this thesis, the translation of culture-loaded terms will be expounded from the perspective of cultural schema theory.

===3 Theoretical Framework===
In this chapter, the author is to give a brief introduction to cultural schema theory, including its 、 definition, main features, and classification.

====3.1 The Definition of Cultural Schema====
To get a whole understanding of cultural schema theory, it’s necessary to know what the cultural schema is and its main features. Different scholars gave their own explanations of the cultural schema in their studies. Anderson (1978) thought that culture schema is a conceptual approach to describe one’s stored cultural knowledge. It determines the way how he or she explains cultural expressions and experiences. This cultural conceptual framework is stored in people’s minds as a series of abstract cognitive structures or schemata that consist of objects or events. Bedir thought that cultural schema is the background knowledge related to the cultural part of a learned language (1992: 8). George Yule saw it as “pre-existing knowledge structures based on experience in a particular culture” (2000: 87). According to Malcolm and Sharifian (2002), cultural schema refers to some conceptual structures where expressions and experiences relating to culture are stored.

Taking the definitions given by western scholars as references, Liu Mingdong and Chen Xibei gave their own understanding of cultural schema. In their opinion, the cultural schema is the already existing knowledge connected with the customs, traditions, and habits of a certain culture, which can be obtained from people’s past experience and stored in their minds (2011: 25-130). All the background knowledge could be concluded in culture schema, such as region, geography, custom, and so on. That is to say, people in different cultures or different districts may have a different cultural schema.

====3.2 Main Features of Cultural Schema====
According to Zhou Wenwei and Liu Mingdong’s researches, cultural schemata entail various characteristics. The first one is the feature of similarity. People possess identical recognition towards the same things, although they live in divergent geographical environments. It is notable that “our cultural environment provides ubiquitous experiences and cultural schemata are built up through many encounters with similar events or information in one’s own culture” (Nishida,410). Endowed with the characteristics of similarity, cultural schemata are shared by people in different nations.

Uniqueness, in the second place, acts as another apparent characteristic of cultural schemata. Cultural schemata in different nations differ from one another, due to the fact that people’s recognition in different nations is affected by distinctive cultures and civilizations. For instance, the uniqueness of ancient Chinese culture. Egyptian culture as well as Greek and Roman cultures lead to people’s different perceptions of the world. “Some experiences are established on the basis of people’s past experiences. (Nishida，403)”. In view of these experiences’ idiosyncrasy, cultural schemata are evidently unique in different nations.

Inclusiveness, reveals still another feature of cultural schemata. In this sense, “cultural schemata are not immutable and frozen” (Chen and Liu, 127), instead they are plastic and can be expanded. For example, cultural schemata of Christmas Day and Thanksgiving Day in Western countries are undoubtedly embraced by Chinese people with the passage of time. Chinese people gain a good mastering of these foreign cultures, which are taken in their original cultural schemata. By the same token, Chinese Kong Fu, being alien to western people, has been widely known to them nowadays. “Experience is the impetus for the construction of cultural schemata” (Nishida, 405). With the accumulation of people’s experience, newly encountered cultural schemata can be accessible to their previously acquainted cultural schemata. In other words, cultural schemata are inclusive, which contributes to broadening peoples’ exotic cultural knowledge.

====3.3 Classification of Cultural Schema====
According to related studies on cultural schema theory as well as Chen Qian and Liu Mingdong’s researches, it is concluded that in the process of translation there are three categories of cultural schema. They are respectively corresponding cultural schema, divergent cultural schema and vacant cultural schema.

=====3.3.1 Corresponding cultural schema=====
Corresponding cultural schema means the cultural schema of the SL text is identical or similar to that of the TL text. Under such circumstances, the pre-existing cultural schemata in the SL and the TL reveal identical or similar cultural connotations. Since people in different nations share different cultural norms and ways of thinking, “at least ninety percent of the fundamental structures of all languages are quite similar, and language universals far outweigh the divergences" (Nida, 99). As cultural schema is the abstract collection of knowledge stored in people’s minds, it is closely linked with people’s thinking modes. Accordant cultural norms and thinking modes, to some extent, gives rise to the corresponding cultural schema.

For a translator, this kind of corresponding cultural schema between English and Chinese can be found. For example, snakes in Chinese culture are symbols of evilness and cruelty, as shown in the four-character phrase “蛇蝎心肠”. While the image of the serpent can be found in the Garden of Eden, which demonstrates a similar cultural schema. Commonalities of cultural schema between Chinese and English also occur in some other expressions, such as “以眼还眼，以牙还牙” and “an eye for an eye, a tooth for a tooth”, “祸不单行” and “misfortunes never come singly”, etc.

=====3.3.2 Divergent cultural schema=====
Divergent cultural schema refers to inconsistent or opposite cultural schemata between the SL and the TL. “Schemata can represent knowledge about the meaning of a particular word and it is some configuration of these schemata that ultimately forms the basis of our understanding” (Rumelhart, 41). Cultural schemata abstracted from specific culturally salient words can supply consistent and correct comprehension among different nations.

As a matter of fact, “Schemata not only contribute toward the development of an accurate perception habit. In particular, people in different cultures hold divergent cultural schemata towards the same thing. For instance, “dragon” in Chinese culture is highly regarded as the auspicious and magnificent symbol of the Chinese nation that we Chinese call ourselves the descendants of the dragon. In western culture, however, “dragon” is a symbol of viciousness. In Bible, it’s an alternative to Satan.

=====3.3.3 Vacant cultural schema=====
The cultural schema in the SL absent in the TL leads to the default of cultural schema. As Carrell and Eisterhold point out, “one of the most obvious reasons why a particular content schema may fail to exist for a reader is that the schema is culturally specific and is not part of a particular reader’s cultural background” (Scott,2). It shows that culturally specific schema sometimes is unavailable to people in different cultures. According to cultural schema theory, texts will appear disjointed and incomprehensible when readers fail to motivate the related cultural schema, for there is an important role assigned to schema in comprehension and perception.

Vacant cultural schema can be easily found in two distinct cultures. Chinese culture and western culture are both full of cultural schemata absent from each other. For example, in Chinese culture “鸿门宴” or Feast at Hongmen is historically specific. Deriving from the Chinese literary canon Shiji, it is related to Chinese historical heroes Xiangyu and Liu Bang and refers to an ill-disposed trap. “完璧归赵”, whose literal meaning is to return the jade intact to the State of Zhao, is endowed with the implication “to return something to its owner in perfect condition”. These terms fail to arouse corresponding schemata in western readers. Similarly, “Hippies” and “The judgment of Solomon”, being peculiar to western culture, are unfamiliar to Chinese people.

===4 Translation of Culture-loaded Words in ''The Travels of Lao Ts’an'' from the Perspective of Cultural Schema Theory ====
In this chapter, the author mainly elaborates on Shadick’s approaches of translating culture-loaded terms in The Travels of Lao Ts’an from the Perspective of Schema Theory. In terms of cultural schema theory, three types of culture-loaded terms are presented at first. Then the approaches of translating culture-loaded terms in The Travels of Lao Ts’an are analyzed.

====4.1 Words with Corresponding Cultural Schema ====
As is mentioned in the last chapter, despite the huge gap between different cultures, people share the same or similar experience with their material life, which leads to common features in their cognition and ideas of things. In this case, mutual understanding is easily achieved through correspondent cultural schema. In''The Travels of Lao Ts’an'' by Harold Shadick, there are many cases where typical Chinese cultural elements in the ST, when translated into English, evoke cultural schema among English-speaking readers the same way as they do among Chinese readers. A few examples are given below to further illustrate the point.

[1a]这路虽非羊肠小道，然忽而上高，忽而下低，石头路径，冰雪一冻，异常的滑。(Liu, 2015:52)

[1b] Although it was winding “sheep gut path”, still it had sudden ups and downs, and the rock surface, frozen with ice and snow, was extremely slippery. (Liu, 2015:76)

“羊肠小道” in the source text means a narrow winding trail or a narrow tortuous path, which is a tough road difficult to go through. When translating the phrase, Shadick employs literal translation. The analogy between a path and a sheep gut may be rarely seen in western culture, but the image of sheep gut is pretty vivid. Target readers could immediately understand the implicated meaning of the phrase by thinking about the sheep’s gut.

[2a]那儿不是积功德呢。 (Liu, 2015:76)

[2b] Isn’t this a way of piling up merit? (Shadick, 2015:82)

The word “功德” is from Buddhist scriptures, which refer to virtues and merits. It may be a bit difficult for westerners to understand the scripture of Buddhism as most of them are followers of Christianity, which is quite different from Buddhism. However, the two religions do share some values. They both advise their followers to respect and honor goodness and despise disgrace and evil. The word “merit” could conjure up the same mental image in westerners as the word “功德” does in Chinese people.

[3a] 虽说富贵浮云，未免太高尚了罢。(Liu, 2015:33)

[3b] “Wealth and honor” may be “floating clouds”, but aren’t you a bit too high-minded? (Shadick, 2015:41)

As seen from the above discussion, if people with different cultural backgrounds have correspondent cultural schemata, coupled with the fact that they are properly activated through translation, they would have no problem understanding each other in intercultural communication. In this case, culture-loaded words are transferred literally for the integrity of the content, during which cultural characteristics are retained along with the information for the full preservation of the original flavor of the ST. This saves translators a lot of effort. And more importantly, it makes things easier to understand as it appears more coherent by keeping the information flow of the ST. Of course, there are occasions when a certain amount of fine-tuning is needed to make the ST and TT seem more connected.

====4.2 Words with Divergent Cultural Schema ====
Ideally, when two cultures share enough culture-related content and the gap between their boundaries is to be minimized, it’s hopeful for the translation to be on point. However, all cultures evolve relatively independently as a closed system, which invariably brings up the distinct features within the core of the culture. Therefore, more often than not, finding the right match for the cultural schema in the ST is no longer an act of taking something out from the shop window and giving it to the customer. Here comes the scenario: meet the need of the customer even if there is not the exact goods he/she demands. An accurate translation requires different strategies according to how the connection between the cultural schemata of the ST and the TT is formed. As for the case of cultural schema conflict, the main concern for the translator should be on the activation and adjustment of the preexisting cultural schema of the translation readers. From Shadick’s translation of The travels, we can see that the translator tries to transcend the cultural boundaries and create a deeper connection in translation instead of just duplicating linguistic features.

Literal Translation with Note

Literal translation, as the most common translation method, is a preferable way of preserving the linguistic meaning of the ST. However, to make up fpr the information loss resulting from the occasional cultural conflict, extra notes are often added in order to inform the readers of the implied cultural contents that may serve as the key to the proper understanding of the text.

[4a]先生必有成竹在胸，何妨赐教一二呢？ (Liu, 2015:62)

[4b]But perhaps you are like the painter of bamboo who ‘had the complete bamboo in his mind’.(Liu, 2015:68)

Note: A poem by Ch’ao Pu-chig (1053-1110) contains the lines
When Yu-k’o painted the bamboo,
In his breast he had the completed bamboo.
Yu-k’o is the tzu of Weng T’ung (1018-1079), celebrated peot, calligrapher and painter. (Shadick, )

In Chinese, “成竹在胸” is an idiom meaning “know how to deal with an affair”. This is an idiom with specific Chinese culture that can’t be easily understand by westerners. Hence, literal translation plus notation here make the target reader fully understand the meaning and origin of this idiom.

Literal translation with explanation

[5a] 老残道: “承两位过爱，兄弟总算有造化的了，只是目前尚无出山之志，将来如要出山，再为奉恳。” (Liu, 2015:23)

[5b] Lao Ts’an answered, “I count myself fortunate to enjoy the good will of you two gentlemen, but just now I have no intention of ‘leaving the mountains’ and entering the official life. In the future if I want to do so I will ask your help.” (Liu, 2015:27)

Literally, “出山” means “leaving the mountains”. Yet there is a story behind the word. In ancient China, some people with talent who didn’t want to involved in a mundane world especially officialdom chose to live a secluded life in mountains. When they wanted to end such a recluse life and enter the official life, they had to leave the mountain. Gradually, “出山” bears a metaphorical meaning of being an official. When translating the word, Shadick employs literary translation with explanation, which manages to activate the cultural schema stored in the TT readers and in the meantime brings new cultural information to them.

Free translation with notation

[6a] 这一群人来了，彼此招呼，有打千的，有作辑的，大半打千的多。(Liu, 2015:16)

[6b] As this crowd of people arrived there were mutual greetings, many genuflections, and a few low bows. (Liu, 2015:22)

Note: The genuflection (ta-ch’ien-erh) is the salutation of the Manchu, the left leg bent, the right stretched behind, the right knee and right hand almost touching the ground. The lie bow (tsoo-i) is the common formal Chinese salutation consisting of a low bow with the hands hanging loosely below the knees and hidden by the sleeves, after which the clasped hands are raised to the level of the eyes.

Etiquette codes vary from culture ro culture. “打千” and “作辑” are etiquette specific to China. in this case, Shadick’s translation of “打千” as “genuflection” and “作辑” as “ low bow” are comprehensible to target readers. However, “打千” is different form “genuflection” after all, and “作辑” is not the same as “ low bow”. The notation here can satisfy the needs of target readers who are interested in Chinese culture.

====4.3 Words with Vacant Cultural Schema ====
As is mentioned before, cultural differences sometimes could be a serious matter. When it comes to cultural schema default, translators are confronted with a tricky task. And the biggest challenge in this type of translation comes from when certain aspects of one culture risk getting lost in translation since no correspondent cultural schema exists in TT culture that will remind TT readers of the cultural content presented in the ST. Under such circumstances, the communication will most likely end in failure if the text is translated literally. The right way to handle the challenge is to create a new schema by laying out all the information that is needed for the full comprehension of the text in the linguistic environment suitable for TT readers. We shall see examples in the Travels of Lao Ts’an and analyze how Shadick deals with vacant cultural schema in his translation.

Free translation with annotation

[7a] 风餐露宿 (Liu, 2015:2)

[7b] an uneventful journey (Liu, 2015:5)

Note: Feng ts’an lu su, lit., “eating in the wind and sleeping in the dew,” a conventional phrase.

Here, the Chinese four-character idiom “风餐露宿” is rendered as “an uneventful journey” for Lao Can was not really “eat in the wind”. Shadick sacrifices the pattern of Chinese idiom and adopts free translation, which contributes to the comprehension among western readers, adapting to their cognition. However, it is worth noting that annotation is added to enrich the cultural schema of the target readers and help promote Chinese culture.

Transliteration with annotation

[8a]“那二郎、关爷多少正神常附在他身上，难道就不管管他吗？”(Liu, 2015:56)

[8b] “If good spirits like Erh Lang and Kuan Yeh often visit him, how is it that they don’t retrain him?”(Liu, 2015:61)

Note: Erh Lang, lit, “Second Son”, was a magician variously identified as son of the Jade Emperor, a Taoist deity, and as son of Li Ping, a third-century official noted for this success in flood control. Erh Lang was given posthumous titles by several later emperors. Kuan Yeh (Old Gentleman Kuan) is another name for Kuan Ti.

Literal translation with annotation
[9a]“若要顾念 ‘父母官’ 三字，求为民除害，亦有化盗为民之法。” (Liu, 2015:34)

[9b] If, in the other hand, you want to keep before you the ideal of a true “father and mother official”, and seek to remove those who harm the people, then there is the policy of turning robbers into honest people.(Liu, 2015:42)

Note: The expression occurs in the Classics, e.g., Mencius. It was later applied specifically to district magistrates who are the officials nearest to the people.

Chinese culture is one with hierarchical values. In old times when China was a feudal society, ordinary people were at the bottom of the class hierarchy and deemed officials as their father and mother, who could protect them and whose order they obeyed. With the title “father and mother official”, officials also hoped to win the trust of people in their precinct. However, in western culture, no such expression as “father and mother official” exists. Literal translation plus notes employed here by Shadick successfully transmit the cultural information.

===Conclusion===
To sum up, there is a certain correspondence between the processing of cultural schemas and their translation strategies in the translation of Chinese-English cultural load words under different cultural schemas. Therefore, identifying the types of cultural schema and dealing with them flexibly can better help translators select corresponding translation strategies in a targeted manner and improve translation efficiency. At the same time, it is important to be aware that divergent schema and vacant schema are the key points and difficulties in translating culturally loaded words, and translators need to fully activate and construct new schemas to achieve accurate transmission of cultural information.

It’s still a long way to go to have a mature opinion on the translation of culture-loaded words given the large quantity and complexity of these words. Besides, the classification of culture-loaded words may not be so scientific and somewhat subjective. Therefore, more examples should be adopted to make the study a more objective and comprehensive one for future studies.

===References===
Bartlett, F.C. Remembering. Cambridge: Cambridge University Press, 1932.

Nishida, Hiroko “Cultural Schema Theory” Theorizing about Intercultural communication. Ed. Gudykunst, W. B. Shanghai: Shanghai Foreign Language Education Press, 2014. 401-413.

Rumelhart, D, E. “Schemata: The building blocks of cognition”. Theoretical issues in reading comprehension. Ed, Spiro, R.J., Bruce, B.C and Brewer, W.E., New Jersey: Lawrence Erlbaum Associates. 1980.

Shadick, Harold. The Travels of Lao Ts’an [M]. Nanjing: Yilin Press, 2005.

Chen X, Liu M. A Review of Cultural Schema Theory Research [J]. Xiangtan University Institute Journal, 2013(2):216-218. [陈喜贝, 刘明东. 文化图式理论研究综述 [J]. 湘潭大学学报, 2013(2): 216-218.]

Liu E. ''The Travels of Lao Can'' [M]. Shanghai: Shanghai Classic Books Publishing House,1991.[刘鹗. 老残游记 [M]. 上海：上海古籍出版社, 1991.]

Liu Mingdong. The translatability of Cultura Schemas and Means [J]. Chinese Translators Journal, 2003(2): 28-31. [刘明东. 文化图式的可译性及其实现手段 [J]. 中国翻译, 2003 (2): 28-31]

Liu Mingdong, Liu Kuanping. On Schema Culture [J]. Foreign Language Teaching, 2004 (4): 50-52. [刘明东, 刘宽平. 图式文化漫谈 [J]. 外语教学, 2004 (4): 50-52.]

=12 殷慧珍 A study on the English Translation of Culture-loaded Words in ''The Spring Festival'' written by Fang Wenhua Based on Domestication and Foreignization Strategies 归化异化策略下方华文《春节》中文化负载词的英译研究=

殷慧珍 Yin Huizhen, Hunan Normal University, China

[[Cult_Load_Words_EN_12]]

===Abstract===
Culture-loaded words refer to words with unique cultural connotations, which are powerful tools to promote cultural communication. Due to the great differences between eastern and western cultural backgrounds, the translation of culture-loaded words is a difficult task. Therefore, this essay studies the English translation of Chinese culture-loaded words in ''The Spring Festival'', which is a prose written by Chinese Writer and translator Fang Huawen, introducing many Chinese customs and activities containing Chinese culture-loaded words. According to the Nida’s classification of culture, this essay classifies culture-loaded words into ecological culture-loaded words, material culture-loaded words, social culture-loaded words, religious culture-loaded words and language culture-loaded words. Based on the domestication and foreignization translation strategies proposed by Venuti, this essay analyzes the translation strategies of culture-loaded words in Fang Huawen’s essay ''The Spring Festival'' and its translation, and summarizes the translation of culture-loaded words based on domestication and foreignization strategies.

===Key Words===
Culture-loaded Words, ''The Spring Festival'', Domestication and Foreignization Strategies, Fang Huawen

===Introduction===
Since the development of China’s reform and opening up, China's economy has improved rapidly. Culture, as a manifestation of the soft power of national development, playing an increasing role in the country. And Chinese culture is becoming more and more popular among foreign readers. As a carrier of culture, book is a powerful tool for cultural communication. Meanwhile, translation is a bridge connected different languages and different cultures and the main task of translation is to translate the content of the source language into the target language. Therefore, in China, more and more books, such as poetry collections, novels, essays and so on, are translated into foreign languages and then widely spread all over the world. However, due to the huge differences in economic system, language structure and cultural customs between China and the West, many culture-loaded words with unique characteristics of the Chinese nation, such as some idioms, sayings and idiomatic expressions, are difficult to translate. Those who do not understand the Chinese cultural background cannot fully understand the meaning of these culture-loaded words. Therefore, the translation of culture-loaded words is key to the whole translation which is well worth our research. The Spring Festival is a prose written by Fang Huawen, a famous Chinese literary translator. It talks about the Spring Festival, the most important traditional Chinese festival, and gives a detailed description of the activities during this traditional festival. Many culture-loaded words appeared in the prose represent Chinese culture, people can understand the profound Chinese culture through the authentic translation. Based on the translation strategies of domestication and foreignization, this essay explores the translation strategies of culture-loaded words in Fang Huawen’s ''The Spring Festival''.

===Fang Wenhua and ''The Spring Festival''===
Fang Huawen was born in 1955, who is a famous Chinese literary translator and translation theorist. He plays an important role in literary translation in China and he was elected as a representative in the field of literary translation in China. He has translated many literary works such as ''Oliver Twist'' and ''David Copperfield'' written by Charles Dickens, ''Tess of the d'Urbervilles'' and ''Jude the Obscure'' written by Thomas Hardy, ''Jane Eyre'' and ''Pride and Prejudice'' written by Jane Austen and so on. Also, he wrote books of Chinese Culture of Editions Series such as Chinese Garden, Chinese Folk Customs, Famous Historical Cities in China and so on, which introduce Chinese culture in all areas. His representative translated work is History of Chinese Translation in the 20th Century, which elaborately introduce the Chinsese Translation theories and translators, covering more than ten million words. His translated works have made great contributions to the spread of Chinese culture, and his translation views are well known both at home and abroad. He was named "the most productive literary translator in contemporary China” by the UNESCO International Federation of Translators and his translation theories were publish in ''Babel'', the academic journal of the International Federation of Translators, which enabled the world to know the general situation of Translation in China and the characteristics of translation.

In this essay, ''The Spring Festival'' is selected as the text of analysis, which is one of the prose collected in the book Translation and Appreciation of Chinese and Foreign Selected Famous Proses and Poems, whose author is also Fang Huawen, selecting and translating famous Chinese and foreign proses and poetry. ''The Spring Festival'' is written by Fang Huawen and he selcets his own translation version in the book. The essay introduces the Spring Festival, the most important traditional festival of the China. The essay introduces the customs and activities of the Spring Festival in detail, which have been passed down from the ancient time. With the changes of the times, the words and customs have their own distinctiveness. Taking the traditional activity “post picture” as an example in the essay, Chinese people posted pictures of Shen Shu and Yu Lu with the wish of getting good luck and happiness in Nan Dynasty. While in Tang Dynasty, they posted the photos of Qin Shubao and Yuchi Jingde. If you don't know the culture background of Chinese culture, you can hardly know the connotaion of the words. For example, the names of firecrackers are of various kinds, like "Rockets", "Rolling Mines", "Fairy Scattering Flowers", "Knights in Red" and so on. The author elaborately introduces all kinds of customs and activities from the first day of the first lunar month to the 15th day of the first lunar month, among which culture-loaded words are unique to Chinese culture, and the translation of these culture-loaded words will greatly promote the spread of Chinese culture.

===Culture and Culture-loaded Words===

====The brief introduction of Culture====
Compared with the economic and political field, culture refers to the spiritual activities of human beings and the products they produce. Culture is a set of customs, traditions and values formed by people living in a specific community over a long period of time, such as the culture of a nation or country. There are various cultures in the world, and each culture has its own characteristics, including its own ethnic values, such as religious belief, world outlook, etc. It also includes spiritual products produced by specific ethnic groups, such as some artistic and scientific spiritual products. Besides, the manners and behaviors of a nation such as folk customs, spirits and so on.

Chinese contemporary writer and scholar Yu Qiuyu gave a detailed interpretation of culture. He gave a definition of culture with a concise and simple sentence in ''What is Culture'', that is, culture is a kind of spiritual value and life style called habit, and its final result is collective personality. (Yu qiuyu, 3) The first key word is spiritual value, which means that culture is not only a cultural phenomenon, but also has cultural value. Therefore, it can be explained that culture is a spiritual symbol of human beings compared with the primitive state. The second key word is lifestyle. This is the concrete realization of spiritual value. In most cases, culture, it should be concrete and acessible. The third key word is collective personality. This shows that culture not only affects people, but also concentrates on personality precipitation to maintain some stability.
That is to say, the unique spiritual value and way of life developed by a particular nation is the culture of this nation, such as Confucianism, ancestral hall culture in Chinese culture and so on.

Specifically, Culture covers nearly all kinds of fields in social life. There are many classifications of culture from different perspectives. For example, from the geographical aspect, there are local culture and foreign culture, urban culture and rural culture, Eastern culture and Western culture and so on. Also, from the perspective of time, there are primitive culture, slavery culture, feudal culture, capitalist culture, socialist culture and so on. According to Nida, he divided culture into five categories in his book Language, Cultural and Translation:(1) ecological culture, (2) material culture, (3) social culture, (4) religious culture, (5) language culture. (Nida, 1993: 91)

====The brief introduction of Culture-loaded Words====
Culture-loaded words refer to the words or phrases carrying the unique cultural connotations of a certain nation, which are different from other nations. Chinese scholar Hu Wenzhong defined culture-loaded words as follows: "Culture-loaded words are words within the scope of a specific culture, and are the direct and indirect reflection of national culture in the language vocabulary" (Hu Wenzhong 1999:64). When these culture-loaded words are translated into the target language, it is not easy to find corresponding words in the target language. Therefore, the wide use of culture-loaded words can transmit national cultural values and promote national communication.

Based on the classification of culture of Nida, culture-loaded words also can be divided into five catergories accordingly. The first is ecological culture-loaded words, which refer to the words that reflect the unique local ecology, such as climate, lgeomorphology, natural environment, mountains, rivers, vegetation and so on. Different geographical environments breed different cultures, such as the Chinese idiom “稳如泰山”, which translates into English as stable as Mount Tai, meaning as firm as a rock, "Mount Tai" is a unique ecological environment in China. Mount Tai is very majestic in the hearts of the Chinese people, and it is worshipped by the people and enjoys a high status. Therefore, people use this idiom to praise people as stable and unshakable as Mount Tai. For English phrase, "a big fish" is literally translated into Chinese “一条大鱼”, but in English culture, it means "Great man", because Britain is an island country surrounded by the sea, which reflects the influence of the sea on British culture.

The second is material culture-loaded words, which refer to words produced in daily life to meet the development of people's material life, that is, words with cultural connotations such as clothing, food and household goods that people need in daily life. In different cultures, people have different associations with different objects. For example, in Chinese culture, since the ancient time, people have divided the universe into five kinds of things, namely are Wood (木), Fire (火), Earth (土), Metal (金), and Water (水), and called them "Wu Xing(五行)"also known as the Five Elements or Five Phases. The system of five phases was used for describing interactions and relationships between phenomena.

The third social culture-loaded words refer to words that reflect various aspects of the society according to different social backgrounds, such as unique festivals, customs, local conditions and practices, as well as the way of address and greeting. For example, "aunt" in English refers to different people in Chinese, that is, maternal aunt, paternal aunt, wife of mother's brother, wife of father's brother.

The fourth religious culture-loaded words refer to some words related to religious beliefs and concepts, reflecting the influence of religion o.n people's lives. For example, Chinese culture is deeply influenced by Buddhism. Some common sayings contain the influence of Buddhism on people's life, such as the Chinese proverb "菩萨心肠"，which refers to the people with a great kind heart. Cram at the eleventh hour. "菩萨"is Bodhisattvas, who embrace qualities like self-sacrifice and morality. The Image of bodhisattva in Buddhism is different from that of Jesus in Christianity.

The last one language culture-loaded words are the reflection of different languages characteristics in speech, lexical, syntax and other linguistic aspects, usually found in dialogue, ancient poetry and colloquialisms, idioms, and so on. Chinese sentences attach importance to the connection of meaning, and clauses are often connected by meaning, while English sentences are connected by connectives. For example, the famous Chinese proverb,"经得广，知得多"，the whole sentence is very concise, only with six words, and there is no conjunction to connect the sentence. However, the English translation cannot completely translate the format, but need to use a conjunction to connect the sentences in English grammar, that is if you experience more, you can know more things.

===Domestication and Foreignization Strategies===
Domestication and foreignization are two different translation strategies proposed by Venuti in ''The Translator's Invisibility A History of Translation'' from the perspective of culture in 1995. According to Venuti, Domestication refers to the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for target language readers.(Shulttleworth , Cowie 1997 : 43~ 44) This was based on the Germanphilosopher Schleiermacher's famous notion of the translation that don’t disturb the reader, as much as possible, and then lead the author towards the meaning that author want to convey. That is to say, using the tanslation strategie of domestication is to localize the translated text. And translator should first consider the target language readers but not the loyalty to the author. Therefore, when translating, the translator should choose the plain and familiar words and expressions in the target language that would not be a barrier to reading for readers, so that the translation can be read nativly and vividly but do not make the readers feel stiff or unfamiliar, and it would not be like a text has been translated but an original book. When translating, he also created many plots that cater to the public’s preferences, making the novel interesting and easy to understand. Because of the cultural differences between the East and the west, some specific words in the source language have no corresponding meanings in the target language. Therefore, especially when translating idioms and allusions, domestication is often used in order to maintain their unique simplicity and expressiveness. For example, cry up wine and sell vinegar(挂羊头卖狗肉)/ live a dog's life(过牛马一样的生活)/seek a hare in hen's nest（缘木求鱼）（Fang Mengzhi 2004: 3）

Foreignization refers to the translation strategy that a target text is produced which deliberately breaks target conventions by retaining something of the foreignness of the original. (Shulttleworth , Cowie 1997 : 58~ 59) Foreignization refers to the translation strategy that the translator first considers his loyalty to the author and the original text, so the translation will preserve the language characteristics and cultural customs of the original text. The use of foreignization translation strategy will not only make readers have "exotic" reading experience so as to help them better understand cultural differences，at the same time，it also enrich the target language. Many foreign words and expressions have been well integrated into the target language and used in people's daily life. The example of foreignization in Fang Mengzhi's a dictionary of translation studies, such as "time is money", comes from the foreignization of "time is money" in English. Many foreign words have been widely spread and used in Chinese. （Fang Mengzhi, 3）

Domestication and foreignization are indispensable translation methods in cross-cultural translation. Domestication can invisibly introduce foreign cultural ideas into the country without causing exotic reading experience or bringing reading barriers to target language readers, thus increasing the readability of the text. However, with the advent of globalization, blindly domesticating other languages is a way of showing ethnocentrism, which is actually a kind of cultural aggression of other country. Venuti believes that the domestication is to use smooth translation strategy to hide the domestication in the transparency of the translation. This is not a cultural exchange but an act of culuture violence under the cover of domestication strategy with ethnocentric ideas, that is, tampering and cultural appropriation. (Fang Mengzhi, 96）Therefore, foreignization has become an increasingly important translation strategy in the process of translation. For culture-loaded words, adopting foreignization translation strategy can not only accurately express the meaning of the sentence, but also promote the spread of Chinese culture, so as to promote the mutual understanding and communication between the East and the West. Therefore, foreignization is more and more accepted by the world.

===A study on the English Translation of Culture Loaded Words in ''The Spring Festival'' written by Fang Huawen Based on Domestication and Foreignization Strategies===
The prose ''The Spring Festival'' contains many traditional Chinese festival culture-loaded words such as poems, idioms, proverb and so on, so in the process of translation, appropriate methods and strategies should be selected. For these Chinese culture-loaded words, the English translation is not completely corresponding to the original text. For example, some Chinese culture-loaded words have Chinese cultural connotations but are not reflected in the translation, and the sentence format in the original text is not completely corresponding in the translation. Based on the classification of culture-loaded words mentioned above, this essay analyzes the ecological culture-loaded words, material culture-loaded words, social culture-loaded words, religious culture-loaded words and language culture-loaded words in Fang Huawen's ''The Spring Festival'' on the theoretical basis of domestication and foreignization translation strategies.

====Ecological Culture-loaded Words====
Some words describing nature, environment, animals and plants are called ecological culture-loaded words. In the prose, the author used nature words "火树银花" to describe the scene of the Lantern Festival with bright lights. Literally, "火树" means the fire trees, "银花" means the silver flowers. If the translator uses the foreignization translation strategy to transliterate the sentence, the foreign readers who don't know the Chinese culture may not understand the meaning of the sentence, and will be confused. This is not a tree or flower, but a scene of bright lights. Therefore, the translator adopts the domestication translation strategy and translates it into "fireworks and laterns were everywhere to be seen", "火树" refer to the trees are covered with colorful lights, and "银花" refer to brightly lit scene.

====Material Culture-loaded Words====
Material culture-loaded words refer to some words used for material production, such as medicinal wine, units of weights and measures mentioned in the prose.

Example 1: "爆竹声中一岁除，春风送暖入屠苏。"

Translation: Firecrackers are sending the old year away; People are toasting in warm breeze.

The sentence quoted the famous poem New Year's Day by Song Dynasty poet Wang Anshi, which depicted a lively scene during the Spring Festival. The word "Tusu"(屠苏) has great cultural connotation. "Tusu" is a kind of medicinal wine, called Tusu wine. According to Chinese legend, Tusu wine was first invented by hua Tuo, a famous doctor in the Eastern Han Dynasty. It is generally drunk on the first day of the first month, which plays a role in strengthening the body and defeating diseases. Therefore, drinking it on the first day of the New Year also conveys people's best wishes for the New Year that everyone can stay away from diseases and be healthy. It implied a wish, just as people in the western culture also toast on festivals, so the translator replaced the literal translation of Tusu with the familiar word toasting.

Example 2: 曾架起一座二十丈的灯山。

Translation: ...was built up a mountain of lanterns to celebrate the festival, nearly 70 meters high.

In the sentence, "二十丈", that is twenty Zhang. Zhang is a unit of length used in ancient China. The use of Chinese length units has evolved with the changes of history. The units of measurement are closely related to life, they have appeared since the beginning of human beings. The primitive people used fingers as inches, palms as feet, and stretching elbows as feet. Then Qin Shihuang unified the measurement and till now the appearance of modern measurement technology today, the evolution of ancient measurement system reflects the changes of history. In English, there is no length unit of Zhang. Therefore the translator used the domestication translation strategy that converted 20 Zhang into 70 meters.

====Social Culture-loaded Words====
The use of social culture-loaded words reflects the specific social background of the certain period. For example, the appellation or title of people is a significant part of social culture-loaded words. In this prose, the titles of the two ancient emperors "汉武帝" and "唐睿宗" are mentioned. The translator's translation of the ruler is as follows:

Example 1：自从汉武帝以来...。

Ever since the Emperor Wu's Reign of Han Dynasty.

Example 2：唐睿宗时，长安的皇宫外庆贺元宵节

During Emperor Ruizong's Reign in Tang Dynasty there just outside the royal palace in Changan.

In Chinese history, from the Han Dynasty to the Sui Dynasty, the posthumous title of the emperor is generally used, which summarized the deeds and morality of the deceased. For example, Emperor Wu of the Han Dynasty, whose posthumous title is "Wu", praised the moral character of Emperor Wu of the Han Dynasty. From the Tang and Song Dynasties to the Yuan Dynasty, the temple name of the emperor was used as the appellation. Temple name is the name given by later generations when they worship in the temple after the death of the ancient emperor. For example, the temple name of the founding emperor is Gaozu or Taizu, such as song Taizu. For the successor, the last word is always Zong, which means to maintain the achievements of the predecessors. For example, Tang Ruizong's temple name is "Rui", which praises his wise. In English translation, the translator uses foreignization to translate the posthumous title "Wu" of Emperor Wu of the Han Dynasty and the temple name "Rui" of Ruizong of the Tang Dynasty. Although the title of emperor is different from that of Di and Zong in Chinese, translator all uses the word emperor.

Example 3: 其外形有"哪吒闹海""孙悟空""猪八戒"和"沙僧"。

Translation: lanterns in forms of Nazha's Adventure in East Sea, Monkey King, Pigsy, Sha Wujing.

The words in historical allusions and legends have great social and cultural connotation. "哪吒闹海"is an ancient Chinese legend."孙悟空", "猪八戒" and "沙僧" are main characters in Journey to the West, one of China's four greatest master pieces. Chinese people have watched TV dramas or books about these characters since childhood, so they are familiar with them. However, for foreign readers, they are not familiar with these characters or plots, so it may perplex them if you don't explain the culture background here. The translator adopted the foreignization translation strategy to directly translate "孙悟空" into "Na Zha's adventure in the East Sea", "孙悟空"into the well-known Monkey King, "猪八戒" into Pigsy, and "沙僧" into his name Sha Wujing. Literal translation may confuse readers who do not understand these legends and stories, so notes can be added, that is, Nazha (a divine warrior in Chinese mythology). And Monkey King, Pigsy, Sha Wujing (main characters in Chinese classics pilgrimage to the West).

====Regilious Culture-loaded Words====
Example 1：死后玉皇大帝封他为"斩祟将军"

And was appointed "ghost-killler general" by God of all gods after his death.

In the translation, the translator uses domestication translation theory to translate "玉皇大帝" into God of All Gods. In Chinese culture, people believe that there are ruler and gods in heaven, and "玉皇大帝" is the leader of the gods in Chinese Taoist mythology. In addition to ruling all gods, "玉皇大帝" also governs the affairs of the universe. People regard "玉皇大帝" as the "emperor" in heaven, the supreme ruler of the world of all gods.
In western culture, religions are numerous and varied. Ancient Greece is the land of pantheism, the ancient Greeks advocated many gods. Zeus is regarded as God of all gods and the supreme ruler of the gods in the Greek mythology. Several popular Western religions, such as Christianity, Judaism and Islam are monotheism, holding the belief that God is the only creator of the world. God is conceived of as the Supreme Being and principal object of faith. So the use of domestication can not only express the same meaning of the sentence, but also adapt to the religious culture in the west.

Example 2: 旧岁的最后一天叫"大年三十”，因"除旧岁”而得名除夕。

Translation: The last day of the old year, Danianshanshi in Chinese, is called Farewell Day, as the old year is sent away this day.

The phrase "旧岁”, "岁”is not only refers to the age, but also means year. "旧岁" refers to the past year. The last day of the year, called "岁除", and the night of the day is called "除夕". 除夕, the original meaning of "New Year's Eve", refers to the end of the year to usher in the new. New Year's Eve is a time for family reunion. Like Tomb-sweeping Day, Ghost Festival and the Double Ninth Festival, New Year’s Eve is a traditional Chinese festival for ancestor worship. This sentence uses the combination of domestication and foreignization. The use of foreignization preserves the cultural image and promotes the culture exchange.

====Language Culture-loaded Words====
Chinese idioms usually contain the essence of language and have Chinese characteristics. Many of them use figures of speech such as metaphor. A metaphor is a comparison of something you want to say with something that has similar characteristics. In idioms, metaphors are used to describe the characteristics of something to make it vivid, so as to trigger the association of readers. The idiom in the prose like "像箭一般冲出去了", means that the children rush out quickly, but also shows that the children eager to go outside. In Chinese culture, the arrow(箭) is often used to describe high speed. For example, the idiom "离弦之箭" is used to describe high speed. "离弦之箭" refers to Time flies quikly. But there is no equivalent like arrow in English. In English, words like "bullet" or "cheetah" or "rocket ship" are used for things that are fast. Therefore, in order for readers to better understand the meaning of the sentence, the translator uses the domestication method to paraphrase as "dash out", "dash" is an act of running or moving very quickly or hastily, Although the cultural connotation of the source language is sacrificed in this way, the translator faithfully expresses the meaning of the source language.

===Conclusion===
This essay finds that the prose includes plenty of culture-loaded words, which contains extensive and profound meaning about traditional Chinese culture and customs. This essay introduces the Spring Festival, the most important traditional festival in China, as well as various activities prepared by Chinese people for the Festival and customs they adhere to, which largely spread Chinese culture, promote cultural exchanges in the world, and greatly enhancing the strength of Chinese culture. For this essay, using Fang Huawen's translation text as the analysis object, analyze the translation strategies of translator used about different kinds of culture-loaded words, that is, ecological culture-loaded words, material culture-loaded words, social culture-loaded words, religious culture-loaded words and language culture-loaded words. According to Venuti's translation theory, he advocates that translators should more use foreignization to preserve the cultural connotation of the source language. However, the translator Fang Huawen adopts the domestication translation strategy more frequently, choosing the cultural images familiar to the target language readers in order to resonate with the target language readers and make the target language readers get roughly the same reading effect like the source language readers. At the smae time, culture-loaded words have complex cultural images, if the target language readers do not understand the cultural connotation behind the words, they will not be able to get the real meaning of the text, and may even misunderstand the text mistakenly. When using domestication strategies, translators most commonly use free translation, in which they replace culture-loaded words in the original text with words and expressions more familiar to the target language readers, so as to improve the readability of the translated text and reduce readers' reading barriers. For example he translates the character of Chinese legend "玉皇大帝”into"God of the gods”that are more familiar to the target language readers. However, with the development of globalization, foreignization is increasingly used in translation. When the translator encountered some characteristic culture-loaded words, he chose literal translation, such as "Danianshanshi". Although the translator uses foreignization translation strategy to bring strangeness to the target language readers, it not only retains the traditional image of Chinese culture, but also meets the needs of cultural communication in the world. Foreignization can not only express the meaning of the source language, but also retain the characteristics of the national language. Domestication and foreignization are interactive and not completely opposite. Translators can combine foreignization and domestication in translating culture-loaded words. When translating culture-loaded words, the translator can not only use foreignization translation strategy to retain the cultural image and language connotation of the original text, but also use domestication translation strategy to make the translated text easy to understand and readable.

===References===
1.Yu Qiuyu. ''What is Culture'' [M]. Wuhan: Changjiang Literature and Art Press, 2012

2.Venuti, L. ''The Transltor’s Invisibility'' [M]. London&Newyork:Routledge, 1995

3.Nida Eugene, ''A. Language,culture,and Translating'' [M].Shanghai:Foreign Language Education Press, 1993

4.Shulttleworth, Cowie. ''The Dictionary of Translation Studies'' [M]. St. Jerome Publishing, 1997

5.Fang Mengzhi. ''The Dictionary of Translation Studies in China'' [M]. Shanghai: Shanghai Foreign Language Education Press, 2011

6.Fang Huawen. ''Translation and Appreciation of Chinese& Foreign Selected Famous Proses and Poems'' [M]. Hefei: anhui science & technology press, 2014

Written by --[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 04:21, 9 December 2021 (UTC)

=13 程杨《边城》中文化负载词的翻译—以戴乃迭英译本为例 Translation of Cultural-loaded Words in ''Border Town'':A Case Study of Dai Naidie’s English translation =
[[Cult_Load_Words_EN_13]]
===Abstract===
With the increasingly frequent cultural exchanges in the world and the increasingly exposed differences between cultures, cultural diversity plays a very important role in national exchanges. Different countries and nationalities have their own cultural characteristics and features, which are deeply rooted in their own language. Language is the carrier of culture, and word is the basic unit of language and the most active part of language. In cross-cultural communication, culture-loaded words are an important part and an important bridge and link between two languages. The study of culture-loaded words is not only an important link in the process of cross-cultural communication, but also an important mean and method for the development of a nation. There are a lot of culture-loaded words in Shen Congwen's Border Town. This paper discusses the translation of culture-loaded words in the translation based on the theory of translator's behavior.

===Key Words===
Culture-loaded words; ''Border Town''; Dai Naidie; Translator behavior criticism

===Introduction===
===1.Introduction of ''Border Town''===
====1.1 Background of ''Border Town''====
''Border Town'' was written in the 1930s, when the society was in turmoil and the development of urban civilization collided violently with the traditional agricultural civilization. The whole traditional civilization has been challenged and impacted unprecedentedly, and the traditional society has become fragmented, but on the whole it still exists peacefully. In China at that time, conscientious and thoughtful men of letters had a strong sense of responsibility and perception for the society. They did not want to see the whole nation degenerate in the violent civilization of cities, nor did they want people to lose their way in the vanity of cities. Mr. Shen as a member of the advanced intellectuals, he hoped that through ''Border Town'' this work for the impression of Xiangxi, which is similar to the Peach Blossom Land, to the confused people in cities shows the simplicity and purity of traditional culture, but also indicate the direction for them to move forward: there is a pure and natural love in life, and life needs to be converted to the nature of natural life.

====1.2 Introduction of the Author Shen Congwen====
The 1930s was the time when Shen Congwen had a good harvest in love and career, and his wife Zhang Zhaohe had the greatest influence on his creation. After their marriage, Shen Congwen wrote to his wife: "I have crossed many bridges, seen many clouds and tasted many kinds of alchohol, but I have only ever loved a man of the best age." Zhang's comely appearance and dark complexion are traits Mr. Shen used repeatedly in his works. Cuicui in ''Border Town'' was also based on her. At the same time, the Border Town also carries Shen Congwen's strong feelings for Xiangxi. Although his description of the stones, water plants, boatmen and other things in the Border Town is almost plain description, a close reading can feel his love for Xiangxi from the heart. ''Border Town'' is not only about the life of young men and girls born and raised in this small town, but also a beautiful, healthy, natural and human life form, which is also the original intention of Shen Congwen's creation.

Shen Congwen's style inclines to romanticism, he asked the poetic novel of effect, integrating realism, recording, symbolism be in harmony an organic whole. He also asked the language style of primitive simplicity, sentence of simple forms, and thick and pure style with rich local color. He highlighted the country unique charm with a twinkle in human nature. Shen Congwen's novels are typical rural culture novels, which not only compare with the modern civilization of the city on the whole, but also pay attention to the way of living, the footprint of life and the historical destiny of the villagers, which are determined by the collision of different cultures during the transformation of the Xiangxi Area to the modern era. The whole work is full of worries about life and philosophical thinking about life, just like his real and tenacious life, giving people lessons and enlightenment.

Shen Congwen is the main expressor and introspector of the rural world with special significance. He believed that "beauty lies in life". Although he was in a hypocritical, selfish and indifferent city, he was infatuated with the beauty of human nature. He said, "In this world, there may be people who build great pavilions on sand or water, but that is not me, I just wanted to build a small Greek temple. Choose a small ground for a foundation and pile it with hard stones. Delicate, solid, symmetrical, small but not slender, it is my ideal building. It is dedicated to humanity." Therefore, it can be said that the "Greek temple" symbolizes a spiritual space full of human beauty and divine love, which transcends the "secular heart and eyes" and radiates the light of holiness. This "small Greek temple" lived those beautification, by the divinity of the ordinary women, such as Cuicui, Yao Yao, they are beautiful, healthy, vigorous, vibrant, natural harmony, simple nature, they are "the life form of the border city".

===2. Cultural-loaded Words===
====2.1 Definition of Cultural-loaded Words====
As a complex social phenomenon, culture carries a nation's knowledge, experience, hierarchy, religion and concept of time and space. As a part of culture, language embodies the uniqueness and nationality of culture. Language is created in a nation's long-term productive labor and social practice and serves the society. As the core of language, vocabulary inevitably reflects and is influenced and restricted by national characteristics. At the same time, language can truly reflect the ecological region, material culture, religious belief, customs and habits of a country or a nation. Different languages determine the different ways of thinking, behavior and language expression of different nations. Therefore, there are inevitably huge cultural differences in languages, which produce a certain number of culture-loaded words.

Culture-loaded words are the concentrated expression of a nation's geographical environment, living habits, ideas, perceptions and national psychology in language level. It not only carries profound cultural connotation, but also closely links culture with language. In the language system, culture-loaded words are the words that can best reflect the cultural information carried by language and the social life of human beings. Language is not only a tool for the expression and communication of human thoughts and feelings, but also a carrier and an important part of culture. Therefore, culture-loaded words can best reflect the strong national color and bright cultural personality in language. The translation of culture-loaded words requires translators to accurately and appropriately understand the beliefs, customs, aesthetic values and other aspects of other cultures while faithfully conveying the essence and soul of their own cultures, so as to truly achieve the exchange of different cultures.

====2.2 The Necessity of Cultural-loaded Words Study====
In 1980, Professor Xu Guozhang published Culturally Loaded Words and English Language Teaching in Modern Foreign Languages, initiating the study of culture-loaded Words. At the same time, more and more attention has been paid to the study of culture-loaded words. Culture-loaded words, as the main bearing object of a national culture, are the embodiment of the most distinctive personality of culture. However, such words reflecting cultural differences have brought great obstacles to cultural communication and translation. The differences in language and culture between ethnic groups contribute to the diversity of ethnic communication, but at the same time bring great difficulties. Due to the incomplete equivalence of the functions and contents of words among different nationalities, many errors or even major errors in translation process are caused, which will not only cause a certain loss to the cultural or commercial activities at that time, but even cause a certain negative impact on the subsequent cultural exchanges. The generation and use of vocabulary is a unique way of activities accumulated by a nation in the long historical process, which is different from other nations. The translation of culture-loaded words is quite difficult. If the translation is improper, cultural loss will occur, that is, cultural differences will be mistaken for cultural common core, and the target language will be forced to adopt the cultural model of the source language, resulting in communication failure; or replacing the cultural image of the source language with the cultural image of the target language. Communication succeeds, but the regret is the cultural loss of the source language.

Culture-loaded words usually appear in literary works with ethnic characteristics. The ''Border Town'', Shen Congwen's representative work, is praised as "the purest novel text in the history of modern literature" and "the peak work in the pastoral legend of modern Chinese literature". It shows readers the harmonious life form of the Xiangxi Area. There are a large number of words which reflect the traditional customs and culture and dialect characteristics of the rural areas of Hunan, China. These culture-loaded words increase the difficulty of translation. In Dai Naidie’s translation, the translator also tries to reproduce the cultural characteristics of the original text in a variety of ways, so that the target readers can feel the local characteristics and charm of the ''Border Town'' more truly and appropriately.

===3. Analysis of Translation of Cultural-loaded Words in ''Border Town'':A Case Study of Dai Naidie’s English translation===
====3.1 The Introduction to Dai Naidie====
Dai Naidie (1919-1999) was born Gladys B.Tayler in 1919 to a British missionary family in Beijing. At the age of seven, she returned to England to receive education. She initially studied French language and literature, but in the later switched to Chinese language and literature because of her love for traditional Chinese culture. After marrying Yang Yixian in 1940, she settled down in China, where she and her husband hosted and translated many Chinese classics. The translated works range from pre-Qin prose to A Dream of red Mansions of more than 100 kinds. In their early works, Yang Yixian presided over the completion of the first draft, while Dai Naidie was responsible for proofreading and correcting the English expression. "Yang Yixian actually translated the Chinese into English, and I turned it into a narrative antithesis," she later recalled. With the continuous improvement of her Chinese and English translation skills, she began to try to independently translate Chinese literary works into English books, and contributed a large number of classic English translation literary works. The ''Border Town'' is one of the representative translations of Diana's independent translation period. The translation of Chinese classic literature works by Dai Naidie and her husband Yang Yixian not only promoted the cultural exchange between China and English-speaking countries, but also promoted the development of literary translation, promoted the translation process of Chinese classical novels, and contributed a huge force that cannot be ignored for Chinese culture to go out.

In the process of translating ''Border Town'', Diana was inevitably influenced by the social ideology of China at that time. As a foreigner herself, she was restricted and oppressed to a large extent, so her translation works mainly catered to the mainstream ideas of Chinese society at that time. At the same time, the powerful cultural countries represented by Britain and the United States at that time generally preferred the stereotyped works that fit their imagination in the weak culture. However, Shen Congwen's description of the backwardness and occlusion of the small town in Xiangxi was just in line with the imagination of the British and American society for the distant China, so it was once very popular in The British and American countries.

On the basis of being faithful to the original text, Diana's translation fully conveys the tendency of female translators' choice of translation strategies, which is reflected in the particularity of female translators' behavior in the process of translation.

====3.2 Analysis on Cultural-loaded Words====
Each language has its own unique features in pronunciation, vocabulary and syntax. Due to the differences in language and culture, the translatability of the expression forms of these languages will be limited when they are conveyed as information content in communicative language. If we do not understand the language and cultural characteristics of the original language, it is bound to produce ambiguity and mis-understanding. Meanwhile, translators of different identities have different approaches to translation. As a female translator, Dai Naidie was deeply aware of Shen Congwen's attitude and view when she read his work Border Town. Therefore, when dealing with the problems encountered in translation, especially some words with the color of feminism, she carefully and rigorously screened the original author Shen Congwen's own attitude, avoiding unreasonable and inappropriate translation of words, thus improving the accuracy and readability of the translation.
=====3.2.1 Analysis on Ecological Words=====
Ecology is a branch of biology that refers to the study of the relationship between organisms and their surroundings, especially their connections with their living environments. The diversity of ecological culture is naturally caused by the differences of geographical environment and natural conditions in various countries. The difference of ecological conditions will inevitably lead to the difference of national culture, so that culture shows a distinct regional.

The ''Border Town'' is a novel with the background of Xiangxi, which involves a lot of local customs and characteristic vocabulary. Dai Naidie followed the characteristics of Chinese culture and retained the cultural characteristics of Western Hunan in his translation. In Dai Naidie's translation, all place names are transliterated. For example, “四川”Sichuan、“秀山”Xiushan、“茶峒”Chatong, etc. Dai Naidie used pinyin system with Chinese characteristics to transliterate place names, conveying Chinese characteristics and displaying the unique charm of Chinese culture to western readers.

However, the translation of ecological culture-loaded words in the translation of Border Town by Dai Naidie does not show distinct characteristics of culture of Xiangxi in the translation of some words. In the text of translation, “有人带了礼物到碧溪岨。掌水码头的顺顺，当真请了媒人为儿子向渡船的攀亲来了。” The translation of this sentence of Dai Naidie, “Sure enough, someone comes bearing gifts to Green Stream, the go-between sent by Shun Shun to approach the ferryman on behalf of his son.” “碧溪岨” was where the heroin and his grandfather lived, who made a living by a ferry boat. There was a babbling brook in front of their house, and the houses were stacked on top of each other along the zigzagging stream. In the back side of the house, the white tower stood tall and upright, and the surroundings were the winding mountain road. Hence the place was named “碧溪岨”. In her translation, Dai Naidie ignored this rich culture-loaded word and directly translated it into "Green Stream", failing to realize the aesthetic transmission of the original text. In another version of translation, "Green Creek Hill" , it faithfully reproduced the cultural connotation of the word in terms of its content and structure.

For another example, “初五大清早落了点毛毛雨，河上游且涨了点‘龙船水’，河水已变作豆绿色。” Dai Naidie translated this sentence into “A fine rain sets in at dawn on the fifth, the water upstream has begun to rise, and the whole river turns pea-green.” “龙船水” is a natural phenomenon before and after the Dragon Boat Festival in the South China. The warm and damp air flows in the south of China is active, and the cold air from the north area to the south meet, there will be sustained large-scale heavy precipitation normally. After the intense precipitation, the water level of the river will rise rapidly, providing good site conditions for dragon boat racing. Therefore, people named the heavy precipitation during this period “龙船水”. In traditional Chinese culture, “龙船水” contains the function of warding off evil spirits. Hence, people will bath their feet and play in the water to get rid of bad luck and attain luck when “龙船水” comes. Here, the Dai Naidie’s version translation just simply translated “龙船水” into "water". Although with the help of context, some readers can understand the translation, Dai Naidie’s translation ignored the cultural characteristics and connotation of “龙船水” in the culture of Xiangxi and the influence of ecological environment on translation. Therefore, as a translator, Dai Naidie should not only try to preserve and convey the original characteristics of Chinese culture, but follow the authenticity of the original text.

=====3.2.2 Analysis on Material Words=====
Material culture refers to a kind of culture between cultural relics and social relations. It involves material processes and material production, and it reflects human emotional costs and material conditions. The cultural carrier vocabulary related to material culture is a mirror image that reflects the unique material and cultural characteristics of a certain language community, including "production of transportation, daily necessities, food, medicine, clothing and measures, etc.". Taking the border town as an example, the local material culture of Hunan during this period was particularly obvious in China.

The word "杜鹃" was textured by Dai Naidie, who translated it into what readers of the target language will know as "Nightingale". Although the nightingale and the cuckoo refer to different things, they both represent sad images in Chinese and Western cultural backgrounds. The nightingale is the incarnation of the ancient Greek tragic woman Procony, and the cuckoo is the reincarnation of Wang Duyu, the General of water control during the war of the Seven Kingdoms -- the nightingale and the cuckoo are endowed with similar emotional images of the traditional eastern and western world respectively. Therefore, the use of nightingale instead of cuckoo not only does not cause the deviation of emotional expression, but helps western readers to comprehend the image in the original text. This approach, on the one hand, takes into account the comprehension ability and scope of the western readers, and at the same time takes into account the traditional eastern cultural color represented by the cuckoo in the original text, which fully demonstrates the excellent female translator's thinking.

=====3.2.3 Analysis on Social Words=====
Social culture refers to folk customs, beliefs, values, traditions, lifestyles, behavior patterns and organizational activities related to a certain society. The words related to social culture are representations of characteristics of the above aspects. In the long-term development of human civilization, these aspects in one society are significantly different from other societies, thus forming different cultural-loaded words of a society.

“……车是车路，马是马路，各有走法。……” Dai Naidie translated the sentence into “Castles and knights have different moves.” The sentence was able to refer to the discipline of chess game, but in Xiangxi, it contains an entirely different meaning. The “车路” and “马路” were related to the marriage custom of Xiangxi. In China, marriage is the command of parents and the good offices of a go-between. Here, “车路” means to entrust one's life events to a go-between. The go-between is invited to persuade the person of one’s heart to marry. The final success in a large part depends on the go-between’s eloquence and the other person's opinion, which is a passive way of proposing marriage. “马路” represents the initiative to take control of one’s own life events in their own hands, and to spend time and energy singing courtship. The final success depends on their own sincerity which belongs to an initiative way. Dai Naidie used the translation strategy of domestication to translate this sentence. Although it was helpful for the target readers to understand, the cultural characteristics of the sentence were not preserved. From my perspectives, we should preserve “车路” as "Che Lu" and “马路” as "Ma Lu" by using foreignizing translation strategy, and then further explain the actual connotation of these two culture-loaded words in this sentence. This not only preserves the cultural connotation of the original text, but also helps the target language readers understand the specific charm of Chinese culture.

“由于边地的风俗淳朴，便是作妓女，也永远那么浑厚，遇到不相熟的主顾，做生意时也得先交钱，数目弄清楚后在关门撒野……妓女多靠四川商人维持生活，但恩情所结，则多在水手方面。” Dai Naidie translated it into "Border ways are so simple that even these girls remain honest. Before entertaining a stranger, they ask for their money and count it before closing the door and getting down to business … Whereas most of the women’ s income comes from merchants, it is usually the boatmen who win their hearts."In this example, the word "妓女" appeared twice. In Traditional Chinese values, this word is derogatory, and women in this industry will not be recognized and accepted by the society. In Shen Congwen's Border Town, prostitutes in the closed Xiangxi town described by Shen Congwen still retain a simple and kind quality belonging to Xiangxi women, although they cannot belong to the mainstream group of society. They are waiting for those travelling merchants or sailors ashore, and some innocent women who had never even crossed out of town, hoping to find their true love.Dai Naidie translated the two repetitive words "妓女" in the excerpt as "girl" and "woman" respectively. These two words are neutral words, without any derogatory or discriminatory connotation, and more consistent with the original description of women who are forced to work as prostitutes for a living. In Shen Congwen's description, these women do not take pleasure in it, nor do they indulge in self-degradation. Just because they are in the closed small town of Xiangxi, they have not seen too much of the world, and they have no ability to support themselves, so they have to engage in humble and inferior occupation. These women have their own grievances, some even pitiable. Dai Naidie felt deep sympathy for the suffering of these women and could not bear it. As a woman, she consciously avoided the use of misogynistic words and used neutral words in her translation. On the basis of a full understanding of the original text, Dai Naidie described to the target language readers the innocent and simple characteristics of the women in Xiangxi, and then showed the plain local conditions and customs of the water town in Xiangxi. This way of dealing with these women not only did not become the object of public scorn, but more than a point of innocence color; not only does it not distort the original meaning of the author's writing, but it is helpful for the author to express his hometown -- Xiangxi water town nostalgia and yearning.

=====3.2.3 Analysis on Religious Words=====
Religion is the deepest source of all cultures, so differences in religion determine differences in culture. In China, religion is carried out in the daily life of people. In the West, people's daily secular life is carried out in religion. Therefore, in the process of translating vocabulary related to religion between China and the West, the translator will inevitably have a cultural gap. In this case, it is very difficult to fully convey the cultural connotations contained in the source language and make the target language readers have the same reading effect as the source language readers.

“老伯伯，你翠翠长得真标志，像个观音样子。再过两年，若我有空闲能留在茶峒照料事情，不必像老鸦到处飞，我一定每夜到这溪边来为翠翠唱歌。”Dai Naidie translated this sentence into “Uncle, your Emerald’s grown into a fine girl, a regular Guan Yin [The Goddess of Mercy]. In a couple of years, if I’m able to roost in Chatong in stead of flying off in all directions. I’ll come to this stream every night to serenade her!” “观音” is a noble and elegant figure in Chinese Buddhism. In Chinese Buddhism, Guanyin Bodhisattva can save all living beings and save people from fire and water. Therefore, it is deeply believed and worshiped by the general public. For the translation of this religious and culturally loaded word, Gladys is faithful to the original work and adopts the translation strategy of "alienation". She translated “观音” into "a regular Guan Yin" and added an endnote to explain it, taking into account the acceptability of the target language readers, and at the same time giving full play to the translator's subjectivity.

===Conclusion===
Translation practice examines not only the translation ability of the translator, but the translator also plays a variety of roles while performing translation activities. With the improvement of women's social discourse power, women have begun to consciously assume the cultural identity of translators. As a special group of translators, in addition to choosing materials related to female growth, female translators have unique translator behavior tendencies. ''The Border Town'' translated by Gladys Dai, a female translator, embodies two typical characteristics of female translators: on the one hand, female translators tend to choose neutral words and avoid using negatively discriminatory words; on the other hand, women The translator is more keenly aware of the original author’s linguistic information, and thus puts more emphasis on emotional communication when choosing words. As an indispensable and important component of the translation community, female translators play an increasingly important role.

At the same time, although there are many existing articles on the comparison of translations of ''The Border Town'', there are not many reference translations that can be given after the comparison. There is no definite method in translation, and there is no limit to translation, and the road to translation is long. As a translator, you must dare to make breakthroughs in the process of translation and introduce new ones. When translating culturally loaded words, you must not only take into account the dissemination and acceptance of culture, the culture of the target language reader and the correct dissemination of Chinese culture, but also the loyal original language and the correct dissemination of Chinese culture. The fluent expression of the target language, flexible use of domestication and foreignization translation strategies, transliteration, and footnote methods will enable the target readers to better understand and appreciate Chinese culture in terms of vocabulary and text, and ultimately achieve the purpose of spreading Chinese culture. So as to truly realize the "going out" of Chinese culture.

===Reference===
Dai Naidie translated, Shen Congwen wrote戴乃迭译, 沈从文著. 边城 [M] The Border Town. 上海: 译林出版社 Shanghai: Yi Lin Press , 2013. 07.

Guo Jianzhong郭建中.翻译中的文化因素:异化与归化[J]. Cultural Factors in Translation: Foreignization and Domestication外国语 Journal of Foreign Languages, 1998(2):12-19.

Guan Xia官霞.试论《边城》中文化负载词的翻译——兼议《边城》两英译本[J]. On the Translation of Culture – Loaded Expressions in Biancheng. 海外英语, 2014, (17):139-141.

Liu Minxia刘霞敏. 翻译中的性别差异及女性身份认同 [J] The Gender Difference and Identification in Translation. 外语教学 Foreign Language Education. 2007 (02): 91-94.

Mei Qing梅晴.译者主体性视角下《边城》三个英译本的比较研究[J] A Comparative Study of Three English Versions of The Border Town from the Perspective of Translator's Subjectivity.兰州教育学院学报 Journal of Lanzhou Vocational Technical College,2018,34(10):157-159+162.

Qi Qi祁琦.戴乃迭、杨宪益《边城》译本中文化负载词的翻译策略及启示[J] The Translation Strategies and Enlightenment of Culturally Loaded Words in the Translation of "Border City" by Gladys
Dai and Yang Xianyi.海外英语 Overseas English,2020(09):163-164.

Song Jian, Cui Weinan, Luo Shuilian宋健,崔伟男,罗水莲.从翻译行为到译者行为:戴乃迭女性译者文化身份[J] From Translation Act to Translator Act: The Cultural Identity of Gladys Female Translators.文学教育(下) Literature Education,2017(08):24-27.

Tian Yi田艺. 译者行为批评视阈下《边城》中文化负载词英译对比研究[D] A Study on the Translation of Culture-loaded Words in Biancheng from the Perspective of Translator Behavior Criticism – Take the Example of Gladys Yang’s and Jeffrey C. Kinkley’s Translation Versions.北京外国语大学 Beijing Foreign Studies University,2019.

Yin Lucheng, Liu Rurong尹泸程,刘汝荣.传播学视角下中国文化负载词的英译——以杨宪益和戴乃迭的《边城》译本为例[J] On the Translation of Culture-loaded Words from the Communication Perspective:A Case Study of The Border Town Translated by Yang Hsien-yi and Gladys Yang.湖南第一师范学院学报 Journal of Hunan First Normal University,2020,20(01):124-128.

Zhou Na周娜.跨文化视域下英汉文化负载词中概念隐喻翻译现象分析[J] An Analysis of the Translation Phenomenon of Conceptual Metaphors in Culturally Loaded Words in English and Chinese from a Cross-cultural Perspective.今古文创 JinGu Creative Literature,2021,(42):125-126.

=14 胡舒情浅谈中医典籍中文化负载词的翻译策略——以《伤寒论》为例On Translation Strategies of Culture-loaded Words in Traditional Chinese Medical Classics: A Case Study of ''Treatise on Febrile Caused by Cold''=

胡舒情 Hu Shuqing, Hunan Normal University, China

[[Cult_Load_Words_EN_ 14]]

=== Abstract ===
''Treatise on Febrile Caused by Cold'', written by Zhang Zhongjing in the late Eastern Han Dynasty, is one of the "Four Classics" of Traditional Chinese medicine which uses six channels as guiding principles of syndromes differentiation and treatment. The book concentrates the traditional Chinese medical wisdom, which is both scientific and literary. The writing is smooth and simple, and the language is straightforward and vivid. A large number of rhetorical devices such as reduplication of words are used to reflect the beauty of Classical Chinese. Its multiple values have led more and more scholars to devote themselves to research, study and even translation and promotion, and a number of outstanding scholars have emerged at home and abroad to devote themselves to the translation work of this book. However, it is not easy to translate this book. China has an long history and profound culture, and the book contains many culture-loaded words. The translation quality of such words directly affects the translation quality, so it is necessary to adopt appropriate translation strategies. Therefore, the author chooses the version translated by Professor Luo Xiwen as the research blueprint to study the translation strategies of culture-loaded words in traditional Chinese medicine classics, in order to promote the translation of this book to a higher level.

=== Key Words ===
cultrue-loaded words; Treatise on Febrile Caused by Cold; Tranditional Chinese medicine classics; translation strategies

=== 题目浅谈中医典籍中文化负载词的翻译策略——以《伤寒论》 ===

=== 摘要 ===
《伤寒论》为东汉末年的张仲景所著，是以六经作为辩证论治的纲领，荣列为中医“四大经典”之一。该书浓缩了中国传统医学智慧，兼具科学性与文学性，行文流畅朴素，语言直白形象，其中大量运用叠词等修辞手法，体现了中国文言文之美。其多重价值致使越来越多的学者致力于研究、学习、甚至是翻译推广，国内外皆涌现出一批优秀学者投身该书的翻译工作中。但翻译此书并非易事，中国历史优秀、文化精深，书中包含众多文化负载词，这类词的翻译质量直接影响译文质量，采取合适的翻译策略必不可缺。因此，笔者选择了罗希文教授所翻译的版本，作为中医典籍文化负载词翻译策略的研究蓝本，以期推进该书翻译工作更上一层楼。

=== 关键词 ===
文化负载词，《伤寒论》，中医典籍，翻译策略

===1. Introduction===
In recent years, China's international influence and national soft power have gradually improved, and the country has consciously pushed Chinese culture to all over the world. Traditional Chinese medicine culture, as an indispensable part of the excellent traditional culture of the Chinese nation, has a long history and unique theories and technical methods. Classic materials are rich and humanistic spirit of TCM is amazing, and the external dissemination of traditional Chinese medicine culture is becoming more and more important. Under this background, the translation of traditional Chinese medicine in China has been gradually carried out, and the culture-loaded words in the classics of traditional Chinese medicine are important features that reflect their rich cultural color and humanistic connotation, and the translation of culture-loaded words is the key to the translation of traditional Chinese medicine. Culture-loaded words are parts of the construction of traditional Chinese medicine culture and have basic research value. They cannot be unilaterally regarded as completely untranslatable because of the differences between Chinese and Western cultures. Facing the problems of translation, it is particularly important to put forward feasible translation strategies. A large number of translators of traditional Chinese medicine classics have also emerged in China, facing difficulties and striving to show the world the classics’ cultural accumulation and research results. Among them, the translator Luo Xiwen has translated a series of traditional Chinese medicine classics such as ''Condensed Compendium of Materia Medica'', ''Synopsis of Prescriptions of the Golden Chamber'', ''Huangdi Neijing'', and ''Treatise on Febrile Caused by Cold''. As one of China's historical medical works, ''Treatise on Febrile Caused by Cold'' is a classic work of traditional Chinese medicine written by Zhang Zhongjing in the Eastern Han Dynasty. It plays an important role in the development of medical history in the cultural biography of traditional Chinese medicine. This article will discuss the translation strategies of culture-loaded words in traditional Chinese medicine classics through Luo's translation of Treatise on Febrile Caused by Cold.

===2. TheDefinition and Classification of Culture-loaded Words in Chinese Medical Classics ===
====2.1 The Definition====
Different scholars have different interpretations of culturally loaded words, but a widely accepted definition is that words, phrases and idioms which mark the unique things in a certain culture. These words are deeply imprinted by the region and times of a language society. They only exist in one culture but are blank in another culture.

In recent years, many scholars have begun to pay attention to culture-loaded words in traditional Chinese medicine classics. Some scholars have tried to give a definition of traditional Chinese medicine culture-loaded words, but there is no clear definition yet. However, scholars Zhang Miao and others put forward recognition steps and a selection standard for traditional Chinese medicine culture-loaded words. First of all, read through the text and divide the semantic groups. Secondly, judge whether the semantic group belongs to the shared vocabulary of all human culture, that is, to express one concept of things as a vocabulary in the context of one language and culture, and words that indicate the corresponding concept in another language and culture background. For example, the words "apple", "pear" and "fire" in Chinese express the same concept and corresponding words in English. If it does not belong to part of speech, then determine whether each semantic group belongs to the following three categories. First, the basic terminology of traditional Chinese medicine. Such terms are usually divided into basic theories of traditional Chinese medicine, diagnosis of traditional Chinese medicine, diseases of traditional Chinese medicine, treatment of traditional Chinese medicine, acupuncture and moxibustion, and prescriptions of traditional Chinese medicine. Second, words unique to Chinese material culture, such as unique characters and things. Third, the unique language phenomenon of ancient Chinese. Such as ancient and modern synonymous words, common false words, word polysemy, etc. If it belongs to, and there is no obvious English corresponding word in the above semantic group, it is a culturally loaded word(Zhang Miao, 2020). According to this method, this paper selects the culture-loaded words in ''Treatise on Febrile Caused by Cold'' in the following article for analysis.

====2.2 The Classification====
After fingding out the culture-loaded words of traditional Chinese medicine, it is often necessary to classify and discuss them. Different scholars have different classification methods. Xu Xueyuan divided the culture-loaded words in ''Huangdi Neijing'' into basic philosophical concepts of traditional Chinese medicine, place names, traditional Chinese medicine terms and organs(Xu Xueyuan, 2018). Zhang Xuan divided the culture-loaded words in Su Wen into people's names, traditional Chinese medicine terminology, traditional Chinese medicine-related philosophical concepts, and other descriptive cultural load parts of speech(Zhang Xuan, 2009). Song Conghui and others divided the words of cultural load into: symptoms of traditional Chinese medicine, symptoms of traditional Chinese medicine, etiology and pathogenesis of traditional Chinese medicine, treatment of traditional Chinese medicine, basic philosophy of traditional Chinese medicine, etc(Song Conghui, 2016). Chen Zinuo and others divide the culture-loaded words of traditional Chinese medicine into five categories: syndrome, symptom, prescription, philosophy and rhetoric(Chen Zinuo, 2021). The latter includes the classification mentioned in the first three, and also opens up a rhetorical class to make the classification more detailed and clear. Therefore, this paper adopts Chen's classification method.

===3. Translation Strategies Used for Culture-loaded Words in ''Treatise on Febrile Caused by Cold''===
====3.1 Translation Strategy of Culture-loaded Words of Syndrome====

The translation of the syndrome affects the readability of the whole translation. ''Treatise on Febrile Caused by Cold'' has been written for a long time, and the simple structure of syndrome name carries a lot of information, so there are few modern terms that can be matched with ancient syndrome names. According to the methods mentioned above, most of the terms of traditional syndrome names belong to culture-loaded words. The author selected the syndrome -type culture-loaded words in Treatise on Febrile Caused by Cold translated by Professor Luo Xiwen to study the translation strategies of these words.

There are several syndromes mentioned in translation of Professor Luo: “太阳病” “阳明病” “少阳病” “太阴病” “少阴病” “厥阴病” “霍乱病” “阴阳易差后劳复病”. Sheng Jie believes that the translation of the syndrome name should be accurate first, then concise, and there is no need to overemphasize formal equivalence(Sheng Jie, 2013). When the meaning of the syndrome name has the corresponding words of Western medicine, the literal translation method should be directly used, and when there is no word to use, the method of additional translation can be selected.

Luo mainly adopts transliteration and free translation for syndrome names, first transliteration, followed by free translation, extending the cultural connotation and giving readers a way to deepen understanding. The following analysis can be seen.

“太阳病” appeares in chapter I, and Luo translates it into The Taiyang (Initial Yang) Syndromes. “太阳” does not refer to the celestial body “sun”, but to the Bladder of Foot-Taiyang. The bladder is located in the lower jiao, that is, below the belly button and above the bladder, which contains body fluid, which evaporizes to form "Qi of Taiyang", which is obvious on the body surface. This Qi has the function of protecting the body, also known as "Wei-qi". Because “Wei” meaning defensive, it is also reputed as “defensive Qi”. Because the Qi of Taiyang travels on the surface of human body, when exogenous pathogenic factors invade the human body, Taiyang must bear the brunt, and the syndromes presented as 太阳病. Professor Luo first gives the transliteration form of 太阳病, and then in view of Taiyang syndromes being the first from the law of transmission, Luo also adds “Initial Yang” as an expression of this kind of law of transmission.

“阳明病” appears in Chapter 4, Luo translates it as: The Yangming (Greater Yang) Syndrome. “阳明病” is related to the stomach channel of Foot-Yangming and the Large Intestine Meridian of Hand-Yangming, which means that Yang Qi is so strong that can be observed. Luo uses "Greater" to indicate the prosperity of yang qi to help readers understand the degree of yang.

“少阳病” appears in Chapter 5. Luo translates it as: The Shaoyang (Lesser Yang) Syndrome. Shaoyang is related to Sanjiao Meridian of Shaoyang and Shaoyang Gallbladder Meridian of Foot. It is one of the three Yang, but its ability to stand up to evil is not as good as Tiyang and Yangming, so "Lesser" is used to correspond to "少" in the name.

“太阴病” and “少阴病”, which have similar names with the “太阳病” “少阳病”, just different from Yin and Yang, have similar translations, so there is no need to go into detail. It is worth mentioning that “厥阴病”, Luo translates it as: The Jueyin (Greater Yin) Syndrome. “厥” has the meaning of “extreme”. When the disease or syndrome reaches Jueyin, Yin is extremely cold. Therefore, the degree of Yin embodied with "Greater" is similar to that of Yangming.

“霍乱” appears in Chapter 9, Luo translates it as: Huoluan (Cholera). “霍”, has the meaning of “suddenly” and “haste”, “乱” has the meaning of chaos. “霍乱” is an explosive gastrointestinal disease with vomiting and diarrhea as the main clinical manifestations. Traditional Chinese medicine believes that it is mostly caused by the combination of the six pathogenic factors and unhealthy diets. In Western medicine, Cholera is more likely to be an acute diarrheal infectious disease caused by the intake of food and water which is contaminated by Vibrio cholerae. It is not appropriate to have Cholera's literal translation of “霍乱” in Chinese medicine.

“阴阳易差后劳复病” appears in Chapter 10, Luo translated it as: The Recurrence of Disease and Yin Yang Yi Syndrome. This chapter introduces two parts: one is related to Yin Yang Yi, that is, the differentiation and treatment of Yin Yang Yi syndrome caused by patients with typhoid fever when they are not healed or just recovering, giving way to their carnal desires; the other refers to the differentiation and treatment of recurring diseases resulted from that, at the beginning of recovering from an illness or no recovery, patients start to work. In this chapter, Luo does not add interpretations, but directly arranges the free translation and transliteration in a phrase. The language is concise, easy to be accepted and understood by readers, and achieve the purpose of communication between Chinese and Western medicine. As a matter of fact, observations show that Luo's translation is relatively accurate in grasping the prosperities of syndromes, and tends to use free translation to reflect the characteristics of the progress of syndromes. However, Luo still mainly uses transliteration to convey cultural information about Yin and Yang and other Chinese-specific philosophical characters. This method also has drawbacks, that is, the transmission of cultural connotation depends on the degree of such characters’ propagation and the reader’s cultural level. For some readers who are first exposed to Chinese medicine culture, the transliteration is not friendly, which is not conducive to their reception of Chinese specific cultural information.

====3.2 Translation Strategy of Culture-loaded Words of Symptom====
When describing various syndromes in the book, it also points out the symptoms of the patient who is attacked by those disease. Most of the symptoms are described in detail at the beginning, and Chinese medical books are quite different from Western medical books in terms of the degree of language rigor. About Chinese medicine books, they make good use of rhetoric and pay attention to flowery characters and rhyme beauty, which adds a literary flavor to Chinese medicine, while it also causes the ambiguity and non-standardization of the concept of Chinese medicine, which increases the difficulty of translation as well. Examples are as follows.

Example 1：阳浮者，热自发；阴弱者，汗自出。

Translation：Floating at the surface signifies Heat weak in depth signifies spontaneous perspiration.

This sentence is neatly formed and catchy to read. Luo's translation is roughly the same as the original in form. It is worth noting that Luo translates most of the character "热" which refers to heat symptoms caused by an exopathgen as "Heat" or "pathogenic Heat", and capitalized H to distinguish the "heat" from common heat.

Example 2：鼻鸣干呕

Translation：nauseous and with a tendency to snore

In response to “干呕”, Luo uses the adjective “nauseous” to express "disgusting". In fact, the original text “干呕” is closer to “retching”, which refers to only the sound and action of vomiting, but no food or only salivation. This is not the same as complete nausea. “Nauseous” the word chosen by Luo here does not fit the context of Chinese medicine. “鼻鸣” are sounds made when the breath enters and exits due to suffocation in the nasal passages. It is manifested as thick breathing like a squeak, and snoring is the sound of thick breathing after falling asleep. Luo use the translation of “snore” is rather accurate.

Example 3：不下利，但呕者

Translation：……not cause diarrhea, but rather cause nausea and vomiting

“下利” refers to having the trots in Chinese medicine. The literal translation of "diarrhea" here fits the context. Compared with using the previous term nauseous to indicate “干呕”, Luo treats the character “呕” more carefully, using two words nausea and vomit to expresse together. At the same time, ancient Chinese medical writings in classical style tend to use omissions and emphasize parataxis, while English paying more attention to hypotaxis, Luo uses the word “cause” to make sentences more coherent and clearer.

In summary, it can be seen that the translation of symptoms extremely tests the translator's Chinese and English levels and medical understandings, and a slight difference will lead to deviations in meaning. For such culture loaded words, translators also use more literal translation and omission methods, and less transliteration. But there is also a problem, that is, most of the symptom names in Chinese and Western medicine can not completely point to the same content, and this subtle difference may cause doctors to make mistakes in judgment and cause major accidents. Therefore, the translation of symptoms should be more careful, and comments can be added when necessary to help understand.

====3.3 Translation Strategy of Culture-loaded Words of Prescription====
Treatise on Febrile Caused by Cold is the "ancestor of all prescriptions", which contains many culture loaded words related to prescriptions. Chai Hui has carried out research on the English translation of the prescriptions of Treatise on Febrile Caused by Cold, using the transliteration + literal translation + Latin notation of the "three insurances" translation method for prescription names to ensure that the translation is accurate and comprehensive(Chai Hui, 2010:703-704). Luo's translation mainly uses literal translation for such culturally loaded words. Examples are as follows.

Example 1：芍药

Translation：Radix Paeoniae

The translation of medicinal materials needs to pay attention to the phenomenon of different medicines with the same name. For example, in Zhang Zhongjing's book, there is no distinction between white peony and red peony, but in modern times, white peony and red peony are clearly classified as two kinds of medicinal materials. At present, clinical physicians generally believe that white peony’s function is rather tonic and restorative, while that of red peony refers to ejecting or diarrhea, and two medicinal materials need to be used flexibly according to the condition of the disease. Professor Luo uses Radix Paeoniae to translate it in general, without any distinction or explanation.

Example 2：潦水

Translation：rain water

In Chinese medicine, “潦水” refers to rain water. Luo Zhi literally translated it. “潦水” can be used to decoct herbal medicines whose functions are to nourish spleen and stomach and remove the dampness-heat. In fact, the translator can also explain the reasons for the use of rain water in Chinese medicine after the text, which is more conducive for readers to understand the connotation of Chinese medicine.

Example 3：苦酒汤

Translation：decoction of Bitter Wine (Ku Jiu Tang)

"苦酒汤" in Chinese medicine is actually rice vinegar. Luo translates it as "bitter wine", which means wine with a bitter taste, which is not in line with the original meaning and can be misleading.

Through the above analysis, we can find that the names of the prescriptions and the materials used in the book all have specific cultural connotations of traditional Chinese medicine. There are few corresponding words in Western languages, and even if they do, they are different from the original cultural connotations of the word in the West. We need to adopt appropriate methods in translation, which not only preserves the cultural characteristics of Chinese medicine, but also facilitates the understanding of target readers.

====3.4 Translation Strategy of Culture-loaded Words of Philosophy====
The philosophy of Chinese medicine is the ideological basis and theoretical guidance of Chinese medicine, covering Qi, Yin and Yang, and the Five Elements and so on. Among them, the theory of Yin and Yang is the main line of Treatise on Febrile Caused by Cold, which is expressed as two opposite sides of the same thing or two opposite things in a unified way. Jiang Mingde and others have analyzed the polysemous nature of the term "Yin and Yang" in Treatise on Febrile Caused by Cold, and pointed out that Yin and Yang can represent multiple meanings such as pulse location, pulse condition, disease attributes, pathological characteristics, etc(Jiang Mingde, 1992:7-8). The specific meanings in terms vary according to the environment and the translators different. Some examples are analyzed as follows.

Example 1：阴阳自和

Translation：if yin and yang are still in harmony

"阴阳自和" means that after sweating, vomiting, and using the purgation method, the human body achieves Yin-yang harmony and heals through self-regulation. This is an important content of Chinese philosophy. This tends to be a kind of dynamic balance, while Luo Yi's translation of “in harmony” is more inclined to a kind of static stability, which is somewhat different from the original meaning.

Example 2：脉阴阳俱浮

Translation：floating pulse at Yin and Yang

The translations of “阴阳” here are still transliterated as Yin and Yang. As a matter of fact, the two terms here refer to “Cun” and “Chi” (the transliteration of “寸部” “尺部”) appearing as floating features. Cun pulse pertains to Yang, and Chi pulse is to Yin. Professor Luo only uses transliteration, without supplementing background knowledge and relevant contextual information, so that readers in the target language may not understand what exactly they refer to.

Example 3：伤寒阴阳易之为病

Translation：Febrile disease caused by Cold with Yin Yang Yi syndrome

Luo adopts transliteration and free translation. In regard to Yin Yang Yi, Yin and Yang here refer to sexes of male and female, among which Yin Yi is the disease transmitted from female to male; Yang Yi is the diseases transmitted from male to female. After analysis, it can be found that most of philosophical characters such as Yin and Yang are transliterated by Luo, who does not provide additional explanations or supplementary background information. Without pre-connotations, this kind of translation would make the target language readers and feel confused and think that the translated work is obscure.

====3.5 Translation Strategy of Culture-loaded Words of Rhetoric====
The language of Chinese medicine has its unique features, which are mainly manifested in its literariness, rich philosophical thoughts, and good at comparing images and analogies. Various rhetoric techniques can be seen everywhere in the book. While deepening people’s understanding of the original text, it also increases the difficulty of literary translation into English. The correct transmission and translation of the true meaning requires a solid foundation in Chinese medicine and linguistics.

Example 1四肢烦疼：

Translation：the patient feels heavy and painful in the extremities

The "烦" in this phrase, Explanation of Treatise on Febrile Caused by Cold and other books explain it as an annoyance, a kind of feeling for people. The Chinese sentence here is a non-spirited sentence to replace people with limbs. Luo’s version of the translation emphasizes people's feelings. It rather focuses on people's feelings of heavy pain in their limbs, than translates people's feelings of boredom.

Example 2：啬啬恶寒，渐渐恶风，翕翕发热

Translation：The patient feels chill and fears wind, uneasy because of a fever.

Among them, “啬啬” “渐渐” and “翕翕” manifest various kinds of rhetoric techniques. “啬啬” reflects the howling shudder look, expressing that the degree of people’s aversion to cold is severe. And “渐渐” describes the onomatopoeia of mild wind and rain, while “翕翕” describes the appearance of mild fever, but these characters are not translated in Luo's translation, and Luo adopts the omission method.

===4. Conclusion===
Treatise on Febrile Caused by Cold is a classic work of Chinese medicine and a treasure of Chinese medicine culture. The translation and dissemination of this book has extraordinary significance for the promotion of Chinese culture and the connotation of Chinese medicine. The culture loaded words are the condensed form of the unique national culture, and their translation is related to the readability of the entire book. The English translation of culture loaded words in Chinese medical classics is an extremely complex cross-cultural translation activity. It not only takes cultural characteristics into account, but also reflects the characteristics of scientific and technological styles, which is a great test for the level of translators. Professor Luo’s translation of this book is the world's first fully translated English translation of TCM classics. The book was published earlier than most translations. Under the background of that time, Luo Xiwen's translation of Treatise on Febrile Caused by Cold is no doubt of pioneering significance.

The translation strategies Professor Luo chooses are basically literal translation, free translation, omission, and transliteration, with few additional interpretations. Each of these translation strategies has its own advantages and disadvantages. The ultimate goal of translation is for readers to better understand the original text, and there is definitely a great similarity between the two different medical systems of Chinese and Western medicine, which cannot be separated. Literal translation can be used appropriately, and some of Western medicine terms can be used to express some concepts of that of Chinese medicine. Literal translation is a translation method that maintains both the original content and the original form. Generally, when the target language and the original language can express the same content in the same form, we will use literal translation. However, culture loaded words are the difficulties of translation due to the vocabulary vacancy in the target language. The use of literal translation seems to be contradictory. In fact, the choice of literal translation is also for the construction of the concept of TCM culture. Although Chinese medicine culture loaded words are not only a language full of Chinese national characteristics, but also a part of the world's national culture. We should also have full cultural self-confidence. In the translation process, we should dare to retain the national cultural characteristics, express the Chinese medicine culture with the conceptual language of Chinese medicine, and present the pure and natural Chinese medicine culture to Western readers, so as to increase the understanding, recognition and respect of the Chinese medicine culture. This is why Professor Luo extensively use transliteration is his translation, which reflects his care and thought. At the same time, we have to admit that Luo’s translation also has its shortcomings, such as mistranslation or incomplete translation of culture loaded words with multiple meanings, omission of some modifiers, and no supplementary explanations for relatively large differences between Chinese and Western cultures. In the future, Chinese medicine Translation needs to continue to explore, innovate, revise and develop.

All in all, the translation of Chinese medical culture loaded words must not only maintain national cultural characteristics, but also be conducive to the understanding and acceptance of target readers. All major translation strategies are worthy of careful consideration. Only translators familiarize themselves with the original text, master the similarities and differences between the two languages, choose the most appropriate translation strategy in different contexts, and supplement the relevant cultural background when necessary to help readers understand, translations of Traditional Chinese Medicine classics can be rather outstanding.

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--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 14:07, 8 December 2021 (UTC)

=15 陈静 The Translation of Culture-loaded Words From the Perspective of Skopos Theory: A Case Study of ''Xi Jinping: The Governance of China''=
[[Cult_Load_Words_EN_15]]
===Abstract===
The Communist Party of China celebrates its 100th anniversary in 2021. Xi Jinping: The Governance of China (Volume III) was published at a critical juncture. Xi Jinping's political vision is expanded in the third version. This book provides foreign readers with a window into China's leadership and insight into China's unique governance. Hence, the book is critical in assisting foreigners in understanding China's political position in domestic and international affairs. The purpose of this article is to investigate and analyze the translation strategies of culture-loaded words in Xi Jinping: The Governance of China (Volume III) using the framework of the Skopos Theory.

===Key words===
Culture-loaded words; Skopos theory; ''Xi Jinping: The Governance of China
''

===Introduction===

===1. Introduction===
====1.1 Research Backgrounds====

Language is a cultural carrier as well as an important means of understanding specific ethnic and national cultures. Each country’s language contains more or less culture-loaded words, and the connotation of these words differs from people’s general cognition of them in the context of globalization, reflecting their own unique culture, national color, and historical context. Because each nation has its own development history, social system, ecological environment, religious beliefs, and so on, the language will inevitably derive a large number of words, allusions, and idioms condensing the national historical and cultural characteristics during the development process of history. With a five-thousand-year-long history, Chinese has amassed a large number of culture-loaded words, and translation of culture-loaded words is an important carrier for cultural readers from other countries to understand Chinese culture without relevant cultural background.

At the specific practice level, a large number of culture-loaded words will inevitably appear in the text as a material to publicize all aspects of the country. A good example is Xi Jinping: The Governance of China (Volume III). General Secretary Xi Jinping quoted classics and used approachable language in his speech. His use of words infused with Chinese culture made this series of speeches more vivid and appealing to the audience. Through careful text reading, analysis, and summarization, it has been discovered that the culture-loaded words used in Xi Jinping: The Governance of China (Volume III) primarily fall into the following categories: Chinese political words, including political slogans and political characters; a large number of ancient Chinese poems, with cultural connotation primarily reflected in the characters, allusions, and images appearing in poetry; unique Chinese sayings and idioms; and special words with Chinese cultural connotation, such as numbers, etc. The translation of culture-loaded words necessitates translators faithfully conveying the essence and soul of their national culture while accurately and properly understanding the beliefs, customs, and aesthetic values in other national cultures in order to achieve true cultural communication. As a result, in order to achieve the goal of Chinese culture spreading, translators should carefully deal with culture-loaded words and strive to accurately convey the essence of traditional Chinese culture to target language readers.

====1.2 Research Significance====

China’s politics and policies are attracting increasing attention from the outside world as China’s overall national strength and economic development improve. The Communist Party of China celebrates its 100th anniversary in 2021. This is a significant event in Chinese ruling party's historical and political development. ''Xi Jinping: The Governance of China (Volume III)'' was published at a critical juncture. Xi Jinping’s political vision is expanded in the third version. The language in the book is rich and diverse. In addition to general political terms, the book employs rhetorical devices such as exclusion and repetition to improve the language’s persuasion. The books also contain a large number of poems, proverbs, and idioms rich in Chinese cultural heritage. A minor blunder may result in cultural misunderstanding, a negative national image, and an impact on international relations.

According to Gao Fang (2010), in the context of “Chinese culture go out”, the country has taken various measures to strengthen cultural export, but Chinese readers disregard for local literature, western readers of Chinese culture cognition, English world innate discrimination against translation work and translation strategy decisions, which reflects the difficulties in the broadcast of Chinese culture. As a result, it has piqued the interest of the domestic literary circle, the translation circle, and various publishing institutions: how to successfully realize cross-cultural communication of cultural works, how to properly and effectively solve the translation problem?

The paper uses the English translation of culture-load words in ''Xi Jinping: The Governance of China'' as the research content, and attempts to summarize and analyze the translator’s translation strategy and rationality when translating Chinese culture-loaded words from the perspective of Skopos Theory, as well as providing a reference for the English translation of Chinese cultural load words in current publicity materials.

===2. Literature Review ===
====2.1 Culture-loaded Words====

Nida proposed the theory of culture-loaded terms translation for the first time in 1945.

Nida classified culture-loaded terms into five categories, including ecological, material, social, religious, and linguistic culture-loaded terms. Ecological culture-loaded terms are words or phrases that are distinct due to their ecological and environmental conditions, which typically involve animals, plants, and climate. Material culture-loaded terms refer to physical objects that are specific to a culture, such as vehicles, food, or clothing. Social culture-loaded terms encompass a broader range of cultural content, encompassing all aspects of social life such as cultural background, social rules, history, traditions, and so on. Religious beliefs, including myths and fairy tales, are examples of religious culture-loaded terms. Linguistic culture-loaded terms are expressions with rich cultural characteristics, such as specific pronunciation, word, and syntax. From the author’s perspective, Aixela (1996) provided two primary classifications of culture-loaded terms: specialized nouns and common expressions.

Newmark (2001: 70) classified culture-loaded terms into five categories based on Nida’s research: proper names, historical institutional terms, international institutional terms, national institutional terms, and cultural terms. Proper names, according to Newmark (2001: 70), refer to “persons, objects, and processes distinctively owned by an ethnic community with singular references”. Brand names, trademarks, geographical names, names of newspapers, firms, journals, and private institutions, as well as proprietary names, are all examples of proper names, according to Newmark (2001). According to Newmark (2001: 74), historical institutional terms are “token words that give color and flavor to a period”. International institutional terms are words used by international organizations that have an official translation. According to Newmark (2001: 75), national institutional terms are those involving modern politics, finance, administration, and society. The scope of general cultural terms is broader, including ecological terms, loanwords with no specific cultural characteristics, and so on.

Chinese academics also proposed their own classifications of culturally charged terms. Tu Guoyuan (1996) agreed with Nida and Newmark’s classification and defined culture in a broader sense as human society's mental and practical activities. In a broad sense, culture is defined as a community's distinct way of life and how it expresses its ideas. Culture-loaded terms, according to Liao Huihua and Ge Lingling(2010: 101), are words, phrases, and idioms that represent unique items in certain cultures. These terms reflect the distinct activities of specific ethnic groups that have accrued over time and distinguish them from other cultures.

====2.2 The Skopos Theory====
Skopos Theory, the foundation of Functionalist Translation Theory, was proposed by Vermeer, a student of Reiss. According to Skopos Theory, the primary principle determining the translation process is the purpose of translation activities.

There are three types of purposes, according to Vermeer. To begin, there is a broad goal that a translator strives for, such as translating as a source of professional income. Second, a target text's communicative purpose in a target context, such as instructing the audience. Third, the goal of a translation strategy or approach, such as displaying structural characteristics of the source language. The theory views the source text as a "offer of information in a target culture," which is a result of constructivist comprehension theories.

The Skopos Theory states that there are three basic rules.

First and foremost, the Skopos rule. It is the highest-ranking rule for any translation, implying that translation activities are determined by the translation purpose. Each text is written with a specific purpose in mind and should be used for that purpose only. Because translation behavior is determined by the purpose of the translation, the Skopos rule is the primary rule for all types of translation.

The coherence rule is the second. This rule states that the target text must be coherent enough to be understandable given the intended receivers' background and context. At the very least, the translator should ensure that the translation is understandable to people from the target culture. Furthermore, only when the target text meets the standard of being intratextually coherent can it be expected to play a presupposed role in the communicative situation and culture in which it is received, and the audience will understand it without difficulty.

The third is the rule of fidelity. This rule focuses on the intertextual coherence between the translation and the original text, which is not the same thing. The former is thought to be inferior to the latter, and both are subject to the Skopos rule. When the purpose of the function changes, the standard is no longer intertextual coherence with the source language, but adequacy or appropriateness in relation to the purpose (Reiss and Vermeer, 1984). It is critical in translation that there is intertextual coherence between the source and target texts, and the form of this coherence depends on both the translator's understanding of the original text and the translator's translation purpose. There is only one possible intertextual coherence: maximum fidelity to the original text.

Skopos Theory’s three basic rules are intended to guide the translator throughout the translation process. In most cases, the translation cannot meet all three rules at the same time because doing so causes it to deviate from the original intention of the source text. In general, the Skopos rule should be followed by the coherence rule, followed by the fidelity rule, or, to put it another way, the need for loyalty is considered to be subject to intratextual coherence, both of which are subject to the Skopos rule. When a faithful translation of the original text cannot be effectively understood by receivers of the target text, the translator should abandon the fidelity rule and follow the coherence rule, that is, to make the translation meaningful in the target language’s communicative context and culture. If the function changes, the required standard will no longer be intertextual consistency with the source text, but adequacy or appropriateness in terms of the purpose (Nord, 2001). If the purpose necessitates intratextual incoherence, the intratextual coherence criterion is no longer applicable.

====2.3 The Translation Strategies of Culture-loaded Words====

Wang Jianguo (2019) identified four limitations in translating culture-loaded words.

First, culture-loaded words are untranslatable. Culture has a distinguishing feature that sets it apart from the culture of the target language. Culture-loaded words are difficult to translate in certain literary works because they require more explanation and thus have the potential to influence the structural and aesthetic value of the target text. Second, cultural information that is highly relevant to the theme should be translated, and explanatory notes should be included as needed. If the culture-loaded word is unrelated to the source text, the target text will most likely be deleted or omitted. If the target text translated with literal translation can be understood, then literal translation is the most likely translation strategy to be used. Third, cultural values are difficult to convey. As a result, while translating culture-loaded words with Chinese characteristics, western media translation can be borrowed. Gu Hongmin, for example, translated “君子” as “a wise man”. Western culture emphasized wisdom, whereas Chinese culture emphasized benevolence. Gu translated “君子” as “wise man” because he thought the two words were culturally equivalent. Fourth, the principle of economy should be applied in translation. Wang discovered that when culture-loaded terms in the source text have little influence on comprehending the whole article, translators can find culturally equivalent words so that the target text will be more concise.

Wang also classified translation strategies into three categories: literal translation, non-literal translation, and translating words with unique cultural information.

The first strategy is literal translation. When there are words with similar cultural meanings, a literal translation is usually used. One type of literal translation is transliteral translation, which refers to the use of pinyin to translate culturally loaded words. Because transliteral translation preserves more cultural characteristics of the source language, it is frequently used in target text of the Big Breasts and Wide Hips. A translation strategy like this can help to avoid misinterpretation of the source language’s culture.

The second strategy is non-literal translation. This translation strategy is typically used in reader-friendly texts in the target language. Such a translation strategy does not adhere to the source text and overcomes constraints in language structure, which is a widely accepted strategy among targeted readers. Nonliteral translation strategies include explanatory notes both inside and outside the main body, including footnotes and tail notes. Filling-in translation is commonly used with literal translations, but it is also one of the non-literal translation strategies. Deletion refers to the practice of translators removing unnecessary words when the original meaning is unaffected.

The third strategy is to translate words that contain specific cultural information. Wang pointed out that idioms, aphorisms and maxims, two-part allegorical saying, the common saying, idioms and proverbs are the six major categories of idiomatic expressions. In many cases, the target text contains no words or phrases that are completely culturally equivalent to the source text.

===3. Analysis of Translation of Culture-loaded Words in ''Xi Jinping: The Governance of China''===
====3.1 Translation Strategy of Social Culture-loaded Words====

Social culture-loaded words reflect social ideology, which refers to the system in the form of social and economic factors in specific classes or groups. Social culture-loaded words encompass all aspects of social life, such as social activities, historical allusions, and festival customs. Words or phrases containing social culture-loaded words will emerge from a specific social context. As a result, it encompasses a wide range of word collocations. Political terms with Chinese characteristics, Chinese common saying, and rhetoric in Chinese are examples of social culture-loaded terms.

ST: 中国在人类发展史上曾经长期处于领先地位，自古以来逐步形成了一整套包括朝廷制度、郡县制度、土地制度、税赋制度、科举制度、监察制度、军事制度等各方面制度在内的国家制度和国家治理体系。

TT: Over a long period of history China led the world in development. It forged a complete set of state and governance systems covering the court, administration of prefectures and counties, land, taxation, civil service examination, supervision and the military.

“朝廷制度、郡县制度、土地制度、税赋制度、科举制度、监察制度” are institutions in the past of China that international readers may not be familiar with. In this case, the translators use literal translation by looking for words with similar meanings in the target language and the source language while adhering to the fidelity rule. “郡县” is translated into the modern expression of “prefectures and counties”. Such a translation strategy is in accordance with the principle of efficiency in dealing with cultural information. When the cultural information in the source text has limited influence on comprehending the entire passage, most translators will use a common strategy of finding words or phrases with similar meanings. By doing so, the original context's structure is not jeopardized, and the target text can adhere to the original meaning, which meets the fidelity rule’s requirement.

A similar strategy is adopted in translating “税赋” and “土地”. As for“税赋”in ancient China, the feudal land tax and taxation are included. However, the purpose of this excerpt is only to provide context for China's magnificent culture. Translators look for culturally equivalent words so that the target text is more precise and coherent. When translating “税赋”, since feudal land tax is a unique expression of the social system in ancient China and has little influence on the meaning of the whole passage, the translators use deletion and only translate the meaning of “税”. “土地制度” is also translated into the brief version of “land”, also using the strategy of deletion. Instead, inline annotation is used by translators when translating “科举制度”. “科举制度” is a unique examination system for public officials in ancient China, and it is difficult to find culturally equivalent words for it. To avoid misinterpretation from international readers, the translators explain this noun through explanatory notes, employing the Skopos rule to ensure effective cross-cultural communication. The translators take into account the cultural backgrounds of international readers and used culturally equivalent words in the target language. The goal of these two different translation strategies is to make cross-cultural communication easier. The Skopos rule and the coherence rule have been followed as a result of these strategies.

ST: 广大青年要坚定理想信念，志存高远，脚踏实地，勇做时代的弄潮儿，在实现中国梦的生动实践中放飞青春梦想。

TT: To all our young people, you should have firm ideals and convictions, aim high, and have your feet firmly on the ground. You should ride the waves of your day; and in the course of realizing the Chinese Dream, fulfill your youthful dreams.

“弄潮儿” is a common Chinese saying that originally referred to swimmers who swim against the tide but has since come to refer to people who are brave and entrepreneurial. This phrase has Chinese cultural characteristics and comes from a poem written during the Tang dynasty. This phrase was translated literally by the translators in accordance with the fidelity rule. The fidelity rule requires translators to avoid contradicting the original meaning of the source text while making the translation more understandable in light of the cultural differences. In the target text, the translators use literal translation to directly translate “弄潮儿”, implying that people should follow the trend of the times, which also meets President Xi’s extended meaning. Certain cultural information has its uniqueness, making it untranslatable. “弄潮儿” is a distinctive Chinese expression, and “ride the waves” refers to enjoying the advantage or benefit of a particularly successful, popular, fortunate or interesting moment. It can be difficult to find phrases that are completely culturally equivalent, so the translated version restored as much of the original information as possible, demonstrating how the fidelity rule is applied in the target text.

The above-mentioned social culture-loaded terms demonstrate a high level of adherence to the coherence rule and the Skopos rule, most likely due to the fact that social culture-loaded terms vary greatly across cultures. Target readers may find it difficult to interpret translations that strictly adhere to the fidelity rule, whereas translations that adhere to the coherence and Skopos rules can better facilitate cross-cultural communication. According to the appendix’s collected social culture-loaded terms, the majority of social culture-loaded terms used deletion, literal translation, and inline annotation. These three strategies allow international readers with limited knowledge of Chinese society to comprehend China’s policies and read the volume fluently.

====3.2 Translation Strategy of Material Culture-loaded Words====

Material culture-loaded words include material products and technology invented by human beings derived from the development of society. The third volume’s material culture-loaded terms can be divided into four categories: construction, items, literary works, and names. Most material culture-loaded terms use transliteration and amplification strategies when translating literary works and names, as well as substitutions when translating constructions and products. Materials can have a variety of meanings in different cultures. For example, in Chinese culture, the terms “勤务员” and “伙夫” are distinct expressions that may not have equivalent words or phrases in English. While translating these words, translators should be aware of expressions in Western culture with similar meanings.

ST: 中华民族伟大复兴，绝不是轻轻松松、敲锣打鼓就能实现的。

TT: Achieving national rejuvenation will be no walk in the park; it will take more than drum beating and gong clanging to get there.

East and Southeast Asian musical instruments include drums and gongs. Gongs and drums, with their symbolic meaning of hyping up, can be used in times of grand celebrations in Chinese culture. President Xi is emphasizing the difficult efforts that the Chinese people must make in order to achieve national rejuvenation. As a result, the translators use the translation strategy of addition to limit the boundaries the source text may transform so that the readers can have a more precise understanding, as shown in this excerpt by how the Skopos rule is applied. Meanwhile, the translators render the phrase as "drum beating and gong clanging," demonstrating the fidelity rule. The literal translation is used here to restore Chinese cultural connotations. The fidelity rule in translation requires equivalence in meaning and refers to word for word translation. In this case, the translators have kept the names of well-known Chinese musical instruments. At the same time, the translators explain their connotations, in order to maintain the fidelity of the target text to the source text and to improve cross-cultural communication. Understanding and conveying information of “rejuvenation is no easy task” to international readers is facilitated.

ST: 天宫、蛟龙、天眼、悟空、墨子、大飞机等重大科技成果相继问世。

TT: ... with major advances made in science and technology, including the successful launch of space lab Tiangong, the commissioning of the deep-sea manned submersible Jiaolong and of the five-hundred-meter aperture spherical telescope (FAST) Tianyan, the launch of the dark matter probe satellite Wukong and the quantum science satellite Mozi, and the test flight of the airliner C919.

In material culture-loaded terms, the aforementioned Chinese innovations fall under the category of "names." Tiangong, Jiaolong, Tianyan, Wukong, and Mozi are all important cultural figures in China, representing advances in science and technology. The translators use inline annotation to further explain these terms, demonstrating the application of the Skopos rule. This type of explanatory inline annotation takes into account English readers' understanding of Chinese culture-loaded terms. It is a limitation of language form of culturally loaded terms that also facilitates international readers' understanding of Chinese cutting-edge technology. Though the length of the article is longer, semantic conveyance can be realized through the explanation that Tianyan is the five-hundred-meter aperture spherical telescope, and the purpose of the book of showing international readers China’s accomplishments is achieved. The original names are faithfully conveyed through transliteration of these advances in science and technology. On the one hand, international readers can still see Chinese culture embodied in cutting-edge technology. Readers from different cultures, on the other hand, can still understand what these terms are thanks to inline annotation, which follows the Skopos and fidelity rules.

In these examples, the fidelity rule takes precedence over the skopos rule. Material culture-loaded terms are typically objects with Chinese characteristics. In most cases, these objects will have no effect on the coherence of the target text. As a result, fidelity to the original text and facilitation of cross-cultural communication are given top priority. Transliteration and inline annotation are the most widely used methods for translating material culture-loaded terms, demonstrating that translators prioritize preserving cultural information and making target text easily understood by international readers.

====3.3 Translation Strategy of Linguistic Culture-loaded Words====
Linguistic culture-loaded words reflect phonetic meaning of language at the language family level. In contrast to English, Chinese language, particularly idioms, typically uses four-character structures. Linguistic culture-loaded terms can be found in a variety of contexts. Linguistic culture-loaded terms include idioms, classical literary prose, the two-part allegorical saying, proverbs, and so on. Linguistic terms that are culturally loaded are more difficult for international readers to understand. As a result, translators must employ translation strategies that are both effective and skillful in order to facilitate cross-cultural communication.

ST: 鸦片战争后，中国陷入内忧外患的黑暗境地，中国人民经历了战乱频仍、山河破碎、民不聊生的深重苦难。为了民族复兴，无数仁人志士不屈不挠、前仆后继，进行了可歌可泣的斗争。

TT: But with the Opium War of 1840, China was plunged into the darkness of domestic turmoil and foreign aggression; its people, ravaged by war, saw their homeland torn apart, and lived in poverty and despair. With tenacity and heroism, countless dedicated patriots fought, pressed ahead against the odds, and tried every possible means to seek the nation’s salvation.

In this excerpt, “战乱频仍”，“民不聊生”, “仁人志士”, “不屈不挠”, “前仆后继” and “可歌可泣” are Chinese idioms, with distinct national characteristics in language structure and expression. These idioms have a distinct origin in Chinese culture and are inextricably linked to national culture. It is not necessary to find culturally equivalent idioms in English when translating these idioms. The Chinese nation and Western countries share a wide range of values and aesthetics. If too many idioms are used in English translation, the same tired formulas will appear. The translations of these idioms are divided into two categories based on the coherence and fidelity rule. The first is deletion, and the second is literal translation. These idioms are intended to demonstrate that, even in difficult situations, Chinese patriots are willing to press on, which has a low chance of causing cultural misinterpretation for international readers. As a result, “战乱频仍”, “民不聊生”, “不屈不挠” and “前仆后继” adopt literal translations that improved the original meaning and demonstrated how the fidelity rule is applied. “仁人志士” is translated as “dedicated patriots” because, while it originally referred to people who were charitable, its meaning later evolved to patriots, which is also translationally adapted to the context. This translation eliminates ambiguity and allows for a more coherent reading experience. Meanwhile, “可歌可泣” was removed while translators worked from a results-oriented perspective and demonstrated the outcome of their struggle, which is "tried every possible means to seek the nation's salvation." The coherence rule was followed in this case by making the reading process for the target text readers smooth and interrupted.

ST: 应该风雨同舟，荣辱与共，努力把我们生于斯、长于斯的这个星球建成一个和睦的大家庭，把世界各国人民对美好生活的向往变成现实。

TT: We are in the same boat, and we should stick together, share weal and woe, endeavor to build this planet of ours into a single harmonious family, and turn peopled longing for a better life into reality.

The translators used two translation strategies in the passage: literal translation and full implication. These strategies adhere to the Skopos rule. When translating “风雨同舟” and “荣辱与共”，the translators restore the meaning of the two idioms, because these two idioms are an essential part of the source text in the construction of meaning. However, “生于斯、长于斯” has been translated into “the planet of ours", demonstrating the adoption of full implication. “生” and “长” are part of the process, and this process is implicated in the “the planet of ours”, which is a result-oriented structure. The translators omitted the process and presented the end results to international readers, restoring the meaning, by employing various translation strategies. The use of various strategies exemplifies the Skopos rule of facilitating cross-cultural communication.

The examples above show that the coherence rule and the skopos rule can be found frequently in the translation of these linguistic culture-loaded terms. Literal translation, inline annotation, deletion, and full implication are the most common translation strategies used when translating linguistic culture-loaded terms. Linguistic culture loaded terms are words or phrases with distinct Chinese characteristics; thus, most translators adhere to the Skopos of improving cross-cultural communication and use literal translation and inline annotation to preserve cultural value. In some cases, the linguistic culture-loaded terms are too difficult to restore their implication; therefore, the translators used deletion and full implication to improve the reading experience of international readers, demonstrating the importance of the coherence rule in the target text. With the impression that international readers will be unable to fully comprehend the meaning of such cultur3-loaded words unless they have a basic understanding of the Chinese social, ecological, and cultural environment, translators should shoulder the responsibility of selecting different translation strategies under the guidance of the Skopos theory and constructing a bridge between different cultures.

====3.4 Translation Strategy of Ecological Culture-loaded Words====

Ecological culture-loaded words reflect the climatic features, natural environment and geographical conditions in an area. People from various regions have distinct expressions that reflect regional characteristics. There are three major categories of ecological culture-loaded terms: animals, plants, and places. Cows and oxen, for example, are animals that represent diligence and industriousness in China, whereas in Western countries, the expression "work all day like a donkey" is common. As is well known, the geographical environment of China gives rise to an agriculture-based culture with a large vocabulary for animals and plants. It explains why many idioms in Chinese and English have completely different meanings. To help international readers fully understand different cultures, translators should use different strategies when translating ecologically and culturally loaded terms. The following examples will demonstrate the use of translation strategy.

ST: 坚定不移“打虎”、“拍蝇”、“猎狐”

TT: We have taken firm action to “take out tigers”, “swat flies”, and “hunt down foxes”.

In Chinese culture, the tiger is both a revered entity and a hunted beast. Tigers are used as a symbol of vigor and vitality in Chinese idioms such as “虎虎生威” (forge ahead with the vigor and vitality of the tiger) and “生龙活虎” (with furious energy). Nonetheless, there are numerous expressions and literary works in which tigers are portrayed as ferocious villains, such as the stories of Wu Song or Li Kui beating tigers. President Xi Jinping’s expression here is reminiscent of tiger figures in fiction, in which heroes battle tigers. The image of a tiger has various meanings in Western culture as well. On the one hand, it is associated with beauty and power, but it has also been referred to as a man-eater on numerous occasions. Tigers are described as “burning bright” and “dare seize the fire”, but it also appeared in Jim Corbett's adventures in India, where he used to hunt "man-eaters," including tigers. Because the images of tigers are so similar, the translators used literal translation in their translation strategy under the rule of fidelity. To save space, translators will use literal translation when a targeted language has words with the same or similar cultural meaning as the source language. Meanwhile, the ecological culture-loaded term revealed the Skopos theory’s fidelity rule. “打虎”, “拍蝇” and “猎狐” are expressions with Chinese roots. Fighting corruption is like fighting tigers, flies, and foxes. Tigers and flies can refer to corrupt officials at various levels in these expressions, while the original meaning of the source text is preserved. It is difficult to find words in Western culture that are culturally equivalent to these ecologically loaded terms. Therefore, the translators did not change the meaning of source text by using literal translation. Such selection of translation strategy shows how fidelity rule is applied.

ST: 深入开展调查研究，解剖麻雀，发现问题。

TT: We should conduct in-depth research to identify prominent problems.

In Chinese culture, there is an old proverb of “麻雀虽小五脏俱全”, which means “A sparrow may be small but it has all the vital organs”. Sparrows can represent small but vital items, whereas such expressions are difficult to find culturally equivalent terms in Western culture. The similarity between “解剖麻雀” and “发现典型” is understandable in Chinese, but the literal translation of “anatomy of a sparrow” may be difficult to grasp for an international audience. As a result, translators use deletion to make target text more fluent without affecting the original text, and the coherence rule is demonstrated in the translation strategy selection. The translation of “解剖麻雀” is omitted, and the translation of “发现典型” encompasses the extended meaning of “sparrow as the major problems”. If both terms are translated, the English expression will be reductant and not conform to English expressions. According to the coherence rule, the author omitted the explanation of why sparrow means prominent problems to facilitate readers’ reading experience and made the reading uninterrupted.

The example above show that when translating ecological culture-loaded words, translators would consider three rules of the Skopos theory, with the coherence rule taking precedence. It is most likely because most ecological culture-loaded words are names of places or animals, which may be unfamiliar to international readers. To ensure that target readers read in a consistent manner. In translating ecologically loaded terms, the translators use literal translation (including transliteration, implication, and deletion). The mixed-use of translation strategies revealed various rules that are used in translation.

===4. Conclusion===

Since the publication of ''Xi Jinping: The Governance of China (Volume III)'', it has served as the Chinese government's authoritative voice and a window for the rest of the world to understand China's policies. It crystallizes Chinese governance theory and practices and has high research value.This thesis is concerned with the classification of culture-loaded words, their translation strategies, and how these strategies demonstrate the application of three Skopos theory rules.

The Skopos theory, according to the analysis of these examples, can be used as a guiding principle for translating texts similar to those in ''Xi Jinping: The Governance of China (Volume III)''. The Skopos rule states that the translation strategy is determined by the purpose of the target text. The coherence rule, also known as intertextual coherence, requires readability in the target text and will not cause dyslexia in grammar or logic. Using the fidelity rule, the target text should be faithful to the original text. However, the fidelity rule does not require literal word-for-word translations; rather, it necessitates flexibility on the part of the translator.

Following a brief examination, it is discovered that culture-loaded words in ''Xi Jinping: The Governance of China (Volume III)'' can be divided into four major categories, with social and linguistic culture-loaded words accounting for the lion’s share. The coherence rule is frequently demonstrated in the translation of ecological culture-loaded words. Names of places or animals are examples of ecological culture-loaded words. To achieve coherence in the target text, the translators employ literal translation (including transliteration), implication, and deletion strategies when translating ecological culture-loaded words. The fidelity rule and the Skopos rule are frequently seen in target text when translating material culture-loaded words. The majority of material culture-loaded words are objects with Chinese characteristics. Transliteration and inline annotation are the most widely used, demonstrating that translators prioritize being faithful and making target text understandable to international readers. The translation of social culture-loaded words demonstrates a high level of adherence to the coherence and Skopos rules, which is likely due to the fact that social culture-loaded words differ greatly across cultures. The majority of social culture-loaded words were deleted, literal translated, or annotated inline. These three strategies promote coherence in the target text, making it easier to read and comprehend. Linguistic culture-loaded words are words or phrases that have distinct Chinese features. When translating terms of this nature, the translator usually adhered to the coherence and Skopos rules. Literal translation, inline annotation, deletion, and full implication are the most common translation strategies used when translating linguistic culture-loaded words.

To sum up, different translation strategies are very important and indispensable. Different translators would adopt different translation strategies when translating culture-loaded words due to the constraints of history, politics, culture, language and translation objectives. In order to better carry out the translation and transmission of literature and culture, different translation strategies should be used together to supplement each other.

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