The construction of China's image in the West has undergone a transformation from the "Great Khan's Continent" to the "Utopia", but after the mid-18th century, negative stereotypes gradually formed, becoming obstacles to the recognition of the new international order. The translation and introduction of Chinese classics by the West in the late 16th century was the key to the formation of this image. In the 19th century, the ancient Chinese monk's journey to the west to seek Buddhist teachings and travel records became a focus of attention in the West. Among them, Song Yun's "Song Yun Hui Sheng Travel Record" showcased the etiquette, openness, and friendship of the Chinese nation by describing Sino foreign relations and the mentality of the Western Regions towards China. Re translation is the process of indirectly translating or re translating the same language work, which can be a significant modification or small-scale improvement of the original translation. British Orientalist Bill translated "Song Yunhui Sheng Xing Ji" twice in 1869 and 1884. This article compares the Chinese image portrayed in his English translation, explores the Chinese image presented by the cultural "other" and its historical imaging, and provides reference for telling Chinese stories in Silk Road travel classics.
In depth exploration was conducted on Bi Er's retranslation work of "Song Yun Hui Sheng Xing Ji" and its shaping of the image of China in foreign language writing. There are two types of retranslation: negative and positive. Bi Er's retranslation belongs to the latter, aiming to enhance its authoritative position in the field of translating Chinese Buddhist scriptures into English. Bill's translation work took place in the 19th century, when many Asian countries became British colonies and Britain had a strong interest in cultural and religious studies in these regions. During his tenure as a British naval chaplain in China, Bill translated multiple Chinese Buddhist scriptures, including the "Song Yun Hui Sheng Xing Ji" from the "Luoyang Galan Ji". However, his translation was criticized by British diplomat Harris, who questioned Bill's Chinese proficiency. Bier subsequently re translated to respond to criticism and improve the quality of his own translation.
Tian Chuanmao analyzed the motivations for retranslation, including changes in translation ecology, text ecology, and translation community ecology. Bill's retranslation activities were closely related to the colonial expansion of the British Empire and the demand for Eastern affairs. His translation work was influenced by the crisis of British governance in Asia and the demand for qualified translators. Bill once served on British warships during the invasion of China, and his background originally came from British Army General Ma Gong, demonstrating his identity as an Eastern colonizer and political considerations. Bier's translation embodies Eurocentrism in its wording and annotations, reinforcing the necessity and legitimacy of the cultural 'other' conquering the East. Bill's identity changed from a military chaplain to a scholar, and his translation work applied an Orientalist stance in academic annotations. His translation added annotations and academic literature to meet teaching needs and cultivate students interested in diplomacy and evangelism, who will participate in British affairs with China and the East. Bill's translation work seeks a balance between academic and religious beliefs, but his Christian stance and background have always influenced his translation practice.
Song Yun's tour of the Western Regions was recorded in the "Luoyang Galan Ji", and Bi Er translated it into English, incorporating Western prejudices and serving British colonial rule and cultural transformation, deconstructing China's utopian image in Europe.
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