Chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos, chaos.
Chu translators translated it into Chu Yu (that is, the Chu Yu spoken by Mr. Yao), using 54 Chinese characters, "The words are chosen with sound, and the songs of Chu are now":
What a night tonight, roaming in the river.
What day is today? Together with the prince.
I'm ashamed. I don't deserve my humble opinion.
Confused mood can not only satisfy the prince.
There are trees on the mountain and branches on the tree. My heart likes you. You don't know that.
Since 1950s, many scholars have studied the interpretation of ancient sounds in Vietnamese songs. Various scholars have different interpretations, but the interpretation of some words, such as "* gram" corresponds to "night, evening"; "Zhao" (*tjau) corresponds to "Prince and Jun", and all schools agree. Although the translation contents of several domestic scholars are different, the methods used are in the same strain, that is, the comparison of Dong and Tai languages. Limited by space, it is impossible to list all the translations and compare their differences. The following is the translation of Mr. Zheng, who has great influence at home and abroad, for your reference.
The first sentence: excessive grass-night, a night of happy meeting.
The second sentence: Yu Changze, Yu Changzhou-how shy I am, but I am good at making complications.
The third sentence: what kind of realm, Qin Duzhou, leisurely, enjoy it.
The fourth sentence: I am grateful to you. I am more despicable than the Qin Dynasty. I am glad to meet your highness.
The fifth sentence: Infiltrate rivers and lakes-hide in your heart and yearn for it forever.
The sentence "There are trees on the mountain, but there are branches on the trees" in Songs of the South of China is considered by Mr. Zheng to be a rhyme sentence added by the translator in order to satisfy the rhythm of Songs of the South of China. Because "branch" is homophonic with "knowledge", it is not included. No other translators at home and abroad have translated this sentence for reasons similar to those of Mr. Zheng.
199 1 year, Mr. Zheng Zhang Shangfang deciphered the Chinese phonetic notation of Vietnamese songs from Thai. Thai is the national language of Thailand and belongs to the Taiwan Province branch of the Dong-Tai language family together with Zhuang language. Thai is different from other languages of Taiwan Province branch. It has a phonetic symbol-Thai, which has been used for more than 700 years. "Thai is the oldest proven form of Thai, and it is also the other language of Taiwan Province language family." So, on the basis of written Thai, he scrutinized the original meaning of Thai word by word by comparing the ancient pronunciation of phonetic Chinese characters. He used a set of archaic sound system created by himself when he constructed the archaic sound system of Chinese characters. In decoding, like Wei Qingwen, he divided the phonetic Chinese characters into five sentences, but the position of broken sentences was completely different from Wei Qingwen's. The following is the new translation of Ge that he reported. Originally in English, it was translated into Chinese by Sun Lin and Shi Feng, and reproduced on pages 57-65 of the 7th Series of Language Studies published by 1997:
Night, the night of happy meeting!
I'm shy, and I'm good at rocking boats.
Ferry slowly, full of love!
Dirty me, your highness has seen it.
Hidden in my heart, I miss you all the time.
Later, on the basis of the above-mentioned linguists' research, Mr. Zhou Liuxi made special reference to the translation and reading of Chu, made use of the living materials of Zhuang and Dong languages, and referred to other Vietnamese languages, such as Shui, Dai and Buyi languages. The ancient sound is reconstructed, and the largest number of ancient Vietnamese words are obtained in decoding, and the full text of Vietnamese songs is restored with the help of ancient Chinese cognates. The advantage of this method is that it is incomparable to decode only one language. Therefore, his interpretation and reading results are closer to the original appearance of Vietnamese songs.
Zhou Liuxi's Translation:
Indiscriminate, careless,
"What's the happy event, where there is a boat?"
What is a good day to take care of the boats in the river tonight? )
Chang Yongze gave it to Changzhou,
"What day is it today? I have to help the prince! "
Who are you in the same boat with? And the prince)
How could Yanzhou be Qin Xu Xu?
"It's just a shame, not a shame."
Thank you for your kindness, which makes me ashamed to see love. )
Give it to Zhao Hu,
"My heart is stubborn and I know the prince."
How I wish I knew the prince! We finally met today. )
Qin infiltration,
"There are trees on the mountain and branches on the wood."
There are trees on the mountain and bamboo has branches. )
Follow the Jianghu.
"Heart said (yue) jun Xi, you don't know."
(Do you know? I admire you in my heart. )
Yue people are a big nation living in the vast coastal areas south of the Yangtze River in ancient times. They are called Baiyue in literature, including Yuyue, Ouyue, Minyue, Dongyue, Yangyue, Nanyue and Luoyue. The official note in the Geography of Hanshu: "From crossing toes to Huiji, there are seven or eight thousand miles, and there are various castes in various places", which refers to these ethnic groups. Its language is generally considered to be related to today's Zhuang and Dong language family. Modern genetic research also believes that according to the Y chromosome data of Baiyue population, its origin is holistic * * *, and it is probably related to the Yue people (see Dr. AARON Li's thesis "Signs of the monistic dichotomy of the genetic structure of Baiyue people", published in the fourth issue of Guangxi Ethnic Studies in 2002). The languages of Zhuang and Dong ethnic groups in China are very similar to those of foreign Taiwanese ethnic groups and can be compared. The above is the main basis for domestic scholars to interpret Vietnamese songs. Yueren Song was first included in Chapter 13 of Shuo Yuan (Volume 11) and On Kindness by Liu Xiang in the Western Han Dynasty. Liu Xiang is the fourth grandson of Liu Jiao, the younger brother of Liu Bang, Emperor Wu of the Han Dynasty. He grew up in Chu. His ancestors had a rich collection of books, and his family history was widely known. When he became emperor, Liu Xiang led the secretary of the Five Classics who was in charge of sorting out the royal books of the Western Han Dynasty, and took the opportunity to browse the most comprehensive classics that could be seen at that time. In addition to collating books, Liu Xiang also compiled several stories for Liu Ao, the Emperor Gaozu, based on the folk books collected by the royal family-Shuo Yuan, Xin Xu and Biography of Women. The book records many folk stories and legends from pre-Qin to Qin and Han dynasties. Nine times out of ten, the origins and sources of these cases can also be discussed in the existing classics and referenced with each other; But some of them have long been lost, and there is no evidence in the literature. Only Shuo Yuan and other books have retained a little of its legacy, and The Day of the First Seal of the Item is one of them. What needs to be clear is that although the original author of the article "The Day of the First Seal of Xiang" is unknown, it can be inferred that Liu Xiang must have referred to other documents when recording this anecdote, but it is a pity that the old books of predecessors have been lost in the long river of history. In this sense, Shuo Yuan preserved the story and the Yue Yue song in the story, which is of inestimable value in the study of literature, history, linguistics and even China ancient sexology.
Zhuang Xin, a doctor of Chu, admires Xiang's beauty and puts forward the unreasonable demand of "holding your hand", which shows that Zhuang Xin has a homosexual desire for Xiang. Who became king, life is unknown. Zhuang Xin was the minister of King Xiang of Chu at the end of the Warring States Period (reigned from 298 BC to 264 BC), and was contemporary with Qu Yuan and Song Yu. In 278 BC, the Qin Dynasty seized Chu from Bai Qi, occupied the whole western part of Chu in one fell swoop, and hastily moved the capital to Chen. At that time, the Chu army was completely defeated and no longer organized resistance. When Wang Xiang asked Zhuang Xin how to clean up the mess, Zhuang Xin first cheered up Wang Xiang: "It's not too late to see rabbits love dogs; It is never too late to mend. The idiom "Better late than never" comes from a sentence by Zhuang Xin. Later, Wang Xiang named Zhuang Xin as Yangling Jun and ordered him to guard the land of Huai and Chu. When the story happened, Xiang had just accepted the knighthood of the King of Chu, and Zhuang Xin was still a doctor and had not been knighted, so he claimed to be Xiang's "minister". In principle, the gay mode in ancient society decided the active or passive role according to the social status, so what Zhuang Xin did naturally offended Xiang's dignity, and the arrogant and noble handsome man naturally did not give Dr. Zhuang a good face. In order to convince Xiang, the eloquent Zhuang Xin told him a story.
After listening to the lyrics translated by Chu, Zi immediately understood the feeling of "surpassing others" and readily accepted the courtship of the other party. "So, the gentlemen in Hubei improved his costume, embraced it and covered it with embroidery." According to Zi's ambiguous behavior, it is not difficult to imagine what happened between him and the Yue people. After ZhuangXin told this story, strike while the iron is hot and further persuade the item:
"Hubei jun xi, prince mother brother also. The official is your yin, and the Jue is your GUI. The more people in a list, the more you want to have sex. Why is this gentleman superior to the gentleman in Hubei? Why is my minister alone and willing to hold your hand? "
Different from the etiquette in the Central Plains, the southern ethnic Yue nationality has not been infected by Chinese etiquette, but inherited the primitive and simple personality concept. The Chinese people pay attention to the distinction between honor and inferiority, while the Vietnamese people advocate equality and friendship, and they are not respectful or inferior. On the issue of love, the concept of Yue people is a far cry from the strict manners and customs of the Central Plains between men and women. It is very natural for men and women to sing and sit in the confinement, and it is also very natural to communicate freely in mulberry fields. Free "wild intercourse" is the most legitimate love mode in the eyes of the Vietnamese.
Although the Yue people practice "wild sounds" which are different from those in the Central Plains, the music quality is actually very high. If you blurt it out, you can make songs. The text is also refined, fresh and meaningful; Sentence patterns are random and changeable; Free rhythm, clear rhythm, patchwork; The square format of the northern four-character poem has no dull feeling. This is also in line with their free and unrestrained, simple and honest nationality.
During the formation of Chu culture, Yue culture injected more milk into Chu culture than other cultures. From bronze casting to architectural form and musical instrument style, in the development of Chu culture, more Vietnamese cultural factors have been absorbed than any other culture. Generally speaking, the Chu culture in its heyday has included the Yue culture which is different from the early Chu culture. If the early Chu culture had obvious birthmarks of Chinese culture and primitive southern witchcraft, then the Chu culture in its heyday "not only got rid of the shackles of pure rationality that permeated the Central Plains, but also was not led to rude and low-level religious fanaticism by popular southern witchcraft." Instead, it shows an unrestrained, free and strong emotion, in which profound rational thinking is precipitated. Chu culture pursues the perfect unity of content and form and the high combination of romance and reality, which has an immeasurable and far-reaching influence on China culture. "
If there is any difference between Chu culture and Yue culture, the most obvious difference is in totem worship. As mentioned earlier, Yue culture worships dragons and snakes because it is a typical river culture. Chu culture is characterized by phoenix worship. Phoenix has always been the most revered god of Chu people and a symbol of Chu people's strength. In the minds of Chu people, if you want to ascend to heaven, you must have the guidance of a phoenix. Therefore, on the ship type, the Yue people like to build dragon boats, while the Chu people prefer to carve the boats in the shape of phoenix birds. The "boat of Han Qing" taken by Xi, the son of the Hubei army, reflects the concept that Chu people worship phoenix.
From this, we can have a general description of the portrait of Yang Yue nationality who lived in Jianghan in the pre-Qin period: broken tattoos, staggered arms, easy use of boats, fine casting of bronze swords, freedom of truth and beautiful passion. Then you can also imagine the appearance of the man on the list: he should have messy hair, a gingerbread coat, a well-proportioned figure and a strong body (boating all the year round, making a living in rivers and lakes, how can he be in poor shape? ), his brown skin is tattooed with dragon and snake patterns, and his eyes are deep and big. He dared to pour out his love face to face with the monarch where he lived and his parents, the prince of Chu and his grandson Xi. It can be seen that his character must be a passionate man, with sincere and persistent personality and intense and euphemistic feelings. As for the origin of his identity, Hubei is a water town, and the Vietnamese are good at boating. Most likely, he is from Yue, Hubei Province. He has just been recruited to be an official ship for Zi, and fell in love with him at the first sight. Another possibility is that there are frequent wars between Wu Chu and Chu-Yue, and ship wars account for a certain proportion, which is recorded in Mozi Lu Wen. It is more common for prisoners of war to become slaves. He is a Vietnamese or a marine. After being captured, he became an official sailor, so he could not speak Chu. The first possibility.
Imagine the following picture:
In the crowd of princes and dignitaries, when the grand "bell and drum" national music just stopped, the Vietnamese in Bangbang couldn't help singing. The songs were unexpected, which surprised everyone and touched the princes who were eating and drinking deeply, and made a good story.
Modern scholars have translated and interpreted Yue songs by studying ancient sounds, but their interpretation and reading have the same problem, that is, they deviate from Chu translation to a great extent. Compared with the Chu language versions in Shuo Yuan Shan Shuo pian, these versions are far from each other in ideological content, translation level and artistic quality, and may not be as good as the Chu language versions in terms of loyalty and credibility. Because the writing age of Shuoyuan is closer to the time when this story happened, "standing on the list" means "singing in front of Mr. Hubei"; And Hubei gentlemen also called for more translation on the spot, which is what Chu said. After all, local Vietnamese translators knew Vietnamese, customs and folk song traditions better than people thousands of years later. Some scholars believe that it is an objective attitude to seek national language directly without being bound by Chu translation; As everyone knows, if you step on your feet, everything can only be subjective speculation. Although the translation of the ancients was free translation according to the format of Chu folk songs, the translation was faithful to the original lyrics except for the necessary repetition according to the rhetorical format of poems. If we don't translate word for word into calibrators, such translation and reading will inevitably deviate from its true colors, even if it is not endless. An obvious flaw is that, from the translation results, this obvious love song, in the works of linguists, has become a "thank you" and "ode" sung by villains or younger brothers. Such a translation is incompatible with the deep and lingering Chu translation, and does not conform to the context of the story. Just imagine, how could Zi hug a grovelling and flattering boatman and embroider "making love" on him? How could Zhuang Xin use flattering eulogy to open his eyes for courtship?
In the previous interpretation of Yuefu songs, we can see that Zhou Liuxi's translation is the closest to the translation of Chuci, especially two sentences that are difficult to understand in Chuci: First, "I'm ashamed, but I don't want to be ashamed" (Yuefu Recording: How can I be ashamed of Yanzhou Qin), and Zhou translated it as "I'm ashamed to see the gratitude of my Lord." Second, "My heart is stubborn, I know the prince", which is the most difficult sentence to understand in Chu translation. The translations of Bai in Britain and Lu in Taiwan Province are "My heart will never fail because I know my Lord" and "Although my heart is stubborn, I am still alive because I know the prince deeply". There is almost no difference between the two versions, but readers still don't understand what Zhou Zi is going to say. Zheng Zhang Fang discussed this sentence in his paper. Yi's sentence is "slander me, his royal highness the prince actually met." "In this sentence, the Chinese character" Ama "means" dirty, ragged and unkempt "in Thai, which is the singer's self-evaluation of social status. Zheng Zhang believes that through this lyric, Zhou Zi's self-reported status is humble and can't be compared with the prince, but he didn't give up his pursuit because of it, so he said, "His heart is stubborn. "Zheng Zhang's analysis is very reasonable. Zhuang Xin later published a big comment, comparing Xiang with the status of E Jun, himself and himself. This lyric is just an introduction. How I want to know the prince! We finally met today. ) ",near Zheng Zhang Wen Yi. According to the new translation of He Zhou, the meaning of this sentence should be: "Although my position is humble, I have not lost confidence and finally met a noble prince." Therefore, from a certain direction of explanation, "Vietnamese Song" is a hymn to homosexuality.
As mentioned above, Zhuang Xin's love for Xiang belongs to homosexuality, and his behavior pattern belongs to a relatively "different" identity. People with lower status take the initiative to woo people with higher status. He cited the story of Hubei gentleman Xi and the list of Vietnamese to defend himself, without citing other precedents, indicating that the scenes in the story correspond to what is happening on key issues. Therefore, we can infer that the correspondence of this key question includes three aspects: first, the correspondence of purposes is for courtship; Second, the identity difference corresponds to the fact that the person with lower status takes the initiative to woo the person with higher status; Third, the most noteworthy thing is the correspondence between the sexes. Imagine that if all the people on the list are women, then the story of E Gentleman Xi is a standard version of Cinderella story, which obviously does not conform to the logical principle of "homogeneous analogy". Moreover, a humble woman's confession to a noble man is never regarded as indecent, but an out-and-out "affair", which is a common practice in romantic legends. Therefore, if Vietnamese are women, this example is almost unconvincing. How can Xiang accept Zhuang Xin's preaching with conviction?
In the past, when some scholars talked about Vietnamese songs, they could not help but interpret the meaning of the lyrics with the opposite sex orientation. For example, Liang Qichao's Draft of China Beauty Literature History said: "Apart from Chu Ci, it is said that Yue Nv's eulogy contained in the poem" Shuo Yuan Shan Shuo pian "in the Warring States Period is that the Prince of Chu and the gentleman of Hubei took a boat trip to Yuexi, and the boatman girl held it. It is impossible to infer whether Liang Rengong ignored the importance of logical reasoning or insisted on "the correctness of sexual orientation", but it is intriguing that more literary researchers did not interpret it as "firm and straightforward" heterosexual love poems like Liang Rengong when talking about Song. Zhu, for example, praised the artistic value of Yue people's songs on the one hand, saying that it was "special because it was self-collected, and it gained rhyme without learning." Moreover, the so-called "Xing" is also stipulated in Zhou Taishi's Six Poems. Know the body of poetry, ancient and modern * * * penetration, a moon lake, there are non-human people can do. Therefore, it is not allowed to fall behind because it is far and cheap. I even think that in the chapter of "Nine Songs, Mrs. Xiang", "Yuan You, Li Youlan, the gentleman dare not speak", "The example of its rise is the song of Yue people." Ren Yue Ge is defined as the source of Chu Ci. However, on the other hand, he criticized that "its meanness is not enough", but said nothing about how to be "despicable".
Contemporary scholars deal with it in a more euphemistic way. While praising the beauty of this poem, they vaguely said, "This Yue song is a beautiful folk love song" (Zhang), cleverly avoiding the hot issue of whether Yue people are men or women. Some scholars confirmed the nature of the love poem Yue Yue Ge, "This is a love song, I'm afraid it's hard to deny it" (Xiao Bing), but they further concluded that Yue Yue Ge is so soft and charming that the singer should be Yue Nv. This reason is really weak. Why is tenderness and charm a patent for women? What's more, it is not accurate to describe Ge's emotional appeal with "gentle and lovely". Yue Yue Ge's style is a combination of simplicity and vitality. There are still many scholars who confirmed that Yue people are men from the beginning, but they are eager to purify the meaning of lyrics, aiming at "thanking" and "praising" and never mentioning the word love song. For example, this song, Yue Yue Song, which is commonly used in the history of orthodox literature, reflects the friendship between Chu people and Yue people.
In fact, in ancient times, some people regarded Yue Yue's songs as homosexual texts. There is a poem in section 17 of volume 33 of "Juvenile Fu", and the last four sentences say: "I don't know the difference of food, who can talk about grace?" May you hold the quilt, and the more you come, the more people you will stay. " This is a poem that praises men's sexuality. The sentence of "no way" uses the sentence of "shut up" in turn, which obviously shows the denial of heterosexuality. The last two sentences are the story of a gentleman in Hubei with a positive tone. What the poet means is that he hopes that beautiful teenagers can spend the night with men who love him with embroidered quilts, just as Zi Xi treats Yue people. It can be seen that there is no doubt that Yue people are men and Yue people's songs are gay texts.
Many scholars can forgive this sensitive love story between men and women, or avoid it in every way, or "purify" it knowing that it is wrong. After all, it is unkind to be too harsh in this situation. Overseas sinologists are less bound by taboos in this respect, so they made clear the gay love song nature of Yue Yue songs earlier. 1982, Penguin Publishing House published the English translation of Dr. Anne Burrell's New Song of Yutai by Ms. Bai, a sinologist at Cambridge University. New Songs of Yutai is a collection of poems from the Eastern Zhou Dynasty to the Southern Dynasties in the Liang Dynasty, which has always been thought to be compiled by Xu Ling in the middle of the Liang Dynasty. * * * Ten volumes, including 769 poems. Except for one poem, the rest are all works from the Han Dynasty to the Liang Dynasty. This outstanding work is Song Yue, which is included in the ninth volume. According to Xu Ling's Preface to Ode to a New Yutai, the purpose of compiling this book is to "select and record colourful love songs", that is, to mainly collect love poems, rather than temple poems praising virtues. Dr. Bai pays special attention to the homosexual love poems in Ode to a New Yutai, such as Wen Di, Xiao Gang's Concubine and Song Dynasty. In the process of Chinese-English translation, Ms. Bai clearly put forward the judgment that Yue Yue Ge is a gay love poem.
From 65438 to 0998, Kang Zhengguo, a scholar studying in the United States, published a book "Re-examination of Romance-Sex and Ancient China Literature" in China. In the third chapter "Men's Aspects", Kang Zhengguo convincingly explained the homosexual nature of "Yue Yue Ge", and many of the above viewpoints and words were quoted from Kang Shu.
If Kang Zhengguo's logical analysis of the text context is not enough to convince everyone of Yue Ge's homosexual nature, then since the 1980s, many linguists at home and abroad have interpreted 32 Chinese phonetic symbols of this poem by using the research results of historical comparative phonology, which not only deciphered the ancient Yue language of "barbarian tongue", but also unveiled the mystery that has enveloped Yue Ge for more than two thousand years.
As mentioned above, Ren Yuege has been handed down in two styles and texts: there are both Chinese-English translation of Vietnamese and Chinese-English translation of Chu folk songs; It is not only an original Yue Opera, but also a Yue Opera translated by Chu. When Liu Xiang memorized the Chinese translation of the lyrics, he kept the original sound of the Vietnamese singing in Chinese characters when the accident happened. It has been more than two thousand years since the Western Han Dynasty. Scholars of past dynasties have made numerous analyses and comments on the quality and artistic level of Ge's translated poems and their influence on later literary works, but almost no one has inquired about the original Vietnamese version of The Tongue of Manyi, let alone conducted in-depth analysis and research. The original words of untranslated Vietnamese songs are 32 words, which have become 54 words after being translated into Chu songs, and the traces of their processing and arrangement are very obvious. The development of historical comparative phonology provides new possibilities for the interpretation of Yue Yue Ge. [Song] Zhu Zhu's note "Songs of the Chu Dynasty": The Yue people sing songs, and the younger brother of the King of Chu, E Jun, is boating in the new wave, and the Yue people sing words on the list. Its meaning is contemptible and indecent, characterized by self-transcendence, failure in learning and lingering charm, and its so-called prosperity in Zhou Taishi's six poems is also about. Knowing the body of poetry, ancient and modern * * * penetration, Hu, Yue family, has inhuman ability, can not leave it because of distance and base.
Xi Murong: Everything you left on the underground river can only turn into your past and my last night, which many people whisper under the stars.