A day so happy. Fog lifted early. I worked in the garden. Hummingbirds were stopping over the honeysuckle flowers. There was no thing on earth I wanted to possess. I knew no one worth my envying him. Whatever evil I had suffered, I forgot. To think that once I was the same man did not embarrass me. In my body I felt no pain. When straightening up, I saw blue sea and sails.
Berkely, 1971
==============================
附录音文本
Physicians and Shamans in Early Han China
Through records left behind from ancient Han China, there is evidence supporting the categorization of health specialists into different groups based on qualities such as their forms of practice and station in society. Two types of healers that are categorized through such are physicians (yi) and shamans (wu). Although the terms “shaman” and “physician” were once used almost interchangeably very early during the Han period, as the term wuyi suggests, the two groups became slightly more distinct by late Han as medicinal literature saw improvements. While both groups of healers diagnosed and treated patients for sickness, some of the methods they used and the perspective others had of these healers were quite different, although there were still many overlaps between their practices.
In the category of physicians, there were variations and similarities between different physicians’ practices. The Grand Historian during the early Han dynasty, Sima Qian, documented the practices of two different physicians, Bian Que and Chunyu Yi. Both physicians were named as “physicians”, although many aspects of their medical path were clearly different. Bian Que was explained to have received his knowledge of healing through rather mystical means: he consumed an herbal formula given by a possibly non-human entity that allowed him to see through a person’s body, which aided his diagnosis of patients.[1] However, in order to hide this supernatural power, Bian Que pretended that he diagnosed patients through the use of pulse reading. When he treated patients, he often used a mixture of physical and herbal treatments, such as both needles and medicinal concoctions in the case of the Heir of Kuo.[2] In comparison to Bian Que, Chunyu Yi received his knowledge by obtaining a master who passed down his knowledge in the form of books and other teachings.[3] He followed his master’s teachings, and diagnosed patients using the mai and five colors, and determined whether a patient would live or die before he chose to treat a patient. As with Bian Que, Chunyu Yi also tended to use a mixture of drugs and physical treatments in order to treat a patient.
Despite the differences in their diagnosis methods, both physicians had a striking similarity in that they placed emphasis on diagnosing patients, as well as knowing that they were not able to cure all illnesses. For Bian Que, this is especially evident in the story with Marquis Huan. Once the Marquis’ ailment reached into his bone marrow, Bian Que fled because he knew he was unable to cure the illness. In this situation, Bian Que described physicians as “those who are in charge of fate”.[4] This demonstrates a certain self-perception of a physician’s work, that despite being viewed by others as those who can change the course of a person’s life or death, physicians have limits to their abilities and were not as mythically overpowered as many people at the time possibly thought they were. In Chunyu Yi’s case, he was prosecuted for not treating certain people. His response to this accusation was that his abilities to cure a person extended only to those that were able to live, which is predominantly portrayed throughout his memoirs. The cases represented in his memoirs focus on his ability to accurately diagnose a patient’s illness and amount of time left to live, rather than his treatment and ability to cure all patients. Thus, the purpose of an ancient Chinese physician was primarily to accurately and determine a person’s illness and possibility of death. Curing a patient depends on this ability to divine whether the person is predestined for death or able to keep on living, whereupon the physician can help the patient become healthy.
These learned and lofty abilities of physicians contrast sharply with those of shamans in ancient Chinese history. Shamans were commonly categorized as poor, illiterate healers who used rituals to banish or appease the spiritual roots of an illness, such as a demonic entity.[5] Even during the early Han when all titles of healers were seemingly interchangeable, shamans seemed to be distinguished from other healers primarily by their use of ritualistic and religious techniques in their healing. Their techniques were often localized to the area in which they practiced, which was contrasts against physicians such as Bian Que, who traveled around to many places and learned many different practices of medicine. To this effect, it seemed that the less worldly knowledge shamans held, as well as their more primitive and non-secular methods such as animal sacrifices, led to opposition by physicians and other healers, which increasingly distinguishing the two groups of healers.
Unlike physicians, it was common to see women among shamans, although views toward them were somewhat incongruous. Some shamanic women were portrayed as bewitching and tempting towards men, while others were portrayed as pure and vulnerable.[6] These women, while held to a “double standard” in other’s perspectives, were otherwise in practice, very similar to the men in their profession. Miss Tu, a female shaman gained her powers from a deity, seemingly similar to the experiences of other shamans at the time. Whereas any female healers with similar techniques to physicians often learned them from their families rather than from a formal medicine master, as Chunyu Yi had done. And these female “physicians” often used these skills in a domestic setting, unlike their male counterparts who treated patients from various backgrounds.[7]
Though there are marked differences between shamans and physicians, the line between the two groups is often blurred in various forms of their practices. For instance, although shamans were the ones who primarily dealt with the spiritual and supernatural, physicians such as Bian Que also had connections with mythological and otherworldly abilities. The ways that shamans received their powers of healing is notably similar to Bian Que’s gaining of supernatural powers after meeting a mysterious man. As for Chunyu Yi, his ability to predict a person’s death date can be seen as a form of divination, also a supernatural ability that is similar to that of shamans’. Physicians would also often be able to communicate with spirits[8], often noted as a more shaman-like ability. The early medical texts from the Mawangdui tomb, such as the “Wushier Bingfang” and the “Zaliao Fang”, depict various cures for illnesses that have ritualistic methods or are related to demons and exorcism. These treatments contain specific instructions such as “On the last day of the month […]”[9] and request that the patient chant certain phrases or sentences in order for the treatment to succeed in healing the patient. These elements of rituals are greatly associated with Shamans, yet it is evident that early physicians also performed such ritualistic treatment methods, as these medical manuscripts were primarily kept and used by physicians.
Thus, despite having different titles, physicians and shamans were closely intertwined with one another in their practices. Rather than specifically categorizing these two types of ancient Chinese healers into two distinct groups, especially in early Han when all healers had overlaps in their practices, it would be more prudent to consider them as a whole to be healers with certain specializations, just as Bian Que and Chunyu Yi were both considered physicians, despite having different modalities of diagnosing their patients.
[1] Memoir 45, Sima Qian’s Biography of Bian Que, Sima Qian, The Grand Scribe’s Records: The Memoirs of Han China, Part II 9, Pt. 2, J. Michael Farmer and William H. Nienhauser, trans., (Bloomington: Indiana Univ. Press, 2011), 4.
[2] Memoir 45, Sima Qian’s Biography of Bian Que, Sima Qian, The Grand Scribe’s Records: The Memoirs of Han China, Part II 9, Pt. 2, J. Michael Farmer and William H. Nienhauser, trans., (Bloomington: Indiana Univ. Press, 2011), 15
[3] Elisabeth Hsu, “Translation of the Memoir of Chunyu Yi”, Pulse Diagnosis in Early Chinese Medicine: The Telling Touch, (Cambridge: Cambridge University Press), 2010, 71.
[4] Memoir 45, Sima Qian’s Biography of Bian Que, Sima Qian, The Grand Scribe’s Records: The Memoirs of Han China, Part II 9, Pt. 2, J. Michael Farmer and William H. Nienhauser, trans., (Bloomington: Indiana Univ. Press, 2011), 16.
[5] Chinese Medicine and Healing: An Illustrated History. Eds., Hinrichs, TJ., and Linda L. Barnes. Cambridge: Belknap Press of Harvard University Press, 2013. 55, 67.
[6] Chinese Medicine and Healing: An Illustrated History. Eds., Hinrichs, TJ., and Linda L. Barnes. Cambridge: Belknap Press of Harvard University Press, 2013. 68.
[7] Chinese Medicine and Healing: An Illustrated History. Eds., Hinrichs, TJ., and Linda L. Barnes. Cambridge: Belknap Press of Harvard University Press, 2013. 43.
[8] Chinese Medicine and Healing: An Illustrated History. Eds., Hinrichs, TJ., and Linda L. Barnes. Cambridge: Belknap Press of Harvard University Press, 2013. 55.
[9] Harper, Donald. Early Chinese Medical Literature: The Mawangdui Medical Manuscripts. Abingdon, Oxon, and New York: Routledge, 2015. 244.
为美风的活动朗读一个我女儿写的ESSAY，读得结结巴巴，错误多多，还有很多口水声：D
也送给美风一首翻译的小诗，是以前在茶馆和朋友玩儿的。祝你节日快乐！
译文：
《礼物》
多么美好的一天，
雾气早早消散，我在花园中劳作，
蜂鸟驻足在金银花的花瓣。
世间没有何物让我渴望拥有，
没有何人值得让我嫉妒。
我已忘却过往的苦难，
想起曾经的自己也并不感到难堪。
我的体内亦无劳作的辛酸，
当我挺直腰身，只见蔚蓝的大海和扬起的风帆。
原文：
《Gift》
切斯拉夫·米沃什(Czeslaw Milosz)
A day so happy.
Fog lifted early. I worked in the garden.
Hummingbirds were stopping over the honeysuckle flowers.
There was no thing on earth I wanted to possess.
I knew no one worth my envying him.
Whatever evil I had suffered, I forgot.
To think that once I was the same man did not embarrass me.
In my body I felt no pain.
When straightening up, I saw blue sea and sails.
Berkely, 1971
==============================
附录音文本
Physicians and Shamans in Early Han China
Through records left behind from ancient Han China, there is evidence supporting the categorization of health specialists into different groups based on qualities such as their forms of practice and station in society. Two types of healers that are categorized through such are physicians (yi) and shamans (wu). Although the terms “shaman” and “physician” were once used almost interchangeably very early during the Han period, as the term wuyi suggests, the two groups became slightly more distinct by late Han as medicinal literature saw improvements. While both groups of healers diagnosed and treated patients for sickness, some of the methods they used and the perspective others had of these healers were quite different, although there were still many overlaps between their practices.
In the category of physicians, there were variations and similarities between different physicians’ practices. The Grand Historian during the early Han dynasty, Sima Qian, documented the practices of two different physicians, Bian Que and Chunyu Yi. Both physicians were named as “physicians”, although many aspects of their medical path were clearly different. Bian Que was explained to have received his knowledge of healing through rather mystical means: he consumed an herbal formula given by a possibly non-human entity that allowed him to see through a person’s body, which aided his diagnosis of patients.[1] However, in order to hide this supernatural power, Bian Que pretended that he diagnosed patients through the use of pulse reading. When he treated patients, he often used a mixture of physical and herbal treatments, such as both needles and medicinal concoctions in the case of the Heir of Kuo.[2] In comparison to Bian Que, Chunyu Yi received his knowledge by obtaining a master who passed down his knowledge in the form of books and other teachings.[3] He followed his master’s teachings, and diagnosed patients using the mai and five colors, and determined whether a patient would live or die before he chose to treat a patient. As with Bian Que, Chunyu Yi also tended to use a mixture of drugs and physical treatments in order to treat a patient.
Despite the differences in their diagnosis methods, both physicians had a striking similarity in that they placed emphasis on diagnosing patients, as well as knowing that they were not able to cure all illnesses. For Bian Que, this is especially evident in the story with Marquis Huan. Once the Marquis’ ailment reached into his bone marrow, Bian Que fled because he knew he was unable to cure the illness. In this situation, Bian Que described physicians as “those who are in charge of fate”.[4] This demonstrates a certain self-perception of a physician’s work, that despite being viewed by others as those who can change the course of a person’s life or death, physicians have limits to their abilities and were not as mythically overpowered as many people at the time possibly thought they were. In Chunyu Yi’s case, he was prosecuted for not treating certain people. His response to this accusation was that his abilities to cure a person extended only to those that were able to live, which is predominantly portrayed throughout his memoirs. The cases represented in his memoirs focus on his ability to accurately diagnose a patient’s illness and amount of time left to live, rather than his treatment and ability to cure all patients. Thus, the purpose of an ancient Chinese physician was primarily to accurately and determine a person’s illness and possibility of death. Curing a patient depends on this ability to divine whether the person is predestined for death or able to keep on living, whereupon the physician can help the patient become healthy.
These learned and lofty abilities of physicians contrast sharply with those of shamans in ancient Chinese history. Shamans were commonly categorized as poor, illiterate healers who used rituals to banish or appease the spiritual roots of an illness, such as a demonic entity.[5] Even during the early Han when all titles of healers were seemingly interchangeable, shamans seemed to be distinguished from other healers primarily by their use of ritualistic and religious techniques in their healing. Their techniques were often localized to the area in which they practiced, which was contrasts against physicians such as Bian Que, who traveled around to many places and learned many different practices of medicine. To this effect, it seemed that the less worldly knowledge shamans held, as well as their more primitive and non-secular methods such as animal sacrifices, led to opposition by physicians and other healers, which increasingly distinguishing the two groups of healers.
Unlike physicians, it was common to see women among shamans, although views toward them were somewhat incongruous. Some shamanic women were portrayed as bewitching and tempting towards men, while others were portrayed as pure and vulnerable.[6] These women, while held to a “double standard” in other’s perspectives, were otherwise in practice, very similar to the men in their profession. Miss Tu, a female shaman gained her powers from a deity, seemingly similar to the experiences of other shamans at the time. Whereas any female healers with similar techniques to physicians often learned them from their families rather than from a formal medicine master, as Chunyu Yi had done. And these female “physicians” often used these skills in a domestic setting, unlike their male counterparts who treated patients from various backgrounds.[7]
Though there are marked differences between shamans and physicians, the line between the two groups is often blurred in various forms of their practices. For instance, although shamans were the ones who primarily dealt with the spiritual and supernatural, physicians such as Bian Que also had connections with mythological and otherworldly abilities. The ways that shamans received their powers of healing is notably similar to Bian Que’s gaining of supernatural powers after meeting a mysterious man. As for Chunyu Yi, his ability to predict a person’s death date can be seen as a form of divination, also a supernatural ability that is similar to that of shamans’. Physicians would also often be able to communicate with spirits[8], often noted as a more shaman-like ability. The early medical texts from the Mawangdui tomb, such as the “Wushier Bingfang” and the “Zaliao Fang”, depict various cures for illnesses that have ritualistic methods or are related to demons and exorcism. These treatments contain specific instructions such as “On the last day of the month […]”[9] and request that the patient chant certain phrases or sentences in order for the treatment to succeed in healing the patient. These elements of rituals are greatly associated with Shamans, yet it is evident that early physicians also performed such ritualistic treatment methods, as these medical manuscripts were primarily kept and used by physicians.
Thus, despite having different titles, physicians and shamans were closely intertwined with one another in their practices. Rather than specifically categorizing these two types of ancient Chinese healers into two distinct groups, especially in early Han when all healers had overlaps in their practices, it would be more prudent to consider them as a whole to be healers with certain specializations, just as Bian Que and Chunyu Yi were both considered physicians, despite having different modalities of diagnosing their patients.
[1] Memoir 45, Sima Qian’s Biography of Bian Que, Sima Qian, The Grand Scribe’s Records: The Memoirs of Han China, Part II 9, Pt. 2, J. Michael Farmer and William H. Nienhauser, trans., (Bloomington: Indiana Univ. Press, 2011), 4.
[2] Memoir 45, Sima Qian’s Biography of Bian Que, Sima Qian, The Grand Scribe’s Records: The Memoirs of Han China, Part II 9, Pt. 2, J. Michael Farmer and William H. Nienhauser, trans., (Bloomington: Indiana Univ. Press, 2011), 15
[3] Elisabeth Hsu, “Translation of the Memoir of Chunyu Yi”, Pulse Diagnosis in Early Chinese Medicine: The Telling Touch, (Cambridge: Cambridge University Press), 2010, 71.
[4] Memoir 45, Sima Qian’s Biography of Bian Que, Sima Qian, The Grand Scribe’s Records: The Memoirs of Han China, Part II 9, Pt. 2, J. Michael Farmer and William H. Nienhauser, trans., (Bloomington: Indiana Univ. Press, 2011), 16.
[5] Chinese Medicine and Healing: An Illustrated History. Eds., Hinrichs, TJ., and Linda L. Barnes. Cambridge: Belknap Press of Harvard University Press, 2013. 55, 67.
[6] Chinese Medicine and Healing: An Illustrated History. Eds., Hinrichs, TJ., and Linda L. Barnes. Cambridge: Belknap Press of Harvard University Press, 2013. 68.
[7] Chinese Medicine and Healing: An Illustrated History. Eds., Hinrichs, TJ., and Linda L. Barnes. Cambridge: Belknap Press of Harvard University Press, 2013. 43.
[8] Chinese Medicine and Healing: An Illustrated History. Eds., Hinrichs, TJ., and Linda L. Barnes. Cambridge: Belknap Press of Harvard University Press, 2013. 55.
[9] Harper, Donald. Early Chinese Medical Literature: The Mawangdui Medical Manuscripts. Abingdon, Oxon, and New York: Routledge, 2015. 244.
学习了shaman，巫，第一次听说这个英文呢：）
谢谢中文小诗的礼物！写得真好！
谢谢有心的耳机，喜欢你！：）
凡事一分为二，我喜欢看阳光的一面，
你看，我现在和大家学了这么多英文，结交这么多新朋友，
天天这么开心，
真是要感谢让我走出这一步的人呢：）
女儿书都快读不下去了，我现在烦着呢
不过我为了读这篇文章也查了很多词，发现不少都不认识
你英文一直都很好，以前你配过一个英文动画片，就像原版的一样，你是配音界的鼻祖
你一直都很阳光!
一个平静睿智的老头
也没想到他能用非母语写出这样好的诗，再次感谢！
翻译的小诗也很可爱 ；）
Pop filter没从麦架上拿下来，没料到朗读其实不比唱歌轻松多少:)
https://bbs.wenxuecity.com/mysj/215646.html
没想到美风的美语世界还有这么多能人出没
你的默默耕耘会带来收获的!