What do the lyrics of Vietnamese songs mean?

In fact, it is the earliest translated song reflecting homosexuality.

Niu Niu thinks the following explanation must be enough. Almost a term paper. Please read it patiently, I hope I can help you.

Chaos and chaos were given to Changzhou, and even Changzhou was not about Qin, but about Zhao and Qin's excessive infiltration and following the rivers and lakes.

How's it going? Are you confused about reading? These thirty-two words, to be exact, thirty-two Chinese phonetic symbols, were songs sung by a Vietnamese boatman rowing in the vast blue waters of Jianghan more than 2,000 years ago to his admirer, Wang Zizi Xi of Chu. Yes, it is the famous Song Yue in the history of literature. It is the original sound of Song Yue recorded by Chu people or Yue people living in Chu.

What day is it today? What occasion?

What day is today? Together with the prince.

Shame is good, not shame,

The heart is stubborn and uneasy, and the prince knows it.

There are trees in the mountains and branches in the trees.

My heart says you don't know.

We don't know whether Zi Xi was translated by Yue people or Chu people on the spot, but it can be confirmed that this unknown translator's improvisation left the earliest and most beautiful Chu-style poem in the literary history of China, and his translation became the first Chinese translation supported by historical materials, with immeasurable literary, linguistic and historical values. Another "No.1" song in Yue Yue may not be so famous. At least in recent years, the academic circles have intentionally or unintentionally avoided this problem, that is, it is the only existing pre-Qin literary works that can be affirmed as gay poetry.

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, we would like to thank Shuo Yuan for preserving this story which is of inestimable value in literature, history, linguistics and even the study of ancient China.

As mentioned above, Shuo Yuan is a political textbook written by Liu Xiang for Emperor Han Chengdi, aiming to learn from history and understand the way of monarch and minister. Among them, "Mountain Theory" contains all the anecdotes of the eloquent lobbying of Qing Dafu, scholars, guests and Confucius disciples during the Spring and Autumn Period and the Warring States Period. The so-called "goodness" mainly includes three factors: first, the content should be correct and precious; Second, the speaker should be eloquent and skillful; Third, it can touch each other's hearts and make them willing to accept it. During the Western Han Dynasty, homosexuality was very popular. Almost every emperor before the Han Dynasty had a homosexual partner, or at least was suspected of having homosexual tendencies. (See Fei Xiaotong's translation of "Examples of Homosexuality in China Literature" in the appendix of Elizabeth's Sexual Psychology) Liu Xiang himself paid no special attention to the popular male style at that time. In order to sum up the wisdom of the debate from Zhuang Xin's case, he included the story of Xiang, but inadvertently saved an interesting gay story for us. One more thing to mention is that apart from the article "The Day when Xiang began to be blocked", Shuoyuan also recorded several other famous gay stories in the Warring States Period-Anyang Junhe is the most well-known two cases, and the former is also found in Warring States Policy? Chu Ce, is this also seen in The Warring States Policy? Wei Ce.

It's this "Yue Man Song". If it has not been passed down to this day, it seems difficult to literally assert that this is a mutual affection between two men or a mutual affection between men and women. Fortunately, Liu Xiang recorded this "skill" for us, and determined an identifiable context for the "sexual orientation" of Vietnamese songs.

The original story is as follows:

On the day when Xiang was sealed for the first time, he was wearing a jade coat, holding a jade sword, and wearing ancient shoes with double bottom and wooden pads. Standing on the swimming water, the doctor is holding a bell hammer (bell hammer: a hammer for beating a drum), and the county magistrate is holding an order (bell hammer: a drumstick), shouting, "Who can pass the king?" Dr. Chu Zhuang Xin spoke, so he made a request (requested) and paid his respects. He stood up and said, "I'd like to hold your hand, but can I?" Item got angry without saying anything. Zhuang Xin moved away (postponed: retreated) and piled up his hands (piled up: the typo of washing hands means washing hands) and said, "You don't know that husband, Hubei and gentlemen are rowing in the new wave?" Take Han Qing's boat (Han Qing: the name of the boat, a black boat carved in the shape of a bird) as an example. (? : man2, up and down; Pyrene: bi4. ? Pyrene: I don't know what it is, but I suspect it's the curtain on the ship). Zhang Cui covers it and checks (checks: inserts) the rhinoceros's tail. Ban (same as "spot") is beautiful (gui 1, clothes back, refers to coat). Hey, hey, paddle. List: The more people hold the songs, the more they sing:' If the grass is abused, it will be prosperous to Changzhou, and if it is prosperous to Changzhou, it will be more state-bound, then Zhao Yue, then Qin Yue, and then follow the rivers and lakes. The Hubei gentleman said,' I can't sing any more songs, so try to explain it to me. So, being called as an interpreter, Chu said, "When is the evening and what is the current in China?" ? What day is today? Together with the prince. I'm ashamed. I don't deserve my humble opinion. The heart is stubborn and uneasy, and the prince knows it. There are trees in the mountains and branches in the trees. "Therefore, the gentleman in Hubei repaired his clothes, hugged them, and covered them with embroidered quilts. Gentleman Xi, kissing Wang Chu's mother and brother. The official is your yin, and the Jue is your GUI. The more people in a list, the more you want to have sex. This gentleman is more than a gentleman from Hubei, so I'm not alone on the list. I'm willing to hold your hand. Why not? " Xiang came in holding hands and said, "When I was young, I tried to let my elders know me by color. I've never seen such a death. From now on, I am willing to accept orders with strength and youth as gifts. "

The free translation is:

On the day when Xiang began to accept the fief, he stood on the bank of flowing water, dressed in gorgeous clothes, a jade sword with a sheath and shoes sewn with white fine silk. The doctors surrounded the neck with hammers, and the county magistrates shouted with drumsticks, "Who can help the monarch cross the river?" Zhuang Xin, the doctor of Chu, passed by here. When he saw Xiang, he couldn't help feeling moved. He asked for forgiveness and met him. After the ceremony, he stood up and said, "May I shake your hand?" A Cheng Jun angrily changed his face and made no answer. ZhuangXin stepped back, washed his hands, and came back to say:

"Hou Jun didn't hear the story of Hubei gentleman xi rowing on the new wave? He was on a black cruise ship engraved with phoenix patterns, rippling in the blue waves. The curtain with the Pyrenees pattern is covered with a gorgeous umbrella, and the flag has a rhinoceros tail. Xiangcheng jun's clothes are gorgeous and rich, and the bells and drums on the ship ring. When the bell and drum sounded, a boatman sang with an oar:' Cover the grass, prosper Changzhou, prosper Changzhou, honor Qin, praise Zhao, praise Qin overflowing, and follow the rivers and lakes'. The lyrics are in Vietnamese, and E Jun Zi said,' I don't know Yue's songs, please explain them to me in Chu's words.' So he called a Vietnamese translator to explain the lyrics in Chu:

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.

My heart is stubborn and uneasy, and I know the prince.

There are trees in the mountains, and there are branches on the trees. My heart says you don't know.

What day is it tonight? I can paddle on this continent.

What day is it today? I am lucky to be in the same boat as the prince.

Shy and affectionate, regardless of shame,

How obsessed I am, I look forward to meeting the prince.

There are trees and branches on the mountain. I love you in my heart, but you don't know it. )

After listening to Chu's translation, E Jun raised his long sleeves, walked over and hugged the singing Vietnamese boat, and lifted an embroidered quilt to cover it. "

"You know, E Jun is a brother of the king of Chu. His official position is to make Yin (the chief minister of Chu), and his title is to hold Gui (the highest title of Chu). He can also row boats and have sex with a Vietnamese. Although your position is noble, how can you be higher than a gentleman in Hubei? Although my status is low, how can I be lower than the Vietnamese ship? I want to shake your hand, why don't you? "

Xiang quickly handed his hand over and said, "When I was young, my elders praised me for my good looks, but I have never been so suddenly humiliated. From now on, I will accept the teacher's teachings as a teenager. "

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? "

As mentioned above, Zhuang Xin's love for Xiang belongs to homosexuality, and his behavior mode belongs to a relatively "different" position. People with lower status take the initiative to woo people with higher status. Without citing other precedents, he cited the story of a gentleman and a famous Vietnamese in Hubei to defend himself, 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, what deserves our attention most 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 the standard version of Cinderella story, which obviously does not conform to the logical principle of "homogeneous analogy". From BG's "this" to BL's "that", isn't it that the donkey's lips are not right for the horse's mouth? What's more, a humble woman's attraction 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 the 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. We can't infer whether Liang Rengong ignored the importance of logical reasoning or insisted on the "correctness of sexual orientation" and knowingly committed it. Interestingly, when more and more literary researchers talk about Yue Yue Ge, they don't interpret it as a heterosexual love poem like Liang Rengong. 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. The body of knowing the sound of poetry is consistent from ancient times to the present. Yuehu's family has something inhuman. Therefore, it is not allowed to fall behind because it is far and cheap. "Even think" nine songs? There is a chapter in "Mrs. Xiang" that says "Yuan Youzhong and Li Youlan, gentlemen 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 clearly stated from the beginning that the Yue people are men, but they are eager to purify the meaning of the 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. There are 769 poems in 10 volume. 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 the 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 virtue. 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. What is the original intention of the 32-character Vietnamese song? What are the similarities and differences between the grammatical structure, phonological meter and artistic style of the original song and the translation of Chu Ci? With the disappearance of the ancient Yue historical sound, these problems have become eternal mysteries.

The development of historical comparative phonology provides new possibilities for the interpretation of Yue Yue Ge. The interpretation of Yue people's songs is based on the understanding that its language can be traced back to today, its text structure can be analyzed, and its words can generally be obtained through historical comparative phonology. The language used in Song Yue is the common language of the Guyue people, which is a conclusion drawn from ethnology and linguistics research. As an ancient southern indigenous people, the Yue people are scattered or gathered. Before the Warring States period, it was distributed in a vast area south of the Yangtze River. At present, the academic circles agree that Zhuang and Dong belong to the same language family as Buyi, Dai, Shui, Maonan, Mulao and Li, and originated from Guyue people. In other words, the Guyue people are the ancestors of today's Zhuang and Dong languages. Today's Zhuang and Dong languages inherit the relationship of ancient Vietnamese in pronunciation, vocabulary and grammar. "All interrelated languages and dialects originated from primitive society." This primitive community, "we might as well call it" basic language ". The pre-Qin ancient Yue language, represented by the Song Dynasty, is the common "basic language" of Zhuang and Dong language families.

In 1950s, Kyunosuke Jing Quan, a Japanese scholar, tried to construct the pronunciation of ancient Vietnamese by using Zhan language of Mon-Khmer family of South Asian languages and ancient Malay and Indonesian language of Malay-Polynesian languages, and explained Song Yue. Although it is not mature, it is a pioneering work. Since 1980s, with the progress of ethnology and Sino-Tibetan studies, China scholars began to try to solve this problem. Wei Qingwen, a scholar of Zhuang nationality, has made revolutionary contributions in this respect. In 1980- 1982, he published three articles in succession and published his own interpretation results. His method is to restore the recorded Chinese characters to archaic sounds according to Dong Tonghe's Ancient Phonetic Draft, and then "compare one by one" with the local sounds of Zhuang language (refer to other national languages of the same language family if necessary) to "try to draw up the ancient Zhuang language and its meaning"; Then, according to the tentative ancient Zhuang language and its meaning, according to the order of the original lyrics, and referring to the ancient translated names of Chu people, the ancient Vietnamese words of the original song are translated literally. Later, Mr. Bai also made his own explanation in Zhuang language. However, Dong scholars, such as Dong, Deng and so on, put forward that Yue songs are Dong songs after constructing ancient Yue sounds in Dong language. We should know that the various ethnic groups of Zhuang and Dong languages have not yet formed in the Spring and Autumn Period. The Yue people living on the border of Chu and Yue are not only the ancestors of Dong people, but also the ancestors of Zhuang, Buyi, Dai, Shui, Maonan, Mulao and Li people. Therefore, the songs of Yue people can be interpreted not only in Dong and Zhuang languages, but also in Buyi, Dai, Shui, Maonan, Song and Lao languages and Li languages. Rather than saying that the songs of the Yue people were sung by the ancestors of Dong or Zhuang, it is better to say that the songs of the Yue people were sung by the common ancestors of Zhuang and Dong languages. The research results of Mr. Wei Qingwen and others just illustrate this point.

This is the result of your linguist's research:

Yin Yue's original:

The grass was given to Chang Ze, Changzhou to Changzhou, and even the state was not allowed, and Zhao, Qin and other rivers and lakes were given.

Jing Quan Kyunosuke (according to the interpretation of Zhan or Malay)—

(I) pray (you), prince.

(I) pray (you), great prince.

I know (you) the great prince.

A just prince, a noble prince.

I'm so happy,

I obey you faithfully.

Let all people prosper,

I have loved you for a long time.

Wei Qingwen (translated and read in Zhuang language)—

What day is it tonight,

Who is the adult sitting in the middle of the boat?

The prince in the palace came to visit.

The prince received and appreciated my gratitude.

I wonder when the prince and the villain will play again.

The feeling of little people's hearts and throats.

Bai (translated and read in Zhuang)

What a wonderful night tonight,

Lucky to row a boat in the river [for the prince]?

Happiness makes people cry,

Shame and joy!

You are so greedy, prince!

Qianshan' ao is luxuriant in foliage,

Do you know Wang?

Sharla Cheung (Dong Language Translation and Reading)—

Is it dusk now? It's still daytime!

I am very happy together!

Help each other in the same boat and take the middle reaches of the mainland.

Meet the prince,

Thank you for your concern, love and shyness.

I was worried for a long time,

Trees clustered around the mountain.

I believe you completely!

You don't know.

He Lin (Dong Language Translation and Reading)—

Today, which day will I meet?

Who's in the cabin?

Is the prince of the palace.

Called by His Majesty,

The more I do, thank you.

What time?

Your majesty!

The more people go with me, the more people will go for an outing.

I am so young that I can laugh in my dreams!

(Or: How happy I am! )

Wei Wen interprets "spike" as "heart", "river" as "throat", constructs the last sentence as "the heart of a villain and the feeling of throat", and defines the singer as a man. He Lin interprets "grass" as "we" and translates it as "I"; Translate "Qin" into "I", the first "Chang" into "hut" and the second "Chang" into "mansion". Interpret "state" as "king" and the last four words as "little brother?" Soul? Joy？ Ah ",translated as" my brother's heart is happy ". The same is true of other translations. Starting from different national languages, the final result is that Vietnamese are basically men (the specific analysis process is omitted here).

However, these scholars have a common problem in their interpretation and reading, that is, they deviate from Chu's translation to a great extent. With these interpretations of Shuo Yuan translated? Compared with the Chu language translation contained in Shan Shuo pian, it is far from the ideological content, translation level and artistic quality, and may not be as good as the Chu language translation from the perspective of faithfulness 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?

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 linguists' research, Mr. Zhou Liuxi made special reference to the translations and readers of Chu, made use of the living materials of Zhuang and Dong languages, and referred to other common languages of the Yue nationality, such as Shuiyu, Dai and Buyi. The ancient sounds are reconstructed, and the largest number of ancient Yue words are obtained in decoding, and the full text of Song Yue 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)

What is the state of Qin,

"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! [I finally met it today. ])

Qin infiltration,

"There are trees on the mountain and branches on the wood."

There are trees and bamboos on the mountain. )

Follow the Jianghu.

"Heart said (yue) jun Xi, you don't know."

(Do you know? I admire you in my heart. )

We can see that the translations and readings of Zhang Zhengfang and Zhou Liuxi are the closest to Chu's translation, especially there are two incomprehensible sentences in Chu's translation: First, "shame is easy, no shame" (Vietnamese note:? I am extremely ashamed of your kindness and appreciation to see love. We explain it in more straightforward language. The meaning of this sentence should be: "The prince likes me so much that I feel embarrassed." 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. Zhang Zhengyi's sentence was "Foul me, His Royal Highness actually met me." In this sentence, the Chinese character "Ama" means "dirty, broken and chaotic" in Thai, which is the singer's self-evaluation of social status. Zheng Zhang thinks 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 it makes sense to say that "his heart is stubborn" Zheng Zhang's analysis. 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! [I finally met it 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 didn't lose heart and finally met a noble prince. "