Two
As an important corroboration of lu and Hu Ershi's above-mentioned examinations, wu Yuxuan's "Shanyang Zhiyi" in the Qing Dynasty and Ruan Kuisheng's "Tea Yu Guest Words" are ruan kuisheng. The record of the "Shanyang Zhizhi" is quoted below:
Apocalypse Old Zhilie (referring to Wu Cheng'en. ——The introducer) is the first of the modern Wenyuan, Yun "sensitive and multi-wise, Bo Jiqun book, for the poetry of the pen to stand up." Fu Shan humor, several miscellaneous notes, famous for a while." At first, I did not know why the miscellaneous records were such books, and read the "Huaixian Bibliography", which was written by Mr. "Journey to the West". The Journey to the West was formerly known as the Book of Sermons, saying that it was in line with the Great Purpose of Jin Dan and the Orderly Yuanyu Daoyuan, saying that this book was written by Qiu Changchun Zhenren in the early days of his kingdom; and the Junzhi was written by Mr. Gong. When the apocalypse goes, mr. not far away, his words must have a basis. At the beginning of The Beginning of Yi Changchun, there was such a record, and Mr. Zhi was a popular interpretation of it, such as the "Romance of the Three Kingdoms" Ben Chen Shou, and the "Yanyi" was called Luo Guanzhongye. There are many dialects in the book, and there is no doubt that they are out of Huai. Or Yun: There is "Later Journey to the West", written for Mr. Sheyang.
It can be seen from this that the reason why Wu Yuhuan asserted that the Hundred Returns to the West was written by Wu Cheng'en was based on the Huaixian Bibliography in the Tianqi Huai'an Fu Zhi (hereinafter referred to as the Tianqi Zhi), but he did not cite any evidence to prove that the Journey to the West written in the Tianqi Zhi was a popular novel. Of course, he noticed the dialects in Journey to the West, but even if this does prove that the book is "out of the hands of the Huai people", it is safe to see that it must be Wu Cheng'en (because there are many "Huai people")? That is to say, Wu Cheng'en wrote the travelogue "Journey to the West", while the popular novel "Journey to the West" was written by another "Huairen", and such a possibility is not non-existent. Moreover, the dialects in the book do not prove that the Hundred Returns to the West are from the Huai people, and the specific explanation is later.
On the other hand, as long as you carefully read the text quoted above, you can find that Wu Yuyi did not want to use the dialects in the book to prove that the "Journey to the West" written in the "Zhi" of the Apocalypse was a popular novel, but first affirmed that the "Journey to the West" found in the "Zhi" of the Apocalypse was a novel, and then based on the dialect in the novel "Journey to the West", and then discussed whether this book was a problem written by Wu Cheng'en or a machine. He may not have considered at all whether the Journey to the West, written in the Apocalypse Chronicle, is a novel yet to be proven, and precisely because this fundamental question has not been argued, his assertion lacks a solid basis.
The relevant record of Nguyen Kwai Sang's "Tea Yu Ke Shu" is quoted below:
Press, the old Zhi (referring to the Apocalypse Zhi). ---------------------------------------------------------------------- Unfortunately, the title of the miscellaneous book was not annotated, but the "Huaixian Wenbiography" contained the popular interpretation of Sheyang's "Journey to the West". It is the beginning of the book season, and the alleys are happy, and it has never been heard before. Shi Nai is called the Book of Sermons, criticizing the piercing, saying that the Kiss Alloy Dan Dazhi, preceded by the yu Daoyuan order, and revered as the Changchun Zhenren Secret Book, also known as the forgery of the scoffing. According to the MingJun Zhi is from the hands of Sheyang, sheyang to cultivate the zhi is not far away, how can it be listed with the worldly Yuanren novel? Or changchun has this record at the beginning, sheyang thus deduces the meaning, the extremely illusory and mysterious guan'er; just like the "Zuo Shi" has the "Chronicle of the Nations", and the "Three Kingdoms" has the "Yanyi". Looking at the dialect slang, all of them are huaishang's hometown sound street talk, alleys and towns are all understood, and other people don't read it completely, and there is no doubt that the hands of Huai people are out.
Ruan Kwai-sheng, like Wu Yuxuan, first concluded that Wu Cheng'en's Journey to the West, which is recorded in the Apocalypse Chronicle, was a "popular interpretation" (i.e., a hundred novels), and then quoted the dialects in the book as circumstantial evidence. As for the question of whether the Journey to the West, written in the Apocalypse Chronicle, is a novel, he also did not make any arguments. Therefore, Ruan Kuisheng's theory has not made up for the shortcomings of Wu Yusheng's theory in this regard. In fact, Ruan Kuisheng probably did not even check the "Zhi" of the Apocalypse, and his quotation of the "Zhi" of the Apocalypse was quoted according to Wu Yuxuan's text, so when Wu Yucuo quoted the "Zhi" of the Apocalypse, he mistaken the original "Fushan Harmonic Drama" for "Fushan Humor", and Ruan Kuisheng's quotation was also "Fushan Humor".
Subsequently, Ding Yan's "Continuation of the Stone Pavilion Chronicle" also examined the authorship of the Hundred Returns to the West. Except for the Ming Dynasty official system in the book, which further proves that this book could not have been written by Qiu Chuji, the rest are the same as those of Wu and Ruan, and the original text avoids complexity and does not cite it. And Mr. Lu Xun and Hu Shi's examination of this problem is not within the scope of Wu, Ruan, and Ding. In short, none of them can rule out the possibility that Wu Cheng'en's Journey to the West is a travelogue. Under such circumstances, it is concluded that the Hundred Returns to the West was written by Wu Cheng'en, which is actually insufficient evidence.
Three
Although Wu Yuzhuo's point of "the dialect of many hometowns in the book" has not been confirmed as a confirmation of the Journey to the West in the "Journey to the West" written by the Apocalypse Chronicle, this issue should still arouse our attention. Wu, Ruan, and Ding have not specified which of the words in the instructions are in the Huai'an dialect, but fortunately, the annotated version of Journey to the West published by the People's Literature Publishing House has done a good job in this regard. All I have at hand is the second edition of Beijing in May 1980. Judging from the annotations in this book, there are six explicit references to the Huai'an dialect, one mentioned in the beginning of the volume "On the Collation of the Book"; and several other articles are only noted as "dialects" and not explicitly as "Huai'an dialects", when it is impossible to determine the local dialect. The seven articles that explicitly refer to the Huai'an dialect are quoted below; the page numbers are indicated in this book.
(1) "Bone redundancy" is originally a Huai'an dialect that describes the peristalsis of the baby in the mother's abdomen. The modern language is written "Gollum". (See "On the Collation of the Book.") Press, this is an explanation of the fifty-three times the phrase "the bones that do not stay redundant and chaotic")
(2) The head of the offense is the cause of the offense. Huai'an dialect: Unintentionally provoking the other party and causing misunderstanding of the other party, it is called "confessing" or "confessing the head of this offender" as far as the other party is concerned. The offender is also general, see the thirty-first time below. (See note I on page 29.) Press, this is a commentary on the third time, "Or the king of birds and beasts recognizes the head of this offender")
(3) Inverted door - men kiss in women's homes. In the present-day Huai'an dialect, it is called the down station gate. (Note 1 on page 96)
(4) Yes - Huai'an dialect, ending words. As in the thirty-first time of the following article, "Willow Shock is". (Note III on page 181.) Press, this is a commentary on the fourteenth "also have some complaints yes")
(5) 欗都 - Huai'an dialect, meaning rotten. (Note 1 on page 449)
(6) Animals - Huai'an dialect: smoked, choked. The sixty-seventh time he wrote "Asahi". (Note 1 on 577 pages)
(VII) Mountain Evil Man Good - Huai'an idiom: Although the geographical environment is sinister, the residents are very kind. (note 2 on pages 609)
Of these seven, the first four are clearly problematic.
First, it is very correct to think that "bone redundancy" is the "grunt" of modern Chinese. The Xinhua Dictionary contains "Gollum", which is interpreted as "crawling like a maggot", and does not treat this word as a dialect, and the foot sign "Gollum" is not a dialect. In Mandarin, "咕" and "bone" are homophonous, and the word "bone" has a pronunciation, and even the tone is the same as "gu" (both pronounced as gū); "Rong" and "verbose" are also homophonous, but the tone is slightly different, "Rong" is Yangping, and "verbose" is the upper voice. In other words, "bone redundancy" is just another way of writing "grunt", and thus not a dialect. Writing "Grunt" as "bone redundancy" can only prove at best that "rong" and "verbose" belong to the same tone in the author's dialect. However, "rong" and "verbosity" belong to the same tone and are not unique to the Huai'an dialect, so "bone redundancy" cannot be regarded as just the Huai'an dialect. It is possible that the commentators were already aware of this, so in the commentary on the main text, only "bone redundancy" is interpreted as "dialect", but not as "Huai'an dialect", see note I on page 681.
Second, from the remarks on the "head of the offender", "the offender is also generalized, see the thirty-first time below", it can be seen that the commentator believes that the third "confessing the head of this offender" is the thirty-first "recognizing this pan" (see page 397). I also think that from the context, the two should have the same meaning, and in Mandarin, "committed" and "pan" are homophonous and homophonous, and "pan head" is another way of writing "offending head". But the thirty-first time the situation is written as follows: The Eight Precepts of the Pig and the Sand Monk took the two sons of the Yellow Robe Monster from the clouds and cried, "That child is the son of the Yellow Robe Goblin, and he will be taken by the old pig and shadi in the future." After hearing this, the yellow-robed monster thought to himself, "The Eight Precepts of the Pig are just fine; the sand monk is tied to my home, how did he come up with it?" How could my Hun family let him go? How did my baby get his hand? This is even the case that the eight precepts of the pig will not allow me to go out and fight with him, so they will use this plan to restrain me. If I confess this pan head, I will fight with him, oh, but I am still drunk! It can be seen from this that the Eight Precepts of the Pig deliberately provoked him, not as the "offender' head" note said, "unintentionally provoking the other party and causing the other party's misunderstanding." In other words, if the "criminal head" in "Journey to the West" is regarded as a Huai'an dialect, then although it can be passed in the third time, it cannot be passed in the thirty-first time.
Third, the "standing" of the "inverted gate" and the "station" of the "inverted station gate" of the Huai'an dialect are all different in pronunciation and meaning. Obviously, "upside down" cannot be regarded as a Huai'an dialect.
Fourth, the use of "yes" as an ending word is not limited to the Huai'an dialect. This phenomenon is also found in the dialects of other regions north of the Yangtze River, such as the Nantong dialect (this article is shown by Comrade Lu Shulun, and hereby thank you; he is a Nantong native).
From this point of view, at least four of the seven words explicitly stated in the Huai'an dialect of the People's Literature Publishing House are not Huai'an dialects, or cannot be used only as Huai'an dialects. It should be admitted that the commentators of the Journey to the West spent a considerable amount of labor in this regard, and they were quite familiar with the Huai'an dialect, but judging from the annotations of the Journey to the West, there are only three words in the work that can really be used as the Dialect of Jun'an, namely", "欗戶", "Beast (Asahi)" and "Mountain Evil Man Good". Therefore, the real Huai'an dialect in the work is not many, but very few. Moreover, since we have not conducted a general survey of the dialects north of the Yangtze River, it is still a question whether the above three words are unique to the Huai'an dialect. In short, Wu Yuxuan's so-called "many Chinese dialects in the book" and Ruan Kwai Sheng's so-called "looking at the dialect slang in it, all of them are allowed to talk about the township sound street", at least it is not accurate.
Of course, in the Journey to the West, there are indeed a considerable number of dialects in the area north of the Yangtze River (including the Huai'an dialect mentioned above). But at the same time, there are also a considerable number of dialects of the Wu-speaking region. Here are some obvious examples:
I. "Circle Lost": see p. 43. This is the Wu word for describing a circular object.
Second, "掮" appears many times in the book, see pages 778, 782, 835, 948, 949, etc.; sometimes also write "搴", see pages 412, 413, 776, 780, 859, etc. (press, page 776 writes that Sun Wukong put the banana fan on his shoulder and looked for the old way to return", and page 778 said that "the Bull Devil King caught up with Sun Dasheng, only to see that he had the banana fan on his shoulder, and walked with a pleasant face", which showed that "搴" was another way of writing "掮"). "掮" is a common word in the Wuwu dialect.
III. "Oh", see page 326: "Put the oil on a pot." The People's Literature Publishing House has a note here: "匁 (yǎo) - Scooping water with a spoon." 舀, scooped homophone. "Press, in Mandarin, pronounced ǎo instead of yǎo. In ancient calligraphy, 匀 has pronunciations such as "Yu Jiao Cut" and "Yu Tang Cut", but the "Yu" as an anti-cut word is pronounced as "Wu", so 舀 and Scoop are not homophonous. In other words, it does not seem accurate to note the pronunciation of 舀 as yǎo, as a homophone of scoop. In the dialects of the Wu language region, there are indeed those who call "taking water (or oil) with a spoon" "o". To fill a pot of water (or oil), it used to be a spoon. Therefore, the "勽" of "putting the oil on a pot" is regarded as a Wu dialect. In addition, if you use other utensils to get water, it is not called "ao" in the Wu dialect. On page 339 of the Journey to the West, it is written that the use of jade scoops and jade wine glasses to take water is called "scooping" instead of "bad". It shows that the author is very familiar with the difference between "scooping" and "舀" in the Wu dialect.
IV. "Substitution", see pp. 1172-1173: "The path of the walker: 'I understand [the Sutra of many hearts], I understand.'" ’......
The Eight Precepts say, 'Mouth! I was born as a goblin for me, and I was not there zen and son, and I heard the sermons,...... Say what you know, understand! Again, pp. 1174-1175: "The monk laughed and said, 'Second brother, you don't know.'" How many Svens in the world, if you talk about the stomach, are doing the same for you and me. The two "substitute" words here are interpreted as "and". Speaking of "and" as "substitution" is a phenomenon in the Wu dialect.
V. "The", see pp. 216 and 217: "Should live more than three hundred years", "The whole pressure should be more than five hundred years". Press, in some Wu dialects. The word "should" follows the verb and contains the meaning "there.". For example, when we listen to ningbo people talking, we sometimes hear a conversation like this: "Does someone still deserve it?" "Well deserved." Or: "Should the stone on the pickle be pressed?" "Press the damn." "How much time has it been?" "It's been half a month." The two "should" characters in Journey to the West can only be interpreted as a dialect of Wu.
VI. "軃", see page 493: "I saw only a six-foot-long body under the corridor. ...... It turned out to be a dead emperor,...... I slept straight in that compartment. The word "軃" obviously means to lie down and sleep. According to the general character book, the word "軃" is interpreted as "hanging down", and can also be used as a "hiding" word, and is not interpreted as lying or sleeping. Only in the Wu dialect there is such a usage. The second time in the Tale of the Flowers on the Sea: "(Wang A'er) said: 'The waves of the bed come and go.' Park Jae couldn't help but let out a sigh and lay down on the smoke bed..." Verifiable.
VII. "Stumbling", see page 254: "The Eight Precepts turned their heads, swung their ears a few times, and extended their long mouths, frightening those people to fall backwards and backwards, stumbling and stumbling wildly." The People's Literature Publishing House originally commented on this: "Staggering - here is a description of the crooked road." Next, the word "staggering" has the meaning of unsteadiness, a single word "staggering" does not have the meaning of "skewed walking", in the Wu dialect, "staggering" means running; here "chaotic" is actually Wu. After gai "those people" were frightened by the eight precepts, the timid were paralyzed ("crooked from east to west"), and the bold could still run, but because of fear, they ran and fell.
VIII. Rolling, see page 724: "The nerd panicked, and built a three-foot deep down the hillside, and below it were all stone feet and stone roots, holding the palladium teeth." The People's Literature Publishing House's commentary says: "Carry it together." Hold on, hold on. According to the press, "掆" is indeed another way of writing the word "carrying", and from the perspective of the context, the "holding" here does indeed mean to resist; but the word "carrying" does not mean "top" in the word book. However, in the Wu dialect, there is a sound similar to "掆" (its sound is roughly equivalent to the "戆" in the Shanghai dialect), which means that the two things are at the top. The word "掆" here is immediately the Wu dialect. Because this sound in the Wu dialect cannot be accurately represented by a square character, it can only be pronounced with a similar pronunciation of the word "掆".
IX. "Wait", see page 1075: "The three Tibetans and the sand monk suddenly woke up and said, 'Who carried us?' The walker said, 'Mo shout, mo shout! Wait for him to lift! According to the press, at that time, the three Tibetans, the walkers, and so on were already being carried away, so why did the walkers say, "Wait for him to carry them?" According to the general meaning of the word "etc.", this sentence obviously does not make sense. However, in the Wu dialect, "wait" has the meaning of "with" and "let", and "let him go" can be said to be "wait for him to go". Therefore, the phrase "waiting for him to lift" here is actually a Dialect of Wu, that is, to carry with him and let him carry.
X. "Ann", as on page 594: "Put the nucleus in it." p. 600: "The walker crawled open his belly with both hands, took out his intestines, and when he was organized enough, he remained inside." p. 984: "Not steamy, an underneath." Such "an" is the meaning of "placing."< The term "place" is "安", which is also a dialect of Wu.
The above ten examples are only part of the Wu dialect used in the Journey to the West. I consulted several comrades in northern Jiangsu, including three comrades in Huai'an, who were about sixty years old, and learned that they were not used in this way in the dialects of Huai'an and its surrounding areas. Of course, since I have not extensively investigated the dialects of northern Jiangsu, a few of the ten examples given above may also be found in dialects in northern Jiangsu and even Huai'an, but the comrades I have consulted do not know. But it is believed that the vast majority of them are not Huai'an dialects; or, in other words, most of them are not dialects of the northern Yangtze River region.
It can be seen that in the Hundred Returns to the West, the dialect of the northern Part of the Yangtze River coexists with the Dialect of Wu.
(To be continued)