Crop top Tuxedo

『登岳陽楼(岳陽楼に登る)』 杜甫 (712–770 CE)

Yueyang tower is a major tourist destination on the shores of Lake Dongting, Yueyang City, Hunan province, China. Further Reading

Source text from this website. I’ve swapped out the Japanese specific variants for their traditional Chinese counterparts. According to the summary notes, apparently there’s a civil war going on around the time of composition, very likely the An Lushan rebellion of 755-763 CE. One of the alternative English translations below alleges the date of composition of this poem around the last 3 years of his life, so it’d have been around 767 CE when he finally got to tour this place.

Classical Chinese

昔聞洞庭水 今上岳陽楼 吳楚東南坼 乾坤日夜浮 親朋無一字 老病有孤舟 戎馬關山北 憑軒涕泗流

Long ago I heard about the waters of Dongting Now I ascend Yueyang tower Wu and Chu split east and south Heaven and earth float there day and night Not a word from my friends or relatives Old age and illness make for a lonely boat War horses close off the mountain’s north [side] I lean on the railing; tears and snot stream [down my face]

Classical Japanese translation

昔聞く洞庭の水 今上る岳陽楼 呉楚東南に坼(さ)け 乾坤(けんこん)日夜浮かぶ 親朋(しんほう)一字無く 老病孤舟(こしゅう)有り 戎馬(じゅうば)関山の北 軒(けん)に憑(よ)って涕泗(ていし)流る

No major differences between this and the above.

Modern Japanese translation

昔から、洞庭湖の水の美しさを耳にしてきたが(願いがかなって)今まさに(湖を見渡せる)岳陽楼に登っている。 呉の国と楚の国は、この湖によって東と南に隔てられ 天と地が、水面に、日夜を問わず浮かんでいる。 親戚、友人からは一通の手紙も無く 年老いて病である私には、1そうの小船があるだけである。 関山の北では、戦いが続いているが 軒に寄りかかって故郷を思うと、涙が流れてくるばかりだ。

I’ve heard about the beauties of the water of Lake Doutei since long ago but now (my wish is granted and) I’m just about to climb Gakuyourou (which overlooks the lake). The countries of Go and So are separated by the lake east and south Heaven and earth are floating on the water’s surface regardless of whether it’s day or night. I haven’t received a single letter from my friends or relatives, so for me who is old and infirm, there is but one small boat. To the north of the closed off mountain pass, the war continues, but as I lean against the eaves and think about my hometown, all I can do is cry.

Other people's translations * https://eastasiastudent.net/china/classical/du-fu-yueyang-tower/ * https://frankwatsonpoet.com/du-fus-climbing-yueyang-tower-300-tang/

Corresponding ExR: Arrogance part 3 FW pages 73-81

三毒 san1du2 (jp: sandoku) “Three poisons”–the name of Jiang Cheng’s sword. Explanation from Wikipedia. (There’s more Buddhism in this book more thank I expected.)

In the Buddhist teachings, the three poisons (of ignorance, attachment, and aversion) are the primary causes that keep sentient beings trapped in samsara (cycle of reincarnation).“

忘機 wang4ji1 (jp: bouki) “To be free of worldly concerns”–the name of Lan Wangji and his qin. Explanation thread from Taming Wangxian (I'd love to get my hands on their translation if anyone has, but that seems like a hell of a long shot at this point). According to the Fukyuuban jitsu via Kotobank, there’s a Li Bai 李白 poem I should take a look at, 下終南山過斛斯山人宿置酒 “descending the Zhongnan mountains, passing by Husi sanren’s inn, and preparing wine for dinner”. I will translate this in a separate post.

沢蕪君 takubukun = zewujun. I’d love to know about why Lan Xichen is lord swamp turnip. There’s clearly some sort of Daoist textual reference I’m missing, but I would not know where to even start looking for that.

梢頭 shoutou “outermost edge of the treetops”. Adding this because I could only find it in a kokugo dictionary.

乾坤袋 kenkonbukuro “qiankun bag”. Firstly I’m surprised that the more common character for “bag” is used here, as opposed to 嚢 (because of 鎖霊嚢 sareinou “chained spirit bag” last time). Secondly, 乾坤 kenkon is actually translatable. “Heaven and earth”, “yin and yang”, “the universe”, “Northwest and southwest”. The Fukyuuban jitsu even leads me to a Du Fu poem, 登岳陽楼 “Climbing Yueyang tower”, which I will also translate in another post. It seems to be a term used in religion and mysticism but my preliminary research doesn’t point to any one belief in particular. Baike points me at Daoism. Other sources point at the I Ching, which isn’t necessarily a Daoist text; it appears to be an unaffiliated mystic text in that it predates other religions or major philosophies. I’ve also seen it as part of the names of some Buddhist temples. (I found a translation+commentary in the library of the I Ching and I am utterly terrified. It's enormous! At least 700 pages with a hard cover.)

照妖鏡 shouyoukyou demon reflecting illuminating mirror I’ll give ExR a pass because Mandarin bridge says 照 zhao4 can mean “to reflect”. Japanese carries no such meaning. To reflect in a mirror is 映る utsuru.

燃陰符 nen'infu gloom yin burning talisman, which burns dark yin energy. (This is a straight up mistake from overtranslation.)

Don’t think I don’t print out a chapter of Exiled Rebels every weekend to not scrawl all over it with a red pen. You better believe I’m fixing it, and I will be fixing my Seven Seas books on the reread too!

Moving onward to quotations…

Also, Jiang Cheng’s sword, “Sandu,” had never made actual contact with Lan WangJi’s sword, “Bichen,” and it was not yet decidable whose hands would the deer die on. (ExR)

それに、江澄の剣「三毒」は蘭忘機の剣「避塵」とまだ一度も正式に手合わせをしたこともなく、どちらが上かわからない。(FW pg. 74) Besides, Jiang Cheng’s sword “sandu” had never formally contested Lan Wangji’s sword “bichen”, so [missing subject] did not know which was better.

ExR, there was no good reason to foot note this idiom.

As Wei WuXian pulled the corners of his mouth, Lan WangJi spoke again, “Do your tasks.” The command was simplistic and clear, without any fancy vocabulary for decoration.

魏無羨も口角を少し上げると、意外にも蘭忘機が口を開いた。 「――夜狩だ」 その一言は簡潔明瞭で、飾り気のない言葉だった。(FW pg. 75) No sooner did Wei Wuxian raise the corners of his mouth, Lan Wangji unexpectedly opened his mouth. “–[We’re] night hunting.” That brief comment was clear and concise, and candid.

From what I can see here, 飾り気のない kazarike no nai is a set phrase in Japanese, but ExR either doesn’t have the same circumstances or they’re taking it overly literally. 飾り気 kazarike means “affectation, pretense,” or, literally, “decorated atmosphere”, therefore “without pretense” = “candid, plain, unaffected, frank, unpretentious”. If I shove it into Chinese-Japanese weblio, I get 直性子 zhi2xing4zi5 which is borderline nonsense when I shove that back through Mandarin Bridge. What it suggests instead is 直腸子 zhi2chang2zi5, a forthright person, or literally 直 zhi2 “straight” + 性子 xing4zi5 “temper”. Meanwhile the example sentence is 私は飾り気のない人が好きだ = 我喜欢直爽的人 = “I like straightforward people.” 直爽 zhi2shuang3 is at least a word I can look up! I really need a better Japanese<>Chinese dictionary.

Continuing that scene…

After a moment, Lan WangJi spoke again, “Do what you can. Don’t force anything.” (ExR)

しばらくして、蘭忘機は言い渡した。 「全力を尽くしなさい。だが、無理は禁物だ。」(FW pg. 75) After a bit, Lan Wangji ordered: “Do your best. But, excess ought to be avoided.”

Truth be told I didn’t realize 全力を尽くす zenryoku wo tsukusu and 頑張る ganbaru were synonyms. Now I know. Now you know.

The voice was deep and alluring. (ExR) His voice was deep and captivating. (7s pg 85) 彼の声が低く重厚で… (FW pg 75) His voice was low and profound…

Is the Chinese narrator trying to say “masculine timbre” = “sexy” to WWX-who-is-definitely-not-attracted-to-men-at-this-time? From what I can tell, the Japanese narrator is trying to establish a characterization here. LWJ is a solemn, composed, and dignified ideal Confucian gentleman. I always imagine him as a man of few words, and when he does speak, it’s generally not much louder than a whisper, since he rarely raises his voice at anyone.

He couldn’t let a single grain of sand appear in his eyes, which was why he had never approved of Wei WuXian cultivating the dark path. (ExR)

Verdict: Disagree

Back then, he’d been extremely against Wei Wuxian cultivating the demonic path. (7S pg. 84)

Verdict: DISAGREE

間違いは決して見逃さず、魏無羨が鬼道を修練することに関しても強く反対していた。(FW pg. 76) He absolutely would not turn a blind eye toward a single mistake, and strongly opposed anything concerning Wei Wuxian cultivating the ghost path.

The above should speak for itself. Good grief…

Ever since then, he had reminded himself of the Yunmeng Jiang Sect’s motto—do it even if it was impossible. 雲夢江氏のあの家訓を忘れるな――「成せぬと知りても、為さねば成らぬ」と。(FW pg. 78) Don’t forget that Unbou Jiang clan family motto–“Even if you know you cannot succeed, if you don’t try it won’t happen.”

In case this one made your head spin, let’s go through the entry for nasu. 為す is just the verb “to do”. It’s spelled that way because sometimes Classical Chinese uses 為 wei2 as the verb “to do”. (為 tame “purpose” is derived from 為 wei4.) From there you can also extrapolate “to perform, to attempt” as secondary definitions. Meanwhile 成す is the transitive of “to become” which in turn becomes “to make something thus, to form, to succeed at, to accomplish”. They’re going heavy handed with the classical here. To make this easier to parse, in modern Japanese you’d read it 「なせないと知っても、なさなければ、ならない」と。That make more sense?

Back on tumblr i had a really long meandering post about trying to parse out some glossary terms for this section that really didn't work out well and I still haven't figured out how to repost it in a clear, concise manner. That having been said, the following are based on my attempts to hash out that glossary so every type of beast or spirit introduced has a unique entry.

It lit up as soon as it was taken out, meaning that there was a spirit not far away from Wei Wuxian. (ExR)

取り出してすぐ火についたというのは、近くに陰霊がいるということだ。(FW pg 79) Catching fire as soon as it was taken out mean that there was a shade nearby.

As much as every word containing 霊 can mean “spirit”, I’m purposefully trying to tease them apart. 陰 is “yin” but it can also be read kage “shadow”. That’s how I arrived at “shade”.

This was a ghost, probably killed with a weapon which was smashed onto his head. (ExR)

この老人は「死霊」だ。おそらく誰かに凶器で頭を殴られて殺されたのだろう。(FW pg. 80) This old man was a “spirit-of-the-dead”. He was probably bludgeoned to death [lit. beaten and killed] by someone with a dangerous weapon.

ExR, you’re dropping adjectives again.

This wasn’t the soul that a living human had lost. (ExR) これから考えても、これは生きている人間から魂だけ離れた「生霊」ではない。 Even thinking about it from here, this wasn’t a “wraith”–just the soul separated from a living human.

Not sure if the Japanese side decided to embellish here, but I’m including it because it’s yet another new term.

One cultivator answered, “They left here, for Goddess Temple.” (ExR) 「彼らならここを離れて、天女の祠に行きましたよ。」 (FW pg. 80) “Them, they left and went to the Celestial Maiden’s Shrine.” “Them, they left and went to the Devi’s Shrine.”

She’s not quite a goddess, she’s a ten'nyo, a tian1nü3! This word can go one of a couple ways. One is in the realm of Immortals, Xian 仙–“Celestial Maiden.” Literally “heavenly lady”. Pretty self explanatory. The other is Buddhist, that’s a devi, ie. the feminine of “deva” (which is 天人 tenjin/tian1ren2 for those of you who want to do more research). In Buddhism, devas are not necessarily “gods” either. Based on my Wikipedia research they sound more like super humans or titans. “Minor god” is stretching it.

To quote the Buddhist cosmology Wikipedia page:

It is to be understood that deva is an imprecise term referring to any being living in a longer-lived and generally more blissful state than humans. Most of them are not “gods” in the common sense of the term, having little or no concern with the human world and rarely if ever interacting with it…

Based on the depiction of the statue in question in the donghua, I am leaning toward a Buddhist interpretation. (When I first saw it, I thought the statue was of a bodhisattva, since statues of 觀音/观音Guan1yin1/観音 Kanon, the Bodhisattva of Compassion, are exceedingly popular. I was wrong. It had too many arms.) As far as I know, only Buddhist icons have multiple arms like that in far east Asian traditions outside of India. I am open to correction.

One more thing! 祠 hokora is Shinto. It’s a wayside shrine built for minor folk 神 kami. In Japanese tradition, they’re supposed to be tiny. In Chinese tradition, they appear to be full sized shrines. Below is a Japanese hokora. OP guesses it probably isn’t much taller than a child. Shot in the dark: maybe 1.3 m or 4 feet max.

picture

This Chinese website explains the difference between a whole ton of different types of religious institutions: 寺 si4 (temple, often Buddhist), 廟/庙 miao4 (ancestral temple), 祠 ci2 (memorial temple); 觀/观 guan4 (daoist temple); 庵 an1 (small hut or hermitage/small Buddhist temple/nunnery). This image below of a Chinese ci2 comes from the linked website.

picture

OP cannot make out the name of the place. The image is too compressed to be legible. To reiterate for the nth time, my Mandarin is absolute trash. From what I can make out without resorting to machine translation, this kind of shrine is usually built to commemorate some sort of great personage and maintained as an ancestral hall. DO NOT TAKE MY WORD FOR THIS. If I were to venture a guess how tall this thing is, (considering that a standard door frame is 7 feet) maybe 4.5 m/15 feet total?

The point I’m trying to make is in China, 祠 are a full sized building, while in Japan they are puny scale models because they serve completely different purposes. Gotta set expectations.

Wei WuXian inquired again, “Which deity is the temple built for?” (ExR) 「どういう神が祀られているんだ?」 (FW pg. 80) “What sort of divinity is enshrined [there]?

Ok ExR, you get a pass this time. For my own pedanticism’s sake, I’m going to stop rambling and just link some wiki pages for kami and shen2 神 respectively. Teasing these apart is a headache and I’ve already been at this post for who knows how many hours I’m getting a screen headache for real.

“The round-faced girl spoke, “I, I think it’s a natural stone statue of a goddess.” (ExR)

「ええと、自然にできた一体の天女神の石像らしいです」 (FW pg. 81) “Um, it appears to be a naturally formed stone statue of a celestial maiden spirit.”

Having both ten'nyo and kami in feels unnecessarily redundant. I’d really prefer either “devi” or “divinity” but not both.

In addition according to this fan blog (which may not be live anymore):

舞天女尊(ぶてんにょそん)…食魂天女(しょっこんてんにょ)とも呼ぶ。元々自然にできた石像だったが、それを見た人々が崇めるようになり怪物に化けた。参拝者の願いを叶える代わりにその者の魂を吸い取る。ドラマ版では陰鉄を刺されたことで怪物に化け、アニメ版では鬼腕が取り憑いて怪物に化けた。 There revered dancing devi, aka the soul consuming devi. Originally a naturally formed stone statue, but the people who saw it came to worship it and it transformed into a monster. Instead of granting the worshipers’ prayers, it absorbed their souls. In the drama, it transformed into a monster because it was stabbed with yin iron, while in the anime it transformed into a monster because the ghost arm possessed it.

I think I have an answer for whether the 食魂殺 shokkonsatsu soul-eating killer is a 鬼 ki or a 怪 kai. I would at this point categorize it as a 怪 kai not because it’s dead but because it never lived in the first place, combined with the specific use of the term 怪物 kaibutsu (“monster”).

chart

I really need to fix my glossary.

Corresponding ExR: Arrogance part 2 FW pages 62-73

Vocab first because we have a lot of it 縛仙網 bakusenmou While I don’t love “divinity binding net”, I don’t see any easy way around it either. 仙 sen/xian1 is obnoxious as previously discussed here. Have a wikipedia page for good measure. There are a couple things we can do here. Either leave them alone as Xian, or find a suitable, consistent, translation to add to the glossary. Just spitballing here: so there seem to be three ways of looking at Xian1:

  • as a type of heavenly being = immortal 1, divinity, vis-a-vis god
  • as the end goal of daoism = mountain hermit wizard, immortal 2
  • as a practitioner of daoist magic = cultivator

The grammar of bakusenmou is “(verb+object)-overarching noun”, which we make do with in English by flipping it to “(object+verb)-overarching noun”. It seems strange to me that Daoist cultivators might hunt “xian” for sport. It’d be more likely that they’re hunting supernatural creatures, like yao1guai4 妖怪, right? “Immortal binding net”? “Xian-binding net”? hmm jury’s out for now.

仙督 sentoku I’ll leave this as “cultivation chief”. It’s nice and snappy and I don’t feel like I could come up with something better.

仙剣 senken Just mentioning this one because ExR keeps dropping adjectives. Suihua and Bichen are not just any old swords, they’re senken/xian1jian4. “Cultivation swords”? “Magic swords”? “Immortal swords”?

傲岸不遜 gouganfuson = arrogant, haughty. It’s a sign of literary refinement if you can find a situation to shoehorn a yojijukugo into, so kudos to Zheng/Chêng sensei and the translation team for this one. (Not sure if the translator is mainland Chinese or of a different corner of the Chinese diaspora, thus both Pinyin and Wade-Giles.)

乱葬崗殲滅戦 ransoukou senmetsusen = Mass graveyard [Burial Mounds] extermination campaign Adding this b/c I know long kanji chains freak people out

陰霊 inrei “yin” + “spirit” I don’t have anything concrete for this one at the moment. Sounds like a type of gui3 鬼, so some synonym for “ghost” might be apt.

剣芒 kenbo from the inline note on page 67.

仙剣が放つ光。またそれによる攻撃。 Light released by an immortal blade, or the attack by which.

Magic sword casts BEAM ATTACK :)

鎖霊嚢 sareinou = “chained spirit bag” I am surprised to see that last character since the more common version of it is 袋.

叔父上 ojiue This ought to have been glossed. Just in case you were wondering, there are three different kanji for “uncle”.

  • 伯 bo2 = paternal uncle (older than father)
  • 叔 shu1 = paternal uncle (younger than father)
  • 舅 jiu4 = maternal uncle (any age)

Japanese hierarchy is not nearly that complicated. 伯 is not commonly used. I have only seen it come up in 伯爵 hakushaku “count, earl”. 舅 shuuto is apparently father-in-law.

逢乱必出 houranhisshutsu “Meet Chaos Certain to Come out” There’s a whole paragraph explaining this one, so I’m not going to.

禁言術 kingenjutsu “forbid speaking technique” “Silence spell” works. I like it.

I should get this out of the way up front.

邪道 does not mean 魔道 or 鬼道

邪道 jadou/xie2dao4 IS NOT A SYNONYM FOR 魔道 madou/mo2dao4 OR 鬼道 kidou/gui3dao4. It is a Buddhist term and its mistranslation is a central point of contention from what I’ve read of many fan translation criticisms, including BOTH 7S and ExR. To quote the better portion of Wikipedia:

邪道(じゃどう)は、仏教用語で、仏道に外れた不正な教えのこと。転じて、一般に、本筋に沿わない不当なやり方を評していうのに用いられる。 Jadou is a Buddhist term, meaning improper teaching that strays from Buddhist Teachings. Meanwhile, it is generally used to comment on an unfair way of doing things that does not act in accordance with the main thread [i.e. “go against the grain”].

不正 fusei and 不当 futou are pretty loaded words.

仏教の語義:仏教に反する教え(六師外道など)。邪(よこしま)な意をもって他者を貶めようとするもの。 Meaning in Buddhism: Teachings that contradict Buddhist teachings (such as the Six Heretical Teachers). Something which has evil ideas and tries to denigrate others.

I cannot stress this enough: Religion is a form of politics. The supposed heretics are rivals of the Buddha in the religious sense and very likely politically as well. The Six Heretics themselves, based on only their wiki article, are a fatalist, several nihilists, an antagonistic, and an atomist. Is that really “heretical thinking”? They’re all arguably adjacent philosophies. There’s an entire tangent to be made about the intersection of Hinduism, politics and social mobility in the Maurya Empire during the rise of Buddhism. I’ll leave that essay to someone better informed.

一般的な用法:一般的に正道と認識されているものとは異なるやり方に対して、非難を込めた論評として用いられる(後述)。辞書では「本来の目的からはずれたやり方」あるいは「正当でない方法」といった解説がなされている。 General usage: used in contrast with something for which there is a generally accepted “correct” methodology with a diverging way of doing things; used as a reproachful criticism (discussed below). Explained in the dictionary as “a way of doing things which is contrary to the original purpose” or “an injust method”.

正道 seidou another loaded term. Scare quotes added by OP.

TLDR: Jadou means “unorthodox”, “not mainstream”, “against the grain” and comes with an implication of contempt for the object of the expression.

Example 1

The boy on the ground was fuming, “You damn gay! Good for you, taking this sort of wrong path because you didn’t have enough spiritual powers to do anything! Watch out for your life! Do you know who came today? Today, I…” (ExR)

Verdict: Permissible

The youth yelled on the ground angrily, “Dam,n cut-sleeve! Lookit you, going down the demonic path just because your spiritual power is too weak to cultivate into anything worthwhile. Do you know who’s here today?! I’m gonna…” (7S pg. 74)

Verdict: Disagree

ふいに地面に伏せていた少年が怒鳴った。 「断袖野郎!お前、霊力が低くて仙術の修練が上手くいかないからって、こんな邪道に走るなんて……気をつけた方がいいぞ!今日は誰が来ると思う⁉俺の……」 (FW pg. 67) The boy lying face down in the dirt suddenly yelled angrily. “Cut sleeve bastard! You said you sucked at cultivation magic practice because you had low spiritual power, and now you’re running along this unorthodox path… you better watch out! Who do you think’s coming today!? My…”

仙術 senjutsu, another slippery term. “Wizardry” doesn’t quite feel right unless you’re okay with swapping out “cultivator” with “wizard” in all instances.

Example 2

The boy presumed that, after being chased from the LanlingJin Sect, Mo XuanYu had chosen the dishonorable path, which was a reasonable conclusion to draw, saving Wei WuXian from a lot of unnecessary trouble.(ExR)

Verdict: Permissible

…so this youth also thought Mo Xuanyu had strayed from the right path after being driven out of the Jin clan of Lanling. It was a perfectly logical suspicion and it saved Wei Wuxian from further unnecessary trouble.“ (7S pg 74) Verdict: Permissible

おそらく少年は、莫玄羽も蘭陵金氏から追い出されたあと、邪道に目覚めたと思っただろう。彼はそう考えるのも無理ではなく、そのおかげで魏無羨は余計な釈明をせずに済んだ。(FW pg. 68) The boy probably thought that, after having been chased out of the Ranryou Jin clan, Mo Xuanyu also became conscious of the unorthodox path. It wasn’t an unreasonable thing for him to think, and thanks to that, Wei Wuxian didn’t have to bother with unnecessary explanation.

Example 3

Jiang Cheng spoke grimly, “Break his legs? Haven’t I told you? If you see this sort of evil and crooked practice, kill the cultivator and feed him to your dog!” (ExR)

Verdict: Disagree

Jiang Cheng said darkly, “Break his legs? Haven’t I told you that when you run into heretics, you should kill them outright and feed them to your dog?!” (7S pg 75)

Verdict: Permissible within a margin of error

「脚をへし折るだと?教えたはずだぞ。こういう邪道を使う輩に出会ったら、すぐさま殺してお前の犬の餌にでもしろ!」 (FW pg. 69) “‘Break his legs?’ I’ve told you this before. When you come across people using this sort of unorthodox path, kill them immediately and make them into dog food!

Example 4

At the present time, his hatred had grown to affect even people who cultivated like him! (ExR) And that rage was taken out on every cultivator who imitated him! (7S pg 77) まさかこんな風に、彼を真似て鬼道を修練するすべての者に当たり散らすほどまでになっていたとは!(FW pg 69) And [to think] it’d gotten to the point where he’d [JC] find fault with everyone who imitated him [WWX] by practicing kidou [the ghost path]!

I’m not even sure if 鬼道 kidou is even part of this even part of the original text or the Japanese felt the need to really hammer the point home here.

Alright, now the actual text

When Wei Wuxian describes Jin Ling as “rich” there ought to be an air of being impressed with just how wealthy this brat is both times. ExR and FW do this; 7S does not.

The motto of the Ranryou Jin clan is

“opening the doors toward wisdom and aspiration, illuminating the world with the vermilion light (ExR)” the conviction to open the doors to wisdom, allowing the vermilion light of eternity to shine upon the world. (7S pg 69)

「知恵を啓き、確かな志を胸に、朱の光で世を照らせ」 (FW pg. 63) “open up to wisdom, and with clear resolve in your breast, illuminate the world with vermilion light.”

This 啓く hiraku is for opening the mind to enlightenment specifically. I can see where ExR and 7S got their translations from. Sometimes you need to supply your own punctuation and a few prepositional phrases in order to make things make sense.

“Get out of here! It’s disgusting just looking at you, you damn gay”. (ExR)

「さっさと失せろ!お前を見るだけで吐き気がする。この断袖野郎」 (FW pg. 66) “Get lost already! Just seeing you makes me nauseous. Damn cut sleeve bastard.”

I’m not sure if “gay” was really mean enough. Either use “cut sleeve” and foot note it or find a meaner word. There are enough inflammatory words for “homosexual” out there.

“What an attitude! I suppose you didn’t have a mother to teach you?” (ExR)  「まったく、親の顔を見てみたいよ」 (FW pg. 66) “Good grief, I wanna see my parent[’s face]”

This is a major derivation but it feels in character. (* UwU voice* ) Oh, you’re so intimidating, I want my mommy. Who of us wouldn’t try putting a sassy teenager in their place with sarcasm?

There was some stuff I had wanted to add about the introduction of Jiang Cheng, his appearance, and how he killed the paper doll, because the JP side is more verbose, but this post is already ungodly long. I will skip it.

Lan Wangji intro scene.

Mourning clothes! (ExR) (出た!万年喪主) (FW pg 70) (He’s here! The eternal chief mourner.)

One last thing about Jiang Cheng. It’s two separate sentences in the same paragraph.

He narrowed his eyes, his left hand casually stroking the ring on his right hand’s index finger… Whenever Clan Leader Jiang started touching it, it meant that he had the intent to kill. (ExR)

彼は目を細め、左手で故意にか知らずにか、右手の人差し指にはめてある指輪を軽くさすり始めた。 そして江宗主がそれを触り始めるということは、つまり殺意が芽生えたことを意味する。(FW pg 73) He narrowed his eyes and, whether he did so purposefully or unknowingly, began to lightly stroke the ring on his right pointer finger with his left hand… Thus whenever Sect Leader Jiang started to touch it, it meant that murderous impulse began to bud.

That’s all for now.

Corresponding ExR: Arrogance Part 1 FW pages 54-62

槐の木 enju no ki Japanese Pagoda tree—technically they’re from mainland China. Have a picture:

enju no ki

大梵山・大飯山 this pun doesn’t work. The homophone just isn’t there. In Chinese, both would be pronounced da4fan4shan1. In Japanese you have daibonzan and daihanzan. Could it have been force fit with another kanji? Honestly, that’s above my pay grade. They could have just added furigana and called it a day. There are a ton of kanji that mean “Buddha” because a ton of Hindu mythos come preinstalled with Buddhist literature. 梵 bon is not only Buddha but also Brahman—the Hindu creator god. 佛 butsu points at Shakyamuni Buddha, i.e. Siddhartha Gautama himself, but has fallen mostly out of use. In modern usage 仏 butsu appears to be preferred.

EDIT: I had a thought. 大盆山 daibonzan Mount Great Platter. serving platter

Source: https://happylifestyle.com/9123

The settlement of “Buddha’s foot” fo2jiao3zhen4 at the base of Mount Dafan/daibonzan, 佛脚鎮 bukkyakuchin threw me off for a couple reasons. “Foot” and “leg” are effectively interchangeable as they’re both pronounced ashi. I had to triple check what the difference is.

  • 足 = the part below the ankle.
  • 脚 = the part below the abdomen.
  • I do not know if this is the same or different in Mandarin. My usual sources just aren’t cutting it. I’d need to go to Baidu.

chin is “tranquil”; it’s only used to mean “town” in China, and even then, what kind of town seems to change over multiple dictionary entries. From the Seisenban Nihon kokugo daijiten via Kotobank

Definition 6: From the Northern Wei dynasty (386-534 CE) forward, the name of the land protected and public order maintained by the stationed military force, or the name of that army corps. = Garrison Definition 7: End of the Tang dynasty (618-907 CE) and through the Five Dynasties period (907-979 CE), a strategic and economic location to which a Jie2du4shi3 (regional military governor in ancient China, 節度使) would dispatch their underlings, and administrate both civil and military government. From the Song dynasty (960-1279) forward, a small city belonging to a prefecture. Alternatively, a large town with bustling commerce. Also see “flower market.” =Town

Given that MDZS is effectively a Wuxia story set in “Jianghu”, and Wikipedia says that Jianghu stories usually take place somewhere between 1000 BCE and 280 CE; I want to use “Buddha’s Leg Garrison” as my preferred translation, but MXTX sensei lives in the 21st century just like the rest of us, and she’s not necessarily writing historical fiction here, so “town” is probably the right way to go.

The “Compass of Evil” 風邪盤 fuujaban–I’m afraid I can’t come up with anything significantly better. 風邪 is kaze “cold”, but “compass of illness” just doesn’t work in context. It’d be best to take each character individually. Correction: I like “compass of ill winds” a lot better than “compass of evil” for 風邪盤 fuujaban. (7S pg 60)

I’m afraid I don’t have much to report about 遊猟 yuuryou “hunting” or 夜狩 yogari “night hunting”. 猟 leans toward game hunting while 狩 doesn’t necessarily. However 狩 also has secondary definitions of “gather” and “raid”. Nothing stands out to me at this time.

悪鬼殺鬼 doesn’t appear to be a word on the surface, and probably should have furigana, as I could potentially read it as either akki sakki or akki sekki. Akki is self-explanatory, a “demon” or “evil spirit”. Sekki is “a fearsome thing which kills people and destroys things.” (I surmise that the second “things” is supposed to be the 万物 wan4wu4/banbutsu of the universe in religious literature.) Also synonymous with the aforementioned akki and rasetsu, a “rakshasa” from Buddhism (via Hindu canon). 悪鬼羅刹 akkirasetsu IS a word I was able to find: “man-eating fiend​”. Interestingly enough, when they’re talking about soul-consuming beasts 食魂獣 shokkonjuu and spirits 食魂殺 shokkonsatsu later in the chapter, 殺 (“to kill”) is used for “spirit”. I have another post somewhere where I go on a meandering journey trying to keep a glossary straight, and I'll repost that eventually, probably less meanderingly.

It felt like a bit of a leap of logic for because I couldn’t find any other precedent during my research. So part of the reason I went with “spirit” for 食魂殺 shokkonsatsu is because that’s what ExR did, because of the taxonomy explanation on pg. 61, and because of my desire for inter-textual consistency. (I am seriously considering whether to throw that last part out entirely, but if I do that then readers might get confused when I say, for example, the Lan Clan resides in “Some Unknown Place Deep in the Clouds” or “Unshinfuchish” 雲深不知処, but “Cloud Recesses” is nice and snappy, and I like it as a set translation.) I’d even offer you “soul-eating killer” as an alternative translation, since that’d be more literal.

For 死霊 shiryou, Denshi Jisho offers “spirit of a dead person; ghost; departed soul​”. And as I said last night, I’m trying to reserve “ghost” for 鬼 exclusively to get to the bottom of the 魔道・鬼道 debacle. EDIT: The JP text seems to be pretty consistent about referring to WWX's novel magic as 鬼道 kidou/gui3dao4. Meanwhile, if you look up “ghost”, there are 164 entries on Denshi Jisho–only the first 18 are somewhat relevant. The Kodansha English-Japanese Dictionary (1st ed. edit Kawamoto Shigeo et al.) has 8 entries. What is the nitty gritty difference between a ghost, specter, apparition, revenant, fiend, and phantom? We’re really splitting hairs now. As an overarching statement, I doubt English demonology has enough overlap with Sino-japonic demonology to truly answer this question without any arguments, and I don’t have the time or academic resources I would want to really get into the weeds. (I’m probably going to have to start keeping a running glossary too…)

For pagination’s sake, I did crack open the 7S version, and I like what I see there a little better than ExR for a handful of the quotes I cherry picked below.

He had Wei of starting conflict, you might say. (7S pg 63)

Kudos for the pun working.

Even though the difference was but one word, they were completely distinct creatures. Fiends belong to the ghost category while beasts were of the monster category. (7S pg. 66)

I like this alternative translation up until this point, but I do need to provide the next sentence. That’s where I don’t like it anymore.

To him, it was likely that the landslide had destroyed an ancient tomb, and, with lightning splitting the coffin open, a resting spirit has been let out. (ExR)

In his opinion, all this might be the fault of the old graveyard that had collapsed from the tremors of the landslide. Once lightning struck one of the coffins, any ancient fiends that were resting within would be unleashed. (7S pg 66-67)

おそらく山崩れで墓地が壊されて雷が棺に落ち、その中で眠りについていた古の悪霊を呼び起こしてしまったのだろう。(FW pg. 61) In all likelihood, the grave had been broken in the landslide, and lightning had struck the casket, which probably aroused the ancient evil spirit that had been sleeping in there.

ExR, you’re dropping words again. 7S, you’re introducing new taxonomies that haven’t been mentioned yet in an assumption that they’re synonymous. This is naïve at best. Get Wrecked in Lan Qiren’s class.

Glossary so far

霊 = “spirit, soul” as per New Nelson entry #6532 悪霊 = evil spirit. Denshi Jisho also suggests “demon” but I think that needs to stay in reserve for now. 悪魔 = fiend but I might want that to say in reserve for now because of that second character…

And now back to the regularly scheduled post from that massive tangent... First thing that caught my eye this chapter was actually the donkey.

“You’re definitely destined for wealth, even harder to please than me.” The donkey spat at him. (ExR)

「お前って本当にいいご身分だよな。俺よりも手がかかる。」 やれやれとため息をつく魏無羨にロバは「フン」と強く鼻息を吹きかけた。(FW pg 54-55) “You’ve got great social standing. You take even more to deal with than me.” The donkey gave a loud snort to the exasperated Wei Wuxian.

There’s another segment on the next page where the donkey “opens its mouth” for an apple, but I’d advise imagining it peeling its lips back to “bare its teeth” 歯をむき出す.

The word for “lunatic” here is 変人 henjin “eccentric”. That must have been why it was in my notes last time!

…they also wanted to come over to rest by the share and have some water. However, seeing that there was a wild donkey tied to the tree and a lunatic with heavy makeup and disheveled hair, they were reluctant to go over. (ExR)

先客と同じように木陰に入って涼み水を飲もうとしたが、そこには鳴き叫んで暴れるロバが繋がっている。加えてその隣には、顔に化粧をし、髪も服装も乱れた変人が座っているので、怖くて近寄ることもできない。(FW pg 55) Just like the preceding visitors, they decided to cool off in the tree’s shade and drink water, but a thrashing donkey was tied to it braying and shouting. In addition, sitting beside it was a weirdo with a face full of makeup, and both hair and clothing in disarray, so they were afraid and unable to approach.

I wish the ExR translation made 失魂症 shikkonshou “soul loss disease” more apparent in their translation than just “disease”.

“If there isn’t, then how did the seven people lose their souls? They couldn’t have all attained the same disease, could they? I, for one, haven’t even heard of this disease at all.”

「それなら『失魂症』についてはどう説明するんだ?七人も町の魂が失われたんだぞ、まさか全員が同じ奇妙な病にかかったなんて言わないよな?そんな病聞いたこともない!」(FW pg. 57) “If that’s the case, how do you explain ‘soul loss disease’? Seven people in this town have already lost their souls. Don’t tell me they’re all afflicted by the same strange ailment? I’ve never even heard of such an illness!”

逢魏必吵 this is a weird one. My gut tells me it should be read hougihisshou but it IS GLOSSED “houweihisshou”. I feel like it should be a pun of some sort, but I just don’t have the Chinese knowledge to find it. I also did a quick search through a yojijukugo dictionary for similar phrases and came up empty handed. The phrase itself means “Meeting Wei [Wuxian is] Certain [to cause a] Quarrel”.

This was the so-called “much ado about Wei”. If there was ever a poll to find out whose popularity was the most lasting in the cultivation world, the winner would be no other than Wei Wuxian. To be honest, the cultivator wasn’t wrong. The Compasses of Evil in use today was the first version that he made, and were, indeed, not specific enough. He was in the middle of making improvements when his “den” was destroyed, so he had to put everyone through the inconvenience of using the imprecise version one. (ExR)

いわゆる「逢魏必吵」――魏無羨が関わると、本人がいようがいまいが、いつも争いの種になる――のままだとは思いもしなかった。 もし、善悪は問わず、仙門で最も長い間注目を集めた人物が誰か、投票で選ぶことがあったなら、間違いなく彼がぶっちぎりで一位に違いない。 ただ正直に言うと、先ほどの修士たちが言っていたことが間違ってはいなかった。現在使われている風邪盤は彼が作った第一版で、確かに精度に欠けていた。改良版に着手はしていたのだが、完成する前に乱葬崗に攻め入られてしまったのだ。だから皆には悪いが、引き続き不完全な第一版を使ってもらうしかない。(FW pg. 58) He didn’t even think that things would remain as per “meeting Wei is certain quarrel” so to speak—if Wei Wuxian was involved, whether he himself was there or not, it always was the seeds of a dispute. If there were a vote to choose who in the cultivation world had garnered attention the longest, regardless of right- or wrong[doings], there would be absolutely no doubt that he would be in first place by a huge margin. Just to be honest, what those cultivators had said back there wasn’t wrong. The compass of evil being used today was the first version he made, and it certainly was lacking in accuracy. He had started working on an improved version, but the Burial Mounds were invaded before it could be completed. So sorry to everyone, but they have to continue to use the incomplete first edition.

Note: The more I look at this text, the more I think I’m going to start retranslating proper names. Based on the three definitions pulled up by Mandarin Bridge for 乱葬崗 luan4zang4gang3 (ransoukou even though that’s not a Japanese word), I get “unmarked mass graveyard”. I'm starting to dislike “burial mounds”. The image isn't graphic enough.

Wei Wuxian considered the situation and figured that it was most likely a soul-consuming spirit, not a soul-consuming beast. Although only one word was different between the two they were completely different beings. A spirit was a ghost, while a beast was a monster. (ExR)

魏無羨は考えた。 (おそらく食魂獣の仕業じゃない……これは、食魂殺だな) 両者は一文字しか違わないが、全く違う種類のモノだ。「獣」は実体を持つ妖獣類で「殺」は実体を持たない死霊類に当たる。(FW pg. 61) Wei Wuxian Considered this. (It’s probably not the work of a soul-consuming beast… this is a soul-consuming spirit.) While the difference is but a single character, they are completely different types of things. “Beasts” pertain to a type of monster with a physical body, while “spirits” pertain to a type of departed soul without a physical body.

Note: I’m specifically avoiding using “ghost” here, because I want to reserve that for 鬼 gui3. At this point, I’m not totally sure if gui3 are a subset of the above or a totally different category, but my money is on the latter.

Finally, the end of the chapter! This is literally the best place you could possibly name drop “Jiang Wanyin.” Why is no one being polite about this guy? He may be an asshole with a temper on a hair trigger but he is in a position where you better be using keigo. Where’s your keigo, guys? Where’s your formal speech?

“What can we do? He’s a sect leader. No matter which clan you choose to offend, you shouldn’t offend the Jiang clan, and no matter which person you choose to offend, you shouldn’t offend Jiang Cheng. Let’s just pack up, leave, and feel sorry for ourselves!”

「仕方ないよ、向こうは一世家の宗主だぞ。いうじゃないか、『どこの世家を怒らせても江家だけは怒らせるな。誰を怒らせても江澄だけは怒らせるな』って。もう荷物をまとめて帰るぞ。今日は運が悪かったんだ!」 (FW pg. 61-62) “There’s no helping it. The sect leader of a great clan is over that way. Don’t they say ‘whatever household you may anger, do no anger the Jiang household. Whomever you anger, don’t anger Jiang Cheng.’ I’m grabbing my stuff and going home. My luck’s been bad today.”

Corresponding ExR chapter: Aggression Part 3 FW pages 41-53

I know I’ve mentioned this before there’s been a bit of ambiguity regarding whether the body part rampaging Mo Manor is a hand or an arm.

Suddenly A-Ding cried, “Hand… His hand! A-Tong’s hand!” (ExR) その時突然、阿丁が泣きだした。「手……阿童の左手がぁ!」 (FW pg. 44) In that moment A-Ding suddenly burst into tears. “His hand… A-Tong’s left hand–!”

It’s a hand in this one segment. I’m using “burst into tears” to indicate more clearly that “cried” here should be the weeping kind, not the shouting kind.

On the next page

Suddenly saying this… It doesn’t seem like a coincidence. (ExR) (突然こんなことを言うなんて……まぐれとは思えない。)(FW pg. 45) (Suddenly, saying this sort of thing [out loud]… I can’t think of it as a fluke.)

Clunky, but within a reasonable margin of error.

Moving forward a few pages to when Wei Wuxian turns the deceased Mo manorial lords into his minions… Do you think he is allowed to swear? やがる is an auxiliary verb meaning “to have the nerve to do X”, and in a lot of cases, it can be used as a free pass for an emphatic and/or expletive.

“Wake up!” (ExR) 「起きやがれ!」 (FW pg. 49) “Get the fuck up!”

In case you were wondering, he was politer to the first batch of corpses.

We finally get our first instance of 凶屍 kyoushi/xiong1shi1 on FW pg 50! I’d been wondering when that word would show up. I really hate “fierce corpse” but ExR’s use of “cruel corpse” instead doesn’t make it any better. I don’t think this term translates. As far as I know, zombie lore in English comes out of Central African mythology via the Caribbean. I worry that there are not enough similar base concepts between these two cultures that we even have the vocabulary to express the concept with words that are not Chinese.

And finally, 含光君 han2guang1jun1 = gankoukun. Sobriquets don’t get glossed. What’s it mean? May I direct you to this post?

Alrighty, now time for the thesis part. One of the central motifs of MXTX’s writing style is setting up a characterization based on third hand accounts, and then using the characters’ actions to subvert those expectations. The very first instance of this is in MDZS is the irony of Wei Wuxian, in the body of Mo Xuanyu, being the smartest person in the room despite never taken seriously. What do we actually know about Mo Xuanyu himself? What has he actually told the reader? He hasn’t. He’s very dead at this point. Everything we know is filtered through A) Wei Wuxian, and B) a third person limited POV narrator, both of whom are notably not omniscient. What we can take away from the diary entries is only what Wei Wuxian can surmise (FW pg. 18-19).

  • Mo Xuanyu is homosexual.
  • He is a famous cultivation clan leader’s bastard, clearly out of favor with his father’s clan.
  • His grandfather is the Manorial lord Mo.
  • The Manorial lord’s legitimate wife birthed his oldest daughter. Oldest daughter’s husband was legally adopted into the Mo clan. Oldest daughter is Mo Ziyuan’s mother.
  • The Manorial lord’s second daughter, Mo Xuanyu’s mother, was a maid’s daughter. She was good looking, so the Manorial lord had planed on marrying her off anyway.
  • Mo Xuanyu’s mother’s pregnancy at age 16, and his entire existence was seen as a mark of shame upon the manor until the Manorial lord realized how to use this new relationship for financial and political gain, i.e. the alimony stipend from the paternal cultivation clan and the allure of cultivation to boost the manor’s standing. This lasted until Mo Xuanyu was 4 years old, when his biological father ceased visitation. MXY and his mother then fell out of favor for a decade.
  • At age 14, MXY was taken in by his paternal cultivation clan for training. Within the Mo manor, he returns to being in favor based on an expectation of success in a skilled profession. He loses favor again when he failed to meet that expectation, and is sent home.
  • The legitimate Mo manorial lords and their servants are verbally and physically abusive towards him. (FW pg. 14, 26)
  • Mo Xuanyu committed suicide to enact vengeance against his abusers via dassha of Wei Wuxian. (FW pg. 16)
  • He is older than Mo Ziyuan. (There are a couple different ways to spell “cousin” itoko, and relative seniority is built into the word: 従兄 older male cousin Mo Xuanyu vs 従弟 younger male cousin Mo Ziyuan.)
  • Mo Ziyuan’s exact age was never confirmed. Wei Wuxian just guessed “17” and the reader has to roll with it.

さらに悪いことに、莫玄羽にいったい何があったのか莫家に戻った時にはまるっきりおかしくなっていた。ごくたまに正気に戻るものの、まるで何か恐ろしいものでも見て、精神をやられたかのように–。ここまで読み解いて、魏無羨はぴくりと眉を動かした。絶袖はまだしも、気が触れていたとは。これで合点がいった。(FW pg. 19) And to make matters worse, what on earth happened to Mo Xuanyu when he returned to Mo Manor, he had become completely funny. Although on rare occasion he returned to sanity, it was as if he may have seen something dreadful and whether his mind suffered damage–Perusing up to this point, Wei Wuxian cocked an eyebrow. Better gay than touched in the head. This is what he made out.

Note 1: おかしい okashii means “funny” in both the comical and the eccentric sense. It runs the gambit from “amusing” to “strange” to “wrong.” It gave me a slight headache trying to translate Lan Jingyi’s 「あいつは本当におかしい!」 “aitsu wa hontou ni okashii!” in Aggression part 1. I almost went with “What a weirdo!” but decided against it because I wanted the double entendre. I am being overly literal above to demonstrate ambiguity.

Note 2: まるで......のように is a two part subjunctive. I am highlighting this because it’s the strongest “if” in the entire info dump. Everything up until this point is a “based on evidence, WWX concludes that” sort of subjunctive. Japanese can get pedantic with subjunctives.

Note 3: 気が触れる ki ga fureru = to go mad; to go crazy; to lose one’s mind​. Also see 気が狂う ki ga kuruu (via Jisho.org)

Preliminary conclusion: Despite the commonality of polygamy at this time, there are clear political advantages that he does not have due to his lack of blood relation to either the legal or favorite wife in either the Jin or Mo clans, combined with his discontinued apprenticeship. Anything Mo Xuanyu does is going to be an uphill battle. Untreated trauma is definitely involved. Do I trust a normal teenager to tell me they’re insane? No. Would I trust a fictional one? Even less. Sanity is relative.

Now what does everyone else say about him?

According to the Chinese literate side of the fandom, the novel and the donghua both use the same word to describe Mo Xuanyu's condition, 瘋子 feng1zi5. Lin Yutang’s Chinese-English dictionary of Modern Usage defines 瘋子 as madman, half-crazy person, a “nut.” This is not a Japanese word. In fact, the only word I can find that uses the same character is 瘋癲 fuuten, which can be either insanity, or a vagabond/wanderer (Jisho.org). The Kenkyusha’s New Japanese-English Dictionary offers 1) 狂気 lunacy, mental derangement, madness, insanity 2) 家出した若者 delinquent youth, a youth vagrant.

If I shove 瘋子 into the Weblio’s Chinese-Japanese dictionary, I get the definitions 気違い kichigai = madman, enthusiastic (derogatory) and 狂人 kyoujin = crazy person, lunatic. I’m going to add this additional note from WaniKani.

screenshot

Based on this, I can conclude that Donghua!Mo Xuanyu is mentally ill, and being described in a highly derogatory manner.

I have NOT watched the Japanese dub anime so we’re going to put that on back burner for now.

The Japanese dub audio drama I only went in to double check what Mo Ziyuan and Madam Mo call Mo Xuanyu in the first 12 minutes. I did NOT bother listening to the whole episode. Transcriptions and translations below. Bold is OP’s emphasis.

screenshot 1 screenshot 2 screenshot 3

00:05:10 魏無羨:お前は…… 莫子淵:ふざけるな!このイカレ野郎目!! 莫子淵:お前が今住んてるのは誰の家で

Gi Musen: You are… Baku Shien: Don’t fuck with me! You damn bastard nutcase!! Baku Shien: Whose house do you [think] you’re living in and

Note 4: Gi Musen = Wei Wuxian; Baku Shien = Mo Ziyuan.

00:09:23

魏無羨:(M)ふん、つまらん 莫夫人:早く追い出して! 莫夫人:このイカレ野郎を出したのは誰!

Gi Musen: (mentally) hmm, boring Madam Baku: Get rid of him quickly! Madam Baku: Who let this bastard nutcase out!

00:11:23 莫家の下僕男A:早く行こうぜ、病気が伝染っちゃう 莫家の下僕女A:あのイカレ野郎、また出てきたの?

Male Baku household servant A: Hurry up, let’s go, or we’ll get infected Female Baku household servant A: That bastard nutcase got out again?

Jisho.org defines いかれる ikareru as: 1) to break down, to become broken; 2) to be crazy, to be nuts; 3) to be infatuated with; 4) to be outdone by someone; to be beaten in a contest. 野郎 yarou Bastard in the above instances is simply for its derogatory meaning, and has no implications of linage. So you see how I ended up with イカレ野郎 = bastard nutcase? Japanese audio drama!Baku Gen'u (=Mo Xuanyu) is also mentally ill, and it is being described in a derogatory manner.

Back to the novel! Over these past 40 pages, I’ve seen several different words come up in addition to what was written above.

痴れ者 shiremono fool; dunce; idiot​ (via Jisho.org). This is the most common one, and what the Manorial lords and their servants all call Mo Xuanyu. Even Lan Jingyi calls him this once in frustration. I’m not going to to the full nine yards on this one. I did quite a bit in the Aggression part 2. But just for completeness’ sake, I give you a couple more.

「俺を蹴ったな!この痴れ者め、殺す気?」 (FW pg. 46) (Lan Jingyi speaking) “He kicked me! Damn idiot, you got a death wish?”

From The Digital Denjisen via Kotobank

  1. 愚かな者。ばか者。A foolish person. A stupid person.
  2. 手に負えない者。乱暴なもてあまし者。An incorrigible person. A violently unmanageable person.
  3. その道に打ち込んでいる者。その道のしたたか者。Someone dead set in their ways. A strong-willed person. > 「我がものならば着せてやりたい好みのあるにと―が随分頼まれもせぬ詮議を蔭では為べきに」〈露伴・五重塔〉 [類語](1)愚人・愚物・痴人・愚か者・愚者/(3)マニアック・病的・クレージー・いかれる・神経質・凝り性・モノマニア・モノマニアック・偏執狂・執念深い・アブノーマル・異常・異様・狂的・ディレッタント・物好き・酔狂・好事家・虫・おたく・狂・狂い・気違い・マニア・通・こだわり・こだわる・道楽・凝り屋・執拗・しつこい・サブカルチャー

From Meaning.jp

  • 愚か者・馬鹿者 foolish person. stupid person.
  • 騙されやすい・お人好し someone easily tricked. an easy mark.
  • 考えなしで分別にかける人 a person with thoughtless discretion.

And from Word-dictionary.jp

  • ばか者、おろか者 a stupid person, a foolish person
  • 一つのことに心を打ちこんで夢中になっている人 a person who has devoted their heart to a singular thing and becomes obsessed.

I am genuinely unsure if there are any unspoken connotations of this word, and thus far I have not been able to dig any up. I need to watch more period J-dramas.

バカ baka idiot; moron; fool​ (we’ve watched enough anime. I don’t need to provide all 14 definitions listed on Jisho.org)

このバカ、こんな時まで笑うなんて!虚け者なのだから (FW pg. 44) What a moron, laughing at a time like this! Cause he’s an airhead…

虚け者 utsukemono fool; blockhead; idiot; dunce​ (see example above). The more common spelling of this word is 空け者. I like “airhead” for this one because 虚 “void” 空 and “sky” both also mean “empty.” Let’s take a look at a couple more dictionaries.

うっかりしている人。中身のしっかりしていない人。単に「うつけ」とも言う。(Weblio) An absentminded person. Someone who does not take proper hold of their substance. Also said utsuke.

For utsuke because I didn’t get a result for utsukemono 1) 中のうつろなこと。から。からっぽ。 2) 愚かなこと。ぼんやりしていること。また、そのような者。まぬけ。(Digital Denjisen) 1) To hollow out the inside of something. Empty. Vacant. 2) Foolishness. To be absentminded/careless. Or someone who is thus. Half-wit.

恥知らず haji shirazu shameless (Madam Mo in response to Wei Wuxian’s allegation of theft against Mo Ziyuan)

「この恥知らずが、皆さんの前でなんてことを!阿淵はあなたの従弟なのに!」 (FW pg. 28) “What a thing to say in front of everyone, you shameless person! Even though A-Yuan is your cousin!”

阿保 aho fool; idiot; simpleton

(Lan Jingyi speaking)

「え?あの阿保を捜してどうするんだよ?俺に殴られるのが怖くて、どこかに逃げたんじゃないかな」 (FW pg. 52) “Eh? What’re you gonna do if you go searching for that dimwit? He probably ran off somewhere cause he was scared I was gonna punch him.”

変人 henjin eccentric. Truth be told, I’m not sure why this is in my notes. Past me didn’t leave a page number.

There is a specific word for madness I was looking for, something containing this character: 狂. And there is only one instance I found where it shows up (not counting the chapter title).

With nails that multiplied in length, foam gathering at the corners of her mouth, and shrieks that were enough to uplift the ceiling, she [the animated corpse of Madam Mo] looked extremely insane. (ExR)

右手の五本の指の爪は数倍にも長く伸び、口元には白い泡を吹き、甲高い咆哮は屋根を吹き飛ばそうな勢いで、もはや狂気の沙汰だ。(FW pg. 50) The nails on the five fingers of her long hand extended by several times, white foam spewed from her mouth, her screeching roar had the force to blow a roof clean off, and she was already in a state of madness.

TLDR: Japanese novel!Mo Xuanyu is generally described by other people as a dunce, not necessarily a lunatic. The only “insanity” to be had is a dead person’s fighting style.

A little thought experiment I keep finding myself in, as I’m sure a lot of people do who are reading literature in a language they are learning, is “if I were to translate this into my first language, how would I say X?” I would need a word that

  • encompasses “stupid”;
  • does NOT encompass “clinically insanity”;
  • is derogatory;
  • and most importantly, destroys all credibility.

“Oh, don’t listen to him. He’s just ___.”

“Idiot” is the clear choice, as it is the most common denominator of all of the above, but I feel it’s not strong enough to devalue all of MXY’s credibility. “Simpleton”, “airhead,” “dimwit,” “halfwit,” “moron,” “blockhead” again, not mean enough. “Dunce” or “fool” might be on the right track, but they’re not really in the modern vernacular, so still not strong enough on their own without going out of my way to make the rest of the setting and everyone else’s speech patterns artificially archaic. “Maniac” doesn’t seem accurate to the characterization. “Deluded” perhaps? “Deranged” feels too close to “raving mad”. “Beyond help” or “lost cause” or “unreasonable” would work in the above instance, but not necessarily in other instances, like “He kicked me! Damn ___!”

…and this is how I found myself up the creek without a paddle, and asking whether I have to start looking at yesteryear’s terms for the disabled to find a label mean enough to destroy credibility. FOR EXAMPLE, I would not be opposed to an autistic reading of the character based on the above amalgam of terminology, but endorsing such a reading would be going into head canon territory and straying too far from the original text. I don’t know what’s going on deeper in the fandom. I see a lot of arguing I don’t want to deal with, and the less I know, the better I feel.

All I can and will say about Japanese Novel!Mo Xuanyu is that no matter how he is labeled by his relatives and household servants, the kid is caught between a rock and a hard place on multiple fronts. Being homosexual in a homophobic world isn’t helping, nor is whatever enduring trauma he experienced right before his return home from cultivation training. His anger and frustration before his untimely demise were likely justified. It is highly unfortunate he found catharsis in death, but without it, this story would have no protagonist.

Corresponding ExR chapter: Aggression part 2 FW pages 33-41

So the first thing that stood out to me in this segment is that there’s an inline note within an inline note on page 34. For context, Mo Ziyuan’s body has just been discovered, and everyone in Mo Manor is rushing into the main hall. WWX is being manhandled into the scene by other house servants.

中には、まだ中衣〔下着と外衣〔外出時に着る衣〕の間に着用する衣服〕姿の人や、寝起きなのか乱れ髪の人もいて、皆一様に顔に恐怖の色が浮かべている。(FW pg. 34) Inside were people still wearing their zhong1yi1 and hair in disarray as though they’d just gotten up; every face was uniformly colored with horror.

I was ready to throw in the towel and translate 中衣姿の人 as “people in varying states of undress” because trying to parse this whole thing out requires an understanding of hanfu that it took me a day of research to get a satisfactory answer for, which required going all the way to a Chinese source for, since Japanese sources really weren't cutting it.

A summary of my Japanese sources left me more confused than less, with this mess: 中衣 chuui is defined as the layer of clothing between your undergarments and your outerwear, i.e. clothes worn for when you're leaving the house. Alternatively chuue when referring to a Buddhist monk's attire. 外衣 gaii: see 上着 uwagi or 外套 gaitou. Somehow all of these are synonyms yet also completely separate categories of garments.

  • 外套 gaitou: outer layers you’d wear to protect against the cold or the elements, e.g. rain jacket, cloak or overcoat.
  • 上着 uwagi: 1) Among clothes you’d separate into tops and bottoms, this constitutes tops. 2) When you layer clothes, this is the outer-most layer. 3) something specifically pertaining to the Heian court women’s wear. (Court ladies could wear like 12 layers, so I don’t think it’s relevant here.) Also see coat, jacket, sweater, vest, haori, etc.

From the Chinese encyclopedia linked above...

1.内衣+中衣+外衣=汉服的正式着装。 2.中衣不可以外穿,可作为居家服和睡衣。 3.中衣为白色,也可用其它较浅的颜色。

Which my pathetic Mandarin comprehension understood as:

  1. Nei4yi1 + zhong1yi1 + wai4yi1 = proper way to wear hanfu
  2. Zhong1yi1 may NOT be worn outside, but can be used as around-the-house wear or pajamas.
  3. Zhong1yi1 are usually white (men’s especially), but can also come in other pale colors. (Colored garments are more often women’s wear.)

The grand take away here is that when you look at men's hanfu, the white base layer is the zhong1yi1.

Upon further research... 外衣 wai4yi1/gaii・中衣 zhong1yi1/chuui・内衣 nei4yi1/naii is hanfu vocabulary, while 上着 uwagi・間着 aigi・下着 shitagi is Japanese, but not at all restricted to the kimono sphere. They really just shoved a Chinese word in there.

Moving onward... I don’t think 37 is old enough to be “ugly”? The corpse of Mo Ziyuan is described as looking as though it aged 20 years from the loss of liquid mass. Assuming he’s 17 like they argue later in the chapter, 17+20=37. MXTX sensei… I would like a word with you.

I don’t think Mo Xuanyu is “crazy”. He’s definitely mentally ill in some capacity. The ExR translation gives the impression that he’s a raving lunatic. I’m not entirely convinced that Frontier Works is doing the same. The word used to describe him by the Mo family, and especially by Madam Mo, is 痴れ者 shiremono, which Jisho.org defines as “fool; dunce; idiot​”. The Digital Denjisen and Weblio aren’t too different. Additional definitions provided include “an incorrigible person”; “someone who is violently unmanageable”; “a strong-willed person dead set in their ways.” The same 痴 is used in words like “dementia”, “imbecility”, “foolish”, “gibberish”, “molester”, and “dumb bitch”. I truly hate to say it, as I am well aware the word is no longer in favor, but it wouldn’t be unreasonable to conclude that Madam Mo is calling Mo Xuanyu “retarded” in front of everyone in her household and the two Lan juniors. (More on this in my next post.)

This ExR line didn’t sit right with me. It’s probably just clunk.

As Wei Wuxian was scrutinizing the corpse, Madam Mo suddenly rushed toward him, with a gleaming dagger in her hand. Being light on his feet, Lan Sizhui quickly knocked the dagger off. (ExR)

魏無羨がじっくりと死体を眺めていると、横から莫夫人が突然駆け寄ってきた。彼女の手元が一瞬光り、刃物を握りしめていることに気づくと魏無羨が避ける前に、藍思追が素早くそれを叩き落した。(FW pg 35) While Wei Wuxian carefully scrutinized the corpse, Madam Mo suddenly rushed over toward him from the side. As soon as he noticed her tightly grasping a blade in her hand that glimmered for just a moment, but before Wei Wuxian could dodge, Lan Sizhui quickly knocked it down [out of her hands].

刃物 can be any tool with a sharp edge. It’s not necessarily a dagger. “Cutlery” is plausible, but it seems silly when the first image in my head is a steak knife, which would be even less likely for a decently wealthy proper lady like Madam Mo to have on her person than a dagger. If she was a pauper and didn’t have house servants, that’d be much more likely. I wouldn’t even question it if she decided to use a hairpin as a weapon! Besides, according to Confucius, weapons shall not be present at the dinner table. I don’t have a proper citation on that paraphrased quote at this time. It might be in the Analects somewhere, and I’m not digging through a dense philosophical text like that for what’s essentially a cultural footnote.

Have a source https://www.smithsonianmag.com/arts-culture/the-history-of-chopsticks-64935342/

This passage didn’t sit right with me either. It gives a completely different impression of what’s going on.

“My poor A-Yuan… Although he didn’t do anything to him at all, he was not only framed, but also killed as well… The lunatic is out of his mind…” Out of his mind! It had been a few years since he had last heard the phrase being used to describe him, so it was quite cordial. Wei Wuxian pointed at himself, but no words came to him. He didn’t know if he was the ill one or if it was Madam Mo. (ExR)

「かわいそうな阿淵。こいつの物なんて何一つ触ったりしなかったのに、濡れ衣を着せられるどころか、残虐非道に命まで奪われ……」 (残虐非道だって!) 魏無羨は自分を指さしたまま、言葉が出なくなった。かつては自分の代名詞のようによく言われていたこの言葉を、こうして面と向かって言われるのはもう何年ぶりだろう。そう思うと、強烈な懐かしささえ覚える。自分がおかしいのか、それとも莫夫人がおかしいのかわからない。 (FW pg. 36) “Poor A-Yuan! He didn’t even touch a single one of his [MXY, derogatory] things, yet he was framed by such false accusations? Even his life has been stolen from him so atrociously…” (Atrocious you say?) While Wei Wuxian pointed at himself, the words would not come out. Long ago, this word had often been used like a pronoun for him; how many years had it been since someone said it to his face like this? Thinking thus even brought him an intense wave of nostalgia. He did not know if he was the odd one, or if it was Madam Mo.

And later down the page

Instantly, he realized what was going on, and uttered under his breath, he had it coming! (ExR)

その瞬間、彼がすべてを理解し、「自業自得じゃないか!」と心の中で叫ぶ。(FW pg. 36) In that moment, he understood everything, and screamed in his mind, “ain’t that your just deserts!”

In the ExR version, he mumbles out loud. In the Japanese version, he is outwardly silent.

There’s another note on the next page about how Madam Mo laments that Mo Ziyuan was only 十代 when he died. ExR says he’s “just a child”, and then footnotes it. I’m pretty sure this scene in the donghua, even with Tencent’s trashy subs, they call him a “teenager”. As much as I hate the Tencent subs, I’m inclined to agree with them more than with ExR in this one instance. 十代 means the same thing in both Japanese and Chinese so there’s no reason to make any further commentary. There are no hairs to even split.

Finally, at the end of the chapter:

After pondering for a moment, Wei Wuxian told himself, finish it quickly.

少し考えて、魏無羨が決めた。 (さっさと片付けるか) Wei Wuxian thought a little, and decided. (How about I clean this up quickly?)

Despite being such an important work in Japanese literary canon, it somehow completely slipped by English Orientalists.

(╯°□°)╯︵ ┻━┻

As previously stated, the phrase that comes up in the MDZS text is 雪月風花 setsugetsufuuka (the beauty of nature). Other variations I have found on it trying to track this phrase down are 風花雪月 fuukasetsugetsu, and 花鳥風月 kachoufuugetsu which seems to mean the same thing in Japanese, but in Chinese hua1 niao3 feng1 yue4 means “flowery language and empty prose”, according to Kotobank. The assumed origin of that extra character is that Japanese literati decided they wanted to extend it to all four seasons to round it out: the snow for winter, the moon for autumn, wind for summer, and flowers for spring.

Before I get to the poem, I need to mention a weird tangent that Wikipedia insists we all know as a side bar. The same sequence of “snow, moon and flowers” can be found in a poem composed by Ootomo no Yakamochi 大伴家持 (718-785) (Man'youshuu vol 18 poem 4134). Ootomo no Yakamochi predates Bai Juyi 白居易 (772–846) by nearly a century.

Some sources: https://en.wikipedia.org/wiki/Snow,_moon_and_flowers https://ja.wikipedia.org/wiki/%E9%9B%AA%E6%9C%88%E8%8A%B1 https://ja.wikipedia.org/wiki/%E9%A2%A8%E8%8A%B1%E9%9B%AA%E6%9C%88 https://dictionary.goo.ne.jp/word/%E9%9B%AA%E6%9C%88%E9%A2%A8%E8%8A%B1/ https://japanese.china.com/hanyu/poetry/20002181/20170906/25507999.html https://skawa68.com/2021/09/28/post-56876/

Standard procedure with Classical Chinese prose and poetry (漢文 kanbun and 漢詩 kanshi respectively) is to first translate the Classical Chinese into Classical Japanese (書き下ろし kakioroshi), and then translate the kakioroshi into Modern Japanese. If I were doing this in my college Classical Chinese class, we'd just skip that intermediate step. There's no good reason for a ladder translation, and I will get to that shortly.

A really cool thing about Chinese poetry is that it rhymes. Japanese poetry, unfortunately, is physically incapable of such feats.The above china.com has all three versions in a jpeg. Transcribed below:

Classical Chinese

《寄殷協律》 白居易 五歳優遊同過日 一朝消散似浮雲 琴詩酒伴皆抛我 雪月花時最憶君 幾度聽鶏歌白日 亦曾騎馬詠紅裙 呉娘暮雨蕭蕭曲 自別江南更不聞

(Traditional Chinese text copied from Japanese wiki)

Hanyu Pinyin of the above

“ji4 yin 1 xie2 lv4” bai2 ju1 yi4 wu3 sui4 you1you2 tong2 guo4 ri4 yi1 zhao1 xiao1san4 si4 fu2yun2 qin2 shi1 jiu3 ban4 jie1 pao1 wo3 xue3 yue4 hua1 shi2 zui4 yi4 jun1 ji3 du4 ting1 ji1 ge1 bai2ri4 yi4 ceng2 qi2ma3 yong3 hong2 qun2 wu2 niang2 mu4 yu3 xiao1xiao1 qu3 zi4 bie2 jiang1nan2 geng4 bu4 wen2

English translation from Classical Chinese

“TO: Yin Xielü” Five years of carefree days we’ve passed together/ Dissipated one morning like floating clouds./ Comrades for qin, poetry and liquor have all cast me aside/ In the seasons of the snow, moon, and flowers, I remember you the most./ How many times did we listen to “chicken” and sing “daylight”?/ Also [you] rode a horse and sung about a red qun/ The Wu girl’s tune “chilling evening rain”/ I myself departed Jiangnan and have not heard since.

Classical Japanese

「殷協律(いんけいりつ)に寄す」 白居易 五歳の優游(ゆうよう)同(と)もに日を過ごし 一朝消散して浮雲に似たり 琴詩酒(きんししゅ)の伴(とも)皆我を抛(なげう)ち 雪月花の時 最も君を憶う 幾たびか鶏(けい)を聴き白日を歌い 亦(また)曾(かつ)て馬を騎(の)り紅裙を詠(えい)ず 呉娘(ごじょう)の暮雨蕭蕭(ぼうしょうしょう)の曲 江南(こうなん)に別れてより更(さら)に聞かず

Translation from Classical Japanese

Entrusted to: In Kyouritsu Together we have passed five years of leisurely days/ One morning they dissipated, and resemble floating clouds./ My companions for koto, poetry, and sake all abandon me, and/ In the times of the snow, moon, and flowers, I recollect you the most./ How many times did we listen to “chicken” and sing “daylight”/ Also, long ago, you composed a poem about a [someone wearing] a crimson waist-robe riding a horse./ That songstress’ rendition of “desolate in the evening rain”/ After parting in Kounan I have not heard again.

Modern Japanese

五年の歳月、君と過ごした楽しい日々は、 ある朝、浮雲のように消え散ってしまった。 共に琴を弾き、詩を詠み、酒を飲んだ友は、皆私のもとを去り、 雪月花の美しい景色に触れると、君のことを最も懐かしく思い出す。 幾たび「黄鶏」の歌を聴き、「白日」の曲を歌っただろうか。 馬にまたがり、紅い裙の衣を着た美人を詠じたこともあったね。 呉娘の「暮雨蕭々」の曲は江南で君と別れてから、 一度も聞いていない。

Translation from Modern vernacular Japanese

The fun days I’ve passed together with you over the past five years/ One morning, vanished and scattered like floating clouds./ The friends together with whom I played koto, composed poetry, and drank liquor have all left my side/ And whenever I am touched by the beautiful scenery of the snow, moon, and flowers, I remember you most nostalgically./ How many times did we listen to the song “chicken”, or sing “daylight”, I wonder?/ And there was that one time where you composed a poem about a beautiful lady wearing a crimson kun robe sitting astride a horse, wasn’t there. That songstress’ rendition of “desolate in the evening rain”/ I have not heard a single time after parting with you in Kounan.

An alternative kakioroshi and modern Japanese translation

五年の間、君と過ごした楽しい日々は、 或る朝、浮雲のように消え散ってしまった。 琴を弾き、詩を詠み、酒を交わした友は、皆私のもとを去り、 雪・月・花の美しい折につけ、最も懐かしく思い出すのは君のことだ。 幾たび「黄鶏」の歌を聴き、「白日」の曲を歌ったろう。 馬にまたがり、紅衣を着た美人を詠じたこともあった。 呉娘の「暮雨蕭々」の曲は 江南に君と別れて以後、二度と聞いていない。

Alternate English translation

The fun days I’ve passed together with you over the past five years/ One morning, vanished and scattered like floating clouds./ The friends I played koto with, composed poems with, and exchanged liquor with have all left my side/ And at every beautiful encounter with the snow, moon, and flowers, the thing I remember most nostalgically is you./ How many times did we listen to the song “chicken”, or sing “daylight”, I wonder?/ And there was that one time where you composed a poem about a beautiful lady wearing a crimson robe sitting astride a horse./ That songstress’ rendition of “desolate in the evening rain”/ I have not heard again since parting with you in Kounan.

Some Translation Notes

Note 1: 琴 (qin2/koto) is often translated as “zither” or “floor harp”. They’re different instruments. In a quick scan of this article, it appears that the Japanese koto was developed from the Chinese zheng1 箏, which is a larger type of qin. 箏 is still read koto in Japanese.

Note 2: 酒 is alcohol in general in both Japanese and Chinese. In most Chinese poetry, we’re looking at bai2jiu3 白酒. For some reason, this gets translated as “wine” if you look at other poetry collections. I don’t know why–maybe it’s the ABV. Sake 酒 has different base grains and a different fermentation process. If I’m reading my wiki pages correctly, baijiu is actually closer to shochu. Booze is booze, whatever you call it. Cheers!

Note 3: While I’m pulling out the crayon box, the base colors between Japanese and Chinese solidified differently. 紅 is default red in modern Mandarin, “crimson” in Japanese; 赤 is default red in Japanese, “scarlet” in Mandarin. This was an interesting color website to stumble across… We can compromise on Karakurenai (“Tang crimson”).

Note 4: 裙 qun2 is a pleated, wrap skirt-adjacent hanfu garment. While a ton of pre-modern Japanese clothing was heavily inspired by Chinese fashion, kunsu 裙子 didn’t make the cut. We got mo 裳 (=chang2 which is kind of like a skirt for imperial court ladies, but in Chinese is just kind of general below the waist garments [e.g. skirt, petticoat]), and we got hakama 袴 (=ku4, JP variant of 褲, trousers) for upper class folks in general. Denshi Jisho says “waist-robe,” so that’s what I’m going with instead of “skirt.” I know it’s clunky; using this term makes it clearer how the modern vernacular Japanese translation wound up with generic “robe” instead of specifically skirt. Without being too heavy handed, “red skirt” subtext is “attractive lady.”

Note 5: 雞/鶏 ji1 is a chicken. One of these Japanese translations notes that it’s 黄鶏 (kawashi, “yellow”+”chicken”), either “a type of chicken with reddish brown coloration (and probably yellow tipped wings)” or “chicken meat.” “Chicken meat” appears to be the primary definition nowadays—finding a picture of an actual chicken has not been easy. An article on the word’s origin. Most of the time I just find pictures of fried chicken. That sounds like it would go well with all the booze.

Note 6: Kounan = Jiang1nan2. Place names don’t get glossed.

Note 7: according to the notes on one of these Japanese translations, 呉娘 wu2niang2 “Wu Girl” is a regional term for “songstress” (JP: 歌姫 utahime) in the Jiangnan (“South of the Yangtze River”) part of China at the time of composition. This is where the Wu Chinese are.

Note 8: I tried to see if I could find any of the songs mentioned but turned up goose egg.

Bonus! Manyoushuu poem translation

Note: the transliteration from the Manyoushuu poetry archive site linked above is from the Classical Japanese values for each character, which differ from their modern readings.

雪の上に照れる月夜に梅の花折りて送らむはしき子もがも

Translation

It’s snowing, and I just might break off some plum blossoms glittering in the moonlit night as a gift, if only I had a lovely lady to give them to.

These flowers I saw one late winter evening would make a great gift for the girlfriend I don’t have!

https://botanica-media.jp/49 says Japanese plum blossoms generally bloom between late January and late March, so this waka is perfectly in season!

Also notice how this “modern translation” and OP disagree about whether the snow is “in addition to” the scene or specifying a “location” within the scene. There’s insufficient text to clarify whether to translate 上 uhe as “moreover” or “on top of” so either is valid.

Corresponding ExR chapter: Aggression Part 1 Frontier Works pages 21-33

I’m not going in order of Vocab then Quotations this time. Just things I thought might be interesting to look at.

辟穀 hekikoku is specifically the Daoist concept bi4gu3. “Inedia” is a nice Latin word to describe it (lit. “fasting”). Unfortunately, the first Wikipedia page you fall on is for breatharianism–a pseudoscience. Bi4gu3 is back translated as “grain avoidance” and there are several interpretations about how literal that is. I’ll let you peruse the wiki article. If I learned anything from Classical Chinese class, it’s that 9 times out of 10, whatever you’re looking at is a metaphor for a sassy political statement. It seems like a large leap of logic to go from what appears to be a primitive celiac treatment to “returning to the ‘golden age'”–ie 'pre-agrarian’ society–elitism. I’m sure I’m missing some of the in between steps regarding spiritualism and such, but I’ll be damned if I have to read any more Laozi, Zhuangzi, or Mengze in the original just to track this down…

Example

The YiLing Patriarch had just returned to the moral world, but the first thing he came upon was a kick and a scolding, not to mention the leftovers that served as his welcoming-meal[sic]. where were the blood and gore? The ruthless slaughter? the absolute destruction? Who would believe him? He was like the tiger in a flatland, the dragon in shallow water, the phoenix without feathers, losing his advantage and belittled by those weaker than him. (ExR pg 7)

夷陵老祖と呼ばれた自分が現世に蘇ったというのに、足蹴にされるわ怒鳴られるわ、復活を祝う最初の宴もこんな冷たい残飯だなんてーー。血の雨、漆黒の嵐は?残虐非道は?一族郎党皆殺しは?こんな仕打ち、あとで話したところで誰も信じてくれないだろう。虎も山を下りれば犬にいじめられ、龍も浅水で泳げば海老に遊ばれ、鳳凰の羽を抜けば鶏以下ーー力を失ったら、こんな格下の存在にも愚弄されるなんて。(FW pg 22) Even though he himself who had been called the Iryou Elder had been resurrected to the present world, he’d been treated poorly (double meaning: kicked), he’d been yelled at, and the first feast to celebrate his reincarnation was these cold leftovers?? Where’s the blood rain, the jet black storm? The atrocity? The massacre of an entire clan? No one would believe he’d suffered this sort of poor treatment when he’d talk about it later. If a tiger descending the mountain only to be bullied by a dog; if a dragon swimming in shallow water only to be teased by a shrimp; If a phoenix with plucked feathers, a chicken [verb dropped], etc.–When he lost his powers, he’d be mocked these sorts of lower ranked beings!

The back translation above is not in clean sentences as the Japanese text is effectively fragmented anyway. Please note that 夷陵老祖 IS NOT GLOSSED. Place names in general ARE NOT GLOSSED the way that personal names are. (I’m genuinely not sure if I should be reading 現世 as gense or utsushiyo, but that’s probably the myriad of Buddhist and Buddhist inspired literature experience speaking. Blame my translating Kagrra, lyrics on JPopAsia back in 2009.)

彷屍 houshi I’m not sure if I like ExR’s “walking corpses”. They “wander” 彷徨 (urotsuku, samayou, houkou). Then again, Japanese is prone to redundancy in a way that English tends to avoid.

A-Tong complained, “Delivering his meal is not the only work I do! > How an you dare to go outside these days? With so many walking corpses out there, everyone’s locking themselves in their houses.” (ExR pg 8) > > 「俺だって他にも仕事があるんだ!それより、外に遊びに行きたいって?あんなに大量の彷屍がうろついていて、どこの家も皆ガッチガチに扉を閉ざしているんだぞ。」(FW pg 23) > “I’ve got plenty of other work to do. But that’s beside the point–you said you want to go play outside? With that many wandering corpses roaming around, every house is bolting their doors shut.

Side note: It’s clear that A-Tong is speaking rather than A-Ding because the two servants are established earlier in the passage to have distinct speech patterns in addition to their assigned social genders, including but not limited to first- and second person pronominal usage. This is not easily replicated in English, therefore specification of the speaker is required in English only.

修為 shuui because it got an inline note:

重ねた修行の成果。また、その段階。(FW pg 22) The cumulative results of training, or rank thereof.

This feels like Chinese. Kotobank’s only entry for the term redirects to 修養 shuuyou, “self-improvement” and then quotes a poem by Zhang Yanghao.

Seisenban nihon kokugo daijiten: 学問をおさめ、徳性をやしない、より高い人格形成に努めること。精神を練磨し、品性をやしない、人格を高めること。 ※童子問(1707)中「夫修養之引年、資質之変化、皆可勉而至焉」 〔張養浩‐寿子詩〕

Side note: If you look 修養 up on Kotobank, you’ll see additional markings on that poetry fragment. That’s kanbun kundoku 漢文訓読 Japanese reading notation for Chinese texts. It’s obnoxious to work with, and honestly much easier to just read the Literary Chinese straight than attempt to rework it into Classical Japanese and then finally English. Ladder translation gets messy rather quickly. I have removed the notation since my current word processor doesn’t support subscripts.

抹額 makkou also got an inline note on FW pg 25. I’m not typing it up as we all know it’s the Lan clan headband/ “forehead ribbon”. Denshi Jisho says they’re usually red, as confirmed by Taiwanese hanfu websites via Google Images.

客卿 kakkei (in the other dictionaries I’ve checked, it comes up as kakukei first) similarly on FW pg 25 but without an inline note— Government bureaucracy terminology from the Qin dynasty, but as overarching government in general has been poorly established, what is government to MXTX sensei anyway? I’m going to go with “guest cultivator”.

Seisenban nihon kokugo daijiten: 他国から来て、一時その国の支配者に仕え公卿の地位にある人。 Weblio: 中国戦国時代に秦で用いられた古代の官名の一つ。他国の者でありながら秦の高官の地位に就いた者に与えられた官名であり、位置的には左庶長と同等であったとされる。

I do think it’s quite funny that the narrator refers to the Lan clan’s white costuming as a “school uniform” 校服 (still FW pg 25). And funnier still that ExR calls the Lan juniors “ikemen” (pg 9).

These boys grew up in a cultivation clan, exposed to splendor and that only. (ExR pg 10) 姑蘇藍氏で育った弟子たちがこれまで見聞きしてきたのは、雪月風花のような雅で美しいものだけだろう。(FW pg 28) Disciples raised by the Koso Lan clan had probably only experienced elegant and beautiful things like the beauties of nature [lit. the snow, moon, wind, and flowers].

Again, place names like 姑蘇 (“Gusu”) are not glossed but people's names like 藍 Lan are.

雪月風花 setsugetsufuuka is a whole tangent that I will write about in a separate post. TLDR it's an allusion to the phrase 雪月花 setsugekka/xue3 yue4 hua1 from a lesser known Bai Juyi 白居易 poem to his friend and subordinate Yin Xielü 殷協律 back when he was stationed in Chang'an that Japanese literati just fell in love with, and at some point shoved in an extra character. Tracking the etymology of that would be a collegiate research paper, and I just don't have that kind of free time or resources.

Of all the things that could possibly make me second guess myself, it’s 腕. But it’s because of a specific translation choice by ExR. In Chinese, I keep getting “wrist” as the primary definition and “arm” as the second. In Japanese, it’s definitely an “arm”.

“Who said that my words shouldn’t be taken seriously? Next time, try stealing anything from me again. You steal once and I cut off off one of your hands.” (ExR pg 11)

「事実無根だって?今度また俺の物を盗んでみろよ。誰であろうが、一回盗んだらその代わりにそいつの腕を一本斬り落としてやるから!」 (FW pg 29) “'Not grounded in reality?’ Next time try stealing from me. Doesn’t matter who, steal my stuff one more time and I’ll lop off one of your arms in return.”

I’m just going to assume that it’s supposed to be an arm because of the donghua’s depiction of the events that follow.

These last two notes are about Japanese specific text additions, both near the bottom of FW pg 33.

He sprinted off the moment he threw the flag away. the boys who stood on the roof to watch the bustle almost fell off from laughter, after hearing his ridiculous words. Lan JingYi also chuckled from anger and picked up the Phantom Attraction Flag. “What a maniac!” (ExR pg 12)

魏無羨は旗を捨てるとすぐさま逃げだした。屋根の上で面白そうに事の成り行きを見守っていた少年たちは、彼の戯言を聞いて危うく屋根から落ちそうなくらいどっと笑いだした。藍景儀も憤慨しつつ苦笑して召陰旗を拾い上げて埃を払う。 「あいつは本当におかしい!」 「そう言わないで。それより早くこっちを手伝ってよ」と藍思追が言った。(FW pg 33) Wei Wuxian threw away the flag and promptly fled. From the rooftop, the boys, who were watching the hilarious course of events, burst into laughter at his nonsense so much so that they were in danger of falling off. Lan Jingyi, despite his indignation, smiled wryly as he picked up the yin calling flag and paid the dust. “That guy’s truly ridiculous!” “Don’t say that. Besides, come over here and help already,” said Lan Sizhui.

And a little further down the same page…

A series of chaotic footsteps quickly approached, along with cries and screams. Wei WuXian heard a few phrases being repeated, “… Barge in and drag him out!” “Notify the officers!” “What do you mean 'notify the officers’? Beat him to death.” (ibid.)

騒がしい足音の中に泣き喚く声と叫び声が混ざっている。どんどん近づいてくるその声の中から、いくつかの物騒な言葉が繰り返し聞こえてきた。 「……殴り込んで、そのまま引きずり出せ!」 「役所に届けよう!」 「何が役所だ。頭に布被せて殴り殺すんだ!(ibid.) Screams and shouts were mixed into the turbulent footsteps. In the approaching voices Wei Wuxian could hear numerous unsettling phrases repeated. “Barge in there and drag him out immediately!” “Notify the authorities!” “What do you mean ‘the authorities’? Cover his head with cloth and beat him to death.”

Again, these aren’t in the ExR translation, but I don’t think they’re necessarily bad textual additions. I like the banter. It makes the world feel more lived in and the characters a little more lively. It also makes things visually clearer.

Corresponding ExR chapter: Reincarnation This chapter starts on FW page 14, and continues until about ¾ of the way through page 21

Despite the meticulous glossary in the first few pages, I've noticed this novel is chock full of inline notes (as opposed to foot notes. I am unsure if footnotes are technically even viable when the text itself is printed vertically. you don't really have a footer to work with!) So let's take a quick look at those inline notes.

家僕 kaboku Based on what I found in the Tsukuba Web Corpus, it appears to be a very uncommon word for “manservant”. Going out on a limb, I’ll assume it’s being used stylistically.

献舎 kensha is explained as part of the main body text. It’s the opposite of 奪舎 dassha. This is likely just Chinese as far as I’m concerned; I didn’t do any secondary research.

断袖 danshuu is also Chinese. It’s defined as 男色の事, “male homosexuality” as per Denshi Jisho. Some reference material, as a treat: https://en.wikipedia.org/wiki/Dong_Xian https://daily.jstor.org/in-han-dynasty-china-bisexuality-was-the-norm/

家荘 kesou I had a hard time with. I didn’t find anything useful in this particular configuration. All my Google results were just tourism related, and read kashou, not kesou. If I reverse it I get a result under 荘家 shouke in the Digital Denjisen (via Kotobank):

  1. 荘園を管理するために荘園内に置かれた建物。The building put within the manor for the purpose of managing the demesne.
  2. 荘園領主のこと。The manorial lord.

I’m getting the feeling that the character 荘 has prioritized different meanings in Japanese vs Chinese. Here’s what Denshi Jisho and Mandarin Bridge respectively have to say about the same character.

  • 荘 (ほうき、おごそ.か、ソウ、ショウ、チャン) villa, inn, cottage, feudal manor, solemn, dignified
  • 莊 (zhang1): farmstead / village / manor / place of business / banker (in a gambling game) / grave or solemn / holdings of a landlord (in imperial China)

ExR calls the location of our first act the “Mo village” (pg. 5). I’m more inclined toward “Mo manor”. Tiny, hair-splitting difference between Japanese and Chinese, but I thought it might be worth mentioning.

Alright back to the main body of the text with a few more things I thought were worth looking at. Example 1

When did I do something as immoral as stealing another’s body? (ExR pg. 3)  (--俺はいつ奪舎なんてやったんだ?)(FW pg. 15) Since when did I do something like steal a body?

No implications of morality here.

Example 2

“Watch carefully. Don’t let him outside anytime this month, or he’ll make a fool of himself again!” (ibid.) 「また外に出て恥をさらせないように、しっかり見張っとけ!」 (ibid.) “Stand guard so he doesn’t get out and make a fool of himself again.

No implication of time limit here either.

Example 3

Supreme Leader (ExR. pg. 4) 無上邪尊 (FW pg. 16) Greatest revered evil

Another example of WWX’s reputation. If I recall correctly, this is the sole instance of this title being used in the entire text. I could be wrong.

Example 4

Why would he be put in the category of “extremely villainous ghouls”? (ibid.) (なんで俺が「残忍な悪鬼邪神」に分類されたわけ?)(ibid.) Why would I be classified as a “brutal evil spirit*”?

The same word 悪鬼邪神 akki jashin is used to refer to an “evil spirit” in the paragraph above, where the narration explains how 献舎 kensha works. I’m using “spirit” in scare quotes again. “Malevolent deity” doesn’t seem appropriate. Looking at those kanji all lined up so neatly–just how merciless, ruthless, callous, and cold-blooded was he supposedly?

Example 5

…and the second lady of Mo was not able to withstand the blow, shortly choking to death because of the trauma. (ExR pg. 6) 母親は度重なる誹謗中傷に耐えれず、悔しい思いを胸に抱いて憤死したのだった。(FW pg. 19) [Mo Xuanyu’s] Mother couldn’t stand the frequent slander, and holding her frustrations close to her chest, died in a fit of indignation.

While both of these are quite tragic, there is a marked lack of resentment in the ExR version. It’s depressing but it’s not enraged. FW is much more righteously angry.

Example 6

“How fucked up is this person’s life?” (ExR pg. 6) (ったく、クソみたいな話だな。)(FW pg 21) “dang, what a shitty story.”

It’s always interesting to see what situations constitute inserting a swear word, especially knowing someone had to write a book on how to use expletives in English.

We're starting with Frontier Works (FW) Volume 1 pages 10-13. There are two parentheticals in this first chapter alone–which is only a hair over 3 pages–despite having a decent sized glossary on page 4.

  • What does 奪舎 dassha mean in the context of Daoism? From what I can tell, this isn't a Japanese word really.
  • 鎖山石獣 chinzan sekijuu (“stone animal figure chained to a mountain”) is a tad more straightforward, but again, it’s not Japanese. Not even Google sensei had a good answer.

Sometimes they really do just shove Chinese in there.

鬼 is an important term, so I want to make a note of it up front. This word is not glossed グゥイ Gui3. I’m assuming it’s read “oni” until the book tells me otherwise. It should be noted that while oni is a distinct item native to Japanese folklore, it can encompass a second definition closer to the Chinese usage, e.g. 亡魂、死人の霊魂。That whole “fierce corpse” bit—which I distinctly remember from the donghua, but am blanking on whether it was in the 7s translation—is a different word, 凶屍; I double checked that for my own sanity.

I cannot fathom why people beyond the immediate Jiang household might refer to Sect Leader Jiang by his personal name as an adult. The glossary and dramatis personae make a big deal out of the difference between 姓・名・字・号—family name, personal name, courtesy name, and sobriquet. WWX and JC are both very likely in their 20’s at the time of WWX’s death, so why is the peanut gallery using their personal names in their gossip? Why am I seeing “Wei Ying”? Why isn’t there a “Jiang Wanyin” in this passage? I can only think of two scenes where JC is called “Jiang Wanyin” at all: 1. when he introduces himself to Lan Xichen, and 2. when he’s trying to kick WWX and LWJ out of the Jiang family mausoleum near the ending. Maybe Chinese culture is less strict on that point than I’m used to? Maybe it’s just MXTX being inconsistent. ¯_(ツ)_/¯

Because I’m comparing two different translations, rather than translation to source text, I’m having a hard time making judgment calls about who added superfluous information and who dropped lines. Going through this chapter line by line, I did find a good number of mismatches, mostly on the Japanese side being more verbose than the ExR trans. I doubt I’ll have the spoons for this level of pedanticism going forward. Do not ask me how many hours it took to rekey all these quotations... Edit: I'm starting to think that ExR has a tendency to drop adjectives.

Example 1

“The Yiling Patriarch has died? Who could have killed him?” “Who other than his shidi, Jiang Cheng, putting an end to his own relative for the greater good.” (ExR Prologue pg 1)

「よしよし、いい気味だ!それで、あの夷陵老祖(いりょうろうそ)にとどめを刺したのはいったいどの英傑だ?」 「誰って、そりゃあの奴の弟弟子で雲夢江(うんぼうジャン)氏の若き宗主、江澄(ジャンチョン)だろう。」 (Frontier Works pg 10) “Here here, serves him right! So what in the world sort of hero dealt the finishing blow to that Yiling patriarch?” “Who? That’d be the bastard's junior disciple [= shidi] and the young sect leader of the Unbou Jiang clan, Jiang Cheng.” (trans by OP)

Note: Unbou is one of the potential ways of reading 雲夢 Yunmeng in Japanese.

Example 2

Where ExR uses “crazy”

“In fact, I would have thoroughly examined the disciples of the clan again, so that he doesn’t do those crazy things he did later on.”

Frontier Works uses 残虐非道 “atrocious, inhumane”.

Example 3

“Although Jiang Cheng was one of the main forces, he did not give Wei Wuxian the final blow. Because he cultivates the Demonic Path, Wei Wuxian’s powers had backfired and he was ripped to pieces.” (ibid.)

「おや?そりゃ私が聞いた話とちょっと違うぞ?魏嬰 (ウェイイン)は自分が作り出した邪術の反動を受けて、手下にしていた鬼どもに噛みちぎられ喰われて死んだんじゃないのか?生きたまま木っ端微塵に噛み砕かれたって聞いたぜ。」 (Frontier Works pg 10-11) “Oh? That’s a bit different from the story I heard? Didn’t Wei Ying suffer a rebound from the evil sorcery he made himself, and got mauled to death by the ghosts he made his subordinates? I heard he was totally chewed to wood chips alive.” (OP)

Well… that’s a leap.

Example 4

“Did you forget about the day that 3000 skilled cultivators were completely annihilated?” “I heard that it was more than 3000, possibly 5000.” “He’s most certainly out of his mind.” (ibid.)

「あの奴の手には何があったか忘れたか?一晩で三千以上の名士たちをどうやって全滅させたのか?」 「五千じゃなかったっけ?」 「三千も五千もそう変わらないだろう。五千の方が信憑性があるけどな」 「まさに残虐非道……」(Frontier Works pg 11)

“Did you forget what happened at that guy’s hand? How he annihilated over 3000 distinguished gentlemen in a single evening?” “Wasn’t it 5000?” “3000, 5000 doesn’t change anything. Though 5000 is more credible.” “Truly atrocious…”

Example 5

A couple sentences after this, ExR deletes the line about how a hush fell over the crowd when someone mentions the Inkofu 陰虎符 (uhhh are we going with these days? “Yinhufu”? “Yin tiger tally”?), and then the second line when the peanut gallery starts chattering again. WWX’s “dishonest practices” are called 邪悪 “evil”. Either ExR is downplaying WWX’s notoriety or Frontier Works is embellishing his reputation.

Example 6

“Not everything was because of his cultivation path. Wei Wuxian’s personality is quite immoral. One’s deeds will be paid, one way or another; what goes around comes around.” (ExR Prologue pg 2)

「結局、魏無羨自身が邪悪な人間だったから、天の怒りに触れ人の恨みを買ったんじゃないか?因果応報、すべては返ってくるのさ……」 (Frontier Works pg 11) In the end, Wei Wuxian himself was an evil person, so wasn’t he touched by the heavens’ anger and incurred the people’s resentment? That’s karma–everything comes back [eventually]…“ (OP)

ExR feels like a Buddhist mantra; Frontier Works is looking for 天罰 Divine Punishment.

Example 7

If it was the first, then all is well. then again, nobody doubts the fact that the Yiling Patriarch has the power to move mountains and empty seas. (ibid.)

前者なら皆歓声を上げ大喜びだが、夷陵老祖は天地をひっくり返し、山海を入れ替える程の力を持っていたのだーーあくまで噂だが。 (Frontier Works pg 12) If it is the former, everyone would raise their voices in cheer and great delight, but the Iryou patriarch had enough power to turn over heaven and earth, and swap mountains and seas—only [according to] rumor.

Ok, now Frontier Works is just slandering WWX’s credibility with subjunctives.

Example 8 (final)

More and more people were starting to believe that, maybe, the Yiling Patriarch actually perished. Even if he was capable of turning the world upside down, it was finally his turn to be toppled over. Nobody would remain at the top for all of eternity–legends are only legends. (ibid.)

その頃には、「実は魏無羨も噂ほどすごくはなかったかもしれない。やはり彼の魂は正真正銘、体とともに消滅したのだ」と多くの人々が信じるようになっていた。かつては手のひらを反すだけで天地を揺るがすほどだった男も、結局最後は自分がひっくり返される側になってしまったのだと。一人の人間が、永遠に神として崇められることなどない。伝説なんて、所詮ただのお伽噺にすぎないのだ。(Frontier Works pg. 12-13) By that point many people came to believe that Wei Wuxian probably wasn’t in fact as amazing as the rumors claimed; that his soul was genuinely destroyed along with his body. In the beginning, he was a man who could shake heaven and earth by merely turning over his hand, but in the end he was the one who got flipped over himself. A single person cannot be worshiped as a god for eternity. Legends, after all, are nothing more than fairy tales.

Note: That might be too Shinto: “God” doesn’t quite sit well with me. “Spirit” feels better? 天神?鬼神?天津神?邪神?荒神?This is all kind of relative to the kami’s relationship with humanity, after all. I’ll let the professional Japanologists and Sinologists fight that one out. Honestly, I’d love a recommendation for Chinese folklore resources.

Overall, I don’t think these deviations are necessarily “objectively bad”. Example 1 makes is a much better introduction of a character and his relevance than just blindly name dropping him and a relationship chart. I do quite like how the banter of the peanut gallery flows together. Other deviations go a little more heavy handed with the spiritual undercurrent. Is it just me or does this feel kind of Buddhist?