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Cult Load Words EN 12

2022-01-08T03:28:30Z

Yin Huizhen: /* 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 */

=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.

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 will classify 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 will analyze the translation strategies of culture-loaded words in Fang Huawen’s prose ''The Spring Festival'' and its translation, and I will summarize the translation of culture-loaded words based on domestication and foreignization strategies.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 15:26, 15 December 2021 (UTC)

===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''.

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 entity 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 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 Chinese nation, such as idioms, sayings and idiomatic expressions, are difficult to translate it accurately. 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 researches. ''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 activities during this traditional festival. Many culture-loaded words appeared in the prose represent Chinese culture, people can understand more about our 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''.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 15:35, 15 December 2021 (UTC)

===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).

====Religious 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 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.

Yu Qiuyu 余秋雨(2012). 何谓文化''What is Culture'' [M]. 武汉：长江文艺出版社 Wuhan: Changjiang Literature and Art Press.

Written by --[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 04:21, 9 December 2021 (UTC)

20211124 homework

2022-01-01T14:02:10Z

Yin Huizhen: /* 易扬帆 Yì Yángfān 英语语言文学（英美文学）女 202120081545 */

20211215 homework

2022-01-01T13:54:31Z

Yin Huizhen: /* 殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546 */

20211208 homework

2022-01-01T13:40:37Z

Yin Huizhen: /* 殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546 */

20211208 homework

2021-12-29T14:52:36Z

Yin Huizhen: /* 殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546 */

20211110 homework

2021-12-29T14:48:50Z

Yin Huizhen: /* 殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546 */

20211020 homework

2021-12-29T14:28:24Z

Yin Huizhen: /* 殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546 */

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==

太宗曾多次谕令“金、汉之人都要读书”，认为发展文教裨益于国家治理，而翻译和讲解汉文书籍则是旗人教育中的重要环节。[] 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第13页。为推进旗人教育，给朝廷选拔人才，太宗又对汉人进行考试，“分别优取”，赏以银两或差事。

The Emperor Taizong(Li Shiming) repeatedly ordered that the people of Jin and Han should be educated, believing that the development of culture and education is beneficial to national governance, and the translation and interpretation of Chinese books is an important part of education for Bannermen.(Luo Zhenyu. The Proposal From the Courtier During the Tiancong Period. Beijing : Renmin University Press, 1989, p. 13.). In order to promote the education of the Bannermen and select talents for the court, Emperor Li carried out examinations among the Han people to select the excellent and rewarded them with money or jobs.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 08:48, 20 October 2021 (UTC)

Taizong has repeatedly ordered that "people of Jin and Han Dynasties should study", believing that the development of culture and education is beneficial to national governance, and the translation and interpretation of Han books is an important link in the education of Manchu. [] Luo Zhenyu: Memorial of Tiancong courtiers, Beijing: China Renmin University Press, 1989, P. 13. In order to promote the education of the Manchu and select talents for the imperial court, Taizong also conducted an examination of the Han people, "selected the best respectively" and rewarded them with silver or errand.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 10:57, 20 October 2021 (UTC)

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

太祖、太宗等人的支持使得清初之际的汉籍翻译蔚然成风，且旗人教育为之一变，为后来的旗学设立和旗学教育营造了条件。旗学之兴及其翻译人才培养之定位。顺治朝以后，随着政权推进和时局变化，入关之初所谓“满洲、蒙古、汉军皆通国语”的情况不复存在，新任官吏中因为语言不通导致政务受阻者，成渐长之势。

The support of Taizu, Taizong and others made Han books’s translation popular in the early Qing Dynasty, and the education of Manchu changed, which created conditions for the establishment and education of Manchu. The flourish of Manchu studies and the orientation of translation talent training. After the Shunzhi Dynasty, with the advancement of the political power and the change of the current situation, the so-called "Manchuria, Mongolia and the Han army all know the national language" at the beginning of entering Han no longer exists. Among the new officials, those whose government affairs are blocked due to linguistic barrier have gradually grown.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 16:53, 16 October 2021 (UTC)

The support of Taizu, Taizong and others made Han books’s translation popular in the early Qing Dynasty, and the education of Manchu changed, which created conditions for the establishment and education of Manchu. The flourish of Manchu studies and the orientation of translation talent training. After the Shunzhi Dynasty, with the advancement of the political power and the change of the current situation, the so-called "Manchuria, Mongolia and the Han army all know manchu language" at the beginning of Qing’s army entering Central Plains no longer exists. Among the new officials, those whose government affairs are blocked due to linguistic barrier have gradually grown.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 11:00, 20 October 2021 (UTC)

==曾俊霖 Zēng Jùnlín 国别男 202120081478==

尤其是地方督抚等汉籍官员，凡遇到国书文移，往往都不认识，只能委任“内三院”中通晓翻译的笔帖式，代为办理。[] 昭梿：《啸亭杂录》，北京：中华书局，1980年，第254页。但代为办理自有其弊，如“猜疑推诿”等，因而如何解决旗人读书，为国家培养语言人才，便成为当务之急。

In particular, Chinese officials including local governors often don't know the imperial decrees declared by the Cabinet, so they can only appoint translators in the "three courts of Cabinet" to handle it on their behalf. (Zhao Lian: Records of Howling Pavilion, Beijing: Zhonghua Book Company, 1980, P. 254.) However, it has its own disadvantages, such as "suspicion and prevarication". Therefore, how to solve the problem of studying for the people of Eight Banners and cultivate language talents for the country has become a top priority.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 01:44, 20 October 2021 (UTC)

Expescially Chinese officials including the local governors often don't know the imperial decrees declared by the Cabinet, so they can only appoint translators in the "three courts of Cabinet" to handle it on their behalf. (Zhao Lian: Records of Howling Pavilion, Beijing: Zhonghua Book Company, 1980, P. 254.) However, it has its own disadvantages, such as "suspicion and prevarication". Therefore, how to solve the problem of studying for the people of Eight Banners and cultivating language talents for the country has become a mergent task.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 06:41, 20 October 2021 (UTC)Chen Huini

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

顺治元年，国子监祭酒李若琳（？-1651）上疏世祖，奏请效仿明初之制，扩大国子监的生员人数，为国家培养人才。摄政王多尔衮对此颁布圣谕，敕令不论满、汉官员，其子弟中有愿读清、汉书者，皆可入国子监学习。同年十一月，李若琳就太学事宜再次上奏，要求增补教官，并以“晷短途遥”为由，建议在各八旗辖地觅空房一所，设立书院，此即为八旗官学之始。[]

In the first year of Emperor Shunzhi, Directorate of Imperial Academy Li Ruoling （？-1651）submitted memorials to the throne to imitate the institution of the early Ming Dynasty, expanding the number of people who went to the Imperial College and cultivating talents for the country. Prince Regent Duoergun issued an edict that whoever the officers of Man or Han, anyone of them can study in the Imperial Academy as long as they were willing to learn the books and classics of Qing and Han. In the same year of November, Li Ruoling submitted to the Emperor again on the issue of school, proposing to add more instructaors. Because of the short white day and long distance, she also proposed to build School on the vacant room of every jurisdictional areas, which was the beginning of eight banners of official school. --[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 14:38, 16 October 2021 (UTC)Chen Huini

In the first year of Emperor Shunzhi（1644）, Directorate of Imperial Academy Li Ruoling （？-1651）submitted memorials to the throne to advise the imitation of institutions in the early years of Ming Dynasty.He suggested to larger the number of people who enrolled in the Imperial College and cultivate talents for the country. Prince Regent Duoergun issued an edict that whoever the officers of Man or Han, anyone of them can study in the Imperial Academy as long as they were willing to learn the books and classics of Qing and Han. In the same year of November, Li Ruoling submitted to the Emperor again on the issue of school, proposing to add more instructaors. Because of the short white day and long distance, she also proposed to build School on the vacant room of every jurisdictional areas, which was the beginning of eight banners of official school. --[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 10:18, 17 October 2021 (UTC)

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

鄂尔泰等：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第112页。从顺治元年设立国子监八旗官学，到顺治九年设置宗学，再到康熙二十五年设立景山官学，以及雍正七年设立咸安宫官学，再到驻防各省八旗官学、义学和清文学等的相继设立，清代的旗学体系经历了从无到有，从零散到完备的发展过程。这些学校不仅教授涉及满洲根本及其文化特征的各种科目，如清语、骑射等，也教授翻译、汉书等科目，目的是在八旗满洲、蒙古和汉军中兴贤育才，将文、武学业综于一体，教导民族特质，并为朝廷培养治理人才，尤其是翻译专才。

Eertai et al. Chronicles of Qing Dynasty •Chronicles of Chongde Emperor [Z].Beijing: Chinese Publishing House, 1985:112）Since the construction of Guozijian Manchu Eight Banners Official School in 1644, many schools were built accordingly from Patriarchal school in 1653, Jingshan Official School in 1686, Xianangong Official School in 1729, to Provincial Manchu Eight Banners Official School, Yi School and Qing Literature School. School systems of Qing dynasty grew out of nothing and became perfect.These schools not only taught subjects rooting in Manchu culture like:Qing language, riding and shooting, but also taught translation and Han books.They aimed to encourage and educate talents and virtues, combine literature and martial arts, cultivate national features and develop officials with governability, especially with translation ability.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 09:23, 17 October 2021 (UTC)

Ertai et al. Chronicles of Qing Dynasty •Chronicles of Chongde Emperor [Z].Beijing: Chinese Publishing House, 1985, p. 112. From the first year of Shunzhi to set up the eight banners official school, to the ninth year of Shunzhi set up educational institutions for royal clan, to the 25th year of Kangxi set up Jingshan official school, as well as the seventh year of Yongzheng set up Xian'an Palace official school, and then stationed in the provinces of the eight banners official school, community-run schools charging no tuition and literature of Qing dynasty , etc. The banner school system in the Qing dynasty has undergone the development process from nonexistence to pass into existence, from fragmented to complete. These schools not only taught a variety of subjects involving the fundamental and cultural characteristics of Manchuria, such as Qing language, archery, etc., but also taught translation, Han books and other subjects. The purpose was to raise talents in the eight banners Manchurian, Mongolian and Chinese army. It was a combination of literature, martial arts, teaching national characteristics, and for the imperial court to cultivate governance talent, especially translation expertise.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 09:47, 18 October 2021 (UTC)

==陈心怡 Chén Xīnyí 翻译学女 202120081481==

鄂尔泰等修，李洵、赵德贵点校：《八旗通志·初集》，长春：东北师范大学出版，1986年，第895页。旗学教育的兴起是政治考量和文化统制的产物，从一开始便有着明确的目标性和指向性。一方面，它是为了培养和提升旗人的语言能力与文化素质；另一方面，则是为了培养旗人从事满、汉或满、蒙翻译，以及处理国家政务的能力。

Ertai et al., punctuation collated by Li Xun and Zhao Degui, "The Eight Banners - The First Collection", Changchun: Published by Northeast Normal University, 1986, p. 895. The rise of banner education was a product of political consideration and cultural unification, and had a clear goal and direction from the beginning. On the one hand, it is to cultivate and improve the language ability and cultural quality of banners; on the other hand, it is to cultivate banners to engage in translation between Manchu and Chinese or Manchu and Mongolian, as well as the ability to deal with state affairs.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 08:47, 18 October 2021 (UTC)
Ertai et al., punctuation collated by Li Xun and Zhao Degui, "The General Annals of the Eight Banners - The First Collection", Changchun: Published by Northeast Normal University, 1986, p. 895. The rise of the education of the Banners’ schools was a product of political consideration and cultural unification, and had a clear goal and direction from the beginning. On the one hand, it was to cultivate and improve the language ability and cultural quality of banners; on the other hand, it was to cultivate banners to engage in translation between Manchu and Chinese or Manchu and Mongolian, as well as the ability to deal with state affairs.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 02:24, 20 October 2021 (UTC)

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

因而，和汉书翻译、翻译科考一样，旗学教育中也天然地植入了翻译课业与考课的成分。嘉庆四年，铁保奉敕修撰《八旗通志》，其中论及八旗官学的作用，认为旗学之重心在于儒家礼教，而非翻译，其中指出：至中人以上、以下，课以经义，则不能不从事于讲肄；从事于讲肄，则不能不读圣贤之书；读圣贤之书，则耳濡目染，渐至于心领神会，晓然于事理之是非。
Therefore, as in translation of books of the Han Dynasty and translation tests, the components of translation and examination were naturally implanted. In the fourth year of Jia Qing, a reign title of Qing Dynasty from 1796 to 1821, Tie Bao, in accordance with the emperor’s order, compiled ''the General Annuals of the Eight Banners'', which discussed the functions of official schools of Eight Banners, thought that the essential of Banners’ schools is Confucian etiquette, not translation. It pointed out: as for those with medium talents above or below, they had to learn the Confucian classics argumentation, then we must participate in lectures; if they wanted to participate in lectures, they had to read the book of sages; if they read the book of sages, they would be influenced by what one constantly sees and hears, and they would gradually understand the Confucian etiquette, then understand the truth of things right and wrong.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 02:20, 20 October 2021 (UTC)

Therefore, as the translation of Han Books and translation tests, the components of translation lessons and examinations were naturally implanted in Banner Education. In the fourth year of Jia Qing, a reign title of Qing Dynasty from 1796 to 1821, Tie Bao, in accordance with the emperor’s order, compiled ''the General Annuals of the Eight Banners'' in which he discussed the functions of official schools of Eight Banners and thought that the core of Banner Education is Confucian etiquette rather than translation. He pointed out: as for those with medium talents above or below, they had to learn the Confucian classics argumentation and they must participate in lectures; if they wanted to participate in lectures, they had to read the book of sages; if they read the book of sages, they would be influenced by what one constantly sees and hears, and they would gradually understand the Confucian etiquette and quite distinguish the correctness and falsity of things. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 07:26, 20 October 2021 (UTC)

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

事君必能知大义，临事亦必能知大体，即其限於材质，不能大成者，亦可娴于礼教，明於廉耻，凜然不敢妄为，而不失开国敦庞之旧俗。[] 铁保等：《钦定八旗通志》，台北：台湾商务印书馆，1983年，第2-3页。铁保的说法不是没有道理，但旗学目的与功能的转向，反映的不是旗学教育对于翻译教学的剥离与舍弃。

One can show his loyalty to the emperor he serves and pay attention to the interests of the whole when coping with matters. Though he could not obtain great achievements for his disability, he can be acquainted with courtesy and distinguish probity and corruption well. He definitely dare not do everything at his will, which is conducive to maintaining the old conventions since the foundation of this country. Tie Bao: ''King James Instituted the Eight Banners'', Taibei: Taiwan Commercial Press, 1983, P2-P3. Tie Bao’s argument is not unreasonable, but the shift of Banner Education’s purpose and function did not reflect the peeling and abandonment for translation teaching. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 03:05, 20 October 2021 (UTC)

One can show his righteousness and pay attention to the interests of the whole when coping with matters. Though he could not obtain great achievements for his disability, he can be proficient with courtesy and distinguish probity and corruption well. He definitely dare not act recklessly and abandon the old conventions since the foundation of this country. Tie Bao: ''General Annal of the Eight Banners Made by Imperial Order'', Taibei: Taiwan Commercial Press, 1983, P2-P3. Tie Bao’s argument is not unreasonable, but the shift of Banner Education’s purpose and function had not reflected the stripping and abandonment from translation teaching. --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 06:31, 20 October 2021 (UTC)

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

恰恰相反，旗学教育之所以偏重儒教而非翻译，正是因为长期以来旗学教育中重视汉族文化与汉籍翻译的传统所致。换言之，正是因为旗学中长期使用汉籍满文译本作为教学内容，使得八旗官学生逐渐被汉族文化浸染，导致思维取向和价值观念发生变化。同时，频密、深刻的民族交往使得满族旗人的汉语能力日益提升，翻译能力因之渐长，而无需在旗学教育中专门培养。

On the contrary,the reason why the education of Manchu focused on Confucianism rather than translation is that for a long time it had attached Chinese cultures and translation of Chinese books as importance. In other words,long using translation of Chinese books by Manchu as teaching contents, the officers of the Manchu Eight Banners and students had been gradually influenced by Chinese cultures,which has resulted in the changes of thinking orientation and values of theirs. Meanwhile,the frequent and deep communication between Han and Manchu had contributed to the gradual enhancement of Chinese skills and translation ability of the Manchu Eight Banners, without being taught by the special education of Manchu.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 13:17, 19 October 2021 (UTC)

On the contrary,the reason why the education of Manchu focused on Confucianism rather than translation is that for a long time it had attached Chinese cultures and translation of Chinese books as importance. In other words,long using translation of Chinese books by Manchu as teaching contents, the officers of the Manchu Eight Banners and students had been gradually influenced by Chinese cultures,which has resulted in the changes of thinking orientation and values. Meanwhile,the frequent and deep communication between Han and Manchu had contributed to the gradual enhancement of Chinese skills and translation ability of the Manchu Eight Banners, without being taught by the special education of Manchu.--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 11:06, 20 October 2021 (UTC)

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

但不可否认的是，旗学作为整体仍与翻译有着千丝万缕的关系。如清太祖努尔哈赤十三世孙爱新觉罗瀛生（1922-2013）在总结旗学教育时指出的那样，旗学中的官学生除了学习满语语法之外，也需要学习大量汉文典籍（满文译本），如满汉合璧本的《三字经》和《四书》等，其实质内容与汉族教育并无不同，这么做即是为了使学生兼通满、汉，熟读经史，掌握翻译之术，为朝廷所用。[] 爱新觉罗瀛生：《谈谈清代满语教学》，《满族研究》，1990年第3期，第43-49页。

What isn’t refutable is that the education of Manchu, on the whole was inextricably linked to the translation. For instance, just as Arising Gioro Yingsheng, the thirteenth grandson of Nurhaci made a summary about the education of Manchu, the offspring of the officials were supposed to learn the Manchu grammar, besides a number of Chinese classics(the Manchu versions ), for example, Three Character Primer or Four Books edited with Chinese and Manchu. Indeed, the education of Manchu, to the great extent, was much the same as Han education, the purpose of which was to equip the students with the abilities of mastering the Manchu and Chinese, profound understanding of Chinese classics, and got the political career. Arising Gioro Yingsheng: Simple Analysis of Manchu teaching in Qing Dynasty, Manchu Research. From page 43-49, the third issue in 1990. --[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 04:41, 20 October 2021 (UTC)

But what is undeniable is that the education of Manchu on the whole is still inextricably linked to translation. Just as Aixinjueluo Yingsheng(1922-2013), the thirteenth generation of Nuerhachi, made a summary about the education of Manchu, in addition to learning the Manchu grammar, official students also need to learn a lot of Chinese classics(Manchu translation). For example, “Three-Character Canon” and “The Four Books” edited in combination of Chinese and Manchu, to the great extent, was much the same as the education of Han. This is to enable students to understand both Manchu and Chinese, familiarize themselves with scriptures and history, and master the skills of translation, so as to serve for the imperial court. [] Aixinjueluo Yingsheng: “ Simple Analysis of Manchu teaching in Qing Dynasty, Manchu Research. From page 43-49, the third issue in 1990.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 09:54, 20 October 2021 (UTC)

==付诗雨 Fù Shīyǔ 日语语言文学女 202120081486==

满洲入主中原之后，统治上采取旗、民分治的形式，维护统治阶级的政治优势。为了巩固新生政权，虽然统治者不得不在满、汉之间寻找平衡点，审慎考量汉族士子和汉民利益，以免因为失去民心而危及稳定，但为了维护统治集团的特殊地位，又不惜牺牲汉人利益。而创办官学，倡导国语骑射，正可以保持满洲的民族特质，抵御汉文化冲击。

After Manchu entered and hosted the central China, the ruling classes took a divided governance of Manchu and Han to maintain their political dominance. In order to consolidate the new political power, rulers had to to find a balance between Manchu and Han, and deliberate for both Han scholars and ordinary people’s interests, so as not to lose the hearts and minds of the common people which would endanger the stability of the governance. But they had no choice but to sacrifice the interests of Han people, in order to safeguard the special position of the ruling classes. However, the establishment of office schools and the promotion of Manchu language , horsemanship and marksmanship just could maintain the national characteristics of Manchu and resist the impact of Han culture.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 14:53, 16 October 2021 (UTC)

After Manchu entered and hosted the central China, the ruling class took a divided governance of Manchu and Han to maintain their political dominance. In order to consolidate the new political power, the ruler had to find a balance between Manchu and Han, deliberating for the interests of both Han scholars and ordinary people so as not to endanger the stability of the governance for losing the hearts and minds of the common people. However, to safeguard the special position of the ruling class, they had no choice but to sacrifice the interests of Han people. And the establishment of official schools and the promotion of Manchu language, horsemanship and marksmanship could help maintain the national characteristics of Manchu and resist the impact of Han culture.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 04:26, 18 October 2021 (UTC)

==高蜜 Gāo Mì 翻译学女 202120081487==

兴办旗学，使八旗人等兼通满、汉，既学习语言，又学习骑射，兼习翻译，一则可以沟通政事，二则可以学习汉制，可谓一举多得。正是由于有了这样的功能设定，旗学教育自其创设之日起，便与翻译结下了不解之缘。以宗学为例，该学初设时，只对满洲教习、满语学习做了规定，而未对汉语进行要求，但统治者从国家治理的需要出发，仍对宗室的翻译能力留有期待。

The promotion of the Eight Banner official education enabled such people as the Eight Banners to master both Munchu and Chinese, learn riding and shooting and the intertranslation of munchu and Chinese. It could not only contribute to the consultation of political affairs, but also the learning of Han policies, which was literally killing two birds with one stone. It’s exactly due to such functions that the Eight Banner official education has been inextricably bound to translation. Take the education institution for royal clans for example. When it was first established, the institution only made rules with regard to staff recruitment and Munchu language learning, whereas no requirement was made of Chinese learning. However, the ruler, given the need of national governance, still expected members of the royal clan could develop their competence in translation.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 04:24, 18 October 2021 (UTC)

The promotion of the Eight Banner official education enabled such people as the Eight Banners to master both Munchu and Chinese, learn riding and shooting and the intertranslation of munchu and Chinese. It could not only contribute to the consultation of political affairs, but also the learning of Han policies, which achieve many things at one stroke. It’s exactly due to such functions that the Eight Banner official education has been inextricably bound to translation. Take the education institution for royal clans for example. When it was first established, the institution only made rules with regard to staff recruitment and Munchu language learning, whereas no requirement was made of Chinese learning. However, the ruler, starting from the needs of national governance, still has expectations for the translation ability of the royal clan.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 14:05, 19 October 2021 (UTC)

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

《清朝文献通考》中说，宗室子弟不仅要“咸涵于礼仪道德之途”，“讲明与伦纪纲常之大”，而且应该“服习于书射翻译之业”。[] 刘锦藻：《清朝文献通考》，杭州，浙江古籍出版社，2000年，第5437页。又以八旗蒙古官学为例，该官学虽于雍正六年停办，但吏部在给出的裁撤理由中，也明确提及蒙古官学生和监学生等均需学习翻译，并认为这一点与国子监官学中蒙古官学生的学习内容相同，因而“实属多设”。[]

In the comprehensive studies of Qing documents, it is said that the children of the imperial clan should not only "be well-educated, immerse in etiquette and morality", "be civilized, take the Principal Relationships and Constant Virtues as the most important", but also "learn to read, shoot an arrow and translate". [] Liu Jinzao, Comprehensive studies of Qing documents, Hangzhou, Zhejiang ancient Books publishing house, 2000, p. 5437. Taking the “Eight Banners” Mongolian official school as an example, although it was suspended in the sixth year of Yongzheng, the Ministry of Appointments also explicitly mentioned in the reasons for the abolition that Mongolian official students and students of the Imperial Academy were required to learn translation, and thought that this was the same as the learning content of Mongolian official students in the directorate of Imperial Academy, so it was "multi-set". []--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 03:09, 18 October 2021 (UTC)

In ''A Comprehensive Studies on Qing Dynasty Literature'', it was said that the offsprings of the imperial family should not only be “well-educated and immerse in etiquette and morality” and “prioritizing manners and moral principles”, but also be engaged in “reading, archery and translation” [Liu Jinzao, ''A Comprehensive Studies on Qing Dynasty Literature'', Hangzhou, Zhejiang Chinese Ancient Classics Publishing House, 2000, p. 5437.] Example was taken that the Eight Banners Mongolian Official Academy was though suspended in the sixth year in the reign of Emperor Yongzheng, for it was redundant, according to the Ministry of Official Personnel Affairs, in that translation was a required course in both Mongolian official Academy and Imperial Academy.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 15:27, 19 October 2021 (UTC)

==何芩 Hé Qín 翻译学女 202120081489==

鄂尔泰等：《清实录·世宗宪皇帝实录》，北京：中华书局，1985年，第1089页。清军入关之后，随着政权范围的日益扩大，驻防体系随之变动。但就旗学体系而言，除特殊区域因特殊目的设置旗学之外，其余旗学基本定在京畿，其作用主要是为了教导在京八旗子弟，而驻防各地设学并不普遍，导致驻防八旗弟子无法与京师旗人子弟一样，获得同样的教育机会。

[Er Ertai etc. ''Records of the Qing Dynasty—Records of Emperor Shizongxian'', Beijing: Zhonghua Publishing House, 1985, p.1089. ] Since the Qing army crossed the Shanhai Pass, its garrison system changed accordingly with its increasing scope of the regime. However, in terms of the Banner School system, Schools were established basically in the Capital City and its Environs, except for special areas where the Banner Schools were set up for special purposes, for the Banner School was mainly to teach the Eight Banners and their offsprings in Beijing. But the Eight Banners in other territories could not have the same education opportunity as their clansmen in Beijing and its Environs because the Banner School was not common in other territories.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 14:43, 17 October 2021 (UTC)

[E Ertai etc. ''Records of the Qing Dynasty—Records of Emperor Shizongxian'', Beijing: Zhonghua Publishing House, 1985, p.1089. ] Since the Qing army entered the Shanhai Pass, with the increasing scope of the regime, its garrison system changed. But as to the Banner school system, except the schools established for special aims in special areas, the rests were basically set up in the Capital City, whose function was mainly to educate offsprings of the Eight Banners in Beijing. While schools were scarcely set up in the garrisons, resulting in that the offsprings outside Beijing could not get the same educational opportunity as the offsprings of the Eight Banners in Beijing.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 04:47, 18 October 2021 (UTC)

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

即便如此，驻防各地旗学中，仍有不少明确规定教习翻译。如康熙三十二年设防的荆州，于乾隆二十四年兴建学舍，设置八旗两翼义学，后又于乾隆四十五年添设各旗义学一所，并专设八旗翻译义学一所。绥远城于乾隆二年设防，乾隆八年兴建学舍，除设立义学八所各十二间之外，也设立满、汉翻译学一所共十间。

Even so, lots of the Banner schools of the garrisons still clearly specified that translation should be taught and learned. For example, in Jingzhou, garrisoned in the 32nd year of the reign of Kangxi, there were many schools built in the 24th year of the reign of Qianlong and free schools for the Eight Banners set. Later, every banner added a free school in the 45th year of the reign of Qianlong, and specially established a free school of translation for the Eight Banners. In the city of Suiyuan, fortified in the 2nd year of the reign of Qianlong, there were numerous schools in the 8th year of the reign of Qianlong. Besides the establishment of eight free schools with 12 rooms respectively, there was also a school for translation between Manchu and Chinese with 10 rooms established.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 04:36, 18 October 2021 (UTC)

Even then there were lots of places requiring translation study among those Banner’s station. For example, Jingzhou which was militarized in the 32th year of the reign of Kangxi then built many schools in the 24th year of the reign of Qianlong, especially public schools for all eight banners. Later every banner set up a new public school, and another for the translation of Eight Banners in the 45th year of the reign of Qianlong. Suiyuan Ctiy, militarized in the second year of the reign of Qianlong, secured many schools in the 8th year of the reign of Qianlong. Except for the 8 public schools with 12 classrooms for every banner, there were another 10 classrooms for translation of Man and Han. --[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 06:30, 19 October 2021 (UTC)

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

伊犁古扎尔城（即宁远城）于乾隆二十六年设防，乾隆三十四年兴建学舍，设各旗满、汉学房四间，并设满、汉翻译蒙古学舍一所共九间。清初之际朝廷究竟在各省驻防之地设立官学多少，实难考证。其中原因，与《八旗通志》和《钦定八旗通志》等主要文献中的记载不详有关。

The city, Guozard（Ning Yuan）in Ili was fortified in the 26th year of the reign of Qing Emperor Qianlong；there were lots of schools built in the 34th year of the reign of Qing Emperor Qianlong, four for learning Man and Han’s culture, nine for learning Man and Han’s translation into Mongolian. It was difficult to verify how much administrative institutions and schools were built in early Qing Dynasty because of the lack of information in major classical books like the General History of the Eight Banners and Qinding Baqi Tongzhi.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 06:49, 17 October 2021 (UTC)

Guerzha city（Ningyuan）in Ili was fortified in the 26th year of the reign of Emperor Qianlong. There were lots of schools built in the 34th year of the reign of Qing Emperor Qianlong, four for learning Man and Han’s culture, nine for learning Man and Han’s translation into Mongolian. It was difficult to figure out how many official educational institutions were built in early Qing Dynasty because of the lack of detailed information in classical books like the General Annals of the Eight Banners and the authorized version of the book.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 13:47, 17 October 2021 (UTC)

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

例如，《八旗通志》中，对于湖北荆州兴建学舍与官学一事只字未提，但在希元修纂的《荆州驻防八旗志》（《续修四库全书》第859册）中，则记有乾隆四十五年长泰（右翼蒙古协领）奏设满、汉官学、义学，以及八旗翻译学之事。[] 希元等：《荊州驻防八旗志》，上海：上海古籍出版社，1997年，第473页。虽然驻防各地旗学名称不一，其中有名官学者，也有名义学者，更有名翻译义学者，但教学内容上有着极大的相似性，其紧要者无非语言（清语、汉语、蒙语）、骑射，以及翻译。

For example, there was nothing about school building in Jingzhou, Hubei Province in the General Annals of Eight Banners. However, it was recorded that in the 45th year during the reign of Emperor Qianlong, Changtai (right-wing Mongolian general) advised to build schools imparting knowledge about Man's culture and Eight Banners' translation, official educational institutions with Han's pattern and public schools. And this record was written in the Annals of Eight Banners' Garrison in Jingzhou proofread by Xiyuan. (《Complete Library in the Four Branches of Literature(revised edition)》Book 859)[Xiyuan et al: 《the Annals of Eight Banners' Garrison in Jingzhou》, Shanghai: Shanghai Ancient Books Publishing House,1997,page 473] Although the names of schools for Eight Banners were called differently such as official educational institutions, public schools and even translation public schools, varying with different garrisons, these schools shared extremely similar courses content. And they focused on language (language used by Qing, Han people and Mongolian), horseback archery and translation.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 13:39, 17 October 2021 (UTC)

For example, there exists nothing about building schools and official schools in Jingzhou, Hubei Province in ''the General Annals of Ba Qi''. However, it was recorded that in the 45th year during the reign of Emperor Qianlong, Changtai (right-wing Mongolian general) advised to build schools imparting knowledge about Man's culture and Ba Qi's translation, official educational institutions with Han's pattern and public schools. And this record was written in ''the Annals of Ba Qi's Garrison'' in Jingzhou proofread by Xiyuan. (''Complete Library in the Four Branches of Literature(revised edition)Book 859'')[Xiyuan et al: ''the Annals of Eight Banners' Garrison in Jingzhou'', Shanghai, Shanghai Ancient Books Publishing House,1997,p. 473] Although the names of schools for Ba Qi were called differently such as official educational institutions, public schools and even translation public schools, varying with different garrisons, these schools shared extremely similar course contents. And they focused on language teaching (language used by Manchu, Han people and Mongolian), horseback archery and translation.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:12, 20 October 2021 (UTC)Huang Zhuliang

==黄柱梁 Huáng Zhùliáng 国别男 202120081493==

1.旗学教育与翻译教学契合的典范：绥远城官学。乾隆六年十二月初六日，绥远城扬威将军补熙等奏请设立满、蒙学馆，教育兵丁子弟。奏章指出，绥远城地处偏远，咨报、文移和案件审理等政务活动均用满、蒙文字，如果不加以教习，则政令之推行难以为继。A model of the combination of Manchu education and Translation Teaching is the Official School in Suiyuan City. On the sixth day of December (lunar calendar) in the sixth year of Emperor Qianlong's reign, General Bu Xi and others in Suiyuan City asked to set up Manchu and Mongolian schools to educate the children of soldiers. The memorial pointed out that Suiyuan City is located in a remote area, and government activities such as consultation, document transfer and case trial all use Manchu and Mongolian characters. If the children are not taught, the implementation of government orders will be unsustainable.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:04, 20 October 2021 (UTC)Huang Zhuliang

A model of integration of Manchu education and Translation Teaching is the Official School of Suiyuan City. On the sixth day of December (lunar calendar) in the sixth year of Emperor Qianlong's reign, General Bu Xi and others in Suiyuan City asked to set up Manchu and Mongolian academies to educate the children of soldiers. The memorial to the throne pointed out that Suiyuan City is located in a remote area, and government activities such as consultation, document transfer and case trial all use Manchu and Mongolian characters. If the children are not taught, the implementation of government orders will be unsustainable.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 02:53, 20 October 2021 (UTC)

==金晓童 Jīn Xiǎotóng 202120081494==

虽然此前经皇帝御批，并着军机处大臣等议奏，同意从归化城（呼和浩特）都统衙门中挑选二人，派往绥远城，专司翻译、书写蒙古文字，但军机处并没有同意设立满、蒙学馆，以教习满、蒙语言文字。然而，补熙认为，绥远城咨行各地方官府的差务甚多，而移驻兵丁均来自包衣，通晓满、蒙者实属寥寥，如不能设立学馆，教习旗人子孙，则现役旗人兵丁亡故后，满、蒙语言文字无以为继。这一点不仅于满洲旧俗不合，而且遇有政务时，会无人差遣。
Although approved by the emperor and discussed by the minister of Office of Military Secret，they agreed to select two people from the Provisional Government of Guihua City(Hohhot) and send them to Suiyuan City to be responsible for the translation and writing of Mongolian characters, the Office of Military Secret didn’t agree to set up Manchu and Mongolian academies to teach Manchu and Mongolian characters and languages.However,Buxi believed that advisors of local governments of Suiyuan City had a lot of work to do,and the soldiers stationed in the city were all born in Baoyi family(servant),so few of them knew Manchu and Mongolian characters well.If they could not set up academies to teach the descendants of the people of Baqi,the Manchu and Mongolian languages would disappear after the death of the soldiers in active service.This is not only inappropriate manchurian old customs,and no one can be send when meeting government affairs.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 09:26, 18 October 2021 (UTC)

Although approved by the emperor and discussed by the minister of Ministry of Defense，they agreed to select two people from the Provisional Government of Guihua City(Hohhot) and send them to Suiyuan City to be responsible for the translation and writing of Mongolian characters, the Office of Military Secret didn’t agree to set up official schools of Manchu and Mongolian to teach Manchu and Mongolian characters and languages.However,Buxi believed that advisors of local governments of Suiyuan City had a lot of work to do,and the soldiers stationed in the city were all born in Baoyi family(servant),so few of them knew Manchu and Mongolian characters well.If they could not set up academies to teach the descendants of the people of Baqi,the Manchu and Mongolian languages would disappear after the death of the soldiers in active service.This is not only inappropriate manchurian old customs,and no one can be send when meeting government affairs.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 11:12, 20 October 2021 (UTC)

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

补熙所奏虽名为满、蒙选馆，实则为满、蒙翻译官学，意在培养翻译专才，处理以满、蒙文字书写的文移，或者以上述两种文字推行的政务。同年十二月十八日，即补熙奏陈之后不出半月，大学士兼军机处大臣鄂尔泰上疏皇帝，议准设立满、蒙官学，拟敕交吏部，由吏部从蒙古旗革职人员中拣选通晓满、蒙文字者二人，委任其以巴克什身份进行教学。

What Bu Xi, a vice director of the Court of Colonial Affairs, submitted to the emperor referred to the government officials selected from Manchu and Mongolian nationality on the surface, but in fact, the official school which was engaged in translation between the two languages. It aimed to train professional translators so as to deal with official documents or the government affairs written in Manchu and Mongolian. No longer after Buxi submitted a written statement, Ertai, the Bachelor and Minister of The Grand Council, submitted his proposals to the emperor on December 18th of the same year. It was agreed that the official school would be established and the order of the emperor will be handed in to the official department. It was responsible for the official department to select two ones who were good at Manchu and Mongolian from the demobilized personnel of Mongolian Banner and who was appointed to teach them as Barksh.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 10:21, 17 October 2021 (UTC)

What Buxi, the vice director of the Court of Colonial Affairs, submitted to the emperor referred to the government officials selected from Manchu and Mongolian nationality on the surface. In fact, it referred to the official school which was engaged in translation between the two languages. It aimed to train professional translators so as to deal with official documents or the government affairs written in Manchu and Mongolian. No longer after Buxi submitted a written statement, Ertai, the Grand Secretary and Minister of The Grand Council, submitted his proposals to the emperor on December 18th of the same year. It was agreed that the official school would be established and the order of the emperor will be handed in to the official department. It was responsible for the official department to select two ones who were good at Manchu and Mongolian from the demobilized personnel of Mongolian Banner and who was appointed to teach them as Barksh.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:14, 20 October 2021 (UTC)

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

乾隆帝批复“依议。钦此”，于是绥远城翻译官学得以设立。[] 中国第一历史档案馆（郭美兰编译）：《乾隆朝绥远城设立八旗官学满文档案》，《历史档案》，2012年第2期，第47页。乾隆八年九月初三日，补熙和副都统纳明等奏请设立蒙古学，以便翻译文移资用。

Emperor Qianlong gave a written reply, ''consent and implement now'', so the translation official school of Suiyuan city was established. [] The First Chinese Historical Archive (translated and edited by Guo Meilan): ''Manchu Archives of Eight Banners Official Schools Established in Suiyuan City During the Qianlong Dynasty'', ''Historical Archives'', 2012(02): p47. On September 3,the 8th year in the period of Emperor Qianlong, Buxi and the deputy lieutenant-general Naming, etc. reported to the emperor for the establishment of Mongolian studies and then they could have funds to translate documents.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 08:16, 17 October 2021 (UTC)

Emperor Qianlong gave an official written reply, ”Consent and implement. By command of the Emperor”, so the translation official school in Suiyuan city was established. [] The First Historical Archives of China (translated and edited by Guo Meilan): ''Manchu Archives of Eight Banners Official Schools Established in Suiyuan City During the Qianlong Period of Qing Dynasty'', ''Historical Archives'', 2012(02): p47. On September 3, the 8th year in the period of Emperor Qianlong, Buxi and deputy lieutenant-general Naming, etc. submitted memorials to the emperor for establishing Mongolian studies which could be conductive to documents and affairs.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 12:25, 18 October 2021 (UTC)

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

补熙认为，绥远城地处旷野，政务繁多，若只设官学（满蒙官学），恐为不够，且教习由京城择员派往，也与省城之例不合。关于教习满文一事，补熙奏称已照军机处先前所议，由各旗自行组织，教习之遴选并不困难，而所难者在于蒙古文的教习。原因在于，虽然绥远城内有会蒙古语者，但其语言能力不足以充任教习之责。

The official Bu Xi believed that Suiyuan city had a remote location but heavy government affairs, so it was not enough to set up the official school of Manchu and Mongolia only. And teachers sent from Central Government were unfamiliar with specific circumstances of Suiyuan city. As for teaching language of Manchus, Bu Xi submitted memorials to the emperor that each banner would have a self-organize according to the previous resolution of Privy Council. The difficulty was not the selection of teacher but teaching Mongolian, since the language competence of Mongolian speakers in Suiyuan city was insufficient for teaching.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 12:23, 18 October 2021 (UTC)

The official Bu Xi believed that since Suiyuan city was located in a remote place and burdened with heavy government affairs, it was not enough to set up the official school of Manchu and Mongolia only. And teachers dispatched from Central Government were unfamiliar with specific circumstances of Suiyuan city. As for teaching the language of Manchus, Bu Xi has submitted memorials to the emperor that each banner would self-organize in light of the previous resolutions of Privy Council. The difficulty lied not in the selection but the teaching of the Mongolian language, as Mongolian speakers in Suiyuan city were not competent for teaching the language.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 00:42, 20 October 2021 (UTC)

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

奏陈云：查，归化城土默特二旗，每旗各设学校一所，教习兵丁子弟翻译满蒙语文，每月支给巴克什等各银一两五钱，学生每日每人支给制钱十文。此项开支之银钱，由其所得房租银内动支。于雍正元年奏准施行，如今甚有裨益。

Then he proposed to Chen Yun, that a school should be respectively instituted in the two areas of Cha and Tumot, to teach the soldiers and warriors to translate the language of Manchu and Mongolia, and every month each school should be granted 15 Qian (about 1500 to 2250 Wen) and each student should be granted 10 Wen every day. And this bill could be paid by the rents of the houses constructed by them. Officially carried out in the first year of Yong Zheng's reign, this programm was still of great benefits.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 06:49, 17 October 2021 (UTC)

Chen Yun propose that a school should be respectively instituted in the two areas of Cha and Tumed, that soldiers should lear to translate the language of Manchu and Mongolia, and that every month teachers should be granted 15 Qian (about 1500 to 2250 Wen) and each student should be granted 10 Wen every day. And this bill could be paid by the rents of their houses. Officially carried out in the first year of Yong Zheng's reign, this programm is still of great benefits.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 10:03, 20 October 2021 (UTC)

==李双 Lǐ Shuāng 翻译学女 202120081499==

窃思，臣等管带官兵驻防口外蒙古旷野地方，与各扎萨克往来文移甚多，蒙古语文极为重要，现若不设立蒙古学，拣选巴克什施教，蒙古语文必将无以为继。请准我属绥远城亦照归化城土默特设立旗学之例，每翼各设学馆一所，由土默特二旗内挑选通晓蒙古语文且能翻译者两人作为巴克什，每学视兵丁子弟之俊秀挑取十名教育。至巴克什、学生应得之项，照土默特旗之例，均由本城公用房租银钱内动支销算。

I think that officials and solders garrison the vast Mongolia which is outside the Great Wall, and that they have a lot of correspondence with county magistrates. The teaching of Mongolian is therefore very important. If the study of Mongolian isn’t set up, and that there is no knowledgeable literati who is familiar with Mongolia, this study won’t be passed on. Please allow Suiyuan City also as the same of Tumed of Guihua City to set up official studies, establish a school respectively in each army, and select two persons who have a good knowledge of Mongolian and can translate from two Tumeds as teachers. Every semester, we select 10 outstanding young soldiers to educate. As for the rewards of teachers and students, according to the banner of Tumed, they are reimbursed by the common rent money of the city.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 02:29, 20 October 2021 (UTC)

I thought that officials and solders garrisoned the vast Mongolia which was outside the Great Wall, and that they had a lot of correspondence with county magistrates. The teaching of Mongolian was therefore very important. If the study of Mongolian wasn’t set up, and that there was no knowledgeable literati who was familiar with Mongolia, this study won’t be passed on. Please allow Suiyuan City also as the same of Tumed of Guihua City to set up official studies, establish a school respectively in each army, and select two persons who had a good knowledge of Mongolian and can translate from two Tumeds as teachers. Every semester, we selected 10 outstanding young soldiers to educate. As for the rewards of teachers and students, according to the banner of Tumed, they were reimbursed by the common rent money of the city. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 10:58, 20 October 2021 (UTC)

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

又查，现经军机大臣等议准，为撰拟翻译本城咨行各扎萨克之文移，由归化城土默特旗兵丁内选取两人在司行走。唯彼等不食饷米，每日来本城应差，倘不酌赏饭茶之份，贫苦蒙古委实难以当差。请亦照户部所定本地同知、通判衙门支给撰拟满蒙文移之土默特蒙古等饭食银之例，每月支给银五钱。

After the second examination, now, with the approval of the grand minister of state, we will select two soldiers in the Tumote Qi of the Guihua city working in this area in oder to compile and translate the compositions in this city. However, only you went to our city applying for the job without eating food and even no tea and something else. In this way, it was really difficult for you in poor Mongolia. Please following the stipulation stated by the Ministry of Revenue in feudal China, we should pay five yuan a month as their wage for food to the people who wrote the Manchu-Mongolian language translation according to the example of local Tongzhi office and Tongan Yemen. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 05:59, 17 October 2021 (UTC)
After the second examination, with the approval of the grand ministers , we selected two soldiers in the Tumote department of the Guihua city to work in this area in oder to compile and translate the compositions in this city. However, only you went to our city applying for the job without asking salary and not to say tea and something else. In this way, it was really difficult for you to make a live in such poor Mongolia. Please follow the stipulation stated by the Ministry of Revenue in feudal China.We should pay five strings of silver coins a month as their wage to the people who wrote the Manchu-Mongolian language translation according to the example of local Tongzhi office and Tongan Yemen.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 06:22, 19 October 2021 (UTC)

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

俟本城学习之人能翻译蒙古语文后，将土默特旗两名兵丁仍行遣回本旗。倘蒙圣主恩准施行，不仅臣等办理口外诸务无误，且大有裨益。[] 中国第一历史档案馆（郭美兰编译）：《乾隆朝绥远城设立八旗官学满文档案》，《历史档案》，2012年第2期，第47-48页。
Since scholars of the city could translate Meng character, two soldiers of Tu Moteqi were recalled to the original department.If Emperor have allowed the implement, not only could the ministers deal with affairs correctly, but also it would be greatly helpful.[The First Historical Archives of China (translated and compiled by Guo Meilan): Archives in QianLong Dynasty of Sui Yuan City,Historical Archives, The Second Phase in 2012, Page47-48] --[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 06:14, 19 October 2021 (UTC)

Two soldiers of Tumed Banner will be sent back to their own banner as soon as those studying in the city can translate the Mongolian language. If granted by the Grace of The Lord, it will not only be right, but also beneficial. [] The First Historical Archives of China (compiled by Guo Meilan) : Manchu Archives of eight Banners Official School set up in Suiyuan City during The Qianlong Dynasty, Historical Archives, no.2, 2012, pp. 47-48.
----
--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 11:02, 20 October 2021 (UTC)

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

以“地处口外蒙古旷野”、“文移甚多”作为设立绥远城旗学的理由，这一点不只适用于此奏中提及的蒙古学，而且也适用于乾隆六年奏设的绥远城翻译官学，又名满、蒙官学。此折中，补熙不仅提到雍正年间于归化城土默特二旗设立旗学，教习兵丁子弟翻译满、蒙语言文字的事，而且建议朝廷允许绥远城效仿归化城之例，设立蒙古学，从巴克什中考选教习二人，但该教习必须通晓满、蒙文字，且精于翻译，并照土默特之例给予教习薪酬，同时给予学生生活补贴。

To "located in the outer Mongolian wilderness", "a lot of text shift" as the reason for the establishment of the Yanyuan City flag school, this not only applies to the Mongolian studies mentioned in this play, but also applies to Qianlong six years of the Yuyuan City translation officer, also known as full, Mongolian official studies. In this compromise, Tsushi not only mentioned the establishment of the flag school in the naturalized city of Tummert during the Yuzheng years, teaching the teachers and children to translate full, Mongolian language and writing, but also suggested that the court allow the city to follow the example of naturalized city, the establishment of Mongolian studies, from Bakshi to choose two people, but the teaching must be familiar with full, Mongolian script, and fine translation, and according to the example of the local special to give teaching and teaching pay, while giving students living allowance.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 03:49, 19 October 2021 (UTC)

The reason for the establishment of suiyuan City banner School is that "it is located in the Mongolian wilderness outside the mouth" and "there is a lot of literary movement", which is not only applicable to the Mongolian studies mentioned in this play, but also applicable to suiyuan City Translation official school, also known as Manchu and Mongolian official School, which was played in the sixth year of Qianlong. Fill this compromise, the city is not only mentioned the yongzheng years in GuiHuaCheng tumed flag flag and establishing learning, teaching and the soldiers' children is full, the language of the translation, and suggested that the court permits suiyuan city to follow the example of GuiHuaCheng, set up the Mongolian learning, from buck assorted tests to choose the two teaching, but the teaching must be familiar with text, manchu, Mongol and skilled in translation, and tumed as the example to give teacher pay, At the same time, students are given living allowances.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 01:24, 20 October 2021 (UTC)

==李怡 Lǐ Yí 法语语言文学女 202120081504==

至于绥化城咨送各下辖地之文移，经军机处议准，皆循例由土默特旗兵丁中，选取通晓满、蒙语者二人进行翻译和撰拟，但此二人并未获得朝廷酬佣。因此，补熙一并奏请按土默特翻译满、蒙文字者之例，给予每月银五钱的饷米。同年九月十三日，乾隆帝朱批“依议。该部知道。钦此。”，同意了补熙所奏。[]
As for the documents sent by Suihua city to each region under its jurisdiction, according to the approval of the Military Intelligence Office, two soldiers from Tumed banner who were proficient in Manchu and Mongolian were selected to translate and draft the documents, but these two men were not paid by the court. Therefore, Buxi also asked for a monthly rate of five coins for the interpreter of the Manchu and Mongolian languages according to the example of Tumed. On September 13 of the same year, Zhu PI, emperor Qianlong, "complied with the proposal. The ministry knows. Qin here." And agreed to buhee's play--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 02:05, 19 October 2021 (UTC)

According to the approval of the Military Intelligence Office, the documents sent by Suihua city to each jurisdiction were translated and drafted by two soldiers, who were selected from Tumed banner and proficient in Manchu and Mongolian. But these two men were not paid by the court. Therefore, Buxi presented a memorial and asked for five coins a month as salary with reference to the translators and interpreters of the Manchu and Mongolian in Tumed. On September 13 of the same year, emperor Qianlong wrote a response in red, "Proposal approved. The ministry informed. End here." and he agreed what Buxi put forward.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 08:23, 19 October 2021 (UTC)

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

乾隆十一年二月十三日，经吏部奏准，朝廷规定嗣后省城将军、副都统等衙门随印笔帖式，不再由京城委任，而改为本地兵丁内考取。因应此例，绥远城满洲、蒙古笔帖式的考选也做了调整，即从本地八旗兵丁中挑选适当人选，通过考试翻译（满、汉翻译）进行选任。由于绥远城蒙古学设立之初，蒙文教习系从归化城土默特巴克什中进行考选，因而补熙、保云、布彦图等又在乾隆十一年四月初三日联名具折，拟对蒙古学教习进行改选，并请设立满、蒙文翻译教习。

On February 13, the 11th year of qianlong's reign, after the approval of the Ministry of Personnel, the imperial court stipulated that the provincial generals, deputy dutong and other clerks in Yamen(government office in feudal China) were no longer appointed by the capital, but were selected from local soldiers. In response to this rule, the test and selection of Manchuria in Suiyuan city and Mongolia clerks has also been adjusted, that is, to select appropriate candidates from the local soldiers of the eight banners through the translation test (Manchu and Chinese translation). At the beginning of the establishment of Mongolian Studies in Suiyuan city, the Mongolian language teaching department selected students from tumot Bakshi, a naturalization city, so Buxi, Baoyun and Buyantu signed a joint proposal on April 3, the 11th year of qianlong, to change the teaching of Mongolian studies, and requested the establishment of Manchu and Mongolian translation teaching.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 13:56, 17 October 2021 (UTC)

On February 13, the 11th year of Qianlong's reign, with the approval of the official department, the imperial court stipulated that the provincial capital generals, deputy lieutenant-generals and other officials would no longer be appointed by the capital but would be admitted by local soldiers. In response to this regulation, the way to examine and select Manchuria and Mongolia clerks in Suiyuan city was also adjusted, that is, appropriate candidates were selected and appointed from the local soldiers of the “Eight Banners” through translation examinations (Manchu and Chinese translation). At the beginning of the establishment of Mongolian Studies in Suiyuan City, examinations were conducted in Guihua city, namely Tumert Bakshi to select Mongolian instructors. Therefore, Buxi, Baoyun, Bu Yantu and others jointly signed a letter to the throne on the third day of April in the eleventh year of Qianlong. They planned to reelect Mongolian instructors and seek to set up Manchu and Mongolian instructors of translation.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 14:26, 18 October 2021 (UTC)

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

具体而言便是，从将军随印三名笔帖式内，挑选精通满、汉文翻译者二人，照吏部所定之例考试录用。同时，由于绥远城旗人中，懂汉文者甚少，因此拟请将原来所设的蒙古笔帖式缺（一人）改为满、蒙文翻译笔帖式缺，从蒙古旗人中加以考取。三个月之后，即七月十四日，补熙等人再次递呈奏折，请设满、汉翻译学，以便考选笔帖式。

Specifically, two translators proficient in Manchu and Chinese were selected from the three clerks named bithesi accompanying the general, and employed in accord with the prescribed procedures set by the Ministry of Personnel. Meanwhile, few people of “Eight Banners” mastered Chinese in Suiyuan city, and therefore it was proposed to change the original lack of Mongolian clerk (one person) to the lack of Manchu and Mongolian translation clerks. The candidates for the positions were selected from the Mongolian Manchu people. Three months later, namely, on July 14, presenting their memorials to the throne again, Buxi and others asked for setting up Manchu and Chinese translation studies in order to test and select clerks.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:54, 17 October 2021 (UTC)

Specifically, two translators proficient in Manchu—Chinese were selected from the three bithesis by the general, and employed according to the example set by the Ministry of officials.At the same time, there are few people who understand Chinese among the Eight Banners in Suiyuan city. Therefore, it is proposed to change the original lack of Mongolian bithesi(one person) to the lack of Manchu-Chinese and Mongolian-Chinese translation bithesis, and take it from the Mongolian.Three months later, on July 14, Buxi and others submitted their memorials again and askde for setting up Manchu-Chinese translation studies in order to test and select the bithesi. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:00, 17 October 2021 (UTC)Liu Wei

==刘薇 Liú Wēi 国别女 202120081507==

此奏折的撰拟源于乾隆十一年三月十六日吏部的一纸奏定，后者规定嗣后各省城驻防将军、副都统，以及城守尉随印笔帖式，停止由京城补放，一律改为各省地方考取。此例出台之后，绥远城即在辖地八旗兵丁内，办理满、汉翻译考试，试图选取随印笔帖式七人。但令人以外的是，应试考生中多数不通汉文，个别能说汉文者，也只是粗通翻译，译文既不流畅，也不确切。

The compilation of this memorial originated from a paper written by the Ministry of officials on March 16, the eleventh year of the Emperor Qianlong's reign.
According to the regulations of the Ministry of officials,stipulated that the provincial capital garrison generals, the vice capital, as well as the city guard officers with the bithesis, stopped by the capital replacement, must be admitted to provinces and localities provincial examinations.After the promulgation of this regulation,Suiyuan city conducted Manchu and Chinese translation examinations in the soldiers of the Eight Banners under its jurisdiction, trying to select seven people with the bithesis.But surprisingly, most of the examinees do not understand Chinese.some can speak Chinese, they can only translate roughly,and the translation is neither smooth nor accurate. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:34, 16 October 2021 (UTC)Liu Wei

The edict originated from a memorial to the throne written by the Ministry of Civil Affairs on March 16, the eleventh year under the Emperor Qianlong's reign. The memorial stipulated that the appointment of the provincial capital garrison generals, the vice capital, as well as the bithesis of the city guard officers, should be made through provincial examinations rather than the capital decisions. After the promulgation of this regulation, Suiyuan conducted Manchu－Chinese translation examinations in the soldiers of the Eight Banners under its jurisdiction, trying to select seven people as the bithesis. But surprisingly, most of the examinees did not know Chinese. Even some could speak, they could only do the translation roughly, which was neither smooth nor accurate. --[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:03, 16 October 2021 (UTC)

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

故而，只能勉强从中选取考卷三份，加以阅读分析。由于绥远城中通汉文者甚少，长于翻译满、汉文者亦少，因而蒙古学设立三年以来，学生仍以参加满、蒙文考试居多，而以满、汉文考试为少。而自从将随印笔帖式改为从八旗兵丁内考选之后，汉文的学习越发重要，因为不学习汉文，便无法进行满、汉翻译。

Constraintly, the officials could only pick three papers to read. As few people in Suiyuan knew Chinese, as well as people who mastered the Manchu-Chinese translation, the majority of students still took Manchu-Mongolian examinations, with fewer people taking the Manchu-Chinese examinations since the Mongolian Language Studies had been set three years ago. However, since the general bithesi exmabination had been changed to choosing bithesi from soldiers among the Eight Banners, the study of Chinese became more and more important, for without learning Chinese, it was impossible to carry out Manchu－Chinese translation.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 15:04, 16 October 2021 (UTC)

Therefore, the officials could only reluctantly select three test papers for reading and analysis. Due to the fact that few people in Suiyuan are proficient in Chinese, and few mastered the Manchu-Chinese translation, the majority of students still took Manchu-Mongolian examinations, with fewer people taking the Manchu-Chinese examinations since the Mongolian Language Studies had been set three years ago. However since the general bithesi exmabination had been changed to choosing bithesi from soldiers among the Eight Banners, the study of Chinese became more and more important, for without learning Chinese, it was impossible to translate Manchu－Chinese.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 22:55, 18 October 2021 (UTC)

==刘越 Liú Yuè 亚非语言文学女 202120081509==

因此，对于绥远城而言，仿照蒙古官学之例，设立满、汉翻译官学便显得非常重要。因为绥远城内无人可堪满、汉翻译教习之用，因而满、汉翻译官学设立之后，应当由吏部从京城八旗之内，挑选合适者充任。除此以外，补熙等人也在奏折中，一并奏请朝廷拨付用于翻译教学的笔墨、纸张等。

Therefore, for Suiyuan City, it is very important to establish Manchu and Chinese translation official schools, following the example of Mongolian official schools. Since there was no one in Suiyuan can be used to teach Manchu and Chinese translation, after the establishment of Manchu and Chinese translation official schools, the Ministry of officials should select suitable ones from the Eight Banners in the capital. In addition, bu Xi and others are also wrote memorials，requesting the court to allocate pen, ink and paper for translation teaching.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 13:32, 18 October 2021 (UTC)

Therefore, for Suiyuan city, it then became very important to establish the official school of Manchu and Chinese translation following the example of Mongolian official school. Since no one in Suiyuan city was eligible to teach Manchu and Chinese translation, after the establishment of the official school of Manchu and Chinese translation, the Ministry of Officials should select suitable candidates from the Eight Banners in the capital. In addition, Bu Xi and other officials also requested the imperial court to allocate pen, ink and paper for translation teaching in memorials to the throne.

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

补熙认为，只有照此设立满、汉翻译官学，才能确保翻译满、汉文的笔帖式考选得以顺利进行。乾隆三十七年九月，继任绥远城将军容保奏请支付满、蒙八旗学教习和学生银两，其中提到补熙奏准设立的满、蒙翻译官学（即乾隆六年设立的满、蒙学馆）和十一年设立的满、汉翻译官学，以及两所学校教习的选拔。容保认为，满、蒙翻译官学和满、汉翻译官学的四名翻译教习并没有其它差务，而只是专于教学，因而每月支银各一两五钱，即每年支银七十二两，实属过分，应予以全数抽出。

Bu Xi believed that only by establishing the official school of Manchu and Chinese translation in such a way could ensure the success of selective test for bithesi. In September of the 37th year of Qianlong Emperor's reign, Rong Bao, the successor to the former General of Suiyuan, proposed that financial support should be provided for the teachers and students who were Manchu and Mongolian Eight Banners. The official school of Manchu and Mongolian translation (the Manchu and Mongolian school founded in the sixth year of Qianlong's administration) suggested by Bu Xi, the official school of Manchu and Chinese translation and the selection of their teachers are mentioned in the proposition. Bao Rong insisted that since the four teachers in the two schools have no other job but teaching, offering them 1 silver coin and 5 copper coins per month, namely 72 silver coins per year is excessive and thus all the money should be reallocated.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:36, 24 October 2021 (UTC)

Bu Xi believed that only by establishing the official school of Manchu-Chinese translation in such a way could the success of selective test for bithesi be ensured. In September of the 37th year of Qianlong Emperor' s reign, Rong Bao, the successor to the General of Suiyuan city, proposed that financial support should be provided for the teachers and students who were Manchu and Mongolian Eight Banners. The proposal also mentioned the official school of Manchu-Mongolian translation (founded in the sixth year of Qianlong) and the official school of Manchu-Chinese translation, which both built on the advice of Bu Xi, As well as the selection of schools' teachers. Bao Rong considered that since the four teachers in these schools had no other job but teaching, it was wasteful to offer them 1 silver coin and 5 copper coins per month, namely 72 silver coins per year. Thus all the money should be reallocated.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 09:13, 19 October 2021 (UTC)

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

逮于绥远城设立官学五所之后，遂将四名翻译教习，以及抽出的银两等，一同拨付给前者。虽然乾隆帝对于此折只是简单地批复道“知道了”，但根据后来的文献记载，容保所奏仍然得到了允准。如乾隆五十年九月二十二日，集福以绥远城将军身份上疏高宗，奏请改设满、汉翻译官学，其中便提到容保奏请裁汰翻译官学之事，其中指出：
Only after the five official schools were built in Suiyuan city, the imperial court then should allocate 4 translation teachers and salaries to the schools. Though Emperor Qianlong merely replied these memorials with "got it”, the sebsequent documents suggest that the memorial presented by Rong Bao had been approved by Emperor. For instance, on September 22rd, the fiftieth year of emperor Qianlong（1785), Ji Fu presented a memorial as the general of Suiyuan city, asking for a transformation of officals schools of Manchu-Chinese translation. Thereinto, he mentioned the advise proposed by RongBao that government should make a modification of officiall translation schools . It pointed out that:--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 06:10, 19 October 2021 (UTC)

Only after five official educational institutions had been set up,did these four translation teachers, the collected fund and so on been allocated to the institutions.Though Emperor Qianlong just replied “I see”，Rong Bao’s memorial still got approval according to the documents afterward.For instance， on September 22rd, the fiftieth year of emperor Qianlong（1785)，Ji Fu presented a memorial as the general of Suiyuan city, asking for setting up officals schools of Manchu-Chinese translation，in the case of which，he mentioned Rong Bao’s suggestion that the official educational institutions should be shut down.It pointed out that:----[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 02:38, 20 October 2021 (UTC)

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

奴才查，乾隆十一年经前任将军补熙奏准，在绥远城设立满蒙翻译学，考取两名教习，挑选八旗子弟二十名教育，俟三年期满后，诚能勤勉从事，所教有成，则将该教习保奏，记名挑补骁骑校。乾隆三十七年，经前任将军容保奏准，裁汰翻译学，设立五所满洲学，每学各设教习四名，教育所有年轻养育兵及闲散幼丁。奴才等查，每学现有学生百余名，徒有其名而已，并未得以好好学习，于学生甚无益处，反被耽误。

I have searched that in the eleventh year of Qian Long’s reign，the translation subject of Man and Meng nations had been settled down in Sui Yuan city under the approval of the former general———— Bu Xi，recruiting two teachers to teach twenty royal students enrolled，who will honored to be Tiao Buxiaoqixiao without test if he is literally diligent in teaching and has made an achievement during three years.In the thirty seventh year of Qian Long’s reign，the translation subject had been cancelled under the approval of the former general———— Rong Bao，and five Man Zhou institutions were set down with every institution having four teachers to teach those young soldiers and free childrens.We have investigated that every institution has more than one hundred student，who were not deserved to be called educational institution，cause students cannot study well but were reversely misled.

I had searched that in 1746, the 11th year under the reign of Qianlong, the former general named Bu Xi had got permission from the Emperor to set up Manchurian-Mongolian translation studies in Suiyuan city, recruited two instructors to teach 20 students enrolled in the Eight Banners who will be honored as candidate for valiant cavalry if he is diligent in learning and made an achievement during three years' training. In 1772, the 37th year under the reign of Qianlong, the formal general Rong Bao had approved the decision to cancel the translation studies and set up five Manchurian schools, each with four instructors, to teach those young soldiers and idle toddlers. We had investigated that every school had more than one hundred students with an undeserved reputation, which benefited nothing for students but delayed them on the contrary.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 05:14, 18 October 2021 (UTC)

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

况且自裁汰翻译学以来，考取笔帖式及撰拟咨行各地汉字文稿，日渐难以得人。奴才等加紧训练兵丁之满洲语言外，自到任后即行整修将军衙门内房屋十五间，将八旗近三百名俊秀子弟编为五所学校，挑选贤能教习，每日教授满洲语言及马步箭。今经查看，已有成效，再加紧教习一二年后，皆可成长。

Besides, since the elimination of translation studies, it has become increasingly difficult to find people who passed the examination for bithesi and excelled at writing manuscripts in various industries and places with Chinese characters. In addition to stepping up the soldiers' Manchurian language training, we have also renovated 15 houses in the General's Yamun since taking office, grouped nearly 300 outstanding intelligence in the Eight Banners into five schools and selected talented instructors to teach them Manchuria language and horseback archery. Visible results have been achieved after checking today and they will all able to make greater progress if we step up training for one or two years.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 02:28, 18 October 2021 (UTC)

Another version: Moreover, since the abolition of translation studies, it has become increasingly difficult to garner talents to take part in and pass translation examination, and to draw up the drafts of news about all walks of life in various places. Apart from strengthening the soldiers’ training in Manchurian language, we and other ministers immediately arranged to renovate 15 houses in the General’s Yamen (the government office in feudal China) after taking office. The nearly 300 brilliant youths in the Eight Banners will be organized into five schools and taught by the select competent personages in Manchurian language, horse-riding, and arrow-shooting on a daily basis. After today’s checking, these young people have made great progress, and they will achieve more growth with subsequent one-to-two-year effective and intense study. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 06:36, 19 October 2021 (UTC)

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

奴才等愚见，请将八旗现有五所满洲学概行裁撤，仅留一处校舍，仍照旧例作为满汉翻译学，考取两名翻译教习，挑选八旗俊秀稍大子弟三十名，教授满汉文翻译。每年支给现有五所学校之公用银，即拨给新设翻译学校及将军衙门内所设五所学校使用。其所撤四所学校之房屋，并无用处，相应照先前腾出官署作价之例，交同知作价归入正项钱粮。
In our humble opinion, the five existing Manchurian schools in the Eight-Banners system should be abolished, with only one school building leaved to be used for Manchurian-Chinese translation studies as usual. Meanwhile, two translators will be admitted through tests into the school to teach translation, and thirty youths of outstanding intelligence in the Eight Banners will be selected to impart Manchurian-Chinese translation. The annual public money allocated to the existing five schools should be now distributed among the newly established translation school and the five schools in the General’s Yamen (the government office in feudal China). The four school houses which have been removed are useless, and the fees of these vacant houses will be valued according to the previous examples, handed over to the relevant ministers for pricing, and integrated into the tax and corvee system.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 15:09, 16 October 2021 (UTC)

In our humble opinion, the five existing Manchurian schools in the Eight-Banners system should be abolished, with only one school building leaved to be used for Manchurian-Chinese translation studies as usual. Meanwhile, select two translation instructors and thirty of the eight banners excellent older sons and daughters to teach the Manchu-Chinese translation. The annual public money allocated to the existing five schools should be now distributed among the newly established translation school and the five schools in the General’s Yamen (the government office in feudal China). The four school houses which have been removed are useless, and the fees of these vacant houses will be valued according to the previous examples, handed over to the relevant ministers for pricing, and integrated into the tax and corvee system.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 16:44, 16 October 2021 (UTC)

==毛优 Máo Yōu 俄语语言文学女 202120081515==

如此稍作调整，则考取笔帖式、撰拟汉字文稿皆可得人，于满洲语言、马步箭等技艺亦有益处。[] 中国第一历史档案馆（郭美兰编译）：《乾隆朝绥远城设立八旗官学满文档案》，《历史档案》，2012年第2期，第50页。根据集福的说法，乾隆三十七年，五所满洲官学设立之后，至今共有官学生五百余人，即每学为百余人，教习共二十人，即每学为四人，但这些学生自入学以后，并未专心学习，所谓肄业只是徒有其名。

With a little adjustment like this, you can become a bithesi, compose a kanji manuscript better than others, and benefit from skills such as Manchurian language and horseback archery. The First Historical Archives of China (compiled by Guo Meilan): "Manchu Archives of the Establishment of the Eight Banners Official School in Suiyuan City during the Qianlong Dynasty," Historical Archives, 2012, No. 2, p. 50. According to Ji Fu, in the thirty-seventh year of the Qianlong era, after the establishment of five Manchurian government schools, so far there are more than 500 students, that is, each school for more than 100 people, teachers a total of 20 people, that is, each school for four people. However, these students have not concentrated on their studies since they enrolled, and the so-called studies are only in name.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 16:32, 16 October 2021 (UTC)

With a little adjustment like this, talents emerged passing the test of bethesi and able to write Chinese texts. Manchurian language and Mabu archery and other skills all benefited from it. According to The First Historical Archives of China (compiled by Guo Meilan): "Manchu Archives of the Establishment of the Eight Banners Official School in Suiyuan City during the Qianlong Dynasty," Historical Archives, 2012, No. 2, p. 50. According to Ji Fu, in the thirty-seventh year of the Qianlong era, after the establishment of five Manchurian government schools, so far there are more than 500 students, that is, each school for more than 100 people, teachers a total of 20 people, that is, each school for four people. However, these students have not concentrated on their studies since they enrolled, and the so-called studies are only in name.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 07:31, 18 October 2021 (UTC)

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

然而，集福自称自其就任以来，不仅强化八旗兵丁的满洲语言学习，从中挑选俊秀者充补至将军衙门内新设的五所学校，而且在教习的问题上挑贤选能，令其勤于教习，凡此种种已使学生的培养初见成效。因此，集福请旨将原来所设的五所满洲官学进行裁撤，将其并为一所，仍照旧例定为满、汉翻译官学，以两名翻译教习，教授三十名八旗俊秀子弟满、汉文翻译。乾隆帝为此责令军机大臣和珅等，遵旨议奏。

However, Jifu claimed that since he took office, he has not only strengthened the study of Manchuria language among the Eight Banners soldiers, from whom he selected excellent persons to fill the five new schools in the General's Office, but also selected talents on the issue of teaching, urging them to be diligent in their work. all of which have made the training of students first effective. Therefore, Jifu asked for an order to abolish the original five Manchurian official schools and make them one, which was still ordered as the official school of Manchu and Chinese translation as before. Two teachers were arranged to teach thirty young talents of Eight Banners Manchu and Chinese translation. For this proposition, Emperor Qianlong ordered He Shen and others, ministers of Junjichu, to discuss and make report on Jifu’s proposal.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 15:05, 17 October 2021 (UTC)

However, Jifu claimed that since he took office, he has not only strengthened the study of Manchu among the Eight Banners soldiers and selected excellent candidates qualified for the five schools set up newly in the General's Office, but also selected talents on the issue of teaching and urged?them to be diligent in their work. All measures make the development of students first-time results. Therefore, Jifu asked for an order to combine the five Manchurian official schools into one, which was still ordered as the official school of Manchu and Chinese translation as before. Two translators were arranged to teach thirty young talents of Eight Banners Manchu and Chinese translation. For this proposition, Emperor Qianlong ordered He Shen and others ministers of Junjichu, to discuss and make report on Jifu’s proposal.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 10:25, 20 October 2021 (UTC)

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

于是，十月五日，即集福具折四日之后，和珅遵旨回奏，指出自裁汰翻译官学以来，各部院衙门在考取笔帖式和书写汉字文移时，竟不得人，因而同意了集福之议，裁汰原来所设的五处满洲官学，留一处作为官学房屋，照旧例设立满洲翻译官学，教习八旗英俊子弟满、汉语翻译。和珅在奏章中同时指出，各省将军和地方官员相互行文时，也需要用到汉字，因而也需要教授翻译。同日，乾隆帝即批复“著依议。钦此”，同意了和珅所议。

Therefore, on October 5, four days after the proposal of Jifu, He Shen played back according to his order, pointing out that since the abolition of the official school of translation, the Yamen of various ministries and institutes have been unable to find a qualified person when taking the examination of pen style and writing Chinese characters. Therefore, he agreed with Jifu's proposal to eliminate the five original Manchu official schools leaving one as the official school house, and to set up the Manchu official school of translation according to the old practice in order to teach the distinguished children of the eight banners to translate Manchu and Chinese. In He Shen’s proposal folding, he also pointed out that when provincial generals and local officials write to each other, they also need to use Chinese characters, so they also need to learn translation. On the same day, Qianlong Emperor approved his proposal by "I agree, that’s all" and consented to He Shen’s suggest.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 10:26, 20 October 2021 (UTC)

Therefore, on October 5th, four days after the preparation of memorial to the throne of Jifu, He Shen played back according to the emperor’s order, pointing out that since the adjudication and abolition of the official school of translation, the Yamen of various ministries and institutes had been unable to find a qualified person when they craved for the translate position and wrote the official document in Chinese. Therefore, he agreed with Jifu's proposal to eliminate the five original Manchu official schools leaving one as the official school house, and to set up the Manchu official school of translation according to the old practice in order to teach the distinguished children of the eight banners to translate Manchu and Chinese. Meanwhile, He Shen also pointed out in his proposal that when provincial generals and local officials wrote official documents to each other, they also need to use Chinese characters, so they also need to be taught translation. On the same day, Qianlong Emperor approved his proposal by "I agree, that’s all" and consented to He Shen’s suggest.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 00:55, 17 October 2021 (UTC)

==秦建安 Qín Jiànān 外国语言学及应用语言学女 202120081518==

显然，无论是补熙和鄂尔泰等奏请设立或复设满蒙学馆，还是补熙奏请设立蒙古学、满汉翻译学，以及改设满蒙文翻译笔帖式，又或是德龄等奏请制定满蒙文翻译生员奖惩章程，容保奏请设立满蒙八旗学五所，以及集福奏请裁汰满蒙八旗学，并改设（复设）满汉翻译学等，凡此种种都表明绥远城官学的翻译人才培养目标与定位，其办学模式和办学效果在清代旗学体系中颇具典范性。

Apparently, whether Buxi and Ertai remit their requirements of establishing or set up the Academy of Manchuria and Mongolia anew to the emperor and Buxi asked the emperor for the instruction of establishing the study of Mongolia, translatology of Manchurian and Han language and authorizing the officers who transcribe and translate the Mongolian and Manchu language, or Deling asked the emperor to formulate the rewarding and penal regulations for Manchurian and Mongolian translators; Rongbao requested instructions from the emperor to found five schools for Manchurian and Mongolian Eight Banners and Jifu appeal for adjudicating and eliminate the study of Manchurian and Mongolian Eight Banners and turning to set up the translatology of Manchurian and Han language, those behaviors manifested the exemplary nature of the training goals and orientation for translation talents, school running modes and school running effects of Suiyuan official school in the system of banner hierarchy in Qing Dynasty.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 14:36, 16 October 2021 (UTC)

Apparently, all the following proposals manifested the exemplary nature of the training goals and orientation for translation talents, school running modes and school running effects of Suiyuan official school in the system of Academy of Banner in Qing Dynasty. For example, Buxi and Ertai submitted their requirements to the emperor of establishing or setting up the Academy of Manchuria and Mongolia again; Buxi asked the emperor for the instruction of establishing the study of Mongolia, translatology of the Manchuand Han language and establishing the group of scholars of the Manchu and Mongolian translation; Deling asked the emperor to formulate the rewarding and penal regulations for Manchurian and Mongolian translators; Rongbao requested instructions from the emperor to found five schools for Manchurian and Mongolian Eight Banners; Jifu appealed for adjudicating and eliminating the study of Manchurian and Mongolian Eight Banners and turning to set up the translatology of Manchurian and Han language, etc--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 03:53, 17 October 2021 (UTC)

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

2.旗学教育中的汉籍（书）译本。旗学之设，必有教材方能成行，然而国初之际并无文字，书籍修纂只能借助其它民族文字，颇为不易。太祖、太宗年间，额尔德尼与噶盖受命创制老满文，后经达海改进，不仅给文移往来、记注政事等带来便利，也给满、汉翻译，以及解决旗人教育的教学用书等，创造了条件。

2.Translated version of the Han Dynasty in the education of Academy of Eight Banners. Only with teaching materials could the Academy of Eight Banners’ establishment be accessible, however, at the beginning of the country there was no text. Under this circumstance, books could only be compiled with the help of other nationality characters, which was quite difficult. During the reign of first and second emperors of the Qing Dynasty, Erdeni and Gagai were ordered to create the old Manchu which was later improved by Dahai. Not only made it much easy for official documents communication, political affairs’ notation, but also provided the conditions for the Manchu, Han translation, as well as solving the teaching books of the Bannerman’s education , etc. --[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 03:15, 17 October 2021 (UTC)

Translated version of the Han Dynasty in the education of Academy of Eight Banners. Only with teaching materials could the Academy of Eight Banners be established successfully, however, at the beginning of the country there was no text. Under this circumstance, books could only be compiled with the help of other nationality characters, which was quite difficult. During the reign of first and second emperors of the Qing Dynasty, Erdeni and Gagai were ordered to create the old Manchu which was later improved by Dahai. Not only made it much easier for official documents communication and political affairs’ notation, but also provided the conditions for the Manchu and Han translation, as well as solving the problem of teaching books of the Bannerman’s education , etc. --[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 03:07, 18 October 2021 (UTC)

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

如太祖曾命达海翻译汉籍，太宗也曾分拨“书房”满官担任“译汉字书籍”的工作，译成之书包括《刑部会典》、《素书》、《三略》、《万宝全书》等。天聪八年，伊成阿（又名宜成格）参加礼部考试，以第一名取中“汉人习满书”举人，授内国史院行走，又翻译《礼部会典》成书。[] 鄂尔泰等：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第239页；清高宗敕纂：《八旗满洲氏族通谱》，台北：台湾商务印书馆，1983年，第12页。嗣后，大学士希福于崇德元年奉敕翻译《辽》、《金》、《元》三史，崇德四年六月译竣，顺治元年“敬缮成书以进”。[]

For example, Taizu once ordered Dahai to translate Chinese books, and Taizong once assigned Manchu officials in the "Study orgnization" to the work of "translating Chinese books". The successfully translated books include ''the code of the Ministry of punishment'', ''Su Shu'', ''San Lue'', ''Wan Bao Quan Shu''(''General People's Daily Life''), etc. In the eighth year of Tiancong, Yi chenga (also known as Yi chengge) took part in the examination of the Ministry of rites, took the first place in the "Han people's learning full books", was awarded to work part-time at the National Academy of history, and translated ''Ceremony of the Ministry of Rites'' into a book. [] Ertai et al：''Records of Emperor Taizong In Qing Dynasty''，Beijing：Zhong Hua Book Company，1985，p239；Imperial usurpation by Emperor Gaozong of the Qing Dynasty：''General Manual of Manchu Clan in Eight Banners''，Taibei：Taiwan Commercial Press，1983，p12. Subsequently, in the first year of Chongde, the grand seccretary Xi Fu was ordered to translate three historical books: ''Liao'', ''Jin'' and ''yuan'',and the translation work ended in June of the fourth year of Chongde, then the books were presented to the emperor in the first year of Shunzhi.[]--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 03:02, 18 October 2021 (UTC)

For example, Taizu once ordered Dahai to translate Chinese books, and Taizong assigned Manchu officials in the "Study orgnization" to the work of "translating Chinese books", which included ''the Code of the Ministry of Punishments '', ''Su Shu'', ''San Lue'', ''General People's Daily Life , etc. In the eighth year of Tiancong, Yi Chenga (also known as Yi Cheng’e) took the examination of the Ministry of Rites and won the first place in the "Han people's learning full books". He was awarded to work part-time at the National Academy of History as well as translated ''Ceremony of the Ministry of Rites'' into a book. [] Ertai et al：''Factual Records of Emperor Taizong In the Qing Dynasty''，Beijing：Zhong Hua Book Company，1985，p.239；Imperial usurpation by Emperor Gaozong of the Qing Dynasty：''General Manual of Manchu Clan in Eight Banners''，Taibei：Taiwan Commercial Press，1983，p.12. Subsequently, in the first year of Chongde, the grand secretary Xi Fu was mandated to translate three historical books: ''Liao'', ''Jin'' and ''yuan'',and the translation work ended in June of the fourth year of Chongde, then the books were presented to the emperor in the first year of Shunzhi. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:08, 18 October 2021 (UTC)

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

鄂尔泰等：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第49页。这些满译汉籍或涉及修身正心，或涉及齐家治国，成为统治者了解汉制，学习知识的主要途径，同时也是清初旗人教育的重要来源。例如，顺治初开办国子监八旗官学时，朝廷拟将满、汉官员子弟分为“读清书”、“读汉书”两种，前者正是以汉籍的满文译本作为学习的主要内容。

Ertai et al.: “Factual Records of the Qing Dynasty • Factual Records of Emperor Taizongwen”, Beijing: Zhonghua Book Company, 1985, p. 49. These Chinese books translated in Manchu language, either involving self-cultivation and moral integrity or related to regulating the family and ruling the state, became the main way for governors to learn about the Han system and acquire knowledge, as well as the significant source of Bannerman Education in the early Qing Dynasty. For instance, at the beginning of Emperor Shunzhi’s establishment of the Imperial Academy of Eight Banners, the court intended to divide the children of Manchu and Han officials into two types:” reading books of the Qing Dynasty and of the Han Dynasty, the former of which exactly took the Manchu translation of Chinese books as the main content of learning.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 14:35, 16 October 2021 (UTC)

Ertai et al.:” Factual Records of the Qing Dynasty • Factual Records of Emperor Taizongwen”, Beijing: Zhonghua Book Company, 1985, p. 49. These Chinese books translated in Manchu language, either involving self-cultivation and moral integrity or related to regulating the family and ruling the state, became the main way for governors to learn about the Han system and acquire knowledge, as well as the significant source of Bannerman Education in the early Qing Dynasty. For instance,at the time of establishing the Imperial Academy of Eight Banners in the beginning of the rule of Shunzhi, the court intended to divide the children of Manchu and Han officials into two types:” reading books of the Qing Dynasty and of the Han Dynasty, the former of which exactly took the Manchu translation of Chinese books as the main content of learning.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 03:26, 17 October 2021 (UTC)

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

顺治年间，他赤哈哈番阿什坦先后翻译《大学》、《中庸》、《孝经》和《通鉴总论》等，这些书籍要么被用作治国理政之参考，要么也被用作旗人教育之教材。[] 鄂尔泰等修，李洵、赵德贵点校：《八旗通志·初集》，长春：东北师范大学出版，1986年，第5339页。据陳康祺在《郎潜纪闻·二笔》中说，“顺治初，翻译《大学》、《中庸》、《孝经》诸书，刊行之，以教旗人，皆出其手”，即是此情况之体现。[]

During the reign of Shunzhi, Tachihahafanashitan translated the ''University'', the ''Moderation'', the ''Classic of Filial Piety'' and ''The General of Tongjian'' one by one, which were either used as a reference for governing the country or as teaching materials for the education of Flag People.[]Revised by Ertai ect. Proofread by Li Xun and Zhao Degui: ''Eight Banner Tongzhi· Initial Collection'', Changchun: Published by Northeast Normal University, 1986, p. 5339.According to Chen Kangqi in ''Lang Qianjiang · Two Bi'', " At the beginning of Shunzhi, he translated the ''University'',the ''Moderation'', the ''Classic of Filial Piety'' and published them to teach the Frag People", which is the embodiment of this situation.[]--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 03:17, 17 October 2021 (UTC)

During the reign of Shunzhi, Tachihahafanashitan translated the ''University'', the ''Moderation'', the ''Classic of Filial Piety'' and ''The General of Tongjian'' successively， which were either used as a reference for governing the country or as teaching materials for the education of Banner People. []Revised by Ertai ect. Proofread by Li Xun and Zhao Degui: ''General Annals of Eight Banner ·Initial Collection'', Changchun: Published by Northeast Normal University, 1986, p.5339. According to Chen Kangqi in ''Folk Anecdotes Chronicle(Second Version)'', "In the early period of Shunzhi, he translated the ''University'',the ''Moderation'', the ''Classic of Filial Piety'' and published them to educate the Banner People", which is the embodiment of this situation. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 04:49, 17 October 2021 (UTC)

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

陈康祺著，晋石点校：《郎潜纪闻·二笔》，北京：中华书局，1997年，第362页。除了是八旗臣民的学习教材之外，汉籍满译本也是最高统治者的学习蓝本，深深影响了清初君主的知识结构。例如，世祖即位之初，仅识满文，逮亲政后方习汉语。《清实录·世祖章皇帝实录》中的说法是“六龄即嗜观史书”，显然世祖是以汉籍的满文译本为限。[]

Written by Chen Kangqi, edited by Jinshi: ''Folk Anecdotes Chronicle(Second Version).'' Beijing: Zhonghua Book Company, 1997, page 362. In addition to being the learning material of the eight banners, the Manchu translation of Chinese classics was also the learning blueprint of the supreme rulers, which deeply influenced the knowledge structure of the early Qing emperors. For example, emperor Shizu only knew Manchu when he just ascended the throne, then he learned Chinese after taking over the reins. In ''the Records of Qing Dynasty· Emperor Fu Lin'', it is said that “be addicted to reading historical books at the age of 6”, which implies that emperor Shizu was limited to the Manchu translation of Han books at that time.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 14:35, 16 October 2021 (UTC)

Annotations:
First:the Manchu translation of Chinese-the translation of Han Ji Manchu
Second:emperor Shizu-at the beginning of emperor Shizu’s accession --[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 05:16, 18 October 2021 (UTC)
==王逸凡 Wáng Yìfán 亚非语言文学女 202120081524==

鄂尔泰等：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第27页。《北游集》中，对于世祖勤学汉文的情形也有记载，认为他所阅读的汉书范围甚广，“《左》、《史》、《庄》、《骚》、先秦、两汉、唐宋八大家，以及元明撰著，无不毕备。”[] 释道忞：《北遊集》，上海：上海古籍出版社，2010年，第47-48页。

Ertai et al., Records of the Qing Dynasty, Records of the Emperor Shizu Zhang, Beijing: Zhonghua Book Company, 1985, p. 27. There is also a record of Shizu's diligent study of The Chinese language in Beiyou, which says that he read a wide range of Han books, including Zuo, Shi, Zhuang, Sao, the eight masters of the Pre-Qin, Han, Tang and Song dynasties, as well as the works of the Yuan and Ming dynasties. [] Daomin Shi: A Journey in North China, Shanghai: Shanghai Ancient Books Publishing House, 2010, pp. 47-48.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 03:10, 18 October 2021 (UTC)

Ertai et al. Records of emperor shizuzhang in the Qing Dynasty, Beijing: Zhonghua Book Company, 1985, P. 27. There are also records of Shizu's diligent study of Chinese in the collection of northern travels, which holds that he has read a wide range of Han books, "Zuo, Shi, Zhuang, Sao, eight masters in the pre-Qin, Han, Tang and Song Dynasties, as well as the yuan and Ming Dynasties." [] Shi Daoyi: collection of northern travels, Shanghai: Shanghai Ancient Books Publishing House, 2010, pp. 47-48.

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

顺治帝学习汉文之时，内秘书院已完成组织翻译《通鉴》，并另行请译《大学衍义》，这些译本无论成书与否，都对顺治帝奠定知识基础具有重要作用。顺治十年，内院诸臣奉敕翻译《五经》，顺治帝在御览译本初稿时，也以御笔批注译本中的讹错，令译书官更正缮写。正是由于世祖亲近汉官，倾慕汉族文化，虽然因为统治阶级内部的压力，不得不在顺治十一年宣布宗学“永停其习汉字诸书”，但仍在宗学的教学内容上做出让步，允许宗学生“翻译各样汉书观玩”，使得宗学及其它官学仍可以保留满译汉籍文本作为教材。[]

When Emperor Shunzhi studied Chinese, neimi Academy had completed the translation of Tongjian and asked for another translation of University Spread Meaning. Whether these translations were completed or not, they played an important role in laying the knowledge foundation for emperor Shunzhi. In the 10th year of Shunzhi reign, the officials in the inner court translated The Five Classics. When Emperor Shunzhi read the first draft of the translation, he also annotated the errors in the translation with the Royal pen and ordered the translators to correct and rewrite. It was precisely because the ancestors were close to Han officials and admired Han culture,although they had to announce that the patriarchal school "stopped learning Chinese characters and books forever" in the 11th year of Shunzhi because of the pressure within the ruling class, they still made concessions on the teaching content of the patriarchal school and allowed the patriarchal students to "translate all kinds of Chinese books and watch and play", so that the patriarchal school and other official schools can still retain the fully translated Chinese texts as teaching materials. -- translated by Wang Zhenlong

When Emperor Shunzhi studied Chinese, Neimi Academy had completed the translation of ''Tongjian'' and asked for another translation of ''The Derivation of the Great Learning''. Whether these translations were completed or not, they played an important role in laying the knowledge foundation for emperor Shunzhi. In the 10th year of the reign of Emperor Shunzhi, the ministers in the Neimi Academy translated ''The Five Classics''. When Emperor Shunzhi read the first draft of the translation, he also annotated the errors in the translation with the royal pen and ordered the translators to correct and rewrite. They had to announce that the royal family "stopped learning Chinese characters and books forever" in the 11th year of the reign of Emperor Shunzhi because of the pressure within the ruling class. But it was precisely because the ancestors were close to Han officials and admired Han culture, they still made concessions on the teaching content of the royal clan and allowed the students to "translate all kinds of Chinese books and watch and play", so that the patriarchal school and other official schools can still retain the fully translated Chinese texts as teaching materials. --[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 05:20, 19 October 2021 (UTC)

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

至于内秘书院原拟翻译的《大学衍义》，虽迟至康熙十一年完成，并于次年进呈，但无论太皇太后，还是康熙本人，都对该书格外重视，不仅命儒臣翻译刊刻，颁赐群臣，而且将其分发给八旗官学，以资肄习。[]康熙作为千古一帝，在位期间不仅敕译大量儒典，如《日讲四书解义》、《日讲书经解义》、《日讲易经解义》等，也敕撰或御制满汉合璧本的其它汉籍，如《御选古文渊鉴》、《资治通鉴纲目》、《御纂性理精义》等，这些书籍在颁赐大臣和各省之余，也一并被颁赐旗学，以教材资用。

As for The Original Draft of The Derivation of Great Learning by Secretary of Academy, though it was completed until the eleventh year of Kangxi and was presented the next year, both Kangxi’s grandmother and Kangxi himself attached great importance to the book. He not only ordered knowledgeable ministers to translate the cut blocks and gave it as an official favor to all ministers. He also handed it out for Eight Banners (military administrative system of the Manchus in the Qing Dynasty) to encourage them to leave school before graduation. As the first emperor in thousands of years, during the reign, he not only gave imperial order to translate many Confucian classics, such as Explain Four Books Every Day, Explain Books of Documents Every Day, Explain Books of Changes Every Day, but also ordered them to make other Chinese books of the combination of Manchu and Han, such as Imperial Selection of Guwenyuanjian, Compendium of History as a Mirror, Imperial Compile of Xinglijingyi. Besides as an official favor to the ministers and each province, it was also handed out Eight Banners in order to further enrich the use of teaching materials.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 04:13, 17 October 2021 (UTC)

As for ''The Original Draft of The Derivation of Great Learning'' by Secretary of Academy, though it was completed until the eleventh year of Kangxi and was presented in the next year, both Kangxi’s grandmother and Kangxi himself attached great importance to the book. He not only ordered knowledgeable ministers to translate and print the book and gave the translations as an official favor to all ministers. He also handed out them to Eight Banners (military administrative system of the Manchus in the Qing Dynasty) for their study. As an excellent emperor in the history, during his reign, Kangxi not only gave imperial order to translate many Confucian classics, such as ''Explain Four Books Every Day'', ''Explain Books of Documents Every Day'', ''Explain Books of Changes Every Day'', but also ordered to compile other Chinese books of the combination of Manchu and Han, such as ''Imperial Selection of Guwenyuanjian'', ''Compendium of History as a Mirror'', ''Imperial Compile of Xinglijingyi''. Besides as an official favor to the ministers and each province, these books were also handed out to Eight Banners as teaching material.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 13:58, 17 October 2021 (UTC)

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

可以认为，清代的旗学教育从一开始便受到统治者重视与支持。如若不然，则汉籍的满文译本想要进入旗学，必不可能。以《孝经》为例，该书初由阿什坦以满文译成，后被用作旗学教材，其中原因即得益于顺治帝“以孝治天下”的战略。雍正年间，世宗同样力主孝道，以孝道为立教之原、立身之要，令儒臣“专译经文”，以便习诵。[]

It is believed that the education for the offsprings of Eight Banners was attached importance to and supported by the rulers from the very beginning. If it was not so, the Manchu translations of ancient classics of Han culture would never get into the schools for the offsprings of Eight Banners. Take ''The Book of Filial Piety'' as an example. The book was firstly translated by Ashtan with Manchu then was used as textbook for the schools. The reason of this is the strategy put forward by Shunzhi emperor that used the morality of filial piety to run the country. During the ruling years of Yongzheng emperor, he also emphasized the morality which should be the source of education and the core of personal moral cultivation and ordered scholars and officials to translate relevant scriptures for study and recitation.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 04:19, 17 October 2021 (UTC)

It was believed that the education for the School for Children of the Eight Banners in Qing Dynasty had received great attention and supported by the rulers from the very beginning. If this was not the case, it was absolutely impossible for the Manchu translations of Chinese books to get into the School. Take ''The Book of Filial Piety'' as an example, this book was firstly translated by Ashtan in Manchu then was used as a textbook for the School. And the reason for that was that the Emperor Shunzhi put forward the strategy, ruling the world with "filial piety". During the year of Yongzheng emperor, he also thought highly of filial piety which should be the source of education and the core of personal moral cultivation. Besides, he also ordered confucian officials to specialize in translating scriptures for people to study and read.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 15:04, 17 October 2021 (UTC)

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

最终，《孝经》又于雍正五年译印成满、汉合璧本，继续作为旗学教材之用，以助朝廷推行政策之需。当然，清代旗学教材并非仅有中央律定一途，各省驻防也有自行翻译、编纂和刊印者，如嘉庆年间杭州驻防将军萨秉阿重刻九鼐翻译的《戒赌十则》，广州将军衙门编纂的《满汉文八种》，以及光绪年间荆州驻防翻译总学也先后纂辑《吏治辑要》等，这些书籍虽非皇帝敕译、敕纂，但于清廷政治和地方政务亦有所合。上述书籍完成译印之后，即被用于旗学教育，进一步丰富了旗学教材的使用。

At last, ''The Classic on Filial Piety'' was translated and printed into a version included both Manchu and Chinese during the 5th year of Yongzheng, continuing to be used as a teaching material for the School for Children of the Eight Banners in Qing Dynasty in order to meet the needs of the court to carry out a policy. Certainly, the central government was not the only way to set up the textbook of the School. There were also people who translate, compile and print by themselves in the provincial garrison, such as ''Ten Rules for Quitting Gambling'' translated by the nine incense tripod, Sa Bing E Zhong Ke, a general garrison in Hangzhou during the year of Jiaqing and ''Eight Kinds of Manchu and Chinese'' compiled by the General Government of Guangzhou, ''Summary of Official Administration'' successively complied by general translators of Jinzhou garrison during the year of Guangxu. Although these books were not translated and compiled under the order of the emperor, they had some similarities in Qing politics and local government affairs. Upon finishing the translation and printing of these books, they were used in the education of the School, which further enriched the use of its teaching materials.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 23:18, 16 October 2021 (UTC)

In the end, ''The Classic on Filial Piety'' was translated and printed into a version included both Manchu and Chinese during the 5th year of Yongzheng, continuing to be used as a teaching material for the School for Children of the Eight Banners in Qing Dynasty in order to meet the needs of the court to carry out a policy. Certainly, the central government was not the only way to set up the textbook of the School. There were also people who translate, compile and print by themselves in the provincial garrison, such as ''Ten Rules for Quitting Gambling'' translated by the nine incense tripod, Sa Bing E Zhong Ke, a general garrison in Hangzhou during the year of Jiaqing and ''Eight Kinds of Manchu and Chinese'' compiled by the General Government of Guangzhou, ''Summary of Official Administration'' successively complied by general translators of Jinzhou garrison during the year of Guangxu. Although these books were not translated and compiled under the order of the emperor, they had some similarities with Qing politics and local government affairs. Upon finishing the translation and printing of these books, they were used in the education of the School( “Qixue”) , which further enriched the use of its teaching materials. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 04:57, 17 October 2021 (UTC)

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

3.旗学教育中的翻译课业与考课。清代旗学的课业要求与其教学重点密切关联，因而考课上并无完全一致的情况。以国子监八旗官学为例，顺治元年即将学生分为习清书、习汉书两类。顺治以后，虽然朝廷对于该学的学生额数屡有调整，但类别上仍保持了原来的习清书、习汉书之分。

Translation course and examination courses in the School(Qixue). The schoolwork requirements of the School in the Qing Dynasty are closely related to its teaching focus, so there is no completely consistent situation in the examination course. Take the official study of the Eight banners of Imperial College as an example, the first year of Shunzhi made students divided into two categories: some of them stydied the Qing Book and the others studied Han Book. After Shunzhi, although the imperial court had repeatedly adjusted the number of students in the study, it still maintained the original study of Qing and Han books in the category. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 04:46, 17 October 2021 (UTC)
Translation course and examination in flag school education. The academic requirements of the flag school in the Qing Dynasty were closely related to its teaching priorities, so there was no complete consistency in the examination. Taking the Eight Banners official school of the Imperial College as an example, in the first year of Shunzhi, students will be divided into two categories: learning Qingshu and learning Hanshu. After Shunzhi, although the imperial court repeatedly adjusted the number of students in the school, it still maintained the original classification of learning Qing books and learning Han books.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 12:07, 18 October 2021 (UTC)

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

如雍正五年，世宗令每旗额设国子监八旗官学生一百名，其中满洲六十名，仍分习清文、习汉文，蒙古和汉军各二十名，课业上虽无明确规定，但循例仍应分为两类：习蒙文、汉书，以及习清书、翻译。据时任国子监祭酒孙嘉淦奏报，朝廷在取录学生时，对于习清书、习翻译者的年龄要求有所不同，其中“学满书者，可用幼穉之人”，而“学汉文翻译者，必得十四五以上、资性聪敏之人。”[] 鄂尔泰等修，李洵、赵德贵点校：《八旗通志·初集》，长春：东北师范大学出版，1986年，第913-917页。
For example, in the fifth year of Yongzheng, Emperor Shizong ordered to set up 100 students of the eight banners of the Imperial College, including 60 in Manchuria, who were still divided into Qing and Chinese, and 20 in Mongolia and the Han army. Although there were no clear regulations on their schoolwork, they should still be divided into two categories: learning Mongolian, Chinese, Qing and translation. According to the memorial of sun Jiagan, then the Imperial College's eunuch, when recruiting students, the imperial court had different age requirements for Xi Qingshu and Xi translators. Among them, "those who have learned a lot of books can use young people", while "those who have learned Chinese translators must have more than 15 years of experience and intelligence."

For example, in the fifth year of Yongzheng’s reign, Emperor Shizong ordered to admit 100 students of the eight banners of the Imperial College, 60 of which are Manchurians, divided into two groups correspondingly learning works of Qing Dynasty and Han Dynasty, and the rest of which are soldiers of Mongolia and Han dynasty. Although there were no clear regulations on their learning content, they should still be divided into two categories: learning Mongolian, Works of Han dynasty, and works of Qing dynasty and translation. According to the memorial of sun Jiagan, then the Imperial College's eunuch, when recruiting students, the imperial court had different age requirements for Xi Qingshu and Xi translators. Among them, "those who have learned a lot of books can use young people", while "those who have learned Chinese translators must have more than 15 years of experience and intelligence."--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 10:52, 20 October 2021 (UTC)

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

自此以后，国子监八旗官学中教习翻译渐成定例。如乾隆年间，国子监议定《八旗官学生条例》，对学生的平时学习、例行测验等做了具体规定，从设立“到学薄”与“功课薄”等，到设立“常课”、“会课”、“会考”等，都是如此。其中，无论是每月一次的常课、会课，还是每年于春、秋二季各办一次的会考，考试环节和内容上均设有翻译一项，只不过考试翻译也分“满馆试”与“蒙古试”，前者试翻译或者清书一题，后者试蒙古翻译一题。[]

Since then, translation teaching has gradually become a routine for the Eight Banners officers in the Imperial Academy. For example, during the reign of Emperor Qianlong, the Imperial Academy proposed the ''Regulations on the Eight Banners Students'' which stipulated specifically their daily study and routine examination, from setting up the attendance record and academic performance record to the establishment of system of regular class, meeting class and general examination. Among them, not only the monthly regular class and meeting class, but also the general examination which were held every spring an autumn, set the translation part and content. There were mainly two types of such translation tests, including Manchu test and Mongolian test, in which the former translated the book in the language of Qing Dynasty ,while the latter tried the question of Mongolian translation.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 03:21, 17 October 2021 (UTC)

Since then, teaching translation for the Eight Banners official school of the Imperial Academy has gradually become a rule. For example, during the reign of Emperor Qianlong, the Imperial Academy agreed on the regulations on eight banner students , which made specific provisions on students' daily study and routine tests, from the establishment of "attendance record" and "homework record" to the establishment of "regular classes", "meeting classes" and "general exams". Among them, whether it is the regular classes and meeting class once a month or the general examination held once a year in spring and autumn, there is a translation item in the examination links and contents, but the examination translation is also divided into "Manchu test" and "Mongolian test", in which the former examined Manchu translation ,while the latter tested the question of Mongolian translation.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 03:48, 17 October 2021 (UTC)

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

之所以要如此组织考试，是为了对师、生形成教、学的压力，特别是对学生的懒惰浮游进行责罚，以励其学。为此，朝廷在教习的选任与考课的要求上，也有严格规定。据孙嘉淦奏报，国子监八旗官学一般为“一旗三学”，即满书（习翻译者往往入满书房）、汉书、蒙文，每学设讲诵之所三、四间，故以每旗三学计，共十三、四间不等。

The reason why the examination is organized in this way is to put the pressure on teachers and students in their teaching and learning , especially to punish the lazy and idle students, so as to encourage them to learn. Therefore, the imperial court also had strict regulations on the selection and examination. According to Sun Jiagan's petition, the eight banners official school of the imperial academy usually set ''three courses for one banner'' , that is, Manchu (learners who study translation need to study in Manchu study), Chinese and Mongolian. Each course has three or four places for recitation. Therefore, based on the three courses of each banner, there are thirteen or fourteen classrooms in total.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 03:05, 17 October 2021 (UTC)

The reason for organizing examinations in this way was to put pressure on teachers and students in their teaching and learning , especially to punish the lazy and idle students, so as to encourage them to learn. Therefore, the imperial court also had strict regulations on the selection and examination. According to Sun Jiagan's petition, the eight banners official school of the imperial academy usually set ''three courses for one banner'' , that is, Manchu (learners who study translation need to study in Manchu study), Chinese and Mongolian. Each course has three or four places for recitation. Therefore, based on the three courses of each banner, there are thirteen or fourteen classrooms in total.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 15:05, 17 October 2021 (UTC)

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

顺治二年，朝廷为每处选任教习十人，乾隆十七年裁撤各旗汉教习一人，并将教射教习咨回本旗，但乾隆三十一年，又于每旗添设满教习一人，专门负责翻译和清书的教授，同时因为汉教习名下已经拨出翻译学生，故将汉教习裁减一名。考课上，国子监八旗官学在经历顺、康、雍、乾四朝年间，也有调整与变化。顺治二年，关于国子监八旗官学的考课规定是“每十日一次赴监考课，遇春秋演射，五日一次，就本处练习”，至康熙元年，考课规定中增加了翻译内容，调整为“每月赴监讲书一次、翻译一次，五日射箭一次。”[]

In the second year of the Shunzhi dynasty, the court selected ten teaching staff for each office, and in the seventeenth year of the Qianlong dynasty, the Chinese teaching staff of each banner was abolished, and the teaching staff of archery was consulted back to the banner, but in the thirty-first year of the Qianlong dynasty, a full teaching staff was added to each banner, specifically responsible for the teaching of translation and Qing books, and at the same time, because the name of the Chinese teaching staff had been allocated to translation students, so the Chinese teaching staff was reduced by one. Examinations, the eight banners of the National Palace of education in the years of Shun, Kang, Yong, Qian four dynasties, there are also adjustments and changes. Shunzhi two years, on the eight banners of the National Palace of Justice official school examination class is "once every ten days to go to the prison examination class, in the event of spring and autumn shooting, once every five days, on the practice of this place", to the first year of the Kangxi, examination class regulations added translation content, adjusted to "once a month to the prison lecture, translation once, five days archery once.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 15:01, 17 October 2021 (UTC)

In the second year of the Shunzhi’s reign, the court selected ten teaching staffs for each office, and in the seventeenth year of the Qianlong’s reign, the Chinese teaching staff of each county was laid off, and the teaching staff of archery was consulted back to the county, but in the thirty-first year of the Qianlong dynasty, a Manchu teaching staff was added to each banner, specifically responsible for the teaching of translation and Manchu books, and at the same time, since students for translation had been selected from Chinese teaching staffs, so the Chinese teaching staff was reduced by one. In the examination, the eight banners of the National Palace of education in the years of Shun, Kang, Yong, Qian’s reign, saw adjustments and changes. In the second year of Shunzhi’s reign, on the eight banners of the National Palace of Justice official school examination class was "once every ten days to go to the prison examination class, in the event of spring and autumn shooting, once every five days, on the practice of this place", to the first year of the Kangxi, examination class regulations added translation content, adjusted to "once a month to the prison lecture, translation once, five days archery once.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 02:41, 20 October 2021 (UTC)

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

至乾隆三十一年，进一步提高了考课要求，规定习汉文者在肄业十年之后，如不能获得进身，以及习翻译和清文者如不能考取中书、笔帖式、库使等，均一律咨送本旗，另挑差使。
宗学的情况也与国子监八旗官学的情况类似，其教学重点、教习选任，以及考课规定等同样经历了调适。如顺治九年，宗学于每旗设满洲官，教习满书。雍正二年，朝廷从各部院司官中书中，分别拣选清书、汉书和骑射教习四人，每翼分派二人。

Till the 31st year of Qianlong’s reign, the requirement for examination was higher. It was said that those who were good at Chinese but failed to be office in a decade and those who were skilled in translation and Manchu but failed to obtain Zhongshu, Bi Tieshi, Kushi and so on through examination, would all be sent back to where they belonged and be replaced by others.
Zongxue, school for royal family told the same story. The focus of education and the selecting system also saw adjustments. Take the ninth year of Shunzhi’s reign for example. Zongxue assigned Manchu officer in every county to teach. In the second year of Yongzheng’s reign, the court selected four people as Qingshu, Hanshu, coach for horse riding and archery from every department. Two persons were appointed in each county.

Till the 31st year of Qianlong's reign, the court enhanced requirement for examination. It was said that those who were good at Chinese but failed to be office in a decade and those who were skilled in translation and Manchu but failed to obtain Zhongshu, Bi Tieshi, Kushi and so on through examination, would all be sent back to where they belonged and be replaced by others. Zongxue, school for royal family told the same story. The focus of education and the selecting system also saw adjustments. Take the ninth year of Shunzhi's reign for example. Zongxue assigned Manchu officer in every county to teach. In the second year of Yongzheng's reign, the court selected four people as Manchu, Chinese, coach for horse riding and archery from every department. Two persons were appointed in each county.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 09:09, 20 October 2021 (UTC)

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

至乾隆四年，在选任宗学教习时，改为以学生人数为基础进行选派，即每十人选派一名。然而，由于乾隆二十一年起，翻译和清书、骑射一样，成为宗学的三大教学重点之一，于是朝廷裁减了九名汉书教习，俱改为翻译教习。嘉庆朝时期，翻译仍是宗学的教学重点，因而翻译教习得以保留，同时又因为复设了习汉书科目，于是对汉教习进行了改设，规定两翼每学各四名。

In the 4th year of Qianlong reign, when selecting teachers of royal clan education, the selection was based on the number of students, that is, one for every ten students. However, since the 21st year of Qianlong, translation became one of the three major teaching points of royal clan education, just like Manchu and horsemanship and archery. Therefore, the court cut down nine Chinese teachers and changed Chinese teaching to translation teaching. During Jiaqing Dynasty, translation teaching was still the focus of royal clan education, so the teaching of translation was kept. At the same time, because of the re-establishment of the subject of Learning Chinese, the court reformed Chinese teachers and assigned 4 teachers for every subjects of two parts.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 09:17, 18 October 2021 (UTC)

In the 4th year of Qianlong reign, the selection for teachers of royal clan education was based on the number, that is, one for every ten students. However, since the 21st year of Qianlong, translation has become one of the three major teaching points of royal clan education, just like Manchu classics and horsemanship and archery. Therefore, the court cut down and changed nine Chinese teachers to translation teachers. During Jiaqing Dynasty, translation teaching was still the focus of royal clan education, so the teaching of translation was kept. At the same time, because of the re-establishment of the subject of Chinese classics, the court reformed Chinese teachers and assigned four teachers for every subjects of two parts.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 13:32, 19 October 2021 (UTC)

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

考课上，由于乾、嘉两朝中翻译本是宗学的教学重点，考课中自然设有翻译内容。即便在乾隆朝早期，当教学重点主要为清书、汉书和骑射时，朝廷也在左、右翼两学设“总稽课程”各二人，并规定于每月举办考试三次，含经义、射艺和翻译考试各一次，且每年于秋季举办考试一次，其中含翻译、经义、时务策各一题。

In the examination, because the translations in the Qian and Jia Dynasties were the focuses for royal clan education, the translation content was naturally included. Even in the early Qianlong Dynasty, when the teaching focus was mainly on the Qing classics, the Han classics and horsemanship and archery, the imperial court also set up two "general inspectors for courses" on both the left and right sides, and stipulated to hold examinations three times a month, each for one subject of classics, horsemanship and archery and translation, and once a year in the autumn, of which the three questions are respectively about translation, classics and current affairs.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 14:13, 19 October 2021 (UTC)

of which the three questions are respectively about translation, classics and current affairs and policies.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 02:09, 20 October 2021 (UTC)

==颜莉莉 Yán Lìlì 国别女 202120081537==

礼部义学、咸安宫官学、觉罗学、清文学、盛京宗学和觉罗学等旗学中，翻译考试同样是考课的重要内容。如乾隆五年，礼部选派司员对礼部义学生进行每日稽考，规定学生需每季到部考课翻译经义，以及背书写字等，考试情况详登册籍，年终以优劣决定学生去留。雍正十二年，朝廷对咸安宫官学的教习额数进行调整，将原来所设清语教习九人裁撤三人，俱改为翻译教习，并对考课内容进行了明确规定，即五年考试一次，一次考试三日：第一日考试汉文，拟以《四书》二题的方式进行；

The translation examination is also an important part of the examination course in Yi school, Official school of Xian 'an Palace, Jueluo school, Qing Dynasty Literature, the Royal Clan Education of Shengjing and Jueluo school of the Ministry of Rites.For example, in the fifth year of the Qianlong dynasty, the Ministry of Rites selected and assigned administrators to carries on the daily assessments to the student of the Ministry of Rites, stipulating that students should come to the ministry every quarter to take tests on the translation of Confucian classics argumentation, as well as recite and write, etc. The examination conditions were listed in the books in detail, and the students were decided to stay or leave at the end of the year based on their merits.In the 12th year of Yongzheng,The imperial court adjusted the number of teachers in the Official school of Xian 'an Palace, removing three of the nine qing language teachers and changing them to translation teaching.The content of the examination was clearly stipulated, that is, the examination was conducted once every five years and each examination was conducted for three days: Chinese was tested on the first day, which was planned to be carried out in the way of two questions in the ''Four Books''
--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 03:22, 17 October 2021 (UTC)

The examination conditions were listed in the books in detail, and the students were decided to stay or leave at the end of the year based on their merits.In the 12th year of Yongzheng,The imperial court adjusted the number of teachers in the Official school of Xian 'an Palace, removing three of the nine qing language teachers and changing them to translation teaching.The content of the examination was clearly stipulated, that is, the examination was conducted once every five years and each examination was conducted for three days: Chinese was tested on the first day, which was planned to be carried out in the way of two questions in the Four Books.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 07:28, 29 December 2021 (UTC)

==颜子涵 Yán Zǐhán 国别女 202120081538==

第二日考试翻译、楷书和清字，拟以上谕一段进行；第三日考试骑射、步射。至于觉罗学、清文学、盛京宗学与觉罗学等，虽然考课规定中并没有明确提及翻译，但二者都设有翻译教习，可知翻译教学仍是其教学的重要内容。如雍正七年规定，各部院衙门现任笔帖式中，需考选能翻译者八人，充任觉罗学之清书教习，每旗各分一人。

The next day they took a translation，kai calligraphy and Qing text, which was intended to be tested with part of the emperor's imperial edict; On the third day they tested their horse archery and rifle shooting.As for Jueluo school, Qing Literature, the Royal Clan Education of Shengjing and Jueluo school, Although there was no explicit reference to translation in the examination rules, both had translation teaching. It could be known that translation teaching is still an important part of teaching. For example，the 7th year Yongzheng ruling period，be stipulated that among the current officials in various departments and yamen, Eight translators need to be selected as teachers for Manchu language of the Royal Clan Education of Jueluo school through the exam，they choosed one person per banner.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 08:16, 20 October 2021 (UTC)

==阳佳颖 Yáng Jiāyǐng 国别女 202120081540==

同年，又规定清文学教习由汉军各旗会同满洲都统，从满洲闲散官、笔帖式，或者因公诖（guà）误（即，撤职或失官）人员中加以拣选。乾隆八年，朝廷对教习的年龄进行限制，要求翻译教习、清书教习均需年逾三旬。[]既然以上诸学中均设有翻译教习，各学官学生均需要接受翻译教学的内容与环节，那么考课中势必也不能离开翻译。

In the same year, it also made clear that the Qing literature teachers should be selected by the Han Army in the Eight Bannered Army of Qing Dynasty and the commander-in-chief of one of the Eight Banners selected from the manchurian idled officials, clerks, or those who had been dismissed or lost their official posts in the line of duty. In the eighth year of Emperor Qianlong’s reign, the imperial court imposed restrictions on the age of teaching, requiring teachers for translation and Manchu language to be over 30 years old. Since translation teaching is provided in all the above schools, and all students and officials need to accept the content and links of translation teaching, it is inevitable that examination cannot be separated from translation.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 06:34, 20 October 2021 (UTC)

In the same year, it also made clear that the Qing literature teachers should be selected by the Han Army in the Eight Bannered Army of Qing Dynasty and the commander-in-chief of one of the Eight Banners selected from the manchurian idled officials, clerks, or those who had been dismissed or lost their official posts in the line of duty. In the eighth year of Emperor Qianlong’s reign, the imperial court imposed restrictions on the age of the teachers, requiring that the teachers who teach translation and Manchu language should be over 30 years old. Since the above schools all have translation teachers and all students (the students in the official schools of Eight Banners) need to accept the contents and procedures of translation teaching, it is inevitble that translation should be included in the examination.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 12:21, 22 October 2021 (UTC)

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

而盛京宗学觉罗学自设立之初便有详细章程，如规定宗学、觉罗学分别教学，宗学和觉罗学皆由宗学总管管理等。由于该学中翻译一直是教学重点，因而翻译教习的设置更不可缺。如乾隆二年，即设翻译教习四人，与骑射、汉书教习人数相等。乾隆四十三年，汉教习被裁撤，但仍保留翻译教习与骑射教习。

There are detailed regulatios since the inception of the school of Royal Clan in Mudken and Jueluo. For example, school of Jueluo and Royal Clan teaches respectively and both are managed by General Administration office. It is indispensable to have translation teachers because translation is the teaching key point in this school. In the second year of emperor Qianlong, there are four translation teachers, equal to the number of teachers of equitation and toxophily and Han books.In the 43th year of Qianlong, teaching Han books was abolished while the teaching of translation and equitation and toxophily were still retained.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 12:57, 24 October 2021 (UTC)

There are detailed regulatios since the establishment of the School of Shengjing Royal Clan Education and Jue Luo. For example, school of Jueluo and Royal Clan teached respectively and both are managed by General Administration office. The translation teachers are indispensable because translation is the teaching key point in this school. In the second year of Qianlong, there are four translation teachers, equal to the number of teachers of equitation and toxophily and Han books.In the 43th year of Qianlong, the teacher of Han books was dismissed while the teacher of translation and equitation and toxophily still retained.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 14:00, 22 October 2021 (UTC)

==杨堃 Yáng Kūn 法语语言文学女 202120081542==

至嘉庆年间（如嘉庆二年、二十五年），盛京宗学觉罗学虽然增设了满、汉教习，但翻译教习也属重要。盛京宗学觉罗学对教习进行分类选拔，即从现任司官笔帖式内选取精通翻译者，教习清语；从领催骁骑以上和闲散官员以下挑选精于骑射者，教习骑射；从奉天府举贡内挑选学问优长者，教习汉书。三者各自皆为四人，待五年期满后分别考以等第，并据此进行奖惩。

During the period of Jiaqing (such as the second and twenty fifth years of Jiaqing), although the Manchu and Chinese teaching were added to The School of Shengjing Royal Clan Education and Jue Luo, the translation teaching was also important. The School of Shengjing Royal Clan Education and Jue Luo classified and selected the teaching, that is, select the proficient translators from the officials Bithesi to teach the Qing language;choose those who are good at riding and shooting from those above the leader cavalry and those below the idle officials to teach riding and shooting; select the learned elders from the tributes of Fengtian Mansion to teach Han Shu. Each of the three is four. After the five years'expiration, they will be graded respectively, and will be rewarded and punished accordingly.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 14:07, 17 October 2021 (UTC)

During the period of Jiaqing (such as the second and twenty fifth years of Jiaqing), although the Manchu and Chinese teaching were added to The School of Royal Clan Education and Jue Luo in Shengjing, the translation teaching was also important. The School of Royal Clan Education and Jue Luo in Shengjing classified and selected the teaching, that is to select the proficient translators from the officials Bithesi to teach the Manchu; to choose those who were good at riding and shooting from those above the leader cavalry and those below the idle officials to teach riding and shooting; and to select the learned elders from the tributes of Fengtian Mansion to teach Han Shu. Each of the three needed four people. After the five years'expiration, they will be graded respectively, and will be rewarded and punished accordingly.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 08:07, 18 October 2021 (UTC)

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

虽然盛京宗学觉罗学也将学生分成习清书、习汉书两类，但无论清书汉书，每日皆有应肄之业，且习清书者兼讲汉书，习汉书者则兼讲满书，目的就在于使学生兼通满、汉，造就翻译之才。教学管理上，盛京宗学觉罗学也对骑射与翻译做了区分，即每逢三、六、九日学习射箭，而每逢五、十日学习翻译，以及作文作诗。盛京宗学觉罗学初用的教材较为简单，后经李治滋奏准，高宗于乾隆九年颁赐《资治纲目》、《大学衍义》、《性理大全》、《古文渊鉴》及《钦定四书》等满汉书籍，其中多数为满文译汉文典籍。

Schools of Royal Clan and Jueluo in Mudken also classified students into two kinds: students studying books of Manchu and students studing books of Han. Even so, students should study everyday no matter books of Manchu or books of Han; those students studying books of Manchu should also study books of Han, and vice versa.In terms of teaching management, schools of Royal Clan and Jueluo also made a distinction between horsemanship and transaltion, that was, students learnt archery on every three, six and nine days and learnt translation, writing composition and Poetry on every five and ten days.The original textbooks used in thses schools were relatively simple, and later some others textbooks were awarded by Gaozong at Li Zhi's suggestion in the ninth year of emperor Qianlong's reign. These books included "Compendium of Zi Zhi mu", "College Yan Yi", " Xingli Daquan", "Gu Wenyuan Jian" and "The Imperial Four Books", most of which were translated into Chinese from Manchu. --[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 08:10, 18 October 2021 (UTC)

Although Schools of Royal Clan and Jueluo in Mudken also classified students into two categories: students studying books of Manchu and students studing books of Han,students should study everyday no matter books of Manchu or books of Han; those students studying books of Manchu should also study books of Han, and vice versa.In terms of teaching management, schools of Royal Clan and Jueluo also made a distinction between horsemanship and transaltion, which is, students learnt archery on every three, six and nine days and learnt translation, writing composition and Poetry on every five and ten days.The original textbooks used in thses schools were relatively simple, and later some others textbooks were awarded by Gaozong at Li Zhi's suggestion in the ninth year of emperor Qianlong's reign. These books included "Compendium of Zi Zhi mu", "College Yan Yi", " Xingli Daquan", "Gu Wenyuan Jian" and "The Imperial Four Books", most of which were translated into Chinese from Manchu.

==叶维杰 Yè Wéijié 国别男 202120081544==

当然，旗学与旗学之间亦有明显区别，如设立时间早晚不同，条例规范详略有异等，但在教学重点上，清书和骑射是其共设科目。在此基础上，不少旗学另从汉书、翻译、蒙文等科目中进行选择，使其符合自身的置办初衷和培养目标。一般来说，学生学习清书、汉书、骑射或（和）翻译等，都得在旗学中按部就班地进行，并随时接受稽查与考核，但宗室和大臣子弟循例可在家学习，这一点给课业及考课造成困难。

Of course, there are also obvious differences between the flag school and the other flag school, such as its establishment time, and the detailed regulations and norms. However, in terms of the focus of teaching, the Qing book and riding and shooting are their common subjects. On this basis, many flag schools choose from Chinese, translation, Mongolian and other subjects to make them meet their original intention and training objectives. Generally speaking, students who study Qingshu, Hanshu, riding and shooting or (and) translation have to go step by step in the flag school and accept inspection and assessment at any time. However, the clan and minister's children can study at home as the rule, which makes it difficult for schoolwork and examination.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 01:54, 23 October 2021 (UTC)

Of course, there were also obvious differences between the banner school, such as the time of establishment, and the details of regulations were slightly different, but in teaching focus, the Qing book and riding and archery were the common subjects. On this basis, many banner school chose other subjects such as Chinese classics, translation, Mongolian and so on, so as to met their original intention and training objectives.Generally speaking, students learned Qing book ,Chinese classics, equestrian archery or (and) translation, etc., had to be carried out step by step in the banner school, and to accept inspection and assessment at any time, while royalty and the children of ministers could always study at home, which caused difficulties in the course and examination.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:32, 23 October 2021 (UTC)Yi Yangfan

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

如雍正十三年十一月十八日，即乾隆帝即位之初，监察御史玛起元上疏高宗，奏请将八旗荫生拨入各旗义学，一体肄业，并交国子监堂官不时考察，择其娴习经书、通晓翻译者，咨送吏部考试补用。[]乾隆三十九年，高宗因见宗室中竟有不会清语者，令宗人府查明情况。遗憾的是，虽然朝廷对于学生的选补多所要求，对于教习的选任也有规定，并对学生和教习的勤惰不时稽查，但各项规范行之日久，难免废弛。如《钦定国子监则例》中，曾详细记载“满教习报满”、“汉教习报满”的情况，其中写道：

Such as on November 18, 13th year of Yongzheng, which is the beginning of the Emperor Qianlong ascended the throne , the Supervisory Censor Ma Qiyuan reported to the emperor that sent the heirs of Eight Banners to the free school and study together. And sometimes the administer of the Imperial College would test them and chose some person who master the classics or translation to the Ministry of Official Personnel Affairs for supplement. On 39th year of Qianlong, the emperor commanded the office to find out, as he found that some one who cannot speak Manchu in imperial clan. Unfortunately, though the royal had lots of requirements for those students and teachers. And they also checked the students and teachers for laziness from time to time, but the rules had been in place for so long that they were likely to fall apart. Such as some precisely examples in The Regulation of the Imperial College for “Manchu class in full” or “Chinese class is full”, written that:--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 13:13, 17 October 2021 (UTC)Yi Yangfan

For example, on November 18, the thirteenth year of Yongzheng, which was the beginning of the Emperor Qianlong ascended the throne , the Supervisory Censor Ma Qiyuan proposed to the emperor that sent the heirs of Eight Banners to the free school and study together. And sometimes the administers of the Imperial College would test them and chose some persons who master the Confucian classics or translation to the Ministry of Official Personnel Affairs for supplement. On the thirty-ninth year of Qianlong, the emperor commanded the office to find out the learning process, as he found that some one who cannot speak Manchu in imperial clan. Unfortunately, though the royal had lots of requirements for those students and teachers. And they also supervised the students and teachers from time to time, but the rules had been implemented for so long that they were likely to fall apart. Such as some precisely examples in The Regulation of the Imperial College for “Manchu teaching staff expired”or “Chinese teaching staff expired”, written that:--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 09:13, 19 October 2021 (UTC)

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

（满教习报满）将本名下学生，注明到学几年，現读何书，翻译几名，造冊移交档房，按日积算，如功课缺少，毫无成效者，教习不准报满，助教记大过一次；（汉教习报满）除将考中生员、恩监生、中书等学生开具清冊外，其现在读书者几名，某生若干岁，读经书若干卷；作文者几名，某生若干岁，读过古文、时文若干篇，某作起讲，某半篇，某全篇，并各学生入馆年分，详细造具清冊二本，……满教习报满，亦照此例。[]

（Manchu teaching staff expired）The students under the teacher's name shall be recorded that how many years they have studied, where they are studying now, how many translators have been trained, and the list of students shall be compiled and handed over to the archives room. It shall be recorded on every specific day, if they were absent from class and had no effect in learning, the teacher is not allowed to declare that their work has expired, and the teaching assistant will be recorded a major demerit once.
（Chinese teaching staff expired）In addition to making a list of such students like scholars, the students of the Imperial college, and Zhongshu, it should be recorded that how many of them are still studying, indicating their age and how many volumes of Confucian classics they have read; It also should be recorded that the number of writers, indicating their age, how many classics and Eight legged Essay they have read, articles they have discussed, which half or the whole, and the year of admission of each student should be registered in the two brochures in detail. When Manchu teaching staff expired，they should also follow this regulation.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 09:18, 19 October 2021 (UTC)

（Manchu teaching staff expired）The students under the teacher's name shall be recorded as to their period of schooling, books they were reading as well as the amount of translation they had done, which shall be compiled and handed over to the archives room. It shall be recorded on every specific day, if they were absent from class and had no achievement in learning, the teacher shall not declare expiration of their study, and the teaching assistant would be recorded a major demerit for once.
（Chinese teaching staff expired）In addition to making a list of such students as scholars, the students of the Imperial college, one book should be compiled in detail to include the number of students,their age,the number of Confucian classics they had read,the other the number of writers and their age,classics and Eight legged Essays they had read,the abstract of their articles, half or the whole, and the year of admission of each student. When Manchu teaching staff expired，they should also follow the suit.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 07:07, 22 October 2021 (UTC)

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

所谓“报满”原指官员任期届满，或历俸已满之意，此处当指教习的期满考核。由此可见，国子监八旗官学中的教习，无论满、汉，在任满三年之职后，都需要将个人名下学生的学习情况，及其绩效等，详细说明并造册入档，作为嗣后铨补的重要依据。同时，也说明国子监对于学生考课，以及教习考核的严格与认真，可谓赏罚分明。如乾隆二十一年，高宗谕令改圆明园学专习清书，以倡导满族传统特质之后，经礼部议准，规定嗣后生徒如能在四年期满时，由翻译考取录用，则“该教习列为一等”。[]
The so-called "full" originally referred to the expiration of an official's term of office, or that he had served a certain period of time, but here refers to the assessment of the instructors for their fulfillment of duty. It could be seen that the instructors in the Eight Banners Official School of Qing Dynasty were required, regardless of being Manchu or Han people, to make detailed explanations and recordings of their students' learning and performance after serving for three years. Meanwhile, it also showed that the Official School was strict and serious about the examination for students and the assessment for instructors, which could be described as putting the shoe on the right foot. For instance, in the 21st year of Emperor Qianlong's reign,after Emperor Gaozong had ordered to specialize in Manchu language for the purpose of promoting traditional Manchurian characteristics, the Ministry of Rites approved that "the instructor should be ranked first class" if the subsequent students could pass the translation examination and get employed by the end of four-year period of his duty.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 08:49, 19 October 2021 (UTC)

The so-called "full" originally referred to the expiration of an official's term of office, or that he had served a prescribed period of time, but here refers to the assessment of the instructors for their fulfillment of duty. Therefore, it could be seen that the instructors in the Eight Banners Official School of Qing Dynasty were required, regardless of being Manchu or Han people, to make detailed explanations and recordings of their students' learning and performance after serving for three years. Meanwhile, it also showed that the Official School was strict and serious about the examination of students and the assessment of instructors, which could be described as putting the shoe on the right foot. For instance, in the 21st year of Emperor Qianlong's reign, after Emperor Gaozong had ordered to specialize in Manchu language for the purpose of promoting traditional Manchurian characteristics, the Ministry of Rites approved that "the instructor should be ranked first class" if the subsequent students could be employed after examination by the end of four-year period of his duty.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:03, 19 October 2021 (UTC)

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

无奈好景不长，至嘉庆、道光年间，国子监八旗官学中教习虚开功课，且学生不常入学肄业的情况并不鲜见。虽然皇帝对此已有觉察，并明令禁止，但终因积习日久，难以遏止，因而整顿旗学之事，有名而无实。清代对于翻译人才的需求源于内生、外在双方面因素的合力。

But it didn't last until Jia Qing and Dao Guang period, when it was common to see the eight Banners of the Imperial Academy teaching lessons irresponsibly, and students didn't often attend the school or study in the school. Although the Emperor had become aware of and prohibited it, this phenomenon, with the bad customs for a long time, couldn't be curbed. Therefore, the rectification of the learning of Manchu culture exists in name only. The demand for translation talents in Qing Dynasty stemmed from internal and external factors.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:16, 16 October 2021 (UTC)

But it didn't last until Jia Qing and Dao Guang period, when it was common to see the eight Banners of the Imperial Academy teaching lessons, and students didn't often attend the school or study in the school. Although the Emperor had become aware of and prohibited it by official order, this phenomenon, with the bad customs for a long time, couldn't be curbed. Therefore, the rectification of the learning of Manchu culture existed in name only. The demand for translation talents in Qing Dynasty stemmed from internal and external factors together.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 06:12, 19 October 2021 (UTC)

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

从内部讲，清代以异族取得政权，历代君主及其统治集团都以八旗为国家根本，又以清语为八旗根本，因而旗人必须学习清语，或具备清语能力。与此同时，为了稳固统治，使旗人“足充任用”，满族又得与其他族群沟通和交流。多语种能力的养成既是翻译的前提条件，又为翻译提供了现实可能。

From the inside, the Qing Dynasty took power by their different race, all previous emperors and their ruling cliques took the eight banners as the foundation of the country, and the Qing language as the foundation of the eight banners, so the banner men must learn the Qing language or had the ability of the Qing language. At the same time, the Manchu had to communicate with other ethnic groups in order to maintain their rule and made the banner men “fully employed”. The cultivation of multilingual competence was not only a prerequisite for translation, but also provided a realistic possibility for translation.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 06:02, 19 October 2021 (UTC)
At the same time, in order to stabilize the rule and make the flag people "full appointment", the Manchu had to communicate and communicate with other ethnic groups.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 06:04, 20 October 2021 (UTC)

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

清代的翻译教育与翻译人才培养，无疑也是政治考量的产物。尤其是清军入关后，面对语言文字、文化形态，以及政权结构迥异于自己的汉人族群，如何进行有效统治，维护并巩固统治基础，同时又不致满洲民族特质废弛，乃是统治者不得不考虑的问题。在此情形下，清初统治者循汉人国子监例，创设八旗官学，令八旗弟子学习语言、翻译和骑射等，便成为不二选择。这么做，既不失满洲特色，又增进了民族交流，对于呈现满洲特色的统治特征，以及扩大政权的参与基础等，意义重大。
The translation education and the training of translation talents in the Qing Dynasty are undoubtedly the product of political considerations.Especially after the Qing army entered the customs, facing the Han ethnic group whose language, cultural form and political power structure were very different from their own, how to effectively rule, maintain and consolidate the basis of rule, without the abandonment of Manchuria national characteristics, is the rulers have to consider the issue. Under such circumstances, the early Qing rulers followed the example of the Han Chinese National Sons, creating eight flag official studies, so that the eight-flag disciples learn language, translation and shooting, etc., will become the choice. In doing so, it has not lost the manchuria characteristic, but also enhanced the national exchange, which is of great significance for the ruling characteristics of Manchuria, and for expanding the participation base of the regime.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 05:58, 20 October 2021 (UTC)

The translation education and the training of translation talents in the Qing Dynasty are undoubtedly the product of political considerations.Especially after Qing army entererd the frontiers, facing the Han ethnic group whose language, cultural form and political power structure were very different from their own, how to effectively rule, maintain and consolidate the basis of rule, without the abandonment of Manchuria national characteristics, is the rulers have to consider the issue. Under such circumstances, the early Qing rulers followed the example of the Han Chinese National Sons, creating eight flag official studies, so that the eight-flag disciples learn language, translation and shooting, etc., will become the choice. In doing so, it has not lost the manchuria characteristic, but also enhanced the national exchange, which is of great significance for the ruling characteristics of Manchuria, and for expanding the participation base of the regime.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 09:21, 20 October 2021 (UTC)

==张扬 Zhāng Yáng 国别男 202120081551==

*基金项目：① 教育部人文社科基金项目“清代中前期翻译政策研究”；② 湖南省社会科学基金项目“清代中前期翻译政策的具体形态与变化轨迹研究”，项目批准号：20YBA131；③ 湖南省教育厅重点项目“清代中前期翻译政策研究”，项目批准号：20A222。

* Fund Project: ① Humanities and Social Sciences Fund Project of the Ministry of Education:"A Study on Translation Policy in the Early and Middle Period of Qing Dynasty"; ② Social Science Fund Project in Hunan Province:"A Study on the Specific Form and Variation Track of Translation Policy in the Early and Middle Period of Qing Dynasty", project approval No.: 20YBA131; ③ A Key Project of the Department of Education of Hunan Province:"A Study on Translation Policy in the Early and Middle Period of Qing Dynasty", project approval No.: 20A222.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 08:40, 18 October 2021 (UTC)

* Fundation Project: ① Research on ''Translation Policy in the Middle and Early Dynasties of the Qing Dynasty'', Ministry of Education, Humanities and Social Sciences Foundation Project; ② Research on the ''Specific Form and Change Trajectory of Translation Policy in the Middle and Early Dynasties of the Qing Dynasty'', Hunan Provincial Social Science Foundation Project, Project Approval No. 20YBA131: ③ Research on ''Translation Policy in the Middle and Early Dynasties of the Qing Dynasty'', a key project of Hunan Provincial Education Department, project approval number: 20A222.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 07:41, 19 October 2021 (UTC)

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

清初旗学中的翻译教育及其变化过程*

摘要：清初的旗学教育是内、外因素合力的结果，其目的是为了提升旗人素质，培养翻译人才，巩固国家统治。清初旗学教育及其翻译人才培养的整体脉络是：兴于顺治，隆于康、雍，驰于乾隆，废于嘉、道。

Translation education in Banner schools in the early Qing Dynasty and its process of change*
Abstract: Banner school education in the early Qing Dynasty was the result of a combination of internal and external factors, and its aim was to improve the quality of bannerman, cultivate translators and consolidate national rule.The overall lineage of Banner school education and its training of translators in the early Qing Dynasty was that it began during the reign of Shunzhi emperor, flourished under the Kangxi and Yongzheng emperors, declined under the Qianlong emperor and was abolished under the Jiaqing and Daoguang emperors.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 07:31, 19 October 2021 (UTC)

Translation education and its changing process in flag education in the early Qing Dynasty
Abstract: the flag education in the early Qing Dynasty was the result of the joint efforts of internal and external factors. Its purpose was to improve the quality of flag people, cultivate translation talents and consolidate national rule. The overall context of flag education and translation talent training in the early Qing Dynasty is starting in Shunzhi, prospering in Kang and Yong, declining in Qianlong, and abolishing in Jia and Tao.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 04:45, 19 October 2021 (UTC)

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

旗学教育的发展、改革与兴盛，其原因主要在于三个方面：历代帝王的支持、满、汉族官员的鼓吹、满洲大儒的力倡。而造成旗学教育最终走向颓势并废弛的因素则包括民族融合的加剧、旗人学习意愿的消退，以及章程管理的松弛等。旗学中的翻译教育主要有两种不同途径，即普通旗学机构中的翻译教育，以及满、汉翻译学、翻译义学中的翻译教育，所培养的翻译人才成为各个时期处理文书，办理翻译事宜的重要来源。

The reasons for the development, reform and prosperity of Banner schools mainly lie in three aspects: the support of emperors in previous dynasties, the advocacy of Manchu and Han officials, and the advocacy of Manchu Confucianism. The factors causing the decline of Banner schools include the intensification of national integration, the decline of banner people's willingness to learn, and the slack management of rules.There are mainly two different ways of translation education in Banner schools，namely, translation education in ordinary Banner schools institutions, and translation education in Manchu, Chinese translation and translation semantics. The trained translation talents have become an important source for dealing with documents and translation matters in various periods.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 01:17, 17 October 2021 (UTC)

The reasons for the development, reform and prosperity of Banner education mainly lie in three aspects: the support of emperors in previous dynasties, the advocacy of Manchu and Han officials, as well as the advocacy of Manchu scholars. The factors causing the decline of Banner education include the intensification of national integration, the decline of Banner people's willingness to learn, and the slack management of regulations, etc. There are mainly two different ways of translation education in Banner education, namely, translation education in ordinary Banner education institutions, and translation education in Manchu, Chinese translatology and translation semantics. The trained translation talents provide an important source for dealing with documents and translation matters in various periods.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:54, 17 October 2021 (UTC)

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

关键词：旗学；翻译教育；变化过程；翻译考试；汉书翻译1.引言。满洲以少数族群立国并统治中原，如何能保持民族特色，而又能与汉人交流，扩大政权的统治基础，乃是统治者不得不考虑的问题。而设置旗学，教授国语骑射，并推动翻译教育，乃是因应时势之举。

Key words: the School for children of the Eight Banners; translation education; changing process; translation examination; the translation of History of Han Dynasty.
1. Introduction. Manchuria, which was found by minority ethnic groups, ruled the central plains. The rulers had to consider the questions like how to keep the national characteristics and communicate with the Han people to expand the ruling base of the regime. Therefore, the establishment of the School for the children of the Eight Banners, where taught the Manchu language, riding and shooting, in the meantime, helped to promote translation education, was the trend of the times. --[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:34, 17 October 2021 (UTC)

Key words: the Banner Education; translation education; changing process; translation examination; the translation of History of Han Dynasty.
1. Introduction. Manchuria, which was founded by minority ethnic groups, ruled the central plains. The rulers had to consider how to keep the national characteristics and communicate with the Han people to expand the ruling base of the regime. Therefore, the establishment of the the Banner Education which taught the Manchu language, riding and shooting and helped to promote translation education as well, was the trend of the times. --[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 03:09, 17 October 2021 (UTC)

==周玖 Zhōu Jiǔ 英语语言文学（英美文学）女 202120081555==

顺治初年，清廷循汉族国子监之例创设旗学，开清代官学教育制度之先河，专供旗人学习语言、骑射与翻译。顺治朝以后，旗学教育屡经调整与改革，不仅在特定区域设学，而且使旗学教育逐渐平民化、普遍化，既稳定了生源，又规范了教习的拣选和稽核，并适时调整旗学机构的设置、复设或改设，以及教学内容与考核方式，确保了旗人的学习品质。由于办理旗学的主要目的即是为了培养翻译人才，和具备多语种能力的治国之才，故旗学中的教学和学习用书多为汉籍译本，其中多数为满文译本，另有部分为蒙文译本，或者满、汉和满、蒙合璧本。

During the early years of Shunzhi Period, the Qing government was the forerunner of the OfficialEducation which was set exclusively for Banner people to learn language, riding, shooting and translation. After the Emperor Shunzhi Perid, the Banner Education, which was adjusted and reformed repeatedly, was set in specific areas. It also gradually became popularization and generalization, which stablized source of students, regulated selection and assessment of instructors. It not only adjusted the establishment, reestablishment and the change of establishment of the Banner's schools, but also adjusted the contents of coueses and assessment methods, which ensured the learning quality of Bannermen. Because of the reason that the Banner Education was aimed to cultivate qualified translators and statemenships possessed with multilanguage, textbooks mostly were Chinese works, most of them were translated into Manchu language; part of them were translated into Mogolian; some translated versions were combinated with Manchu language and Chinese, or Manchu language with Mogolian.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 04:48, 17 October 2021 (UTC)

During the early years of Shunzhi Period, the Qing government followed the example of the Official Education which set exclusively for Banner people to learn language, riding, shooting and translation, which was considered as the new way for the educational system since Qing dynasty. After the Emperor Shunzhi Period, the Banner Education, which was adjusted and reformed repeatedly, was set in specific areas. It was gradually popularizing and generalizing, which possess the stable source of students, the regulated selection and the assessment of instructors. It not only adjusted the establishment, reestablishment and the change of establishment of the Banner's schools, but also adjusted the contents of coueses and assessment methods, which ensured the learning quality of Bannermen. The Banner Education was aimed to cultivate qualified translators and ministerial talent who were multilingual, so textbooks mostly were Chinese works, most of them were translated into Manchu language; part of them were translated into Mogolian; some translated versions were combinated with Manchu language and Chinese, or Manchu language with Mogolian.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 08:28, 18 October 2021 (UTC)

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

虽然乾隆朝尤其是乾隆中期以后，旗学教育多有弊病，如旗学制度流于形式，章程管理日渐松弛，加上旗人子弟仕宦心态突出，致使学习不勤不精，但在最高统治者的要求与支持，以及内、外因素的交互作用下，仍为国家培养了大批治理之才和翻译专才。2.旗学的翻译使命。满族统治中国以来，为维护满洲的民族特质，以及少数族裔的统治优势，统治者一向提倡旗、民分治，要求旗人保持民族特质，习国语，专骑射，维护国家根本。

During the Qianlong period, especially after the middle period, there were many disadvantages that the education of Banner exerted, such as the system of Banner learning becoming a formality, the regulations and management becoming slack, coupled with the prominent attitude of the banner’s student for promotion in officialdom, so that they were nor diligent nor good at learning. But under the support and the request of the supreme ruler, with the interaction of internal and external factors, the education of Banner still cultivated a large number of governance talents and translation specialists for the country. 2. The translation mission of the Banner’s education. Since Manchu ruled China, in order to maintain the ethnic characteristics of Manchuria and the dominance of ethnic minorities, the ruler has always advocated the separate governance of the flag and the people, requiring the flag people to keep their ethnic characteristics, learn the National language, practice riding and archery in order to stabilize the foundation of the country.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 02:07, 17 October 2021 (UTC)

Although in the reign of Qianlong, especially after the middle of the Qianlong period, there were many disadvantages in banner school education, such as the system of banner study becaming a mere formality, the management of the articles of association being increasingly relaxed. Furthermore, the prominent official mentality of the banner people's children led to the lack of diligence and precision in learning, a large number of people who were proficient in governing and translating still cultivated for the country under the requirements and support of the emperor and the interaction of internal and external factors. 2. The translation mission of banner studies. Since the Manchu ruled China, in order to maintain the national characteristics of Manchu and the ruling advantages of ethnic minorities, the rulers have always advocated the separation of the banner and the people, requiring the banner people to maintain their national characteristics, learn the national language, specialize in riding and shooting for maintain the foundation of the country.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 12:44, 18 October 2021 (UTC)

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

然而，为确保国家治理行之有效，国家长治久安，旗人亦必须兼通满、汉，与汉人沟通交往，以便学习其典章制度与执政经验。顺治朝以后，旗学教育逐渐兴起，其中除国子监八旗官学、顺天和奉天府学外，又有咸安宫和景山官学、宗人府宗学和觉罗学，以及各地八旗官学、义学和清文学等，这些官学成为清代兴贤育才，教养备至的重要场所。对于旗人而言，只有接受旗学教育，熟读经史，掌握翻译，练习骑射，才能符合政府的人才标准和要求，为自身的进身入仕觅得正途。

However, for ensuring the effectiveness of national governance and long-term stability of the country, the banner people must be proficient in both Manchu language and Han Language thus communicating with Han people to learn their laws and regulations and ruling experience. After the reign of Shunzhi, the banner education gradually rose. In addition to the eight banner official schools of the Imperial Academy, Shuntian and fengtianfu schools, there were also Xian'an palace and Jingshan official schools, the official school of Imperial Clan Court and Jueluo schools, as well as the eight banner official schools, righteousness schools and Qing literature schools in various places, all of which became an important place to cultivate talents and prepare for education in the Qing Dynasty. As for banner people, only by receiving banner education, reading classical and historical books, mastering translation and practicing riding and shooting can they meet the standards and requirements of the government of choosing people and find a right way for their official career.
--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 15:12, 16 October 2021 (UTC)

However, in order to ensure the effective governance of the country and the long-term stability of the country, the banner people must also communicate with the Manchu and Han people, and communicate with the Han people to learn their rules, regulations and governing experience. After the Shunzhi dynasty, banner education gradually emerged. In addition to the eight banner official school, Shuntian and Fengtian school, Xian’an Palace and Jingshan official school, Zongrenfuzong school and Jueluo school, as well as the eight banner official school, Yi school and Qing Dynasty Literature, etc., these official schools became an important place for educating and cultivating talents in the Qing Dynasty. For banner people, only by receiving banner education, learning by heart in classics and history, mastering translation, and practicing riding and shooting, can they meet the government's talent standards and requirements and find a right path for their own career.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 13:31, 16 October 2021 (UTC)

==周清 Zhōu Qīng 法语语言文学女 202120081558==

而统治者之所以重视满、汉语学习，以及翻译能力的培养，乃是国家行政和治理的需要所致。众所周知，国初之际，官员的日常行政广泛使用满文，政务的推动离不开翻译。《钦定大清会典则例（乾隆朝）》中说，清初以来，皇帝颁发满、汉文谕旨时，往往先由内阁进行翻译，或将清字译汉，或将汉文翻清，如此才能上传下达，确保政令畅通。

The reason why the rulers attach importance to the study of Manchu and Chinese language and the cultivation of translation ability is due to the needs of national administration and governance. As we all know, in the early days of the country, officials widely used Manchu language in their daily administration, and the promotion of government affairs was inseparable from translation. According to the Rules and Regulations of the King's Chamber of the Qing Dynasty (Qianlong Dynasty), since the beginning of the Qing Dynasty, when the emperor issued a decree in Manchu and Chinese, the cabinet often translated it first, or translated the Qing characters into Chinese, or translated the Chinese into Manchu language, to deliver the message and ensure the smooth flow of government orders.

The reason why the rulers attach importance to the study of Manchu and Chinese language and the cultivation of translation ability is due to the needs of national administration and governance. As we all know, in the early days of the country, officials widely used Manchu language in their daily administration, government affairs cannot be handled without translation. According to the Rules and Regulations of the King's Chamber of the Qing Dynasty (Qianlong Dynasty), since the beginning of the Qing Dynasty, when the emperor issued a decree in Manchu and Chinese, the cabinet often translated it first. They translated the Manchu language into Chinese, or translated the Chinese into Manchu language, to deliver the message and ensure the decisions of the government are carried out effectively.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:38, 17 October 2021 (UTC)

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

各部院衙门撰写本章时，虽然兼用清、汉双语，但直省本章中不使用清字者较为常见，这种情况下则往往由通政司将本章咨送内阁，再由后者送交汉本房进行翻译，事毕之后由满本房誊写。（允祹等，1983：4）各省驻防将军、副都统等遇奏事之时，也只使用满语，因而旗籍官员中办理文书业务者，也必须娴熟翻译。（曹振镛，1986：488）至清末之际，虽然旗学中清语荒废的情形日益严重，学生的翻译能力每况愈下，但国家对于翻译人才的需求并没有完全消失。

When yamen(government office in feudal China) writes documents, although both uses Manchu and Chinese can be used, but people who do not use Manchu are more common in departmental documents. In this case, the the office of transmission would send the document to the cabinet, which would send it to the Hanbenfang(An organization that translates Manchu into Chinese)for translation, and then the Manbenfang(An organization that translates Chinese into Manchu) would copy it.(Yun Taodeng, 1983:4) Because the generals of garrison and deputy lieutenant-general used only Manchu when handing in documents,among the officials of the Qing Dynasty, those who handle documents must also be skilled in translation.(Cao Zhenpu, 1986:488) In the late Qing Dynasty, although abandonment of Qing language in the Banners study is becoming more and more serious and the translation ability of the students became worse and worse, the country's demand for translation talent did not completely disappeared.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:22, 17 October 2021 (UTC)

When yamen(government office in feudal China) writes documents, although both Manchu and Chinese can be used,people who do not use Manchu are common in departmental documents. In this case, the office of transmission would send the document to the cabinet, which would send it to the Hanbenfang(An organization that translates Manchu into Chinese)for translation, and then the Manbenfang(An organization that translates Chinese into Manchu) would transcribe it.(Yun Taodeng, 1983:4) Because the generals of garrison and deputy lieutenant-general used only Manchu when handing in documents, so among the officials of the Qing Dynasty, those who handle documents must also be skilled in translation.(Cao Zhenpu, 1986:488) At the end of Qing Dynasty, although abandonment of Qing language in the Manchu study was becoming more and more serious and the translation ability of the students became worse and worse, the country's demand for translation talent did not completely disappeared.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 08:22, 17 October 2021 (UTC)
--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 11:58, 19 October 2021 (UTC)

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

然而，有清一代，旗学教育到底兴于何时，旗学中培养的翻译人才究竟几何，等等问题仍存争议。即以宗学的设置时间为例，不同文献的记载便不相同。如《八旗通志·初集》和《钦定八旗通志》中，都载有顺、康年间宗学变化之事，但《（雍正）大清会典》中，却未见有此段史实，反而将宗学之设归于雍正二年。（鄂尔泰等，1986：945-946；铁保等，1983：1-2；允禄等，1995：26）

However, in the Qing Dynasty, there were still disputes about when the Manchu education was prosperous and how many translation talents were trained and so on. That is to say, taking the setting time of zongxue as an example, the records of different documents were different. For example, the first collection of Pa Ch'i T'ung Chih and Tongshu of Manchukuo Family in Eight Banner of Qinding contained the changes of zongxue during the years of Shun and Kang. However, this historical fact was not found in the (Emperor Yongzheng) Great Qing conference, but the establishment of zongxue was attributed to the second year of Emperor Yongzheng. (Ertai etc 1986:945-946; Tiebao etc 1983:1-2; Yunlu etc 1995:26)

annotation:
1. zongxue: educational institutions for royal clan
2. Pa Ch'i T'ung Chih: a book recording of Eight Banners system in detail;general annals of the Eight Banners

However, in the Qing Dynasty, there were still disputes about when the flag school education was prosperous and how many translation talents were trained in the flag school. That is, taking the setting time of zongxue as an example, the records of different documents are different. For example, the first collection of Tongzhi of the eight banners and the Tongzhi of the imperial eight banners contain the changes of zongxue during the years of Shun and Kang. However, this historical fact is not found in the (Yongzheng) Great Qing conference, but the establishment of zongxue is attributed to the second year of Yongzheng.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 12:22, 20 October 2021 (UTC)

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

虽然如此，有两点却可肯定：其一，不论雍正二年办理的宗室之学是“复开”，还是“创设”，其中原因确与康熙朝晚期的皇子夺嫡事件有关。《清世宗实录》中对此已有说法：朕惟睦族敦宗，务先教化。尝见宗室中，习气未善，各怀私心，互相倾轧，並无扶持爱护之意，惟知宠厚妻党姻娅，其于本支骨肉，视若仇敌，殊为悖谬。

Nevertheless, two points can be confirmed: first, whether the imperial clan school handled by Yongzheng in the second year of Yongzheng was "reopened" or "created", the reason is indeed related to the emperor's son's seizing the throne in the late Kangxi Dynasty. It has been said in the《true records of emperor Shizong of the Qing Dynasty》 that In order to make the family harmonious,relatives and friends sincere, we must educate them first. I often see some people in the imperial clan who are not kind-hearted, have selfish intentions, frame each other, and do not love each other. It's absurd to spoil your wife and treat other concubines as enemies.

Nevertheless, there are two points to be sure. For one thing, no matter whether the school for the imperial family in the second year of Yongzheng(1724) were reopened or created, the reason was indeed related to the prince’s replacement in the late Kangxi Period(1675-1722). In True Records of Emperor Shizong of the Qing Dynasty, it mentioned that: “In order to make the family harmonious, and relatives and friends sincere, they need to be educated first. I often see some people in the imperial clan who are not kind-hearted, have selfish intentions, frame each other, and do not love each other. It's absurd to spoil your wife and treat other concubines as enemies.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 09:05, 20 October 2021 (UTC)

20211013 homework

2021-12-29T14:25:27Z

Yin Huizhen: /* 殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546 */

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==陈静 Chén Jìng 国别女 202020080595==

康、雍、乾三朝时期的汉书翻译及其文化统制意涵*
摘要：清代的汉书翻译是统治者了解、学习和接纳汉文化的重要途径。与清初文化政策的其它单元一样，如官修史书、国语骑射、思想控制等，汉书的翻译、刊刻与颁行也是清代中、前期诸帝治术的独特构成。
On the Translation of ''the Book of Han'' and its Connotation of Cultural Controlling During the Kang-Yong-Qian Period of the Qing Dynasty(683——1796)
Abstract: The translation of ''the Book of Han'' is the important approach for the governor to understand, study and accept the Culture of Han. Like other units of cultural policy in the early Qing Dynasty(Official History Books Policy, Manchu National Language and Ride Policy, Thought Control Policy, etc.), the translation, publication, and promulgation of ''the Book of Han'' were also unique components of the emperors' tactics in the middle and early Qing dynasties. --[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 10:51, 12 October 2021 (UTC)
The translation of Han books in the Kang Xi,Yong Zheng and Qian Long dynasties and its implication of cultural control * Abstract: The translation of Han books in the Qing Dynasty is an important way for rulers to understand, learn and accept Han culture. Like other units of cultural policy in the early Qing Dynasty, such as official history books, national language,riding and shooting, ideological control, etc.the translation, publication and promulgation of Han books are also the unique composition of the governance of emperors in the middle and early Qing Dynasty.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 02:23, 13 October 2021 (UTC)

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

康、乾、雍三朝期间，汉书翻译规模不断扩大，主题日益丰富，目的更加明确，为满洲统治者走出“我族”意识，实现满、汉之间的文化接轨与观念沟通，建构并巩固满洲政权的治统与道统等，做出了重要贡献。汉书翻译的开展与推进源于特定的历史语境，与三朝统治者长期以来耽于汉籍，力主道德教化关系甚巨。自起始之日起，汉书翻译便被赋予德治与教化功能，其目的不是为了“以夷变夏”，或者“以夏变夷”，而是为了在满、汉之间进行交流、沟通与互鉴，政治意义与文化意涵并存。
During the three dynasties of Kang Zheng ,Qian Long and Yong Zheng,the scale of Chinese translation continued to expand, the theme became richer and the purpose became more clear, which made important contributions to the Manchu rulers to get out of the consciousness of "my family", achieve the cultural integration and conceptual communication between Manchu and Han, and construct and consolidate the governance and Taoism of Manchu regime. The development and promotion of Chinese translation originates from the specific historical context. It has a compact relationship with the rulers of the three dynasties who have been big on Chinese books and advocated moral education for a long time. Since its inception, the translation of Chinese books has been endowed with the function of rule of virtue and education. Its purpose is not to "change Foreign into Xia " or "change Xia into Foreign ", but to communicate and learn from each other between Manchu and Han. Its political significance and cultural meaning coexist.--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 05:17, 12 October 2021 (UTC)

During the three dynasties of Kang Zheng ,Qian Long and Yong Zheng,the scale of Chinese translation continued to expand, the theme became richer and the purpose became more clear, which made important contributions to the Manchu rulers to get out of the consciousness of "Isolated national consciousness", achieve the cultural integration and conceptual communication between Manchu and Han, and construct and consolidate the governance and Confucianism of Manchu regime. The development and promotion of Chinese translation originates from the specific historical context. It has a compact relationship with the rulers of the three dynasties who have been indulge in Chinese books and advocated moral education for a long time. Since its inception, the translation of Chinese books has been endowed with the function of rule of virtue and education. Its purpose is not to influence the Chinese nation by other nationalities, or assimilate other nationalities by the Chinese nation which based on the theory of “guarding against the barbarians or the foreigners”,but to communicate and learn from each other between Manchu and Han. Its political significance and cultural meaning coexist.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 12:26, 13 October 2021 (UTC)

==曾俊霖 Zēng Jùnlín 国别男 202120081478==

关键词：汉书翻译；文化沟通；治术；治统；道统
导论：清初翻译汉书，实有不得已的情由。满洲以少数族群统摄中原，虽然历代君主强调“敬天”、“法祖”，遵循历史经验，然而满洲文化除了“国语骑射”之外，整体简陋贫乏，因此欲从自身民族历史、文化中寻求借镜，必会遭遇不敷应用的困境。

KEY WORDS：Han Classic’s translation; Culture Comunication; Governmentality; Governance Tradition; Confucianism

Introduction: In the early period of Qing Dynasty, Han Classic’s translation is actually a compelling need. Manchu once governed the Central Plains of China by Ethnic minorities. Although China’s Successive monarchs emphasised concepts of “respecting the God” , “learning from ancestor”, and “following history rules”, but, in addition to the "Manchu language, horse-riding and archery", Manchu culture in general appeared poor. As a result, if they want to learn from their own national history and culture, they will encounter the dilemma of insufficient application.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 12:07, 13 October 2021 (UTC)

Key Word：Han Classic’s translation; Culture Comunication; Governmentality; Governance Tradition; Confucianism

Introduction: In the early period of Qing Dynasty, Han Classic’s translation was actually a compelling need. Manchu once governed the Central Plains of China by Ethnic minorities. Although China’s successive monarchs emphasised concepts of “respecting the God” , “learning from ancestor”, and “following history rules”, however. in addition to the "Manchu language, horse-riding and archery", Manchu culture in general appeared poor. As a result, if they want to learn from their own national history and culture, they will encounter the dilemma of insufficient application.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 10:35, 20 October 2021 (UTC)Chen Huini

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

为了在征服和统治过程中有效运用历史经验，并将其正当化与合法化，汉文化的撷取成为不二选择，而汉籍的翻译便是实现这一目的的重要手段。例如建元初年，太祖努尔哈赤称汗之后，即命大臣翻译汉籍，进讲汉文经史，以便了解汉族历史。继位的太宗皇帝更是性嗜典籍，披览弗倦，有着丰富的汉族历史知识，不仅深明《金史》与《三国志传（通俗演义）》等，认为二者使其耳目明快，而且接纳汉官建议，效法太祖命人翻译汉籍，并通过翻译吸收历史知识，将其运用至现实政治实践中，巩固并扩展政权的统治基础。
In order to effectively use historical experience in the process of conquering and governing and to justify and legitimize it, the extraction of Han Culture is the only means and the translation of Han Classics is an important way to achieve this goal. For exemple, in the early years of the Founding Yuan Dynasty, the offspring of Taizu Nurhaci asked the ministers to translate Han Classics and talk about the history of Chinese books to gain more acquaitance of the history of Han people. Emperor Taizong who succeeded to the throne was even more addicted to classics. He had a wealth of historical knowledge of the Han nationality. He not only had a deep understanding of ''Jin Shi'' and ''Three Kingdoms'' , etc., but also he believed that they both made his ears and eyes bright and clear so that he can accept the suggestions of Han officials, follow the example of Taizu's orders to translate Chinese Classics, absorb historical knowledge through translation, and apply it to practical political practice to consolidate and expand the ruling foundation of the regime.

In order to effectively use historical experience in the process of conquering and governing and to justify and legitimize it, the extraction of Han Culture is the only means and the translation of Han Classics is an important way to achieve this goal. For exemple, in the early years of the Founding Yuan Dynasty, Emporer Taizu Nurhaci asked the ministers to translate Han Classics and talk about the history of Chinese books to gain more acquaitance of the history of Han people. His son Emperor Taizong who succeeded to the throne was even more addicted to classics. He not only had a wealth of historical knowledge of the Han nationality and a deep understanding of ''Jin Shi'' and ''Three Kingdoms'' , etc., in believing that they both made his ears and eyes bright and clear,but also he accepted the suggestions of Han officials to follow the example of Taizu's orders to translate Chinese Classics. And through absorbing historical knowledge,he applied it to practical political practice to consolidate and expand the ruling foundation of the regime.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 01:29, 12 October 2021 (UTC)

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

太宗对于汉书的翻译屡有训示，要求“读史致用”，翻译的书籍要么属于“勤于求治而国祚昌隆”者，要么则属于“所行悖道而统绪废坠”者，总之必须关乎朝政之要务。[1]9 ([1](清)鄂尔泰等.清实录·太宗文皇帝实录[Z].北京：中华书局，1985.）太宗之后，冲幼即位的顺治帝同样“嗜观史书”，并采纳大学士希福建议，效仿太宗“鉴古之心”，颁赐《辽》、《金》、《元》三史译本，以明政治之得失，民生之休戚，国家之治乱。[2]15-16

The Taizong Emporer had his requirement to the translation of Han books that only books written by Emporer of keen intelligence and excellent judgment, or by Emporer who lost his country because of disobedience. All of them need to be related to affairs of state.[1]9 ([1](Qing)Eertai.Records of Qing Dynasty·Records of the Emperor Taizong[Z].Beijing：Zhonghua Publishing House，1985.）After Taizong，Shunzhi Emporer, who was given the position when was a child, intended to read history books and accepted grand secretary Xifu's advice to follow the example of Taizong Emporer . He recommended the translations of ''Liao'', ''Jin'', ''Yuan'', for the purpose that these books can demonstrate political gains and losses, people's livelihood and the state's effort to combat confusion.

Emperor Taizong of Qing Dynasty had his requirements to the translation of Han books. He required “reading history for use”. The books to be translated either belonged to those who were “diligent in seeking governance and then resulted in the fortune of a nation” or those who were “contrary to the way they put into practice and then governance fallen into depression ”. But in any case, they had to be related to affairs of state.[1]9 ([1] (Qing Dynasty) Eertai et al. Chronicles of Qing Dynasty •Chronicles of Chongde Emperor [Z].Beijing: Chinese Publishing House, 1985.）After Chongde Emperor, Shunzhi Emporer, who inherited the throne when he was a child, intended to read history books as well, and accepted grand secretary Xifu's advice to follow the example of Chongde Emperor’s heart of appreciation of the past. He recommended the translations of Liao, Jin, Yuan, for the purpose that these books can demonstrate political gains and losses, people's livelihood and the state's effort to combat confusion. [2]15-16--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 10:36, 13 October 2021 (UTC)

==陈心怡 Chén Xīnyí 翻译学女 202120081481==

（[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）尤其是《资治通鉴》一书，顺治帝对其更是情有独钟，认为它有“考百代之是非”的成效。[2]1清初三帝之后，满汉交流日渐频繁，民族融合逐步加强，满洲文化长足发展，嗣后诸帝的汉文化态度随之变化。
([2](Qing Dynasty) Eertai et al. Chronicles of Qing Dynasty •Chronicles of Shunzhi Emperor [Z].Beijing: Chinese Publishing House, 1985.) Particularly Comprehensive Mirror for Aid in Government, this book, Shunzhi Emperor showed special preference to it. He thought it has the effect of “examining the rights and wrongs of hundreds generations.
[2]1 After the three emperors of the early Qing Dynasty, the exchanges between Manchu and Han became increasingly frequent, the national fusion was gradually strengthened, and the culture of Manchu developed rapidly. Henceforth the attitude of emperors changed accordingly. --[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 08:49, 12 October 2021 (UTC)
([2](Qing Dynasty) Eertai et al. Chronicles of Qing Dynasty •Chronicles of Shunzhi Emperor [Z].Beijing: Chinese Publishing House, 1985.) Particularly Comprehensive Mirror for Aid in Government, this book, Shunzhi Emperor showed special preference to it. He thought it has the effect of “examining the rights and wrongs of hundreds dynasties. [2]1 After three emperors of the Early Qing Dynasty, the exchanges between Manchu and Han became increasingly frequent, the national fusion was gradually strengthened, and the culture of Manchu developed by leaps and bounds. Henceforth the attitude of emperors changed accordingly.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 10:47, 13 October 2021 (UTC)

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

但无论是何种变化，汉书翻译的事业却从未间断，通过翻译汉籍求明道致用的功心也从未革损。如康熙帝“性眈问学”，于听政之暇常取《六经》和《资治通鉴》等书译本，发而读之，以探求圣人之心、治道之切。雍正帝也通过阅读汉籍，论及传统正统论，尤其是其中的“承统之正”与“得国之正”的观点，以此为满洲政权建构统治的理论基础。乾隆帝即位之后，凭借其对于汉籍的熟读与精研，继续推行尊孔崇儒的政策，宣传汉族文化，通过道德学术实现传国久远的理想抱负。
However, no matter what kind of change, the cause of books’ translation of Han Dynasty has never been interrupted. The merit of “Ming Dao Zhi Yong”, that is, to be reasonable to hit the key points and apply to reality, has never been damaged through the translation of Han Dynasty books. Such as Kangxi’s (emperor of Qing Dynasty) "concerns of study". In his leisure time after handling issues of politics, he often takes the "Six Classics" and "Comprehensive Mirror for Aid in Government" and other translations, opens and then reads them, in order to explore the ideas of saints and the urgency of the policy of governing the country. By reading the books of Han Dynasty and discussing the traditional orthodoxy, especially the view of "the rightness of the succession" and "the rightness of the country", which is regarded as the theoretical basis for the construction and rule of the Manchuria regime. After Emperor Qianlong inherited the throne, he continued to carry out the policy of respecting the Confucianism, publicize the Han culture, and realize the long-standing ideal ambition of the country through moral scholarship.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 01:50, 13 October 2021 (UTC)

However, no matter what kind of change, the cause of books’ translation of Han Dynasty has never been interrupted. The utilitarian pursuing for “Ming Dao Zhi Yong”, that is, to be reasonable to hit the key points and apply to reality, has never been damaged through the translation of Han Dynasty books. Taking Kangxi’s (the forth emperor of Qing Dynasty) "concerns of study" for example, in his leisure time after handling issues of politics, he often took the "Six Classics" and "Comprehensive Mirror for Aid in Government" and other translations, opened and then read them, in order to explore the ideas of saints and the urgency of the policy of governing the country. By reading the books of Han Dynasty and discussing the traditional orthodoxy theory, especially the view of "the rightness of the succession" and "the rightness of the country", which is regarded as the theoretical basis for constructing the rule of Manchuria regime. After Emperor Qianlong inherited the throne, by virtue of his delicate reading and deep research in Han Books, he continued to carry out the policy of respecting the Confucianism, publicized the Han culture, and realized the long-standing ambition since the first emperor of Qing dynasty through moral scholarship.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 10:41, 13 October 2021 (UTC)

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

可以认为，清代的汉书翻译既是一种笼络的手段，也是一种治术的形式，其根本目的乃是建构、巩固并维护满洲政权的正当性。一、清初汉书翻译述要鉴于文献所限，清初翻译汉书的准确数字，难以查考。特别是太祖、太宗两朝时期，汉书翻译的具体情况尤难统计。

It can be considered that the translation of Han books is one means of unifying as well as the form of governing, whose fundamental purpose is to construct, consolidate and maintain the legitimacy of Manchurian regime. 一. Han books translation in the early Qing dynasty was confined to the literature and it is hard to examine the accurate figures of it. In particular, during the two dynasties of Taizu and Taizong, the specific conditions of Han books translation is critically difficult to reckon.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 05:34, 12 October 2021 (UTC)

It can be considered that the translation of Chinese books is a means of unifying as well as a form of governing, whose fundamental purpose is to construct, consolidate and maintain the legitimacy of Manchurian regime. Firstly, The Overview of Translation of Chinese Books in the Early Qing Dynasty. In the limit of literature, it is hard to examine the accurate figure. In particular, during the two dynasties of Taizu and Taizong, the specific conditions of the translation are critically difficult to reckon.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 04:11, 13 October 2021 (UTC)

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

但从《国立故宫博物院善本旧籍总目》、《世界满文文献目录》、《全国满文图书资料联合目录》和《清代内府刻书目录解题》等文献记载情况看，顺、康、雍、乾四朝官方刊刻的汉书满文译本共计五十三种。其中，除去既有满文本，又有满汉合璧本的《三国志（通俗演义）》和《大学衍义》，以及刊刻次数在两次及以上的满文本《诗经》、满汉合璧本《孝经（御制翻译孝经）》，以及满汉合璧本《潘氏（通鉴）总论》等，汉籍满文译书实为四十七种。以朝代统计，则分别是：顺治朝九种：《辽史》、《金史》、《元史》、《洪武要训》、《三国志（通俗演义）》、《诗经》、《表忠录》、《孝经》（阿什坦译）和《六韬三略》；

However, from the record of literature such as ''The General Catalogue of Rare and Ancient Books in The National Palace Museum'', ''The World Bibliography of Manchu Literature'', ''The National Union Catalogue of Books and Reference Materials of Manchu'' and ''The Bibliography for the Interpretation of Titles of the Engraving Books of the Imperial Storehouse in Qing Dynasty'', translation of Chinese books by Manchu that officially engraved by the four dynasties of Emperor Shunzhi, Emperor Kangxi, Emperor Yongzheng and Emperor Qianlong add up to fifty-three. Among these books, besides Manchu or the Chinese-Manchu bilingual ''The Romance of the Three Kingdoms'' and ''Interpretation of The Great Learning'', the Manchu script ''The Book of Songs'' that was printed more than twice, the bilingual ''The Book of Filial Piety''(made by the emperor order) , the bilingual ''The General Instruction From Pan Rong'' and so on, translation of Chinese books by Manchu actually add up to forty-seven.According to statistics of dynasties, they include nine books in the reign of Shunzhi: ''History of the Liao Dynasty'', ''History of the Jin Dynasty'' , ''History of the Yuan Dynasty'', ''The Sermon of the Hongwu Period'', ''The Romance of the Three Kingdoms'', ''The Book of Songs'',''Book for Loyalty'', ''The Book of Filial Piety''(translated by Asitan) and ''Books on the Art of War''.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 19:23, 12 October 2021 (UTC)

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

康熙朝十二种：《纲鉴汇纂》、《大学衍义》、《日讲四书解义》、《日讲书经解义》、《日讲易经解义》、《御选古文渊鉴》、《资治通鉴纲目》、《黄石公素书》、《醒世要言》、《潘氏（通鉴）总论》、《菜根谭》和《薛文清先生要语》；雍正朝五种：《孝经集注》、《小学合解》、《小学》及《四体翻译心经》；④ 乾隆朝二十二种：《日讲春秋解义》、《御制翻译四书》（鄂尔泰等奉敕译，满文本，乾隆六年）、《御制翻译四书》（乾隆皇帝敕译，满汉合璧本，乾隆二十年）、《御制翻译书经集传》、《御制翻译周易》、《御制翻译诗经》、《御制翻译名义集》、《御制大悲心忏法仪轨经》、《大藏经全咒》、《御制楞严经》、《御制翻译礼记》、《御制翻译春秋》、《心经》、《大藏经》、《御制翻译孝经》、《翻译潘氏（通鉴）总论》、《般若波罗蜜多心经》、《御译大云轮请雨经》、《吉祥偈》、《佛说四十二章经》、《金刚般若波罗密多经》及《沐浴经》。
There are 12 Manchu versions of the Chinese classics during the Emperor Kangxi in Qing Dynasty. They are Gangjian Compilation, a historical book of general history; Ta-hsueh yen-I, Interpretation of Four Books of the Day, Interpretation of Books of History, Interpretation of the Books of Changes, Authorized Selection of Ancient Literature, Comprehensive Mirror for Aid in Government, Master Huang’s Plain Book, Awaking to People, Pan General, Caigen Tan and Quotation from Master Xue Wenqing. There are five versions during the Emperor Yongzheng. They are The Book of Filial piety, Xiaoxue Hejie, a kind of dictionary, Xiaoxue,and Heart Sutra of Four Bodies translation. There are 22 versions during the Emperor Qianlong, including A teaching record of Chunqiu (a confucian classics), Authorized Translations of Sishu(Eertai were demander to translate to Manchu version in the sixth years during Qianlong), Authorized Translation of Sishu(it was on the demand of Emperor Qianlong and a combination of Chinese and Manchu in the twelfth year, Authorized Translation Translation of Shujing, Authorized Translation of Zhouyi, Authorized Translatio of Book of Songs, Authorized Translation of Mingyiji, The Whole curse of Finance, a Buddhist book, Authorized Lengyan Scriptures, Authorized Translation of Chunqiu, Heart Sutra, Tripitake, Authorized Translation of the book of Filial Piety, Pan’s General Theory of Translation, Prajna Paramita Sutra, Authorized Translation of Dayun Wheel Asking for Rain Sutra, Auspicious Verse, Buddhist Forty-two Chapters, Vajra Prajna Paramita Sutra and Bath Meridian
There are 12 Manchu versions of the Chinese classics during the period of Emperor Kangxi in Qing Dynasty. They are ''Gangjian Compilation, a historical book of general history; Ta-hsüeh yen-I, Interpretation of ‘the Four Books’, Interpretation of ‘the Book of History’, Interpretation of ‘Book of Changes’, Authorized Selection of Ancient Literature, Comprehensive Mirror for Aid in Government, Master Huang’s Plain Book, Awaking to People, Pan General, Caigen Tan and Quotation from Master Xue Wenqing''. There are five versions during the period of Emperor Yongzheng. They are ''The Book of ‘The Classic of Filial Piety’ variorum , Xiaoxue Hejie, a kind of dictionary, Xiaoxue,and Heart Sutra of Four Bodies translation.'' ④There are 22 versions during the period of Emperor Qianlong, including ''Interpretation of ‘The Spring and Autumn Annals’ (a confucian classics), Authorized Translations of ‘the Four Books’ (Eertai were demander to translate to Manchu version in the sixth years during Qianlong), Authorized Translation of ‘the Four Books’(it was on the demand of Emperor Qianlong and a combination of Chinese and Manchu in the twelfth year, Authorized Translation Translation of ‘the Book of History’, Authorized Translation of ‘the Book of Changes’, Authorized Translation of ‘Book of Songs’, Authorized Translation of formula names, The Whole curse of Finance, a Buddhist book, Authorized Lengyan Scriptures, Authorized Translation of ‘The Spring and Autumn Annals’, Heart Sutra, Tripitake, Authorized Translation of ‘the Classic of Filial Piety’, Pan’s General Theory of Translation, Prajna Paramita Sutra, Authorized Translation of Dayun Wheel Asking for Rain Sutra, Auspicious Verse, Buddhist Forty-two Chapters, Vajra Prajna Paramita Sutra and Bath Meridian.''--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 23:17, 15 October 2021 (UTC)

==付诗雨 Fù Shīyǔ 日语语言文学女 202120081486==

上述译本中，虽然《三国志（通俗演义）》和《大学衍义》分别于顺治七年、康熙十一年刊印两次，但各自的底本相同，区别只在于一次为满文本，另一次则为满汉合璧本。此外，《孝经》曾于顺治、康熙、雍正朝各刊刻一次，但底本各不相同，其中顺治年间的刊行本为阿什坦译本、康熙年间的刊行本为和素译校本，雍正时期的版本则译者未明，只是注明“雍正皇帝敕译”。值得注意的是，虽然世祖顺治帝笃信佛教，论佛谈法，但从现有文献看，未见有顺治朝翻译的汉文经书，反倒是禁教严厉的高宗时期，翻译汉文经书多达九部，其中缘由，值得深思。
In above-mentioned translations, although ''The Romance of the Three Kingdoms'' and ''Interpretation of The Great Learning'' were published twice in the seventh year of Shunzhi and the eleventh year of Kangxi respectively, their original versions were the same. The only difference was that one was completely in Manchu and the other was a combination of Chinese and Manchu. In addition, ''The Classic of Filial piety'' was once published in the period of Shunzhi, Kangxi and Yongzheng respectively, but the original versions were varied. And the published version in Shunzhi period was translated by Ashton, the version in Kangxi period was translated and revised by Hesu, and the version in Yongzheng period whose translator was unknown was marked with ‘imperial translation of Yongzheng emperor’. It is worth nothing that although the emperor Shunzhi believed in and advocated Buddhism ,there were no scriptures translated into Chinese in the Shunzhi period according to the existing literature. On the contrary, in the Gaozong period when religions were strictly forbidden, there were as many as nine scriptures translated into Chinese. And the reasons of this are worth considering. --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 15:25, 11 October 2021 (UTC)

In the above-mentioned translations, although ''Records of the Three Kingdoms'' and ''Daxue yanyi'' were published twice in the seventh year of Shunzhi and in the eleventh year of Kangxi respectively, their original versions were the same. The only difference was that one was completely in Manchu and the other was a combination of Chinese and Manchu. In addition, ''The Classic of Filial Piety'' was once published in the period of Shunzhi, Kangxi and Yongzheng respectively, but the original versions were varied. And the published version in Shunzhi period was translated by Ashton, the version in Kangxi period was translated and revised by Hesu, and the version in Yongzheng period whose translator was unknown was marked with ‘imperial translation of Yongzheng emperor’. It is worth noting that although the emperor Shunzhi believed in and advocated Buddhism, there were no scriptures translated into Chinese in the Shunzhi period according to the existing literature. On the contrary, in the Gaozong period when Buddhism was strictly forbidden, there were as many as nine scriptures translated into Chinese. And the reasons for this are worth pondering.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 14:07, 12 October 2021 (UTC)

==高蜜 Gāo Mì 翻译学女 202120081487==

尤其值得关注的是《诗经》与《孝经》的满文译本。以《诗经》为例，该书翻译成书后，顺治帝曾为其亲制序文，赞誉该部作品意旨深厚，能使人明性意，崇礼义，“其言之深者，可用于庙堂；言之浅者，可用于身家。以之事君，必忠；以之事父，必孝。更可以敦厚人伦，端正教化。”[3]72-73（[3]叶高树.清朝前期的文化政策[M].台北：稻乡出版社，2002.）

The Chinese-Manchu translations of ''The Book of Songs'' and T''he Classic of Filial Piety'' call for special attention. Take ''The Book of Songs'' as an example. When the book had been translated, Shunzhi Emperor personally wrote a preface to it, in which he praised the work for its deep meaning that enabled people to understand human nature and respect etiquettes, quote, “Some of its profound words can be used at the imperial court; some of its shallow words can be used for oneself and one’s family. Under the guidance of it, one will be faithful to the emperor and filial to his or her father. What’s more, it can improve human relations and correct moral cultivation.” [3]72-73（[3]Ye Gaoshu. Cultural policies in early Qing dynasty [M].Taipei：Dao Xiang press，2002.）--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 13:57, 12 October 2021 (UTC)

The Chinese-Manchu translation of ''The Book of Songs'' and T''he Classic of Filial Piety'' calls for special attention. Take ''The Book of Songs'' as an example. When the book had been translated, Shunzhi Emperor personally wrote a preface to it, in which he praised the work for its deep meaning that enabled people to understand human nature and respect etiquettes, quote, “Some of its profound words can be used at the imperial court; some of its shallow words can be used for oneself and one’s family. Under the guidance of it, one will be faithful to the emperor and filial to his or her father. What’s more, it can improve honest and sincere, human relations of people and correct moral cultivation.”--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 05:35, 13 October 2021 (UTC)

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

从教化的角度思考《诗经》的翻译，既是顺治帝本人的自觉认识，也是以他为首的统治者在面对稗（bài）官小说盛行，而满洲人竞相翻译时所做的一种被动调整。正如顺治九年进士、刑科给事中阿什坦担心的那样：学者立志，宜以圣贤为期，读书务以经史为中。

Thinking about the translation of The Book of Songs from the perspective of enlightenment is not only Shunzhi Emperor's self-conscious awareness, but also a passive adjustment made by the rulers headed by Shunzhi when they were faced with the popularity of tares officer novels and the manchurian people competing in translation. Just as Ashtan-Jinshi in the Shunzhi period of nine years in the Criminal Section for things was worried: scholars resolve, should take sages as their example of study, and take classics and history as main aspect.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 01:53, 13 October 2021 (UTC)

In terms of educational function of translating ''The Book of Songs'', it is on one hand Emperor Shunzhi’s spontaneous awareness and on the other a passive adjustment by Shunzhi and his counterparts to the situation where Manchuria translators competed to translate the prevailing novels of unofficial histories. As Ashton, a scholar in the ninth year of Shunzhi’s reign and official in the department of justice, stated that scholars should resolve to make sages as their goal and focus on reading history and classics.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 06:50, 13 October 2021 (UTC)

==何芩 Hé Qín 翻译学女 202120081489==

此外杂书无益之言，必概废之而不睹。则庶乎学业日隆，而邪慝（tè）之心无由而入。近见满洲译书内，多有小说秽言，非惟无益，恐流行渐染，则人心易致于邪慝。

, while the other kinds of books which are of no benefit should be discarded. In this way, scholars might achieve positive results in academy and get rid of evil thoughts. I have noticed much falsifying and obscenity among the books translated into Manchu language. I am afraid that those books of no good can be prevailing and contagious, eroding people’s thinking.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 11:12, 12 October 2021 (UTC)

Besides, other kinds of books with profitless words all should be discarded. Hence scholars can almost do increasingly better in their scholastic attainment, and evil thoughts disappear. Recently, I have noticed that among translated books in Manchu, there are many novels with bestial words, not only useless, but also easily imputing negative thoughts if they prevail.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 00:44, 13 October 2021 (UTC)

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

况圣贤古训，日详究之，犹恐不及，何暇费日时于无用之地？[4]5339（[4](清)鄂尔泰等修，李洵等点校.八旗通志·初集[Z].长春：东北师范大学出版社，1989.）阿什坦认为，读书必以经史为要，摒弃杂书，尤其是污言秽语之书。

Moreover, the old maxims of sages are studied in detail everyday, but people still fear that they can’t approach that height. Why should we employ our time in useless places? ([4](Qing Dynasty) Modification of Eertai et al. Punctuation and Collation of Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Ashitan thinks we should choose classics and history to read rather other books, especially those with bestial words.--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 05:09, 12 October 2021 (UTC)

As for the maxims from ancient sages, people studied them everyday in detail but still worried they couldn’t comprehend, so why should they do worthless work? ([4](Qing Dynasty) Modification of Eertai et al. Punctuation and Collation of Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Ashitan thought people would read classical books and get rid of informal books especially those with bestial words.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 12:17, 12 October 2021 (UTC)

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

因此，他奏请皇上对旗人读书严加限制，要求嗣后翻译书籍只应针对“关圣贤义理，古今治乱之书”，对于“此外杂书秽言”，则“概为禁饬，不许翻译”。[4]5339（[4](清)鄂尔泰等修，李洵等点校.八旗通志·初集[Z].长春：东北师范大学出版社，1989.）正是缘于这样的认识，《大学》、《中庸》、《孝经》、《潘氏（通鉴）总论》和《太公家教》等被陆续译成。

Therefore, he presented a proposal to the dominator that a restriction on Qi people’s education should be made. He also claimed that people could only translate those books about men’s virtue and dominator’s pacification, while those informal books with bestial words should be banned. [4] (Qing dynasty) Modified by Eertai et al. Proofread by Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Due to that kind of comprehension, the Great Learning, the Middle Way, the Classic of Filial Piety, Pan’s General View and the Family Motto of Taigong were successively translated.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 08:00, 12 October 2021 (UTC)

Therefore, he presented a proposal to the emperor that a strict restriction on Qi people’s education should be made which allowed people to translate books about men’s virtue and dominator’s pacification and prohibited translations of informal books with foul language. [4] (Qing dynasty) Modified by Eertai et al. Proofread by Li Xun et al. General Annals of the Eight Banners• the First Collection [z]. Changchun: Northeast Normal University Press, 1988.) Due to that kind of awareness, the Great Learning, the Doctrine of the Mean, the Classic of Filial Piety, Pan’s General View and the Family Motto of Taigong were successively translated.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 11:44, 12 October 2021 (UTC)

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

顺治帝对于《孝经》的翻译亦甚重视，曾亲自撰写《御注孝经》，令儒臣博采群书，加以论断，编纂《孝经衍义》。顺治帝指出，自古治平天下，莫大于孝，而《孝经》立意正大，“孝”更是“五常百行之原”，如不能取古人言行，将其推广，则不足以彰显其义，同时也与其本人“以孝治天下”的愿景相悖。[2]1-2;[5]140-141（[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）

Emperor Shunzhi also attached great importance to the translation of The Classic of Filial Piety for which he once wrote the notes himself. Moreover, he ordered the Confucian officials to evaluated this book and compiled The Extended Explanation of The Classic of Filial Piety according to a variety of books. Emperor Shunzhi pointed out that nothing was more important than filial piety to govern the country. And he believed that The Classic of Filial Piety embodied this quality well. As the origin of the five essential moral qualities(kindness, righteousness, propriety, wisdom and trust) and good deeds, filial piety should be promoted otherwise its meaning can't be manifested completely. Meanwhile it would be contrary to the Emperor's vision to govern the country with filial piety. [2]1-2;[5]140-141([2](Qing Dynasty)Eertai et al.Records of Qing Dynasty •Records of the Emperor Shizhi[Z].Beijing: Zhonghua Publishing House, 1985.)--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:06, 11 October 2021 (UTC)

Emperor Shunzhi also attached great importance to the translation of ''The Classic of Filial Piety'' for which he once wrote the notes himself. Moreover, he ordered the officials who are faithfully converted to Confucianism to evaluated this book and compiled ''The Extended Explanation'' of ''The Classic of Filial Piety'' according to a variety of books. Emperor Shunzhi pointed out that nothing was more important than filial piety to govern the country. And he believed that ''The Classic of Filial Piety'' embodied this quality well. As the origin of the five essential moral qualities(kindness, righteousness, propriety, wisdom and trust) and good deeds, filial piety should be promoted otherwise its meaning can't be manifested completely. Meanwhile it would be contrary to the Emperor's vision to govern the country with filial piety. [2]1-2;[5]140-141([2](Qing Dynasty)Eertai et al.''Records of Qing Dynasty •Records of the Emperor Shizhi''[Z].Beijing: Zhonghua Publishing House, 1985.)--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:26, 20 October 2021 (UTC)Huang Zhuliang

==null==

（[5]宋德宣.满族哲学思想研究[M].沈阳：辽宁大学出版社，1994.）顺治年间翻译的其它汉文典籍，如《洪武宝训》、《表忠录》、《诗经》与《孝经》等，也各具代表性。以《洪武宝训》为例，该书系明朝皇权政治的象征，反映了明太祖朱元璋治国理政的理念和方针。顺治三年三月，《洪武宝训》完成满文翻译，成为清朝入关后的首部汉籍译作，顺治帝对此极为重视，不仅赏赐了刚林、宁完我、范文程等译者，而且由摄政王钦命汉官代笔，以世祖名义制作序文，颁行全国。

==黄柱梁 Huáng Zhùliáng 国别男 202120081493==

世祖认为，历代贤君莫如洪武，希望通过翻译此书，学习中原汉族王朝正统，巩固满清统治，所谓“彝宪格言，深裨治理”，即是此书翻译目的之体现。[2]1（[2]（清）鄂尔泰等.清实录·世祖章皇帝实录[Z].北京：中华书局，1985.）二、康熙朝的汉书翻译。康熙朝的汉籍翻译可分为两部分：一部分为整理、刊行前朝译本；另一部分则着手翻译其它各类汉文书籍As far as Emperor Shitzu of Qing Dynasty concerned, Each emperor in Chinese history is not so sagacious as Taitzu(Emperor ''Hongwu'') of Great Ming Empire, so, he hopes that by translating ''Hongwu Baojian'', the orthodox tradition and customs of all dynasties created by the Han ethnic groups in the Middle part of China can be studied and acquired, the goal, which is to consolidate of the newly born dynasty, can be achieved. The purpose of translating ''Hongwu Baojian'' is that Emperor Shunzhi thinks that it can "refresh the country and make great contributions to his ruling."
[2]1([2](Qing) E Ertai et al., ''the Imperial Archives of Emperor Shitzu(1638-1661, posthumously titled Zhang Huang Di) of the Qing Dynasty'', Peking, Zhonghua Book Company, 1985.)
II. The Translation of Books Created by Han Ethnic Group in the Period of Kangxi(1661-1722) The translation of Books created by Han ethnic group in the Period of Kangxi(1661-1722) can be divided into two parts: the first is neaten, print and publish the former translated version; the second is setting about translating other books written by Han Character.
--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 02:14, 13 October 2021 (UTC)Huang Zhuliang

As far as Emperor Shizu of Qing Dynasty concerned, there is no sagacious emperor in Chinese history than Taitzu(Emperor Hongwu) of Great Ming Dynasty, so he hopes that by translating Hongwu Baojian, the orthodox tradition and customs of all dynasties created by the Han ethnic in the Central Plains of China can be studied and acquired, the goal, which is to consolidate the newly born dynasty, can be achieved. The purpose of translating Hongwu Baojian is that Emperor Shizu thinks that it can "refresh the country and make great contributions to his ruling." [2]1([2](Qing) E Ertai et al., the Imperial Archives of Emperor Shizu(1638-1661, posthumously titled Zhang Huang Di) of the Qing Dynasty, Peking, Zhonghua Book Company, 1985.)
II. The Translation of Books Created in Kangxi Dynasty.(1661-1722) The translation of Books created in Kangxi Dynasty(1661-1722) can be divided into two parts: the first is to neaten, print and publish the former translated version; the second consist in translating other books written by Han Character. --[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 12:25, 13 October 2021 (UTC)

==金晓童 Jīn Xiǎotóng 202120081494==

其中，前者如《纲鉴汇纂》（康熙三年）、《黄石公素书》（康熙四十三年）和《潘氏（通鉴）总论》（康熙四十六年）等，后者则如《大学衍义》等，数目更多。康熙十一年，翰林院掌院学士兼礼部侍郎傅达礼翻译《大学衍义》成书，次年进呈皇帝，获太皇太后和圣祖嘉奖。孝庄太皇太后在亲览傅礼达《大学衍义》译本后，大赞此书“法戒毕陈，诚为且要”，并对康熙帝钦命儒臣翻译、刊刻、颁赐此书给诸臣，予以充分肯定。[6]82
Among them, the former, such as ''Gang Jian Hui Zuan''(a book of historical records in the third year of emperor Kang Xi), ''Su Shu of Huang Shigong''(a book about Taoisme in the 43th year of emperor Kang Xi) and ''the General treatise of the Pan family''(Tong Jian:a history book)(in 46th year of emperor Kang Xi),etc…the latter, such as ''Da Xue Yan Yi''(the Deduction meaning of great learning),are more numerous. In the 11th year of emperor Kang Xi,Bo Dali, the master bachelor of national academy and assistant minister，translated ''Da Xue Yan Yi'' which was submitted to the emperor the next year，with the great prize by grandma-empress and ancestor.After personally reading Bo Dali's version of ''Da Xue Yan Yi'', grandma-empress Xiao Zhuang lavished praise that laws by chen is so genuine on it, satisfying with the translations, prints and awards which were given to ministers by emperor Kang Xi.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:24, 12 October 2021 (UTC)

Among them, the former, such as ''Gang Jian Hui Zuan''(a book of historical records in the third year of the Emperor Kang Xi), ''Su Shu of Huang Shigong''(a book about Taoism in the 43th year of the Emperor Kang Xi) and ''the General treatise of the Pan family''(Tong Jian:a history book)(in 46th year of the Emperor Kang Xi),etc…the latter, such as ''Da Xue Yan Yi''(the Deduction meaning of great learning),are more numerous. In the 11th year of the Emperor Kang Xi,Bo Dali, the master bachelor of national academy and assistant minister，translated ''Da Xue Yan Yi'' which was submitted to the emperor the next year，with the great prize by grandma-empress and ancestor.After personally reading Bo Dali's version of ''Da Xue Yan Yi'', grandma-empress Xiao Zhuang lavished praise that laws by chen is so genuine on it, satisfying with the translations, prints and awards which were given to ministers by emperor Kang Xi.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 11:09, 13 October 2021 (UTC)

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

（[6]中国第一历史档案馆.康熙起居注[Z].北京：中华书局，1984.）《大学衍义》译毕后，康熙帝又在康熙十六年、十九年、二十二年，分别命人将《四书》、《五经》等的经筵讲义加以刊印，先后集成《日讲四书解义》、《日讲书经讲义》和《日讲易经讲义》。这些讲义虽不是直接译自清代以前的汉文典籍，然而作为阐释经典的作品，也经历了由汉文翻译成满文的过程，且书中又将原典逐字逐句译出，故仍然属于汉籍翻译的范畴，对高宗年间的儒家经典重译也产生了重要、深刻的影响。

([6]The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company, 1984.)After the translation of ''Spreading Meaning of The Great Learning'' was finished, the Emperor Kangxi gave an order to publish the doctrine of ''The Four books'' and ''The Five Classics'' respectively in 16th, 19th, and 22th year of Kanxi, which were successively integrated into ''Lecture on the Four Books'', ''Lecture on the Book of History'', ''Lecture on the Book of Changes''.These doctrines are not directly transalted from those Chinese classics since the dynasty of Qing, however as the works of interpreting classics, also going through the process of the translating from Chinese to Manchu language.Moreover, the sentences of original classics were translated literally, so the translation also belongs to Chinese classics translation, which exerted important and profound influence on the re-translation of Confucian Classics in the period of emperor Tang Gaozong.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 02:53, 13 October 2021 (UTC)

([6] The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company, 1984.) After the translation of Spreading Meaning of The Great Learning was finished, the Emperor Kangxi gave an order to publish the doctrine of ''The Four books'' and ''The Five Classics'' respectively in 16th, 19th, and 22th year in the period of Emperor Kangxi, which were successively integrated into ''Lecture on the Four Books'', ''Lecture on the Book of History'', ''Lecture on the Book of Changes''. Although, these doctrines are not directly translated from those Chinese classics since the dynasty of Qing, as the works of interpreting classics, it also went through the process of the translating from Chinese to Manchu language. Moreover, the sentences of original classics were translated literally, so the translation also belongs to Chinese classics translation, which exerted important and profound influence on the re-translation of Confucian Classics in the period of emperor Tang Gaozong--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 11:41, 13 October 2021 (UTC)

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

与此同时，康熙帝即位后，也缵述世祖遗绪，命儒臣编纂《孝经衍义》，只是由于该书达一百卷之多，篇帙繁复，读者未必领会周全，因而康熙帝钦命专译其经文，以利读者习诵。康熙帝对汉书翻译的重视也体现在《通鉴纲目》的翻译上。据《康熙起居注》中载，康熙帝耽于《资治通鉴》，自二十四年起便对《资治通鉴》、《资治通鉴纲目》（又名《通鉴纲目》）、《纲目大全》三书“以硃笔亲加点定”，不但将书中错误悉数改正，而且对缺失者也加以增补。[6]1339-1340
At the same time, after Emperor Kangxi ascended the throne, he also inherited and reported the meritorious deeds of Emperor Qing Shi Zu and ordered Scholar-Officials to compile the ''Classic of Filial Piety''. However, the readers may not understand it well because there are as many as 100 heavy and complicated volumes. Therefore, Emperor Kangxi ordered experts to translate the scriptures for the benefit of the readers. Emperor Kangxi's attention to the translation of Chinese books is also reflected in the translation of the ''Compendium of History as a Mirror''. According to the ''Records of Emperor Kangxi’s Daily Activities'', Emperor Kangxi devoted himself to ''History as a Mirror''. Since the 24th year in the period of Emperor Kangxi, Emperor Kangxi “had used the Chinese brush with cinnabar ink to revise” the three books, the ''History as a Mirror'', the ''Compendium of History as a Mirror'', and the ''Compendium'', not only corrected all the errors in the book, but also supplemented the missing ones. [6]1339-1340--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 15:06, 12 October 2021 (UTC)

At the same time, after Emperor Kangxi accepted the imperial succession, he also inherited and edited the meritorious works of Shizu, Qing Emperor and commanded the Scholar-Officials to compile ''The Meaning Supplement of Filial Piety''. However, the readers may not understand it so well because this book consisted of more than 100 volumes, with complicated sections and chapters. Therefore, Emperor Kangxi ordered experts to translate the classical works for the benefit of the readers. Emperor Kangxi attached importance of Han classics to the translation of ''Compendium of History as a Mirror''. According to ''Record on Emperor Kangxi's Daily Life'', he was so fond of ''History as a Mirror''. Since the 24th year after reign, Emperor Kangxi has used the Chinese brush with cinnabar ink to revise ''History as a Mirror'', ''Compendium of History as a Mirror'', and ''Compendium'', not only correct all the mistakes in the book, but also supplement the missing ones. --[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 03:03, 13 October 2021 (UTC)

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

（[6]中国第一历史档案馆.康熙起居注[Z].北京：中华书局，1984.）而康熙帝对于《通鉴纲目》的关注尤甚，达到了“循环披览，手未释卷”的程度。[7]2-3（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）

([6]The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company,1984) And Emperor Kangxi was so concerned about ''The Compendium of History as a Mirror'' that he read it over and over again, unwilling to put it aside. [7]2-3 ([7]Qing Dynasty)Aisin Gioro Xuanye, ''Collected Works of Emperor Kangxi''[M].Taipei: Taiwan Student Book Company, 1966.）--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 06:22, 12 October 2021 (UTC)

([6]The First Historical Archives of China. ''Record on Emperor Kangxi's Daily Life''[Z]. Beijing: Zhonghua Book Company,1984) And Emperor Kangxi was so fond of ''The Compendium of History as a Mirror'' that he read it over and over again, unwilling to put it aside. [7]2-3 ([7]Qing Dynasty)Aisin Gioro Xuanye, ''Collected Works of Emperor Kangxi''[M].Taipei: Taiwan Student Book Company, 1966.）--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 01:22, 13 October 2021 (UTC)

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

故此，康熙三十年，圣祖命阿什坦之子，翻书房总裁和素将《通鉴纲目》译文满文，由武英殿内府刊刻，该译本现存于中国民族图书馆，共三十册（三函），虽然内容上并不完整，但仍然包含了《资治通鉴纲目》（朱熹）、《订正通鉴纲目前编》（南轩），以及《续资治通鉴》（商辂）等三部作品的基本内容。难得的是，该部汉籍的满文译本曾入选第四批《国家古籍珍贵名录》（编号：11326），可见其在翻译史、满语史乃至中国史上的重要地位。康熙年间，除翻译汉文经、史外，也编译汉书，如《御选古文渊鉴》的编译等，即属此类。

Therefore, in the 30th year of Kangxi's reign period(1691), the emperor asked the son of A'shitan, the chief executive of translation department named HeSu to translate ''TongJian of Materia Medica'' into the language of the Manchus and ordered the Martial Valor to print it. The translated version, which consists of 30 vomumes, is now kept in the Library of Chinese Nationalities.Though not covering all contents, it does contain the basic contents of ''History as a Mirror''(by Zhu Xi), ''Revised Prequel of TongJian of Materia Medica'' (by Nan Xuan) and ''The Sequel of History as a Mirror''(by Shang Lu). What's worth noting is that, this translated script was once selected into the fourth batch of ''National Rare Catalogue of Ancient Books''(SE:11326). Thus, we can see that it plays an important role in the history of translation, the history of the Manchus language and even the history of Chinese history. During the period of Kangxi's reign, besides the translation of ancient Chinese classics and histories, the translation and edition of Chinese books also prevailed, such as ''Imperial Selection of Ancient Chinese Proses'' and the like.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 01:16, 13 October 2021 (UTC)

Therefore, in the 30th year of Kangxi's reign period(1691), the emperor asked the son of A'shitan, the chief executive of translation department named HeSu to translate ''General Compendium'' into the language of the Manchus and ordered the Martial Valor to print it. The translated version, which consists of 30 volumes, is now kept in the Library of Chinese Nationalities.Though not covering all contents, it does contain the basic contents of ''Outline of Comprehensive Mirror for Aid in Government''(by Zhu Xi), ''Revised Prequel of Comprehensive Mirror for Aid in Government'' (by Nan Xuan) and ''The Sequel of Comprehensive Mirror for Aid in Government''(by Shang Lu). What's worth is that, this translated script was once selected into the fourth batch of ''List of National Rare Ancient Books''(SE:11326). Thus, we can see that it plays an important role in the history of translation, the history of the Manchus language and even the Chinese history. During the period of Kangxi's reign, besides the translation of ancient Chinese classics and histories, the translation and edition of Chinese books also prevailed, such as ''Imperial Selection of Ancient Chinese Proses'' and the like.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 10:50, 13 October 2021 (UTC)

==李双 Lǐ Shuāng 翻译学女 202120081499==

《御选古文渊鉴》由康熙九年进士徐乾学编注，全书共六十四卷选文，收录时间自春秋至宋末，偏重于先秦、两汉古文，以及唐宋八大家散文。关于《御选古文渊鉴》的缘起，《康熙帝御制文集》中有详细记载，概言之便是康熙帝常思“文以载道”，认为文章之事源远流长，所谓“今古错综，盛衰或通于千载，损益无关于一朝”，因而命儒臣选辑“辞义精纯，可以鼓吹《六经》者，汇为正集”，“间有瑰丽之篇，……则列之别集”，而“旁采诸子，录其要论，以为外集。”[7]17-18（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）

''The Appreciation of Ancient Writings Selected by Emperor Kangxi'' was compiled and annotated by Xu Qianxue who succeeded in the highest imperial examinations in Kangxi’s ninth year in the throne. The book contains 64 volumes of articles from the Spring and Autumn period to the end of Song Dynasty, including especially those of Pre-Qin period and Han Dynasty as well as proses of eight great prose masters of the Tang and Song. In regard to its origin, it was recorded in detail in ''The Collected Works of Emperor Kangxi''. In short, the reason is that Kangxi thought that articles were made to explain the truth, which had such a long history that it underwent all the ebb and flow from ancient times to present and that we couldn’t attribute gains and losses to one dynasty. Kangxi therefore commanded officials to select those with excellent contents and forms which advocate ''Six Classics'' for the principle set, euphuistical articles for another set and records of litterateurs’ writings for the complementary set. [7]17-18([7] (Qing Dynasty)Xuanye, ''The Collected Works of Emperor Kangxi''[M]. Taipei: Taiwan Student Book Bureau, 1966.)--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 02:40, 13 October 2021 (UTC)

The Appreciation of Ancient Writings Selected by Emperor Kangxi was compiled and annotated by Xu Qianxue who succeeded in the highest imperial examinations in 1670. The book contains 64 volumes of articles from the Spring and Autumn period to the end of Song Dynasty, including especially those of Pre-Qin period and Han Dynasty as well as proses of the eight great prose masters in Tang and Song. In regard to its origin, it was recorded in detail in The Collected Works of Emperor Kangxi. In short, the reason is that Kangxi thought that articles were made to explain the truth, which had such a long history that it underwent all the ebb and flow from ancient times to present and that we couldn’t attribute gains and losses to one dynasty. Kangxi, therefore, commanded civil officials to select those with excellent contents and forms which advocate Six Classics for the principle set, euphuistical articles for another set and records of litterateurs’ writings for the complementary set. [7]17-18([7] (Qing Dynasty)Xuanye, The Collected Works of Emperor Kangxi[M]. Taipei: Taiwan Student Book Bureau, 1966.)--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 10:53, 13 October 2021 (UTC)

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

按照康熙帝自己的设想，该书的编纂着眼于“文治”，使帝王之道“大化以成”，而圣贤之业“性功以备”，既强调“质文互用”，又强调“博约并施”。[7]18（[7]（清）玄烨.康熙帝御制文集[M].台北：台湾学生书局，1966.）康熙二十四年，该书先以汉文刊印，两年后又以满文翻译成书，由内府刊刻。

According to the Emperor Kangxi in Qing dynasty, the book was compiled with a focus of governing the country through civil affairs. In this way, the whole ability of the emperor can be approved, while saints’ career should both be composed of nature and virtue. Not only did it emphasize the mutual application of polite behavior and inner goodness, but also it stressed both strict and loose control. [7]18 ([7] (Qing Dynasty). Xuanye. ''The Special Made Collected Works of the Emperor Kangxi'' [M]. Taibei: the student book office in Taiwan Province, China, 1966.) In 1695, the book firstly printed in Chinese. Two years later, it was translated into Manchu script and compiled.

According to the Emperor Kangxi in Qing dynasty, the book was compiled with a focus on governing the country by “civil affairs”. In this way, the comprehensive ability of the emperor can be improved, while saints’ career should be composed of nature and virtue. Not only did it emphasize the mutual application of polite behavior and inner goodness, but also it stressed both strict and loose control. [7]18 ([7] (Qing Dynasty). Xuanye. ''The Special Made Collected Works of the Emperor Kangxi'' [M]. Taibei: the student book office in Taiwan Province, China, 1966.) In 1695, the book firstly printed in Chinese. Two years later, it was translated into Manchu script and compiled. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 07:38, 12 --[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 11:42, 12 October 2021 (UTC)October 2021 (UTC)

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

《御选古文渊鉴》的编译对于康熙朝的汉籍翻译影响甚大。以此书为界，康熙朝的汉籍翻译在前后两个阶段中，对于对象的选取有着明显不同的诉求。其中，前一阶段的翻译文本多与《四书》、《五经》及宋代以前的作品有关，仅有《纲鉴汇纂》（达海等译）一部涉及前明，而康熙中、后期之后，由明代儒士作品翻译的情况明显增多，如吕坤的《醒世要言》、洪应明的《菜根谭》，以及薛瑄的《薛文清先生要语》等。
The compilation of The Selection of Ancient Classics had a great influence on the translation of books in the Kangxi Dynasty. Taking it as a boundary, the translation in the Kangxi Dynasty had obviously different demands on the selection of objects in the two stages. For example, the translation before the compilation of The Selection of Ancient Classics was related to works before Song Dynasty,like The Four Books and the Five Classics .Only Gang Jian Hui Zuan ( translated by Daihai,etc) talked about the former Ming Dynasty. However, in the middle and late Kangxi Dynasty, works translated by talents of Ming Dynasty increased greatly, such as Xing Shi Yao Yán translated by Lv Kun,Cai Gen Tan translated by Hong Yingming and The Words of Xue Wenqing translated by Xue Xuan.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 11:38, 12 October 2021 (UTC)

The compilation of the "Royal Selection of ancient texts" had a great influence on the Chinese translation of Kangxi Dynasty. With this book as the boundary, Kangxi Dynasty's Chinese translation in the two stages before and after, for the selection of objects have obviously different demands. Among them, the translation text of the previous stage is mostly related to the "Four Books", "Five Book" and previous works of the Song Dynasty, only "GangQi" (Dahai et al.) a related to the pre-Ming, and Kangxi middle and later, by the Ming Dynasty Confucian works translated by the situation significantly increased, such as Lu Kun's "Wake up the World", Hong Yingming's "CookIng Tan", and Xue Wei's "Mr. Xue Wenqing".--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 09:45, 13 October 2021 (UTC)[[File:Example.jpg]]

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

虽然如此，但康熙一朝的翻译目的并无明显改变，仍以劝善除恶、裨益治道者为先。
三、雍正朝的汉书翻译。雍正年间，汉籍翻译与出版仍在发展，但种类与数量和康熙朝比稍嫌单调、稀少。之所以如此，与雍正年间的政治形势不无关联。雍正二年，朝廷颁布《朋党论》和《雍正上谕》，暴露出统治集团内部的激烈斗争。

Nevertheless, the translation purpose of Kangxi Dynasty has not changed significantly, and it is still to persuade the good to get rid of evil and to benefit the people who govern. Third, the translation of Han books from the Zheng Dynasty. During the Yu Zheng years, Han translation and publishing are still developing, but the type and quantity and Kangxi Dynasty than slightly monotonous, rare. The reason for this is not unrelated to the political situation in the Yu Zheng dynasty. In the second year of Yongzheng, the imperial court issued The Treatise on Cliques and the Encyclical of Yongzheng, which revealed the fierce struggle within the ruling cliques.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 11:00, 12 October 2021 (UTC)

Nevertheless, the translation purpose of Kangxi Dynasty has not changed significantly, and it is still to persuade the good to get rid of evil and to benefit the people who govern.
Third, the translation of ''Han History'' from the Yongzheng Dynasty. During the Yongzheng years, translation and publication of books in the Han Dynasty are still developing, but compared with Kangxi dynasty, the types and quantity of books in Han Dynasty were monotonous and rare.The reason for this is not unrelated to the political situation in the Yongzheng dynasty. In the second year of Yongzheng, the imperial court issued ''The Treatise on Cliques'' and ''the Encyclical of Yongzheng'', which revealed the fierce struggle within the ruling cliques.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 10:53, 13 October 2021 (UTC)

==李怡 Lǐ Yí 法语语言文学女 202120081504==

同年，世宗又对圣祖“上谕十六条”进行演绎和注解，并与后者一道合成《圣谕广训》，由武英殿刊刻，颁行天下，以加强伦理道德教育。不久之后，朝廷遵圣谕又相继颁布《上谕八旗》和《上谕旗务议复》，表明雍正帝急欲加强皇权统治，削弱王公旗主权势。正是这样的政治环境，给汉籍的翻译施加了限制。
In the same year, King Sejong also interpreted and annotated the 16th Encyclical of Sage Patriarch, and together with the latter, compiled the Encyclical Instruction, which was printed in the Hall of Martial Valor and presented to the world to strengthen moral education. Soon after, the imperial court in compliance with the encyclical and issued the ''"Encyclical Eight Banners'' and ''Encyclical Banner Affairs Review'' , indicating that Emperor Yongzheng was anxious to strengthen the imperial rule, weaken the sovereign potential of the royal banner. It is this political environment that imposes restrictions on the translation of Chinese books.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 11:07, 12 October 2021 (UTC)

In the same year, Shizong emperor also interpreted and annotated the ''Sixteen Encyclicals'' of emperor Taizu. Then they compiled the ''Encyclical Instructions'' together, which was printed in the Hall of Wuying and presented to the country to strengthen moral education. Soon after, the imperial court in compliance with the command of emperor issued the ''Encyclical of Eight Banners'' and ''Encyclical Review on Banner Affairs'', indicating Emperor Yongzheng's anxiety to strengthen the imperial rule and weaken the power of the royal banners. It is this political environment that imposes restrictions on the translation of Chinese classics.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:20, 12 October 2021 (UTC)

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

雍正朝汉书翻译的单调与稀少还有另外一个原因，那就是翻译人才的相对紧缺。众所周知，清初之际，政府对于翻译的重视不只是体现在语言学习和公文的处理上，也体现在官修书籍的翻译与编纂上。例如，自雍正五年开始修纂，乾隆三十七年成书的《八旗通志》，作为研究满洲贵族特权和司法特权，以及旗地旗产制度的重要文献，便被翻译成蒙语。
There was another reason for the monotony and scarcity of translation in Yongzheng dynasty, that is, the relative shortage of translation talents. As we all know, in the early Qing dynasty, the government attached great importance to translation not only in language learning and official documents processing, but also in the translation and compilation of official books. For example, the ''General Annals of Eight Banners'' compiled in the fifth year of Yongzheng's reign and completed in the 37th year of Qianlong's reign, was translated into Mongolian as an important document for the study of manchurian aristocratics and judicial privileges, as well as the system of banner land and banner property.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:59, 12 October 2021 (UTC)

During Yongzheng Period, another causation for the monotony and scarcity of translation of Han classics is the relative shortage of translation talents. As is known to all, in the early Qing dynasty, the government attached great importance to translation not only in language learning and official documents processing, but also in the translation and compilation of official books. For instance, ''The General Annals of Eight Banners'' started to be compiled in the fifth year of Yongzheng's reign and completed in the 37th year of Qianlong's reign, and it was then translated into Mongolian as an important document for the study of manchurian aristocratics and judicial privileges as well as the system of banner land and banner property.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:40, 13 October 2021 (UTC)

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

另一部记录蒙古、回部等部落如何归附清朝，并跟随努尔哈赤及其继承者建国立业的《蒙古回部王公表传》，也被译成满文。这些书籍的翻译先由理藩院或内阁实录馆奏呈皇帝，获准后再从理藩院各司中抽调“笔帖式”，或从其它内阁机构中征调翻译人员，按相关规定与程序加以完成。然而，尽管清朝建国以来，朝廷对于翻译人员的数量要求有所增加，但直到顺治和康熙年间，兼通满、蒙两种语言的八旗族人尚能满足朝廷需求，可雍正在位期间，情形随之变化，出现了译员不足的局面。雍正帝曾说：
Another book, ''The Biography of Emperor of the Mongolian and Uighur Tribes '', was also translated into the Manchu script. This book recorded how Mongol, Uyghur and other tribes attached to the Qing Dynasty, and followed Nuerhachi as well as his successors to establish a state. The translation of these books was first presented to the emperor by Court of Colonial Affairs or Cabinet Record Hall. After approval, the “bithesi” transferred from each department of the Court of Colonial Affairs, or translators recruited from other cabinet institutions completed them in accordance with relevant regulations and procedures. However, although the imperial court’s demand for the number of translators had increased since the founding of the Qing Dynasty, people among the Eight Banners who had a good command of Manchu and Mongolian couldn’t meet the needs of the court until the Emperor Shunzhi and Emperor Kangxi Period. But, during the reign of Emperor Yongzheng, the situation changed and there was a shortage of translators. Emperor Yongzheng once said:--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 02:06, 13 October 2021 (UTC)

An another book,''The Biography of Emperor of the Mongolian and the Hui tribes'', which records how the Mongolian and Hui tribes submitted the Qing dynasty and followed Nurhachi and his successors to establish the state, was also translated into Manchu.The translation of these books was first presented to the emperor by the Court of Colonial Affairs or the Cabinet Record Hall. After approval, the “bithesi”(A name for an official of the Qing Dynasty. It refers to people who were engaged in translating Manchu and Han memorials and characters in the Qing Dynasty) was transferred from each department of the Court of Colonial Affairs, or Recruiting translators from other cabinet agencies to complete them in accordance with relevant regulations and procedures.However, since the founding of the Qing Dynasty, the court's requirements for the number of translators had increased,but the talents of The Eight Banners who are proficient in Manchu and Mongolian could not meet the needs of the imperial court until the reign of the Emperor Shunzhi and Kangxi Period,During the reign of the Emperor Yongzheng Period, the situation changed and there were a shortage of interpreters.the Emperor Yongzheng once said: --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 03:34, 16 October 2021 (UTC)Liu Wei

==刘薇 Liú Wēi 国别女 202120081507==

近见蒙古旗分能蒙古语言翻译者甚少, 沿习日久则蒙古语言文字必渐至废弃。应照考试清文翻译例考试蒙古翻译, 取生员、举人、进士以备理藩院之用。 ……如此则蒙古旗分之人益加鼓励勤学, 蒙古语言文字不至废弃, 而理藩院亦收得人之效矣。[8]203

Recently, there are few people who can translate Mongolian in Mongolia,Along with it for a long time, the Mongolian will gradually be obsoleted. The Mongolian translation should be tested refering to the Qingwen translation examination,and students(who is studying in Imperial College and other places in the feudal imperial)、Juren(successful candidates in the imperial examinations at the provincial level) and Jinshi(successful candidates in the highest imperial examinations) should be selected to the court of Colonial Affairs. ……In this way, the Mongols will be encouraged to study harder, the Mongolian language and characters will not be abandoned, and the court of Colonial Affairs will also recuit talents. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:42, 11 October 2021 (UTC)Liu Wei

Recently, few Mongols could do Mongolian-Chinese translation, as a result of which the Mongolian would gradually be obsoleted in a time. The Mongolian-Chinese translation should be tested just as the Manchu-Chinese translation to admit xiucai, juren and jinshi, those who have passed the exam at the county, provincial and the highest level respectively, into the Lifan Court, the highest authority on affairs of national minorities. ……Thus, the Mongols would be encouraged to learn more, the Mongolian not abandoned, and the Lifan Court recruiting talents. [8]203--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 07:38, 12 October 2021 (UTC)

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

（[8]中国第一历史档案馆.雍正朝汉文谕旨汇编[Z].桂林：广西师范大学出版社，2008.）为解决此困局，雍正帝即位之初即敕令朝廷各部院衙门分别采取措施，在八旗蒙古人中培养翻译人才。如1723年，即雍正元年，皇帝诏谕八旗蒙古各部建立官学，并命理藩院与吏部考录通晓蒙语者，允许其“考试笔帖式补用”。[9]243

([8] The First Historical Archives of China. ''Complication of Emperor Yongzgheng's Edicts''[Z]. Guilin: Guangxi Normal University Press, 2008.) To solve this dilemma, at the beginning of his reign, the emperor Yongzheng commanded the feudal government offices to take measures respectively to cultivate translation talents among Mongols of Eight Banners. In 1723, the first year under the reign of Yongzheng, the emperor ordered Mongols of Eight Banners to establish official schools, and the Lifan Court, the highest authority on affairs of national minorities, and the Ministry of Civil Affairs to admit people who mastered the Mongolian to work as alternatives of bithesis, officials who were engaged in copying and translating Mongolian and Chinese. [9], 243--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 11:12, 20 October 2021 (UTC)

([8] The First Historical Archives of China. ''Complication of Emperor Yongzgheng's Edicts''[Z]. Guilin: Guangxi Normal University Press, 2008.) To solve this dilemma, at the beginning of his reign, the emperor Yongzheng commanded the feudal government offices to take measures respectively to cultivate translation talents among Mongols of Eight Banners. In 1723, Emperor Yongzheng reign, he ordered Mongols of Eight Banners to establish official schools, and the Lifan Court, the highest authority on affairs of national minorities, and the Ministry of Civil Affairs to admit people who mastered the Mongolian to work as alternatives of bithesis, officials who were engaged in copying and translating Mongolian and Chinese. [9], 243--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 08:22, 13 October 2021 (UTC)

==刘越 Liú Yuè 亚非语言文学女 202120081509==

雍正六年，吏部经过议复，同意了理藩院尚书特古忒的意见，认为今后理藩院中专门负责蒙古事物的官员，必须懂得蒙古文。同时，吏部将会同理藩院，在蒙古各部官学中选拔通晓满、蒙语言的学生和监生，充任翻译工作，“以各部院蒙古笔帖式，换次补用”。[9]290以上诸种虽就蒙古语译员而言，但满、汉之间的翻译亦与此同，由此造成了汉籍满译的相对颓势。
The 6th year Yongzheng ruling period（1728）,after the discussion， the Ministry of Personnel agreed with the opinion of Tegute, the minister of court of Colonial Affairs， that the officials in charge of Mongolia affairs in the court of Colonial Affairs must know Mongolian language in the future. At the same time, the Ministry of Personnel will work with the court of Colonial Affairs to select students and supervisors who are familiar with Manchu and Mongolian languages from various Mongolian ministries and schools to serve as translators. [9]290 Although the above types of Mongolian translators are concerned, the translation between Manchu and Chinese is the same, resulting in the relative decline of Chinese manchu translation.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 00:19, 13 October 2021 (UTC)

In the sixth year of Yongzheng Emperor’s reign, the Ministry of Personnel rediscussed and approved the proposal of Tegute, the minister of the Court of Colonial Affairs, that from now on the officials in charge of Mongolia affairs in the Court of Colonial Affairs must know Mongolian. At the same time, the Ministry of Personnel would work with the Court of Colonial Affairs to select students and supervisors who are proficient in Manchu language and Mongolian from various Mongolian ministries and schools to serve as translators. “Admitting the waitlisted Mongolian bithesi to replace the incompetent.” [9]290 Although the measures mentioned above are concerned with Mongolian translator, the translation between Manchu language and Han is the same, resulting in the relative decline of Han-Manchu language translation.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 03:54, 13 October 2021 (UTC)

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

四、乾隆朝的汉书翻译。乾隆朝期间，汉字书籍的翻译与顺、康、雍三朝多有类似，所译作品大体分为两类：一类为儒家经典，另一类为佛教典籍。乾隆帝认为，经义之教可以启迪人心，其翻（重）译虽然废时耗工，但仍属必要。

Fourth, the translation of Han books during the reign of Qianlong Emperor. During his administration, the translations of Han books share great similarities with those produced when Shunzhi Emperor, Kangxi Emperor and Yongzheng Emperor were in control. The translations comprise two categories: one is the Confucian classics and the other is sutras. Qianlong Emperor believed that despite the considerable time and effort required in the process, translation (retranslation) is necessary for the teachings of classics could enlighten the people.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 15:10, 12 October 2021 (UTC)

4. The translation of Han books during the reign of Qianlong Emperor.
During Emperor Qianlong' s administration, translations of Han books shared great similarities with those produced in the reign of Shunzhi Emperor, Kangxi Emperor and Yongzheng Emperor. The translations included two categories: the Confucian classics and Buddhist sutras. Qianlong Emperor believed that despite a great deal of time and effort was required in the process, translation (retranslation) of classics is still necessary, for which could enlighten people.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 01:21, 13 October 2021 (UTC)

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

以《御制翻译四书》为例，该书由大学士鄂尔泰奉敕在厘定满文本《日讲四书解义》的基础上纂成，于乾隆六年由武英殿首次刊刻，后又于乾隆二十年刊刻满、汉合璧本。关于该书翻译的动机，《御制翻译四书·序》中有着明确的记载：朕于御极之初，命大学士鄂尔泰重加厘定，凡其文义之异同，意旨之深浅，语气之轻重，稍有未协者，皆令更正之。然抑扬虚实之间，其别甚微，苟不能按节揣称，求合于毫芒，而尽祛其疑似，于人心终有未慊然者。

Let' s take the example of ''Royal Translation of the Four Books''. By Ortai the grand secretary on emperor' s demand, This version was compiled based on the reorganizatoin of ''Daily Interpretation of the Four Books'' in Manchu. It was printed and published by Wuying Hall in the sixth year of Emperor Qianlong (1741), and reprinted in Manchu-Chinese in 1761.
The motivation of translating this book was clearly recorded in its iintroduction: After acceded to the throne, I ordered Ortai the grand secretary to review the translation. Consulted the source text and the formal translation, there should be some corrections for the reorganized one to divergences in meaning, differences in implication and changes in tone. However, the actual situation could be suboptimal. The differences were too subtle to translate. And it‘ s hard to convey detailedly the cleverness of the source, though the translators contrived to eliminate the uncertains. Nonetheless, the dissatisfied always exsist.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 00:53, 13 October 2021 (UTC)

For instance,the book of ''Royal Translation of the Four Books'',which was compiled on the basic of the reorganizatoin of ''Daily Interpretation of the Four Books'' in Manchu by Ortai the grand secretary on emperor' s demand.It was printed and published by Wuying Hall in the sixth year of Emperor Qianlong (1741), and reprinted in Manchu-Chinese in 1761.
As for the motivation of the translation of the book,which was recorded clearly in "the preface of Royal Translation of the Four Books":shortly after my inauguration,I ordered Ortai to review the translation to find the digression from the source text about the meaning,theme,and tone and correct them. However, the actual situation could be suboptimal. The differences were too subtle to translate. And it‘ s hard to convey detailedly the cleverness of the source, though the translators contrived to eliminate the uncertains. Nonetheless, the dissatisfied always exsist.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 03:45, 13 October 2021 (UTC)（Luo Xi 罗曦）

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

几暇玩索，覆检旧编，则文义、意旨、语气之未能吻合者，仍不免焉。乃亲指授翻译诸臣，参考寻绎（yì），单词只字，昭晰周到，无毫发遗憾而后已。[10]（[10]清高宗敕译.御制翻译四书·序[M].清乾隆二十年武英殿满汉合璧本，无页码.台北：国立故宫博物院藏.）

After being thought over and checked by my retrieving some old references，those versions which were incongruous in meaning、theme and tone still need further improvement.Thus，I ordered and instructed official translators in person，searching many references and considering words over and over again，not getting it done until every word being perfect.【10】（10）translated by Gao Zongchi in Qing dynasty.Made by emperor and drawed from four translation books·the first version【M】.The complied version from the palace of Wu Ying in the twentieth year of Qian Long，blank page number. Tai Bei：National imperial Palace.）--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 03:47, 13 October 2021 (UTC)（Luo Xi罗曦）

Even after being thought for several times and checked through retrieving some old references, those versions still needed further improvement that didn't match original ones in terms of textuality, intention and tone. Thus, I commanded and gave instruction to all translators in person, searching many old references and exploring every word to make sure the clarity and accuracy of translation, no getting it done until there are no regrets left. [10] ([10] Translated by Emperor Gaozong of the Qing Dynasty. The Translation of the Four Books by Imperial Order. Preface[M]. The complied version published in the Hall of Martial Valor in 1755, the 20th year under the reign of Qianlong, blank page number. Taipei: National Palace Museum.)--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 11:51, 13 October 2021 (UTC)

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

由此可见，鄂尔泰奉敕进行厘定，目的是为了确保译文准确，使译文和原文在“文义”、“意旨”和“语气”上保持一致。乾隆三十三年，高宗敕译《诗经》，共八卷四册，亦由武英殿刊刻。然而，与《御制翻译四书》追求译文精准不同，《御制翻译诗经》则别有目的。

It can be seen that the reason why Eertai was ordered by the Emperor to adjust the translation was to make it and the original text consistent in terms of "textuality", "intention" and "tone". In the 33th year of Qianlong's reign, Emperor Gaozong had commanded to translate ''The Book of Songs'' consisted of eight volumes and four books, which was also published and engraved by Hall of Martial Valor. ''The Translation of The Book of Songs by Imperial Order'', however, had a different purpose compared with ''The Translation of The Four Books by Imperial Order'' which pursued the accuracy of translation.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 06:40, 12 October 2021 (UTC)

Another version:
It can be seen that Ertai, the famous minister in Qing Dynasty, was ordered by the Emperor to collate and stipulate translation criteria, with the aim of ensuring the accurate translation, so as to keep it consistent with the original text in terms of “textuality”, “intention” and “tone”. In 1768, the 33rd year under the reign of Qianlong, the Emperor Gaozong gave the command to translate ''The Books of Songs'' into 8 volumes and 4 books, which were printed and published in the Hall of Martial Valor. ''The Translation of The Books of Songs by Imperial Order'', however, had different purposes, compared with ''The Translation of The Four Books by Imperial Order'' whose emphasis was put on the precision of translation. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:45, 12 October 2021 (UTC)

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

《御制翻译诗经·序》中说：是经于世祖章皇帝顺治十一年译定初本，体裁已备。阅时兹久，凡《清文鉴》所未赅（gāi）皙者，参采新定国语，侔（móu）揣务极精详。因命分册籖（qiān）题，几馀复为折衷是正。[11]

It is said in ''The Translation of The Books of Songs by Imperial Order · Preface'' that the original translation of ''The Books of Songs'' whose genres were comprehensive was finished in 1654, the eleventh year under the reign of Emperor Shunzhi. Having been used for a long time, ''The Manchurian Dictionary in Qing Dynasty'' contains some unintelligible expressions with incomplete meanings which should adopt the new national language, so as to render it detailed and precise. As ministers in Literature Institute were ordered by the Emperor to draft titles of the books by volume, after several revisions, a favorable compromise was obtained.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 06:05, 12 October 2021 (UTC)

It is said in ''The Translation of The Books of Songs by Imperial Order · Preface'' that ''The Books of Songs'' was first translated in the eleventh year of the reign of Emperor Shunzhi. Having been used for a long time, ''The Manchurian Dictionary in Qing Dynasty'' contains some unintelligible expressions with incomplete meanings which should adopt the new national language, so as to render it detailed and precise. As ministers in Literature Institute were ordered by the Emperor to draft titles of the books by volume, after several revisions, a favorable compromise was obtained.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 16:10, 16 October 2021 (UTC)

==毛优 Máo Yōu 俄语语言文学女 202120081515==

（[11]清高宗敕译.御制翻译诗经·序[M].清乾隆三十三年武英殿满汉合璧本，无页码.台北：国立故宫博物院藏.）上文中提及“是经”（即《诗经》）的初次翻译，即顺治十一年的顺治帝敕译本，该译本共二十卷二十册，由内府刊刻。然而，自顺治至康熙，满文的字词和语法等已经发生一定变化，用以规范满、汉文互用的辞书相继问世，这一点既给满语学习注入了活力，也给汉书翻译及其重新厘定提出了要求与条件。

([11] Translated by Emperor Gaozong of the Qing Dynasty. The imperial translation of The Book of songs - preface [M]. The Manchu-Chinese version of the Wu Ying Hall in the 33rd year of the Qing dynasty, without pagination. (Taipei: National Palace Museum Collection.) The first translation of the Shi Jing (i.e., the Book of Songs) mentioned above was the imperial translation by the Shunzhi emperor in the eleventh year of the reign of Shunzhi, which consisted of twenty volumes and twenty books and was published by the imperial government. However, since the Shunzhi to Kangxi, the words and grammar of Manchu has undergone certain changes to regulate the use of Manchu and Chinese dictionaries came out one after another, this point both to the Manchu language learning injected vitality, but also to the Chinese translation and its re-definition of the requirements and conditions.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 07:21, 12 October 2021 (UTC)

([11] Translated by Emperor Gaozong of the Qing Dynasty. The imperial translation of The Book of songs - preface [M]. The Manchu-Chinese version of the Wu Ying Hall in the 33rd year of the Qing dynasty, without pagination. (Taipei: National Palace Museum Collection.) The first translation of the Shi Jing (i.e., the Book of Songs) mentioned above was the imperial translation by the Shunzhi emperor in the eleventh year of the reign of Shunzhi, which consisted of twenty volumes and twenty books and was published by the imperial government. However, from Shunzhi to Kangxi, the words and grammar of Manchu had undergone certain changes. To regulate the mutual-use of Manchu and Chinese dictionaries came out one after another, which not only invigorated Manchu language learning, but also put forward requirements and conditions for the Chinese literature translation and its re-definition. --[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 01:15, 13 October 2021 (UTC)

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

如康熙九年，正黄旗教习廖纶玑翻译（明）张自烈所撰《正字通》。康熙二十二年，沈启亮修成《大清全书》（实际是满汉词典），该书的修纂加深了人们对于满字的认识，也使学者更易明辨翻译之理。康熙四十五年，正白旗人桑格翻译《满汉同文分类全书》。

For instance, Liao Lunji, a tutor of Pure Yellow Banner, translated Zheng Zi Tong written by Zhang Zilie (Ming Dynasty). In the twenty-second year of Kangxi reign period, Shen Qiliang accomplished The Great Qing Encyclopedia( actually, The Dictionary of Chinese and Manchu Language), which had deepened people’s understanding of Manchu characters and helped scholars to distinguish the theories and methods of translation. In the forty-five year of Kangxi period, Sanger from Pure White Banner translated A Classification Book of Manchu and Chinese Identical Texts.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 06:04, 12 October 2021 (UTC)

For instance, in the ninth year of Kangxi reign, Liao Lunji, a tutor of Pure Yellow Banner, translated ''Zheng Zi Tong'' written by Zhang Zilie (Ming Dynasty). In the twenty-second year of Kangxi reign, Shen Qiliang accomplished ''The Great Qing Encyclopedia''( actually, a dictionary of Chinese and Manchu ), which had deepened people’s understanding of Manchu characters and helped scholars to discern the theories and methods of translation. In the forty-fifth year of Kangxi period, Sanger from Pure White Banner translated the ''Manchu-Chinese Bilingual Classification Dictionary''.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 01:51, 13 October 2021 (UTC)

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

上述三种之外，康熙朝期间另有多种其它满语词典，如康熙二十八年的《清书十二字头》（听松楼刻本）、二十九年的《满汉同文全书》（秘书阁刻本）、三十二年的《同文广汇全书》（天绘阁刻本）、三十八年的《清书全集》（听松楼重刻本）、三十九年的《满汉类书》以及四十年的《满汉类书全集》，等等。康熙四十六年，《御制清文鉴》成书，全书共四函二十二卷，卷首有清圣祖玄烨御制序言，书末有编译者跋两篇。作为有清一代唯一一部由皇帝主持编纂的满文词典，《御制清文鉴》体例精湛，编排合理，在满语的发展史上具有划时代的历史意义。

In addition to the above three, there are a variety of other Manchu dictionaries in the Kangxi reign of the Qing dynasty, such as the ''Twelve Syllabic Characters of Manchu'' (Ting Song Lou carved book) in the 28th year of Kangxi Reign, the ''Manchu-Chinese Bilingual Dictionary'' (Mi Shu Ge carved book) in the 29th year, the ''Manchu-Chinese Classification Dictionary'' (Tian Hui Ge carved book) in the 32th year, the ''Complete Manchu-Chinese Dictionary'' (Ting Song Lou re-carved book) in the 38th year, the ''Manchu-Chinese Encyclopedia'' in the 39th year and the ''Complete Manchu-Chinese Encyclopedia'' in the 40th, etc. In the 46th year of the Kangxi reign, the ''Imperial Dictionary of Manchu'' was accomplished in four letters and twenty-two volumes, with an imperial preface by the Kangxi Emperor Aisin Gioro Xuanye, whose temple name is “Shengzu” (Sagacious Progenitor) of the Qing, and two postscripts by the compiler at the end of the book. As the only Manchu dictionary compiled by the emperor in the Qing dynasty, the ''Imperial Manchu Dictionary'' is superb in style and reasonable in arrangement, and has epoch-making historical significance in the history of the development of the Manchu language.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 01:52, 13 October 2021 (UTC)

Except the above mentioned three, there are other Manchu dictionaries in the Kangxi reign of the Qing dynasty, such as the ''Twelve Syllabic Characters of Manchu'' (Ting Song Lou carved book) in the 28th year of Kangxi Reign, the ''Manchu-Chinese Bilingual Dictionary'' (Mi Shu Ge carved book) in the 29th year, the ''Manchu-Chinese Classification Dictionary'' (Tian Hui Ge carved book) in the 32th year, the ''Complete Manchu-Chinese Dictionary'' (Ting Song Lou re-carved book) in the 38th year, the ''Manchu-Chinese Encyclopedia'' in the 39th year and the ''Complete Manchu-Chinese Encyclopedia'' in the 40th, etc. In the 46th year of the Kangxi’s reign, the ''Imperial Dictionary of Manchu'' was accomplished in four letters and twenty-two volumes, with an imperial preface by the Kangxi Emperor Aisin Gioro Xuanye, whose temple name is “Shengzu” (Sagacious Progenitor) of the Qing, and two postscripts by the compiler at the end of the book. As the only Manchu dictionary compiled by the emperor in the Qing dynasty, the ''Imperial Manchu Dictionary'' is superb in style and reasonable in arrangement which has epoch-making historical significance in the history of the development of the Manchu language.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 10:11, 13 October 2021 (UTC)

==秦建安 Qín Jiànān 外国语言学及应用语言学女 202120081518==

关于康熙帝敕谕傅达礼编译此书的目的，《清实录》（卷四二）和《清史列传》（第375页）中皆有记载，但不及《康熙起居注》中详实。据《康熙起居注》中所载，康熙十二年四月十二日：上谓侍臣曰：“此时满洲，朕不虑其不知满语，但恐后生子弟渐习汉语，竟忘满语，亦未可知。且满汉文义照字翻译，可通用者甚多。

The purposes of Emperor Kangxi which were he empowered Fu Dali to edit and translate this book were recorded in ''Factual Record of Qing Dynasty'' of Volume IV and II and in ''the Biographies in the Qing Dynasty'' of page 375. But they were more circumstantial in ''Record on Kangxi’s Daily Life''. According to 'Record on Kangxi’s Daily Life'', the emperor said to chancellors on April 12,1673: I’m not afraid the contemporary Manchuria's ignorance towards Manchu language, but I’m not sure about whether the following generations will be accustomed to the Chinese by degrees and forget the Manchu language. And also the Manchu language is verbatim translated into Chinese, such translation can be used by many people.

The purposes of Emperor Kangxi commanding Fu Dali to compile this book were recorded in ''Factual Record of Qing Dynasty'' （volume 42）and ''Biographies of the Qing Dynasty''(page 375) but the purposes logged in the ''Record of Emperor Kangxi’s Daily Office''were more detailed and real. According to this book, the emperor said to those courtiers on April 12,1673: "what I'm worried about is not the contemporary Manchurians’ ignorance of the Manchu language, but rather about whether the following generations will forget the Manchu language or not if they are gradually accustomed to Chinese. In addition, there are plenty of characters which can be in common use when translation is done word by word.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 16:25, 12 October 2021 (UTC)

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

今之翻译者尚知辞意，酌而用之，后生子弟未必知此，不特差失大意，抑且言语欠当，关系不小。”因顾谓翰林院学士傅达礼曰：“尔任翰苑之职，可体朕此意，将满语照汉文字汇发明，某字应如何用，某字当某处用，集成一书，使有易于后学。”傅达礼奏曰：“皇上此旨，诚立教善后之盛心也。

Today's translators still know the meaning of those words and use them after deliberating, but for children of the future, they may not understand. Not only will they differ greatly from the original meaning, but also they will use them in an inappropriate way. And it will matter a lot.” So the emperor said to Fu Lida, the academician of Imperial Academy: “ Since you occupy the office in the Imperial Academy, you should be able to read between my lines. Manchu language needs to be further developed according to Chinese characters. By doing this, it will be much easier for our posterity to learn the Manchu language if there are detailed instructions compiled in a book on how and where to use a character.” Fu Dali replied reverently to the emperor: “The will of Your Majesty that improving the education for the convenient learning of later generations really shows your generosity.”--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 14:47, 12 October 2021 (UTC)

"Nowadays, translators still know the meaning of those words and use them after careful consideration, while for the youth, they may not understand. Not only will they use those words inappropriately, but also the meanings of those words will be quite different from the original one. And it will matter a lot.” So the emperor said to Fu Lida, who was the academician of Imperial Academy at that time, “ Since you occupy the office in the Imperial Academy, you are able to understand my intention. Manchu language needs to be further developed according to Chinese characters. By doing this, it will be much easier for our posterity to learn the Manchu language if there are detailed instructions compiled in a book on how and where to use a character.” Fu Dali replied reverently to the emperor, “The will of Your Majesty that improving the education for the convenient learning of later generations really shows your generosity.”--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 11:15, 13 October 2021 (UTC)

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

臣等虽不才，当祗尊俞旨，编辑成书，敬呈御览。”上谕曰：“此书不必太急，宜详慎为之，务致永远可传，方为善也。”[6]93-94由于当时的满文尚处在发展阶段，康熙帝担心随着满人逐渐汉化，满语使用的氛围也将逐渐消失，久而久之必致满语废止，这一点与康熙帝以清语为本的立场背道而驰。

"Although we courtiers have limited ability, we will compile them into a book according to the your intention, and submit it to you for previewing".The emperor indicated that, "this work should not be advanced too quickly but completed in detail and carefully，so that the book can be handed down forever, then the work is said to be finished well." As the Manchu language was still in the development stage at that time, Emperor Kangxi worried that with the gradual sinicization of Manchu people, the atmosphere of using Manchu language would disappear in the process of time, which would inevitably lead to the abolition of Manchu language over time. And this situation ran counter to Emperor Kangxi's position based on Qing language.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 06:16, 12 October 2021 (UTC)

"Although we courtiers are not talented, we will compile them into a book in accordance with your mandate, and submit it for your previewing".The emperor indicated that, "this work should not be advanced too quickly but completed detailedly and carefully，so that the book can be handed down forever, then the work is said to be finished well." [6] 93-94 As the Manchu language was still in the development stage at that time, Emperor Kangxi worried that with the gradual sinicization of Manchu people, the atmosphere of using Manchu language would disappear in the process of time, which would inevitably lead to the abolition of Manchu language over time. And this situation ran counter to Emperor Kangxi's position based on Qing language.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 06:35, 12 October 2021 (UTC)

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

为了确保本书编译的严谨，康熙帝要求“解诂之疑,似者必晰同异于毫芒；引据之阙，遗者必援经史以互证。”[12]1（[12]清圣祖御制.御制清文鉴[M].康熙四十七年武英殿刻本.北京：中国民族图书馆藏.）需要指出，上文中所引“是经”即《御制翻译诗经》，该译本成书于乾隆三十三年。
In order to ensure the rigor of the compilation of this book, Emperor Kangxi required: “ To interpret the doubts of exegesis, the similarities must be clear and the differences puny; if there is a lack of quotations, successors must cite the ancient classics to verify them.” [12]1 ( [12] Emperor Shengzu of Qing Dynasty. Imperial Qing Literature [M]. The engraving of Wuying Palace in the forty-seventh year of Kangxi. Beijing: Collection of National Library of China.) It should be pointed out that the “Shi Jing” quoted above is the “Royal Translation Book of Songs”, which was translated into a book in the thirty-third year of Qianlong.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:43, 12 October 2021 (UTC)

In order to ensure the preciseness of the compilation of this book, Emperor Kangxi required: “ To interpret the doubts of exegesis, the similarities must be clear and the differences puny; if there is a lack of quotations, successors must cite the ancient classics to verify them.” [12]1 ( [12] Emperor Shengzu of Qing Dynasty. Imperial Qing Literature [M]. The engraving of Wuying Palace in the forty-seventh year of Kangxi. Beijing: Collection of National Library of China.) It should be pointed out that the “Shi Jing” quoted above is the “Royal Translation Book of Songs”, which was translated into a book in the thirty-third year of Qianlong.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 10:47, 13 October 2021 (UTC)

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

此时，虽然《御制四体清文鉴》和《御制五体清文鉴》的编译尚未启动，但经乾隆帝御制，已在康熙朝《御制清文鉴》和《清文合蒙古鉴》等早期词典的基础上，完成编纂《御制增订清文鉴》，进一步规范了满文的使用。且，顺治至乾隆的百余年间，满语发展的确出现了若干变化，原有汉书译本中的不少词汇和语法此时已不符合通行要求，因而“参采新定国语”，对旧译本重加厘定，使其“折衷为正”，乃时势所趋。而上述辞书的相继出现，说明满文已经发展到一个新的高度，为旧籍的重译与改译营造了条件。

At this time, although the compilation of the ''Four Institutions of the Imperial Dynasty'' and the ''Five Dynasties'' has not yet started, the compilation of the ''Complement of the Qing Dynasty's Dictionary'' was completed based on the early dictionaries of the Qing Dynasty and the Kangxi Dynasty with the help of Qianlong emperor, which further standardizes the use of Manchu literature.Moreover, during the more than 100 years from Shunzhi to Qianlong, several changes in the development of Manchu indeed appeared. Many vocabulary and grammar in the original Han translation did not meet the prevailing requirements at that time. Therefore, it was the trend to "participate in the new language" and determine the old translation, so that it was "positive".The emergence of the above dictionaries shows that Manchu has developed to a new height, creating conditions for the retranslation and translation of the old nationality.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:52, 12 October 2021 (UTC)

At this time, although the compilation of the ''Four Institutions of the Imperial Dynasty'' and the ''Five Dynasties'' has not yet started, the compilation of the ''Imperial Revised Qing Dynasty's Dictionary'' was completed based on the early dictionaries such as ''Imperial Qing Dynasty’s Dictionary'' in the Kangxi Dynasty, which further standardizes the use of Manchu. Moreover, during the more than 100 years from Shunzhi to Qianlong, several changes in the development of Manchu indeed appeared. Many vocabularies and grammar in the original Chinese translation did not meet the common requirements at this time. Therefore, it was the trend to "adopt the new national language" and redefined the old translation to make it “compromise to right”. The emergence of the above dictionaries shows that Manchu has developed to a new level, creating conditions for the retranslation and translation of old books.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 16:04, 12 October 2021 (UTC)

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

乾隆三十七年，高宗敕令于“禁中”设立“清字经馆”，以满、汉文佛经译本有失本真为由，令重译佛经为满文。据高文德所考，这些佛经典籍初被译为蒙古，后经蒙文转译成满文，前后历时十余载，使满、蒙、汉、藏四体经文始备。[13]2110（[13]高文德.中国少数民族史大辞典[Z].长春：吉林教育出版社，1995.）

In the thirty-seventh year of Qianlong, Emperor Gaozong decreed to set up a “Manchu sutra hall” in the palace he lived, and ordered the retranslation of Buddhist sutras into Manchu on the grounds that the previous Manchu and Chinese versions were deviated from the true meaning. According to Gao Wende, these Buddhist classics were first translated into Mongolian, through which the Manchu version was then translated. It took more than ten years to prepare the editions in four languages: Manchu, Mongolia, Chinese and Tibet. [13]2110（[13]Gao Wende.Dictionary of Chinese Minority History[Z].Changchun: Jilin Education Press, 1995.）--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 07:08, 12 October 2021 (UTC)
--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 07:48, 13 October 2021 (UTC)
Annotation:
First:In the 37th of Emperor Qianlong’ s reign,…
Second:According to Gao Wende, these Buddhist scriptures were first translated into Mongolian and then into Manchu, which lasted for more than ten years, and the manchu, Mongolian, Han and Tibetan scriptures began to be prepared. [13] Gao Wende. A Dictionary of Chinese Minority History [Z]. Changchun: Jilin Education Press, 1995.)

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

众所周知，佛教经典原以梵文书写，但清朝前期用作翻译的底本，多为汉文译本。从此意义上讲，佛经的翻译与先秦、两汉时期汉文经、史的翻译一样，也属汉书翻译之列。康熙年间，圣祖即令翻译《心经》，但雍正年间《四体翻译心经》译本方才成书，刊刻。
--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 07:22, 13 October 2021 (UTC)
As we all know, Buddhist classics were originally written in Sanskrit, but they were mostly translated into Chinese in the early Qing Dynasty. In this sense, the translation of Buddhist scriptures, like the translation of Chinese scriptures and history in the pre-Qin and Han dynasties, also belongs to the translation of Han Books. During the reign of Emperor Kangxi, Emperor Shengzu ordered the translation of The Heart Sutra, but during the reign of Emperor Yongzheng, the four-body Translation of the Heart Sutra was just completed and printed.

As we all know,Buddhist classics were originally written in Sanskrit,but most of texts that used to translate in the early Qing Dynasty were Chinese translation versions. In this sense,the translation of Buddhist scriptures,just like the translation of Chinese scriptures and history in the Pre-Qin and Han Dynasties, also belongs to the translation of Chinese books. During the reign of Kangxi, Emperor Shengzu ordered the translation of the Heart Sutra, but the translation of the four body translation of the Heart Sutra was only published and engraved during the reign of Yongzheng. edited by Wang Zhenlong

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

所谓“四体”即满、蒙、汉、藏四种文字，佛经翻译之所以要采用四种语言，是因为四大族群皆普遍信仰佛教，因而四体合璧的译本便于信众诵读。乾隆在位六十年，对于佛经翻译甚为热衷，御制翻译经书十种，为顺、康、雍、乾四朝之最。《翻译四体楞严经序》中，乾隆帝曾自称“朕于几政之暇，每爱以国语翻译经书，如《易》、《书》、《诗》及《四子书》，无不蒇（chǎn）事”，希望循康、雍之例，推动佛经翻译，并在敕译《诗经》的同时，完成第一部佛经作品的翻译，即《御制翻译名义集》。[14]15

The so-called "four styles" are Manchu, Mongolian, Chinese and Tibetan. The reason why Buddhist scriptures are translated in four languages is that the four ethnic groups generally believe in Buddhism, so the translation of four styles is convenient for believers to read. During the reign of Emperor Qianlong for 60 years, he was very keen on the translation of Buddhist scriptures and translated ten kinds of scriptures, which is the most among the four dynasties of Shun, Kang, Yong and Qian. In ''the preface to translating the four body Shurangama Sutra'', Emperor Qianlong once claimed that "in my spare time, I love to translate scriptures in Manchu, such as Yi, Shu, Shi and Si Zi Shu ,which are all well finished. I hope to follow the example of Kang and Yong to promote the translation of Buddhist scriptures, and complete the translation of the first Buddhist scriptures, namely the collection of imperial translation while the Book of Songs is translated. -- translated by Wang Zhenlong

The so-called "four styles" are Manchu, Mongolian, Chinese and Tibetan. The reason why Buddhist scriptures are translated in four languages is that the four ethnic groups generally believe in Buddhism, so the translation of the combination of four styles is convenient for believers to read. During the reign of Emperor Qianlong for 60 years, he had strong passion on the translation of Buddhist scriptures. He translated ten kinds of scriptures totally, which is the most among the four emperors of Shun, Kang, Yong and Qian. In the preface to ''Translating Four Style Shurangama Sutra'', Emperor Qianlong once claimed that "in my spare time, I love to translate scriptures in Manchu, such as ''Yi'', ''Shu'', ''Shi'' and ''Si Zi Shu'' , which are all well finished. I hope to follow the example of Kang and Yong to promote the translation of Buddhist scriptures, and complete the translation of the first Buddhist scriptures, namely ''The Collection of Translation of Sanskrit Names by Imperial Order'' while ''the Book of Songs'' is translated.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 02:41, 13 October 2021 (UTC)

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

（[14]清高宗御制.清高宗（乾隆）御制诗文全集[M].北京：中国人民大学出版社，1993.）所谓《翻译名义集》系南宋高僧法云于绍兴十三年（即1143年）编订的佛学翻译工具书，其中收录汉译梵文佛学名词千余条。雍正年间，世宗曾命人对此书的内容进行过节选，但未能成书。

([14] ''The Collective Works of Poetry and Essays written by Imperial Order of Qing Gao Zong, Qianlong Empire''[M]. Beijing: Renmin University of China Press, 1933.) The so-called ''The Collection of Translation of Sanskrit Names'' is a Buddhist translation reference book compiled by an eminent monk in Southern Song Dynasty in Shaoxing thirteenth year (1143 year), in which collected thousands of Chinese translation of Sanskrit Buddhist terms. During Yongzheng years, Shizong once ordered ministers to choose the excerpt from the book, but finally cannot compile into a book.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 15:51, 12 October 2021 (UTC)

([14] ''The Collective Works of Poetry and Essays by Imperial Order of Qinggaozong, Qianlong Emperor''[M]. Beijing: Renmin University of China Press, 1933.) The so-called ''The Collection of Translation of Sanskrit Names'' is a reference book of Buddhist translation compiled by an eminent monk in Southern Song Dynasty in Shaoxing thirteenth year (1143 year), which collected thousands of Chinese translation of Sanskrit Buddhist terms. During Yongzheng years, Shizong once ordered the ministers to choose the excerpts from the book to compile a book but failed.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 11:00, 13 October 2021 (UTC)

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

至乾隆三十三年，高宗再次敕译此书，最终译成四体《御制翻译名义集》共二十卷，此书现藏于北京大学图书馆，并收入至《清代内府刻书目录解题》。与此同时，乾隆帝有感于“所译之汉经，藏地无不有，而独无《楞严》”，遂在章嘉国师的议请下，命允禄和章嘉国师等将该经“由汉而译清，由清而译蒙古，由蒙古而译土伯忒。”[14]15章嘉国师原名章嘉·若贝多杰，四岁被认定为转世灵童，八岁奉雍正帝圣谕赴京，十五岁给雍正帝灌顶，十八岁授封“灌顶普惠广慈大国师”。

In the 33th year of the dynasty of Qianlong, the emperor ordered to translate the book again. Finally, the book ''The collection of Translation of Sanskrit Names by Imperial Order'' was translated into Manchu, Mongolian, Chinese and Tibetan in altogether twenty volumes. The book now is collected in Peking University Library and included in ''Solving Problems in the Catalogue of Engraved Books in Qing Dynasty''. At the same time, after Qianlong emperor knew that there were all translations of Chinese scriptures except ''Lengyan'' in Tibet, under the advice of the Grand Maester Zhangjia he ordered Yunlu and the Grand Maester to translate the Chinese scripture into Manchu, then translate the Manchu to Mongolian, finally translate the Mongolian to Tibetan. The original name of the Grand Maester Zhangjia is Zhangjia•Ruobeduoje. When he was four years old, he was regarded as a holy reincarnation. At his eight years old he went to the capital because of the order of Yongzheng emperor. When he was fifteen years old, he did Abhisheka for Yongzheng emperor. At his eighteen years old the title of Grand Maester of Abhisheka, Generosity and Benevolence was conferred to him.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 15:16, 12 October 2021 (UTC)

During the 33th year of Qianlong, Gaozong ordered to translate this book again. At last, the book ''The Collection of Translation of Sanskrit Made by the Emperor Order'' was translated into Manchu, Mongolian, Chinese and Tibetan, including twenty volumes. This book now is collected in Peking University Library and recorded in ''Solving Problems in the Catalogue of Engraved Books in Qing Dynasty''. Meanwhile, Emperor Qianlong was inspired by "All the Chinese sutras translated are available in Tibet, except the Surangama Sutra." As a result, the emperor ordered Yunlu and the Grand Maester Zhangjia to translate this sutra from Chinese into Qing, from Qing into Mongol, then from Mongol under the advice of the Master Zhangjia. The primitive name of Maester Zhangjia was Zhangjia•Ruobeiduoje. He was regarded as a reincarnated soul boy at four years old. At eight years old, he went to the capital city because of the order of Yongzheng emperor. When he was fifteen years old, he did Abhisheka for Yongzheng emperor. At his eighteen years old, he was canonized as "The Enlightened, Inclusive and Philanthropic Grand Master."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 04:29, 13 October 2021 (UTC)

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

章嘉国师博览群书，通晓汉、藏、满、蒙文字，著述颇丰，既撰写佛经作品逾二百部，又翻译佛经若干，如乾隆五年将大藏经《丹珠尔》译成蒙文，并编纂佛经翻译工具书《智慧之源》。章嘉国师发现《楞严经》后，于乾隆十七年奉旨协助庄亲王将该书译为满蒙、藏三种文字，并于乾隆三十八年译成四体合璧本。乾隆帝敕译此书的目的，也是出于政治方面的考虑，简单来说便是为了向藏族宣告其统治的正当性。

Master Zhangjia was well-read, thoroughly understanding Chinese, Tibetan, Manchu and Mongolian. He has written a prodigious number of famous works, including not only more than two hundred Buddhist works, but also numerous Buddhist texts. For instance, he translated the ''Tanjur'' into Mongolian during the fifth year of Qian Long and compiled ''The Source of Wisdom'', a Buddhist translation reference book. After Master Zhangjia found ''Surangama Sutra'', he assisted Prince Zhuang in translating this book into Manchu, Mongolian and Tibetan during the seventieth year of Qianlong under the order of Qian Long. Besides, he accomplished an overall translation of it which contained all Chinese, Tibetan, Manchu and Mongolian versions during the thirty-eighth year of Qian Long. The emperor Qian Long ordered the translation of this book was for the political reasons. To put it simply, he aimed to declare the legitimacy of his rule to the Tibetans.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 04:37, 12 October 2021 (UTC)

Master Zhang Jiaguo was familiar in Han, Tibetan, Manchu and Mongolian writings. He wrote more than 200 works of Buddhist scriptures, and at the same time also translated several Buddhist scriptures. For example, in the fifth year of Qianlong translated the Tibetan Sutra into Mongolian, and compiled the translation tool book The Source of Wisdom. After Master Zhang Jiaguo discovered the Leng Yan Sutra, in the seventeenth year of Qianlong, he assisted the translation of Mongolia and Tibet, and into the combination of the four bodies in the 38-th year of Qianlong. The purpose of Emperor Qianlong's translation of this book was also for political considerations, but simply to declare the legitimacy of his rule to the Tibetan people. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 07:50, 12 October 2021 (UTC)

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

这一点与《大藏经》的翻译有所不同，后者除了政治目的之外，另有文化建设方面的考虑，乾隆帝甚至将其视为与《四库全书》一样的重大文化建设工程。如《清文翻译全藏经序》中所说：若订《四库全书》及以国语译《汉全藏经》二事，胥举于癸巳年六旬之后，既而悔之，恐难观其成。越十余载，而《全书》成；兹未逮二十载，而所译《汉全藏经》又毕蒇。

This point is different from the translation of the ''Tibetan Tripitaka'' ''Italic text'' --[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC), which had political purposes in addition to cultural construction. Emperor Qianlong even regarded as a major cultural construction project as the ''Four Libraries''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC). As said in the preface of the ''Complete Tibetan Sutra of the Qing Dynasty''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC), if the Four liberals book ''Complete Collection of Four Treasuries''--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 14:44, 12 October 2021 (UTC) and the Complete Han Tibetan Sutra were translated in Chinese after the 60s of Guisi, it may not be difficult to see it. More than ten years, and the book, which was not caught twenty years, and the translation of the <Han Sutra> had been finished.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 15:18, 11 October 2021 (UTC)

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

夫耳顺、古希已为人生所艰致，而况八旬哉？兹以六旬后所创为之典，逮八旬而得观国语《大藏》之全成，非昊乾嘉庇，其孰能与于斯？[14]8-9《四库全书》之“四库”系指该书分经、史、子、集四部，故名“四库”。
At the age of 60 or 70, life has reached a difficult stage. What's more, at the age of 80? I was preparing to propose to create this classic in my 60s, so I could see the complete Manchu version of Da Zang in my 80s. If there was no heaven's protection during the Qianlong and Jiaqing dynasties, how could it be so far? “Si Ku" in Si Ku Quan Shu means that the book is divided into four parts: classics, history, Zi and Ji, so it is called "Si Ku".

For those who are in their 60s or 70s, life has reached a difficult stage, let alone 80s. However, now Emperor Qianlong successfully created this classic in his 60s, and witnessed the completion of the Manchu version of ''Tibetan Tripitaka'' in his 80s. If without heaven's protection and endowment, who could have achieved so far? The “four branches” in the ''Complete Library in the Four Branches of Literature'' refers to its four parts: classics, history, philosophy and belles-lettres, thus given the name.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 02:40, 13 October 2021 (UTC)

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

作为古代中国最大的文化工程，《四库全书》是中华传统文化最丰富、最完备的集成之作，最能体现乾隆帝的文治武功。而上文中，乾隆帝意欲将《大藏经》（即《汉全藏经》）的翻译与《四库全书》相比，可见此事关系之重大。由上可知，《大藏经》的翻译始于乾隆“癸巳年”，即乾隆三十八年（1773年），至全书译成，“未逮二十载”，而此时高宗已近八旬，早已步入人生艰困之期。

As the largest cultural project of the ancient China, the ''Complete Library of the four Branches of Literature'' is the richest and most comprehensive collection of Chinese traditional culture, which best represents the great achievement of Emperor Qianlong's civil administration. As mentioned before, Emperor Qianlong wanted to compare the translation of ''Tibetan Tripitaka'' to that of the ''Complete Library of the four Branches of Literature'', which reflects the significance of this translation project. From above, it can be seen that this project started from 1773, the 38th year of Qianlong's reign and took less than 20 years to be fully completed, when Emperor Qianlong was nearly in his 80s, and had already entered a difficult time of his life.--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 01:51, 13 October 2021 (UTC)

As the largest cultural project of the ancient China, the ''Complete Library of the Four Branches of Literature'' is the richest and most completed collection of Chinese traditional culture, which best represents the political and military achievements of Emperor Qianlong's civil administration. As mentioned above, Qianlong wanted to compare the translation of ''Tibetan Tripitaka'' to that of the ''Complete Library of the Four Branches of Literature'', which reflects the significance of this translation project. From above, it can be seen that this project started from 1773（the 38th year of Qianlong's reign） and took less than 20 years to be fully completed, while Qianlong was nearly in his 80s, and had already entered a difficult time of his life.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 04:01, 13 October 2021 (UTC)

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

关于乾隆帝敕译《大藏经》一事，《啸亭杂录·续录》中也有记载，不过在翻译的起始时间，以及全书翻译的耗时上，与上文所述有所不同。其中写道：乾隆壬辰，上以《大藏佛经》有天竺番字、汉文、蒙古诸翻译，然其禅悟深邃，故汉经中咒偈，为代以翻切，并未译得其秘指，清文句意明畅，反可得其三味，故设清字经馆于西华门内，命章嘉国师经理其事，达天、连筏诸僧人助之，考取满謄录、纂修若干员翻译经卷。先后凡十余年，《大藏》告蒇，然后四体经自始备焉。[15]385

As for Qianlong's order to translate Tripitaka, it is also recorded in the The continuation of Xiaoting Miscellany. However, the starting and ending time of the translation and the time of the whole book's translation consumed, which are quite different from those mentioned above. It is written that Qianlong thought Tripitaka had Hindi, Chinese and Mongolian versions, but the teachings in Sutra are profound.Therefore, the translation of Buddhist Chants in Han Sutra didn't seek the profound meaning. So Qianlong set up Manchu Lection Department in Xihua gate because of the clearness of Manchu to understand the meaning of the Buddhist Sutra, ordering Zhangjia to charge this translation work with assistance of monks such as Datian, Lianfa and selecting some Manchu to transcribe compile scriptures. For more than ten years, the translation work of Tripitaka was completed，and since then the four scriptures are complete.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 02:55, 13 October 2021 (UTC)

As for Qianlong's order to translate Tripitaka, it is also recorded in the The continuation of Xiaoting Miscellany. However, the starting and ending time of the translation and the time of the whole book's translation consumed, which are quite different from those mentioned above. It is written that Qianlong thought Tripitaka had Hindi, Chinese and Mongolian versions, but the teachings in Sutra are profound.Therefore, the translation of Buddhist Chants in Han Sutra didn't seek the profound meaning. So Qianlong set up Manchu Lection Department in Xihua gate because of the clearness of Manchu to understand the meaning of the Buddhist Sutra, ordering Zhangjia to charge this translation work with assistance of monks such as Datian, Lianfa and selecting some Manchu to transcribe compile scriptures. For more than ten years, the translation work of Tripitaka was completed，and since then the four scriptures are completed.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 03:11, 13 October 2021 (UTC)

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

（[15]（清）昭梿.啸亭杂录·续录[M].上海：上海古籍出版社，2012.）将《清文翻译全藏经序》和《啸亭杂录·续录》两相对比后可发现，二者关于《大藏经》翻译的起始时间不同，其中前者记载的时间是乾隆“癸巳年”，即乾隆三十八年，而后者则明确是“乾隆壬辰”，即乾隆三十七年，孰是孰非，有待考证。另外，关于《大藏经》翻译的实践跨度，二者的出入较大，前者的用词是“未逮二十载”，后者则说“先后凡十余年”，综合其它文献可知，前一种说法更为准确。

([15] (Qing) Zhaofan. Miscellaneous Records - Sequel [M]. (Shanghai: Shanghai Ancient Books Publishing House, 2012.) After comparing the "Preface to the Qing Translation of the Complete Tibetan Sutra" with the "Xiao Ting Miscellaneous Records - Continuing Records", we can find that the start time of the translation of the Dazang Sutra in this two books is differant, of which the former is recorded in the Qianlong "kaisi year", that is, the thirty-eighth year of the Qianlong era, while the latter is clearly "Qianlong renchen", i.e., the thirty-seventh year of the Qianlong reign, which is correct or incorrect, remains to be verified. In addition, there is a large discrepancy between the two regarding the practical span of the translation of the Dazangjing, with the former using the phrase 'before it had been twenty years' and the latter saying 'for more than ten years in succession', which, when combined with other documents, is more accurate.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 14:08, 11 October 2021 (UTC)

([15] (Qing) Zhaofan. Miscellaneous Records - Sequel [M]. (Shanghai: Shanghai Ancient Books Press, 2012.) After comparing the "Preface to Tripitaka in Manchu" with the "Xiao Ting Miscellaneous Records - Sequel",we can find that the starting time of the translation of the Dazang Sutra in these two books is differant, of which the former is recorded in the Qianlong "kaisi year", that is, the thirty-eighth year of the Qianlong reign, while the latter is specifically "Qianlong renchen", i.e., the thirty-seventh year of the Qianlong reign, which is correct or incorrect remains to be verified. In addition, there is a large discrepancy between the two regarding the practical span of the translation of the Dazangjing, with the former using the phrase 'before it had been twenty years' and the latter saying 'for more than ten years in succession', which, when combined with other documents, is more accurate.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 02:04, 13 October 2021 (UTC)

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

乾隆五十五年，满文本《大藏经》译成，初定名《清文全藏经》，其中“全藏”二字即“大藏之全”的意思。《清文全藏经》共计二千五百三十五卷、一百零八函，收入佛教典籍六百九十九部。为了翻译此书，乾隆帝不仅钦派章嘉国师主持，而且派皇子、大臣，以及通晓满、汉、蒙、藏文者共百余人参与其中，其中绝大多数为翻译人员。

During the 40th year of the Qianlong Emperor,the translation of "Tripitaka" first called "Tripitaka in Manchu" was completed, among which "quan zang" means "all-sided masterpiece". The translation had 2535 volumes and 108 han, including 699 Buddhist classics.In order to translate the work, Qianlong Emperor not only assigned Zhang Jiaguoshi to be in charge and asked his sons, ministers and hundreds of people who were proficient in Manchu, Chinese and Tibetan to be involved. And most of them were translator.

During the 40th year of the Qianlong Emperor, the translation of "Da Zang Jing" first called "Qing Wen Quan Zang Jing" was completed, among which "Quan Zang" means "all-sided masterpiece". The translation had 2535 volumes and 108 letters, including 699 Buddhist classics. In order to translate the work, Qianlong Emperor not only assigned Zhang Jia, the imperial monk, but also assigned more than 100 people, most of whom were translators, to participate in the translation, including the emperor's sons, ministers, and people who were proficient with Manchu, Chinese, Mongolian and Tibetan.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 02:15, 13 October 2021 (UTC)

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

乾隆五十五年十二月，因清字经馆遭遇火灾，《清文全藏经》的部分经版和已经刊刻的经文译文被毁，后经重新雕版印刷，于乾隆五十九年全部完成，并交内府刊刻。据考，《清文全藏经》共计印刷十二部，目前存世仅两部，其中一部存于西藏布达拉宫（缺一册），另一部则由北京、台北两地故宫博物院共同收藏，其中北京收藏七十六函，台北收藏三十二函。如前所述，乾隆帝敕译此经，有着明确的文化建设的用意，希望通过翻译佛经推广佛教文化，并同时推广作为国语的满文，实现宣扬教化的目的。

In December of the 55th year during the period of Emperor Qianlong, due to a fire in the Qing Zi Classics library, some base plate of "Qing Wen Quan Zang Jing" and translated texts already printed were destroyed. After re-engraving and printing, it was completed in the 59th year of the reign of Emperor Qianlong and handed over to the imperial Palace for printing. According to a research, there are a total of twelve copies of the "Qing Wen Quan Zang Jing" printed, of which only two are in existence. One is stored in the Potala Palace in Tibet (one volume is missing), and the other is jointly collected by the Palace Museums in Beijing and Taipei, of which 76 letters are in Beijing and 32 letters are in Taipei. As mentioned above, Emperor Qianlong translated the Sutra with a clear intention of cultural construction, He hoped to promote Buddhist culture through the translation of Buddhist scriptures, and at the same time promote Manchu as the national language, so as to achieve the purpose of propagating and enlightening.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 01:23, 13 October 2021 (UTC)

In December of the 55th year during the period of Emperor Qianlong, due to a fire in the Manchu Langugage Classics Library, some base plates of ''the Manchu Language Translation of Tripitaka'' and translated texts that already printed were destroyed. After re-engraving and printing, it was completed in the 59th year of the reign of Emperor Qianlong and handed over to the Imperial Palace for printing. According to a research, there are a total of twelve copies of the ''the Manchu Language Translation of Tripitaka'' printed, of which only two are in existence. One is stored in the Potala Palace in Tibet (one volume is missing), and the other is jointly collected by the Palace Museums in Beijing and Taipei, of which 76 letters are in Beijing and 32 letters are in Taipei. As mentioned above, Emperor Qianlong issued the edict to translate the ''Tripitaka'' with a clear intention of cultural construction. He hoped to promote Buddhist culture through the translation of Buddhist scriptures, and at the same time to promote Manchu language as the national language, so as to achieve the purpose of propagating and enlightening.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 05:38, 13 October 2021 (UTC)

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

正如乾隆帝在《清文翻译全藏经序》中指出的那样：以国语译《大藏》，恐人以为惑于祸福之说，则不可不明示其意。夫以祸福趋避教人，非佛之第一义谛也。第一义谛，佛且本无，而况乎祸福乎？
As Emperor Qianlong pointed out in ''the Preface to the Manchu Language Translation of the Whole Tripitaka'' : if we translate ''Tripitaka'' in Manchu language, I am afraid of that people misunderstand us for being confused by misfortunes and blessings. So we must express our intension clearly. It is not the absolute truth of Buddha to teach people with avoiding misfortunes and chasing after blessings. The absolute truth is that there is no Buddha, let alone misfortunes and blessings?--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 01:00, 13 October 2021 (UTC)

if we translate ''Tripitaka'' in Manchu language, I am afraid that people misunderstand us for being confused by misfortunes and blessings.
--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 00:55, 13 October 2021 (UTC)

==颜莉莉 Yán Lìlì 国别女 202120081537==

我们不可以因为第一义训的原因，用因缘祸福作为引导逐渐深入。我的目的并不在此，梵经首先是被翻译成外语，再翻译成汉语，最后才翻译成蒙古语，而我们清朝统治中国一百多年，他们三方长期以来都归我们管，如果唯独缺满语的《大藏经》可以吗？

We can't use reason, misfortune and blessing as a guide to gradually deepen because of the first righteous precept. My purpose is not here. The ''Sanskrit'' scriptures were first translated into a foreign language, then translated into Chinese, and finally translated into Mongolian. And our Qing Dynasty ruled China for more than 100 years. They have been under our control for a long time. Is the ''Tripitaka'' without Manchu language okay?
--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 00:48, 13 October 2021 (UTC)

If only the ''Dazangjing'', which lacks Manchu language, is okay?--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 02:52, 13 October 2021 (UTC)

==颜子涵 Yán Zǐhán 国别女 202120081538==

以汉译国语，俾中外胥习国语，既不解佛之第一义谛，而皆知尊君亲上、去恶从善，不亦可乎？是则朕以国语译《大藏》之本意，在此不在彼也。[14]9;[16]28（[16]庄吉发.国立故宫博物院典藏《大藏经》满文译本研究[A].庄吉发.清史论集（三）[C].台北：文史哲出版社，1998：27-96.）

They translated the book from Chinese into Manchu Language, Let everyone learn Manchu Laguage, Even if they don’t understand the First Substance of the Buddhist scriptures, will still know that the emperor himself on the linem，To remove the bad parts and follow the good parts，Isn't it a good thing? That’s why I wanted to translate the ''Tripitaka'' in Manchu Language. [14]9;[16]28（[16] Chuang Chi-fa. A Study of the Manchu Language Version of ''Tripitaka'' from the Collection of the Palace Museum [A]. Chuang Chi-fa. Collection of Qing History (III)[C].Taipei：Literature ,History and philosophy Press，1998：pp 27-96.)--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 02:43, 13 October 2021 (UTC)

Translate the Tripitaka from Mandarin into Manchu so that everyone can learn Manchu. Although they do not understand the true meaning of Buddhist scripts, they all know that they should respect the monarch and do good. Isn't that also useful?Therefore, the original intention of my order to translate the Tibetan Tripitaka into Manchu is for this goal.[14]9;[16]28 ([16] Zhuang Jifa. A Study of the Manchu Language Version of ''the Tibetan Tripitaka''from the Collection of thePalace Museum [A]. Zhuang Jifa. Collection of Qing History (III)[C].Taipei：Literature ,History and philosophy Press，1998：pp 27-96.)--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 07:35, 13 October 2021 (UTC)

==阳佳颖 Yáng Jiāyǐng 国别女 202120081540==

上文中，清楚地表明了乾隆帝谕令翻译此经的用意，总结起来无外乎三点：其一，《大藏经》已有汉、藏、蒙语三种译本，独缺满文本，这一点与满洲为天下主的社会现实格格不入；其二，满语既为国语，则必须维持，并强化其学习，翻译《大藏经》这样的佛教经典乃是达成此目的的重要途径；其三，《大藏经》的翻译虽不能使人东西佛之第一义谛，但通过研习其中教义，也能使人尊君亲上，去恶扬善，培养人伦纲常观念。固然，《大藏经》的翻译并非乾隆朝佛经翻译的全部，但却是其中关系最切，最具代表性者，它所蕴含的政治、文化目的贯穿于所有佛教经典的翻译之中。

The above clearly shows the intention of Emperor Qianlong's order to translate this sutra. To sum up, there are no more than three points:First, there are three versions of the Tibetan Tripitaka in Chinese, Tibetan and Mongolian, but there is a lack of full texts, which is incompatible with the social reality that Manchuria is the master of the world.Second, since Manchu has been the national language, it is necessary to maintain and strengthen its learning, and the translation of Buddhist scriptures such as the Tibetan Tripitaka is an important way to achieve this goal.Third, although the translation of the Tibetan Tripitaka can not make people understand the true meaning of Buddha, through the study of its teachings, it can also make people respect the monarch and relatives, eliminate evil and promote good, and cultivate the concept of human relations.Of course, the translation of the Tripitaka is not the whole translation of Buddhist sutras in Emperor Qianlong Period, but it is the most relevant and representative one, and its political and cultural purpose runs through all the translation of Buddhist scriptures.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 06:42, 13 October 2021 (UTC)

The above clearly expresses Emperor Qianlong's intentions to tranlate Tripitaka.To sum up, there are no more than three points. Firstly, Tripitaka was already translated in Chinese, Tibetan and Mongolian. But it was never translated in Manchu, which was incompatible with the fact that Manchu was the master of China. Secondly, as Manchu was the offical language, it was nessary to maintain its position and promote its leanring by others. Translating the Buddhist calssic work "Tripitaka" was an important way to achieve this goal. Thirdlly, translating Tripitaka could not enable people to understand its true meaning, but it push people to respect the emperor and parents, promote goodnes and get rid of bad behaviors, and cultivate ethical codes. However, Tripitaka, not the only Buddhist classic work translated in the period of Emperor Qianlong,is the closest translation work and the most representative one. Its political and cultural purpose behind translation runs through all the translations of Buddhist classics.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 10:21, 17 October 2021 (UTC)

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

五、汉书翻译的文化统制意涵。清初统治者对待汉文化的整体态度不尽相同，这一点毋庸置疑。日本学者安部健夫曾将清代中、前期的文化政策分为三个阶段，分别是“偶然华化期”、“积极华化期”和“消极华化期”。其中，太祖、太宗时期的文化政策属于第一个阶段，顺治、康熙二朝属于第二个阶段，雍、乾、嘉、道四朝则属于第三个阶段。[17]5-11

Five: The culture dominates the meaning in the process of translating Chinese classics. It is generally admitted that the rulers of the Qing Dynasty have slightly different attitudes toward Han Culture. The cultural policies of the early and middle Qing Dynasty once were divided into three stages by Japanese scholar Anbu Jianfu. They are "Accidental Chinese Transformation", "Active Chinese Transformation" and "Passive Chinese Transforamtion". Thereinto, the cultural policy of Qing Taizu and Qing Taizong belongs to the first stage, Shunzhi and Kangxi's the second stage and Yongzheng, Qianlong, Jiaqing and Daoguang's the third stage. {17}5-11 --[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 15:53, 15 October 2021 (UTC)

Five: The culture dominates the meaning in the process of translating Chinese classics. There is no doubt that the overall attitude of the rulers in the early Qing Dynasty towards Han Culture was different. Japanese scholar Abe Takeo has divided the cultural policies of the Middle and Early Qing Dynasties into three stages, namely, "Accidental Chinese Transformation", "Positive Chinese Transformation" and "Passive Chinese Transforamtion". Among them, the cultural policy of Taizu and Taizong in Qing Dynasty belongs to the first stage, Shunzhi and Kangxi's the second stage and Yongzheng, Qianlong, Jiaqing and Daoguang's the third stage.{17}5-11--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 13:27, 17 October 2021 (UTC)

==杨堃 Yáng Kūn 法语语言文学女 202120081542==

（[17]安部健夫.清朝史の構造とその動因[A].安倍健夫.清代史の研究[C].東京：創文社，1981：5-11.）然而，统治者态度由积极转向消极，并不意味着满、汉文化接触的广度与深度由高走低，而只能说明统治者面对满、汉文化地位的此消彼长，所产生的民族文化意识的觉醒。虽然满洲统治者为了维护满洲文化于不坠，提倡“清语骑射”的基本国策，但又不得不进行文化整合，选择以汉文化作为国家的主流价值。

（[17]Abe Takeo.The structure of Qing Dynasty history and its causes[A].Abe Takeo.Research on the History of Qing Dynasty[C].Tokyo:Creation Society，1981：5-11.）However, the change of the ruler's attitude from positive to negative does not mean that the breadth and depth of cultural contact between Manchuria and Han has changed from high to low, but only indicates the awakening of the ruler's national cultural consciousness when facing the change of manchuria and Han's cultural status.Although manchurian rulers advocated the basic state policy of ''Chinese riding and shooting'' in order to maintain Manchurian culture, they had to carry out cultural integration and chose Han culture as the mainstream value of the country.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 01:57, 13 October 2021 (UTC)

（[17] Anbu Jianfu. The Structure and Formative Agent of Qing Dynasty History[A].Anbu Jianfu. The Research of the History of Qing Dynasty[C].Tokyo：Chuangwen Club,1981：5-11.） However,governor's attitude changing from positive to negative didn't mean that the contact between Manchu culture and Han culture decreased in breadth and depth, but only showed that governor's ethical cultural consciousness awakened in the face of the changing culrural status of Manchu and Han. Although Manchu governor advocated "Manchu language and equestrian archery" as the basic state polic in order to protect Manchu culture from decling, they had to carry on cultural integration in which Han culture was choosed as the mainstream value of the country.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 02:06, 13 October 2021 (UTC)

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

正是在这样一种看似矛盾，而又颇显自然的文化态度中，以文化“统制”和文化建设为目的的汉书翻译事业得以进行。事实上，早在太宗时期，由于满人尚居关外，不识汉字，又罔知政体，汉书的翻译可用于“临政规范”，以及国家的治理模式。[4]5325顺治年间，阿什坦译成《大学》、《中庸》等书后，世祖以它们作为倡导礼义教化的工具。

It is in such a seemingly contradictionary but quite natural cultural attitude that the translation of Han Shu could be proceeded aiming at cultural "harmonization and regualtion" and cultural development. Actually, as early as Taizong Period, transalation of Han Shu could be used for the "standard form of handling affairs" and also the governance model of the country, because Manchu didn't know Chinses characters or regime as they lived outside of Shanhai Pass. [4]5325 During the reign of Shunzhi, Emporer regarded ''The Great Learning'' and ''The Doctrine of the Mean''translated by A Shitan as the tool to advocate moral tool.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 14:37, 11 October 2021 (UTC)

It is exactly in such a seemingly contradictory but also natural attitude towards culture can the translation of Han Book with the purpose of cultural "unification" and cultural construction proceed. In fact, at the period of Taizong, the transalation of Han Book could be used for the "standard form of handling affairs" and also the governance model of the country, because Manchu didn't know Chinses characters or regime as they lived outside of Shanhai Pass. [4]5325 During the Shunzhi period, Emperor regarded ''The Great Learning'' and ''The Doctrine of the Mean'' translated by A'Shitan as the tool to advocate morality.--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 10:36, 20 October 2021 (UTC)

==叶维杰 Yè Wéijié 国别男 202120081544==

总之，汉文经、史的译印有助于端正满洲的人心风俗，使满、汉文化互通有无。就连《诗经》中提到的各种花草树木、鸟兽虫鱼等，也对拓展满人见闻，增进满、汉交流颇有助益。[18]222-223（[18]叶高树.《诗经》满文译本比较研究——以《周南》、《召南》为例[J].国立台湾师范大学历史学报，1992（20）：219-234.）

In short, the translation and prints of Chinese classics and history can help correct Manchurian's morality and custom, and furthermore strengthen the mutual understanding between Manchu and Han culture. Even the flowers,trees,birds,beasts,insects,fish etc mentioned in the ''Book of Songs'' somewhat have helped expand Manchurian's knowledge and enhance the intercommunication between Manchu and Han.[18]p.222-223. (Ye,Gaoshu. ''The Comparative Study of the Manchu Translation On The Book of Songs---Cases Study of Zhounan and Zhaonan.'', Bulletin of Historical Research of National Taiwan Normal University, No.20(1992):p.219-234.)--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 02:38, 13 October 2021 (UTC)

In short, the translation and prints of Han classical and historical works can help correct Manchurian’s morality and custom, and furthermore strengthen the mutual understanding between Manchu and Han culture. Even various kinds of flowers, trees, birds, beasts, insects, fish mentioned in the “Book of Songs” somewhat have helped expand Manchurian’s knowledge and enhance the inter communication between Manchu and Han.[18]222-223([18]Ye Gaoshu. “The Comparative Study of the Manchu Translations of Book of Songs—Case Study of Zhounan and Zhaonan.”Journal of the History of National Taiwan Normal University No.20(1992):p.219-234.)--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:58, 13 October 2021 (UTC)Yi Yangfan

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

诚然，有清一代，并非只有官方组织翻译汉书，私人译书也很盛行。据《世界满文文献目录》可知，清代的私人译书历时悠久，范围广泛，于经、史、子、集皆有涉猎，且翻译成书之后，往往有不同刻本、抄本。仅以小说、戏曲为例，二者的满文译本便多达四十六种。[19]47-53

To be sure, it was not only official organizations that translated Chinese books, but private person also liked to do that during Qing Dynasty. According to the Catalogue of Manchu Documents in the World, the private translation of books in the Qing Dynasty has a long history and a wide range, covering a subset of Classic historical. And after being translated into books, they often had different engraved books and copies. Taking novels and operas as examples, there were as many as forty six Manchu versions of them.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 15:29, 12 October 2021 (UTC)Yi Yangfan

To be sure, it was not only official organizations that translated Han Shu, but private person also liked to do that during Qing Dynasty. According to the Catalogue of Manchu Documents in the World, the private translation of books in the Qing Dynasty has a long history and a wide range, covering classical works, historical works, philosophical works, and prose and poetry, the four categories of a traditional Chinese library. And after being translated into books, they often had different engraved books and transcripts. Taking novels and operas as examples, there were as many as forty six Manchu versions of them.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 01:49, 13 October 2021 (UTC)

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

（[19]富力.世界满文文献目录[Z].北京：中国民族古文字研究会，1983.）但官方翻译汉书与私人译书不同，无论在译书的取材上，还是在译书的组织管理上，又或在译书的颁行上，都有其不同于私人译书的特殊考量。即便是《三国志（通俗演义）》这样的通俗文学作品，译成满文后也被赋予了兵法与战略意义。

（[19] Fuli. The Catalogue of Manchu Documents in the World [Z]. Beijing: Chinese Association for Ancient Scripts of National Minorities, 1983.)
However, official translation of Han Shu was different from private translation. There were special considerations different from private translation, whether in the selection of materials, the organization of translation, or the promulgation of translation. Even popular literary works such as the Three Kingdoms (Popular Romance) had been given military and strategic significance after being translated into Manchu.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 15:13, 12 October 2021 (UTC)

Fuli. The Catalogue of Manchu Documents in the World [Z]. Beijing: Chinese Association for Ancient Scripts of National Minorities, 1983.)
However,different from private translations of Han Shu,the official one was special in the selection of materials, the organization or the promulgation of translation. Even such popular literary works as the ''Three Kingdoms'' (Popular Romance) had been given military and strategic significance after being translated into Manchu scipt.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 02:52, 13 October 2021 (UTC)

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

显然，以满文遍译汉书，尤其是经、史、子、集等，并不是为了显示满语语文系统的优越性，所谓“精微巧妙，实小学家所未有”，而是为了“表章经学，天下从风”，通过翻译“研究微言，讲求古义”，进行文化沟通。[3]91藉由汉文典籍的翻译，满洲统治者不仅了解了汉族文化，而且在接触与学习中获得了“统制”汉民的重要经验，使满洲政权在性质上逐渐向“中原政权”转化，最终实现治统与道统的合一。而乾隆朝时期，尤其是乾、嘉二朝年间，统治者对于汉籍翻译的成效，也的确颇感自豪。

Obviously, the purpose of translating Han Shu into Manchu scripts,especially the confucian classics,historical books,works of pre-Qin period as well as poetry collections ,was not to show the superiority of the Manchu language system,but to"make the study of Confucian classics known and followed by the world",as was said" other schools can never be as profound and subtle as the Confucianism", to enable cultural communication by means of"studying the profound and subtle language in search of reasons and moral principles"
With the help of translation, Manchu rulers could not only understood the Han culture, but also gained important experience in "governing and controlling" the Han people in the process of contact and learning, which gradually transformed the nature of the Manchurian regime into"the regime of the central plains" and realized the unity of governance and Taoism. During the reign of emperor Qianlong, the rulers were indeed proud of the achievement in the translation of Han books.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 13:44, 13 October 2021 (UTC)

Obviously, the purpose of translating the books of Han into Manchu scripts,especially the confucian classics, historical books, works of pre-Qin period as well as poetry collections ,was not to show the superiority of the Manchu language system, but to"make the study of Confucian classics known and followed by the world",as was said" other schools can never be as profound and subtle as the Confucianism", to enable cultural communication by translating"studying the profound and subtle language in search of reasons and moral principles"
With the help of translation, Manchu rulers could not only understood the Han culture, but also gained important experience in "governing and controlling" Han people in the process of contacting and learning, which gradually transformed the nature of the Manchurian regime into"the regime of the central plains" and realized the unity of governance of ruling and Taoism. During the reign of Emperor Qianlong, the rulers were indeed proud of the achievement in the translation of Han books.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 14:57, 13 October 2021 (UTC)

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

《钦定八旗通志》中说：列圣以来，表章经学，天下从风，莫不研究微言，讲求古义，尤非前代之所及。故先译《四书》，示初学之津梁。至于《五经》、《易》则略象数之跡，示其吉凶；《书》则疏佶屈之词，归于显易；《诗》则曲摹其咏叹，而句外之寄讬可思；《春秋》则细核其异同，而一字之劝惩毕见；《礼记》则名物度数考订必详，精理名言推求必当，尤足破讲家之聚讼。
Imperially Commisioned "Genealogies of Eight Banners" said: "Since the previous dynasties, ''Six meridians''highly praised, the whole society were indulged and made a study of it. Never before has there been such a study of ancient meanings in any dynasty." Therefore, The Four Books was translated first as the bridge for the beginners. As for ''The Five Classics'' and ''The Book of Changes'', they slightly speculated about changes in the universe or human life to indicate the good luck and bad luck; ''The Book of History''explained the hard and difficult words and turned them into intelligible content; ''The Book of Songs''imitates the aria but worth thinking about the implications between the lines; while ''Spring and Autumn Annals'' examines its similarities and differences so the advice and punishment can be seen; In ''Book of Rites'', everything's name and information must be detailed and principles and sayings must be appropriate, especially various and different opinion.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 02:49, 13 October 2021 (UTC)

Imperially Commisioned "Genealogies of Eight Banners" said: "Since the previous dynasties, “Six meridians”highly praised, the whole society were indulged and studied it. Never before has there been such a study of ancient meanings in any dynasty." Therefore, The Four Books was translated first as the bridge for the beginners. As for “The Five Classics”and “The Book of Changes”, they slightly speculated about changes in the universe or human life to indicate the fate; “The Book of History”explained the hard and difficult words in an intelligible way; “The Book of Songs”imitates the aria but worth thinking about the implications between the lines; while ''Spring and Autumn Annals'' examines its similarities and differences so the advice and punishment can totally be seen; In “Book of Rites”, everything's name and other information must be detailed.Besides,principles and sayings must be appropriate, especially various and different opinions.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 05:46, 13 October 2021 (UTC)

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

盖先儒之诂经，多株守其文，故拘泥而鲜通；此篇之诂经，则疏通其意，故明白而无误。不立笺（jiān）传之名，不用注疏之体，而唇吻轻重之间，自然契删述之微旨，厥有由矣。……其有裨于文教，均为至大。虽尧帝之文章，尼山之删定，又何以加于兹哉。[20]5-6

It was said that most of previous confucionists'classical texts stuck to the original words, so the texts were not clear and coherent enough to make it understood:And this classical text was written clearly to convey the meaning which can make readers understand the meaning accurately. The text was not in the name of notes, not in the style of notes, but in a detailed and appropriate way to explain the connotation and theme of the text.So when readers opened their mouth and read it, they can automatically understand the profound meaning which was omitted.It all made sense ......It was of great benefit to culture and education which were the most important aspect in society. Although Emperor Yao wrote the article and Ni Shan revised it, but how can it surpass this article?--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 05:49, 13 October 2021 (UTC)

mostly abide by its text, so it is rigid and fresh--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 07:16, 13 October 2021 (UTC)

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

（[20]（清）铁保等.钦定八旗通志[Z].景印清嘉庆四年刻本.台北：台湾学生书局，1968.）上文提到的《四书》等汉文典籍多为乾隆朝所译，其中《四书》译成于乾隆二十年，《易》（即《周易》）、《诗》（即《诗经》）、《礼记》和《春秋》等分别译成于乾隆三十年、三十三年、四十八年和四十九年。官方在翻译上述书籍的过程中，将经典的章句训诂含扩于译文之内，目的就是为了化解时人对于经义的歧见，统一学术，帮助统治者实现文化“统制”。[3]87

（[20]（Qing）Tie Bao et al. Imperial Eight Banners Tongzhi [Z]. Jing Yin Qing Jiaqing four years engraved edition. Taipei: Taiwan students publishing company, 1968.) Above the "four books" and so on Chinese classics translation in the qianlong dynasty, the "Four books" into in qianlong 20 years, "Yi" (i.e. I Ching), "Poem" （i.e. The book of songs), "The rites" and "The spring and autumn" and so on are translated in qianlong 30 years, 33 years, 48 and 49 years. In the process of the translation of the above-mentioned books, the official included the classic chapters and sentences into the translation, in order to resolve the differences of people's opinions on the classics, unify the academic, and help the rulers to realize the cultural "control".--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 00:53, 13 October 2021 (UTC)

（[20]（Qing）Tie Bao et al. Imperial Eight Banners Tongzhi [Z]. Jing Yin Qing Jiaqing the fourth year engraved edition. Taipei: Taiwan students publishing company, 1968.) Above the "four books" and so on Chinese classics were mostly translated in Qianlong period, in which the "Four books" were translated in the 20th year ruled by Qianlong, "Yi" (i.e. I Ching), "Poem" （i.e. The book of songs), "The rites" and "The spring and autumn" and so on are respectively translated in the year 30, 33, 48 and 49 under the reign of Qianlong. In the process of the translation of the above-mentioned books, the official included the classic chapters and sentences into the translation in order to resolve the differences of people's opinions on the classics, unify the academic, and help the rulers to realize the cultural "reign".[3]87--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 01:57, 13 October 2021 (UTC)

==张扬 Zhāng Yáng 国别男 202120081551==

如康熙四十七年，《清文鉴》编成，此举使满文的“大经大法，咸有依据；一话一言，式循典制。”[7]13康熙五十六年，为整理并规范蒙古语文，圣祖敕令以蒙文翻译《清文鉴》，纂成《清文合蒙古鉴》。然而，逮乾隆三十八年，高宗以“语言文字之传，不能不随方随时，代为变易”为由，纂成《御制增订清文鉴》。
For example, in the forty-seventh year under the reign of Kangxi during Qing dynasty, the book ''Qing Wen Jian'' was composed, which made "every article and code in Man has its basis, and each sentence and word in Man in accordance with a typical system."[7]13 In the fifty-sixth year ruled by Kangxi, in order to organize and standardize Mongolian language, the emperor ordered to translate ''Qing Wen Jian'' with Mongolian so that ''Qing Wen Jian With Mongolian'' was composed. However, in the year thirty-eight reined by Qianlong, Gaozong the emperor wrote ''Qing Wen Jian the Official and Revised Edition'' on the excuse that "the transmitting way of language and characters has to be kept changing as time goes by and places change".
--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 01:48, 13 October 2021 (UTC)
For example, in the forty-seventh year under the reign of Kangxi emperor during Qing dynasty, the book ''Qing Wen Jian'' was composed, which made "every article and code in Manchu has its basis, and each sentence and word in Manchu in accordance with a typical system."[7]13 In the fifty-sixth year ruled by Kangxi emperor, in order to organize and standardize Mongolian language, the emperor ordered to translate ''Qing Wen Jian'' with Mongolian so that ''Qing Wen Jian With Mongolian'' was composed. However, in the year thirty-eight reined by Qianlong, Gaozong the emperor wrote ''Qing Wen Jian the Official and Revised Edition'' on the excuse that "the transmitting way of language and characters has to be kept changing as time goes by and places change".--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 02:20, 13 October 2021 (UTC)

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

该书以词目分类，以满汉合璧形式呈现，所谓“国书之左，译以汉音”，而“汉书之右，译以国书”，以便“读者因汉文可以通国书，因国书可以通汉文”，使人人共晓，并“昭示来兹，为万万世同文之准”。[21]1-2（[21]（清）傅恒等.御制增订清文鉴[M].台北：台湾商务印书馆，1986.）《御制增订清文鉴》成书后，乾隆帝又以“前书只载国语、汉语，而未及蒙古”为由，仿前例敕撰《满洲蒙古汉字三合切音清文鉴》，并于嗣后相继编成《御制四体清文鉴》和《御制五体清文鉴》。
The book is categorised by words and presented in a combined Manchu-Chinese format, so that "in this book on the left side of the Manchu language, there is a column with Chinese pronunciation to comment", and "on the right side of the Chinese language, there is a column translated into Manchu",so that "readers can see the Chinese to understand the Manchu language, see the Manchu language can understand the Chinese language", so that all people can understand the two languages, and "to future generations of the world to show that such a writing becomes the table of reference for all ages". [21]1-2 ([21] (Qing) Fu Heng et al. Yuzhi zengding Qingwen jian [M]. (Taipei: Taiwan Commercial Press, 1986.) After the completion of the ''Yuzhi zengding Qingwen jian'' , Emperor Qianlong, on the grounds that "The first book only recorded Manchu and Chinese, but not Mongolian", hereby compiled ''Manzhou Menggu Hanzi sanhe qieyin Qingwen jian'', which was subsequently compiled into ''Manchu Polyglot Dictionary''and ''Pentaglot Dictionary''.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 16:03, 12 October 2021 (UTC)

The book is classified by words and presented in a combined Manchu-Chinese form，so that "in this book on the left side of the Manchu language, there is a column with Chinese pronunciation to comment", and "on the right side of the Chinese language, there is a column translated into Manchu",so that "readers can see the Chinese characters to understand the Manchu language, see the Manchu language can understand the Chinese language likewise", so all people can understand the two languages, and "to future generations of the world to show such a writing becomes the table of reference for all ages". [21]1-2 ([21] (Qing) Fu Heng et al. Yuzhi zengding Qingwen jian [M]. (Taipei: Taiwan Commercial Press, 1986.) After the completion of the ''Yuzhi zengding Qingwen jian'' , Emperor Qianlong, on the grounds that "The first book only recorded Manchu and Chinese, but not Mongolian", hereby compiled ''Manzhou Menggu Hanzi sanhe qieyin Qingwen jian'', which was subsequently compiled into ''Manchu Polyglot Dictionary''and ''Pentaglot Dictionary''.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 01:02, 13 October 2021 (UTC)

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

在上述书籍的翻译与编纂过程中，乾隆帝不断赋予其“同文”和“大同”的文化意涵，从不同民族文字皆具备“载道”能力的理念出发，借由翻译和比对的方式，在不同民族文化之间，实现沟通观念，强化统治的目的。结语。满清开国以来，历代君主皆勤于学习汉族历史与文化，以汲取统治经验。
In the process of translating and compiling the above books, Emperor Qianlong constantly endowed them with the cultural meaning of "Tongwen" and "Datong". Starting from the idea that different national languages have the ability to "carry Tao", he realized the purpose of communicating ideas and strengthening rule between different national cultures by means of translation and comparison. Conclusion：Since the founding of the Manchu and Qing Dynasties, monarchs of all dynasties have been diligent in learning the history and culture of the Han nationality in order to learn from the ruling experience.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 06:43, 12 October 2021 (UTC)

In the process of translating and compiling the above books, Emperor Qianlong constantly endowed them with the cultural connotation of "Tongwen" and "Datong". Starting from the idea that different national languages have the ability to "carry Tao", he realized the purpose of communicating ideas and strengthening ruling within different national cultures by means of translation and comparison. Conclusion：Since the founding of the Manchu and Qing Dynasties, all previous emperors have been diligent in learning the history and culture of the Han nationality in order to learn the ruling experience from them.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:18, 13 October 2021 (UTC)

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

汉书翻译基于特定的历史情境，和国家的长治久安，将重点放在经、史、子、集等汉族文化精粹及典章制度之上，为统治者探求、调整统治策略与统治理论提供了契机。特别是康、雍、乾三朝年间，民族交往日益频密，民族关系逐渐缓和，民族融合渐趋提高，汉书的翻译与进讲更为诸帝所重。由于统治者皆以德教学术为治国之本，力崇道德教化、为国修政、忠于人君，汉书翻译遂被赋予德治与教化功能。

The translation of History of the Han Dynasty, which was based on specific historical circumstance and the lasting political stability of the country, emphasized the decrees and regulations as well as the essence of Han culture such as the history, philosophy and literature of Confucian classics, etc. The translation of History of the Han Dynasty also provided an opportunity for the rulers to explore and adjust governing strategies and theories. Especially during the reign of Emperor Kangxi, Yongzheng and Qianlong, ethnic exchanges became increasingly frequent, ethnic relations gradually eased and ethnic integration much improved. Therefore, the emperors paid more attention to the translation and interpretation of History of the Han Dynasty. The rulers all regarded the moral education as the foundation of governing the country, which highly recommended political improvement of the country and loyalty to the monarch. For this reason, the translation of History of the Han Dynasty was endowed with the function of cultivation and ruling by the morality.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:03, 13 October 2021 (UTC)

The translation of History of the Han Dynasty, which was based on specific historical circumstance and the lasting political stability of the country, emphasized the decrees and regulations as well as the essence of Han culture such as the history, philosophy and literature of Confucian classics, etc. The translation of History of the Han Dynasty also provided an opportunities for the rulers to explore and adjust governing strategies and theories. Especially during the reign of Emperor Kangxi, Yongzheng and Qianlong, ethnic exchanges became increasingly frequent; ethnic relations gradually eased; ethnic integration much improved. Therefore, the emperors paid more attention to the translation and interpretation of History of the Han Dynasty. The rulers all regarded the moral education as the foundation of governing the country, which highly recommended political improvement of the country and loyalty to the monarch. For this reason, the translation of History of the Han Dynasty was endowed with the function of cultivation and ruling by the morality.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 10:20, 13 October 2021 (UTC)

==周玖 Zhōu Jiǔ 英语语言文学（英美文学）女 202120081555==

总之，清初的汉书翻译既非简单的“以夏变夷”，也非简单的“以夷变夏”，而是在翻译中着眼于满、汉之间的交流、沟通与互鉴，政治意涵与文化意涵并存。*基金项目：① 教育部人文社科基金项目“清代中前期翻译政策研究”②湖南省社会科学基金项目“清代中前期翻译政策的具体形态与变化轨迹研究”，项目批准号：20YBA131；③ 湖南省教育厅重点项目“清代中前期翻译政策研究”，项目批准号：20A222。

In summary, the translation of The History of the Han Dynasty is neither simply to use the Central Plains Culture to influence the culture of the tribes outside it, nor to change it by cultures of other tribes. The translation highlights the communication and mutual learning between Man minority and Han nationality. It also emphasizes the coexistence of political implications and culture implications. Fundation Projects:① Foundation Projects of the Ministry of Education of China, Humanities and Social Sciences " The Research on Translation Policy During Early and Middle Qing Dynasty" ② Research Foundation of Social Sciences of Hunan Province, China" The Translation Policy's Specific Form and Trajectory of Change During Early and Middle Qing Dynasty" , Grant No. 20YBA131; ③Research Foundation of Education Bureau of Human Province, China", Grant No.20A222.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 01:29, 13 October 2021 (UTC)

In summary, the translation of Han History is neither simply to use the Central Plains Culture to influence the culture of the tribes outside it, nor to change it by cultures of other tribes. It highlights the communication and the mutual learning between Man minority and Han nationality and emphasizes the coexistence of political implications and culture implications in its translation. Fundation Projects:① Foundation Projects of the Ministry of Education of China, Humanities and Social Sciences " The Research on Translation Policy During Early and Middle Qing Dynasty" ② Research Foundation of Social Sciences of Hunan Province, China" The Translation Policy's Specific Form and Trajectory of Change During Early and Middle Qing Dynasty" , Grant No. 20YBA131; ③Research Foundation of Education Bureau of Human Province, China", Grant No.20A222.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:53, 13 October 2021 (UTC)

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

清初的旗学教育与翻译人才培养：教材、课业与考课
——基于绥远城官学的考察*
摘要：旗学之兴系清初统治者重教政策的延续与发展。太祖和太宗年间，虽然旗学尚未创设，但文教与翻译之风渐行，以讲解汉籍译本作为教育旗人的手段由来已久，为嗣后设立旗学，开展旗学教育创造了条件。
The Education of Banner studies and the training of translation talents in the early Qing Dynasty: textbooks, courses and examinations-based on the investigation of Suiyuan authority.
Abstract: The prosperity of Banner studies reflects the continuation and development of the educational policy that the rulers attached importance to in the early Qing dynasty.
During the reign of Emperor Taegu and Emperor Taejon, although the Banner studies had not yet been established, the cultural education and translation became popular. It has been a long time that the translation of Chinese books was used as a means to educate flag-bearers, which created conditions for the establishment of Banner studies’ education.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:21, 13 October 2021 (UTC)

The Banner Education and the Cultivation of Translation Specialist in the Early Qing Dynasty: Teaching Materials, Homework and Examination -- Based on the Investigation of suiyuan City Official Schools
Abstract: The rise of the banner schools was the continuation and development of the policy of emphasizing education of rulers in the early Qing Dynasty. During the reign of Emperor Taizu and Emperor Taizong, although the banner school was not yet established, culture, education and translation gradually spread, and interpreting the translation of Chinese books as a means of teaching the banner people had a long history, which created conditions for the establishment of banner school and the development of banner education.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 08:46, 13 October 2021 (UTC)

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

自顺治朝设立国子监八旗官学，至康熙朝增设专门教育机构，雍正朝普及八旗教育，以及乾隆朝以后八旗教育由盛转衰，清初的旗学教育不仅提高了旗人的文化素质和官员处理政务的能力，而且提升了旗人的语言能力，培养了大量翻译专才。从一开始，旗学教育便明确地指向了翻译，不仅严格要求翻译教习的选拔与任用，而且也对翻译教材的使用、翻译课业的形式、翻译考课的等次，以及教习与学生的期满考核等，制定了具体章程。

From the establishment of the Eight Banners official school of the Imperial Academy in the reign of Shunzhi to the establishment of special educational institutions in the reign of Kangxi, the popularization of the Eight Banners Education in the reign of Yongzheng, and the decline of the Eight Banners Education after the the reign of Qianlong, in the early Qing Dynasty, the Banners' education not only improved the cultural quality of the Banner people and the ability of officials to deal with government affairs, but also enhanced the language ability of the Banner people and cultivated a large number of translation specialists. From the very beginning, the purpose of the Banners' education is for translation, which not only strictly requires the selection and appointment of translation teachers, but also formulates specific regulations on the use of translation teaching textbooks, the form of translation homework, the order of translation examination, as well as the expiration assessment of teachers and students.
--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 15:13, 16 October 2021 (UTC)
From the Shunzhi Dynasty to the establishment of the Eight Banners official school to the establishment of special educational institutions of the Kangxi dynasty, the popularization of the Eight Banners education in the Yongzheng dynasty to the decline of the Baqi education after the Qianlong dynasty, the ability of government affairs has also improved the language ability of people, and cultivated a large number of translation professionals. From the very beginning, The education of "banners" studies has clearly pointed to translation. It not only strictly requires the selection and appointment of translation teaching, but also the use of translation materials, the form of translation tasks, the order of translation exams, and the duration of teaching and students. Full assessment, formulated specific regulations.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 12:58, 16 October 2021 (UTC)

==周清 Zhōu Qīng 法语语言文学女 202120081558==

总之，旗学教育既维护了满洲特色，又增进了民族交流，为解决国家治理对于翻译人才的需求做出了重要贡献。
关键词：旗学翻译教育教材课业与考课绥远城官学

清代的旗学教育始于顺治朝，但追根溯源与太祖朝以来的语言创制与教育密不可分。后金政权建立之前，女真族没有自己的文字，民间交往和官方往来只能通过蒙古语及其翻译进行。

In short, the education of "qi" studies not only maintains Manchurian characteristics, but also enhances national exchanges, and has made important contributions to solve the needs of national governance for translators.
Key words: "qi" Studies, Translation Education, Textbooks, Assignments and Tests, Suiyuan City Official School
The education of "qi" studies in the Qing Dynasty began in the Shunzhi Dynasty, but the tracing of its roots is inseparable from the language creation and education since the Taizu Dynasty. Before the establishment of the Houjin regime, the Jurchens did not have their own scripts, and non-governmental and official exchanges could only be carried out through Mongolian language and its translation.

In a word, the Banners education not only maintains the characteristics of Manchuria, but also promotes the cultural exchanges between nations, making important contributions to solving the needs of national governance for translation talents.
Key words: the Banner education, translation educational, textbook,coursework and examination,Suiyuan City official School
The education of the Banners education in Qing Dynasty began in shunzhi Dynasty, but its origin is closely related to language creation and education since Nurhachi period. Before the establishment of the post-Jin regime, the Nuzhen people did not have their own script, and the folk and official communication could only be carried out through the Mongolian language and its translation.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 10:39, 16 October 2021 (UTC)

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

太祖创建后金政权伊始，便授意“巴克什”额尔德尼、噶盖等创建“无圈点满文”（老满文）。老满文的创建既方便了部民交流和公文书写，也使得政事记载和汉书翻译变得容易。在翻译的汉文典籍帮助下，如《论语》、《孟子》、《史记》和《资治通鉴》等，太祖得以学习汉族的思想精粹和政治观念。
After the first emperor of the Qing Dynasty founded the jin regime, he instructed Baksi(a title for scholars in the Qing Dynasty) Erdeni, Gaide and others to create the Manchu without circle and point (old Manchu). The establishment of old Manchu not only facilitated the communication between tribe men and the writing of official documents, but also made it easy to record political affairs and translate Han books. In the process of translating Chinese classics, such as ''The Analects of Confucius'', ''Mencius'', ''Records of the Historia''n and ''History as a Mirror'', he was able to learn the ideological essence and political ideas of the Han people.
--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 14:29, 12 October 2021 (UTC)

After the first emperor of the Qing Dynasty founded the Post-Jin regime, he instructed Baksi(a title for scholars in the Qing Dynasty) Erdeni, Gaide and others to create the Manchu without circle and point (old Manchu). The establishment of old Manchu not only facilitated the communication between tribe men and the writing of official documents, but also made it easy to record political affairs and translate Han Shu. With the help of translating Chinese classics, such as ''The Analects of Confucius'', ''The Works of Mencius'', ''Historical records'',and ''History as a Mirror'', he was able to learn the ideological essence and political ideas of the Han nationality.

--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 08:48, 13 October 2021 (UTC)

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

与此同时，太祖又令“颁经书以宏文教”，“尚骑射翻译以重国文”，通过“国文”、“骑射”巩固所谓民族之“本”，并通过“文教”、“翻译”提升旗人素质。[ 张廷玉等奉敕撰：《皇朝文献通考》，上海：鸿宝书局，1902年，第5435页。]语言创制的完成不仅使得旗人教育成为现实，也使得统治者试图在翻译中汲取汉族经验成为可能。

At the same time, Taizu ordered to "publish scriptures to carry forward cultural education", "advocate riding and shooting translation to attach importance to national language", consolidate the so-called "foundation" of the nation through "national language" and "riding and shooting"and improve the quality of Manchurian through "cultural education" and "translation". [Written by Zhang Tingyu and others who received the orders of the emperor: a general examination of imperial documents, Shanghai: Hongbao publishing house, 1902, P. 5435.] the completion of language creation not only made the education of the Manchurian a reality, but also made it possible for the rulers to learn from the Han nationality in translation.

At the same time, Taizu ordered to "publish scriptures to carry forward cultural education", "advocate riding and shooting translation to attach importance to national literature", consolidate the so-called "foundation" of the nation through "national
literature＂ and "riding and shooting", and improve the quality of Manchurian through "cultural education" and "translation". [Written by Zhang Tingyu and others who received the orders of the emperor: a general examination of imperial documents, Shanghai: Hongbao publishing house, 1902, P. 5435.] the completion of language creation not only made the education of the Manchurian a reality, but also made it possible for the rulers to learn from the Han nationality in translation.--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 15:14, 16 October 2021 (UTC)--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 15:15, 16 October 2021 (UTC)

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

《满文老档》中说，太祖曾命博布黑、萨哈廉等八人为八旗师傅，赐其“巴克什”称号，令其精心教习八旗子弟，要求“教之通晓者赏之”，而“弟子不勤学不通晓书文者罪之”，开启旗人教育之先例。[ 中国第一历史档案馆译注：《满文老档》，北京：中华书局，1990年，第1196-1197页。]太宗期间，旗人的学习和教育亦受重视。

According to the 《Manchu script》, the emperor Taizu once appointed eight people, including Bo buhei and sahalian, as masters of the eight banners, and gave them the title of "Baksh", so that they could carefully teach the children of the eight banners, and asked that""If teach the disciples to understand, they will be rewarded", while "If the disciples don't study hard and don't understand calligraphy, they will be punished" which opening a precedent for Manchu's education. [translated note of China's first historical archives: old 《Manchu script》, Beijing: Zhonghua Book Company, 1990, pp. 1196-1197.] during the reign of Emperor Taizong, the study and education of Manchu were also valued.

According to Manchu Script, the Emperor Taizu( the first emperor of the Qing Dynasty) once appointed 8 person as teachers of the Eight Banners and rewarded them with the title of Baksh, including Bobuhei, Sahalian. The teachers were required to teach the offspring of the eight-banners. If they can understand, they will be rewarded while if not, they will be punished, which stands a precedent for Manchu's education.[Quoted from China's first historical archives:《Manchu script》, Beijing: Zhonghua Book Company, 1990, pp. 1196-1197.] During the reign of Emperor Taizong, the study and education of Manchu were also valued.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 12:33, 13 October 2021 (UTC)

20210929 homework

2021-12-29T14:23:05Z

Yin Huizhen: /* 英语语言文学（英美文学） 202120081546 殷慧珍女 */

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]]

[[20210929_homework|homework of session 1 for session 2 Sep 29]]

IN PREPARATION

专业班级名称学号姓名性别
==语言智能与跨文化传播研究 202120081535 徐敏赟男==
This is the homework of 徐敏赟.--[[User:Root|Root]] ([[User talk:Root|talk]]) 12:41, 26 September 2021 (UTC)

清初时期的汉籍（书）翻译及其文化沟通意涵

摘要：清初之际，统治者虽以武力立国，但社会的主导意识形态尚未形成，国家的“治统”与“道统”尚未确立。为了匡扶社稷，教化臣民，探求君主治术，建构符合国家需求的集体价值观，统治者积极组织汉书翻译，促进文化交流，增进民族和解。

The Translation of Chinese Books in the Early Qing Dynasty and its Cultural Communication Implications

Abstract: At the beginning of the Qing Dynasty, the ruler established the country by force, but the dominant social ideology has not yet been formed. Besides, the country's "ruling" and "moral orthodox" have not yet been established either. In order to help the community, educate the people, explore the rules of the monarchy, and construct collective values that meet the needs of the country, the ruler organized the translation of Chinese books actively, which helped promote cultural exchanges and enhance national reconciliation.

The Translation of the Han Classics in Early Qing Dynasty and its Implications for Cultural Communication

Abstract: At the beginning of Qing Dynasty, the ruler established the country by force, but the dominant social ideology has not yet been formed. Besides, the country's "governance" and "moral orthodoxy" have not yet been established neither. In order to help the community, educate the people, explore the rules of the monarchy, and construct collective values that meet the needs of the country, the ruler organized the translation of Chinese books actively, which helped promote cultural exchanges and enhance national reconciliation.--[[User:Root|Root]] ([[User talk:Root|talk]]) 12:44, 29 September 2021 (UTC)

The Translation of the Han Classics in Early Qing Dynasty and its Implications for Cultural Communication

Abstract: At the beginning of the Qing Dynasty, the ruler established the country by force, but the dominant social ideology has not yet been formed. Besides, the country's "governance" and "moral orthodox" have not yet been established either. In order to rectify and sustain the society, educate the subjects, explore the rules of the monarchy, and construct collective values that meet the needs of the country, the ruler organized the translation of Han Classics actively, which helped promote cultural exchanges and enhance national reconciliation.--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 08:31, 8 October 2021 (UTC)

==语言智能与跨文化传播研究 202120081536 颜静女==

作为清初文化事业的重要组成部分，汉书翻译有着明确的选择标准，实用主义色彩浓厚，主要关注汉族的文治教化与典章制度，将翻译与政要相关联，反对浮华藻饰的翻译。组织上，汉书翻译以官方为主，以民间为辅，译书者既有兼通满、汉双语之旗人，又有八旗科举考试之及第者，这些人既是文化交流的管理者，又是实践者，代表了统治阶级意欲沟通满汉的主观愿望。成效上，汉书翻译不仅促进了新生政权的制度建设，而且为统治者建构政权合法性做出了贡献。
As an important part of cutural undertakings in early Qing dynasty, the translation of Han Shu had clear selection criteria and strong pragmatism. It focused on cultural education and institutions of Han nationality, associated the translation with politics and opposed flashly one. Organizationally,Han Shu was translated mainly by officials, and then public people. The translators contained not only the Eight Banners' People who mastered both Manchu and Chinese language, but also those who passed the Eight Banners imperial examination. These people were administrators of cultural exchanges, and also practicers, representing that the ruling class was willing to communicate the Manchu and Han people. In effect, the translating of Han Shu promoted the institutional construction of new regime, and also contributed to the rulers for constructing the regime legitimacy.

As an important part of cutural undertakings in early Qing dynasty, the translation of Han Shu had clear selection criteria and strong pragmatism. It (mainly) focused on cultural education and institutions of Han nationality, associated the translation with politics and opposed flashly one(embellishments). Organizationally,Han Shu was translated mainly by officials, and then (by) public people. The translators contained not only the Eight Banners' People who mastered both Manchu and Chinese language, but also those who passed the Eight Banners imperial examination. These people were administrators of cultural exchanges, and also practicers, representing that the ruling class was willing to (intended to) communicate the Manchu and Han people. In effect(As a result), the translating of Han Shu promoted the institutional construction of new regime, and also contributed to the rulers for constructing the regime legitimacy.--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 07:06, 29 September 2021 (UTC)

==英语语言文学（语言学） 202120081484 杜莉娜女==

导论：凡国家之建立，必有立国精神和主导意识形态，以及相应之文化政策。

早在天聪年间，清太宗便为新政权提出文武并用的战略构想，既强调以武功勘祸乱，又主张以文教佐太平，提出了文化统制与文化建设的独到见解。顺治十年，世祖章皇帝订定崇儒重道之政策，并以此为基础构建了兴文教、崇经术的治国理念。
Introduction: The establishment of any countries must need the national spirit ,dominant ideology and appropriate cultural policies.
As early as the year of Tiancong, Hong Taiji put forward the strategy of combining education and force for the new regime. He emphasized to calm down the chaos by force and to keep the peace by civilian. And he came up with unique insights into cultural unification and cultural development as well. During the first decade of Shunzhi, the emperor made the policies of respecting Confucianism and Taoism, and from this the concepts of governing like prospering education and worshipping scriptures were built.
--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 16:07, 28 September 2021 (UTC)

1、“文武并用”应该更侧重于“文化”，译为culture；
2、“以文教佐太平”中的文教可译为cultural education；
3、“and from this the concepts of governing like prospering education and worshipping scriptures were built.”此句可用定从，which served as a basis of …
--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 02:25, 30 September 2021 (UTC)

==英语语言文学（语言学） 202120081490 胡舒情女==

自此以后，虽然清代历朝统治者在关注满、汉文化交流时，不免对汉人进行打压，但也同时对汉族文化进行宣扬与推广。

清初统治者在构建“治统”与“道统”的过程中，围绕“崇儒重道”，衍生出众多文化政策实举，如科举取士、博学鸿词等，而汉籍经史的翻译与编纂也是其中重要内容。汉籍翻译是清代文化事业的重要组成部分，是清代民族关系与文化政策的重要载体，它和满清政权的其它文化活动一样，在功能上相互关联，彼此补充，为促进民族之间的相互了解，维护王朝体系的稳定发展，做出了重要贡献。
Since then, although all the dominators of Qing dynasty would squash the Han people when focusing on cultural exchange between Manchu and Han, they also propagated and promoted the Han culture at the same time. The dominators of early Qing dynasty implemented numerous cultural policies around the idea of “respecting and emphasizing Confucianism” during the progress of constructing Monarchism and statesmanship, which included imperial examinations, erudite and an important part - compilation and translation of Han classics and history. Its translation formed Qing’s cultural undertakings as necessary parts and served as a carrier of Qing’s ethnic relations and cultural policies. It was the same as other cultural activities of Qing dynasty. They related to and complemented each other, which made a contribution to promoting mutual understanding among peoples and maintaining the stable development of the dynastic system.
--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 02:26, 30 September 2021 (UTC)

Since then when it comes to Man and Han culture communication, all the dominants of Qing dynasty would freeze Han people but also promoted their culture at the same time.
During the process of constructing Monarchism and statesmanship, the dominators of early Qing dynasty implemented numerous cultural policies around the idea of “respecting and emphasizing Confucianism”,which included imperial examinations, erudite etc. and also compilation and translation of Han classics and history as an important content. Translating Han classic is an important part of Qing culture and the critical carrier of its ethnic relationship and cultural policies. Like other cultural activities it related to each other functionally and made great contributions to ethnic communication and the solid development of Qing dynasty.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 13:18, 11 October 2021 (UTC)

==英语语言文学（语言学） 202120081491 黄锦云女==

作为汉籍翻译的管理者和实践者，译者们承担了沟通满、汉文化的历史使命，其所翻译的汉族书籍不仅有效增进了旗人对于汉文化的了解，而且为新生政权进行制度建设，以及合法性的建构发挥了历史性作用。

一满洲前身时期的汉籍翻译

满洲的前身系女真，语言文字上属阿尔泰语系。
As the manager and practicer of translating Han's books, translators take charge of the historial mission to combine Manchu cultrue and Han cultrue. Their translations not only enhance the Bannermen to know Han cultrue, but also play a historical role in forming a new regime and conlidating its validity.--Translation of Han's books before Manchu period
Manchurians originates from Nvzhen race, and their language and character belongs to Altaic languages.

As managers and practitioners of translation of Han's books, the translators undertake the historical mission of cultural communication between the Manchu nationality and the Han nationality. Their translations of Han's books not only efficiently improve the Manchu's understanding of Han culture, but also play a historical role in system construction for new regime and legal construction.
-- Translation of Han's books before the Manchu period
Manchurians originate from Nvzhen race, and their language belongs to Altaic language.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 14:11, 9 October 2021 (UTC)

==英语语言文学（语言学） 202120081495 邝艳丽女==

满族和历史上的女真族一样，原本没有自己的语言，记事时需要借用其他民族文字。《金史》中说：“初无文字，国势日强，与邻国交好，迺用契丹字。”[ 杨家骆：《金史》，台北：鼎文书局，1985年，第1684页。] 金朝立国后，初期的内、外公文几乎都用契丹文书写，金太祖本人也擅长契丹语。
As Jurchen in the history, the Manchu nationality did not have its own language, and they needed to use other national characters when making a memorandum. "The Jin dynasty did not have their own characters, but with its increasing development and its need to deal with the relation with neighbouring country, then used Khitan characters" said in ''The History of Jin Dynasty''[Yang Jialuo: ''The History of Jin Dynasty'',Taipei: Dingwen Publishing House, 1985, p.16884] After Jin Dynasty was established, the official documents inside and outside the court were nearly written with Khitan characters, even the Emperor Taizu of Jin Dynasty was skilled in using Khitan language.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Li Aixuan|talk]])09:41, 29 September 2021 (UTC)

As Jurchen in the history, the Manchu nationality did not have its own language. Therefore, keeping a record of events depended on the characters of other nation. Said in The History of Jin Dynasty, "the Jin dynasty did not have their own characters, but with its increasing development and its need to deal with the relation with neighbouring country, then used Khitan characters". [Yang Jialuo: The History of Jin Dynasty,Taipei: Dingwen Publishing House, 1985, p.16884] After the establishment of Jin Dynasty, the official documents at home and abroad were nearly written in Khitan characters, even the Emperor Taizu of Jin was skilled in using Khitan characters.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 13:34, 29 September 2021 (UTC)

==英语语言文学（语言学） 202120081496 李爱璇女==

然而，契丹语与金人女真语差距较大，因而金太祖命完颜希尹、叶鲁依据汉人楷字，并参照契丹字制度，创制适合本族的语言文字“女直文”。天辅（金太祖年号）三年，女直文依诏令颁行，称“女直大字”。二十年后，即1138年，金熙宗完颜亶又命人参照契丹字，创制并颁布另一种女直文字，即“女直小字”。
However, there was a huge gap between the Khitan language and the Jurchen language. Therefore, the Emperor Taizu of Jin ordered Wanyan Xiyin and Ye Lu to create a language suitable for their own people, Jurchen script, based on the Han regular script and referring to the Khitan script system. In the third year of the period of Tianfu (the reign title of Emperor Taizu of Jin), according to the edict, the Jurchen script was enacted as "Jurchen Large Script". In 1138, twenty years later, Wanyan Dan, the Emperor of Xizong, ordered someone to create and enact another kind of Jurchen script, namely "Jurchen Little Script", referring to the Khitan script system.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 01:15, 29 September 2021 (UTC)
However, there was a big gap between Khitan language and Jin Nuzhen language. Therefore, Jin Taizu ordered Wanyan Xiyin and Ye Lu to create a language suitable for their own nationality "Jurchen script", according to the regular script of Han people and with reference to the Khitan character system. In the third year of Tianfu (the year of emperor Taizu of Jin Dynasty), Jurchen script was issued in accordance with the imperial edict, known as "Jurchen Large Script". Twenty years later, in 1138, Jin Xizong, Wanyan Dan ordered people to create and promulgate another Jurchen script, namely “Jurchen Little Script", according to the Khitan character.— Li Xichang

==英语语言文学（语言学） 202120081502 李习长男==

金世宗继位后，在推动女直文字的使用上，力度更大，举措更丰。如大定（金世宗年号）四年，金世宗令翰林侍讲学士徒单子温等用女直大、小字，翻译经书。女直文字的创制，对金朝翻译汉书影响巨大，而汉书翻译又影响了金朝的政治制度与国家治理。

After Jin Shizong succeeded to the throne, he made greater efforts and took more measures to promote the use of nvzhi characters. For example, in the fourth year of Dading (the year of Jin Shizong), Jin Shizong ordered the Imperial College to teach the bachelor's Apprentice Shan Ziwen to translate scriptures in large and small characters. The creation of nvzhi characters had a great impact on the translation of Chinese books in the Jin Dynasty, which in turn affected the political system and national governance of the Jin Dynasty.

After Jin Shizong succeeded to the throne, he made greater efforts and took more measures to promote the use of nvzhi characters. For example, in the fourth year of Dading (the year of the region of emperor Jin Shizong), he ordered his disciple Shan Ziwen and other Shijiang academicians of Hanlin to translate Confucian Classics in Jurchen large and small scripts. the creation of Jurchen script had a great impact on the translation of Chinese books in the Jin Dynasty, and that, in turn, the Chinese books affected the political system and national governance of the Jin Dynasty.—[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 03:39, 29 September 2021 (UTC)

==英语语言文学（语言学） 202120081519 邱婷婷女==

如大定五年，金世宗命徒单镒翻译《贞观政要》和《白氏策林》等书，次年徒单子温将译本进呈皇帝。大定七年，《史记》和《西汉书》等翻译成书，金世宗敕令刊刻颁行。大定十五年，金世宗再令翻译各部经书，由温迪罕缔达（著作佐郎）、宗璧（编修官）、阿鲁（尚书省译史）、杨克忠（史部令史）等负责对译本进行注解。

For example, in the fifth year of Dading (the year of the region of emperor Jin Shizong), the emperor ordered his disciple Shan Yi to translate The Political Program of Zhen Guan and Bai Shi Ce Lin, etc. Then emperor Shizong received the translations submitted by another disciple named Shan Ziwen in the next year. In the seventh year of Dading, the Records of the Grand Historian and the book of the Western Han Dynasty were translated into books, which were printed and issued by the royal decree of emperor Shizong. What’s more, he released an order again translating several Confucian classics which were annotated by Wendihan Dida （assistant of Zhu Zuolang）， Zong Bi（ BianxiuOfficer), A Lu( translator of history of Department of State Affairs ), Yang Kezhong( Lingshi of the Ministry of Official Personnel Affairs ) etc.

Annotation:
1.Zhu Zuolang: A person whose responsibility is to compile historical works.
2.Bianxiu: The official name, first placed in the Song Dynasty, is mainly responsible for the revision and compilation of documents.
3.Lingshi: Official name; the general name of petty officials in the government since the song and Yuan Dynasties.—[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 16:58, 28 September 2021 (UTC)

For example, in the fifth year of Dading (the year of the region of emperor Jin Shizong), the emperor ordered his disciple Shan Yi to translate ''The Political Program of Zhen Guan'' and ''Bai Shi Ce Lin'', etc. Then emperor Shizong received the translations submitted by another disciple named Shan Ziwen in the next year. One year later,''the Records of the Grand Historian'' and ''the book of the Western Han Dynasty'' were translated into books, which were printed and issued under the royal decree of emperor Shizong. What’s more, he released an order again translating various kinds of Confucian classics, and put Wendihan Dida （assistant of Zhu Zuolang）， Zong Bi（ BianxiuOfficer), A Lu( translator of history of Department of State Affairs ), Yang Kezhong( Lingshi of the Ministry of Official Personnel Affairs ) etc.in chagrge of the annotation of the translations of these books.

Annotation:
1.Zhu Zuolang: A person whose responsibility is to compile historical works.
2.Bianxiu: The official name, first placed in the Song Dynasty, is mainly responsible for the revision and compilation of documents.
3.Lingshi: Official name; the general name of petty officials in the government since the song and Yuan Dynasties.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 13:00, 29 September 2021 (UTC)

==英语语言文学（语言学） 202120081520 饶金盈女==

金世宗在位期间，朝廷设立译经所，专司汉文经史的翻译。期间，所译汉书除上述几种之外，另有《易》、《书》、《论语》、《老子》、《孟子》、《扬子》、《文中子》、《刘子》以及《新唐书》等。之所以翻译这些书籍，是因为金世宗希望女直人了解汉人的仁义道德，以利于治国安邦。
During the reign of Wan Yanyong, the fifth emperor of the Jin Dynasty, the imperial court set up a sutra translation office to specialize in the translation of scriptures and historical materials written in classical Chinese. Meantime, in addition to the above-mentioned Chinese books, there were also ''Yi'', ''Shu'', ''the Analects of Confucius'', ''the Laozi'', ''the Mencius'', ''the Yangzi'', ''the Wenzhongzi'', ''the Liuzi'' and ''the New Book of Tang Dynasty''. The reason why these books were translated was that Wan Yanyong hoped that the Jurchen people would get some knowledge of the humanity, justice, and morality of Han people by reading these books, so as to develop a prosperous and stable country.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 13:05, 28 September 2021 (UTC)

During the reign of Emperor Jin Shizong,the imperial court set up a classics translation office concentrating on the translation of Chinese classics. During this period,apart from translating the above-mentioned Chinese classics, they also translated " Yi", "Shu", "the Analects of Confucius", "Laozi", "Mencius", "Yangzi", "Wenzhongzi", "Liuzi" and "New Book of Tang", etc. The reason why Jin Shizong chose these classics was that he hoped that Nuzhi people could know the virtue and morality of Chinese by reading these classics. And then he could rule the nation better and build a stable society. -- Yang Aijiang (talk) 21.57. 11 October 2021

==英语语言文学（语言学） 202120081541 杨爱江女==

然而，当时的女直字与汉字不能直接对译，中间需要经过转译为契丹字。为解决这一问题，金章宗在位期间，诏设弘文院，命人译写儒家经典并讲解。旋即，又废止契丹字，要求嗣后汉文典籍直接译为女直字，以省去须经契丹字转译的中间环节。

However, it was not feasible to translate Nvzhi characters into Chinese characters at that time. And it needed to be translated into Khitan characters first. During the reign of Emperor Jin Zhangzong, he set up Hongwen Academy and commanded his ministers to translate and explain Confucian classics in order to figure out the language problem. Besides, Jin Zhangzong abolished its use of Khitan characters and demanded that the Chinese classics should be translated in Nvzhi characters directly, omitting taking advantage of the translation of Khitan characters as a bridge.

However, Nvzhi characters could not be directly translated into Chinese without being rendered into Khitan ones first. During the reign of Emperor Jin Zhangzong, he set up Hongwen Academy and commanded his ministers to translate and explain Confucian classics in order to figure out the language problem. Soon after, Jin Zhangzong abolished the use of Khitan characters and demanded that the Chinese classics should be translated into Nvzhi characters directly, avoiding the intermediate step of using Khitan characters.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 13:37, 11 October 2021 (UTC)

==英语语言文学（语言学） 202120081547 殷美达女==

金朝政权覆灭之后，虽然留居东北故地的少数女直上层人士尚能娴习女直文，但女直字作为一种语言逐渐失传。明朝政府设置“四夷馆”后，又延人专习女直字，以应付中央与地方政府，或中央与藩属地之间的通译需要。虽然如此，女直语的凋落已成定势。

二太祖时期汉籍（书）翻译之“始”

After the collapse of Jin Dynasty, a small number of upper class Nuzhen people who still lived in northeastern China were proficient in Nuzhen language, but its words were being lost gradually. The Ming Dynasty, when setting up "Si Yi Academy ", hired particular people to study Nuzhen language to meet the needs of communication and translation between the central and local governments or its dependent territories. Nevertheless, the decline of Nuzhen language had become a foregone conclusion.
Second, the initial translation of Chinese books in the Emperor Taizu period

After the collapse of the Jin Dynasty, although a small number of Nuzhen upper class people living in Northeast China were very proficient in Nuzhen language, Nuzhen characters have been gradually lost. Having set up the Si-yi-guan, the Ming Dynasty hired people to specially learn Nuzhen characters to meet the needs of translation between the central government and local governments or its affiliated places. Nevertheless, the decline of Nuzhen language is inevitable.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 01:18, 29 September 2021 (UTC)

==英语语言文学（语言学） 202120081557 周巧女==

明朝万历年间，努尔哈赤率部崛起之时，作为女直后裔的满族并无文字。那时，文移往来必须靠蒙古语的学习与翻译才能完成。为满足文移往来，记注政事的需要，并解决“今我国之语，必译为蒙古语读之，则未习蒙古语者，不能知也”的问题，清太祖努尔哈赤于明万历二十七年，命额尔德尼、噶（gá）盖等改制国书（即，国家的语言文字），以改变满人说女真语却写蒙古字的尴尬局面。[ 明珠等奉敕修：《清实录·太祖高皇帝实录》，北京：中华书局，1986年，第2页。]
In the wanli period of Ming Dynasty, when Nurhachi led the rise of the Manchu, as a straight descendant of Jurchen, it had no written words. At that time, the exchange of letters had to rely on Mongolian learning and translation to complete. For recording the political affairs and solving the problem that "Nowadays, the language of our country have to be translated into Mongolian to read, otherwise people can’t understand it without the learning of it. In the wanli 27 years of Ming Dynasty, Emperor Nurhachi（the first founder of Ming Dynasty） ordered Erdeni, Gagai and etc to reform credentials (namely the national language), which is to change the embarrassing situation of Manchu speaking Jurchen language while writing Mongolian. Beijing: Zhonghua Book Company, 1986, p. 2.

During the Wanli period of Ming Dynasty, when Nurhachi led the rise of the Manchu, the Manchu, as the straight descendant of Jurchen, had no written words . At that time, the exchange of letters had to rely on Mongolian learning and translation. In order to meet the need of exchange of letters, recording and annotating the political affairs as well as solving the problem that "Nowadays, the language of our country have to be translated into Mongolian to read, and the people who do not learn Mobolian can't understand it.", in the Wanli 27 years of Ming Dynasty, Emperor Nurhachi（the first founder of Ming Dynasty） ordered Erdeni, Gagai and etc to reform credentials (namely the national language), which aimed to change the embarrassing situation that Manchu speaking Jurchen language while writing in Mongolian. Beijing: Zhonghua Book Company, 1986, p. 2.--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:16, 30 September 2021 (UTC)

==英语语言文学（语言学） 202120081561 朱素珍女==

自此，满洲的语言和文字渐趋一致。然而问题在于，此时创制的满洲语言（老满文）系参照畏兀儿体老蒙文字母，而蒙古与女真语音原本存在差异，借用的蒙文字母未必能充分传达女真语言的意义。如太宗皇太极在评价老满文时所说，“书中寻常语言，视其文义，易于通晓”，但“至于人名、地名，必致错误。”[ 中国第一历史档案馆、中国社科院历史研究所译注：《满文老档》，北京：中华书局，1990年，第1196页。]

From then on, the languange and the forms in Manchurian language are gradually consistant. However, the problem is that the Manchurian language(Old Manchu) was created with the guidance of Uighur Old Mongolia alphabets, and there exist original difference between Mongolia and Jurchen pronunciation. Therefore, the borrowed Mongolian alphabets could not explicitly express the meaning of Jurchen language. Just as what the great emperor Taizong Hoang Taiji said when he evaluated Old Manchu: "You can easily understand the meaning of the ordinary language in a book written in Old Manchu. However, in terms of the name of people and places, the Old Manchu would lead you to misunderstanding without any doubt." (Translated by The First Historical Archives of China and Institute of Chinese Social History :''Manchu Old File'',Peking:Zhonghua Book Company,1990, page 1196.)
Annotation:
1. Jurchen: an ancient nationality in China
2.Uighur(畏兀儿体/古维吾尔语): the earliest Mongolian Chinese characters
3. Old Manchu:the language used by ancient Machurian
4. Manchurian: the founder of Qing Dynasty

From then on, the languange and the characters in Manchurian language are gradually consistant. However, the problem is that the Manchurian language(Old Manchu) was created with the guidance of Uighur Old Mongolia alphabets, and there existed original difference between Mongolia and Jurchen pronunciation. Therefore, the borrowed Mongolian alphabets could not explicitly express the true meaning of Jurchen language. Just as what the great emperor Taizong Hoang Taiji said when he evaluated Old Manchu: "You can easily understand the meaning of the ordinary language in a book written in Old Manchu. However, in terms of the name of people and places, the Old Manchu would lead you to misunderstanding without any doubt." (Translated by The First Historical Archives of China and Institute of Chinese Social History :“Manchu Old File'',Peking:Zhonghua Book Company,1990, page 1196.) --[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 05:10, 3 October 2021 (UTC)Chen Huini
Annotation:
1. Jurchen: an ancient nationality in China
2.Uighur(畏兀儿体/古维吾尔语): the earliest Mongolian Chinese characters
3. Old Manchu:the language used by ancient Machurian
4. Manchurian: the founder of Qing Dynasty

==英语语言文学（英美文学） 202120081479 陈惠妮女==

为此，皇太极命“巴克什”达海对老满文加以改进，使其音、义明晓，有助于学习，形成了所谓“新满文”。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第13页。]文字虽已形成，但满人一时间几乎无书可读，原因有二：其一，此时的满文尚属草创，旗人尚不能以满语编纂书籍；其二，汉字书籍的获取极为不易。
面对上述情况，太祖努尔哈赤敕令在旗人中延请师傅，教子弟读书，并令达海等人以满文翻译汉文典籍。
Therefore, the King asked Baks Dahai to develop the Old Manchu to make its sound and meaning more clear, which maked it easier to learn. It is in this way that the so-called New Manchu was formed. [E'ertai et al. Fengxiu: "Records of the Qing Dynasty·Records of Emperor Taizongwen", Beijing: Zhonghua Book Company, 1985, p. 13. ] Although the characters and words have been developed, the Manchu can hardly find bookes to read for two reasons. One is that the Manchu language at that time is still an initial creation. The other is that it's so hard to get the books in Chineses charaters.On the face of this situation, Taizu Nurha Chi invited masters among the bannermen to teach children to read, and ordered Dahai and others to translate Chinese classics in Manchu. --[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 07:59, 29 December 2021 (UTC)Chen Huini

Therefore, Huang Taiji (an emperor of Qing Dynasty) instructed "Bakshi (a title of a scholar of Qing Dynasty)" Da Hai to develop the Old Manchu to the so-called "New Manchu", which made the sound and meaning more clear and then make it easier to learn. [E'ertai et al.: Factual Record of Qing Dynasty·Factual Records of Emperor Taizongwen, Beijing: Zhonghua Book Company, 1985, p. 13. ] Although the characters and words have been formed, the Manchu for a time almost no books to read for two reasons. One is that the Manchu language at that time was still an initial creation, and the Bannermen couldn't compile with it. The other was that the acquisition of books in Chineses charaters was extremely hard.On the face of this situation, Taizu Nurha Chi invited masters among the bannermen to teach children to read, and ordered Dahai and others to translate Chinese classics into Manchu.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 10:16, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081482 程杨女==

《清史列传》中对此的记载如下：弱冠，太祖高皇帝召直文馆，凡国家与明及蒙古、朝鲜词命，悉出其手。有诏旨应兼汉文者，亦承命传宣，悉当上意。旋奉命译《明会典》及《素书》、《三略》。[ 王钟翰点校：《清史列传》，北京：中华书局，1987年，第187页。]
The records of Da Hai in ''the Biographies of the Qing Dynasty'' as follows: at the age of twenty, he was called into the imperial palace and served in Wen Guan (the bureaucratic ministry for translating Chinese books in the early Qing Dynasty). The naming of new words that related to the Ming Dynasty, Mongolia and North Korea were all by him to complete. He was also instructed to convey some of the Chainese-related orders totally reflecting the will of the emperor. Soon, he was asked to translate ''the Code of Ming Dynasty'', ''Su Shu''(written in Qing Dynasty), and ''San Lue''(written by Huang Shigong).[''The Biographies of the Qing Dynasty'', edited by Wang Zhonghan, Zhong Hua Book Company, 1987, pp.187.]--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 03:52, 29 September 2021 (UTC)

The records of Da Hai in ''the Biographies of Qing Dynasty'' as follows: at the age of twenty, he was appointed by Nurhachi①as a translator in Wen Guan②. The naming of new words that related to Ming Dynasty, Mongolia and North Korea were all by him to complete. He was also instructed to convey some of the Han's language-related orders totally reflecting the will of the emperor. Soon, he was asked to translate ''the Code of Ming Dynasty'', ''Su Shu''③, and ''San Lue''④.[''The Biographies of the Qing Dynasty'', edited by Wang Zhonghan, Zhong Hua Book Company, 1987, pp.187.

Annotation:①Nurhachi:the founder of Qing Dynasty, 1559–1626. ②Wen Guan: the bureaucratic ministry for translating Chinese books in the early Qing Dynasty. ③''Su Shu'': moral principles written in Western Han Dynasty by Huang Shigong. ④''San Lue'':military monograph written in Western Han Dynasty by Huang Shigong.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 13:10, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081483 丁旋女==

上文中所谓《明会典》，又称《大明会典》，系明代典章制度史书，内容涉及汉族文教、历法、习俗等。与《明会典》不同，《素书》成书于西汉，并非典章著作，而是哲理之学，道家思想的智慧之作。《三略》又名《黄石公三略》，既是军事战略专论，又糅合了诸子百家思想。
''Code of Ming Dynasty''① mentioned above, also known as ''Code of Great Ming Dynasty'', is one historical book about laws and regulations in the Ming Dynasty, covering Education of Han②, the Chinese calendar, and custom and so on. Different from Code of Ming Dynasty, ''Su Shu''③ written in the Western Han Dynasty is a wisdom work full of philosophy and Taoism rather than law and regulations. ''Sun-Lue''④, also called Sun-Lue of Huang Shigong, is not only a military strategy monograph but a mixture of the hundred schools of thought.

Annotation:
①''Code of Ming Dynasty'': One code about Ming’s laws and regulations in many aspects started to write in 1393 and finished in 1578.
②Education of Han: The education policy initiated by emperors of Ming Dynasty in order to transmit Confucianism thoughts and consolidate their reign.
③''Su Shu'': It is one book full of principles and truth written by Huang Shigong in the western Han Dynasty. It is used for the reign of country because of its instructive and moral function.
④''Sun-Lue'': It is one famous ancient military book including three parts written by Huang Shigong in the Western Han Dynasty. The military thoughts in it are critically useful and different from others because it discusses military strategies from political perspective.--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 06:43, 29 September 2021 (UTC)
''Code of Ming Dynasty''① mentioned above, also known as ''Code of Great Ming Dynasty'', is one historical book about laws and regulations in the Ming Dynasty, covering the range of Education of Han②, the Chinese calendar, and customs and so on. Different from Code of Ming Dynasty, ''Su Shu''③ written in the Western Han Dynasty is a work full of philosophical wisdom and Taoism rather than law and regulations. ''Sun-Lue''④, also called Sun-Lue of Huang Shigong, is not only a military strategy monograph but a mixture of the hundred schools of thought.

==英语语言文学（英美文学） 202120081485 付红岩女==

以上三者皆是重要的汉文典籍，清太祖令达海翻译它们，开启了清代翻译汉籍（书）之先河，其政治策略上的深刻用意不言而喻。

三太宗时期汉籍（书）翻译之“兴”

太宗皇太极即位后，为鼓励旗人读书，多措并举：一方面，要求“十五岁以下，八岁以上者，俱令读书”，惩处不愿教子读书者；另一方面，为改善“无书可读”的情况，又致函朝鲜，索求汉文典籍。

Since the three ancient books just mentioned above were all significant Chinese classics, Nurhaci, the Emperor in Qing Dynasty requested Dahai, the official should translate the classics into the mongolian, whose profound meaning in the aspect of political layout was very explicit.
Third, the interest of translating Chinese classics has reached its climax during the power of Nurhaci.
After NUrhaci’s coming into the power, many decrees has been enacted in attempt to encourage the people to read. On the one hand, the teenagers between 8 and 15 were allowed to read. In addition , the parents who were reluctant to support their offspring to read would be punished. On the other hand, Qing Dynasty sent a letter to Korea, in which the former asked the later to denote more Chinese classics in order to improve the predicament that the books were not enough to read.

批改：译者译文总体流畅，对原文理解总体得当。以下为细节处理上的建议

1.“清太祖”一词为中国专有名词，应先查后译。清太祖指的是努尔哈赤（1616-1626），是后金第一位大汗，清朝的奠基者，太祖在位时，“大清国”还没有定鼎中原，故此时的“清”并不能算是中国的一个朝代。译者将其处理为“the Emperor in Qing Dynasty”不够严谨。
建议改为：Nurhaci, the Founder of Qing Dynasty

2.“三太宗时期汉籍（书）翻译之‘兴’”此处为论文小标题，首先，应当注意标题格式。结构上，原文为名词短语，译者翻译时使用英语句子的SVO（A）结构，虽然意思完整，但失去了原文的简洁。
词语上，“兴”强调翻译之风的兴起、盛行，译者将其处理为“reached its climax”缺乏严谨性，太宗时期不一定是汉籍翻译的高潮时期。
建议改为：Third The Prosperity of Chinese Classics Translation During the Power of Nurhaci

3.“十五岁以下，八岁以上者，俱令读书”
词语上，“令”是主动要求的意思，译者将其处理为“be allowed”，即被允许读书的可能性，读与不读似乎都是可以接受的。结合后文“惩处不愿教子读书者”，说明“令”是强制的。“be allowed”不能精准传达出原文清政府对旗人读书的鼓励与强制性。
结构上，原句省略了主语（清政府），原意为：清政府要求十五岁以下，八岁以上的人都得读书。译者将主动结构改为了被动结构，突出强调了实施对象。
建议改为：The teenagers between 8 and 15 were asked to read.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 04:20, 29 September 2021 (UTC)

All the above three were important Han classics, so Nurhaci, the founder of Qing Dynasty, commanded Dahai to translate them into Manchu language, which opened the floodgates to the large-scale translations of Han classics and its profound political meaning was explicit.

Third The Prosperity of Chinese Classics Translation During the Power of Nurhaci

After Abahai, the son of Nurhaci, coming into power, many decrees has been issued to encourage people to read and study. On the one hand, hand, teenagers between 8 and 15 were asked to study, and their parents would be punished if they were unwilling to educate their children; On the other hand, in order to avoid the scarcity of Han classics, Qing Dynasty sent a written request to Korea for a generous lending.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 14:43, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081497 李瑞洋女==

《朝鲜王朝实录·仁祖实录》中写道：“闻贵国有金、元所译《书》、《诗》等经及《四书》，敬求一览，惟冀慨然。”[ 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第38页。]可见，皇太极此时想要借阅的并非汉文原书，而是汉籍的金、元译本，即女真语和蒙古文译本。对此，朝鲜政府方面虽然进行了回应，但态度并不热忱：见索《诗》、《书》、《四书》等书籍，此意甚善，深嘉贵国尊信圣贤，慕悦礼义之盛意。

As mentioned in ''King Injo the Great'', one of the volumes in ''Annals of the Korean Dynasty'' “We heard your country have ''the Four Books'' and other classics including ''The Book of Poetry'' and T''he Book of History'', which were translated in Jin Dynasty and Yuan Dynasty, so we sincerely hope your generous lending of these books.” [National History Compilation Committee: ''Annals of the Korean Dynasty'', Seoul: National History Compilation Committee, 1973,P38] Obviously, at this time what Huang Taiji wanted to borrow was not the original Chinese book, but the Jin and Yuan translations, namely the Jurchen and Mongolian versions. Although Korean officials responded to this request, they were not very willing: It is very nice of you to ask for the Four Books and other classics including ''The Book of Poetry'' and ''The Book of History'', and we really appreciate your country’s popularity of respecting men of virtue and advocating courtesy and justice.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 02:19, 29 September 2021 (UTC)

It was recorded in ''King Injo the Great'', a volume of ''Annals of the Korean Dynasty'', that “We have heard your country have classics like ''The Book of Songs'', ''The Book of History'' and ''the Four Books'' , which were translated in Jin and Yuan Dynasties, so we sincerely hope for your generous lending of these books to us.” [National History Compilation Committee: ''Annals of the Korean Dynasty'', Seoul: National History Compilation Committee, 1973, 38.]
Obviously, what Huang Taiji wanted to borrow at that time were not the original Chinese books, but the translated versions of Jin and Yuan periods, namely the Jurchen and Mongolian versions. Although Korean officials respondedt, they didn't give a active response: It is glad to receive your borrowing request of these books, and we do appreciate your country’s deeds of respecting men of virtues and advocating courtesy and justice.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 01:28, 30 September 2021 (UTC)

==英语语言文学（英美文学） 202120081498 李姗女==

第国中所有，只是天下通行本，而金、元所译，则曾未得见，兹未能奉副，无任愧歉。[ 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第62页。]

由于未能索得属意书籍，皇太极遂令达海继续翻译，后者于天聪六年开始翻译《通鉴》、《六韬》、《孟子》、《三国志（通俗演义）》，以及《大乘经》等。只可惜，由于达海英年早逝，上述书籍未能译竟。

The one that existed in the great empire was just a general version that circulated all over the country.（* But the one that existed in the whole country was just a general version.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)） As the translating versions of Jin and Yuan were not publicized yet, it's a pity that their works were not able to be offered to the emperor.（* However, the translated versions in Jing Dynasty and Yuan Dynasty hadn't published yet.It's a pity that their works were not able to be offered to the emperor.--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)) [National History Compilation Committee: ''Records of the Korean Dynasty'', Seoul: National History Compilation Committee, 1973, 63.]

Failing to obtain desired translation versions,the first emperor of Qing dynasty, ordered Dahai to continue his translation work. And in the sixth year of Huangtaiji's rule (the year of 1632), Dahai began to translate ''History as a Mirror'', ''The Six Arts of War'', ''The Records of Three Kingdoms'' as well as ''Mahayana Sutra'' and so forth. [* ''Tong Jian'' ( a history book), ''Liu Tao'' ( a military book), ''Mencius''，''Records of the Three Kingdoms'' and ''Dacheng Jing'' ( a book about Buddhism) --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 02:37, 29 September 2021 (UTC)] Unfortunately, the translation of these books was not finished as a result of Dahai's early death.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 12:46, 11 October 2021 (UTC)

==英语语言文学（英美文学） 202120081500 李文璇女==

清初之际，达海被满洲“群推为圣人”，他翻译的汉文书籍对于拓展满族的知识范围，甚为关键。[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第58页。]《清实录·太宗文皇帝实录》中说：其平日所译汉书，有《刑部会典》、《素书》、《三略》、《万宝全书》俱成帙。（天聪六年）时方译《通鉴》、《六韬》、《孟子》、《三国志（通俗演义）》及《大乘经》，未竣而卒。
In the early Qing Dynasty, Dahai was regarded as a sage by the people of Manchuria. The Chinese books translated by him was significant for extending the knowledge. In the book ''Memoir of the Qing Dynasty'' for the Emperor Taizong, it recorded that the books Dahai had translated, including ''Records of Ministry of Punishment'', ''Su Shu'' ( a book about Taoism), ''San Lue'' ( a military book), ''Wan Bao Quan Shu'' ( a book about daily life), all of which had been compiled into volumes. In 1632, he translated ''Tong Jian'' ( a history book), ''Liu Tao'' ( a military book), ''Mencius''，''Records of the Three Kingdoms'' and ''Dacheng Jing'' ( a book about Buddhism). However, he died without finishing these books. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 23:26, 28 September 2021 (UTC)--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 02:38, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081501 李雯女==

初我国未深谙典故，诸事皆以意创行，达海始用满文，译历代史书，颁行国中，人尽通晓。惟我太祖天纵聪明，因心肇造，所行皆与古圣贤同符默契。达海与额尔德尼应运而生，实佐一代文明之治云。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第10页。]
In the beginning, our country was not familiar with the ancient books and stories, so everything began by "thoughts". Since Dai Hai began to use Man Character to translate historical books of the past dynasties and promulgated it in our country, it has become universal among public. Only my great Grandfather, gifted and wise, created from the heart, and acted in accordance with the ancient sages. So the Dai Hai and E Erdeni came into being following the tendecy, who help to create this generation of civilization.[E ertai,ect compiling by order of the Emperor;The record of Emperor Taizong in Qing Danasty,Beijing,Zhonghua Book Company,1985,Page 10.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 02:36, 29 September 2021 (UTC)

In the beginning, our country established things at will without the study of ancient classics. They were not well-known to the public until Da Hai translated historical books of the past dynasties in Manchu and promulated them in the country. Only the Emperor Taizu, who founded the dynasty on his own way, was so gifted and wise that what he had done was exactly accordance with the ancient sages.In reasponse to the call of the times, Da Hai and Erdeni came into being and helped to create this generation of civilization.[E ertai,ect compiling by order of the Emperor;''The Record of Emperor Taizong in Qing Danasty'',Beijing,Zhonghua Book Company,1985,Page 10.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 04:49, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081505 刘沛婷女==

如前所述，《明会典》、《素书》、《三略》等书的翻译始于太祖时期，但成书于天聪四年，其余书籍的翻译则为时稍晚。综观达海译书，既有《孟子》之类所谓“知正心、修身、齐家、治国”者，又有《素书》、《三略》和《六韬》等“益聪明智识，选练战攻的机权”者，以及《通鉴》等“知古来兴废事迹”者，他的翻译“实佐一代文明之治”。

以《刑部会典》（又称《明会典》）为例，达海译本既是天聪年间国家创制法律的依据，也是太宗推行政治改革的蓝本。

As mentioned above, the translation of ''Code of Great Ming Dynasty'', ''Su Shu'' and ''Three Policies'' began in the reign of Taizu but was completed in 1630. The other books were translated a little later. Da Hai's translations covered abundant eminent men, such as those in ''Mencius'' who make their minds just, morality cultivated, families regulated and the country governed orderly, and those with extrodinary intelligence and knowledge of training and combat in ''Su Shu'', ''Three Policies'' and ''Six Strategies'', as well as the men knowing the rise and fall of ancient times in ''Comprehensive Mirror for Aid in Government''. Therefore, his translations did promote the rule of civilization.

Taking ''Code of Ministry of Penalty'' (also called ''Code of Great Ming Dynasty'')as an example,Da Hai's translations were not only the basis for establishing laws during the period of Tiancong, but also the blueprint for the political reforms carried out by Taizong.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 15:25, 28 September 2021 (UTC)

As mentioned above, the translating of ''Code of Great Ming Dynasty'', ''Su Shu'' and ''Three Policies'' began during the reign of Taizu but was completed in 1630, the fourth year under the reign of Taizong. Other books were translated at a later time. Given that in Da Hai's translations exist abundant eminent men, such as those in ''Mencius'' who make their minds just, morality cultivated, families regulated and the country governed orderly, and those with extrodinary intelligence and knowledge of training the military in ''Su Shu'', ''Three Policies'' and ''Six Strategies'', as well as the men comprehending the ups and downs experienced by dynasties in the past in ''Comprehensive Mirror for Aid in Government'', his translations did promote the governance under civilization.

Taking ''Code of Ministry of Penalty'' (also called ''Code of Great Ming Dynasty'')as an example,Da Hai's translations were not only the basis for establishing laws during the period of Tiancong, but also the blueprint for the political reform carried out by Taizong.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 02:46, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081508 刘晓女==

太宗素有“振兴文治”的愿望，不仅创制了作为清代考试制度之滥觞的生员和举人考试，而且使巴克什、笔帖式制度臻于成熟，二者合力使得汉籍翻译的风气渐开：一方面，作为“巴克什”或“笔帖式”，希福、尼堪、刚林、苏开等人先后奉敕“（翻）译汉字书籍”或“记注国政”；另一方面，太宗以自古国家“以文教佐太平”为由，令满人争相读书，从生员中选取“文艺明通者优奖之”。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第14页。]

在对待前朝即明代的问题上，太宗采取“讲和”与“自固”并行的政策，但其本人向往中原汉族文化，所谓“性嗜典籍，披览弗卷”即是这一情况的体现。

Holding the idea to "revitalize the administration by education and culture", Taizong not only created examinations from which the examination system of Qing Dynasty originated, for xiucai and juren, those who have passed in the exam at the county and provincial level respectively, but also made the Baksh and Bithesi system reach a mature state. Together, the two measures promoted the translation of books written in Chinese. On one hand, Xifu, Nikan, Ganglin and Su Kai, as "Bakshs" or"Bithesis", successively "translated Chinese books" or "annotated state affairs" by the order of the emperor. On the other hand, by saying that countries applied the education and culture to safeguarding the stablization since ancient times, Taizong urged people to scramble to study, and then awarded those from xiucai "who mastered literature and arts". (''Records of Qing Dynasty· Emperor Taizong'', edited by Ertai, officials in the Qing Dynasty, Beijing: China Publishing House, 1985, P14.)

In dealing with the treatment of the previous dynasty, that is Ming Dynasty, Taizong adopted the policy of "settling a dispute" and "self-consolidation". But he himself yearned for the Chinese culture of the Central Plains, which is embodied by the so called expression "Loving Chinese works and reading Buddha volumes."

Revised version：
Holding to the idea of "revitalizing the empire by education and cultural development", Taizong not only established shengyuan and juren exams（exams at the county and provincial level perspectively） initiating the imperial examination system of Qing Dynasty, but also brought the Baksh and Bithesi system to a mature state. Together, the two measures brought about the upsurge in translation of Han books. On the one hand, Xifu, Nikan, Ganglin and Su Kai, as "Bakshs" or"Bithesis", successively "translated Han books" or "annotated state affairs" by the order of the emperor. On the other hand, in the name of the national tradition of ensuring stabilization by education and cultural development, Taizong urged Man people to read and those shengyuan who stands out for their familiarity with literature and arts were awarded. (The Memoir of Qing Dynasty· Emperor Taizong, edited by Ertai, officials in the Qing Dynasty, Beijing: China Publishing House, 1985, P14.)

In dealing with the treatment of the former dynasty, namely Ming Dynasty, Taizong resorted to the policy of “peace negotiation” and " self-consolidation" in parallel. However, Taizong himself yearned for the Central Plains culture of Han, and the expression “a voracious reader of Han and Buddhist classics” can properly manifests it. --[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 07:53, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081510 刘运心女==

于是，太宗诏令儒臣翻译汉书，并命金、汉之人阅读。[ 同上，第2页。]太宗深知，汉文典籍言微而义大，其精要者不仅涉及帝王治平之道，而且涉及正心、修身、齐家之理。但汉文典籍数量庞杂，翻译时必须有所选择。
Therefore, Taizong issued an order asking the civilian official to translate Han books and all the Han and Jin people are required read those. (Ibid., p.2) Taizong knew well how brief and profound Han classics were. Their essence not only involves the governess of the country and its people, but also discusses inner integrity, decent behavior and family harmony. Nevertheless, a great number and variety of Han classics means what to be translated needs selection.

Therefore, Taizong ordered Confucian officials to translate Han books, while all the Han and Jin people were required to read those. (Ibid., p.2) Taizong knew well that Han classics were sublime works with deep meaning, whose essentials included not only the method of statecraft, but also self-cultivation and family regulation. Nevertheless, among a great number of Han classics, there must be an extraction.
--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 02:14, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081511 罗安怡女==

如天聪六年九月，王文奎奏请从读书笔帖式内，选取“伶俐通文者”一、二人，并从秀才内选取“老成明察者”一、二人，令其“讲解翻写”。天聪九年三月二十一日，仇震向太宗谏言，要求从汉人中选取精通经、史者二、三人，并从金人中选取熟悉字法者三、四人，将各经史典籍及《通鉴》（即《资治通鉴》）中“有裨君道”的精要部分“集为一部”，日日讲解，以便统治者在翻译、日讲中学习汉族文化，以及治世之道。[ 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第24-25、115页。]固然，对于汉文典籍与汉族文化，太宗并非全盘接受，而是辩证地加以吸收。
For instance, in September, 1632, the sixth year of T'ien-ts'ung (the first reign title of Emperor Taizong of Qing Dynasty), Wang Wenkui wrote to His Majesty, advising that they should elect one or two "literates who were skilled at writing and translation" from the bithesi, and one or two "scholars who were learned and perspicacious", for "teaching, interpretation, and translation" of Han classics. On March 21st, 1635, the ninth year of T’ien-ts'ung, Chou Zhen advised Emperor Taizong to elect two or three Han people who were proficient in lections and historical records, and three or four Jin people who were familiar with 字法. These scholars should choose essentials from classics and ''The Zizhi'' (''The Zizhi Tongjian'') , which benefits the ideas of ruling power of feudal emperors, and compile them into one book. Also they should discourse the compiled thoughts frequently, in which the ruler could learn the Han culture and method of statecraft. [Zhenyu, Luo .(罗振玉),《天聪朝臣工奏议》，Beijing：China Renmin University Press, 1989, P24-25, P115.] Of course, Taizong did accepted Chinese classics and han culture critically and dialectically.

For instance, in September, the sixth year of Tian Cong(the first reign title of Emperor Taizong of Qing Dynasty), Wang Wenkui wrote to His Majesty to pick up one or two who are "talented in literature” and pick up one or two who are "sophisticated and insightful"from the scholars for " interpretation, and translation" of Han classics. On March 21st, 1635, the ninth year of T’ien-ts'ung,Qiu Zhen advised Emperor Taizong to pick up two or three Han people who were proficient in lections and historical records, and three or four Jin people who were familiar with grammer to let them choose the essence which are benefical to the reign from classics and ''The Zizhi'' (''The Zizhi Tongjian'') and compile them into one book.After that,they should illuminate the compiled thoughts every day, which is beneficial to the study of the ruler about the Han culture and ruling ways. [Zhenyu, Luo .(罗振玉),《天聪朝臣工奏议》，Beijing：China Renmin University Press, 1989, P24-25, P115.] Definitely speaking, Taizong did accepted Chinese classics and han culture critically and dialectically.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 03:24, 29 September 2021 (UTC)(Luo Xi罗曦）

==英语语言文学（英美文学） 202120081512 罗曦女==

如天聪九年五月，上谕文馆诸臣：朕观汉文史书，殊多饰辞，虽全览无益也。今宜于《辽》、《宋》、《金》、《元》四史内，择其勤于求治而国祚昌隆，或所行悖道而统绪废坠，与夫用兵行师之方略，以及佐理之忠良、乱国之奸佞，有关政要者，汇纂翻译成书，用备观览。至汉文正史之外，野史所载，如交战几合，逞施法术之语，皆系妄诞，此等书籍，传之国中，恐无知之人信以为真，当停其翻译。[ 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第9页。]

For instance，in May，the ninth year of Tian Cong，the emperor informed all the offcials in the cultural center that：I have read all those historical records in Han Dynasty filled with various ornaments，only to find that I have gotten nothing。Now you had better to pick up some references among <Liao>、<Song>、<Jin>、<Yuan> about some cases like dilligence making a prosperous country or idleness making a weak one,also,you can pick up some military stratedies,and some information about those noble and talented citizens or traitors,and than you ought to translate all those relevence and compile them into a book prepared to be read.As for those unofficial history in Han excluded,like how many rounds did soldiers battle or the spell spoken by wizards,are all the nonsense,which will bewilder the ignorant,deserving to be prohibited from translation.{E Ertai：《清实录、太宗文皇帝实录》，Beijing：Chinese bookstore，1985，p9.}

A modified version: For instance, in May 1653, the Emperor said to the ministers in Literature Institution(that is, the later Cabinet in Qing Dynasty), "I have leafed through the historical works in Chinese language with various ornamental rhetorics, but the complete reading of them is not beneficial. Now it is appropriate to select salient examples referred from the four historical recrods of ''Liao'', ''Song'', ''Jin'' and ''Yuan'', which will be compiled into books for later reading. These examples include those who were dedicated in governing the country thereby with a promising national development, or those who deviated from the correct path with weak administration, and the generals adept at warfare, loyal and honest servants assisting the sovereign to handle state affairs, the treacherous ones rendering the nation disorderly and chaotic as well as other relevant political workers. Meanwhile, apart from the official history, the unofficial historical works that record untrue events, like the conditions of battles, are all fabricated. If those unfavorable books are spread to the mainland, they may bewilder the ignorant and gullible individuals, thus deserving to be prohibited from translation. (E Eratai: ''Records of Qing Dynasty·Emperor Taizong'', Beijing: China Publishing House, 1985, Page9.)--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 04:47, 29 September 2021 (UTC)毛雅文

==英语语言文学（英美文学） 202120081514 毛雅文女==

由上可知，在汉籍翻译的问题上，太宗讲求的是实用，希望将翻译与政要相关联，反对翻译浮华藻饰的汉文书籍，或者野史中所载不足为信者。以《刑部会典》的翻译为例，该译本的刊刻与颁行逐渐成为太宗朝的临政规范。《天聪朝臣工奏议》中说：“近奉上谕，凡事都照《大明会典》行，极为得策。”[ 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。]

From here it can be seen that the Emperor Taizong put an emphasis on practicality with regard to the translation of Chinese works, hoping to associate translation with politics. He objected to the translation of Chinese books with flashy embellishments, or that of unofficial historical works recording unconvincing events. Take the translation of ''The Code of the Ministry of Penalty'' as an example. After its publication and promulgation, the tranlation of this code gradually became the norm of handling state affairs. ''The Petition of Ministers during the Reign of Tiancong'' states, "Recently, by the order of the Emperor, everything should be conducted in accordance with ''The Code of Ming Dynasty'', which is a desirable policy." (Luo Zhenyu: ''The Petition of Ministers during the Reign of Tiancong'', Beijing: China Remin University Press, 1989, Page2.)

From above it can be seen that the Emperor Taizong put an emphasis on practicality with regard to the translation of Chinese works, hoping to associate translation with politics. He objected to the translation of Chinese books with flashy embellishments, or that of unofficial historical works recording unconvincing events. Take the translation of The Code of the Ministry of Penalty as an example. After its publication and promulgation, the tranlation of this code gradually became the norm of handling state affairs. The Petition of Ministers during the Reign of Tiancong states, "Recently, by the order of the Emperor, everything has been conducted in accordance with The Code of Ming Dynasty, which is a desirable policy." (Luo Zhenyu: The Petition of Ministers during the Reign of Tiancong, Beijing: China Renmin University Press, 1989, Page2.)--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 10:19, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081516 牟一心女==

宁完我也说，我国六部的设立原是照“蛮子家立的”，因而金官对于部中当举事宜原本并不知情，而今翻译《会典》（即《明会典》），参汉酌金，加以“打动”，必将使其“去因循之习”而“渐就中国之制”。[ 同上，第82页。]

四世祖时期汉籍（书）翻译之发展

清初儒臣中，除额尔德尼、噶盖和达海之外，通满、蒙、汉字者不乏他人，如伊成额、希福、刚林等，便是其中姣姣者。

Ning Wanwo also said that the establishment of the six ministries in feudal China was based “on that of minority nationalities”, so the officers of Jin Dynasty had no idea about the affairs in the ministries. Now the translation of Code(a record of laws and systems of a dynasty)(namely, Code of Great Ming Dynasty) must refer to both the precedents of Central China and Jin Dynasty and amend them to make it get rid of rigid traditions and turn to the conventions of Central China.[ibidem, Page 82]

FOURTH The development of Chinese literature (books) in Qing Dynasty Shunzhi period

Among the civilian officials in the early Qing Dynasty, besides Erdeni, Gagai, Daher, there is no lack of masters of Manchu language, Mongolian and Chinese, such as Icher, Hifo, Galin, who were the strong performers among them.

Ning Wanwo also said that the establishment of the six ministries of feudal China was based on “that of the southerners”, so Jin Guan had no knowledge of the affairs concerning the appointment in the ministries. Now the translation of Code( a record of laws and systems of a dynasty)( namely, Code of Great Ming Dynasty) must refer to both the precedents of Han and Jin Dynasty and then amend them to make it get rid of rigid traditions and gradually conform to the conventions of Central China. [ibidem, Page 82.]

FOURTH The development of Chinese literature (books) in Shizu Period

Among the civilian officials in the early Qing Dynasty, besides Erdeni, Gagai, Daher, there is no lack of masters of Manchu language, Mongolian and Chinese, such as Icher, Hifo, Galin, who were the best performers of them.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:58, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081521 石丽青女==

据传，伊成额不仅将《太祖高皇帝实录》译成汉文，而且翻译了朝鲜所奏表章，以及《礼部会典》等书。[ 清高宗敕纂：《八旗满洲氏族通谱》，沈阳：辽沈书社，1989年，第10页。]希福兼通满、蒙、汉三种语言，他的翻译有别于伊成额，不是将满文译成汉语，也不是将朝鲜文译成满语，而是主要翻译汉书、汉典，所翻译的汉文书籍包括《辽》、《金》、《元》三史等。希福的上述译书于顺治元年进呈皇帝，获世祖恩赉。

It is said that Yi Cheng'e translated not only the Annals of Emperor Taizu Gao into Chinese, but also the seals played by North Korea and the Book of the Ministry of Ceremonies. [ Qing Gaozong's Royal Compilation: "Eight Banners Manzhou Clan Genealogy", Shenyang: Liaoshen Publishing House, 1989, page10.] Xifu was fluent in Manchu, Mongolian and Chinese. His translation was different from Yicheng'e. He did not translate Manchu into Chinese or Korean into Manchu, but mainly translated Chinese books and Chinese classics, including Liao, Jin and Yuan. Xifu's translation was presented to the emperor in the first year of Shunzhi and won the honor of Shizu. --[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 05:50, 29 December 2021 (UTC)

It is said that Yi Cheng'e translated not only the Factual Record of Taizu, but also the memorials presented to the emperor by North Korea, Records of the Board of Rites, and other books. [ Qing Gaozong's Royal Compilation: "Eight Banners Manzhou Clan Genealogy", Shenyang: Liaoshen Publishing House, 1989, page10.] Xi Fu was proficient in Manchu, Mongolian and Chinese, whose translation was different from Yi Cheng’e’s. Neither did he translate Manchu into Chineses nor Korean into Manchu, he mainly translated Chinese books and classics, including Liao, Jin and Yuan. Xi Fu’s translation was presented to the emperor in the first year of Shunzhi and won the honor of Shizu.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 02:14, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081523 王李菲女==

《清实录·世祖章皇帝实录》中，曾详细记载了希福进呈译本时的情形：窃稽自古史册所载，政治之得失，民生之休戚，国家之治乱，无不详悉具备，其事虽往，而可以诏今；其人虽亡，而足以镜世。故《语》云：“善者吾师，不善者亦吾师。”从来嬗继之圣王，未有不法此而行者也。

In the “Records of Qing Dynasty· Emperor Fu Lin”, there was a detailed record of the situation when Xi Fu presented the translation: in the ancient records, whatever gain and loss in politics, weal and woe of people’s livelihood, or governance and chaos of countries, they’ve all been documented in detail. Although things have passed, they can still enlighten us. The ancestors have passed away, they can also provide references. Therefore, the “Language” said, “The heroes are my teacher, and so are the villains .” Virtuous emperors from ancient times to present have all followed this rule.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 16:01, 28 September 2021 (UTC)

The “Records of Qing Dynasty· Emperor Fu Lin”, which once recorded in detail the situation when Xi Fu presented the translation: As far as I am concerned, from the ancient records, the gains and losses of politics, the welfare and woe of people’s livelihood, and the governance and chaos in the country, all of which have been documented in detail. Although things have passed, they can still enlighten us. Although the ancestors passed away, they are enough to mirror the world. Therefore, the “Language” says, “The success is my teacher, and so is the failure.” Virtuous emperors from ancient times have all followed this rule.--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 16:01, 28 September 2021 (UTC) Edited by Wang Zhenlong.

==英语语言文学（英美文学） 202120081525 王镇隆男==

辽、金虽未混一，而辽已得天下之半，金亦得天下之大半，至元则混一寰区，奄有天下，其法令政教皆有可观者焉。我先帝鉴古之心，永怀不释，特命臣等将《辽》、《金》、《元》三史，芟（shān）削繁冗，惟取其善足为法，恶足为戒，及征伐畋（tián）猎之事，译以满语，缮写呈书。臣等敬奉纶音，将《辽史》自高祖至西辽耶律大石末年，凡十四帝，共三百七年；《金》凡九帝，共一百十九年；《元》凡十四帝，共一百六十二年，详录其有裨益者，……伏乞皇上万几之暇，时赐省览，懋稽古之德，弘无前之烈，臣等不胜幸甚。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第15-16页。]

Although Liao and Jin did not mix together, Liao had already won half of the world, and Jin had also won the other half. Until the Yuan Dynasty, they were combined into one whole world,and there were considerable and available laws, politics and religions. My first emperor’s desire to learn from the ancients will never be released. I and other ministers were ordered to edit and slash the three histories of "Liao", "Jin" and "Yuan", but take the good part as the law, and the evil part as the precepts. And the matters of conquering and hunting, were translated into Manchu,written and presented in a book. I and others followed respectfully my Lord ‘s orders,took the history of Liao from Gaozu to the last year of Yelu Dashi of Xi Liao, where there were 14 emperors, a total of 370 years; Jin, the nine Emperors, lasted one hundred and nineteen years;Yuan recorded all the fourteen emperors for 162 years, and had careful records of those who have benefited us, ... I beg my Lord to have occasional reviews when my Lord is not dealing with country’s affairs,and to encourage your people to live up to ancient virtues and promote the unparalleled huge achievement. I and other would greatly appreciate it. [E'ertai et al. revised with imperial edict "Records of the Qing Dynasty·Records of Emperor Shizuzhang", Beijing: Zhonghua Book Company, 1985, pp. 15-16. ]

Although Liao and Jin did not unite, Liao had already occupied half of the world, so had Jin. Until Yuan Dynasty, they combined and occupied the whole country, and there were considerable and available laws, politics and religions. My previous emperor’s desire to learn from the ancients will never be released. Other ministers and I were ordered to edit and slash ''the History of Liao, Jin and Yuan Dynasty'', take merits as the principle, and learn lessons from demerits. And the matters of conquering and hunting, were translated into Manchu, written and presented in a book. We followed respectfully my Majesty ‘s orders, took ''The History of Liao Dynasty'' from Gaozu to the last year of Yelu Dashi of Xi Liao, where there were 14 emperors, a total of 370 years; ''Jin'', nine Emperors, lasted one hundred and nineteen years; ''Yuan'' recorded all the fourteen emperors for 162 years, and had careful records of those who have benefited us, ... I beg my Majesty to have occasional reviews when he is not dealing with country’s affairs, and to encourage people to observe traditional virtues and advocate the unprecedent huge achievement. We all would greatly appreciate it. [E'ertai et al. revised with imperial edict ''Records of Emperor Shizuzhang in the Qing Dynasty'', Beijing: China Book Company, 1985, pp. 15-16. ]--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 09:35, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081526 卫怡雯女==

上文中，不仅明确论及汉文典籍的历史作用，而且阐述了翻译这些典籍的必要性、作用与目的等，其总目标是“懋稽古之德”，以翻译佐文教，治太平。换言之，希福希望通过翻译《辽》、《金》、《元》三史等，从中原汉族王朝中借鉴国家治理经验，以接续太宗皇太极以来以经世致用为核心的翻译思想，并为嗣后翻译汉籍树立原则与典范。据《国立故宫博物院善本旧籍总目》、《世界满文文献目录》、《全国满文图书资料联合目录》，以及《清代内府刻书目录解题》等综合统计，顺治年间，由官方刊刻的汉书满文译本共九种，分别是《辽史》、《金史》、《元史》、《洪武要训》、《三国志（通俗演义）》、《诗经》、《表忠录》、《孝经》（阿什坦译）和《六韬三略》。其中，顺治七年译成的《三国志（通俗演义）》既有满文本，又有满汉合璧本。

As described in the above, it not only discussed the historical role of Chinese classics, but also illustrated the necessity, the function and the goal of translating these ancient books and records. The overall goal is to encourage people to observe traditional virtues, using translation to assist the country to develop culture and education. In other words, Xifu wanted to draw on the experience of state governance from Han Dynasty in the central China through translating the history of Liao, Jin, and Yuan Dynasty in order to succeed the thought of translation of administering state affairs and applying theory to practice as the core since the emperor Taizong Huangtaiji, and set up the principle and model of translating Chinese books for later generation. According to general statistics of The General Catalogue of The Best Edition and the Ancient Books and Records of Taipei's National Palace Museum, The Catalogue of World’s Manchu Literature and The Union Directory of National Manchu Books and Materials and Solving Problems in the Catalogue of Engraved Books in the Qing Dynasty, during the period of Tongzhi, there are nine Manchu translated versions of the official published Chinese books by blocking print, they are: The History of Liao Dynasty, The History of Jin Dynasty, The History of Yuan Dynasty, Hongwu Yaoxun, The Romance of Three Kingdoms, Book of Songs, The Record of Loyalty, Classic of Filial Piety(translated by Ashtan), Liu Tao and San Lue. Among them, The Romance of Three Kingdoms translated in the seventh year of Tongzhi had both Manchu version and the combined one of Chinese and Manchu.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 03:23, 29 September 2021 (UTC)

Thereinbefore, it not only discussed the historic role of Chinese classics, but also illustrated the necessity, the function and the goal of translating these books. The overall goal is to encourage people to observe traditional virtues, using translation to develop culture and education and bring social prosperity. In other words, Xifu wanted to draw on the experience of state governance from Chinese dynasty in the central plains through translating the histories of ''Liao'', ''Jin'', and ''Yuan''. In this way, the translation idea originated from the dynasty of Huangtaiji that knowledge should benefit national affairs can be succeeded and set up the principle and model of translating Chinese books for later generation. According to the general statistics of ''The General Catalogue of the Publications and Classics of National Palace Museum'', ''The Catalogue of World’s Manchu Literature'' and ''The Union Catalogue of National Manchu Books and Materials'' and ''Solving Problems in the Catalogue of Engraved Books in Qing Dynasty'', during the period of Shunzhi dynasty, there are nine official Manchu translations of Chinese books.They are ''History of Liao Dynasty'', ''History of Jin Dynasty'', ''History of Yuan Dynasty'', ''Hongwuyaoxun'', ''Records of the Three Kingdoms'', ''Classic of Poetry'', ''Record of Loyalty'', ''Classic of Filial Piety''(translated by Ashtan), ''Liutaosanlue''. Among them, ''Records of the Three Kingdoms'' translated in the seventh year of Shunzhi dynasty has both Manchu version and the combined one of Chinese and Manchu.(revised by Wei Chuxuan)--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 07:11, 29 September 2021 (UTC)--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 08:59, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081527 魏楚璇女==

另外，《孝经》曾于顺治、康熙、雍正朝刊刻三次，但版本明显不同：顺治年间的刊行本为阿什坦译本，康熙年间的刊行本为和素译校本，雍正时期的版本则译者未明，仅注明“雍正皇帝敕译”。令人好奇的是，虽然世祖笃信佛教，论佛谈法，但从相关文献看，未见有顺治朝翻译的汉文经书，其中原因，不得而知。
What's more, ''Filial Piety'' has different publications of translation in different dynasties. In Shunzhi dynasty, the publication is Ashtan's translation. In Kangxi dynasty, the publication is Hesu's translation. In Yongzheng dynasty, the translator is unknown. It is only indicated in the publication that the translation is asked by Yongzheng emperor. Curiously according to relevant literature though Shunzhi emperor believed in Buddhism, there is no translation of Buddhist classics made in his dynasty. And the reason of this remains a mystery.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 02:12, 29 September 2021 (UTC)--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 09:05, 29 September 2021 (UTC)

What's more, ''Filial Piety'' has been published and printed three times in the dynasty of Shunzhi, Kangxi and Yongzheng respectively but with three obvious different versions. During the Shunzhi dynasty was the translation of Ashtan, during the dynasty of Kangxi was of Hesu and during the Yongzheng dynasty was of the unknown writer, only indicating "translating under the order of the emperor Yongzheng". What made people curious was that although Shizu sincerely believed in Buddhism, talking about Buddhism and Buddhist doctrine, there was no Chinese Confucian classics translated during the Shunzhi Dynasty according to the relevant references. And the reason of this remains unknown.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 08:14, 29 September 2021 (UTC)(Wei Zhaoyan 魏兆妍）

==英语语言文学（英美文学） 202120081528 魏兆妍女==

世祖年间翻译刊行的九种汉文书籍中，《六韬》、《三国志（通俗演义）》和《大乘经》等三种原系达海于天聪六年开始翻译，但由于达海早逝未能译成。三部作品中，尤以《三国志（通俗演义）》的翻译所获世祖认可为甚。《清实录·世祖章皇帝实录》中说：
以翻译《三国志（通俗演义）》告成，赏大学士范文程、刚林、祁充格、宁完我、洪承畴、冯铨、宋权、学士查布海、苏纳海、王文奎、伊图、胡理、刘清泰、来袞（gǔn）、马尔笃、蒋赫德等鞍马、银两有差。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第13页。]

Nine kinds of Chinese literary books has been translated and published during the year of Shizu, among which Da Hai began translating three kinds of the original system of ''Liu Tao'', ''The Popular Romance of the Three Kingdoms'' and ''Mahayana Sutra'' during the sixth year of Tian Cong. However, Da Hai failed to translate them all successfully due to his early death. Among these three works, especially the translation of ''The Popular Romance of the Three Kingdoms'' has received the most approval of Shizu. Said in ''The Real Record of the Qing Dynasty · Real Record of the Emperor Shizu Zhang'': With the completed translation of ''The Popular Romance of the Three Kingdoms'', Shizu would award some side horses and silver to the Grand Master Fan Wenching, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan and Bachelor Zha Buhai, Su Nahai, Wang Wenkui, Yi Tu, Hu Li, Liu Qingtai, Lai Gun, Ma Erdu, Jiang Hede. [ Ertai and others were ordered by the emperor to modify: ''The Real Record of Qing Dynasty · Real Record of the Emperor Shizu Zhang'', Beijing: China Publishing House, 1985, Page 13. ]--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:52, 29 September 2021 (UTC)

Among the nine kinds of Chinese books translated and published during the reign of Shizu emperor , three were first translated by Da Hai in 1632, including "Liu Tao", “The Popular Romance of the Three Kingdoms" and "Mahayana Sutra”. Yet they failed to be finished due to his early death. Of the three works, the translation of "The Popular Romance of the Three Kingdoms" received the most recognition of Shizu emperor. According to "The Real Record of the Qing Dynasty · Real Record of the Emperor Shizu Zhang": Given the successful translation of "The Popular Romance of the Three Kingdoms", Shizu emperor awarded some side horses and silver to the Grand Master Fan Wenching, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan and Bachelor Zha Buhai, Su Nahai, Wang Wenkui, Yi Tu, Hu Li, Liu Qingtai, Lai Gun, Ma Erdu, Jiang Hede, and the amount of awards depended on their position.[ Ertai and others ordered by the emperor to modify: ''The Real Record of Qing Dynasty · Real Record of the Emperor Shizu Zhang'', Beijing: China Publishing House, 1985, Page 13. ]--[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 07:32, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081531 肖毅瑶女==

此次获得赏赐者共计十六人，从大学士到学士不等，既赏鞍马，又赏银两，可见其对于该书翻译的重视。值得特别注意的是，关于《三国志（通俗演义）》一书的翻译，《清初内国史院满文档案译编》中也有记载，不仅更加详实，而且内容上也与《清实录》中的记载有较大出入。为便于比较，现一并摘录如下：
A total number of 16 officers, varying from Grand Masters to Bachelors, were awarded saddled horses and silver, which indicated that the emperor had attached great importance to the translation of this book. Besides, what deserves a speacial attention was that ''Translation and Compilation of Manchu Archives of the National Institute of History in the Early Qing Dynasty'' also documented some facts about the translation of the ''Romance of Three Kingdoms''. The records were not only more detailed but also quite different from that of the ''Factual Record of Qing dynasty''. For the convenience of comparison, both were excerpted as follows:

A total number of 16 officers, varying from Grand Academcians to Bachelors, were awarded saddled horses and silver, which indicated that the emperor had attached great importance to the translation of this book. Besides, it is worth paying speacial attention that ''Translation and Compilation of Manchu Archives of the National Institute of History in the Early Qing Dynasty'' also documented some facts about the translation of the ''Romance of Three Kingdoms''. The records were not only more detailed but also quite different from that of the ''Factual Record of Qing dynasty''. For the convenience of comparison, both were excerpted as follows:----[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 13:33, 11 October 2021 (UTC)

==英语语言文学（英美文学） 202120081532 谢佳芬女==

以翻译《三国志（通俗演义）》告成，赏赐内翰林院大臣。赏予大学士范文程巴克什、刚林巴克什、祁充格、宁完我、洪承畴、冯铨、宋权七大臣彩鞍、雕辔（pèi）、……头等马各一匹、银各五十两。赏学士查布海、苏纳海、王文奎、伊图、胡理、清泰、来袞、马迩都、赫德九人无鞍二等马各一匹、银各四十两。

When ''Romance of the Three Kingdoms’’ having been completed，all the ministers in Hanlin Academcian were awarded. The grand secretaries Fan Wencheng, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan were rewarded color saddle, bridle, one first-class horse and fifty liang of silver respectively. The nine scholars, Cha Buhai, Su Nahai, Wang Wenkui, Yitu, Huli, Qingtai, laigon, Ma Youdu and Hede, each have one second-class bareback horse and forty liang of silver

After the completion of “Records of the Three Kingdoms”, ministers of Hanlin Academy were awarded. Maesters including Fan Wencheng, Gang Lin, Qi Chongge, Ning Wanwo, Hong Chengchou, Feng Quan, Song Quan were awarded with colorized saddle, bridle, a first-class horse and fifty Liang of silver respectively. Nine scholars like Cha Buhai, Su Nahai, Wang Wenkui, Yitu, Huli, Qingtai, laigon, Ma Youdu and Hede, each of them has one second-class bareback horse and forty liang of silver respectively.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 13:45, 11 October 2021 (UTC)

==英语语言文学（英美文学） 202120081534 熊敏女==

赏内弘文院主事能图、叶成格、曹皮、铿特依、杜当、布尔凯、侍讲学士吕宗烈、侍读学士张皮机、典籍官王丛庞九人银各四十两。赏博士科尔科岱、霍斯霍利、尼曼、苏和、奇同格、芒色、霍托、穆成格、周有德、必利科图、国史院博士图巴海、秘书院秦达浑臣十二人银各二十两。赏笔帖式翁国顺、额斯黑、高利、马齐蘭、乌勒扈、穆成格、必利科图、严楚蘭、阿希图、国史院笔帖式朱臣十人银各二十两。

Chiefs of Hongwen Academy like Neng Tu,Ye Chengge,Cao Pi,Qiang Teyi,Du Dang, But Erkai,teacher like Lv Zonglie, attendant like Zhang Piji, manager of ancient books like Wang Congpang were rewarded forty pounds of silver respectively.Doctor Me Erkedai, Huh Sihuoli,Niman,Su He,Qi Tongge, Mang Se, Huo Tuo,Mu Chengge,Zhou Youde, Bi Liketu,Tu Bahai,Qin Dahun were all awarded 20 pounds of silver. Weng Guoshun,E Sihei,Golly, Ma Qilan,Wu Leba,Mu Chengge, Bi Liketu,Yan Chulan,A Xitu,Zhu Chen were all rewarded with 20 pounds of silver.

Chief cadres of Hongwen Academy including Neng Tu,Ye Chengge,Cao Pi,Qiang Teyi,Du Dang,Bu Erkai,Teacher like Lv Zonglie, Attendant like Zhang Piji, Manager of ancient books Wang Congpang were rewarded forty silver pounds respectively. Doctor Me Erkedai, Huh Sihuoli,Niman,Su He,Qi Tongge, Mang Se, Huo Tuo,Mu Chengge,Zhou Youde, Bi Liketu,Tu Bahai,Qin Dahun were all awarded 20 silver pounds. Weng Guoshun,E Sihei,Golly, Ma Qilan,Wu Leba,Mu Chengge, Bi Liketu,Yan Chulan,A Xitu,Zhu Chen were all rewarded with 20 silver pounds.--[[User:Yang Ye|Yang Ye]] ([[User talk:Yang Ye|talk]]) 12:23, 30 September 2021 (UTC)

==英语语言文学（英美文学） 202120081539 羊叶女==

以上送礼部一一宣名，跪受赏。[ 中国第一历史档案馆编：《清初内国史院满文档案译编·顺治朝》，北京：光明日报出版社，1989年，第80页。]

显然，上述两种文献提到的系同一件事情，但内容上有明显出入：首先，封赏的人数不同。
The officials above give gifts to the Ministry of Rites one by one, being declared the name, and kneeling to be rewarded. [Editor of China's First Historical Archives: Translation of manchu archives of the National Historical Institute of the early Qing Dynasty, Shunzhi Dynasty, Beijing: Guangming Daily Press, 1989, p. 80.] Obviously,the two documents mention the same thing, but there are obvious differences in content: first, the number of people who are rewarded is quite different.

All these officials on the list will be named in recognition and rewarded on their knees at the Ministry of Rites. [ Edited by the First Historical Archive of China: "Translation and compilation of Manchu archives in the Early Qing Dynasty•Shunzhi Dynasty", GuangMing Daily Press, 1989, P80]

Appartently, the two literatures mentioned above refer to the same thing, but they differ in content: Firstly, the number of rewarded people is different. --[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 03:34, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081543 杨柳青女==

例如，《清实录》中只有十六人，《清初内国史院满文档案译编》则多达四十七人，二者之间的出入主要在于弘文院主事、侍讲与侍读学士、典籍官、博士，以及笔帖式等职官群体名单。其次，在赏赐的物件问题上，《清初内国史院满文档案译编》的记载较之《清实录》明显更加详实、具体，可信度更高。再次，在个别封赏对象的称呼上，两种文献之间也有差异。

For example, only 16 civil officials are rewarded according to the "Records of the Qing Dynasty" while officials who are rewarded according to the "Translation and Compilation of Manchu Archives of the Chinese Academy in the Early Qing Dynasty" are as many as over 40. This difference mainly lies in the list of official groups such as the director of the Hong Arts Institute, official bachelors, classics officers, learned scholars and clerks handling paperwork. Secondly, the records about rewarded items in the "Translation of Manchu Archives of the Chinese Academy in the Early Qing Dynasty" are obviously more detailed, accurate and credible than those in the "Records of the Qing Dynasty". Thirdly, there are also some differences between the two literatures in terms of the appellation of the rewarded officials.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 03:30, 29 September 2021 (UTC)

For example, only 16 civil officials were rewarded in the The Records of the Qing Dynasty while officials rewarded in the Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty were as many as over 40. This difference mainly lay in the list of official groups such as the director of the Hong Arts Institute, official bachelors, classics officers, learned scholars and clerks handling paperwork. Secondly, the records about rewarded items in the Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty were obviously more detailed, accurate and credible than those in the The Records of the Qing Dynasty. Thirdly, there were also some differences between the two literatures in terms of the appellation of the rewarded officials.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 05:11, 29 September 2021 (UTC)--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 05:11, 29 September 2021 (UTC)Yi Yangfan

==英语语言文学（英美文学） 202120081545 易扬帆女==

例如，《清实录》中的“刘清泰”被写作《清初内国史院满文档案译编》中的“清泰”，“马尔笃”被写作“马迩都”，“蒋赫德”被写作“赫德”，等等。
世祖年间翻译的汉文书籍中，《洪武宝训》、《表忠录》、《诗经》与《孝经》等也各具代表性。《洪武宝训》系明朝皇权政治的象征，反映了明太祖朱元璋治国理政的理念和方针政策。
For example, Liu Qingtai in Factual Record of Qing Dynasty was written as Qingtai in Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty, Mar Du was written as Ma Erdu, and Jiang Hede was written as Hurd, etc.
The translated Chinese books in the certain era of Fulin years, such as HongWu Baoxun, The Record of Loyalty, Books of Songs and Classic of Filial Piety have had their own representatives. HongWu Baoxun was a symbol of the imperial power politics of Ming Dynasty, which reflected the ideas and policies of Zhu Yuanzhang, the emperor Taizu of Ming Dynasty.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 16:03, 28 September 2021 (UTC)Yi Yangfan

For example, “Liu Qingtai” in Factual Record of Qing Dynasty was written as “Qingtai” in Manchu Archives Translation and Compilation of the Inner State History Academy in the Early Qing Dynasty, "Mar Du" was written as "Ma Erdu", "Jiang Hede" was written as "Hede", and so on. The translated Chinese books in Fulin years, such as HongWu Baoxun, The Record of Loyalty, Books of Songs and Classic of Filial Piety all were of representative. Hongwu Baoxun was a symbol of imperial power politics in the Ming Dynasty and reflected the ideas and policies of Zhu Yuanzhang, the emperor of the Ming Dynasty.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 02:46, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081546 殷慧珍女==

顺治三年三月，《洪武宝训》的满文翻译完成，成为清朝入关后的首部汉籍译作。世祖对于该部译作极为重视，不仅赏赐了刚林、宁完我、范文程等译者，而且由摄政王多尔衮钦命汉官代笔，以世祖名义为译作制作序文，颁行全国。世祖对明太祖推崇备至，尤其是后者制定的条例章程，认为历代贤君莫如洪武，因而本书的翻译目的性极强。

In the March of the third year of Shunzhi, the Manchu translation of Hongwu Baoxun was completed, becoming the first translation written by Chinese writer after the Qing Dynasty was in power. The emperor Shizu attached great importance to this translation. He not only rewarded the translators such as Gang Lin,Ning Wanwo, and Fan Wencheng, ect., but also the regent Dorgon appointed Han officals to write a preface in the name of Shizu, which was issued throughout the country. The emperor Shizu revered the emperor Taizu of Ming Dynasty, especially the regulations and articles he formulated, and believed that there were no virtuous monarchs of all dynasties like Hongwu, so the translation purpose of this book was very strong.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 01:17, 29 September 2021 (UTC)

In the March of the third year of Shunzhi, the Manchu translation of Hongwu Baoxun was completed, becoming the first translation done by Chinese translators since the Qing Dynasty was established. The Emperor Shizu attached great importance to this translation. Not only he rewarded the translators such as Gang Lin,Ning Wanwo, and Fan Wencheng, ect., but also the regent Dorgon appointed the officals of Han Dynasty to write a preface, which was issued throughout the country, in the name of Shizu. The Emperor Shizu praised the emperor Taizu of Ming Dynasty highly, especially the regulations and articles he formulated, and he believed that there were no more virtuous monarchs of all dynasties than Hongwu, so the translation purpose of this book was very strong.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 02:21, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081548 尹媛女==

换言之，世祖希望借由此书的翻译，以中原汉族王朝的所谓“正统”巩固满清统治，粉饰民族征服和民族压迫。事实上，以翻译汉书，尤其是汉文典章制度书籍的翻译，作为统治的工具和手段，这一点在太宗时期即已存在。作为国家治理的重要手段，太宗不仅令达海改进老满文，而且钦定翻译了不少汉文书籍，如明太祖颁发的《大诰三编》和《三国演义》等，用作出谋划策和军事征讨的参考。
In other words, Shizu hoped to consolidate the rule of Qing Dynasty with the so-called "orthodox" of Han Dynasty in the Central Plains to deny national conquest and oppression by translating this book. Actually, in the reign of Emperor Taizong, it had existed that the translation of Chinese books, especially the translation of Chinese laws and regulations, was regarded as the tools and means of ruling. As the important mean of national governance, the old manchu scripts were developed by Da Hai and not a few Chinese books, such as ''The third Edition of Penal Code'' and ''The Romance of the Three Kingdoms''issued by Emperor Hongwu were translated under the decree of Emperor Taizong, which were used as a reference for planning and advising and military campaigns.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:44, 28 September 2021 (UTC)

In other words, Shizu hoped to consolidate the rule of Qing Dynasty with the so-called "orthodox" of Han Dynasty in the Central Plains to whitewash national conquests and oppressions by translating this book. Actually, in the reign of Emperor Taizong, it had existed that the translation of Chinese books, especially the translation of Chinese laws and regulations, was regarded as the tools and means of ruling. As an important mean of national governance, the old manchu scripts were developed by Da Hai and not a few Chinese books, such as ''The third Edition of Penal Code'' and ''The Romance of the Three Kingdoms''issued by Emperor Hongwu were translated under the decree of Emperor Taizong, which were used as a reference for planning and military campaigns.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 03:01, 29 September 2021 (UTC)

==英语语言文学（英美文学） 202120081549 詹若萱女==

《表忠录》同样辑自明朝嘉靖年间，实为杨继盛的两部奏疏，即《请诛贼臣疏》和《请罢马市疏》，由汪宗伊撰于明朝万历年间，属吏部传记类。顺治十三年前后，世祖降旨将杨继盛事迹写成《忠愍记》。所谓“忠愍”，即明穆宗因念及杨继盛参劾严嵩之功，誉其为“直谏诸臣之首”，而追赠给后者的谥号。
The Record of Loyalty was also written from the JiaJing peroid of Ming Dynasty. It was actually consisted of two memorials to throne of Yang JIsheng, namely memorial on killing traitors and memorial on closing the horse market written by Wang Zongyi during the Wanli period of Ming Dynasty. It belonged to official biography. About ShunZhi 13 years, the Emperor Shizu made a decree to write Yang Jisheng’s good deeds into The Record of Zhong Min. The so-called “Zhong Min” referred to the posthumous title given to Yang Jisheng after his death, because Emperor Muzong praised him as “the head of the ministers” for his contribution to impeaching Yan Song.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 02:27, 29 September 2021 (UTC)

The Record of Loyalty was also written in the JiaJing peroid of Ming Dynasty. It was actually consisted of two memorials to throne of Yang JIsheng, namely memorial on killing traitors and memorial on closing the horse market written by Wang Zongyi during the Wanli period of Ming Dynasty. It is a kind of official biography. About ShunZhi 13 years, the Emperor Shizu made a decree to write Yang Jisheng’s good deeds into The Record of Zhong Min. The so-called “Zhong Min” referred to the posthumous title given to Yang Jisheng after his death, because Emperor Muzong praised him as “the head of the ministers” for his contribution to impeaching Yan Song.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 13:16, 11 October 2021 (UTC)

==英语语言文学（英美文学） 202120081553 钟义菲女==

《忠愍记》成书后，世祖御制《表忠录·序》以表彰杨继盛，其中写道：自古贤臣正士效力王家，率授命致身，捐生赴义。迹其所遭，若无厚幸然。
After the record of Zhong Min was written, the emperor Shizu personally wrote a preface to the record of loyalty to commend Yang Jisheng, which wrote: since ancient times, virtuous officials have devotedly served the emperor family, sacrificing their lives for justice. From what happened, there was no luck.

After the Record of Zhong Min was finished, the emperor Shizu personally wrote the Preface to the Record of Loyalty to commend Yang Jisheng, which wrote: since ancient times, virtuous officials and soldiers have devotedly served the loyal family, sacrificing their lives for justice. From what happened to them, there was no luck.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 12:40, 1 October 2021 (UTC)

==英语语言文学（英美文学） 202120081554 钟雨露女==

而时过论定，声称振杨，及于代远风遥，流徽弥茂，留连曩迹，如遘其人。是以孟轲有言：“奋乎百世之上，百世之下闻者莫不兴起也”。……顾竭志尽忠者，人臣之谊；善善恶恶者，大道之公。

But as time went by, the verdict on Yang Jisheng’s exploits had been reached and he gained considerable fame. When the years have passed, the fame of him spread all around. When people recalled his deeds, it was like meeting him in person. Just as Mencius said, “Those who made themselves distinguished a hundred generations before, and after a hundred generations, some people who heard of them are all aroused in this manner.” ……..Those who were intensely loyal could be harmonious with the ministers; And it was fair to punish the bad and to be kind to the good. --[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 01:33, 2 October 2021 (UTC)

But as time went by, Yang Jisheng’s exploits have been recognized, and he gained considerable fame. The older the years, the more his fame spread. When people recalled his deeds, it was like meeting him in person. Just as Mencius said, “Those who made themselves distinguished a hundred generations before, and after a hundred generations, some people who heard of them are all aroused in this manner.” ……..Those who were intensely loyal could be harmonious with the ministers. And it was fair to punish the bad and to be kind to the good. --[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 13:09, 11 October 2021 (UTC)

==英语语言文学（英美文学） 202120081555 周玖女==

循省往哲，爱结于中，诚有不能自己者也。朕万机之暇，绎载籍，每览忠孝节义之事，未尝不反复三致意焉。[ 阎崇年校注：《康熙顺天府志》，北京：中华书局，2009年，第482页。]

一方面，世祖赞誉杨继盛为忠臣之典范；另一方面，世祖又斥责严嵩为逆臣，认为正是严嵩父子威福专擅，浊乱王家，致使纪纲废断。

Reflecting on predecessors, despite the disloyal, the love to nation was condensed together. I was bombarded with numerous affairs. But in my spare time, I translated and recorded many books through dictation. When I read books about loyalty, I often analyzed them repeatedly to express my regard. [ Yan Chongnian: Kang Xi Shun Tianfu, Beijing: China Publishing House, 2009, Page 482. ]--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 13:12, 11 October 2021 (UTC)

On the one hand, the emperor Shizu acclaimed Yang Jisheng as the paragon of loyal minister. On the other hand, he denounced Yan Song as a traitor, and believing（believed--Chen Xiangqiong(talk) )the fact that Yan Song and his son misused their authorities to domineer and disturb the loyal family so that the law and regulations became slacked.（were broken--Chen Xiangqiong(talk)）

==外国语言学及应用语言学 202120081480 陈湘琼女==

世祖敕令翻译此书，目的是为了激励官员学做忠谏之臣，劝勉意味浓厚。毋庸置疑，世祖时期的汉籍翻译秉承的原则也是“实用主义”原则，这一点太祖、太宗时期的汉籍翻译并无本质区别。例如，世祖敕译《诗经》，即有显著的现实意义与政治考量。

The Emperor Shunzhi commanded to translate this book for the purpose that officials could be encouraged to become people who dare to tell the truth and give right suggestions to the emperor, which had persuasive and warning meanings by itself. In this period, translation of books from Han dynasty was in fact abiding to the “utilization” principle, which had no difference to translations in the period of Qianlong Emperor and Huang Taiji Emperor. For example , practical significance and political meditation had been considered for Emperor Shunzhi commanding the translation of “Book of Songs”.

The Emperor Shunzhi commanded to translate this book to encourage officials to tell the truth and put forward reasonable suggestions, which was of great persuasive meaning.In this period, translation of canons from Han dynasty actually followed the “utilitarianism” principle, which had no difference to those during the reign of Qianlong Emperor and Huang Taiji Emperor. For example , practical significance and political meditation had been considered for Emperor Shunzhi commanding the translation of “Book of Songs”. --[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:00, 30 September 2021 (UTC)

==外国语言学及应用语言学 202120081492 黄逸妍女==

《清实录·世祖章皇帝实录》中说，顺治十年二月，“上幸内院，披阅翻译《五经》，谕诸臣曰：‘天德王道，备载于书，真万世不易之理也’”。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第9页。]可见，世祖饬令翻译《诗经》之时，其它各经的翻译也在进行，但《五经》中仅有《诗经》一部付梓。《诗经》译毕，世祖也为其御制序文，认为该部作品能使人明性意，崇礼义，“其言之深者，可用于庙堂；言之浅者，可用于身家。以之事君，必忠；以之事父，必孝。

According to Records of Qing Dynasty •Records of the Emperor Shizu, in February of the tenth year during the reign of the emperor Shunzhi, "After reading the Five Classics in palace, the emperor contended that morals and natural laws are recorded in these books in extenso, which are tough to reach." [Revised by Eertai: Records of Qing Dynasty •Records of the Emperor Shizu, Beijing: Zhonghua Publishing House, 1985:9 ] It was clear that the translating of other classics was also proceeding when the emperor Shizu commanded the translation of The Book of Songs while only the latter had been finished among the five classics. When the translation of The Book of Songs came to an end, the emperor Shizu wrote the preface to it himself and remained steadfast in the belief that that work helped to behave with propriety and righteousness. "The book can be used in imperial court from its profound aspect and in average families from its unadorned aspect. Instilled with the belief, the officials would be faithful and the children filial.
--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 00:44, 29 September 2021 (UTC)

According to Records of Qing Dynasty •Records of the Emperor Shizu, in February of the tenth year during the reign of the emperor Shunzhi, "After having a careful perusal of the Five Classics in adytum, the emperor proclaimed all ministers that morals and natural laws are recorded in these books in extenso, which are tough to reach for all ages." [Revised by Eertai et al: Records of Qing Dynasty •Records of the Emperor Shizu, Beijing: Zhonghua Publishing House, 1985:9 ] It could be seen that the translating of other classics was also proceeding when the emperor Shizu commanded to translate The Book of Songs, while only the latter had been finished among the five classics. When the translation of The Book of Songs came to an end, the emperor Shizu wrote the preface to it himself and believed that reading this work would help us to behave with propriety and righteousness. "It can be used in imperial court from its profound aspect and in average families from its unadorned aspect. Instilled with the belief, the officials would be faithful and the children filial.edit--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 14:12, 30 September 2021 (UTC)

==外国语言学及应用语言学 202120081513 马新女==

更可以敦厚人伦，端正教化。”[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第72-73页。]

从“教化”的角度思考《诗经》的翻译，既是世祖本人的自觉认识，也是以他为首的统治者在面对稗（bài）官小说盛行，而满洲人竞相翻译时所做的一种调整。正如顺治九年进士、刑科给事中阿什坦指出的那样：学者立志，宜以圣贤为期，读书务以经史为中。

"It could also give depth to moral relations, straighten out educational ideas and transform people." [Ye Shugao: Cultural Policy in the Early Qing Dynasty, Taipei: Daoxiang Publishing House, 2002: 72-73.]

It is not only the conscious understanding of Qingshizhu Emperor himself to think about the translation of The Book of Songs from an "Enlightenment" perspective, but also an adjustment made by the rulers at his head faced with the prevalence of Bai-guan novels and Manchurians competing for translation. As pointed out by Ashtan, an advanced scholar in the ninth year of Shunzhi and a supervising censor of Justice, scholars should aspire to be saints and their reading must focus on classical and historical books. --[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 13:11, 30 September 2021 (UTC)

It could also give depth to moral relations, straighten out educational ideas and transform people." [Ye Shugao: Cultural Policy in the Early Qing Dynasty, Taipei: Daoxiang Publishing House, 2002: 72-73.]

Thinking about the translation of The Book of Songs from the "Teaching" perspectives is not only the personal understanding of Qingshizhu Emperor himself but also an adjustment made by the rulers at his head faced with the prevalence of Bai-guan novels and Manchurians competing for translation. As pointed out by Ashtan, an advanced scholar in the ninth year of Shunzhi and a supervising censor of Justice, the scholars should aspire to be saints and focus on classical and historical books.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 15:38, 30 September 2021 (UTC)

==外国语言学及应用语言学 202120081518 秦建安女==

此外杂书无益之言，必概废之而不睹。则庶乎学业日隆，而邪慝（tè）之心无由而入。近见满洲译书内，多有小说秽言，非惟无益，恐流行渐染，则人心易致于邪慝。

Besides, there is no beneficial words in assorted books which should not be allowed to be published and be viewed.(So they shouldn't be allowed to be published and viewed--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 07:26, 29 September 2021 (UTC)) Then the level of study approximately can be uplifted day by day. Meanwhile, the minds of people will also not be degenerate. Recently I found that the translation of some Manchurian books was full of obscene words which personally was of futility. I am afraid that such transition will be so popular that easily erode people’s thoughts.

Revised version:--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 13:08, 11 October 2021 (UTC)
Besides, there is no beneficial words in assorted books.So they shouldn't be allowed to be published and viewed.Then the level of study approximately can be uplifted day by day. Meanwhile, the minds of people will also not be degenerate. Recently I found that the translation of some Manchurian books was full of obscene words which personally was of futility. I am afraid that such transition will be so popular that easily erode people’s thoughts.

==外国语言学及应用语言学 202120081522 孙雅诗女==

况圣贤古训，日详究之，犹恐不及，何暇费日时于无用之地？[ 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5339页。]

阿什坦的奏章开宗明义，指出读书必以经史为要，必须摒弃杂书，尤其是污言秽语之书，以免贾祸人心。为此，他奏请皇帝对旗人读书严加限制，要求嗣后翻译书籍也应针对“关圣贤义理，古今治乱之书”，对于其它书籍则“概为禁饬，不许翻译”。[ 同上。]

What's more,there are many sages and wisdom need to be researched.We are afraid that we don't have enough time to do it in details day by day.So why do we waste our time translating those things?[Revised by Eertai ect.,proofread by Li Xun，Zhao De ect.:''Baqitongzhi·chuji'',Changchun:Northeast Normal University Press,1989,p.5339.]

The advice of Ashitan is very clear from the very begining--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:33, 28 September 2021 (UTC),which points that reading should focus on the Confusion classic and history --[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:39, 28 September 2021 (UTC)and abandon those irrelevant books,especially those of dirty words,to get people rid of the obscene thoughts.In order to do this,he advised the emperor be more strict with the Qi people's readings.flag people's learning.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 15:30, 28 September 2021 (UTC)And he also required his offspring translate books about sages,principles and those can help to govern the society.Besides these books,other books are all forbidden and mustn't be translated.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 11:44, 28 September 2021 (UTC)

==日语语言文学 202120081530 吴映红女==

这一观点既是他翻译《大学》、《中庸》、《孝经》、《潘氏（通鉴）总论》、《太公家教》的原则与标准，也是太祖朝以来一以贯之的译书宗旨。

五汉籍（书）翻译的文化沟通意涵

清初的汉书翻译主要由两部分人员构成：兼通满、汉的旗人（满洲、蒙古、汉军），以及八旗文科举中的举人、进士及第者，特别是顺治朝以来从新科进士中拣选出来学习满文的汉籍士子。
The opinion is not only the principle and standard of his translation about ‘’University‘’, ‘’the doctrine of the mean‘’,‘ ‘’ the book of filial piety‘’, ‘’the general theory of pan (Tongjian) ‘’and ‘’Taigong family education‘’, but also the consistent purpose of translation from the Taizu Dynasty.
FIFTH Cultural communication of Han nationality.
《大学》''The Great Learning'' --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 14:01, 28 September 2021 (UTC)
In the early Qing Dynasty, the translation of Chinese traditional book was mostly composed of two parts: the flag people who knew Manchu and Han (Manchuria, Mongolia and Han Army), as well as the candidates, Jinshi and others in the eight flag liberal arts test, especially the Chinese bechelors who was selected from the new Jinshi to study Manchu from the Shunzhi Dynasty.

The opinion is not only the principle and standard of his translation about ‘’Daxue‘’, ‘’Zhongyong‘’,‘ ‘’ Xiaojing‘’, ‘’Genneral Theory(Tongjian) of Pan's Family ‘’and ‘’Taigong Family Education‘’, but also the consistent purpose of translation from the Taizu Dynasty.
FIFTH Cultural communication of Han nationality.
《大学》''The Great Learning'' --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 14:01, 28 September 2021 (UTC)
In the early Qing Dynasty, the translation of Chinese traditional book was mostly composed of two parts: the flag people who knew Manchu and Han (Manchuria, Mongolia and Han Army), as well as the candidates, Jinshi and others in the eight flag liberal arts test, especially the Chinese bechelors who was selected from the new Jinshi to study Manchu from the Shunzhi Dynasty.
--[[User:Zhu Renduo|Zhu Renduo]] ([[User talk:Zhu Renduo|talk]]) 12:51, 29 September 2021 (UTC)

==日语语言文学 202120081560 朱壬铎男==

这些人员既是翻译专才，又是文化接触与交流的实践者，代表了满洲统治阶级想要与汉族之间进行文化沟通的意愿。如顺治六年四月，礼科给事中姚文然以“以满汉同心合力为念。窃思满汉一家，咸思报主”为由，奏请从新科进士内广选庶吉士，令其肄习清书，待精熟之后即授以科、道等官。[ 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第11页。]顺治十年，世祖降旨，对此前所选三科庶吉士进行考试，从中选取“通满洲文义者三人”，“以应升之缺用”，并选取“其次可造者十二人”，“仍照原衔，责令勉力学习，俟再试分别。”[ 同上，第7-8页。]

These persons are not only experts in translation,but also practicer in cultral contact and communication,which represented the will,which is to cultrally communicate with the Han people,of the ruling class of Manchu.

For example,in April of the sixth year of Shunzhi,Yao Wenran,the inspectorof the department of rites,with the reason that "with the purpose that is combining the Man ethnic and the Han ethnic,I secretly came up with an idea about the Man-Han family but with my whole life for the emperor",made a request that is to widely select Shujishi from newly selected Jinshi and order them to sutdy the books of Qing Dynasty to get well-learned then teach the bureaucrats from other departments and circuits.[E Ertai et al.write by imperial command:Veritable Records of Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.11]

In the tenth year of Shunzhi,Shizong emperor declared an imperial order about examining the selected Shujishi from all three subjects,from which select three persons who are "familiar with the texts of Manchu",to"fill the vacancy caused by the former Jinshi selection",and select "another 12 gifted persons""remain the former title,make them study hard for the further tests and selection."[E Ertai et al.write by imperial command:Veritable Records of Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.7-8]
--[[User:Zhu Renduo|Zhu Renduo]] ([[User talk:Zhu Renduo|talk]]) 02:47, 29 September 2021 (UTC)

These person are not only experts in translation,but also practicers in cultural contact and communication. They represent the will to culturally communicate with the Han people,of the ruling class of Manchu.
For example,in April of the sixth year of Shunzhi,Yao Wenran,the inspector of the Department of Rites,with the reason that "with the purpose that is combining the Manchu and the Han ethnic,I think both Manchu and Han should hold the thought to requite favours to the emperor,made a request to widely select Hanlin bachelor from newly selected Jinshi(a successful candidate in the highest imperial examinations) and order them to sutdy the books of Qing Dynasty to get well-learned then grant them official positions.[E Ertai et al.write by imperial command:Veritable Records of
Qing Dynasty-Records of Shizu Zhang Emperor,Beijing,China Book Bureau,1985,p.11]
In the tenth year of Shunzhi, the emperor declared an imperial order about examining the selected Han bachelor of all three subjects,from which select three persons who are "familiar with the texts of Manchu",to"fill the vacancy caused by the former Jinshi selection",and select "another 12 gifted persons""remain the former title,make them study hard for the further tests and selection."[Idem, p.7-8]

--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 06:10, 29 September 2021 (UTC)

==日语语言文学 202120081477 蔡珠凤女==

雍、乾、嘉年间，从新科进士中选取习满文者的做法得到延续，但每次选取者人数不一，整体上渐呈下降之势，至道光二十年前后废止，为汉书的满文翻译提供了人力来源，同时也为沟通满、汉两族文化提供了桥梁。

事实上，早在太宗时期，由于满人尚居关外，不识汉字，又罔知政体，遂敕达海等翻译汉书，使“满洲臣民未习汉文者，亦能兼通汉书”，而太宗自己也以它们作为“临政规范”，学习汉族的国家治理模式。[ 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5325页。]顺治年间，阿什坦译成《大学》、《中庸》等书后，世祖又以它们作为倡导礼义教化的工具，希望通过此举使“满洲人知崇正学、尚经术”，令“邪说不得行”，而“风俗丕变”。[ 同上。]
In the years of Yong Zheng , Qian Long and Jia Qing , the practice of selecting Manchu scholars from new scholars continued, but the number of candidates selected each time varied, and the overall trend gradually decreased. It was abolished around the 20th year of Dao Guang, which not only provided a source of manpower resources for Manchu translation of Hanshu, but also provided a bridge for communication between Manchu and Han cultures.
In fact, as early as the Taizong period, because the Manchus still lived outside the frontier fortress, did not know Chinese characters and did not know about the regime, they ordered Dahai and other people to translate Chinese books, so that "Manchus who did not learn Chinese could also understand the contents of Chinese books", and Taizong himself used them as "administration norms" to learn the national governance model of the Han nationality. [Writed by Ertai etc.Checked by Li Xun, Zhao Degui etc.:"Ba Qi Tong Zhi I", Changchun: Northeast Normal University Press, 1989, P. 5325.] during the reign of Shunzhi, after Ashitan translated the 《University》《Moderate》and other books, Shizu used them as a tool to advocate etiquette and righteousness education, hoping to make "Manchus know and worship orthodox learning and classics" and "heresy can not be carried out" And "Customs change". [ibid.]

In the years of Yong Zheng , Qian Long and Jia Qing , the practice of selecting Manchu scholars from new scholars was continued, but the number of candidates selected each time varied, and the overall trend gradually tended to decrease. It was abolished around the second decade of Dao Guang, which not only provided human resources for Manchu translation of the Han books, but also builded the bridge of cultural communication between Manchu and Han.
In fact, as early as the the Emperor Taizong period, because the Manchu who still lived outside shanhaiguan pass, did not know Chinese characters and the regime,Taizong ordered Dahai and others to translate the Han books, so that "Manchus who did not learn Chinese could also understand the Han books", and Taizong himself also used them as " the administration norms" to learn the national governance model of the Han nationality. [Written by Ertai etc.Checked by Li Xun, Zhao Degui etc.:"Ba Qi Tong Zhi I", Changchun: Northeast Normal University Press, 1989, P. 5325.] During the reign of Shunzhi, after Ashitan translated the "University""Moderate"and other books,Hong Taiji used them as the tool to advocate confucian code of ethics , hoping to make "Manchus know and worship orthodox learning and classics" and "heresy can not be carried out" and "Customs change". [ibid.]--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 02:40, 29 September 2021 (UTC)

==日语语言文学 202120081486 付诗雨女==

显然，汉文经、史的译印有助于端正满洲的人心风俗，使满、汉文化互通有无，即便是《诗经》中提到的各种花草树木、鸟兽虫鱼，也对拓展满人见闻甚有助益。[ 叶高树：《<诗经>满文译本比较研究——以<周南>、<召南>为例》，《国立台湾师范大学历史学报》1992年第20期。]有清一代，并非只有官方组织汉书的翻译，私人译书也很盛行。但官方译书与私人译书不同，无论是在译书的取材上，还是在译书的组织管理上，抑或是译书的颁行上，都有其特殊的考量。
Obviously,the translation and printing of the classics and history of Han are conductive to correcting the humanity and customs of Manchuria,and exchanging of needed culture between Manchu and Han.Even different kinds of flowers and trees, insects and fish, which were mentioned in ''the Book of Songs'', also contribute to enrich their knowledge.[Ye Gaoshu:"''Comparative Study of the Manchu translation for 'the book of songs'--Taking 'Zhounan' 'Shannan' as example","The Histotrical Journal of National Taiwan Normal University''
"1992;No.20.]In the Qing Dynasty, not only the official organization of the Han Books' translation, private translation was also very popular. However, unlike the private translation, the official translation was considered specially, whether in the materials of translation, the organization and management of the translation, or the publishment of the translation.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 15:16, 28 September 2021 (UTC)
Obviously,the translation and printing of the classics and history of chinese are conductive to correcting the morality and customs of Manchuria,and exchanging of needed culture between Manchu and Han.Even different kinds of flowers and trees, insects and fish, which were mentioned in "the Book of Songs", also contribute to enrich their knowledge.[Ye Gaoshu:"Comparative Study of the Manchu translation for 'the book of songs'--Taking 'Zhounan' 'Shannan' as the example","The Histotrical Journal of National Taiwan Normal University "1992;No.20.]In the Qing Dynasty, not only the official organization of the Han Books' translation, private translation was also very popular. However, unlike the private translation, the official translation was considered specially, whether in the materials,the organization,the management or the publishment of the translation.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 14:05, 29 September 2021 (UTC)

==日语语言文学 202120081559 周小雪女==

即便是《三国志（通俗演义）》这样的通俗文学作品，译成满文后也被赋予了严肃的兵法与战略意义。以满文遍译汉书，尤其是经、史、子、集等书，并不是为了显示满语语文系统的优越性，所谓“精微巧妙，实小学家所未有”，而是为了“表章经学，天下从风”，通过汉籍的翻译“研究微言，讲求古义”，进行文化沟通。[ 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第91页。]藉由汉文典籍的翻译，满洲统治者不仅了解了汉族文化，而且在接触与学习中获得了“统制”汉民的重要经验，使满洲政权在性质上逐渐向“中原政权”转化，并实现“治统”与“道统”的和谐统一。
Even popular literature such as The History of the Three Kingdoms was given serious military and strategic significance when translated into Manchu script. The purpose of translating Chinese books with Manchu script ,especially Canon ,History,Philosophy and Literature such book is not to show the superiority of the Manchu language system,but to show the confucian classics。Through the translation of Chinese classics ,study small points ,emphasize the ancient significance and carry out cultural communication.Ye Gaoshu.Cultural Policy in the early Qing Dynasty.Taipei:Rice Village Press,2002,p.91.Through the translation of Chinese classics,Manchu rulers not only understood the Han culture,but also gained important experience of controlling the Han people in the process of contact and learning,so that Manchu regime gradually transformed into central plains regime in nature and realized the unity of regnant orthodoxy and confucian orthodoxy.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 14:08, 29 September 2021 (UTC)

Modifying canon, history, philosophy and literature to Confusion classics, history, pre Qin hundred works, religion and classical writings.因为经：经书，是指儒家经典著作；史：史书，即正史；子：先秦百家著作，宗教；集：文集，即诗词汇编。泛指我国古代典籍。Canon, history, philosophy and literature did not express the exact meaning.
--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 01:41, 29 September 2021 (UTC)"表章经学，天下从风”The first half of the sentence is not translated accuratelyand the second half of the sentence has not been translated，so I think it should be translated into "Commend Confucian classics and let people all over the world follow"

==日语语言文学 202120081562 邹岳丽女==

结语
清初之际，虽然国家尚未实现从“征服王朝”向“中原王朝”的转变，但统治者在致力于武力开拓的同时，也开始关注文化活动。一方面，统治者念念不忘“国语骑射”的满洲旧制，将其视作立国精神；另一方面，又积极组织汉书翻译，倡导汉文化精神，从中原儒学中探求君主治术，构建国家的治统与道统。汉书翻译不仅让统治者得以接触汉族思想精粹和政治观念，而且让其在了解汉文经典与汉族文化的过程中，学习历代帝王的执政得失，以及古往今来的兴废事迹，从中汲取治国经验。
Conclusion At the beginning of the Qing Dynasty, although the country has not yet realized the transformation from "conquering Dynasty" to "Central Plains Dynasty"，however, while the rulers were committed to the development of force, they also began to pay attention to cultural activities. On the one hand, the rulers never forget the old Manchu system of "national language riding and shooting" and regarded it as the spirit of founding the country;On the other hand, --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)he actively organized the translation of Chinese calligraphy, advocated the spirit of Chinese culture, explored the rule of monarchy from the Confucianism of the Central Plains, and constructed the rule and orthodoxy of the country.Chinese translation not only allows the rulers to get in touch with the
ideological essence and political concepts of the Han nationality, but also allows them to learn from the ruling gains and losses of emperors and the rise and fall deeds from ancient to modern times in the process of understanding Chinese classics and Han
culture, so as to learn from the experience of governing the country. --[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)from the experience of governing the country. “here the preposition from should be deleted--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC)

however, while the rulers were committed to expansion by military force.
国语骑射：Manchu language, horse-riding and archery--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 01:49, 3 October 2021 (UTC)

--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 06:46, 28 September 2021 (UTC) ( here "he" is not consistant with the subjective "the rulers", so "he" should be changed in to "they" )

==国别 202120081478 曾俊霖男==

概言之，汉书的翻译既匡扶了社稷，又教化了臣民，令满、汉文化之间的交流得以开启并加深。虽然清初三朝期间，汉书翻译的规模不一，统治者对于汉族文化的具体态度存在差异，但翻译的原则与标准基本未变，那便是以文治教化和典章制度为主，通过翻译汉族典籍，凝聚符合国家需求的集体价值观，并将汉族传统文化落实为国家治理的大政方针，实现兴文教、崇经术、开太平的治国理念。

In short, the translation of books of Han nationality not only helped the whole country, but also educated his people so that the cultural exchange between Manchu and Han can be opened and deepened. During the three dynasties of the early Qing Dynasty, the scale of books of Han nationality translation was different, and the rulers' specific attitudes towards Han culture were different, but the principles and standards of translation remained basically unchanged, which focused on cultural education and the system of laws and regulations, condensed the collective values in line with the national needs through the translation of Han classics, and implemened the Han traditional culture as the major policy of national governance, realized the governing concept of promoting culture and education, advocating studies of Confucian classics and opening up peace.

In short, the translation of Books of Han not only gave great help to the whole country, but also educated its(the Qing Dynasty) people so that it began and then deepened the cultural exchange between Manchu and Han. During the first three emperors' rulings of the early Qing Dynasty, though the scales of translation was different, and the rulers' specific attitudes towards Han culture differed from each other, the principles and standards of translation remained basically unchanged, that is to say, it will focus on cultural education and the system of laws and regulations, condense the collective values in line with the national needs through the translation of Han classics, and implement the Han traditional culture as the major policy of national governance to realize the governing concept of promoting culture and education, advocating studies of Confucian classics and opening up peace.
--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 08:19, 29 September 2021 (UTC)Huang Zhuliang

==国别 202120081493 黄柱梁男==
Footnotes and References

1 杨家骆：《金史》，台北：鼎文书局，1985年，第1684页。

2 明珠等奉敕修：《清实录·太祖高皇帝实录》，北京：中华书局，1986年，第2页。

3 中国第一历史档案馆、中国社科院历史研究所译注：《满文老档》，北京：中华书局，1990年，第1196页。

4 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第13页。

5 王钟翰点校：《清史列传》，北京：中华书局，1987年，第187页。

6 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第38页。

1. Yang Jialuo, ''History of the Jin Dynasty''(1115-1234), Taipei, Dingwen Book Company, 1985, pp.1684.

2. Ming Zhu et al. (compiled under the order of Emperor Kangxi ), ''the Imperial Archives of Emperor Taichu(1559-1626, posthumous titled Gao Huang Di) of the Qing Dynasty'', Peking, Zhonghua Book Company, 1986, pp.2.

3. The First Historical Archives of China, Translated and Noted by the Institute of History in Chinese Academy of Social Sciences, ''Old Documents of Manchu Script'', Peking, Zhonghua Book Company, 1990, pp.1196.

4. E Ertai et al. (compiled under the order of Emperor Yongzheng ), ''the Imperial Archives of Emperor Taizong(1592-1643, posthumous titled Wen Huang Di) of the Qing Dynasty'', Peking, Zhonghua Book Company, 1985, pp.13.

5. Proofread by Wang Zhongshan, ''Biographies of the Qing Dynasty'', Peking, Zhonghua Book Company, 1987, pp.187.

6. Committee of National History Compilation, ''the Imperial Archives of Joseon Dynasty'', Seoul, Committee of National History Compilation, 1973, pp.38.
--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 08:18, 29 September 2021 (UTC)Huang Zhuliang

1 页码标记应为p.1684.

2 posthumous titled Gao Huang Di应改为posthumously titled Gao Huang Di,页码标记为p.2.

3“老满文”指的是清太祖努尔哈赤时期创制的满文，以文字中没有圈和点为特点。《满文老档》即是用老满文写成的档案汇编，所以《满文老档》应为 ''Manchu Archives written in Fore Manwen'',页码标记为p.1196.

4 同第二句，posthumous titled Wen Huang Di改为posthumously titled Wen Huang Di, 页码标记为p.13.

5 页码标记为p.187.

6 页码标记为p.38.
--[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 05:20, 1 October 2021 (UTC)Liu Wei

==国别 202120081507 刘薇女==
7 国史编纂委员会：《朝鲜王朝实录》，汉城：国史编纂委员会，1973年，第62页。

8 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第58页。

9 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第10页。

10 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。

11 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第14页。

12 同上，第2页。

7 National History Compilation Committee, ''Records of the Korean Dynasty'', Seoul: National History Compilation Committee, 1973, p.62.

8 Ye Gaoshu,'' Cultural policise in the early Qing Dynasty'', Taipei: Daoxiang press, 2002, p.58.

9 E Ertai et al.(compiled by order of the emperor),''Record of the Emperor Taizong Wen in the Qing Dynasty'', Beijing: Zhonghua press, 1985,p.10.

10 Luo Zhenyu, ''Collections of secretary's memorial to the throne during the reign of Tencong'', Beijing: Renmin University of China Press, 1989, p.2.

11 E Ertai et al.(compiled by order of the emperor),''Record of the Emperor Taizong Wen in the Qing Dynasty'', Beijing: Zhonghua press, 1985,p.14.

12 Ertai et al.(compiled by order of the emperor),''Record of the Emperor Taizong Wen in the Qing Dynasty'', Beijing: Zhonghua press, 1985,p.2.
--[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:23, 28 September 2021 (UTC)Liu wei

7 National Institute of Korean History, ''Records of the Korean Dynasty'', Seoul: National Institute of Korean History, 1973, p.62.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 13:30, 11 October 2021 (UTC)

==国别 202120081537 颜莉莉女==
13 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第24-25、115页。

14 鄂尔泰等奉敕修：《清实录·太宗文皇帝实录》，北京：中华书局，1985年，第9页。

15 罗振玉：《天聪朝臣工奏议》，北京：中国人民大学出版社，1989年，第2页。

16 同上，第82页。

17 清高宗敕纂：《八旗满洲氏族通谱》，沈阳：辽沈书社，1989年，第10页。

18 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第15-16页。

13th. Lou Zhenyu: ''Tiancongchao Chengong Zouyi'' , Beijing: China People's University Press, 1989, pp.24-25,115.

14th. E Ertai eat al revised under order of emperor: ''Factual Record Of Qing Dynasty• Actual Record Of TaiZu'', Beijing: Zhonghua Book Company, 1985, p.9

15th. Lou Zhenyu: ''Tiancongchao Chengong Zouyi'' , Beijing: China People's University Press, 1989, p.2

16th. Idem

17th. Qing emperor Gaozong ordered to write: ''General spectrum of Manchu clan in eight banners'', Shenyang: Liaoshen Book Company, 1989,p.10

18th. E Ertai eat al revised under order of emperor: ''Factual Record Of Qing Dynasty• Actual Record Of TaiZu'', Beijing: Zhonghua Book Company, 1985, pp.15-16

14. E Ertai eat al （eds. on the order of emperor): ''Factual Record Of Qing Dynasty• Actual Record Of TaiZu'', Beijing: Zhonghua Book Company, 1985, p.9

16. Idem, p.82

17. Qing emperor Gaozong ordered to write: ''Genealogy of Manchu clan in eight banners'', Shenyang: Liaoshen Book Company, 1989,p.10

18. E Ertai eat al （eds. on the order of emperor): ''Factual Record Of Qing Dynasty• Actual Record Of TaiZu'', Beijing: Zhonghua Book Company, 1985, pp.15-16

==国别 202120081538 颜子涵女==
19 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第13页。

20 中国第一历史档案馆编：《清初内国史院满文档案译编·顺治朝》，北京：光明日报出版社，1989年，第80页。

21 阎崇年校注：《康熙顺天府志》，北京：中华书局，2009年，第482页。

22 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第9页。

23 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第72-73页。

24 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5339页。

19. Ortai and some people compiled it on the orders of the emperor: ''Records of emperor shizuzhang in the Qing Dynasty'', Beijing: China Book Company, 1989, p.13.

20. Editor of China's First Historical Archives: ''Translation of manchu archives of the National Historical Institute of the early Qing Dynasty, Shunzhi Dynasty'', Beijing: Guangming Daily Press, 1989, p.80.

21. Yan Chongnian made proofreading: ''Kangxi Shuntian Fuzhi'', Beijing: China Book Company, 2009, p.482.

22. Ortai and some people compiled it on the orders of the emperor: ''Records of emperor shizuzhang in the Qing Dynasty'', Beijing: China Book Company ,1989,p.9.

23.Kao-Shu Yeh, ''Cultural policy in the early Qing Dynasty'', Taipei:Daoxiang Press, 2002, pp. 72-73.

24. Ortai and some people compiled，Li Wei, Zhao Degui and others proofread: ''Journal of the eight banners •First Episode'', Changchun: Northeast Normal University Press, 1989, p. 5339.

19. E,Ertai et al. (eds. under the order of the Emperor). ''An Actual Record of ShiZu Zhang in Factual Record of Qing Dynasty'', Beijing:Zhonghua Book Company,1985,p.13.

20. The First Historical Archives of China(ed.). ''A translation of Manchu archives of the Imperial Academy of National History in the Shunzhi Period of the early Qing Dynasty'', Beijing: Guangming Daily Press, 1989, p.80.

21. Yan Chongnian(proofread). ''The History of Shuntian of Emperor Kangxi'', Beijing: China Book Company, 2009, p.482.

22. E,Ertai et al. (eds. under the order of the Emperor). ''An Actual Record of ShiZu Zhang in Factual Record of Qing Dynasty'', Beijing:Zhonghua Book Company,1985,p.9.

23. Kao-Shu Yeh, ''The Cultural Policies of the Early Qing Dynasty'', Taipei:Daoxiang Press, 2002, pp. 72-73.

24. E,Ertai et al.(eds.), Li,Xun&Zhao Degui et al.(proofread). ''The First Collectanea in Ba Qi Tong Zhi'', Changchun:Northeast Normal University Press,1989, p.5339.

==国别 202120081540 阳佳颖女==
25 同上。

26 鄂尔泰等奉敕修：《清实录·世祖章皇帝实录》，北京：中华书局，1985年，第11页。

27 同上，第7-8页。

28 鄂尔泰等修，李洵、赵德贵等点校：《八旗通志·初集》，长春：东北师范大学出版社，1989年，第5325页。

29 同上。

30 叶高树：《<诗经>满文译本比较研究——以<周南>、<召南>为例》，《国立台湾师范大学历史学报》1992年第20期。

31 叶高树：《清朝前期的文化政策》，台北：稻乡出版社，2002年，第91页。

[25] Idem

[26] Ertai et al. (eds. under the order of the Emperor). "Actual Record of ShiZu Zhang in Factual Record of Qing Dynasty", Beijing:Zhonghua Book Company,1985,p.11.

[27] Idem,pp.7-8.

[28] E,Ertai et al.(eds.), Li,Xun&Zhao Degui et al.(proofread). ''The First Collectanea in Ba Qi Tong Zhi'', Changchun:Northeast Normal University Press,1989, p.5325.

[29] Idem

[30] Ye,Gaoshu. “The Comparative Study of the Manchu Translation On The Book of Songs---Cases Study of Zhounan and Zhaonan”.''Historical Inquiry of the National Taiwan Normal University'',no.20(1992).

[31] Ye,Gaoshu. ''The Cultural Policies of the Early Qing Dynasty''. Taipei:Daoxiang Press,2002,p.91.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 07:16, 29 December 2021 (UTC)

[25] Idem

[26] E,Ertai et al. (eds. under the order of the Emperor). "''Actual Record of Shih Tsu Fu Lin in Factual Record of Tsing Dynasty''", Beijing: China publishing house,1985,p.11.

[27] Idem,p.7-8.

[28] Ertai et al.(eds.), Li,Xun & Zhao Degui et al.(proofread). "''General History of the Eight Banners''", Changchun: Northeast Normal University Press,1989, p.5325.

[29] Idem

[30] Ye,Gaoshu. "''The Comparative Study of the Manchu Translation On The Book of Songs---Cases Study of Zhounan and Zhaonan.''", Bulletin of Historical Research of National Taiwan Normal University, No.20(1992).

[31] Ye,Gaoshu. "''The Cultural Policies of the Early Tsing Dynasty''". Taipei: Daoxiang Publishing House,2002,p.91. --Ye Weijie

=Hongloumeng=
HERE STARTS A NEW TRANSLATION: REST OF CHAPTER 19 OF HONGLOUMENG

PLEASE READ [[Joint_translation_terms|Joint translation terms]]

PLEASE ALSO READ THE PREVIOUS PARTS, AT LEAST THE SENTENCES BEFORE YOUR OWN PART IN CHAPTER 19 [[20210303_culture|1, Mar 3 Chapters 1-4]], [[20210310_culture|2, Mar 10 Chapters 6-7]], [[20210317_culture|3, Mar 17 Chapters 11-13]], [[20210324_culture|4, Mar 24 Chapters 15-17]], [[20210331_culture|5, Mar 31 Chapters 4-7]], [[20210407_culture|6, Apr 7 Chapters 8-10]], [[20210414_culture|7, Apr 14 Chapters 13-15]] , [[20210519_culture|12, May 19 Chapters 17-19]], [[20210929_homework#Hongloumeng|for Sep 29 - rest of HLM Chapter 19]] [[20211013_homework|for Oct 13 - HLM Chapters 20-21]] etc.

==国别 202120081544 叶维杰男==

第十九回 ... 这些丫头们明知宝玉不讲究这些；二则李嬷嬷已是告老解事出去的了，如今管不着他们：因此只顾玩笑，并不理他。那李嬷嬷还只管问：“宝玉如今一顿吃多少饭？什么时候睡觉？”丫头们总胡乱答应。有的说：“好个讨厌的老货！” 李嬷嬷又问道：“这盖碗里是酪，怎么不送给我吃？”说毕，拿起就吃。一个丫头道：“快别动，那是说了给袭人留着的，回来又惹气了。你老人家自己承认，别带累我们受气。”李嬷嬷听了，又气又愧，便说道：“我不信他这么坏了肠子。别说我吃了一碗牛奶，就是再比这个值钱的，也是应该的。难道待袭人比我还重？难道他不想想怎么长大了？我的血变了奶，吃的长这么大，如今我吃他碗牛奶，他就生气了？我偏吃了，看他怎么着！你们看袭人不知怎么样，那是我手里调理出来的毛丫头，什么阿物儿！”一面说，一面赌气把酪全吃了。

Chapter XIX...These girls' busy joking with each other and not much cared about Nanny Li as they previously knew Pao'yue was not particular about these, and there's no room left for Nanny Li to discipline them for she's already be dismissed. While Nanny Li kept asking:“ How's Pao-yue's appetite these day? And the time he make rest?” Always with so less careness girls reply. Some complained:“Aye! Such an old nosy lady!” Still Nanny Li asked：“A bowl of cheeze here! Why don't you bring it to me?”Then she directly grabbed some to her mouth. One girl hurriedly said:“Quit it! That's what Pao'yue reserved for Xiren! You take the blame yourself if he gets discontented, don't get us involved.” Angry but ashamed also Nanny Li went, and said:“I don't believe it！I even deserve something more valuable, let alone a bowl of milk! Is Xi'ren more important than me? Pao'yue can't be this heartless! Think about it, I myself raised him up this good step by step heart and soul with my own blood! How can he get discontented merely because of a bowl of milk? Still I'm gonna take it, even if he did! And Xi'ren? I taught her everything! Mad at me? Don't be ridiculous!”Nagging, Nanny Li emptied the whole bowl.

Chapter XIX...These maids knew clearly that Baoyu didn't care the trifles. Furthermore, Mammy Li was already retired and she had no control over them. Therefor she just ignored him in her teasing. Mammy Li always asked:"How many meals did Baoyu eat recently? When did he go to bed?" The maids'answers always were irrelevant. Some of them said:"What a nasty old woman!" While Mammy Li kept asking :"There is some cheese in the bowl. Why don't you give me?" As soon as the voice fell down, she grabbed the cheese and had it. One maid hurriedly said:“Quit it! That's what Baoyu reserved for Xiren! You take the blame yourself and don't get us involved.” Angry but ashamed also Mammy Li was, and said:“I don't believe he has such a bad temper！I even deserve something more valuable, not to mention a bowl of milk! Is Xi'ren more important than me? Think about it, I raised him up by my breast nursing with my own blood! How can he get discontented merely because of a bowl of milk? Still I'm gonna take it, even if he would! And Xiren? That's me who taught her everything! Mad at me? Don't be ridiculous!”Nagging, Mammy Li emptied the whole bowl.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:29, 2 October 2021 (UTC)

Chapter XIX ... these servant-girls were well aware that Precious Jade was not particular in these respects, and that in the next place Nanny Plum，having pleaded old age, resigned her place and gone home，had nowadays no control over them，so that they simply gave their minds to romping and joking，and paid no heed whatsoever to her. Nanny Plum however still kept on asking about Precious Jade，"How much rice do you now eat at one meal? And at what time do you go to sleep?" to which questions the servant-girls replied quite at random；some of those being there observed: "What a dreadful despicable old thing she is!" - "In this covered bowl," she continued to inquire, "is cream, and why not give it to me to eat?" and having concluded these words，she took it up there and then began eating it." Be quick，and leave it alone!" a servant-girl expostulated，"that，she said, was kept in order to be given to Aroma, and on his return，when he again gets into a huff，you，old lady，must，on your own motion，confess to having eaten it，and not involve us in any way as to have to bear his resentment." Nanny Plum，at these words，felt both angry and ashamed. "I can't believe，" she forthwith remarked，"that he has become so bad at heart！Not to speak of the milk I've had. I have，in fact every right to even something more expensive than this；for is it likely that he holds Aroma dearer than myself？ It can't forsooth be that he doesn't bear in mind how that I've brought him up to be a big man，and how that he has eaten my blood transformed into milk and grown up to this age！and will be because I'm now having a bowl of milk of his be angry on that score！I will，yes，eat it，and we'll see what he'll do！I don't know what you people think of Aroma，but she was a lowbred girl，whom I've with my own hands raised up! And what fine object indeed was she！"As she spoke，she flew into a temper, and taking the cream, she drank the whole of it.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 13:02, 11 October 2021 (UTC)Zhang Yang

==国别 202120081551 张扬男==

又一个丫头笑道：“他们不会说话，怨不得你老人家生气。宝玉还送东西给你老人家去，岂有为这个不自在的？”李嬷嬷道：“你也不必装狐媚子哄我，打量上次为茶撵茜雪的事我不知道呢！明儿有了不是，我再来领。”说着，赌气去了。
少时，宝玉回来，命人去接袭人。只见晴雯躺在床上不动，宝玉因问：“可是病了？还是输了呢？”秋纹道：“他倒是赢的，谁知李老太太来了，混输了，他气的睡去了。”宝玉笑道：“你们别和他一般见识，由他去就是了。”
说着，袭人已来，彼此相见。袭人又问宝玉何处吃饭，多早晚回来；又代母、妹问诸同伴姊妹好。一时换衣卸妆。宝玉命取酥酪来，丫鬟们回说：“李奶奶吃了。”宝玉才要说话，袭人便忙笑说道：“原来留的是这个，多谢费心。前儿我因为好吃，吃多了，好肚子疼，闹的吐了，才好了。他吃了倒好，搁在这里白糟蹋了。我只想风干栗子吃，你替我剥栗子，我去铺炕。”

Another servant-girl grinned:“They don’t know how to speak properly, and it’s no wonder you old lady should get angry. Precious Jade still sends you great things, and it’s impossible that he will feel uncomfortable for a thing like this.” “You don’t have to act like a vixen to cajole me!” Nanny Plum said, “You think I’m not aware that you pushed Snow Alizarin away on account of a cup of tea the other day? And if I did make a mistake, I’ll come by and admit it!” Having said this, she went off, pissed off.
Soon Precious Jade came back and gave orders to go and fetch Aroma. Seeing Sunny Cloud Formation lying perfectly still on bed, Precious Jade asked:“ Is she ill? Or has she lost at cards?” “She had been a winner,” Autumn Vein answered,“but Nanny Plum came and muddled her so that she lost, and angry at that she rushed off to sleep,” Precious Jade smiled:“Don’t place yourselves on the same footing as nanny Plum. Leave her alone.”Aroma came as Precious Jade was saying his words. After the mutual salutations, Aroma went on to ask of Precious Jade:“ Where did you have your dinner? And when did you come back?” and to present likewise on behalf of her mother and sisters her salutations to all the girls, who were her companions. In a short while, she changed her costume and washed off her make up. When Precious Jade bade them fetch the cream, the servant-girls answered:“ Nanny Plum has eaten it.” And as Precious Jade was on the point of making some remarks Aroma hastened to interfere, laughing:“ Is it really this that you have kept for me? Many thanks for troubling. The other day when I ate some of it, I found it very tasty and had a lot of it, then I got a pain in the stomach. I was so upset that it was only after I had thrown it all up that I feel right. So it's fine that she has had it. If it had been kept there, it would have been wasted all for no use. What I want are dry chestnuts, and if you can clean a few for me, I'll go and lay the bed."
--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 10:58, 29 September 2021 (UTC)Zhang Yang

Another servant-girl grinned, “They don’t know how to talk properly, and no wonder you, old lady, get angry. Precious Jade still sends you great things, and it’s no need to be unpleased with it.” “You don’t have to cheat me!” Nanny Plum said, “You think I’m not aware that you sent Snow Alizarin away just on account of a cup of tea the other day? I will get it when it is prepared well tomorrow!” Having said this, she went off with sulks. Soon Precious Jade came back and asked someone to pick up Aroma. Seeing Sunny Cloud Formation lying still on bed, Precious Jade asked, “ Is she ill? Or has she lost at cards?” “She had been a winner,” Autumn Vein answered,“but Nanny Plum came and muddled her, so she lost the game and rushed off to sleep for the anger.” Precious Jade smiled, “Don’t take it serious and just leave her alone.”Aroma came as Precious Jade was saying his words. After the mutual salutations, Aroma went on to ask Precious Jade about the place for dinner and the time he would come back, then greet everyone on behalf of her mother and sisters. In a short while, she changed her costume and washed off her make-up. When Precious Jade asked one to fetch the cream, the servant-girls answered,“ Nanny Plum has taken it.” As Precious Jade was on the point of saying something, Aroma laughing, “ Is it this that you have kept for me? Thanks for troubling. The other day when I ate some of it, I found it very tasty and had a lot of it, then I got a pain in the stomach. It was better that she did so, for at least it is not wasted before getting bad. I just want some drying chestnuts. Could you please peel them while I will make the beds.”--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 11:23, 29 September 2021 (UTC)

==国别 202020080595 陈静女==

宝玉听了，信以为真，方把酥酪丢开，取了栗子来，自向灯下检剥。一面见众人不在房中，乃笑问袭人道：“今儿那个穿红的是你什么人？”袭人道：“那是我两姨姐姐。”宝玉听了，赞叹了两声。袭人道：“叹什么？我知道你心里的缘故，想是说他那里配穿红的？”宝玉笑道：“不是，不是。那样的人不配穿红的，谁还敢穿？我因为见他实在好的很，怎么也得他在咱们家就好了。”袭人冷笑道：“我一个人是奴才命罢了，难道连我的亲戚都是奴才命不成，定还要拣实在好的丫头才往你们家来？”宝玉听了，忙笑道：“你又多心了。我说往咱们家来，必定是奴才不成，说亲戚就使不得？”袭人道：“那也般配不上。”
宝玉便不肯再说，只是剥栗子。袭人笑道：“怎么不言语了？想是我才冒撞冲犯了你？明儿赌气花几两银子，买进他们来就是了。”
宝玉笑道：“你说的话，怎么叫人答言呢？我不过是赞他好，正配生在这深宅大院里，没的我们这宗浊物倒生在这里。”

Hearing this, Master Bao fell for it and throw the curds away, taking some chestnuts and then peeling them under the lantern. Finding others not in the room except Aroma, Master quipped: “Who is the the person in red today?” Aroma answered, “Two of my cousins”. Knowing it, Master Bao couldn’t repress a sigh of admiration. “What do you sigh for? I know it is because they could not wear red.” Aroma said. Master Bao replied with smile: “No! Who dares to wear red if such persons doesn't deserve it? I just admire them and hope if they can stay in our home.” Aroma sneered, “I am just a slave. So all of my families are slaves and we should pick up the best girls to be slaves in your home?” Master Bao said with smile, “Don’t be touchy. It doesn’t mean to be the slave but to be our relatives in our house.” Aroma replied, “It doesn’t match, either.” Master Bao refused to say any more, but just peeled chestnuts. Aroma smiled and said, “Why are you silent? I just offended you. You could spend some money and buy them if you want.” Master smiled and said, “How to respond to your words. I just show my admiration and think they should be in such circumstance where the persons like me live.”--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 11:26, 29 September 2021 (UTC)

Hearing this, Master Bao fell for it, threw the curds away, took some chestnuts and then peeled them under the lantern. Finding others not in the room except Aroma, Master quipped: “What’s the relationship between you and the person in red today?” Aroma answered, “Two of my cousins”. Knowing it, Master Bao couldn’t repress a sigh of admiration. “What do you sigh for? I know what you are thinking. You must think they don’t deserve to wear red.” Aroma said. Master Bao replied with smile: “No! Who dares to wear red if such persons don’t deserve it? I just admire them and hope if they can stay in our house.” Aroma sneered, “I live as a maid. So all of my families should be the same as me? And we should pick up the best girls to be maids in your home?” Master Bao said with smile, “Don’t be touchy. It doesn’t mean to be the maid but to be our relatives in our house.” Aroma replied, “It doesn’t match, either.” Master Bao refused to say any more, but just peeled chestnuts. Aroma smiled and said, “Why are you silent? I think I just offended you. You could spend some money and buy them if you want.” Master smiled and said, “How to respond to your words. I just show my admiration and think they are born to be in such circumstance where the persons like me live. ”--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 10:34, 29 September 2021 (UTC)

==翻译学 202120081481 陈心怡女==

袭人道：“他虽没这样造化，倒也是娇生惯养的，我姨父、姨娘的宝贝儿似的。如今十七岁，各样的嫁妆都齐备了，明年就出嫁。”宝玉听了“出嫁”二字，不禁又嗐了两声。正不自在，又听袭人叹道：“我这几年，姊妹们都不大见；如今我要回去了，他们又都去了。”
宝玉听这话里有文章，不觉吃了一惊，忙扔下栗子，问道：“怎么着，你如今要回去？”袭人道：“我今儿听见我妈和哥哥商量，教我再耐一年，明年他们上来，就赎出我去呢。”宝玉听了这话，越发忙了，因问：“为什么赎你呢？”袭人道：“这话奇了。我又比不得是这里的家生子儿，我们一家子都在别处，独我一个人在这里，怎么是个了局呢？”宝玉道：“我不叫你去，也难哪。”袭人道：“从来没这个理。就是朝廷宫里，也有定例：几年一挑，几年一放，没有长远留下人的理，别说你们家。” 宝玉想一想，果然有理。又道：“老太太要不放你呢？”

Aroma said, “Although she has few achievements, she is pampered and the apple of my uncle’s, aunt’s eyes. She is now 17. Since all kinds of dowries had been prepared, she could get married next year. ” Hearing “get married”, Precious Jade Merchant signed spontaneously. He was still ill at ease and then heard Aroma said, “I have rarely met with my sisters in the past few years. Now I’m going back, however, they came.” Precious Jade Merchant thought that there’s more to it than what is said. He was amazed, threw chestnuts at once and asked, “what’s wrong? You are going back now?” Aroma said, “I heard my mother and brother talking about it today. They want me to remain patient for another year and they will come here to redeem me next year. ” Precious Jade heard it, felt anxious and asked, “Why they want to redeem you?” Aroma said, “What you said is pretty strange. I’m not a daughter of maids here. My family is elsewhere, and I’m the only one here. How can it be like this?” Precious Jade said, “I’m afraid I can’t let you go.” Aroma said, “It makes no sense. There are routines even in the imperial palace: palace maids are selected once every few years and then set free. There is no reason to keep a person for a long time in the imperial palace, let alone in your house.” Precious Jade thought about it for a while and thought it made sense. Then he said, “What if my grandmothers doesn’t let you go?”--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 10:02, 29 September 2021 (UTC)
.

Aroma said, “Though not born as good, she is also spoilt and pampered, being the apple of my aunt and uncles’ eyes. She is now 17 and dowries of all sorts have been prepared for her marriage next year.” At the hearing of the word “marriage”, Precious Jade Merchant gave a sigh. As he was feeling ill at ease, Aroma sighed and continued, “I rarely met my sisters in the past few years. While I’m going back home, they are all about to leave.” Precious Jade Merchant felt surprised at what she said. He threw away chestnuts at once and asked, “why, you are going back home?” Aroma answered, ““I heard my mother and my brother talking today. They told me to stay here for another year and they will come here to ransom me next year.” Hearing that, Precious Jade got more anxious and asked, “Why do they want to ransom you?” Aroma replied, “what a strange question! I’m no daughter of maids here. My family lives elsewhere and I’m all alone here. How can we be together?” Precious Jade sighed, “If I won’t let you go, I suppose it’s difficult.” Aroma answered, “It makes no sense. There are routines even in the imperial palace: maids are selected once every few years and then set free. There is no reason to keep a servant for a long time in the imperial palace, let alone in your house.”Precious Jade thought for a while and considered it reasonable. Then he said, “What if my grandmothers won’t let you go?”--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 09:47, 29 September 2021 (UTC)

==翻译学 202120081487 高蜜女==

袭人道：“为什么不放呢？我果然是个难得的，或者感动了老太太、太太，不肯放我出去，再多给我们家几两银子留下，也还有的；其实我又不过是个最平常的人，比我强的多而且多。我从小儿跟着老太太，先伏侍了史大姑娘几年，这会子又伏侍了你几年。我们家要来赎我，正是该叫去的，只怕连身价不要，就开恩放我去呢。要说为伏侍的你好，不叫我去，断然没有的事。那伏侍的好，是分内应当的，不是什么奇功；我去了，仍旧又有好的了，不是没了我就使不得的。”
宝玉听了这些话，竟是有去的理，无留的理，心里越发急了。因又道：“虽然如此说，我只一心要留下你，不怕老太太不和你母亲说，多多给你母亲些银子，他也不好意思接你了。”
袭人道：“我妈自然不敢强：且慢说和他好说，又多给银子；就便不好好和他说，一个钱也不给，安心要强留下我，他也不敢不依。但只是咱们家从没干过这倚势仗贵霸道的事。这比不得别的东西，因为喜欢，加十倍利，弄了来给你，那卖的人不吃亏，就可以行得的；如今无故平空留下我，于你又无益，反教我们骨肉分离，这件事，老太太、太太肯行吗？”

Aroma said, “Why won’t she let me leave? I should be so important, or I have somehow moved Grandma Merchant and Lady King so that they won’t let go of me and give some more money to my family so as to make me stay. Actually, I am a most ordinary person. A whole lot people are better than me. Bought in by Grandma Merchant since I was a child, I had served Lady History for the first several years, and these several years I have been serving you. Now my family are about to pay the ransom. When I ask for a leave, I’m thinking that you could have mercy on me and allow my leaving without the ransom money. I certainly don’t buy it that you stop me from leaving just because I have served you well. Even if it’s true, I’m just doing what I’m supposed to do, which is really no big deal. Nothing will go wrong without me as there are still good servants who will take my place when I leave.” Hearing that, Precious Jade Merchant became all the more anxious because she had a reason to leave and no reason to stay. Therefore, he continued, “Since all I want is to keep you here, I might as well tell you that I wish Grandma Merchant to talk to your mother and give her a lot more money so that she has no reason to come and take you home. Aroma replied, “My mother certainly dares not to ask for my leaving, not to mention that you talk to her in a mild and polite way and give her extra money. Even if you force her without a penny, she dares not to defy. It’s only that your family has never done such a thing as to throw your weight about. It’s feasible when you buy something with ten times of its original price out of love, for the seller suffers no loss. Unlike anything else, it does you no good to keep me for no reason, which instead separates me from my mother. Do you think Grandma Merchant and Lady King will let that happen?”--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 16:09, 28 September 2021 (UTC)

Aroma said, “Why won’t she let me leave? I should be so important, or I have somehow moved Grandma Merchant and Lady King so that they won’t let go of me and give some more money to my family so as to make me stay. Actually, I can't be more ordinary, and too many maids out there are better than me. Bought in by Grandma Merchant when I was a child, I had served Lady History for the first several years, and these years I have been serving you. Now my families are about to pay the ransom. When I ask for leaving, I’m thinking that you could have mercy on me and allow my leaving without the ransom money. I certainly don’t buy it that you stop me from leaving just because I have taken good care of you. Even if it’s true, I’m just doing what I’m supposed to do, which is really no big deal. Nothing will go wrong without me as there are still good maids who will take my place when I leave.” Hearing that, Precious Jade Merchant became more anxious because she had every reason to leave but no reason to stay. Therefore, he continued, “Since all I want is to keep you here, I might as well tell you that I may beg Grandma to talk to your mother and give her extra money so that she has no reason to come and take you home.” Aroma replied, “My mother certainly dares not to ask, not to mention that you talk to her in a mild and polite way and give her extra money. Even if you force her without a penny, she dares not to defy. It’s only that your family has never done such a thing as to throw your weight about. It’s feasible when you buy something with ten times of its original price out of love, for the seller suffers no loss. Unlike anything else, it does you no good to keep me for no reason, which instead separates me from my family. Do you think Grandma Merchant and Lady King will let that happen?”--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 10:02, 29 September 2021 (UTC)

==翻译学 202120081489 何芩女==

宝玉听了，思忖半晌，乃说道：“依你说来说去，是去定了？”袭人道：“去定了。”宝玉听了，自思道：“谁知这样一个人，这样薄情无义呢！”乃叹道：“早知道都是要去的，我就不该弄了来，临了剩我一个孤鬼儿。”说着，便赌气上床睡了。原来袭人在家，听见他母、兄要赎他回去，他就说：“至死也不回去。”又说：“当日原是你们没饭吃，就剩了我还值几两银子，要不叫你们卖，没有个看着老子娘饿死的理；如今幸而卖到这个地方儿，吃穿和主子一样，又不朝打暮骂。况如今爹虽没了，你们却又整理的家成业就，复了元气；若果然还艰难，把我赎出来，再多掏摸几个钱，也还罢了。其实又不难了，这会子又赎我做什么？权当我死了，再不必起赎我的念头了。”因此哭了一阵。他母、兄见他这般坚执，自然必不出来的了；况且原是卖倒的死契。明仗着贾宅是慈善宽厚人家儿，不过求求，只怕连身价银一并赏了，还是有的事呢。

After hearing this, Precious Jade Merchant thought for a while and said, “According to you, you have to go?” “I have to.” Aroma confirmed. Hearing this, Precious Jade thought to himself, “Who knows how heartless you are.” “I should not have had you here, since you are doomed to go, leaving me alone as a ghost.” Precious Jade sighed and went to bed with complaints. However, during her stay at home, Aroma heard her mother and elder brother wanted to redeem her back. “I won’t go back until I die.” Aroma railed, “At that time, you were starved to death. Nothing but I was worth some money. If I had refused to be sold, you would have been dead. I was fortunately to be sold to the Merchant’s and treated as a lady, free from abuses. Though my father has passed away, you have recollected yourselves and established new lives. If you were still in trouble, it would make sense that you wanted to reap some profit by redeeming me out. Since you are not, why are you bothering to do this? Don’t ever think about it! Just pretend I’m dead.” Seeing Aroma’s tears and insistence, her mother and elder brother knew it was impossible for her to leave the Merchant’s, besides, it was a sold-out death indenture. In fact, it was not impossible for the Merchant’s, who was a charitable and generous family, to set Aroma free with compensation money, if Aroma pleaded.--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 13:03, 28 September 2021 (UTC)

After hearing this, Precious Jade Merchant thought for a while and said, “According to you, you have to go?” “Yes, I have to.” Aroma confirmed. Hearing this, Precious Jade thought, “Who knows how heartless she is.” “I should not have had you here, since you are doomed to go, leaving me alone as a ghost.” Precious Jade sighed and went to bed with complaints. However, during her stay at home, Aroma heard her mother and elder brother want to redeem her back. “I won’t return home until I die.” Aroma railed, “At that time, you were starved to death. Nothing but I was worth some money. If I had refused to be sold, you would have been dead. I was fortunately to be sold to the Merchant’s and treated as a lady, free from abuses. Though my father has passed away, you have reorganized the family and established new lives. If you were still in trouble, it would make sense that you wanted to reap some profit by redeeming me out. Since you are not, why are you bothering to do this? Don’t think about it anymore! Just pretend I’m dead.” Seeing Aroma’s tears and insistence, her mother and elder brother knew it was impossible for Aroma to leave the Merchant’s, besides, it was a sold-out lifetime indenture. In fact, it was possible for the Merchant’s, who was a charitable and generous family, to set Aroma free with compensation money, if Aroma pleaded.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 09:41, 29 September 2021 (UTC)

==翻译学 202120081499 李双女==

二则，贾府中从不曾作践下人，只有恩多威少的；且凡老少房中所有亲侍的女孩子们，更比待家下众人不同，平常寒薄人家的女孩儿也不能那么尊重。因此他母子两个就死心不赎了。
次后忽然宝玉去了，他两个又是那个光景儿，母子二人心中更明白了，越发一块石头落了地，而且是意外之想，彼此放心，再无别意了。
且说袭人自幼儿见宝玉性格异常，其淘气憨顽出于众小儿之外，更有几件千奇百怪、口不能言的毛病儿。近来仗着祖母溺爱，父母亦不能十分严紧拘管，更觉放纵弛荡，任情恣性，最不喜务正。每欲劝时，谅不能听。今日可巧有赎身之论，故先用骗词以探其情，以压其气，然后好下箴规。今见宝玉默默睡去，知其情有不忍，气已馁堕。自己原不想栗子吃，只因怕为酥酪生事，又像那茜雪之茶，是以假要栗子为由，混过宝玉不提就完了。
What’s more, the Merchant’s was very good to the servants, and never treated them cruelly. All the girls who served the old or the young received more respect than the others, even more than the girls who lived in poor families. Consequently Aroma’s mother and brother made their minds not to redeem her. Later the sudden arrival of Precious Jade and his meeting with Aroma still further reassured them and put down their stone in heart. The unexpected situation dispelled their other thoughts. When Precious Jade Merchant was young, Aroma found that he was different from ordinary children and that he was naughtier and had some foibles which can’t be told to others. Recently, because Grandma Merchant spoiled Precious Jade too much, his parents couldn’t discipline him too. He was therefore more indulgent and willful, and hated doing the right thing. Whenever others persuaded him, he was stubborn. Today it happened to talk about redemption, so Aroma deliberately lied to Precious Jade to test his attitude and to restrain his anger, and then made the rules. She saw Precious Jade go to sleep silently. She knew the truth, therefore she couldn’t help feeling some guilt, and her anger also subsided. Aroma hadn’t wanted to eat the chestnuts, but was just afraid of the problems that would result from the milk, just like Snow Alizarin’s tea. For this reason, she tricked Precious Jade into not mentioning milk by pretending she wanted to eat chestnuts.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 04:50, 29 September 2021 (UTC)

What’s more, the Merchant’s was very nice to the servants, and never treated them cruelly. All the girls who served as maids of the family members, old or young, were generally treated more kindly than the servants in other position, and were even better off than daughters of ordinary families. Consequently Aroma’s mother and brother made their minds not to buy her freedom. Then the sudden arrival of Precious Jade and the acquaintance between Aroma and her master showed the true situation of Aroma, which made them reassure. The unexpected situation dispelled their other thoughts. These years had shown Aroma that Baoyu with some indescribably odd habits, was no ordinary youth and was more willful than others. Recently, Precious Jade was so indulged by his grandma that his parents couldn’t discipline him strictly. Therefore, he became more indulgent, headstrong and impatient at conventions. Whenever she wanted to exhort him to clean up his act, she was convinced he would not listen to her. Luckily, using the incident as a convenient excuse, Aroma enabled to sound him out, pacify his mood, and give him a good lecture. She saw Precious Jade go to sleep silently. She knew his sadness about her departure, so she didn’t have the heart to give a lecture to him. As for chestnuts, Aroma hadn’t wanted to eat but she had pretended to be eager for them, for fear that the junket would creat a disturbance, just like Snow Alizarin’s tea. She made Precious Jade forget the junket by pretending to hanker after chestnuts.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 08:53, 1 October 2021 (UTC)

==翻译学 202120081506 刘胜楠女==

于是命小丫头子们将栗子拿去吃了，自己来推宝玉，只见宝玉泪痕满面。
袭人便笑道：“这有什么伤心的？你果然留我，我自然不肯出去。”宝玉见这话头儿活动了，便道：“你说说，我还要怎么留你？我自己也难说了。”
袭人笑道：“咱们两个的好，是不用说了。但你要安心留我，不在这上头。我另说出三件事来，你果然依了，那就是真心留我了；刀搁在脖子上，我也不出去了。”
宝玉忙笑道：“你说那几件？我都依你。好姐姐，好亲姐姐，别说两三件，就是两三百件，我也依的。只求你们看守着我，等我有一日化成了飞灰，——飞灰还不好，灰还有形有迹，还有知识的。——等我化成一股轻烟，风一吹就散了的时候儿，你们也管不得我，我也顾不得你们了，凭你们爱那里去，那里去就完了。”

Aroma thereupon gave the chestnuts to the other maids and nudged Precious Jade gently. She found his face is tear-strained .“Why you so sad about that?”she cajoled. “If you really want me to remind here, I won’t leave of course.” Reading between the lines, Precious Jade quickly replied , “Just tell me what I can do to keep you. I don't know how to persuade you.” She laughed, “We needn’t mention how well we get along with each other. If you really want to keep me, that’s a whole other story. If you promise me two or three things I come up with, I’ll assume that you are truly want me to stay. Then even a knife at my throat could not make me get out of here.”Precious Jade merrily said, “Well, what are these three conditions? I will agree them all, dear sister, my nice sister. I’d agree to two or three hundred conditions, let alone two or three. I merely implore you all to stay and take care of me until the day that I turn into flying ashes. No, I don’t want to turn into ashes because ashes have a trace of form and awareness . I’d like to let you all stay until I’ve turned into a wisp of smoke and been blown away by the wind. Then you will not be able to watch over me, and l will not be able to care about you. I will let you go wherever you please as well.”--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 04:48, 29 September 2021 (UTC)

Xi Ren thereupon gave the chestnuts to the other maids and nudged Baoyu gently. She found his face tear-strained .
“Why are you so sad about that?”she cajoled . “If you really want me to remind in Jia’s mansion, I won’t leave naturally.” Reading between the lines, Baoyu quickly replied , “Just tell me what else I can do to keep you. I don't know.”
She laughed, “We needn’t mention how well we get along with each other. If you really want to keep me, that’s a whole other story. If you promise me two or three things I come up with, I‘ll assume that you are truly want me to stay. Then even a knife at my throat could not make me get out of here.” Baoyu merrily said, “Well, what are these three conditions? I will agree them all, good sister, my dear sister. I’d agree to two or three hundred conditions, let alone two or three. I merely implore you all to stay and take care of me until the day that I turn into flying ashes. No, I don’t want to turn into ashes because ashes have a trace of form and awareness . I’d like to let you all stay until I’ve turned into a wisp of smoke and been blown away by the wind. Then you will not be able to take care of me, and l will not be able to care about you. I will let you go wherever you want as well.”--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 13:38, 29 September 2021 (UTC)

==法语语言文学 202120021494 金晓童女==

急的袭人忙捂他的嘴道：“好爷，我正为劝你这些个，更说的狠了。”宝玉忙说道：“再不说这话了。”袭人道：“这是头一件要改的。”宝玉道：“改了，再说你就拧嘴。还有什么？”
袭人道：“第二件，你真爱念书也罢，假爱也罢，只在老爷跟前，或在别人跟前，你别只管嘴里混批，只作出个爱念书的样儿来，也叫老爷少生点儿气，在人跟前也好说嘴。老爷心里想着：我家代代念书，只从有了你，不承望不但不爱念书(已经他心里又气又恼了)，而且背前面后混批评：凡读书上进的人，你就起个外号儿，叫人家‘禄蠹’；又说只除了什么‘明明德’外就没书了，都是前人自己混编纂出来的。这些话，你怎么怨得老爷不气，不时时刻刻的要打你呢？”
宝玉笑道：“再不说了。那是我小时候儿不知天多高地多厚，信口胡说的，如今再不敢说了。还有什么呢？”
Aroma covered his mouth in a hurry and said:"my dear lord, I'm trying to persuade you, but you said these even harder." Precious Jade Merchant quickly said:"I will not say these again.""This is the first thing you need to change."Aroma replied.Precious Jade Merchant said:"OK,if I say it again,you can twist my mouth.Anything else?＂
Aroma said:” The second thing, whether you like studying or not, except for nonsense you just need to pretend that you like reading when talking to milord or other people, which can make milord less angry so that he have something to talk. Milord will say to himself:“Everyone in my family have studied from generation to generation except you. And I can’t imagine that not only do you hate reading(already he was angry and bitter), but also making criticism everywhere----if someone are motivated and love reading, you will call him ‘greedy man’; or you will say every book is fabricated but ‘li Ji’Because of these above, why did you complain that milord are usually annoyed and beat your ass?” “I will never be like that before. When I was a kid, I didn’t understand bragging and talk whatever I want. My dare not say now, and what else?” Precious Jade Merchant said with a smile.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:49, 28 September 2021 (UTC)

Xiren covered his mouth in a hurry and said: "my dear lord, I'm trying to persuade you, but you're exaggerating these."Baoyu quickly said: "I will not say these again. " "This is the first thing you need to change. "Xiren replied.Baoyu said: "OK, if I say it again,you can twist my mouth. Anything else? "Xiren said: "The second thing, whether you like studying or not, you can't just talk nonsense, you just need to pretend that you like reading when talking to milord or other people, which can make milord less angry so that he have something to talk with others. Milord will say to himself: "Everyone in my family have studied from generation to generation except you .And I can't imagine that not only do you hate reading (already he was angry and bitter), but also making criticism everywhere casually----if someone are motivated and love reading, you will call him 'greedy man'; you also said there were no other books in the world except 'li Ji', that all other books were made up groundlessly by predecessors. Because of these above, why did you complain that milord are usually annoyed and beat your ass? "
"I will never be like that before. When I was a kid, I didn't understand bragging and talk whatever I want. My dare not say now, and what else? "BaoYu said with a smile.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 02:19, 2 October 2021 (UTC)

==法语语言文学 202120081504 李怡女==

袭人道：“再不许谤僧毁道的了。还有更要紧的一件事：再不许弄花儿，弄粉儿，偷着吃人嘴上擦的胭脂和那个爱红的毛病儿了。”宝玉道：“都改，都改。再有什么，快说罢。”
袭人道：“也没有了，只是百事检点些，不任意任性的就是了。你要果然都依了，就拿八人轿也抬不出我去了。”宝玉笑道：“你在这里长远了，不怕没八人轿你坐。”袭人冷笑道：“这我可不稀罕的！有那个福气，没有那个道理，纵坐了也没趣儿。”
二人正说着，只见秋纹走进来说：“三更天了，该睡了。方才老太太打发嬷嬷来问，我答应睡了。”宝玉命取表来看时，果然针已指到子初二刻了。方从新盥漱，宽衣安歇，不在话下。
至次日清晨，袭人起来，便觉身体发重，头疼目胀，四肢火热。先时还扎挣的住，次后挨不住，只要睡，因而和衣躺在炕上。
Aroma said :Stop denigrating monks and dhamma.There is a more important things : no more indulging in flowers and rouge and powder,no more touching lipstick on other people's lips secretly ,and give up the habit of applying makeup. Precious Jade Merchant said :i will change it all .And anything else ? Aroma said : Nothing,you must be careful of everything and stop being capricious. If you change them all, I won't leave even if you lift me in a huge Jiao. Precious Jade Merchant laughed and said : If you stay here long enough, you'll be able to ride in a big Jiao. Aroma sneered and said :I don't desire it, and even if I were lucky enough to ride in the big Jiao, it would be against the rules and boring.
While the two were talking, Autumn Vein came in and said : It's early in the morning and it's time to go to bed. Grandma Merchant sent her maid to ask after you, and I said you were asleep. Precious Jade Merchant took a watch and checked the time, and it was already midnight, he cleaned up again and then undressed and went to bed and stopped talking.
When Aroma got up early the next morning, she felt heavy and dizzy,and she felt her body was burning. At first she managed to stand up, then she couldn't hold on and felt sleepy, and finally she lay down in bed with her clothes on.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 08:35, 29 September 2021 (UTC)

Aroma said, “Stop denigrating monks and dhamma. There is a more important things : no more indulging in flowers and rouge and powder, no more eating lipstick on other people’s lips secretly, and give up the habit of applying makeup.” Precious Jade Merchant said, “I I will rectify all these addictions. And anything else ? ” Aroma said: “No, however, you must be careful of everything and stop being capricious. If you were a kind man, I won’t leave even if you had an eight-man palanquin. Precious Jade Merchant laughed and said: “If you stay here long enough, you’ll be able to in an eight-person palanquin. Aroma sneered and said: “I don’t desire it, and even if I were lucky enough to be in the palanquin, it would be against the rules. That’s boring.” While the two were talking, Autumn Vein came in and said, “It's almost dawn and it’s time to go to bed. Grandma Merchant sent her maid to ask after you, and I said you were asleep.” Precious Jade Merchant asked his servant to bring the watch and checked the time, and it was already midnight. He cleaned up again, undressed and went to bed promptly. When Aroma got up the next morning, she felt heavy and dizzy with a body burning. At first, she was able to stand up, but couldn’t hold on after a short while, and felt extremely sleepy. Thus, she lay down in bed with her clothes on.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 12:59, 29 September 2021 (UTC)彭瑞雪

==法语语言文学 202120081517 彭瑞雪女==

宝玉忙回了贾母，传医诊视，说道：“不过偶感风寒，吃一两剂药，疏散疏散就好了。”开方去后，令人取药来煎好。刚服下去，命他盖上被窝焐汗。宝玉自去黛玉房中来看视。
彼时黛玉自在床上歇午，丫鬟们皆出去自便，满屋内静悄悄的。宝玉揭起绣线软帘，进入里间，只见黛玉睡在那里，忙上来推他道：“好妹妹，才吃了饭，又睡觉。”将黛玉唤醒。黛玉见是宝玉，因说道：“你且出去逛逛。我前儿闹了一夜，今儿还没歇过来，浑身酸疼。”宝玉道：“酸疼事小，睡出来的病大。我替你解闷儿，混过困去就好了。”黛玉只合着眼，说道：“我不困，只略歇歇儿。你且别处去闹会子再来。”宝玉推他道：“我往那里去呢？见了别人就怪腻的。”
After hastily greeting Granny Merchant, Precious Jade Merchant invited a doctor to see Aroma at home. The doctor said,“This young lady has only caught a cold by chance, take a few pills, the illness will slowly fade away.” According to the prescription prescribed by the doctor, the servant was ordered to pick out the medicine in the pharmacy and to cook it. As soon as Aroma finished the soup, the doctor asked her to cover herself with a quilt in order to sweat and get rid of the cold in her body. Then, Precious Jade Merchant went alone to Mascara Jade Forest’s room to visit her. At that time, she was lying alone in bed, taking a nap, and the maids had all gone off to do their own things, and silence filled the whole room. Precious Jade Merchant gently lifted the curtain and entered the room, only to see her sleeping there, and hurriedly went up to her, nudged her and said to her: “Lovely sister, you just went to bed after eating, how can you do that?” He tried to wake Mascara Jade Forest up. When she was awakened, she saw that the person who had woken her up was Precious Jade Merchant, she saisd, “Could you go out for a walk for the time being. I was up all night the night before, and to this day I still have not recovered my energy. I feel sick.” he answered, “Feeling sick is not a big problem. But if you keep sleeping, you will become really very ill. I will relieve your boredom so that the sleepiness is dispelled, and you will be refreshed.” Mascara Jade Forest just closed her eyes and said,“I’m not sleepy, I just want to rest for a while. Go and play somewhere else for a while, after that, you can come back to me.” Precious Jade Merchant nudged her and said, “Where can I go? I’m tired of others.”--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 12:37, 29 December 2021 (UTC)

After hastily greeting Grandma Merchant, Precious Jade invited a doctor to see Aroma at home. The doctor said,“This young lady has only caught a cold by chance, take a few pills and she will be recovered.” According to the prescription prescribed by the doctor, the servant was ordered to pick out the medicine in the pharmacy and to decoct it. As soon as Aroma finished the medicine, the doctor asked her to cover herself with a quilt in order to sweat and get rid of the cold in her body. Then, Precious Jade went alone to Mascara Jade's room to visit her. At that time, Mascara Jade was lying alone in bed, taking a nap, and the maids had all gone off to do their own things, and silence filled the whole room. Precious Jade gently lifted the curtain and entered the room, only to see Daiyu sleeping there, and hurriedly went up to her, nudged her and said to her: “Lovely sister, you just went to bed after eating, how can you do that?” Precious Jade tried to wake Mascara Jade up. When she was awakened, she saw that the person who had woken her up was Precious Jade , she saisd, “Could you go out for a walk for the time being. I was up all night the night before, and to this day I still have not recovered my energy. I feel sick.” Precious Jade answered, “Feeling sick is not a big problem. But if you keep sleeping, you will become really very sick. I will relieve your boredom so that the sleepiness will be dispelled, and you will be refreshed.” Mascara Jade just closed her eyes and said,“I’m not sleepy, I just want to rest for a while. Go and play somewhere else for a while, after that, you can come back to me.” Precious Jade nudged her and said, “Where can I go? I’m tired of others.”--Yang Kun(talk) 21;22, 29 September 2021 (UTC)

==法语语言文学 202120081542 杨堃女==

黛玉听了，嗤的一笑道：“你既要在这里，那边去老老实实的坐着，咱们说话儿。”宝玉道：“我也歪着。”黛玉道：“你就歪着。”宝玉道：“没有枕头，咱们在一个枕头上罢。”黛玉道：“放屁！外头不是枕头？拿一个来枕着。”
宝玉出至外间，看了一看，回来笑道：“那个我不要，也不知是那个腌臜老婆子的。”黛玉听了，睁开眼，起身笑道：“真真你就是我命中的魔星！请枕这一个。”说着，将自己枕的推给宝玉，又起身将自己的再拿了一个来枕上，二人对着脸儿躺下。
黛玉一回眼，看见宝玉左边腮上有钮扣大小的一块血迹，便欠身凑近前来，以手抚之细看道：“这又是谁的指甲划破了？”宝玉倒身，一面躲，一面笑道：“不是划的，只怕是才刚替他们淘澄胭脂膏子，溅上了一点儿。”说着，便找绢子要擦。

When Mascara Jade heard this, she giggled and said, "Since you want to sit here, sit honestly there and let's talk." Precious Jade Merchant said, "I want to lie down here,too." "You can do it!" said Mascara Jade. " Precious Jade said, "There isn't other pillow. Let's be on the same pillow." Mascara Jade said, "Bullshit! It's not a pillow outside? Take one !"

Precious Jade went out to the outer room, looked at it, came back and smiled, "I don't want that, and I don't know if it belongs to a certain pickled old woman." Hearing this, Mascara Jade opened her eyes, got up and smiled, " You are the magic star I hit! Please rest with this one. " Then, she pushed her pillow to Precious Jade, got up and fetched another one .After that,the two lay down face-to-face.

As soon as Mascara Jade looked back and saw a piece of blood ,the size of a button, on Precious Jade's left cheek. She leaned forward and looked closely with her hand, saying, "whose nails cut your face?" Precious Jade turned back, hiding, and said with a smile, "It's not a wound. I think it's just spattered with a little blusher when I washed it for them just now." With that, he looked for the handkerchief to wipe.--Yang Kun (talk) 23:50, 28 September 2021 (UTC)

When Mascara Jade heard this, she giggled and said, "Since you want to stay here, sit there quietly and let's have a talk." Precious Jade said, "I want to lie down, too." "Do as you like" said Mascara Jade. " Precious Jade said, "There isn't other pillow. Let's share the pillow." Mascara Jade said, "Don’t talk rot! It's not a pillow outside? Take one !" Precious Jade went out to the outer room, looked at it, came back and smiled, "I don't want that, and I don't know if it belongs to a certain pickled old woman." Hearing this, Mascara Jade opened her eyes, got up and smiled, " You are the magic star I hit! Please rest with this one. " Then, she pushed her pillow to Precious Jade, got up and fetched another one. After that, the two lay down face-to-face. As soon as Mascara Jade looked back and saw a piece of blood ,the size of a button, on Precious Jade’s left cheek. She leaned forward and looked closely with her hand, saying, "whose nails cut your face?" Precious Jade turned back, hiding, and said with a smile, "It's not a wound. I think it's just spattered with a little blusher when I washed it for them just now." With that, he looked for the handkerchief to wipe.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 05:12, 29 December 2021 (UTC)

==法语语言文学 202120081556 周俊辉女==

黛玉便用自己的绢子替他擦了，咂着嘴儿说道：“你又干这些事了；干也罢了，必定还要带出幌子来。就是舅舅看不见，别人看见了，又当作奇怪事，新鲜话儿，去学舌讨好儿，吹到舅舅耳朵里，大家又该不得心净了。”
宝玉总没听见这些话，只闻见一股幽香，却是从黛玉袖中发出，闻之令人醉魂酥骨。
宝玉一把便将黛玉的衣袖拉住，要瞧瞧笼着何物。黛玉笑道：“这时候谁带什么香呢？”宝玉笑道：“那么着，这香是那里来的？”黛玉道：“连我也不知道，想必是柜子里头的香气熏染的，也未可知。”宝玉摇头道：“未必。这香的气味奇怪，不是那些香饼子、香球子、香袋儿的香。”黛玉冷笑道：“难道我也有什么罗汉、真人给我些奇香不成？就是得了奇香，也没有亲哥哥亲兄弟弄了花儿、朵儿、霜儿、雪儿替我炮制。我有的是那些俗香罢了。”

Mascara Jade wiped his cheek with her handkerchief. Smacking her mouth, she said:“ You did it again. You always make excuses to do the trifles. You’re lucky that my uncle doesn’t know. But if other people saw it, they would take it as an anecdote, an opportunity to play up to my uncle. As soon as my uncle hears about it, there will be no peace in the house.”
The words went in one his ear and out the other. At that moment, he smelled a faint fragrance coming from Mascara Jade’s sleeve, which was intoxicating.
Precious Jade grabbed Mascara Jade’s sleeve to see what it was. Mascara Jade laughed and said, “Who brings balsam at this time?” He laughed: “Then where does the fragrance come from?” “Even I don’t know. Maybe it came out of the closet.” Precious Jade shook his head:“Not necessarily, the smell is very strange, not like the fragrance of incense cake, of incense ball, of incense bag.” Mascara Jade sneered: “ Will some god give me some magic spice? Even if I really get it, there is no brothers to help me find flowers, buds, frost and snow, then help me make incense. All I have is mediocre spices.”--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:04, 2 October 2021 (UTC)

Daiyu wiped his mouth with her mocket,she pouted and said:“You did it again, but you also make trouble to us. Although uncle couldn't see it, other people could and would take it as a anecdote. Mabye he heard of it beacause of someone's flattery, there won't be quiet.”
The words went in one of his ears and out the other. At that moment, he smelled a faint fragrance coming from Daiyu’s sleeve,which was intoxicating.
Baoyu grabbed Daiyu’s sleeve to see what stuff hide im. Daiyu smiled and said, “Who brings balsam at this time?” He laughed: “Then where does the fragrance come from?” “Even I don’t know. Maybe it's fumigated by the fragrance of the closet.” Baoyu shook his head:“Not necessarily, the smell is very strange, not like the fragrance of incense cake, of incense ball, of incense bag.” Daiyu sneered: “ Will some god give me some magic spice? Even if I really get it, there is no brothers to help me find flowers, buds, frost and snow, then help me make incense. All I have is mediocre spices.”--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 13:13, 29 September 2021 (UTC)

==法语语言文学 202120081558 周清女==

宝玉笑道：“凡我说一句，你就拉上这些。不给你个利害也不知道，从今儿可不饶你了。”说着，翻身起来，将两只手呵了两口，便伸向黛玉膈肢窝内两胁下乱挠。黛玉素性触痒不禁，见宝玉两手伸来乱挠，便笑的喘不过气来。口里说：“宝玉，你再闹，我就恼了。”宝玉方住了手，笑问道：“你还说这些不说了？”黛玉笑道：“再不敢了。”一面理鬓，笑道：“我有奇香，你有‘暖香’没有？”
宝玉见问，一时解不来，因问：“什么‘暖香’？”黛玉点头笑叹道：“蠢才，蠢才！你有‘玉’，人家就有‘金’来配你；人家有‘冷香’，你就没有‘暖香’去配他？”宝玉方听出来，因笑道：“方才告饶，如今更说狠了。”说着又要伸手。黛玉忙笑道：“好哥哥，我可不敢了。”宝玉笑道：“饶你不难，只把袖子我闻一闻。”说着便拉了袖子，笼在面上，闻个不住。黛玉夺了手道：“这可该去了。”宝玉笑道：“要去不能。咱们斯斯文文的躺着说话儿。”说着，复又躺下。黛玉也躺下，用绢子盖上脸。

Baoyu smiled and said:"if i say a word,you will do something like this. You don't know how to constrain, from now on, i won't forgive you anymore if you won't change." As he said, he stood up and exhaled two warm breaths to his both hands, and then put them into the two flanks of Daiyu's diaphragm and scratched randomly. Daiyu still couldn't help itching, so she couldn't breathe with a smile. She said:"Baoyu, if you make a disturbance,i will bw anoyed." Baoyu stopped, he smiled and said:"Will you still say this?" "i'll never do it again. But i have a special perfume, do you have the 'warm perfume'." Daiyu smiled and said.
Baoyu couldn't solve it for a while, so he asked:"What's the "warm perfume?" Daiyu nodded and signed with a smile:"stupd, stupid!You have "jade", people will have "gold"to match you;i have "cold perfume", but you don't have "warm perfume?" Baoyu undstood:"You just surrendered, and now it's even more excesive." He was about to stretch out his hand again. Daiyu hurriedly smiled: "Good brother, I don't dare anymore."Baoyu smiled: "It's not difficult to spare you. I just smell your sleeves." As he said, he pulled up his sleeves, caged on his face, and couldn't help smelling it.Daiyu grabbed his hand and said, "This is the time to go." Baoyu smiled and said, "I can't go. Let's lie down and talk quietly." As he said, he lay down again. Daiyu also lay down and covered her face with silk.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 12:54, 11 October 2021 (UTC)

Baoyu smiled and said:"if i say a word,you will do something like this. You don't know what happened if I'm not serious. I won't let you off from this day forward. " As he said, he stood up and exhaled two warm breaths to his both hands, and then put them into the two flanks of Daiyu's diaphragm and scratched randomly. Daiyu still couldn't help itching, so she couldn't breathe with a smile. She said:"Baoyu, if you make a disturbance,i will bw anoyed." Baoyu stopped, he smiled and said:"Will you still say this?" "i'll never do it again. But i have a special perfume, do you have the 'warm perfume'." Daiyu smiled and said.
Baoyu couldn't solve it for a while, so he asked:"What's the "warm perfume?" Daiyu nodded and signed with a smile:"stupd, stupid!You have "jade", people will have "gold"to match you;i have "cold perfume", but you don't have "warm perfume?" Baoyu undstood:"You just surrendered, and now it's even more excesive." He was about to stretch out his hand again. Daiyu hurriedly smiled: "Good brother, I don't dare anymore."Baoyu smiled: "It's not difficult to spare you. I just smell your sleeves." As he said, he pulled up his sleeves, caged on his face, and couldn't help smelling it.Daiyu grabbed his hand and said, "This is the time to go." Baoyu smiled and said, "I don't go. Let's lie down and talk quietly." As he said, he lay down again. Daiyu also lay down and covered her face with silk.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 13:56, 29 September 2021 (UTC)

==俄语语言文学 202120081488 宫博雅女==

宝玉有一搭没一搭的说些鬼话，黛玉总不理。宝玉问他几岁上京，路上见何景致，扬州有何古迹，土俗民风如何。黛玉不答。宝玉只怕他睡出病来，便哄他道：“嗳哟！你们扬州衙门里有一件大故事，你可知道么？”黛玉见他说的郑重，又且正言厉色，只当是真事，因问：“什么事？”宝玉见问，便忍着笑顺口诌道：“扬州有一座黛山，山上有个林子洞。”黛玉笑道：“这就扯谎，自来也没听见这山。”宝玉道：“天下山水多着呢，你那里都知道？等我说完了，你再批评。”黛玉道：“你说。”
宝玉又诌道：“林子洞里原来有一群耗子精。那一年腊月初七，老耗子升座议事，说：‘明儿是腊八儿了，世上的人都熬腊八粥。如今我们洞里果品短少，须得趁此打劫些个来才好。’乃拔令箭一枝，遣了个能干小耗子去打听。小耗子回报：‘各处都打听了，惟有山下庙里果、米最多。’老耗子便问：‘米有几样？果有几品？’小耗子道：‘米、豆成仓。果品却只有五样：一是红枣，二是栗子，三是落花生，四是菱角，五是香芋。’

Precious Jade Merchant chattered by fits and starts, Mascara Jade Forest kept silent. Precious Jade Merchant asked, “How old were you when you went to the captical? What did you see along the road? Are there any historical sites in Yangzhou? How about the folk customs?” She didn’t answer. Precious Jade Merchant was worried she will get ill for sleeping too long , and coaxed her, “ Ah! There is an important event in yamen of Yangzhou, you know that? ” Mascara Jade Forest saw what he said with a stern look,so she aslo took it seriously. Then she asked, “What envent? ” Upon seeing this, Precious Jade Merchant concealed a smile and kept cooking up, “in Yangzhou there is a mountain called Daishan and a forest cave upon there. ” Mascara Jade Forest smiled, “It is nonsense, I have not heard of it at all. ”Precious Jade Merchant replied, “There are so many landscapes in the world, how do you know all of them? Keeping your comments until i finish my words. ” She said, “Say it. ” Precious Jade Merchant talked recklessly again, “There used to be a bunch of ratspirits in the forest cave. On the seventh day of the twelfth lunar month, the elder ratspirit held a meeting. On the meeting, he said, ‘Tomorrow is the eighth day of the twelfth lunar month. People will all make laba rice porridge. Now that we are short of grain in the cave, we must seize the chance to rob some. ’ Cosequently he threw a command arrow and sent an able young ratspirit to inquire. Young ratspirit returned and reported, ‘I have made inquiries everywhere. The temple at the mountain foot stores most fruits and rice. ’ The old ratspirit asked, ‘ How many kinds of grain? How many kinds of tribute? ’ The young ratspirit said, ‘There's a whole warehouse of rice and bean. There are only five kinds of cereal: one is red dates, two is chestnuts, three is peanuts, four is water chestnut, five is taro. ’--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 01:55, 13 October 2021 (UTC)

Chinese names can be translated directly in pinyin.(宝玉—Baoyu；黛玉—Daiyu);Bao Yu was talking nonsense, but Dai Yu always ignored it. She asked him how old he was when he went to Beijing, what sights he saw on the way, what are the monuments in Yangzhou, and what are the customs and folklore. Daiyu did not answer. She was afraid that he would fall asleep and get sick, so she coaxed him, "Oh! There is a big story in your Yangzhou government office, do you know it?" The first time I saw him, I thought he was telling the truth, so I asked, "What is it?" When Baoyu saw the question, he stifled a laugh and said smoothly, "There is a Dai Mountain in Yangzhou and there is a Lin Zi Cave on the mountain." Daiyu laughed and said, "That's a lie, I haven't heard of this mountain since." The world is full of mountains and rivers, where do you know them all? When I've finished, you can criticise again." Daiyu said, "You say it." Bao Yu said, "There was a group of rat spirits in the forest cave. That year, on the seventh day of the lunar month, the old rats rose to their seats and said: 'Tomorrow is the eighth day of the lunar month, and everyone in the world is making lunar porridge. Now we are short of fruits in the cave, so we must take advantage of this to rob some of them.' He drew an arrow and sent a competent little rat to inquire. The little rat reported, 'I have asked everywhere, but the temple at the bottom of the hill has the most fruit and rice.' The old rat then asked, 'How many kinds of rice are there? How many kinds of fruit are there?' The little rat said, 'Rice and beans are in the warehouse. But there are only five kinds of fruits: first, red dates, second, chestnuts, third, groundnuts, fourth, lozenges, and fifth, taro.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 06:46, 29 September 2021 (UTC)

==俄语语言文学 202120081515 毛优女==

“老耗子听了大喜，即时拔了一枝令箭，问：‘谁去偷米？’一个耗子便接令去偷米。又拔令箭问：‘谁去偷豆？’又一个耗子接令去偷豆。然后一一的都各领令去了。只剩下香芋，因又拔令箭问：‘谁去偷香芋？’只见一个极小极弱的小耗子应道：‘我愿去偷香芋。’
“老耗子和众耗子见他这样，恐他不谙练，又怯懦无力，不准他去。小耗子道：‘我虽年小身弱，却是法术无边，口齿伶俐，机谋深远。这一去，管比他们偷的还巧呢。’众耗子忙问：‘怎么比他们巧呢？’小耗子道：‘我不学他们直偷；我只摇身一变，也变成个香芋，滚在香芋堆里，叫人瞧不出来，却暗暗儿的搬运，渐渐的就搬运尽了。这不比直偷硬取的巧吗？’众耗子听了，都说：‘妙却妙，只是不知怎么变？你先变个我们瞧瞧。’小耗子听了，笑道：‘这个不难，等我变来。’说毕，摇身说：‘变！’竟变了一个最标致美貌的一位小姐。众耗子忙笑说：‘错了，错了。原说变果子，怎么变出个小姐来了呢？’小耗子现了形，笑道：‘我说你们没见世面，只认得这果子是香芋，却不知盐课林老爷的小姐才是真正的香玉呢。’”

The old mouse was overjoyed and immediately drew an arrow and asked:"Who is going to steal the rice?" A mouse took the order to steal the rice. Then he drew /pulled another arrow and asked again :"Who is going to steal the beans?" Another mouse took the order to steal the beans. All the mouses One by one received the orders, only the order of taro was left. So the old mouse drew this left arrow and asked:"Who is going to steal the taro?" At this time a very small and weak mouse responded:"I am willing to steal the taro." The old mouse and all the mice saw him like this, and they would not allow him to go because they were afraid that he would be unskilled and cowardly. But the little mouse said: ‘Although I am young and weak, I have boundless power, skillful tongue and foresight. I will steal more cleverly than others. "The mice hurriedly asked: "How can you do that?" The little mouse said: "I won't learn from them to steal directy. I just changed my body and turned into a taro, rolled in the taro pile. In that way people can't see me. Then I will secretly carry the taros, and gradually they were exhausted. Isn't this more clever than stealing directly? All the mice heard this, and they all said, "It's indeed a wonderful way, but how can you change yourself into a taro? Can you show us now? let's see!"The little mouse listened and said with a smile: "This is not difficult, wait for me!" After speaking, he said: "Change! "She has turned into the most beautiful girl in this world. The mice laughed and said:"it’s wrong, it’s wrong. Originally you said that you would turn into fruit, why did you turn into a girl?" The little mouse appeared, and smiled: "I said you hadn't seen the world, because you only recognized that it was a taro, but you didn't know that master Lin's daughter was the real fragrant jade. "(In Chinese pronounciation of the word "taro" is as the same as the word "fragrant jade")--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 14:28, 28 September 2021 (UTC)Sept. 28

The old mouse was overjoyed and immediately drew an arrow and asked:"Who is going to steal the rice?" A mouse took the order to steal the rice. Then he pulled another arrow and asked again :"Who is going to steal the beans?" Another mouse took the order to steal the beans. All the mouses One by one received the orders, only the order of taro was left. So the old mouse pulled this left arrow and asked:"Who is going to steal the taro?" At this time a very small and weak mouse responded:"I am willing to steal the taro." The old mouse and all the mice saw him like this, and they would not allow him to go because they were afraid that he would be unskilled and cowardly. But the little mouse said: ‘Although I am young and weak, I have boundless supernatural power, skillful tongue and foresight. I will steal more cleverly than others. "The mice hurriedly asked: "How can you do that?" The little mouse said: "I won't learn from them to steal directy. I just changed my body and turned into a taro, rolled in the taro pile. In that way people can't see me. Then I will secretly carry the taros, and gradually they were exhausted. Isn't this more clever than stealing directly? All the mice heard this, and they all said, "It's indeed a wonderful way, but how can you change yourself into a taro? Can you show us now? let's see!"The little mouse listened and said with a smile: "This is not difficult, wait for me!" After speaking, he said: "Change! "She has turned into the most beautiful girl in this world. The mice laughed and said:"it’s wrong, it’s wrong. Originally you said that you would turn into fruit, why did you turn into a girl?" The little mouse appeared, and smiled: "I said you hadn't seen the world, because you only recognized that it was a taro, but you didn't know that master Lin's daughter was the real fragrant jade. "--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 13:00, 11 October 2021 (UTC)

==俄语语言文学 202120081529 吴婧悦女==

黛玉听了，翻身爬起来，按着宝玉笑道：“我把你这个烂了嘴的！我就知道你是编派我呢。”说着便拧。宝玉连连央告：“好妹妹，饶了我罢，再不敢了。我因为闻见你的香气，忽然想起这个故典来。”黛玉笑道：“饶骂了人，你还说是故典呢。” 一语未了，只见宝钗走来，笑问：“谁说故典呢？我也听听。”黛玉忙让坐，笑道：“你瞧瞧，还有谁？他饶骂了，还说是故典。”宝钗笑道：“哦！是宝兄弟哟，怪不得他，他肚子里的故典本来多么。就只是可惜一件：该用故典的时候儿，他就偏忘了。有今儿记得的，前儿夜里的芭蕉诗就该记得呀，眼面前儿的倒想不起来。别人冷的了不得，他只是出汗。这会子偏又有了记性了。”黛玉听了，笑道：“阿弥陀佛！到底是我的好姐姐。你一般也遇见对子了。可知一还一报，不爽不错的。”
刚说到这里，只听宝玉房中一片声吵嚷起来。
未知何事，下回分解。

Mascara Jade Forest listened, turned over and got up, she laughed at Precious Jade and said: “ Why you love to gossip so much? I knew that you were making fun of me.” She said and tweaked his ear. Precious Jade hastened to say that: “ my dear sister, forgive me please, I dare not do it again. Because I smelt your scent, and suddenly remembered this literary allusion.” Mascara Jade Forest smiled and added: “ You spout insults but said that it is an allusion.” Didn’t finish saying, while Precious hairpin came in, she also smiled and said: “ Who is telling allusions? I want to know, too.” Mascara Jade Forest offered her seat to Precious hairpin , and said: “ Look! Who else? He spout insults, but said they are allusion.” Precious hairpin added with a smile: “ Oh! It is brother Precious Jade, it’s none of his business, because he knew a lot of allusions, but it is a pity that he didn’t remember the allusion when it needed. He should have remembered the Plantain poem, but didn’t remember the allusion before him. The others were so cold, but he only sweated, and this time he unexpectedly had a good memory.” Mascara Jade Forest listened to her, laughing: “ God! You exactly my good sister. Now you also meet with your opponent. It is true that measure for measure.” By this time, Precious Jade‘s room rang out a noise. Unknown what had happened, it will be told in the next chapter.

Daiyu heard, turned over and got up, she laughed at Baoyu and said: “ Why you love to gossip so much? I know that you are making fun of me.” She said and tweaked his ear. Baoyu hastened to say that: “ my dear sister, forgive me please, I dare not do it again. Because I smelt your scent, and suddenly remembered this literary allusion.” Daiyu smiled and added: “ You spout insults but said that it is an allusion.” Didn’t finish saying, while Baochai came in, she also smiled and said: “ Who is telling allusions? I want to know, too.” Daiyu offered her seat to Baochai, and said: “ Look! Who else? He spout insults, but said they are allusion.” Baochai added with a smile: “ Oh! It is brother Baoyu, it’s none of his business, because he knew a lot of allusions, but it is a pity that he didn’t remember the allusion when it needed. He should have remembered the Plantain poem, but didn’t remember the allusion before him. The others were so cold, but he only sweated, and this time he unexpectedly had a good memory.” Daiyu listened to her, laughing: “ God! You are exactly my good sister. Now you also meet with your opponent. It is true that measure for measure.” By this time, Baoyu’s room rang out a noise. Unknown what had happened, it will be told in the next chapter. --[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 02:20, 29 September 2021 (UTC)

==俄语语言文学 202120081533 谢庆琳女==

花解语──解：理解，领会。语本“解语花”，出自五代·王仁裕《开元天宝遗事·卷下·解语花》：“秋八月，太液池有千叶白莲，数枝盛开，帝(唐玄宗)与贵戚宴赏焉。左右皆叹羡。久之，帝指贵妃示于左右曰：‘争如我解语花！’”(争：怎。)原指唐玄宗把杨贵妃比做善解人意的鲜花。引申以比喻善解人意的美女。曹雪芹化用为“花解语”，则变为美女善解人意；而“花”又为袭人之姓，则“花解语”就是花袭人善解人意。
玉生香──玉：指林黛玉。生香：散发出香气。语或本“活色生香”，出自唐·薛能《杏花》诗：“活色生香第一枝，手中移得近青楼。”原形容杏花呈现出生机盎然的美丽颜色，散发出沁人心脾的香气。引申以形容女子的天生美貌和芳香气息。这里用以形容林黛玉的天生美貌和芳香气息。
“Hua Jie Yu” - " Jie": to understand, to comprehend. The phrase is from Wang Renyu's "The Legacy of Kaiyuan Tianbao - Volume 2 - The Flower of Explanation": "In the eighth month of autumn, there were a thousand leaves of white lotus in full bloom at the Taiyan Pond. The Emperor (Tang Xuanzong) and his noble relatives enjoyed the feast, and all the people around him admired them. After a long time, the emperor pointed to the noble princess and showed her to the left and right, saying: 'Compete with me to interpret the flowers!'" (Strive: how.) Originally, Emperor Tang Xuanzong compared Yang Guifei to an understanding flower. This is a metaphor for a beautiful woman who understands people. Cao Xueqin's use of the word "Hua Jie Yu" is a metaphor for a beautiful woman who understands people's feelings; and since "Hua" is also the surname of Assailant, "Hua Jie Yu" means that Hua Assailant understands people's feelings. “Jade is fragrant” - “Jade” refers to Lin Daiyu. The name of the poem is "Jade". The phrase is derived from the poem 'Apricot Blossoms' by Xue Neng: "The first branch of apricot blossoms is in living colour and fragrance, and the hand has moved close to the green tower." The original description is that the apricot blossoms are of a vibrant and beautiful colour, emitting a refreshing fragrance. It is also used to describe the natural beauty and fragrance of a woman. Here it is used to describe the natural beauty and fragrance of Lin Daiyu.
--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 02:02, 29 September 2021 (UTC)
“Hua Jie Yu” - " Jie": to understand, to comprehend. The phrase is from five dynasties and ten years ·Wang Renyu's "The Legacy of Kaiyuan Tianbao - Volume 2 - The Flower of Explanation": "In the eighth month of autumn, there were a thousand leaves of white lotus in full bloom at the Taiye Pond. The Emperor (Tang Xuanzong) and his relatives enjoyed the beautiful scenery, and all the people around him admired them. After a long time, the emperor pointed to Yang Guifei（his wife）and showed her to the left and right, saying: 'Compete with me to interpret the flowers!'" (Strive: how.) Originally, Emperor Tang Xuanzong compared Yang Guifei to an understanding flower. This is a metaphor for a beautiful woman who understands people. Cao Xueqin used the word "Hua Jie Yu" as a metaphor for a beautiful woman who understands people's feelings; and since “Hua” is also the surname of Aroma, “Hua Jie Yu” means that “Aroma Hua” understands people's feelings. “Yu Sheng Xiang” - “Yu”(Jade) refers to Mascara Jade Forest. “Sheng Xiang”- exude fragrance. Or it could be called ''Huo Se Sheng Xiang''.The phrase is derived from the poem 'Apricot Blossoms' by Xue Neng: "The first branch of apricot blossoms is in living colour and fragrance, when got it in hand has moved close to the brothel." The original description is that the apricot blossoms are of a vibrant and beautiful colour, emitting a refreshing fragrance. It is also used to describe the natural beauty and fragrance of a woman. Here it is used to describe the natural beauty and fragrance of Mascara Jade Forest.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 03:24, 29 September 2021 (UTC)

==俄语语言文学 202120081552 张怡然女==

掷骰(t óu投)子——是一种游戏，即互掷骰子，以点数多少决输赢。骰子：游戏或赌博用具。多用兽骨制成，为立体小方块，六面分别刻以一、二、三、四、五、六点，一、四点涂以红色，其馀涂以黑色，故又称“色子”。相传为曹操之子曹植发明。
《丁郎认父》──取材于小说《升仙记》的弋阳腔剧目。写明代杜文学因受奸相严嵩迫害，流落湖广，入赘胡丞相府，与前妻所生子丁郎曲折相认的故事。
《黄伯央大摆阴魂阵》──或作《黄伯英大摆阴兵阵》。是由《七国春秋平话》改编的地方戏目。写燕国大将乐毅请师父黄伯央(《七国春秋平话》作“黄伯杨”)下山摆设阴魂阵围困齐将孙膑，最后两国讲和的故事。
Cast the dice - is a game in which two people cast in turn, using the size of the dice to determine the winner. Dice: a game or gambling device.Most of them are small cubes made of animal bones, six sides are engraved on one, two, three, four, five, six points, one and four coated into red, and the rest is also black, so the dice is called again ''Shai zi''.It is said to be invented by Cao Zhi, the son of Cao Cao.
''Ding lang got acquainted with his father''-- based on the novel ''Sheng Xian Ji'' yiyang repertoire. It tells the story of a man named Du Wenxue in the Ming Dynasty, who was forced to live in Huguang area because of the persecution of Yan Song, the adulterous phase. He entered the residence of Prime Minister Hu and met ding Lang, the son of his ex-wife with twists and turns.
''Huang Boyang's Great display of ghosts'' ─ or ''Huang Boying's great display of died soldiers''. It is a local opera adapted from ”The story collection of the Seven Kingdoms In the Spring and Autumn Period”. It tells the story of the state of Yan general Yue Yi please master Huang Boyang (''The story collection of the Seven Kingdoms In the Spring and Autumn Period'' for ''Huang Boyang'' ) Down the mountain set up the ghost array besiege Qi general Sun Bin， finally the last two countries peace story.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 15:47, 28 September 2021 (UTC)
Cast the dice - is a game in which two people cast in turn, using the size of the dice to determine the winner. Dice: a game or gambling device.Most of them are small cubes made of animal bones, six sides are engraved on one, two, three, four, five, six points, one and four coated into red, and the rest is coated into black, so the dice is also called 'Shai zi''.It is said to be invented by Cao Zhi, the son of Cao Cao.
''Ding lang got acquainted with his father''-- based on yiyang repertoire of the novel ''Sheng Xian Ji''. It tells the story of a man named Du Wenxue in the Ming Dynasty, who was forced to live in Huguang area because of the persecution of Yan Song, the adulterous phase. He entered the residence of Prime Minister Hu and met ding Lang, the son of his ex-wife with twists and turns.
''Huang Boyang's Great display of ghosts'' ─ or ''Huang Boying's great display of died soldiers''. It is a local opera adapted from ”The story collection of the Seven Kingdoms In the Spring and Autumn Period”. It tells the story of the state of Yan general Yue Yi please master Huang Boyang (''The story collection of the Seven Kingdoms In the Spring and Autumn Period'' for ''Huang Boyang'' ) Down the mountain set up the ghost array besiege Qi general Sun Bin， finally the last make peace between the two countries.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 10:26, 29 September 2021 (UTC)

==亚非语言文学 202120081509 刘越女==

香玉──典出唐·温庭筠《晚归曲》：“弯堤弱柳遥相瞩，雀扇团圆掩香玉。”原比喻美女散发的香气和洁白如玉的肌肤。这里是把玉石的“玉”和林黛玉的“玉”合为一体，以比喻美女林黛玉。
《孙行者大闹天宫》──京剧和地方戏均有此剧目，取材于小说《西游记》。写孙悟空跟随唐僧前大闹天宫的故事。
《姜太公斩将封神》──京剧和地方戏均有此剧目，取材于小说《封神演义》。写姜太公助周灭商后斩将封神的故事。按：以上四剧皆为闹剧，隐寓宁国府子弟粗俗不堪。
献酬──亦作“献醻”。指酒席上主宾互相敬酒。《诗经·小雅·楚茨》：“献醻交错，礼仪卒度，笑语卒获。”郑玄笺：“始主人酌宾为献，宾既酌主人，主人又自饮酌宾曰醻。”
行令──即行酒令。是一种宴会中助兴的游戏。其方法是：由一人任令官，按一定规矩行令，违令或按令该饮者都要饮酒。
Sweet jade -- classic tang · Wen Tingjun late homing song : "Bent dike weak willow distant look, bird fan reunion mask sweet jade." Originally used as a metaphor for beauty to send out fragrance and white jade skin. Here, the "jade" of jade and the "jade" of Lin Daiyu are combined as a whole to compare the beauty Lin Daiyu.
Monkey King Makes Havoc in Heaven-- a play in Both Beijing and local operas, based on the novel 'Journey to the West.' It tells the story of Sun Wukong who caused havoc in heaven before he followed Tang Priest.
Jiang Taigong beheaded a General and canonized a God. This play is used in Both Beijing Opera and local opera, and is based on the novel Creation of the Gods(Fengshen Yanyi). Write the story of Jiang Taigong, who helped Zhou destroy the Shang dynasty and then beheaded the generals and sealed the gods. The author explains: the above four plays are farce, alluding to the vulgar children of the Ningguo mansion.
献酬（Make toasts）─ can also be said 献醻. Refers to the banquet guests toasting each other. The Book of Songs· xiaoya ·chuets : "The host and the guest toast each other, the etiquette completely conforms to the law, then a word and a smile are appropriate natural." Zheng Xuanjian: "First, the host toasts to the guests. After the guests drink the wine revered by the host, the host drinks it, which is called making toasts ."
Order -- that is, order to drink. It's a fun game at a banquet. Its method is: by a person as an officer, according to certain rules of the order, the violation or according to the order of the drinker to drink.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 10:26, 29 September 2021 (UTC)
Here is the "jade" of Jade and Lin Daiyu "jade" into one--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 10:38, 29 September 2021 (UTC)

==亚非语言文学 202120081550 张秋怡女==

家生子儿——奴仆在主子家生养的子女。清代规定家奴之子女必须为奴，世代如此。清·赵翼《陔馀丛考·家生子儿》：“奴仆在主家所生子，俗谓家生子。按《法苑珠林》记庸岭有大蛇为患，都尉令长求人家生婢子及有罪家女祭之，‘家生’之名见此。”(按：《法苑珠林》为唐·释道世撰。)又《汉书·陈胜传》“秦令少府章邯免骊山徒、人奴产子”唐·颜师古注：“奴产子，犹今人云家生奴也。”“家生奴”即“家生子”。可知“家生子”或“家生奴”之称至少在唐代已有。
卖倒的死契——指双方约定卖出后不能赎身、必须终生为奴的卖身契。卖倒：犹“卖定”、“卖死”。不可变更或反悔之意。
禄蠹——禄：身居官爵，享受俸禄。蠹：蛀虫。 “禄蠹”或本“国蠧”，出自《左传·襄公二十二年》：“不可使也，而傲使人，国之蠧也。”意思是本无治国之才而身居高位，便是国家的蛀虫。“禄蠹”与“国蠧” 的意思基本上一样，也是指身居高位、坐享国家俸禄而不干实事的官吏。
Offspring - The offspring of a servant in his master's house.The Qing Dynasty stipulated that the children of domestic slaves must be slaves,from generation to generation so.Qing · Zhaoyi “Gai Yu Cong Kao·The offspring of a servant in his master's house”：“A son born to a slave in his master's house is called a son of the family. according to the story in the Pearl forest of Fayuan that there was a snake in yongling, the commander ordered the family to give birth to maidservants and guilty family female sacrifice, the name of ‘Jia Sheng’ can be seen here.”(according to: the Pearl forest of Fayuan was written for Tang· Shi Daoshi.) Also in The Book of Han · Biography of Chen Sheng, “The Qin Dynasty sent Zhang Han to pardon those who had served in mount Lishan for crimes and the sons born to house slaves”Tang · Yan Shigu notes: “Slaves give birth to children, and is also slaves”.“family born slave” is “family born child”. It can be known that “family born son” or “family born slave” had been known at least in the Tang Dynasty.Dead deed of sale refers to the deed of sale in which both parties agree that they cannot redeem themselves and must be slaves for life. Sell down: “sell it” and “sell it to death”.The meaning of not changing or repentance.“LU DU”-Lu：official status, enjoy the salary. Du：moth. “Ludu” or “Guodu” from “Zuo Zhuan · Xianggong 22 years”: “do not make, but proud to make people the worm of the nation.It means that if you are in a high position without the ability to govern a country, you are the moth of the country. “Ludu” and “Guodu” basically the same meaning, also refers to a high position, enjoy the state salary and do not work officials.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 01:29, 29 September 2021 (UTC)
--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 13:47, 11 October 2021 (UTC)
Annotation:
First:The common term for a son born to a slave in his master’s house is a family son.
Second:It means that if you are in a high position without the ability to govern a country,you are the moth of the country.

==亚非语言文学 202120081524 王逸凡女==

明明德——头一个“明”为动词。彰明、弘扬之意。明德：美德，至德，完美的道德。语出《礼记·大学》：“大学之道，在明明德，在亲民，在止于至善。”意思是弘扬完美的道德。这里是指贾宝玉只肯定包括《大学》在内的《四书》(《论语》、《大学》、《中庸》、《孟子》)是正经书，其他书都要不得。
魔星——曹雪芹的原作为“天魔星”，显然是借用了佛家和道家的“天魔”之说。佛家说“天魔”为欲界第六天主。如《楞严经》卷九说：“或汝阴魔，或复天魔。”又《百喻经·小儿得大龟喻》说：“邪见外道，天魔波旬，及恶知识，而语之言，汝但极意六尘，恣情五欲，如我语者，必得解脱。”道家则说“天魔”为天上的魔怪。如《云笈七签》卷四说：“有经无符，则天魔害人。”这里的“魔星”则为冤家之意。
--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 13:55, 11 October 2021 (UTC)
Mingmingde-The first Ming is a verb which means obviousness, clearness or carrying forward and the word Mingde means virtue,supreme virtue,perfect morality.TheBook of Rites·Great learningsaid that The way of a university lies in being clear and virtuous,being close to the people and being perfect.It means to promote perfect morality.Jiabaoyu only affirmed The Four Books including Great learning.(Analects,Great Learning,The Doctrine of the Mean,Mencius) are the proper scriptures and the other books are not acceptable.
Devil star—Cao Xueqin's original as heaven devil star apparently borrowed Buddhism and Taoism’s doctrine of heaven devil.Buddhists say that demons are the sixth god of desire.For example,volume 9 of the Surangama Sutra says, Either you cast shadows or you recover demons from heaven.And Buddhist parables said Evil sees the outside world,the sky is full of demons,and evil knowledge.But as you speak,you will be free from your desires.Taoism says that demons of heaven are demons in the sky.Such as Cloud gupta seven signs volume 4 said there is no sign,then the devil harm people.The devil star here is the meaning of enemy.

Laba Porridge-Originated from what Buddhism calls "Buddha Bathing Day". According to legend, Sakyamuni was born on the eighth day of the fourth month of the lunar calendar. Therefore, since the Han Dynasty, every Buddhist temple has held commemorative activities on this day. , "Buddhist Bathing Festival" or "Buddha Day". "The Book of the Later Han Dynasty·Tao Qian Biography" said:" Every time Buddha baths, to provid alms and rice to the road."In the Southern Dynasties Liang Zongmo's "Jingchu Sui Shi Ji" said: "April 8th, all monasteries Set up a fast, bath the Buddha with five-color perfume, and make Longhua Hui together. According to "The Biography of the Eminent Monk": ‘On April 8th, to bathe the Buddha, use Duliang incense as blue water, tulip as red water, Qiulong incense as white water, aconite incense as yellow water, benzoin as black water, to infuse the top of the Buddha. ’"In the Song Dynasty, the day of Sakyamuni’s Buddhahood, the eighth day of the twelfth lunar month, was the "Buddha Bathing Day." Every time this day, all the temples held commemorative activities, not only followed the alms, bathing Buddha and other items, but also added laba porridge, known as "Buddha Bathing Day." "On the eighth day of the lunar New Year, three or five monks and nuns in the streets chanted Buddha in teams. They would sit on a gold, bronze or wooden Buddha statue in a silver or bronze saro or a good basin. They would soak it in perfume and shower it with the branches of a tree and intended for the edification of the masses. The great monasteries served as bathing buddhas, and gave seven treasures and five flavors porridge and disciples, called "laba porridge". Since then every families also cooks porridge with fruit and miscellaneous ingredients. "Since then, the phase has become a common practice, and it has not faded to this day.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:47, 11 October 2021 (UTC)

Laba congee - Originated from a festival which calls “Buddha Bathing Day” in Buddhism. According to legend, Sakyamuni was born on the eighth of forth lunar month. Therefore, on this day, every Buddhist temple will hold activities since Han Dynasty. People will practice alms all over the place, and wash Buddha statues with water full of spices, which is called “Buddha Bathing Day”, “Buddha Bathing Festival” or “Buddha Buddhism Day”. “Book of Later Han Dynasty · Tao Qian Biography” said: “Every time Buddha baths, there are more drinking and rice to the homeless people. And Liang Zongmo, the author of “Jingchu Sui Shi Ji”, said: “April 8th, all monasteries set up a fast, bath the Buddha with five-color perfume, and make Longhua Hui together.”
According to “The Biography of the Eminent Monk”: “On April 8th, people use Duliang incense as blue water, Yujin incense as red water, Qiulong incense as white water, Fuzi incense as yellow water, and Anxi incense as black water, to infuse the top of the Buddha”. In Song Dynasty, the day when Sakyamuni became a Buddha, the eighth of twelfth lunar month, was the "Buddha Bathing Day." On that day, all Buddhist temples held the activities which called “Buddha Bathing Activities”, not only followed the traditional items, but also added Laba congee. The folks also follow the example and eat Laba congee. We can see these things from “DongJingMengHualu·Volume Ten·December”, a book written by Meng in Song Dynasty: three or five monks and nuns in the streets chanted Buddha in teams. They would sit on a gold, bronze or wooden Buddha statue in a silver or bronze saro or a good basin. They would soak it in perfume and shower it with the branches of a tree and intended for the edification of the masses. The great monasteries served as bathing buddhas, and gave seven treasures and five flavors porridge and disciples, called ‘Laba congee’. Since then every families also cooks porridge with fruit and miscellaneous ingredients.” Since then, the phase has become a common practice, and it has not faded to this day.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 13:55, 11 October 2021 (UTC)

20211229 homework

2021-12-25T13:50:03Z

Yin Huizhen: /* 易扬帆 Yì Yángfān 英语语言文学（英美文学）女 202120081545 */

20211229 homework

2021-12-25T13:38:07Z

Yin Huizhen: /* 殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546 */

20211222 homework

2021-12-25T12:37:54Z

Yin Huizhen: /* 易扬帆 Yì Yángfān 英语语言文学（英美文学）女 202120081545 */

20211222 homework

2021-12-22T12:29:53Z

Yin Huizhen: /* 殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546 */

20211222 homework

2021-12-22T12:26:00Z

Yin Huizhen: /* 殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546 */

Culture loaded words

2021-12-14T12:14:05Z

Yin Huizhen: /* 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 */

Cult Load Words EN 12

2021-12-13T12:12:11Z

Yin Huizhen:

=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.

===References===

Nida Eugene(1993). ''Language,culture,and Translating'' [M].Shanghai:Foreign Language Education Press.

Shulttleworth, Cowie(1997). ''The Dictionary of Translation Studies'' [M]. St. Jerome Publishing.

Venuti, L(1995).''The Transltor’s Invisibility'' [M]. London&Newyork:Routledge.

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.

Yu Qiuyu 余秋雨(2012). 何谓文化''What is Culture'' [M]. 武汉：长江文艺出版社 Wuhan: Changjiang Literature and Art Press.

Written by --[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 04:21, 9 December 2021 (UTC)

Culture loaded words

2021-12-13T12:03:22Z

Yin Huizhen: /* 关键字 */

'''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=
[[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.

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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[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.

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=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===

[1]Yang Hsienyi and Yang Gladys (trans.)Selected Stories of Lu Hsun.Peking:Foreign Languages Press,1971

[2]Li Ying. Chinese-English Translation of Culture-loaded Words from the Perspective of Interpretation Theory: A Case Study of Simultaneous Interpretation of Important Chinese Leaders'Conference. Journal of Liaoning University of Engineering and Technology (Social Science Edition), 2017, 19 (04): 419-424.

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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===

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[2] Newmark, P. ''A Textbook of Translation''[M]. New York:Prentice Hall, 1988: 94.

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[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 Culture-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 (Liu Mingdong,2003:30), 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 (Anderson, 1992: 8). George Yule saw it as “pre-existing knowledge structures based on experience in a particular culture” (Yule, 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 (Chen and Liu, 2011: 28-31). 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,2014: 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, 2014: 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, 2004:127), 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, 2004: 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, 1980: 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, 2001: 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 the 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 experiences 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 goodwill 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 be involved in a mundane world especially officialdom chose to live a secluded life in the 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 to 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” is comprehensible to target readers. However, “打千” is different from “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, on 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. (1932). ''Remembering: A study in experimental and social psychology''[M]. Cambridge: Cambridge University Press.

Nida, E. A. (2001). ''Language, culture and translation''[M]. Shanghai: Shanghai Foreign Language Education Press.

Nishida, H(2014).''“Cultural Schema Theory” Theorizing about Intercultural communication.''[J] Shanghai: Shanghai Foreign Language Education Press, 401-413.

Rumelhart, D, E. (1980). ''Schemata: The building blocks of cognition.'' New Jersey: Lawrence Erlbaum Associates.

Shadick, H.(2005). ''The Travels of Lao Ts’an'' [M]. Nanjing: Yilin Press.

Chen X, Liu M.陈喜贝, 刘明东(2013). 文化图式理论研究综述[J] A Review of Cultural Schema Theory Research. 湘潭大学学报 Xiangtan University Institute Journal, 2013(2):216-218.

Liu E 刘鹗 (2005). 老残游记 ''The Travels of Lao Can'' [M]. 南京: 译林出版社. Nanjing: Yilin Press.

Liu Mingdong 刘明东 (2003). The translatability of Cultura Schemas and Means [J] 文化图式的可译性及其实现手段. Chinese Translators Journal 中国翻译, 2003 (2): 28-31

Liu Mingdong, Liu Kuanping 刘明东, 刘宽平 (2004). On Schema Culture [J] 图式文化漫谈. Foreign Language Teaching 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 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.

===References===

Nida Eugene(1993). ''Language,culture,and Translating'' [M].Shanghai:Foreign Language Education Press.

Shulttleworth, Cowie(1997). ''The Dictionary of Translation Studies'' [M]. St. Jerome Publishing.

Venuti, L(1995).''The Transltor’s Invisibility'' [M]. London&Newyork:Routledge.

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.

Yu Qiuyu 余秋雨(2012). 何谓文化''What is Culture'' [M]. 武汉：长江文艺出版社 Wuhan: Changjiang Literature and Art Press.

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===
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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