外文西游记

㈠ 《西游记》的英文译名是什么

西游记：Journey to the West
花果山：Mountain of Flower and Fruit
水帘洞：Water Curtain Cave
南天门：Southern Gate of Heaven
灵霄殿：Hall of Miraculous Mist
离恨天：Thirty-Third Heaven
兜率宫：Tushita Palace
丹房：Elixir Pill Room
蟠桃园：Peach Garden
蟠桃胜会：Peach Banquet
瑶池：Jade Pool
宝阁：Pavilion
御马监：heavenly stables
龙宫：Dragon Palace
下界：Earth
美猴王：Handsome Monkey King
孙悟空：Sun Wukong
弼马温：Protector of the Horse
齐天大圣：Great Sage Equalling Heaven
大闹天宫：Havoc in Heaven
玉帝：Jade Emperor
王母：Queen Mother
大禹：Yu the Great
太上老君：Supreme Lord Lao Zi
太白金星：Great White Planet
托塔李天王：Heavenly King Li
降魔大元帅：Grant Demon-Subing Marshal
哪吒：baby-faced Nezha
巨灵神：Mighty Magic Spirit
二郎神：god Erlang
四大天王：Four great Heavenly Kings
增长天王：Sword Heavenly King
广目天王：Lute Heavenly King
多闻天王：Umbrella Heavenly King
持国天王：Snake Heavenly King
马天君：Keeper of the Imperial Stud
七仙女：seven fairy maidens
土地：local guardian god
天将：Heavenly General
天兵：heavenly soldier
仙官：immortal official
神仆：immortal servants
东海龙王：Dragon King of the Eastern Sea
龟丞相：Prime Minister Tortoise
凤：phoenix
天马：heavenly horse
定海神珍：Magic Sea-Fixing Pin
如意金箍棒：As-You-Will Gold-Banded Cudgel
火眼金睛：fiery eyes with golden pupils
风火轮：Wind-fire Rings
金刚琢：special bracelet
炼丹炉：cook furnace
玲珑塔：magic pagoda
金丹：Golden Elixir Pill
仙桃：magic peach
仙酒：immortal wine
仙果：magic fruit
瞌睡虫：sleep insects
法力：magic power
降龙伏虎：sube dragons and tigers

㈡ 《西游记》的英文翻译是什么

《西游记》的英文翻译：The Journey to the West。

重点词汇：

1、journey

英 [ˈdʒɜːni] 美 [ˈdʒɜːrni]

n.(尤指长途)旅行，行程。

v.(尤指长途)旅行。

2、West

英 [west] 美 [west]

adv.向西；朝西；…以西。

n.西方；西边；(某个地方、国家或地区的)西部;西方国家(指美国、加拿大和西欧、北欧、南欧的国家)。

adj.西部的;西边的;(用于国家、州和地区的名称中)西部的;(风)来自西方的。

例句：

criptures.

《西游记》讲唐僧往西天取经的故事。

(2)外文西游记扩展阅读：

journey的用法：

journey的意思指“旅行,行程”,多指有目的地的陆上长途旅行,有时也指水上或空中旅行,其距离远近、时间长短、旅行的目的和方式均不限,也不表示是否要返回出发地,是正式用语。

journey可指“一般的旅行活动”,也可指“从一个地方到另一个地方的一次具体旅行”。

journey用作动词的意思是“旅行”,是不及物动词,其后常接to表示“到…旅行”。

journey的词汇搭配：

difficult journey 艰难的旅程。

dismal journey 沉闷无趣的旅行。

entire journey 全程。

exciting journey 令人兴奋的旅行。

exhausting journey 使人疲惫不堪的旅行。

expensive journey 费用很高的旅行。

extended journey 路途遥远的旅行,持久的旅游。

㈢ 《西游记》英文版的作者是谁

游记》还被翻译成了多种语言，译名也有多种：《圣僧的天国之行》，《一个佛教徒的天国历程》，《猴》，《猴王》，《猴与猪神魔历险记》。在其他国家，最早关于唐僧取经故事是明代前期的朝鲜文译本，不过那是取经故事，与《西游记》不完全是一回事。《西游记》最早的正式译本是18世纪中叶的日文译本。
（1）《猴》：关于中国古典小说方面的译著，以阿瑟·戴维·韦利（Arthur David Waley， 英国， 1889-1966 ）的《猴》(《西游记》)最为著名，由于《猴》之译笔生动活泼，使《西游记》这部古典名著在西方尽人皆知。韦利译为《猴》(Monkey)的《西游记》节译本， 1942年由伦敦乔治艾伦与昂温出版有限公司出版，后多次再版，并被转译成西班牙文、德文、瑞典文、比利时文、法文、意大利文、斯里兰卡文等，在欧美产生广泛的影响。书前附有胡适《西游记考证》一文。虽是节译本，但译文能传达原著的风格，在西方被认为是高水平的。欧美一些重要的网络全书，在评介《西游记》时都是以韦利的译本为依据的。如《英国大网络全书》写道：“十六世纪中国作家吴承恩的作品《西游记》，即众所周知的被译为《猴》的这部书，是中国一部最珍贵的神奇小说。”美国大网络全书写道：“在十六世纪中国出现的描写僧人取经故事的《西游记》，被译为《猴》，是一部具有丰富内容和光辉思想的神话小说。”
（2）美国1944年出版的韦利译本之儿童版，书名《猴子历险记》(The Adventures of Monkey)，共130页，为译文的节略本。书中附有库尔特·威斯(Kurt wiese)所作插图。

㈣ 《西游记》用英文怎么说

中文复名：《西游记》制
外文名：Journey to the West
作者：吴承恩
《西游记》是中国古代第一部浪漫主义长篇神魔小说。该书以“唐僧取经”这一历史事件为蓝本，通过作者的艺术加工，深刻地描绘了当时的社会现实。主要描写了孙悟空出世，后遇见了唐僧、猪八戒和沙和尚三人，一路降妖伏魔，保护唐僧西行取经，经历了九九八十一难，终于到达西天见到如来佛祖，最终五圣成真的故事。
自《西游记》问世以来在民间广为流传，各式各样的版本层出不穷，明代刊本有六种，清代刊本、抄本也有七种，典籍所记已佚版本十三种。被译为英、法、德、意、西、手语、世（世界语）、俄、捷、罗、波、日、朝、越等文种。并发表了不少研究论文和专著，对这部小说作出了极高的评价。与《三国演义》《水浒传》《红楼梦》并称为中国古典四大名著。

㈤ 西游记英文简介

Journey to the West is a mythologi-
cal novel based on many centuries
of popular tradition. It was probably put
into its present form in the 15708 by
Wu Cheng’en (1500-82).
This lively fantasy relates the
amazing adventures of the priest San-
zang as he travels west in search of
Buddhist sutras with his three disci-
ples, the irreverent and capable Mon-
key, greedy Pig, and Friar Sand. The
opening chapters recount the earlier
exploits of Monkey, culminating in his
rebellion against Heaven. We then
learn how Sanzang became a monk
and was sent on his pilgrimage by the
Tang emperor who had escaped death
with the help of an Underworld official.
The main story, the journey, takes the
priest through all kinds of entertaining
trials and tribulations, mainly at the
hands of monsters and spirits who
want to eat him. Only the courage
and powers of his disciples, especially
Monkey, save him from death. Monkey
is the hero of the fantasy, and the read-
er will soon learn why he has long been
so loved in China. Will the pilgrims
reach the Vulture Peak and obtain the
Scriptures? The answer will only be
found at the end of the lOO-chapter
novel.
The story is as full of imagination
as Monkey is of magic, and packed
with incident and down-to-earth hu-
mour. The illustrations are from 19th-
century Chinese edition. This is the first
of the three volumes of the novel.
Jacket drawing by: Wei Wei

㈥ 西游记有英文版的吗，哪里可以找到

The
Journey
To
The
West：这就是《西游记》的英文版
满意请采纳，谢谢

㈦ 西游记英文版的简介

Synopsis of Journey to the West
西游记概要

The novel comprises 100 chapters. These can be divided into four very unequal parts. The first, which includes chapters 1–7, is really a self-contained introction to the main story. It deals entirely with the earlier exploits of Sūn Wùkōng, a monkey born from a stone nourished by the Five Elements, who learns the art of the Tao, 72 polymorphic transformations, combat, and secrets of immortality, and through guile and force makes a name for himself as the Qítiān Dàshèng (simplified Chinese: 齐天大圣), or "Great Sage Equal to Heaven". His powers grow to match the forces of all of the Eastern (Taoist) deities, and the prologue culminates in Sūn's rebellion against Heaven, ring a time when he garnered a post in the celestial bureaucracy. Hubris proves his downfall when the Buddha manages to trap him under a mountain and sealing the mountain with a talisman for five hundred years.

Only following this introctory story is the nominal main character, Xuánzàng, introced. Chapters 8–12 provide his early biography and the background to his great journey. Dismayed that "the land of the South knows only greed, hedonism, promiscuity, and sins", the Buddha instructs the bodhisattva Guānyīn to search Táng China for someone to take the Buddhist sutras of "transcendence and persuasion for good will" back to the East. Part of the story here also relates to how Xuánzàng becomes a monk (as well as revealing his past life as a disciple of the Buddha named "Golden Cicada" (金蝉子) and comes about being sent on this pilgrimage by the Emperor Táng Tàizōng, who previously escaped death with the help of an underworld official).

The third and longest section of the work is chapters 13–99, an episodic adventure story which combines elements of the quest as well as the picaresque. The skeleton of the story is Xuánzàng's quest to bring back Buddhist scriptures from Vulture Peak in India, but the flesh is provided by the conflict between Xuánzàng's disciples and the various evils that beset him on the way.

The scenery of this section is, nominally, the sparsely populated lands along the Silk Road between China and India, including Xinjiang, Turkestan, and Afghanistan. The geography described in the book is, however, almost entirely fantastic; once Xuánzàng departs Cháng'ān, the Táng capital, and crosses the frontier (somewhere in Gansu province), he finds himself in a wilderness of deep gorges and tall mountains, all inhabited by flesh-eating demons who regard him as a potential meal (since his flesh was believed to give immortality to whoever ate it), with here and there a hidden monastery or royal city-state amid the wilds.

The episodic structure of this section is to some extent formulaic. Episodes consist of 1–4 chapters and usually involve Xuánzàng being captured and having his life threatened while his disciples try to find an ingenious (and often violent) way of liberating him. Although some of Xuánzàng's predicaments are political and involve ordinary human beings, they more frequently consist of run-ins with various goblins and ogres, many of whom turn out to be the earthly manifestations of heavenly beings (whose sins will be negated by eating the flesh of Xuánzàng) or animal-spirits with enough Taoist spiritual merit to assume semi-human forms.

Chapters 13–22 do not follow this structure precisely, as they introce Xuánzàng's disciples, who, inspired or goaded by Guānyīn, meet and agree to serve him along the way in order to atone for their sins in their past lives.

The first is Sun Wukong (simplified Chinese: 孙悟空), or Monkey, previously "Great Sage Equal to Heaven", trapped by Buddha for rebelling against Heaven. He appears right away in Chapter 13. The most intelligent and violent of the disciples, he is constantly reproved for his violence by Xuánzàng. Ultimately, he can only be controlled by a magic gold band that the Bodhisattva has placed around his head, which causes him bad headaches when Xuánzàng chants certain magic words.

The second, appearing in chapter 19, is Zhu Bajie (simplified Chinese: 猪八戒), literally Eight-precepts Pig, sometimes translated as Pigsy or just Pig. He was previously Marshal Tīan Péng (simplified Chinese: 天蓬元帅), commander of the Heavenly Naval forces, banished to the mortal realm for flirting with the Princess of the Moon Chang'e. He is characterized by his insatiable appetites for food and sex, and is constantly looking for a way out of his ties, which causes significant conflict with Sūn Wùkōng. Nevertheless he is a reliable fighter.

The third, appearing in chapter 22, is the river-ogre Sha Wujing (simplified Chinese: 沙悟净), also translated as Friar Sand or Sandy. He was previously Great General who Folds the Curtain (simplified Chinese: 卷帘大将), banished to the mortal realm for dropping (and shattering) a crystal goblet of the Heavenly Queen Mother. He is a quiet but generally dependable character, who serves as the straight foil to the comic relief of Sūn and Zhū.

The fourth disciple is the third prince of the Dragon-King, Yùlóng Sāntàizǐ (simplified Chinese: 玉龙三太子), who was sentenced to death for setting fire to his father's great pearl. He was saved by Guānyīn from execution to stay and wait for his call of ty. He appears first in chapter 15, but has almost no speaking role, as throughout most of the story he appears in the transformed shape of a horse that Xuánzàng rides on.

Chapter 22, where Shā is introced, also provides a geographical boundary, as the river that the travelers cross brings them into a new "continent". Chapters 23–86 take place in the wilderness, and consist of 24 episodes of varying length, each characterized by a different magical monster or evil magician. There are impassably wide rivers, flaming mountains, a kingdom ruled by women, a lair of sective spider-spirits, and many other fantastic scenarios. Throughout the journey, the four brave disciples have to fend off attacks on their master and teacher Xuánzàng from various monsters and calamities.

It is strongly suggested that most of these calamities are engineered by fate and/or the Buddha, as, while the monsters who attack are vast in power and many in number, no real harm ever comes to the four travelers. Some of the monsters turn out to be escaped heavenly animals belonging to bodisattvas or Taoist sages and spirits. Towards the end of the book there is a scene where the Buddha literally commands the fulfillment of the last disaster, because Xuánzàng is one short of the eighty-one disasters he needs to attain Buddhahood.

In chapter 87, Xuánzàng finally reaches the borderlands of India, and chapters 87–99 present magical adventures in a somewhat more mundane (though still exotic) setting. At length, after a pilgrimage said to have taken fourteen years (the text actually only provides evidence for nine of those years, but presumably there was room to add additional episodes) they arrive at the half-real, half-legendary destination of Vulture Peak, where, in a scene simultaneously mystical and comic, Xuánzàng receives the scriptures from the living Buddha.

Chapter 100, the last of all, quickly describes the return journey to the Táng Empire, and the aftermath in which each traveler receives a reward in the form of posts in the bureaucracy of the heavens. Sūn Wùkōng and Xuánzàng achieve Buddhahood, Wùjìng becomes an arhat, Sāntàizǐ the dragon prince horse is made a nāga, and Bājiè, whose good deeds have always been tempered by his greed, is promoted to an altar cleanser (i.e. eater of excess offerings at altars).

㈧ 求英文版西游记简介，急需

Journey to the west is a historic Chinese novel that is considered one of the four classics from the Ming Dynasty. These novels along with the golden lotus water margins as well as the romances of the three kingdoms have won popular acclaim from generation to generation. Journey to the west is a combination of myth parable and comedy. It is a story about a Buddhist monk and bunch of animals with human characteristic. The animals actually in the story are a very fairy tale type of mood and they traveled west to India to find Buddhist scriptures. The animals themselves are celestial being in mortal forms and they have magical powers that protect them from the goblins and the evil spirits.
Author Wu Cheng-en writings create an imaginary world that creates a life like with the absurd giving us a glance of the different sides of human nature.
Monkey was created out of a rock. He not only has the sharp wit and an unruly nature of a monkey but also extra ordinary powers that he uses to overcome demons and monsters. Pig sets off his pig like clumsiness with the disposition that is the epitome of honesty and directness. He is always making a mess out of things and generating a lot of humor in the process. Before the monk can find the scriptures he must surmounts 81 obstacles including overcoming such supernatural beings as cow demon the spiders beast and a living skeleton. These obstacles symbolize the difficulties and challenges that people meet in the course of ideals.
The character is the main reason that journey to the west keeps reader in thrall. The book gets more then and uproars comedy. It gives us readers an unforgivable insight into life itself.
As for the historical record of journey to the west let's go back to the Tang dynasty. History actually recalls the Buddhist monk master Shan-chang or master Xuan Zhuang who crossed he mighty desert to reach the India continent ring the Tang dynasty. 19 years later he came back to china with over 600 Buddhist scriptures. So the factual basis of journey to the west was born. However master Xuan Zhuang actually was a little bit different from master san tong. Who was actually a fictional character created by the author?
In a novel, Tang Shan-chang maybe a monk on a daring mission to find Buddha scriptures. But he is also a faint-hearted hypocrite who lacks transcendent insight and lives life in pectoral fear. He is kind and compassionate but his inability to distinguish between true and false hood make him all to susceptible to pig's effort to sew this court. The result is that he wrongly distresses monkey who can see through the bio schemes of evil spirits and demons. But of course when he has fallow blindly in

the trap of some fin or other it is always monkey that fall back on for help.
Actually the character of the monk happens to be quite similar to the mythical scholar although he is an idealist at heart he is as weak as a kitten and just sets there helplessly for rescue when he gets into a predicament.
The author is perhaps making a sly jab at the incompetent rulers of his time. But if Tang Shan-chang is evaluated purely from his viewpoint of religion or spiritual attainment he appears as not a saintly monk but rather an ordinary man. So monkey is the real hero in journey to the west. Monkey is created from a rock on enchanted mountain and because of his courage and insight is later anointed by his peers as king. But one day in a flash of enlightenment, this glorious monkey king see that life is a very temporary thing and that the delights of his timely existence in the area mountain tree cannot go on forever. Amazingly he gives it all up to find a master who can guide him on to the path of spiritual motivation. Monkey is gifted with intelligence and agility both mentally and physically. So he puts his talents to use by mastering his skills of wizardry to the point of where he can transform himself 72 times in a blink of an eye. He has a magic wan that can shrink smaller the pen or

expand till it is like a club of bronze and a magic cloud that can take him up to the heavens or down to the bales of the earth.
The monkey still retains his mischievous and playful temperament of his fellow apes. His intelligence and child like naughtiness are reviled when he does things like deliberately sending pig to scan the near by mountain and then transforming himself into an insect to keep an eye on his indolent companion.
Fearing nothing the monkey would play in the palace of the sea god in heaven or in Hades itself. He even makes a bet with Buddha. His is a rebellious character that will just not bow to established rules.
Full of life and filled with spirit as well as being sincere and optimistic in nature, he is not bothered by suffering and is always ready to face up to new challenges. This kind of wiliness to forge ahead maybe the stuff those heroes are made out of. But it carries with it a weakness of arrogance impulsiveness and a desire to excel over others.
Pig fills a role that symbolizes the desire to comfort and pleasure. He to has magical powers but it is just not the same as monkey. Who makes him seem naive and clumsy by comparison monkey just love to tease him so pig does his level best to be a thorn in monkeys side by telling lies about him to tong song jon.
Pig is a lazy gluttonous that needs his material comforts when it comes to trouble he just can't hold his side up so is always first to call on for help. During their journey he nearly cast his companion in his own spiritual cultivation inside. When he falls for enticement of beautiful women and riches. But if finally turns out to be all work of Buddha salvia that has come to test him. Yet thanks to the author pig ludicrous behavior brings an ironic smile to the readers face rather then a frown of disapproval because while pig makes a laughing stock of him self-the reader is reminded of the covetous raspy nature that empathy the human condition. Another character that appears quite less frequently is friar san when he does take the stage. His quite resolute and down to nature are readily apparent.
Actually In journey of the west is purification of the mind so that the entire expedition to find Buddha scriptures is actually a way of achieving spiritual goodness. So in this play three arrogant weakness laziness even ignorance they are all weakness of human nature that requires spiritual correction. However honesty goodness and courage are all our friends in the depths of our soul. And this way the journey to the west the various characters in battle with evil and they teach us that in human life it is possible and temper ourselves to achieve ideals and goodness.

㈨ 《西游记》英文版的简介

Journey to the West is the first Romantic chapter novel about gods and demons in ancient China.

There are 100 copies of Journey to the West published in the Ming Dynasty without the author's signature.

Wu Yuxuan, a scholar of the Qing Dynasty, first proposed that the author of Journey to the West was Wu Chengen of the Ming Dynasty.

This novel is based on the historical event of "Tang monk's learning classics".Through the author's artistic processing.

it profoundly depicts the social reality at that time. After describing Sun Wukong's birth and havoc of the heavenly palace.

the whole book met three people, Tang Seng, Zhu Ba Jie and Sha Seng.Westbound Buddhist sutras, all the way down demons and demons.

experienced the ninety-eighty-one difficulties, and finally arrived in the west to see Buddha Tathagata, and finally the story of the five saints come true.

Journey to the West is a classic novel of Chinese gods and demons, reaching the peak of ancient Romantic novels.

It is also known as the four classical works of China with Romance of the Three Kingdoms, Water Margin and Dream of Red Mansions.

中文版：

《西游记》是中国古代第一部浪漫主义章回体长篇神魔小说。现存明刊百回本《西游记》均无作者署名。

清代学者吴玉搢等首先提出《西游记》作者是明代吴承恩。这部小说以“唐僧取经”这一历史事件为蓝本。

通过作者的艺术加工，深刻地描绘了当时的社会现实。全书主要描写了孙悟空出世及大闹天宫后，遇见了唐僧、猪八戒和沙僧三人。

西行取经，一路降妖伏魔，经历了九九八十一难，终于到达西天见到如来佛祖，最终五圣成真的故事。

《西游记》是中国神魔小说的经典之作，达到了古代长篇浪漫主义小说的巅峰，与《三国演义》《水浒传》《红楼梦》并称为中国古典四大名著。

(9)外文西游记扩展阅读：

创作背景：

In the first year of Emperor Taizong's Zhenguan in the Tang Dynasty (627), a 25-year-old monk, Xuanzang Tianzhu (India).

traveled on foot. After departing from Chang'an, he traveled through Central Asia, Afghanistan and Pakistan, through all difficulties and obstacles, and finally arrived in India.

He studied there for more than two years and was praised as a lecturer at a large Buddhist Confucianism Debate.

In the nineteenth year of Zhenguan (645), Xuanzang returned to Chang'an and brought back 657 Buddhist sutras, which caused a great sensation.

Later, Xuanzang dictated what he had seen and heard about the westward journey and was compiled by disciple Bian Ji into Twelve Volumes of Records of the Western Regions of the Great Tang Dynasty.

But this book mainly tells the history, geography and transportation of the countries we see on the road. There are no stories.

As for his disciples Huili and Yan Cong's Biography of the Three Tibetan Masters at Dacien Temple in the Tang Dynasty.

it added a lot of mythological color to Xuanzang's experience. From then on, the story of the Tang monk's taking scriptures began to spread widely among the Chinese people.

中文版：

唐太宗贞观元年（627年），25岁的和尚玄奘天竺（印度）徒步游学。他从长安出发后，途经中亚、阿富汗、巴基斯坦，历尽艰难险阻，最后到达了印度。

在那里学习了两年多，并在一次大型佛教经学辩论会任主讲，受到了赞誉。贞观十九年（645年）玄奘回到了长安，带回佛经657部，轰动一时。

后来玄奘口述西行见闻，由弟子辩机辑录成《大唐西域记》十二卷。但这部书主要讲述了路上所见各国的历史、地理及交通，没有什么故事。

及到他的弟子慧立、彦琮撰写的《大唐大慈恩寺三藏法师传》，则为玄奘的经历增添了许多神话色彩，从此，唐僧取经的故事便开始在中国民间广为流传。

㈩ 西游记英文版之唐僧收猪八戒

（第十八回观音院唐僧脱难高老庄行者降魔） Chapter 18 The Tang Priest Is Rescued in the Guanyin TempleThe Great Sage Removes a Monster from Gao VillageTaking his leave of the Bodhisattva, Monkey brought his cloud in to land, hung the cassock on a nanmu tree, pulled out his cudgel, charged into the Black Wind Cave, and found not a single goblin inside. This was because the appearance of the Bodhisattva in her true form had so terrified them that they had fled in all directions. Evil thoughts welled up in Brother Monkey, and after piling dry firewood all around the multi-storied gate he set it alight, turning the Black Wind Cave into a Red Wind Cave. Then he went back to the North on a beam of magic light.Sanzang, who had been anxiously waiting for him, was beginning to wonder why he had not come back. Had the Bodhisattva not come when asked to, or had Monkey just made up a story to escape? As he was being racked by these desperate thoughts, a shimmering cloud appeared in mid-air and Monkey came down and knelt before him.“Master, here's the cassock,” he announced, to Sanzang's great joy.All the monks of the temple were delighted too, and they exclaimed, “Wonderful, wonderful, our lives are safe at last.”“Monkey,” said Sanzang as he took the cassock from him, “when you set out this morning you reckoned that it would only take the length of a meal, or until midday at longest. Why have you only come back now, at sunset?” When Monkey gave him a full account of how he had asked the Bodhisattva to transform herself to sube the monster, Sanzang set up an incense table and bowed low to the South. That done, he said, “Disciple, now that we have the Buddha's robe, pack our luggage as quickly as you can.”“Not so fast, not so fast,” Monkey replied. “It's already evening, too late to hit the road. Let's set out tomorrow morning.”The monks all knelt and said, “Lord Monkey is right. For one thing it's too late, and for another we made a vow. Now that all is well and the treasure has been recovered, we would like to carry out that vow and invite Your Lordships to share in the thanksgiving meal. Tomorrow morning we'll see you off on your way West.”“Yes, yes,” urged Monkey. The monks then emptied their bags and proced everything that was left of what they had saved from the fire to make an offering of food. Then they burnt some paper to bring blessings and recited some sutras to ward off disaster. The ceremonies were finished that evening.The next morning the horse was curried and the luggage packed, and then they set out. The monks escorted them a long distance before turning back, after which Monkey led the way. It was now early spring. The grass cushions the horse's hooves,New leaves emerge from the willow's golden threads.Apricot vies for beauty with peach;The wild fig round the path is full of life.On sun-warmed sandbanks sleep mandarin cks;In the flower-scented gully the butterflies are quiet.After autumn, winter, and half of spring,Who knows when the journey will end as they find the true word? One evening, after they had been travelling along a desolate path for six or seven days, master and disciple saw a distant village. “Monkey,” said Sanzang, “do you see the village not far over there? Let's go and ask them to put us up for the night; we can set off again tomorrow morning.”“Wait till I've made sure it's all right before deciding.” Monkey replied, gazing at the village as his master pulled on the silken rein. He saw Close-planted bamboo fences,Many a thatched roof.Outside the gates soar lofty trees;Houses are mirrored in the waters under a bridge.Green grow the willows beside the road,Fragrant bloom the flowers in the gardens.As sun sets in the WestBirds sing in the wooded hills.The smoke of evening rises from the stovesAlong the paths roam sheep and cattle.Well-fed chickens and pigs sleep under the eaves,While the drunk old man sings his song next door. When he had surveyed the scene, Brother Monkey said, “Go ahead, master. It's definitely a good village. We can spend the night there.” Sanzang urged his horse forward, and in a few moments they were at the beginning of the main street. A young man appeared wearing a silken turban, a blue jacket, a pair of trousers tied at the ankles, and a pair of straw sandals. He was carrying an umbrella in his hand and a pack on his back. He was a fine sight as he walked briskly down the street. Monkey grabbed him and asked, “Where are you going? I want to ask you something—where is this?”The fellow, who was trying to break loose, shouted, “Why ask me? I'm not the only person in the village.”“Don't be angry, kind sir,” replied Monkey, all smiles. “To help others is to help yourself. What harm can it do to tell me what the place is called? We might be able to bring your troubles to an end, you know.” Struggle as he might, the fellow could not break loose, which made him leap around with fury.“Damn it, damn it,” he shouted, “I get more bullying from the old man than I can stand, and now I've got to run into you, baldy. You've got it in for me too.”“If you're good for anything, get out of my grip,” Monkey said. “Do that and I'll let you go.” The young man twisted and turned, but he could not break free—it was as if he were held in a pair of pliers. In his temper he threw down his umbrella and his bundle, and tore at Monkey with both hands, trying to get hold of him. Monkey was holding the luggage in one hand, and with the other he was keeping the young man under control, and no matter how hard the fellow tried he could not get a grip on him. Monkey, however, was now holding him more firmly than ever, and was bursting with fury.“Monkey,” Sanzang said, “here comes someone else you can ask. Why keep such a tight grip on him? Let him go.”“You don't understand, master,” replied Monkey with a smile. “It would be no fun to ask anyone else. I have to ask him if there's to be anything to be got out of this.” Seeing that Monkey would not let him go, the fellow started to talk.“This is Old Gao Village in the country of Stubet, and it's called that because practically everyone here has the surname Gao. Now let me go.”“From your get-up, you're going on a long journey,” Monkey went on. “Tell me where you're going and what you're up to, then I'll let you go.”The poor fellow had no option but to tell Monkey the truth. “I'm Gao Cai from the family of Squire Gao. His youngest daughter is twenty and not yet married, but three years ago an evil spirit came and took her. He's been staying with us for three years, and the old man isn't at all pleased. There's no future in having a girl marry an evil spirit, he says. It's ruining our family, and we don't get a family of in-laws to visit. He's always wanted to get rid of the evil spirit, but he refuses to go. Now he's shut the girl up in the back building for the best part of a year, and he won't let any of the family see her. My old man gave me two ounces of silver and sent me to find a priest to capture the monster. I've been on the go for ages now, and asked three or four of them, but they were all hopeless monks or pimples of Taoists—none of them could control him. The old man's just been swearing at me as an utter idiot, given me five more ounces of silver as travelling expenses, and told me to find a good priest who'll deal with the monster. 太多了要分几次发