原文 Original text
繁體 Traditional
Reader's edition
肉眼受欺
The King Deceived
你看那水性的君王,愚迷肉眼,不識妖精,轉把他一片虛詞,當了真實。道:「賢駙馬,你怎的認得這和尚是馱公主的老虎?」那妖道:「主公,臣在山中,吃的是老虎,穿的也是老虎,與他同眠同起,怎麼不認得?」國王道:「你既認得,可教他現出本相來看。」怪物道:「借半盞淨水,臣就教他現了本相。」國王命官取水,遞與駙馬。你看那水性的君王,愚迷肉眼,不识妖精,转把他一片虚词,当了真实。道:「贤驸马,你怎的认得这和尚是驮公主的老虎?」那妖道:「主公,臣在山中,吃的是老虎,穿的也是老虎,与他同眠同起,怎么不认得?」国王道:「你既认得,可教他现出本相来看。」怪物道:「借半盏净水,臣就教他现了本相。」国王命官取水,递与驸马。
逐句解 Line by line
你看那水性的君王,愚迷肉眼,不識妖精,轉把他一片虛詞,當了真實。
你看那水性的君王,愚迷肉眼,不识妖精,转把他一片虚词,当了真实。
See now this fickle-minded king: with his foolish, deluded eyes of flesh he could not tell the demon for what it was, but took its whole tissue of falsehood for the plain truth.
水性 ("watery, changeable") is applied to the king as it was earlier to the princess; 肉眼 ("eyes of flesh") is again the novel’s figure for a mortal blindness that cannot pierce a disguise. 那 is deictic nà.
道:「賢駙馬,你怎的認得這和尚是馱公主的老虎?」
道:「贤驸马,你怎的认得这和尚是驮公主的老虎?」
He said: "Worthy Consort, how is it you know this monk to be the tiger that bore the princess away?"
認得 ("to recognize, know") takes 得 as de.
那妖道:「主公,臣在山中,吃的是老虎,穿的也是老虎,與他同眠同起,怎麼不認得?」
那妖道:「主公,臣在山中,吃的是老虎,穿的也是老虎,与他同眠同起,怎么不认得?」
The demon said: "My sovereign, in the mountains your servant ate tiger and wore tiger, and slept and rose in their very company — how should I not know one?"
A grotesque "proof" of intimacy with tigers. 山中 takes 中 as zhōng; 認得 takes 得 as de. 那 is deictic nà.
國王道:「你既認得,可教他現出本相來看。」
国王道:「你既认得,可教他现出本相来看。」
The king said: "Since you know it so, have it show its true form, that we may see."
認得 takes 得 as de; 本相 ("true form") takes 相 as xiàng. 教 ("have, bid") is jiào.
怪物道:「借半盞淨水,臣就教他現了本相。」
怪物道:「借半盏净水,臣就教他现了本相。」
The monster said: "Lend me but half a cup of clear water, and your servant will make it show its true form."
本相 again takes 相 as xiàng. The demon’s spell will require only a mouthful of water.
國王命官取水,遞與駙馬。
国王命官取水,递与驸马。
The king ordered an officer to fetch water, which was handed to the Consort.
The fatal instrument is put into the demon’s hands with the full authority of the throne.
總評 Commentary
The king’s credulity is framed, once more, by the language of spiritual blindness — 肉眼, eyes of mere flesh — and by the tag 水性, "fickle," which the chapter has already fixed to the princess and now transfers to her father. Deception, in this novel, is less a failure of intelligence than of vision: the mortal simply cannot see.
The demon’s "proof" is a small masterstroke of grotesque plausibility — he has lived among tigers, eaten and worn them, and so may be trusted to know one. It is exactly the kind of concrete, homely detail that carries a lie, and it moves the king to hand over the water with which his innocent guest will be transformed.