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Protestant Translations of the Bible (1714-1995) and Defining a Protestant Tamil Identity

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Protestant Translations of the Bible (1714-1995) and Defining a Protestant Tamil Identity Protestant Translations of the Bible (1714-1995) and Defining a Protestant Tamil Identity Hephzibah Israel Thesis submitted for the Degree of Doctor of Philosophy to the University of London Department of the Languages and Cultures of South Asia School of Oriental and African Studies March 2004 ProQuest Number: 10673236 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673236 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract The thesis aims to analyse the construction of a Protestant Tamil identity primarily through the examination of six Protestant translations of the Bible in Tamil and Protestant Tamil poetry. The chapters discuss the points of conflict that arose as a result of the different strategies of assimilation adopted by Protestant missionaries and Protestant Tamils. Chapter 1 has two main sections. The first section provides an outline of the various levels of influence that Catholic and Protestant missionaries had on Tamil language and literature. The second section gives an historical delineation of Protestant translations of the six Tamil Bible versions that the thesis discusses in detail. Chapter 2 discusses the theoretical debates on language, translation, and religious terminology that took place across the major Indian languages into which the Bible was translated in the nineteenth century. The chapter also looks at the pressures of the various institutions within which Bible translators worked and how far they affected the practice and theorising of Bible translation in nineteenth-century India. Chapter 3 focuses on the Tamil terms used in the different versions of the Tamil Bible. The discussion begins with the etymological history of each term and then moves on to consider why each one was either selected or created for use in the Tamil Bible. Chapter 4 is divided into two sections. The first section looks at nineteenth-century conflicts between missionaries and Protestant Tamils over the revision of the Tamil Bible and the alternative strategies used by some Protestant Tamil poets to translate Protestant concepts for Tamil culture. The second section looks at Protestant Tamil responses to twentieth-century revisions of the Tamil Bible as well as individual attempts to translate the Bible using means different from the official translation projects. My study aims to indicate that the formation of Protestant Tamil identity is part of intricate political and cultural processes by analysing a set of related questions regarding the translations of the Bible into Tamil: why do some religious terms acquire sacred status when translation at a formal level does not match the translation of religious culture? Why has the nineteenth-century version of the Tamil Bible, in particular, acquired symbolic power, and is perceived by Protestant Tamils today as the only translation able to mark boundaries of identity and otherness? To what extent have Protestant Tamils, as an interpretative community of faith, been responsible for the shaping of a Protestant Tamil vocabulary and identity? And finally, my research points to inadequacies in current translation theory from a post-colonial perspective and suggests areas that require critical attention. 2 Contents 1. Abstract 2 2. Contents 3 3. Acknowledgements 6 4. Tamil Transliterations 7 5. Introduction: 8 I. Theoretical Frameworks 9 A. Translating after Babel: Translation Studies 9 B. The Bible after Babel: Problems in Bible Translation 12 C. Postcoionialism, translation and the Bible 15 II. Theoretical Framework of this Thesis 19 III. Background 23 A. Tamil language movements in the nineteenth and twentieth Centuries 23 B. Existing Scholarship 26 IV. Sources of Information: archives and fieldwork 31 V. Organisation of the thesis 35 6. Chapter 1: Catholic and Protestant Translations into Tamil and the Tamil Bible 38 I. Early Tamil Translations in India and Ceylon 38 A. Sixteenth to Early Eighteenth Century: Catholic Missionaries 38 1. Roman Catholic Missions established in India 38 2. Catholic missionaries and Tamil works: translations, poetry and printing 41 B. Early Eighteenth to the Twentieth Century: Protestant Missionaries 45 1. The Danes in Ceylon and India: Commercial, Political and Religious establishment 45 2. Protestant Missionaries: Learning Tamil and early Translations into Tamil 46 II. Tamil translations of the Bible 49 A. The Eighteenth Century: Translations by Lutheran Missionaries 49 1. Bartholomaus Ziegenbalg (1682-1719); New Testament, 1714-15 51 2. Johann Philipp Fabricius (1711-1791): Old Testament, 1776 54 a. Revision of the New Testament 56 b. Revision of the Old Testament 57 3 B. The Nineteenth Century: the British and Foreign Bible Society 59 1. Charles Theophilus E. Rhenius (1790-1837): New Testament, 1833 61 2. The British and Foreign Bible Society Revision Committee: The Union Version, 1871 67 C. The Twentieth Century: Protestant Tamil translations 73 1. British and Foreign Bible Society Revision Committee: The Revised Version, 1956 74 2. Bible Society of India Translation Committee: Tiruviviliyam or the Common Language Bible, 1995 80 Conclusions 85 7. Chapter Two: Nineteenth-centurv Debates on translating the Bible in India 88 I. importance of the nineteenth-century debates on Bible translation 88 II. Competing Scriptures: the Bible, the Vedas and the Koran 92 III. The Terms of the Debate 96 1. Coining Terms versus Use of Existing Terminology 98 2. Transference versus Translation of Terms 100 3. Idiomatic versus literal translation 102 4. Literary versus Common Language Translation 105 5. The Original and the Translated Texts 108 6. Taking Native Help: foreign or ‘native’ translators? 110 IV. The pressures on the translation debate: standard versions, uniformity, and assimilation 113 A. Institutional pressure for creating standard versions 114 1. Uniformity and Unity: the case for standard Protestant versions 116 2. Uniformity and Unity: the case for a standard Protestant terminology 119 3. Uniformity and Unity: the case for a standard Protestant audience 122 Conclusions 124 8. Chapter Three: The debated terms 127 I. The Key Terms 131 A. Terms for God 132 1. Theos or Elohim 132 a. Carvecvaran 132 b. Paraparan 134 c. Tevan 137 d. Katavul 145 4 2. Terms for the Three persons of the Christian Trinity 151 a. YHWH 151 b. Jesus Christ 154 c. The Holy Spirit 158 B. Terms for the Bible and its books 160 C. Ritual and soteriological terms 166 1. Pali (sacrifice) 167 2. Iratcippu (salvation) 169 3. Nanasnanam (baptism) 170 4. Cepam (prayer) 172 5. Pucai (worship) 174 Conclusions 175 9. Chapter Four: Protestant Tamil Responses to Bible translation 184 I. Nineteenth-century Protestant Tamil responses: polemics and poets 187 A. Protest against Rhenius’s revision of the Tamil Bible 187 B. Nineteenth-Century Protestant Tamil poetry (Vedanayaka Sastri and H.A. Krishna Pillai) 198 II. Twentieth-century Protestant Tamil responses: translators and readers 217 A. Bible translations attempted by individual Tamils: Swaminatha Pillai, Gnanaprakkasam, Jebagnanam and Manickam 220 1. C. Swaminatha Pillai, Matteyu cuviceta venpa (1908) 222 2. N. Gnanaprakkasam, A New Tamil Version of the New Testament ( 1919) 225 3. S.T. Jebagnanam, Gospel of St Mark (1964) 227 B. Protest against revisions of the Tamil Bible in the twentieth century (1930s-90s) 231 1. Change in terminology: Sanskrit to Tamil based 235 2. Change in source text 239 3. Change in methods of interpretation for translation 239 Conclusions 244 10. Conclusions 251 11. Bibliography 261 5 Acknowledgements Many individuals and institutions have supported me generously during the course of this dissertation. I am grateful to the English Department of Miranda House, University of Delhi for making the study of literature exciting in my undergraduate years. Thanks go to several members of the Faculty of English at Delhi University, but especially to Professor Harish Trivedi for introducing me to Translation Studies, My discussions with R.S. Sugirtharajah, Nirmal Selvamony, Michael Bergunder and others have provided valuable insights regarding Protestant Tamil identity. I am grateful to Rupert Snell, R.S. Sugirtharajah, Theo Hermans, and Rajeswari Sunderarajan for reading drafts of the thesis and for their comments. Papers presented at the translation workshops conducted by the Centre for Asian and African Studies have allowed improvement of other aspects. It would not have been possible to study in London without the Felix scholarship and the generosity of other funding bodies. My fieldwork in India was supported by the Felix Fieldwork Award; and my three-month research at the Archiv der Franckeschen Stiftungen, Halle was funded by the Fritz-Thyssen Foundation. The Harold Wingate Foundation supported the last six months of writing up the dissertation. My research was facilitated by the assistance of the staff of the following institutions: in Bangalore, The United Theological College, and The Bible Society of India; in Madras, the Gurukul Lutheran Theological College and Research Centre, the Madras Christian College Archive, the Government Oriental Manuscripts Library, the library of the Theosophical Society, Roja Muthiah Research Library, Marai Malai Adigal Library, and the International Institute of Tamil Studies, the Bible Society, Madras; in Germany, the Archiv der Franckeschen Stiftungen, Halle and the Leipzig Lutheran Evangelical Mission Library, Leipzig; and in the UK, the Bible Society Archives, at the Cambridge University Library, the Angus Library, Regent’s Park College, Oxford, the India Institute Library, University of Oxford, the Oriental and India Office Collection at the British Library and the library of the School of Oriental and African Studies.
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