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【摘要】儒家文化经常是以儒家经典在域外的翻译得以传播的,通过域外英译中国小说传播的研究较少。本文尝试探讨忠文化在早期英译中国小说中的重构,并揭示忠文化在文学对外翻译中重构的实质,一次折射一国文化在域外翻译与接受的规律。
【关键词】中国文学外译;忠文化;重构;实质
引言
随着“中国文化”走出去上升为国家战略以及“一带一路”倡议的提出,中国文化以前所未有的步伐迈出国门。除了儒家经典,英译中国小说也成为儒家文化在域外传播的重要途径之一。作为儒家文化内涵之一的“忠”文化在早期英语国家英译中国小说中的解读与建构是怎样的,值得研究。本文探讨“忠”文化在20世纪上半叶英美两国英译中国小说中的重构,并揭示“忠”文化在中国小说外译中的重构本质,为中国文学对外翻译的路径选择提供镜鉴。
一、中国小说中的“忠”文化
孔子曾曰:“君使臣以礼,臣事君以忠。”即在处理君臣关系、上下级、个人与国家的关系上,儒家文化具有忠的内涵。中国小说中“文以载道”的小说传统,使小说成为承载中国传统文化的重要载体。其中,“忠”文化在中国古代和现代小说中都大量得到了描述。如《三国演义》中,刘备白帝城托孤于诸葛亮, 他感激涕零发誓肝脑涂地的他从此无条件地忠心于后主刘禅,塑造了忠文化。
二、“忠”文化在英译中国小说中的建构
“忠”文化在早期英语国家的英译中国古代和现代小说中都有塑造,译者通常采用编译或全译策略,对原作塑造的忠文化进行了建构。
《三国演义》卫礼贤译本中,“The God of War” (《战神》)通过对关羽父子被擒后宁死不降的故事进行了解读:
(1)至天明,孙权闻关公父子已被擒获,大喜,聚众将于帐中。……关公厉声骂曰:“碧眼小儿,紫髯鼠辈!吾与刘皇叔桃园结义,誓扶汉室,岂与汝叛汉之贼为伍耶?我今误中奸计,有死而已,何必多言!”权回顾众官曰:“云长世之豪杰,孤深爱之。今欲以礼相待,劝使归降。何如?”主簿左咸曰:“不可。昔曹操得此人时,封侯赐爵,三日一小宴,五日一大宴,上马一提金,下马一提银。如此恩礼,毕竟留之不住,听其斩关杀将而去,致使今日反为所逼,几欲迁都以避其锋。今主公既已擒之,若不即除,恐贻后患。”孙权沉吟半晌曰:“斯言是也。”遂命推出,于是关公子皆遇害,时建安二十四年冬十月也。关公亡年五十八岁。
(《三国演义》第七十七回 玉泉山关公显圣 洛阳城曹操感神)
But he fell into an ambush, and, together with his son, was brought a captive to the capital of the enemy’s land. The prince of that country would have been glad to have had him go over to his side; but Guan Yu swore that he would not yield to death himself.Thereupon father and son were slain. (Wilhelm, 1921)
该例运用编译法,将原文整段表示忠文化的对话缩译为一句话“The prince of that country would have been glad to have had him go over to his side; but Guan Yu swore that he would not yield to death himself.”,用“swore”后跟宾语从句,引出关羽宁死不屈,特别用情态助动词“would not”,表明关羽主动求死也不投降的意愿,保留了原作“忠”文化。
一些抗日小说塑造了中国人觉醒反抗日本法西斯侵略的形象,如姚雪垠的 《差半车麦秸》英译文“Chabancheh Makay” 再现了农民觉醒走向抗日救国道路的形象,如下例:
(2)“你知道我们为甚么不能拿着百姓的东西?”
“我们是革命的队伍呐,”他含糊的回答说。
又沉默一忽儿,差半车麦秸忽然擤了一把鼻涕,用一种感慨的声调问我:“同志,干革命就得不到一点好处么?”
“革命是为着自己也为着大家的,”我向他解释说。“革命是要自己受点子苦,打下了江山,大家享福呐。我们要能把鬼子打跑,几千万人都能够过安生日子,咱们不一样能得到好处吗?”
“自然呐,千千万万人能过好日子,咱们也……”
“到那时咱们也就有好日子过了。以后咱们的孩子,孙子,子子孙孙都能够伸直儿走路的了。”
“我说呢,革命同志不敬神……不敬神也能当菩萨呐!”于是他又快活的笑了起来。
从此他越发的活泼起来,工作得非常紧张,为挂念女人和孩子而苦闷的时候也不多了。
(姚雪垠2011)
I asked him, “Do you know why we should not take things from the people?”
“Because we are revolutionary fighters.”
Silent again for a moment, Chabancheh Makay suddenly asked me in a coaxing voice, “Comrade, couldn’t we profit a little bit by the revolution?”
“Revolution will do a lot of good for us as well as for many other people, ” I explained to him. “In a revolution we suffer to some extent at the very beginning, then we defeat the enemy and enjoy the fruits of our common work. If we succeed in driving the invaders out of our country, then millions of people will be able to lead peaceful lives. Shall we not also benefit some from that?”
“Of course, if we can live and work peacefully, we naturally also—”
“Then we shall have a golden time. And our sons and grandsons will be able to walk in the streets with their backbones erect.”
From that time on he became a vigorous and energetic partisan. He did not worry himself with thoughts of his wife and child.
(Wang 1947: 64)
原作描述了“我”對“差半车麦秸”进行思想教育,告诉他为什么不能贪图群众的小便宜,人物对话反映了王哑吧(外号叫“差半车麦秸”)由思想落后的农民成长为一名出色游击队员的过程。译文保留原文的直接引语,再现了 “差半车麦秸”不断觉醒成为抗日爱国的战士。
三、结语
忠文化在早期英语世界英译中国小说中得到了建构,实为是对原作塑造的忠文化进行的再现。这一实质折射出中国文化在对外传播中,无论是外国译者还是中国译者,在翻译与传播中国忠文化的过程中,忠实于原作文化,成为中国传统文化有效传承的重要中介人。
参考文献:
[1]罗贯中.三国演义[M].北京:人民文学出版社,2010.
[2]焦循.沈文倬,点校.孟子正义[M].北京:中华书局,2017.
【关键词】中国文学外译;忠文化;重构;实质
引言
随着“中国文化”走出去上升为国家战略以及“一带一路”倡议的提出,中国文化以前所未有的步伐迈出国门。除了儒家经典,英译中国小说也成为儒家文化在域外传播的重要途径之一。作为儒家文化内涵之一的“忠”文化在早期英语国家英译中国小说中的解读与建构是怎样的,值得研究。本文探讨“忠”文化在20世纪上半叶英美两国英译中国小说中的重构,并揭示“忠”文化在中国小说外译中的重构本质,为中国文学对外翻译的路径选择提供镜鉴。
一、中国小说中的“忠”文化
孔子曾曰:“君使臣以礼,臣事君以忠。”即在处理君臣关系、上下级、个人与国家的关系上,儒家文化具有忠的内涵。中国小说中“文以载道”的小说传统,使小说成为承载中国传统文化的重要载体。其中,“忠”文化在中国古代和现代小说中都大量得到了描述。如《三国演义》中,刘备白帝城托孤于诸葛亮, 他感激涕零发誓肝脑涂地的他从此无条件地忠心于后主刘禅,塑造了忠文化。
二、“忠”文化在英译中国小说中的建构
“忠”文化在早期英语国家的英译中国古代和现代小说中都有塑造,译者通常采用编译或全译策略,对原作塑造的忠文化进行了建构。
《三国演义》卫礼贤译本中,“The God of War” (《战神》)通过对关羽父子被擒后宁死不降的故事进行了解读:
(1)至天明,孙权闻关公父子已被擒获,大喜,聚众将于帐中。……关公厉声骂曰:“碧眼小儿,紫髯鼠辈!吾与刘皇叔桃园结义,誓扶汉室,岂与汝叛汉之贼为伍耶?我今误中奸计,有死而已,何必多言!”权回顾众官曰:“云长世之豪杰,孤深爱之。今欲以礼相待,劝使归降。何如?”主簿左咸曰:“不可。昔曹操得此人时,封侯赐爵,三日一小宴,五日一大宴,上马一提金,下马一提银。如此恩礼,毕竟留之不住,听其斩关杀将而去,致使今日反为所逼,几欲迁都以避其锋。今主公既已擒之,若不即除,恐贻后患。”孙权沉吟半晌曰:“斯言是也。”遂命推出,于是关公子皆遇害,时建安二十四年冬十月也。关公亡年五十八岁。
(《三国演义》第七十七回 玉泉山关公显圣 洛阳城曹操感神)
But he fell into an ambush, and, together with his son, was brought a captive to the capital of the enemy’s land. The prince of that country would have been glad to have had him go over to his side; but Guan Yu swore that he would not yield to death himself.Thereupon father and son were slain. (Wilhelm, 1921)
该例运用编译法,将原文整段表示忠文化的对话缩译为一句话“The prince of that country would have been glad to have had him go over to his side; but Guan Yu swore that he would not yield to death himself.”,用“swore”后跟宾语从句,引出关羽宁死不屈,特别用情态助动词“would not”,表明关羽主动求死也不投降的意愿,保留了原作“忠”文化。
一些抗日小说塑造了中国人觉醒反抗日本法西斯侵略的形象,如姚雪垠的 《差半车麦秸》英译文“Chabancheh Makay” 再现了农民觉醒走向抗日救国道路的形象,如下例:
(2)“你知道我们为甚么不能拿着百姓的东西?”
“我们是革命的队伍呐,”他含糊的回答说。
又沉默一忽儿,差半车麦秸忽然擤了一把鼻涕,用一种感慨的声调问我:“同志,干革命就得不到一点好处么?”
“革命是为着自己也为着大家的,”我向他解释说。“革命是要自己受点子苦,打下了江山,大家享福呐。我们要能把鬼子打跑,几千万人都能够过安生日子,咱们不一样能得到好处吗?”
“自然呐,千千万万人能过好日子,咱们也……”
“到那时咱们也就有好日子过了。以后咱们的孩子,孙子,子子孙孙都能够伸直儿走路的了。”
“我说呢,革命同志不敬神……不敬神也能当菩萨呐!”于是他又快活的笑了起来。
从此他越发的活泼起来,工作得非常紧张,为挂念女人和孩子而苦闷的时候也不多了。
(姚雪垠2011)
I asked him, “Do you know why we should not take things from the people?”
“Because we are revolutionary fighters.”
Silent again for a moment, Chabancheh Makay suddenly asked me in a coaxing voice, “Comrade, couldn’t we profit a little bit by the revolution?”
“Revolution will do a lot of good for us as well as for many other people, ” I explained to him. “In a revolution we suffer to some extent at the very beginning, then we defeat the enemy and enjoy the fruits of our common work. If we succeed in driving the invaders out of our country, then millions of people will be able to lead peaceful lives. Shall we not also benefit some from that?”
“Of course, if we can live and work peacefully, we naturally also—”
“Then we shall have a golden time. And our sons and grandsons will be able to walk in the streets with their backbones erect.”
From that time on he became a vigorous and energetic partisan. He did not worry himself with thoughts of his wife and child.
(Wang 1947: 64)
原作描述了“我”對“差半车麦秸”进行思想教育,告诉他为什么不能贪图群众的小便宜,人物对话反映了王哑吧(外号叫“差半车麦秸”)由思想落后的农民成长为一名出色游击队员的过程。译文保留原文的直接引语,再现了 “差半车麦秸”不断觉醒成为抗日爱国的战士。
三、结语
忠文化在早期英语世界英译中国小说中得到了建构,实为是对原作塑造的忠文化进行的再现。这一实质折射出中国文化在对外传播中,无论是外国译者还是中国译者,在翻译与传播中国忠文化的过程中,忠实于原作文化,成为中国传统文化有效传承的重要中介人。
参考文献:
[1]罗贯中.三国演义[M].北京:人民文学出版社,2010.
[2]焦循.沈文倬,点校.孟子正义[M].北京:中华书局,2017.