[ 108 ] 原文 when a woman is unmarried, she is to live for her father; when married, she is to live for her husband; and as widow, she is to live for her children. 此句是辜鴻銘對“在家從父,出嫁從夫,夫死從子”的翻譯,此句漢語出自《儀禮·喪服·子夏傳》。
[ 109 ] 原文 women’s natural feet society 是一八七九年由廈門倫敦傳教會麥高溫牧師設立的中國第一個反纏足的團體,命名為“天足會”。
[ 110 ] 原文 what I want to say here is that the life of every true man—from the Emperor down to the ricksha coolie—and every true woman, is a life of sacrifice. 其中“every true man…and every true woman”屬於並列結構。man 指“男人”;the Emperor指“皇帝”,但為與“苦力車夫”結構平衡,將 Emperor 譯為“九五之尊”。故整句翻譯為“餘欲悅,大凡真正之男人——上及九五之尊、下至苦力車夫——,大凡真正之婦女,一生中,莫不謂之犧牲矣。”
[ 111 ] 原文 Indeed to people who talk of the immorality of concubinage in China, I would say that to me the Chinese mandarin who keeps concubines is less selfish,less immoral than the European in his motor car,who picks up a helpless woman from the public street and,after amusing himself with her for one night, throws her away again on the pavement of the public street the next morning. 是辜鴻銘在為中國的納妾製進行辯護,認為中國的納妾製度比西方的娼妓製度要優越些。原文是陳述句,翻譯時處理成反問句。更能符合辜鴻銘文章的譏諷性。
[ 112 ] “攜”之用法,見晉·陶淵明《歸去來兮辭》:“今攜幼入室。”
[ 113 ] 原文 the protection for the wife against the abuse of concubinage in China is the love of her husband for her 其中 protection 意為“保護”、“護愛”,此處擇用“護愛”,其義及用法,見《聊齋誌異·促織》:“備極護愛。”
[ 114 ] 原文“the perfect good taste”字麵意義為“完美的好品味”,此處譯為“至美之情操。”
[ 115 ] 原文 But unfortunately the piece is too long for quotation here in this already too long article. 其中“too … for+N ”與“too … to V”同義,即“太……而不能(適合)……”此句譯為:“然其憾者,原詩過長,本文及此已甚冗長,若引之,恐有不適。”“冗長”之用法,見西晉·陸機《文賦》:“要辭達而理舉,故無取乎冗長。”
[ 116 ] 原文 wish to know how deep the affection…其中 wish to know 意為“希望知道”,此處譯為“體會”,其義及用法,見《朱子語類》卷五:“學者要體會親切。”
[ 117 ] 此處詩句,辜鴻銘引自英國詩人丁尼生之“Break,Break,Break”。此詩是一首悼亡詩,因此,翻譯時采用《遣悲懷》風格翻譯。全詩譯文如下“渤聲聲似哭泣, 波注衝蒼!口張舌舉述衷腸,思緒如潮萬千闋。/漁家男童今何在,昔日呼妹嬉海潮!船家水手何處覓,歌聲悠揚海灣飄!/江船肅穆歸紛紛,夜泊山村凹口渡。但願重執子之手,不聞君聲在何處!/渤聲聲似哭泣,蒼岩腳下作墳地!柔情歲月漸行遠,盼君歸來竟成憶。”
[ 118 ] 原文 Until therefore, let me be permitted to say here, —the people in Europe and America understand what true civic life means, understand and have a true conception of what it is really to be a citizen, — a citizen not each one living for himself, but each one living first for his family, and through that for the civic order or State, —there can then be no such thing as a stable society, civic order or State in the true sense of the word. 此句長而複雜,重新組合,便於理解:Therefore, let me be permitted to say here. There can then be no such thing as a stable society, civic order or State in the true sense of the word until the people in Europe and America understand what true civic life means, understand and have a true conception of what it is really to be a citizen, — a citizen not each one living for himself, but each one living first for his family, and through that for the civic order or State. 此結構是英語中的not…until…”意為“直到……才”或“隻有……才……”。其中 the word是指 citizen;in the true sense of the word 翻譯時拆分句子; a citizen Not … or State是同位語,翻譯拆分成句子。整句譯文為“是故,容餘申言於此。唯有歐美之人,深曉公民生活之指要、深曉公民觀之精微要義,方知有社會之穩定、公民秩序之和諧,國家之穩固也。公民者,非為己而活也,其始而為家而活,繼而為公民秩序而活,終而為國而活。此乃公民之精微要義。”
[ 119 ] 原文 But in and about the Chinese feminine ideal, I want to say here, there is nothing terrible either in a physical or in a moral sense. 其中“nothing…either…or…”含有絕對意義,故譯為“斷無”,其義及用法,見唐·李商隱《無題》:“斷無消息石榴紅。”
[ 120 ] 原文 in this quality of divine meekness,the true Christian feminine ideal is the Chinese feminine ideal,with just a shade of difference. 其中 with just a shade of difference 意為“大同小異”,其用法,見《莊子·天下》:“大同而與小同異,此之謂小同異;萬物畢同畢異,此之謂大同異。”
[ 121 ] 原文 The Chinese Language (中國語言)指漢語。漢語在曆史上有多種稱謂。在先秦時期,語言多以國名取名,秦始皇統一中國後,統一了文字,故稱秦字;自漢代後,語言便有了定稱“漢語”。這就是所謂“秦字漢語”的來曆,見明·唐順之《答皇甫百泉郎中書》:“其於文也,大率所謂宋頭巾氣習,求一秦字漢語了不可得。”清朝時,漢語被定為官話,又稱國語。但“漢語”一詞自古習用,故翻譯時仍譯為“漢語”。“漢語”用法,見北周·庾信《奉和法筵應詔》:“佛影胡人記,經文漢語翻。”唐·元稹《縛戎人》詩:“中有一人能漢語,自言家本長安窟。”
[ 122 ] 原文是祈使句,但置於前後看,如若漢語之自問自答句。故翻譯時,把原文祈使句譯成漢語疑問句。
[ 123 ] 原文 Is Chinese a difficult language?My answer is, yes and no. 此句為主題句,提出自己觀點“中國之語言,果難習歟?餘曰,亦難,亦不難。”下文分兩點證明其觀點。
[ 124 ] 原文 Let us first take the spoken language. 是對主題句(見此前之注釋)加以逐一論述,其中 Let us first take…屬寫作過渡詞,與下文中We now to come to the written or book language, written Chinese形成照應。故譯為:“首先,以口語為例。”
[ 125 ] 原文 Now as a proof of this,we all know how easily European children learn colloquial or spoken Chinese,while learned philogues and sinologues insist in saying that Chinese is so difficult.辜鴻銘為證明自己論點而提出的證據。其中 this指上一句中作者提出的論點“漢語之口語或俗語實乃孩童之語言”;而 proof 所指內容亦即此句主句內容。主句與從句內容正好一正一反,相互印證。這一正一反的意思與王充《論衡·案書》中一句“兩刃相割,利鈍乃知;二論相訂,是非乃見”的意思完全相同。故翻譯時,直接用王充的“二論相訂,是非乃見”一句。
[ 126 ] 原文 We now come to the written or book language, written Chinese,其中 We now come to 是寫作中話題過渡語。因此句前有 Let us first take the spoken language,故譯為“其次,以書麵語(漢語書麵語)為例”,表明辜鴻銘先生在思考漢語 “書麵語”的英語表達究竟是“the written language”還是“the book language”確切。前者是意譯,後者是直譯。故寫作時,頗感無賴,故有此種寫法。因此,翻譯時,把“the written or book language”直接翻譯成“書麵語”;把“the written Chinese”譯成“漢語書麵語”或“書麵漢語”。
[ 127 ] “一分為二”,其用法見朱熹《朱子語類》卷六七:“此隻是一分為二,節節如此,以至於無窮,皆是一生兩爾。”
[ 128 ] 辜鴻銘把書麵語比喻成三種服裝:plain dress written Chinese;official uniform Chinese;and full court dress Chinese 比喻形象生動,含義深刻。可謂“知其人,則覽其文;覽其文,則知其人”即語言乃人之身份象征,恰如人之服裝。翻譯時,保留其形象比喻,分別譯為:素服語、製服語、禮服語。
[ 129 ] 原文語氣頗有鄙視自稱中國學家之歐人,故翻譯時,將 proverbs 譯成“野諺”而譯其“鄙”意。“野諺”之用法,見賈誼《過秦論》:“野諺曰‘前事之不忘,後事之師也’”。
[ 130 ] 清朝最主要的法律形式是例,例是統稱,可分為條例、則例、事例、成例等名目。條例是專指刑事單行法規。則例指某一行政部門或某項專門事務方麵的單行法規彙編。事例指皇帝就某項事務所發布的“上諭”或經皇帝批準的政府部門提出的建議。據此,治外應屬則例,故譯為“則例”。
[ 131 ] 原文 Now what I want to say here is this: how many foreigners who call themselves Chinese scholars, have any idea of what an asset of civilisation is stored up in that portion of Chinese literature which I have called the Classica majora, the literature in full court dress Chinese?此句在對自稱中國學家進行譏諷,但句子結構複雜,故翻譯時,打破原文固有秩序,按漢語習慣而重新組句。譯文中增添了絕對之詞“凡”,同時,將 how many 譯為頗有藐視質疑之詞“能幾何”;整句譯為“餘欲曰,中國文學蓋以禮服語而成,中華文明所以存焉;禮服語亦即餘所謂之高雅古典漢語。凡以中國學家自居之外國人,明中華文明之財富者,能幾何矣?”
[ 132 ] 原文從形式看,句子結構極為複雜;從內容看,既具有譏諷之意,亦有自豪自傲之意,二者相對,其意自明。故翻譯時,對原文句子進行了調整,並增加了具有譏諷之意的“所謂”,增加了對中華文明有褒義之詞“蝶變”。
[ 133 ] 原文 how extremely simple,written Chinese even when dressed in full court dress uniform 在上一句中已出現,翻譯時,用“之”代替。“信手”之意,見唐·白居易《琵琶行(並序)》:“低眉信手續續彈。”
[ 134 ] “質而不鄙”是辜鴻銘評詩歌常用術語,見辜鴻銘《蒙養弦歌》:“惟古詩古樂府,質而不鄙,尚有國風之遺意存焉。”
[ 135 ] 原文引自希伯來《聖經》,但並不是詩體形式,此處翻譯成詩體形式,其原因在於,辜鴻銘兩次引文都旨在證明言簡意賅的道理,前麵引唐詩,此處引《聖經》,如翻譯詩體形式,更能證明辜氏之本意,即無論中外,都講究言簡意賅,亦即同為詩體,無論中外,都可以達到言簡意賅。
[ 136 ] 原文 The picture of the awful state of a nation or people 中 nation 和people 皆為“民族”之意。故翻譯時,將二詞合譯為“民族”。
[ 137 ] 原文 In fact, if you want to have literature which can transmute men,can civilise mankind, you will have to go to the literature of the Hebrew people or of the Greeks or to Chinese literature,其中?you will have to?結構顯示出辜鴻銘說話時的絕對語氣,即“霸氣”。這種語氣蘊藏在整本書中。翻譯時,也采用古漢語中表示絕對語氣的句型“唯……”,此處連續采用三個“唯……可覓也”並列,使得語氣層層遞進高亢,從而翻譯出辜鴻銘的“霸氣”。
[ 138 ] 原文 complex 意為 made up of parts and difficult to be understood or explained 意為:“蓋因事有諸多部分構成(雜)以致難以理解或解釋。”與古漢語詞“錯雜”意思如出一轍,“錯雜”:錯者,交錯也;雜者,混合,摻雜也。即蓋因事多而交錯在一起,難以理出頭緒則為錯雜。見清·徐珂《清稗類鈔·戰事類》:“彼此錯雜。”另如成語“錯綜複雜”,皆為此義。
[ 139 ] 原文 doggerel 常用來形容詩句之笨拙低劣。與古漢語“拙劣”等義,故譯為“拙劣”,其用法,見唐·元稹《獻滎陽公詩五十韻》:“拙劣仍非速,迂愚且異專。”
[ 140 ] 原文 His answer was: “Like author, like reader; because the John Smiths who read her novels live in Marie Corelli’s world and regard her as the most authoritative exponent of the Universe in which they live, move and have their being.”其中 like author,like reader 是仿造 like father,like son 而成,故譯為:“有其作者,必有其讀者。”live in Marie Corelli’s world 指“生活在瑪麗·果勒裏的小說世界裏”,此成為“迷醉”,其用法,見《郭煌曲·十二時·普勸四眾依教修行》:“終年迷醉長無明,肯信佛門堪倚賴。”
[ 141 ] 原文 Consequently I have lately taken the trouble to read the books which furnish John Smith with his ideas on China and the Chinese,其中 his 指阿瑟·史密斯。the books 指前文《中國人之特性》一類書籍。因此,翻譯時根據前後文,對某些詞進行了還原。
[ 142 ] “算術”與“代數”小辨。數學在我國古代有多種稱呼,“算術”,“算經”見《九章算術》,《周髀算經》。“代數”是清朝翻譯家李善蘭根據algebraical 意譯而來,最初音譯為“阿爾熱巴拉”,意為“還原與化簡”。故此處仍采用二術語。
[ 143 ] 原文 variation 之意為“變化”,其用法,見《禮記·中庸》疏“一爭一擇,而變化之事出矣。”
[ 144 ] “可見”之用法,見宋·趙與時《賓退錄》卷三:“然後世正使匱乏極,亦何肯出此令,可見當時錢之艱得也。”
[ 145 ] 原文 made his fortune with 意為“以……發財”。
[ 146 ] 原文 both he and John Chinaman understood and agreed perfectly upon the formula 2 plus 2 equal 4 其中 he and John Chinaman 上文已提及,翻譯時簡稱“二者”。此句譯為:“二者皆知曉且臣服2 + 2 = 4 之道理。”“道理”之用法,見清·沈德潛《說詩語》卷上:“白樂天詩能道盡古今道理,人以率易少之。”
[ 147 ] 原文 What is justification by faith?其中 justification by faith 意為“因為信仰耶穌而可釋罪。” 故譯為:“人之信耶穌者,其旨何也?”
[ 148 ] 原文state意為“狀態”,此處擇用“意態”一詞,其用法,見漢·許慎 / 撰 清·段玉裁《說文解字》段注:“意態者,有是意,因有是狀,故曰:意態。”
[ 149 ] 原文 take the trouble,譯為“殫思極慮”,其義及用法,見唐·白居易《策林一·策頭》:“殫思極慮,以盡微臣獻言之道乎!”