圣经翻译中的关联与顺应
Chapter Two Study of CUV and TCV under RATA
2.1 Criticisms on CUV and TCV
2.1.1Criticism on CUV
After its publication in April, 1919, a great many missionaries and Chinese scholars thought highly of this monumental work. It has become the first version accepted by the majority Chinese and has taken authoritative position ever since. Evidence is plentiful from evaluations and comments delivered by well-known scholars in different periods. RaoYongkang, the first scholar recognized in the field, noted that "CUV is the latest and greatest version ever translated by western missionaries."(You Side, 2002, P.335) Zhou Zuoren concluded that CUV has met the requirement of "faithfulness and expressiveness". And several Chinese scholars regarded CUV as "a model of decent literary Mandarin".(好的文学白话) (Ren Dongshen, 2002, P.180) In 1979, Yu Zhongwen wrote an article about CUV:在过去的半个多世纪的年日，这本圣经曾给中文教会带来极大而深厚的赐福。 这本译文，简洁易解，淡甘隽永，高尚庄严，深得圣徒之珍爱，且蒙生灵同工 与印证。(.Zhuang Rouyu, 2000, P.65)(In the past more than half a century, the CUV has brought tremendous and profound blessings to the Chinese churches. Thanks to its characteristics of simplicity, solemnity and divinity, it has won the adoration of the believers and so many testimonies have come out of it.)
However, nowadays, scholars doing research on CUV have found many cases of inadequacy and problems; some are so serious that the whole version really needs to be revised. For example, the CUV mainly uses literal translation so as to be faithful to the original text; however, the language seems a bit obscure and outdated, especially the literal translation of metaphors is hardly understood by Chinese recipients. And the translating of poems into prose, to some extent, reduces the grace of source text. Furthermore, CUV adopted many phonetic transfer, extension and transplantation that all make Chinese readers feel confused and odd.
2.1.2 Criticism on TCV
After TCV being published, scholars demonstrated different attitudes and responses, prompted by "the new theory of translating with its focus on communicating the message of the original". (Strandenaes, 1987, P.139) Translators intended to prepare a version for potential seekers and new believers under two main principles: "corresponding meaning and equal effect" and "faithful to the original and faithful to the readers". (Strandenaes, 1987, P 139) Others thought the language of TCV as inelegant but superficial. Besides, a great amount of loss or reduction in translating the poems is undoubtedly a pitiable loss to the Holy Book. Because it puts too much attention on readers' reaction, the treatment in ST is just paraphrasing the original poems instead of reproducing the artistic qualities of the 14 original poems. Therefore, to some extent, it is a failure for the "dynamic equivalence" guiding the Bible translation in China.
Literary translation is constrained by the author's intentions on the one hand, but it endows the translator with artistic creativity on the other hand. Therefore, this section is devoted to discussing the promotion of the translator's role under the Relevance and Adaptation Theory through assessment of examples from CUV and TCV. A deeper probe is conducted into what goes on in the mind of the translator during relevance-seeking and adaptation-making. so the target reader can access the same appreciation as the source reader.
2.2 Non-linguistic Rendering in Social-cultural Context
Xie Tianzhen maintains that literal translation is a kind of "cross-cultural creative treason". This concept itself is a good reflection of the translator's subjectivity, which indicates an objective deviation from the source utterances with a purpose of arriving at his certain intention. And the social-cultural context includes both the source and the cognitive environments influencing the translator's subjectivity. The social-cultural context refers to the context that mirrors the social conventions and historical heritage characteristic of a certain cognitive environment. It includes such pragmatic constraints as historical and cultural background, customs, religious belief, aesthetic conceptions, ideology and so forth. (Li Zhanxi, 2007, P112) As in Bible translation in China, different cultural backgrounds are in an inevitable collision and conflict; therefore, these ent毕业论文
http://www.youerw.comire constraints pose great challenges to the translators in his linguistic choices during the translating process. Now several examples are put forward as the following.
2.2.1 Rendering of Theological Addressing
With regard to the translation of theological addressing terms, both CUV and TCV adopted different references. The most controversial debate in the two versions is the rendering of "God". According to the historical review of Bible translation in China, in Tang Dynasty, the foreign missionary has translated "God" into "ZhenZhu" “神主” which is recorded in "the Stele of the Diffusion of the Brilliant Teaching in the Middle Kingdom". In the early Qing translator adopted "Shen" and later rendered as "YeHeHua" in CUV published in the year of 1919. And TCV published in 1979, it used "ShangZhu" to replace most of "God". And now in most literal works related with Bible, "YaWei" is widely used and preferred by Chinese scholars. For example, Liang Gong, a professor doing research on Bible literature in HeNan University adopted "YaWei" in his publications, the Guide to Bible Literature and Bible and European works. The following examples are different terms rendering "God" (the underlined parts) from four versions.
A.因为爱情如死之坚强，嫉恨如阴间之残忍，所发的电光，是火焰的电光，是里夔空的烈焰。(CUV)
B.因为爱情猛如死亡，妒爱顽如阴府，它的焰是火焰，是上主火焰。(思高本)
C.爱情跟死一样坚强;恋情跟阴间一样牢固。宣爆出火焰，像烈火一样燃烧。(TCV)
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