【作者】 朱菁；

【导师】 张西平；

【作者基本信息】 北京外国语大学 ， 比较文学与跨文化研究， 2014， 博士

【摘要】 《圣经》在中国的翻译历史悠久,与基督宗教在不同时期进入中国的步伐相伴随。具体到天主教这一块,各修会传教士入华时问早、译经的历史久,译著的争议多,译文的影响大。清代康熙年间天主教传教士白日昇和中国四川文人徐若翰合译的《圣经》新约,是目前已知最早的《圣经》新约的中文译本,在汉译《圣经》史上占据了承上启下的独特地位,但凡有关《圣经》中译的学术研究都无法回避这一点,但相关的研究专著却并不多见,它通常只是作为后世《圣经》汉译研究的一段小前奏出现。这表明,“白徐译本”在学界尚未得到应有的重视,需要后学者投注更多精力深入文本本身,发掘其自身的内在价值。白日异是清初来华的法国巴黎外方传教会会士,他在华十八载,于“礼仪之争”的中西文化碰撞中不断反省,探寻在华传播福音之路,同时还不得不小心应对天主教来华各修会间的派系争斗。在多重困境的挤压之下,白日异以极大的宗教热情翻译《圣经》新约,在《圣经》汉译史上,第一次系统地将武加大本《圣经》的《福音全书》、《使徒行传》、《保罗书信》从拉丁文译成文言文,并且留下了“福音单列本”和“福音合参本”两种不同版本,本文的研究将以现存四种不同的“白徐译本”稿本或抄本为基础展开。“白徐译本”对《圣经》新约的翻译虽因白日异的早逝而止于《希伯来书》第一章,但其内容及文风、文气通过注入新教《圣经》汉译本而留存至今,其对十九世纪新教来华后“二马译本”的翻译和出版之影响更是值得学界进一步追根溯源。1704年,白日异在四川为徐若翰付洗,此后的三年多里,后者协助他从事《圣经》汉译,并在其中发挥了至关重要的作用。为表示对徐氏的尊重与肯定,本文将二人合作的《圣经》新约汉译本写作“白徐译本”。关于徐若翰其人的研究也是一个值得关注的课题。白日异在世仅有45年,却正值中西方两位名君康熙皇帝和路易十四统治时期。而他所在的修会也正处于草创之初,以归化亚非异教徒为己任,是罗马教廷在这些地区的忠实代言人和政策执行者。1659年教廷首创宗座代牧制,在中国仅设立了两个代牧区,而负责两区的宗座代牧就是外方传教会的创始人陆方济。1693年在“礼仪之争”中引发轩然大波的福建宗座代牧颜珰和教廷特使多罗枢机,都是该会中人。由是观之,虽然教宗曾将《圣经》的翻译权特别赋予耶稣会,也一度禁止过在华传教士翻译《圣经》,但若天假以年,白日异能将新约全书翻译成功,在当时的历史条件下,中国第一本正式出版的汉译《圣经》的历史或将提早百余年。综上可知,《圣经》新约“白徐译本”的研究,无论是对于厘清《圣经》汉译历史,还是对于研究明清天主教在华传播史和中西文化交流史,均具有独特意义。笔者通过对17～18世纪欧洲拉丁文《圣经》福音合参本与“白徐译本”大英图书馆藏本的详细对照,首次确定白日异是采用了1535年巴黎出版的GOULLET四福音书合参本(Tetramonon Evangeliorum collectum8:adunatum,8°. Parilis)为底本完成的福音合编本的翻译,解决了之前法国、日本学者曾经有过的大英本究竟是白日异生前所作还是徐若翰于其身后自行改编的疑惑；并通过对四种不同版本的内容比照,确定了其先译“福音单列本”、后译“福音合参本”的翻译轨迹；此外,也经过对“白徐译本”与之前天主教士翻译《圣经》字句或片段的内容比照,梳理了天主教在圣经翻译中的历史传承；最后详细比对“白徐译本”之“福音合参本”与新教“二马译本”的异同,得出二马译本均来源于“白徐译本”的结论,厘清天主教到新教的《圣经》汉译脉络,并量化呈现各译本之间术语、名词的演变过程。更多还原

【Abstract】 It’s been a long time since the Bible was first translated in China, accompanied with the entering of Christianity to China in different periods. Specific to the Catholic Church, the religious missionaries came to China and started to translate in a quite early time. They had a long history for the Bible translation while those translations were of great value, also quite controversial. Jean Basset and Jean Xu’s joint translation "Bible" of the New Testament, is the earliest known "Bible" of Chinese translation in this field, occupies a unique position in the nexus of academic research and all the other relevant studies cannot avoid it. However, it’s rare to see many studies about the Bible of this version. It is usually just as generations Bible Translation Studies section of the small prelude to appear. This suggests that the Basset and Xu’s Version in academia has not received due attention, need a great effort to dig into the text itself, to realize their intrinsic value.In Early Qing,Jean Basset came to China as a member of Missionary Overseas from Paris (M.E.P.). During the18years’living in China, he experienced the "Rites Controversy" of Chinese and Western cultures colliding constantly and reflected on the spread of the Gospel in China to explore the road, and also had to be careful of the inter-factional fighting religiousgroups between different religious orders. Under the squeeze of multiple difficulties, with great religious fervor, he translated the Bible. In the " Bible " Translation history, for the first time, he translated systematically Latin " Bible " of the " four Gospels"," Acts","Paul’s Epistles " into Chinese, and left two different versions. Recently, I have4different copies of the entire transcripts at hand. Basset and Xu’s version of the Bible translation of the New Testament only involves with the1st chapter of Hebrew Bible, due to Basset’s premature death. Butits content, the writing style, and the atmosphere was injected in the Protestant Bible afterwards, which has a great influence to the translation and publishing of Morrison and Mashmani’s versions of Chinese Bible.In1704, Basset baptized a fameless literari Jean Xu. Afterwards, Xu became a great help for his translating the Bible. As a token of respect and affirmation of Xu’s work, this paper will consider their translation as "Basset and Xu’s version". Actually, the study about Xu is also a topic deserves more concern. Basset only lived for45years, butlived in the time of two reputated Emperors Kangxi and Louis XIV in China and West. And the church he stayed was also in the beginning of the religious grassroots to naturalize Asian and African pagans as their mission, was afaithful spokesperson and policy makers for the Roman authorities in these areas. In1659, the vaticariting systemfirst set up by the church, and two Vicariates were set up in China. The one that was responsible for two areas was Francois Pallu, the founder of M.E.P.. Charles Maigrot, Apostolic Vicar of Fujian, who caused the "Rites Controversy", and the special envoy Carlo Tommaso Maillard de Tournon, were both missinaries in M.E.P..From this perspective, although the Pope once had given the rights of Bible translation to Jesuit missionaries but also banned it in China. However, if Basset could finish his translation by more time, under historical conditions, China’s first official publication of the Bible translation might be earlier for one hundred years.The innovation of this paper lies in:through the comparison of the Latin Bible in17-18Century’s Europe and the British Library version of Basset and Xu’s version of the Bible, it assures that he used Tetramonon Evangeliorumcollectum8:adunatum,8°. Pariliis as a basis for translation, which solves the problem of whether it’s by Basset when he was still alive or by Xu after Basset died; and then finds that he translated the Rome version earlier than the British Library version; also, after comparison of Basset and Xu’s version with other Catholic missionaries’translations, the historical inherence of the Christianity becomes clear; furthermore, after comparison of Basset and Xu’s verson with Morrison and Mashman’s versions, it concludes that their versions were all from Basset and Xu’s, therefore, the change from the Christianity to the Protestant Christianity in the Bible’s translation is cleared up and the evolution of the terms and the nouns is also shown up by qualititative analysis in this paper.更多还原