CAJ | 학술논문

现代文学史家普遍认为，我国白话新诗肇始于以胡适为代表的五四时期。然而通过考察晚清时期西方传教士特别是宾威廉的《续天路历程官话》（1866），以及后来《圣经》文本中的诗歌翻译，表明情况并非如此。此类诗歌翻译，无论是语言形式，还是诗体形式、节奏模式，都迥异于中国传统的格律诗，基本实现了五四先驱者所倡导的“诗界革命”之鹄的。这一历史的还原有助于学界重新思考中国现代诗歌的生成。
현대문학사가보편인위，아국백화신시조시우이호괄위대표적오사시기。연이통과고찰만청시기서방전교사특별시빈위렴적《속천로역정관화》（1866），이급후래《골경》문본중적시가번역，표명정황병비여차。차류시가번역，무론시어언형식，환시시체형식、절주모식，도형이우중국전통적격률시，기본실현료오사선구자소창도적“시계혁명”지곡적。저일역사적환원유조우학계중신사고중국현대시가적생성。
Though it is generally acknowledged by modern literary historians that modem Chinese poetry was initiated during the May 4th Movement, with Hu Shih as the pioneer, this idea can be proved unjustifiable through a survey of those translated poems in vernacular Chinese in either William Chambers Burns＇ translation of Bunyan＇ s masterpiece The Pilgrim＇ s Progress especially or the later Bible translation, which were quite different from the classical Chinese poetry in such aspects as language, style, rhythm and sound patterning and so realized the principles of ＂poetry revolution＂ proposed by those May 4th successors. Such a historical reduction is thus expected to help us to reconsider the production of modern Chinese poetry.