原文 Original text
繁體 Traditional
含詞賦 With rhapsody
熊羆野牛
The Mountain Lord and the Recluse
諕得個三藏魂飛魄散，二從者骨軟筋麻。魔王喝令綁了。眾妖一齊將三人用繩索綁縛。正要安排吞食，只聽得外面喧嘩，有人來報：「熊山君與特處士二位來也。」三藏聞言，擡頭觀看，前走的是一條黑漢。你道他是怎生模樣：諕得个三藏魂飞魄散，二从者骨软筋麻。魔王喝令绑了。众妖一齐将三人用绳索绑缚。正要安排吞食，只听得外面喧哗，有人来报：「熊山君与特处士二位来也。」三藏闻言，擡头观看，前走的是一条黑汉。你道他是怎生模样：
雄豪多膽量，輕健夯身軀。雄豪多胆量，轻健夯身躯。
涉水惟兇力，跑林逞怒威。涉水惟凶力，跑林逞怒威。
向來符吉夢，今獨露英姿。向来符吉梦，今独露英姿。
綠樹能攀折，知寒善諭時。绿树能攀折，知寒善谕时。
准靈惟顯處，故此號山君。准灵惟显处，故此号山君。
又見那後邊來的是一條胖漢。你道怎生模樣：又见那后边来的是一条胖汉。你道怎生模样：
嵯峨雙角冠，端肅聳肩背。嵯峨双角冠，端肃耸肩背。
性服青衣穩，蹄步多遲滯。性服青衣稳，蹄步多迟滞。
宗名父作牯，原號母稱牸。宗名父作牯，原号母称牸。
能為田者功，因名特處士。能为田者功，因名特处士。
逐句解 Line by line
諕得個三藏魂飛魄散，二從者骨軟筋麻。魔王喝令綁了。眾妖一齊將三人用繩索綁縛。正要安排吞食，只聽得外面喧嘩，有人來報：「熊山君與特處士二位來也。」三藏聞言，擡頭觀看，前走的是一條黑漢。你道他是怎生模樣：
諕得个三藏魂飞魄散，二从者骨软筋麻。魔王喝令绑了。众妖一齐将三人用绳索绑缚。正要安排吞食，只听得外面喧哗，有人来报：「熊山君与特处士二位来也。」三藏闻言，擡头观看，前走的是一条黑汉。你道他是怎生模样：
Sanzang was frightened out of his wits, and his two attendants went limp with terror. The Monster King gave the order to bind them, and the whole pack of fiends together lashed the three men with ropes and cords. Just as they were about to make ready to devour them, there came a clamour from outside, and someone came in to announce: “The Mountain Lord Xiong and the Recluse Te, the two of them, have arrived.” Hearing this, Sanzang raised his head and looked, and saw that the one walking in front was a swarthy fellow. This was his manner and form:
熊山君 (Xióng Shān-jūn), the “Mountain Lord Xiong,” and 特處士 (Tè Chǔ-shì), the “Recluse-Scholar Te,” are honorific styles; 山君 (“lord of the mountain”) is itself an old euphemism for a bear. 處士 (chǔ shì) is a “retired scholar,” one who declines office — a comically genteel title for the wild ox the portrait will reveal.
雄豪多膽量，輕健夯身軀。
雄豪多胆量，轻健夯身躯。
Bold and fierce, of ample courage; nimble and strong, of burly frame.
The portrait of the Mountain Lord — a bear — opens in the language of martial prowess.
涉水惟兇力，跑林逞怒威。
涉水惟凶力，跑林逞怒威。
Fording streams by sheer brute force; coursing the woods, he flaunts his raging might.
跑林 (pǎo lín), “coursing the woods,” catches the bear's blundering strength.
向來符吉夢，今獨露英姿。
向来符吉梦，今独露英姿。
Long has he answered to auspicious dreams; now, alone, he shows his gallant form.
符吉夢 — “answering to auspicious dreams” — alludes to the old belief, from the 詩經 (the Book of Songs), that to dream of a bear portends the birth of sons.
綠樹能攀折，知寒善諭時。
绿树能攀折，知寒善谕时。
Green trees he can climb and break; knowing the cold, he reads the turning seasons well.
知寒, “knowing the cold,” glances at the bear's habit of denning up for the winter.
准靈惟顯處，故此號山君。
准灵惟显处，故此号山君。
Truly a spirit at the sacred places, and so he is styled the Mountain Lord.
號 (hào) here means “to be styled” or “titled” — the bear's honorific — distinct from the graph's other reading, háo, “to howl.”
又見那後邊來的是一條胖漢。你道怎生模樣：
又见那后边来的是一条胖汉。你道怎生模样：
Then he saw that the one coming behind was a portly fellow. This was his manner and form:
A second mock-heroic portrait follows, of the “Recluse” — in truth a wild ox.
嵯峨雙角冠，端肅聳肩背。
嵯峨双角冠，端肃耸肩背。
Craggy and high, a crown of twin horns; grave and erect, with shoulders reared and back.
雙角冠, a “crown of twin horns”: 冠 (guān) is the noun “cap” or “crown,” the ox's horns rendered as a headdress.
性服青衣穩，蹄步多遲滯。
性服青衣稳，蹄步多迟滞。
By nature settled in his coat of grey; his hoofed gait for the most part slow and dragging.
青衣, the “grey [dark] coat,” figures the ox's hide as a garment.
宗名父作牯，原號母稱牸。
宗名父作牯，原号母称牸。
In his line the sire is called a bull; and from of old the dam is named a cow.
牯 (gǔ) is a bull, 牸 (zì) a cow; the couplet, in mock-genealogical solemnity, spells out the “Recluse's” plainly bovine ancestry. 號 (hào) again means “to be named.”
能為田者功，因名特處士。
能为田者功，因名特处士。
Able to do the work of the man who tills the field, and so he is named the Recluse Te.
為 (wéi) here is “to do” or “perform”; 特 (tè) is itself an old word for a bull, so the grand title “Recluse-Scholar Te” is, at bottom, simply “Sir Ox.”
總評 Commentary
With the arrival of the Mountain Lord and the Recluse, the novel indulges one of its favourite comic modes: the mock-dignified portrait. Each fiend is announced by a courtly title — 山君, “Mountain Lord”; 處士, “retired scholar” — and each is then set out in a passage of parallel verse that both flatters and quietly unmasks him. The bear is given the language of omen and spirit (the auspicious dreams, the “spirit at the sacred places”), yet climbs trees and dens against the cold like the animal he is; the ox is dressed in the solemnity of lineage and office, only for the verse to name his sire a “bull” and his dam a “cow,” and to gloss his very title as that of a plough-beast. The humour is learned and double-edged — it turns on the reader's recognizing the honorifics as euphemism — and it lightens, for a moment, a scene about to turn horrific.