Dissertation Full Text

Total Page:16

File Type:pdf, Size:1020Kb

Dissertation Full Text 國立臺灣師範大學翻譯研究所 博士論文 Doctoral Dissertation Graduate Institute of Translation and Interpretation National Taiwan Normal University 「「修辭翻譯修辭翻譯」:艾儒略《《聖夢歌聖夢歌》》研究研究 “Rhetorical Translation”: Giulio Aleni’s Shengmeng ge 指導教授指導教授::::李奭學李奭學 Advisor: Li, Sher-Shiueh 研究生研究生::::吳建林吳建林 Author: Wu, Chien-Lin 中華民國一中華民國一○○○○五年七月五年七月 July 2016 謝 辭 我要特別感謝中研院文哲所李奭學老師。奭學老師從我碩士到博士階段,都 擔任我的指導教授,啟發我的學問,時時給予鼓勵。老師學識淵博,課堂上旁徵 博引,言語滔滔,使人如沐春風。也是受老師研究熱忱的感染,我竟爾未察自己 能力不足,貿然踏上晚明耶穌會士翻譯研究這條路,選擇《聖夢歌》當博士論文 題目。幸好有老師的指引與提攜,才得以平安渡過,不致顛仆。老師大德,銘感 在心。此外,承蒙北京大學中國語言文學系康士林(Nicholas Koss )教授、政大 英國語文學系林質心教授、中央大學英美語文學系易鵬教授、臺大歷史學系陳慧 宏教授惠允擔任論文口試委員,在口試時提供神學、文學、修辭學、翻譯論述、 耶穌會士教育與靈修等方面的修改方向與意見,並指出我有些用語並無明確定 義,有些脈絡也未詳細說明,以及我在論文研究的深度與廣度上,存在諸多缺失 與不足。他們提出的諸多改正意見,是我以後有幸繼續鑽研學問時,必須特別注 意與改進之處。此次修改,時間較為倉促,尚無法一一補強。我才疏學淺,論文 與修改難免無法完全達到他們的學術期許與要求,對此深感歉意。論文如仍有訛 誤與缺失,乃是我的罪過。 我在撰寫論文期間,有幸獲得奭學老師主持的中研院深耕計畫補助,參與《聖 夢歌》箋注與相關研究事務。去年因為師大的國際學術交流協議,更有機會獲得 義大利羅馬智慧大學(Università degli Studi di Roma “La Sapienza” )“Rome as a Centre of Circulation of Knowledge on China and the Far East (XVI-XVIII Centuries)” 研究計畫補助,以短期訪問學者身分到羅馬蒐集拉丁詩《冬夜寂靜 時》的不同版本,並研究義大利靈肉辯論詩傳統。由於我論文的研究重心是放在 《冬夜寂靜時》中譯到《聖夢歌》的翻譯過程與相關翻譯脈絡,在羅馬的研究心 得尚無法反映到論文內,甚感遺憾。智慧大學歷史文化宗教學系(Dipartimento di Storia Culture Religioni )伊麗(Elisabetta Corsi )教授是我在羅馬期間的學術指導, i 承蒙提供諸多協助,並分享她在漢學領域的卓越研究成果與相關資料。也由於她 的推薦信,我才得以進入相關機構蒐集《冬夜寂靜時》不同版本,研讀資料。該 校 Renzo Bragantini 教授、宋春媛博士(當時為博士生)、 Graziella Gaglione 、 Federico Gelsomini 等人在學術、行政、生活上提供諸多協助,伍爾班大學漢學 研究中心(Il Centro di Studi Cinesi dell’Università Urbaniana)戴德中(Alessandro Dell’Orto )、趙宏濤兩位教授熱情款待,我都銘感在心。同時也要感謝師大東亞 學系潘鳳娟老師。因為鳳娟老師,我才得以一圓國外研究的夢想。鳳娟老師提供 許多幫助,也不時關心我在羅馬期間的研究生活,以及之後的論文撰寫情形,我 心存感激。 桂蘭、淑慧、欣欣是我在博班期間的學術良伴,秋慧助教與容嫣協助處理行 政事宜,還有諸位師長、行政人員、同學等等,都是我論文得以完成的有功人士。 要感謝的人太多,難免有所遺漏,在此一併致謝。在攻讀博士學位期間,前期因 為工作、學業兩頭忙,後期則專心研究,撰寫論文,較少時間陪伴家人,甚感虧 欠。幸好家人諒解,這段期間不時關心我的學業,默默付出,他們是我最重要的 精神支助。 ii 摘 要 本論文探討晚明義大利籍耶穌會士艾儒略(Giulio Aleni )一六三七年所譯《聖 夢歌》。《聖夢歌》為辯論詩,所據文本為西方中世紀歐洲廣為流傳之拉丁語靈 肉辯論詩《冬夜寂靜時》( Noctis sub silentio tempore brumali )。本論文按屬字、 屬靈二層面比較中、拉文本,其中所謂屬「字」意義,就其字義而言,亦包括本 義與轉義。在屬字層面上,乃借用雅各布森(Roman Jakobson )所言隱喻 (metaphoric )、借代(metonymic )兩軸為分析工具,藉以說明中文敘事者如何 透過相似性(similarity )與鄰近性(contiguity )之操作,翻譯、改述並重塑拉丁 文本。在屬靈層面上,則「挪用」卡西安(John Cassian )四義解經法(fourfold exegesis ),以之為分析模型,藉以顯示中文敘事者無論有意或無意,明知或不 知,其翻譯乃啟示《冬夜寂靜時》隱藏之託喻、上升、倫理意涵。此三層屬靈意 義之翻譯,將讀者重新導向信、望、愛三德,其翻譯行為本身亦為此三德之具體 行動。信、望二德關乎天主與天堂不可見之事,愛之對象則為天主與人。天主愛 人,人以愛還愛,因愛主而愛人,行之於善工。因此,愛乃不可見信、望二德之 徵驗。神聖翻譯為愛之言語行動,述行並象徵基督宗教屬靈生活與愛之倫理。 關鍵詞:《冬夜寂靜時》、修辭翻譯、屬靈翻譯、神聖翻譯、信望愛 iii Abstract This dissertation discusses the Shengmeng ge 聖夢歌 (Cantica sanctorum somniorum ), a debate poem translated into Chinese by the late-Ming Italian Jesuit Giulio Aleni 艾儒略 in 1637 based on the Latin body and soul debate Noctis sub silentio tempore brumali widely circulated in Medieval Europe. The Chinese and the Latin texts are compared at two levels, one literal and one spiritual. The “literal” sense, in its literality that denotes both the proper and the figurative, is discussed along the metaphoric and metonymic poles of Roman Jakobson to show how the Chinese narrator translates, re-narrates, and re-figures the Latin text through the operations of similarity and contiguity. At the spiritual level, I “appropriate” John Cassian’s fourfold exegesis as a model to demonstrate how the Chinese narrator, consciously or unconsciously, knowingly or unknowingly, reveals the allegorical, anagogical, and tropological senses hidden in the Noctis . The translation of these spiritual senses re-directs the reader towards the theological virtues of faith, hope, and love and is itself an acting-out of these virtues. Just as love, effected and evidenced by one’s good works for God and for the neighbor in response to God’s love for him or her, is an outward sign of invisible faith and hope that are based on the invisible things of God and heaven, so too is sacred translation a loving speech act performing and symbolizing Christian spirituality and ethics of love. Key terms: Noctis sub silentio tempore brumali ; rhetorical translation; spiritual translation; sacred translation; faith, hope, love iv 常用書目代稱 除另有說明者外,本論文所用《聖經》中文版,乃採思高聖經學會譯釋:《聖經》 袖珍本(臺北:思高聖經學會出版社,2006 年),亦稱思高本《聖經》。拉丁文 《聖經》採武加大本(Vulgate ),見 Biblia sacra Vulgatae editionis Sixti V Pontificis Maximi iussu recognita et Clementis VIII auctoritate edita (Cinisello Balsamo [Milano]: Edizioni San Paolo, 2003) 。希臘文《舊約》採七十子本(Septuagint ), 見 Sir Lancelot C.L. Brenton, trans., The Septuagint Version of the Old Testament and Apocrypha with an English Translation and with Various Readings and Critical Notes (London: Bagster & Sons, 1900)。希臘文《新約》採 Barbara and Kurt Aland, et al. eds., Nestle-Aland Greek-English New Testament , 11th corrected ed. (Stuttgart: Deutsche Bibelgesellschaft, 2008) 。希伯來文《舊約》採 The Holy Scriptures of the Old Testament: Hebrew and English (London: The British & Foreign Bible Society, 1957) 。以下為其他常用書目簡稱,於本論文引用時採隨文夾註。 《三編》 吳相湘編:《天主教東傳文獻三編》, 6 冊,臺北:臺灣學生書局, 1972 年。 吳編 吳相湘編:《天主教東傳文獻》,臺北:臺灣學生書局,1965 年。 李輯 〔明〕李之藻輯:《天學初函》, 6 冊,臺北:臺灣學生書局,1965 年。 《法國圖》 鐘鳴旦、杜鼎克、蒙曦編:《法國國家圖書館明清天主教文獻》, 26 冊,臺北:臺北利氏學社,2009 年。 《耶檔館》 鐘鳴旦、杜鼎克編:《耶穌會羅馬檔案館明清天主教文獻》, 12 冊, 臺北:臺北利氏學社,2002 年。 葉編 艾儒略著,葉農整理:《艾儒略漢文著述全集》, 2 冊,桂林:廣 西師範大學出版社,2011 年。 《續編》 吳相湘編:《天主教東傳文獻續編》, 3 冊,臺北:臺灣學生書局, 1966 年。 v 目 次 第一章 緒言 ............................................................................................................... 1 第二章 夢中聽辯:修辭翻譯與信仰喻說 ............................................................. 16 第一節 夢境.靈肉.託喻 .............................................................................. 17 第二節 修辭翻譯分析 ...................................................................................... 23 第三節 字義.託喻義.「信」譯.................................................................... 49 第三章 魔見:修辭翻譯與超升 ............................................................................. 62 第一節 魔鬼話語政治 ...................................................................................... 63 第二節 魔鬼形象之譬喻與託喻 ...................................................................... 72 第三節 魔鬼倒反與望德之譯 .......................................................................... 85 第四章 夢醒:人世雙重翻譯脈絡 ......................................................................... 99 第一節 人世.託喻.文本 ............................................................................ 100 第二節 翻譯聖範 ............................................................................................ 111 第三節 愛.倫理.翻譯 ................................................................................ 123 第五章 結語:修辭翻譯行動──痛悔與神慰 ................................................... 131 參考文獻 ................................................................................................................... 137 附錄一 《聖夢歌》 ............................................................................................... 149 附錄二 《冬夜寂靜時》 ....................................................................................... 155 vi 第一章 緒言 《聖夢歌》於明崇禎十年(1637 )首刻於福建晉江景教堂,崇禎十二年(1639 ) 重刻於山西絳州景教堂,其他尚有清康熙二十三年(甲子年;1684 )福建三山欽 一堂等重梓版本,為晚明耶穌會士艾儒略(Giulio Aleni, 1582-1649 )譯述之作 1。 艾儒略,字思及,義大利人,明萬曆四十一年(1613 )入華敷教。天啓四年 (1624 ),相國葉向高(1562-1627 )罷歸,道經杭州,邀其入閩。在閩傳教二 十五年期間,結交當地士人,相互贈詩,並建教堂八所,小堂十五所,施洗教徒 甚眾,閩中時稱「西來孔子」2。 艾儒略在華歷經三次教案,前兩次在入閩前(1616-1618, 1622-1623),第 三次為入閩後之福建教案(1637-1639 )。《聖夢歌》刊刻前一年,佛徒與福建 地方官府已開始打壓天主教 3。值此風雨飄搖之際,詩中所言「異端蜂起正教微, 茫茫宇宙迷真學」(《聖》, 117 ),當意有所指。其序文言「有客詢夢於西方 之士」(《聖》,序頁 1 甲),向艾儒略詢夢者,為張賡(c. 1570-c. 1647 )。 1 《聖夢歌》崇禎十年晉江首刻原梓本已佚,僅存抄本,現藏巴黎法國國家圖書館,古朗氏編號: 6884 。崇禎十二年絳州梓本現藏梵蒂岡圖書館,編號:Borg Cin 3364 。康熙甲子年三山梓本,收 入《耶檔館》,6: 435-464 。本論文採崇禎十二年絳州本,以下引用時簡稱《聖》,其後直接附號 碼者(例如《聖》, 1),表此詩行號。 2 「西來孔子」之稱,見韓霖、張賡:《聖教信證》,收入《法國圖》, 4: 546 。艾儒略生平事蹟可 參 Eugenio Menegon, “A Different Country, the Same Heaven: A Preliminary Biography of Giulio Alenis, S.J. (1582-1649),” Sino-Western Cultural Relations Journal 15 (1993); Louis Pfister, Notices biographiques et bibliographiques sur les Jésuites de l’ancienne mission de Chine, 1552-1773 , 2 vols in 1 (Rpt. Michigan: University Microfilms International, 1985), pp. 126-136; Erik Zürcher, “The Jesuit Mission in Fujian in Late Ming Times: Levels of Response,” in Development and Decline of Fukien Province in the 17th and 18th Centuries, ed. Eduard B. Vermeer (Leiden: E.J Brill, 1990); 方 豪:《中國天主教史人物傳》(北京:宗教文化出版社,2007 年),頁 130-138 ;吳昶興:〈明末福 建宣教的開山鼻祖──艾儒略(Giulio Aleni, 1582-1649 )及其傳教策略之研究〉,《台灣浸信會神 學院學術年刊》( 2005 年 9 月),頁 41-58 ;費賴之著,馮承鈞譯:《入華耶穌會士列傳》(臺北: 商務印書館,1960 年),頁 152-162 ;潘鳳娟:《西來孔子艾儒略──更新變化的宗教會遇:本地 化?文化交流?宗教對話?》(臺北:基督教橄欖文化事業基金會、聖經資源中心,2002 年), 頁 41-124 ;顧衛民:《中國天主教編年史》(上海:上海書店出版社,2003 年),頁 115-155 。 3 潘鳳娟:《西來孔子艾儒略》,頁 56-62 、98-104 。 1 張賡問夢,可能係因其子張識( 1605-1623 )曾夢「聖夢」之故 4。晚明板蕩,而 隨著信徒增多,神職人員相對短絀,牧民之力,顯有不足。聖夢之傳說,聖夢話 語之廣播,除可宣揚教義外,亦可堅振信心,洗滌內外紛擾 5。 艾儒略自稱《聖夢歌》係「粗述聖人伯而納一夢」(《聖》,序 2 甲),林 一儁(fl. 1644-1672 )亦言是歌「出自西聖伯爾納」(《聖》,小引 2 甲),據 李奭學考,其來源文本當為拉丁詩《聖伯爾納的異像》(Visio sancti Bernardi ), 作者據傳為中世紀隱修僧聖伯爾納(St. Bernard of Clairvaux, 1090-1153 )6。此詩 在西方常稱作《身體與靈魂之對話》( Dialogus inter corpus et animam ),或以 其首行題名之《冬夜寂靜時》( Noctis sub silentio tempore brumali ;以下即以此 名稱之,拉丁文簡稱為 Noctis ),亦有以假想作者為名之《菲利伯的異像》( Visio Philiberti )或《福爾伯的異像》( Visio Fulberti )。其傳聞作者除伯爾納外,尚 包括梅波士(Walter Mapes, c. 1140-c. 1209 )、格羅塞特思特(Robert Grosseteste, c. 1175-1253 )、格雷夫的菲利普(Philip de Greve, fl. 1236 )等,但實際作者應 另有他人。 此詩雖作者未明,但應係作於英格蘭 7。英格蘭文學自十世紀起即見有靈肉 詩傳統,《冬夜寂靜時》可能即為其十二世紀拉丁語《皇家辯論詩》( Royal Debate ) 之仿作或改作 8。雖然《冬夜寂靜時》本身並非「原作」,但中世紀諸多靈肉辯 4 張識夢見「聖夢」一事,明末天主教徒引為聖蹟,成為「天主愛中土人之昭昭」之最佳信徵。 張識在教友眼中儼然已成為「聖人」,並出現於教徒夢中。張識「聖夢」事蹟,見夏伯嘉:〈宗教 信仰與夢文化:明清之際天主教與佛教的比較探索〉,《中央研究院歷史語言研究所集刊》第 76 本第 2 分(2005 年 6 月),頁 209-248 。 5 明清基督宗教與平民信徒之關係,可參見周萍萍:《十七、十八世紀天主教在江南的傳播》(北 京:社會科學文獻出版社,2007 年),頁 151-180 ;Liam Matthew Brockey, Journey to the East: The Jesuit Mission to China, 1579-1724 (Cambridge:
Recommended publications
  • Missionaries and the Beginnings of Western Music in China: the Catholic Prelude, 1294-1799
    MISSIONARIES AND THE BEGINNINGS OF WESTERN MUSIC IN CHINA: THE CATHOLIC PRELUDE, 1294-1799 By Hongyu GONG Unitec Institute of Technology, New Zealand Next to the Word of God, only music deserves being extolled as the mistress and governess of the feelings of the human heart. — Martin Luther (1538)1 he history of modern China is closely intertwined with the global expansion of TChristianity.2 The Protestant movement of the nineteenth and twentieth centuries in particular, as some scholars have convincingly argued, had played an important part in China’s search for modernity.3 No other agents of Western influence managed to achieve the kind of 1 Cited in Walter E. Buszin, “Luther on Music”, The Musical Quarterly, Vol. 32, No. 1 (1946), p. 81. 2 Rather than following the accepted Chinese scheme of periodization, which starts with the Opium War of 1839, here the term modern China refers to China since the late Ming, as used in Jonathan D. Spence’s The Search for Modern China (New York & London: W. W. Norton & Company, 1990). 3 The roles played by Christian missionaries in China’s search for modernity have been studied by a number of scholars both in China and abroad. For recent studies in Chinese, see Gu Changsheng/頋長 聲, Chuanjiaoshi yu jindai Zhongguo/《傳教士與近代中國》/Missionaries and Modern China (Shanghai: Shanghai renmin chubanshe, 1991); Shi Jinghuan/史静寰 and Wang Lixin/王立新, Jidujiao jiaoyu yu Zhongguo zhishi fenzi/《基督教教育與中國知識分子》/Christian Education and Chinese Intellectuals (Fuzhou: Fujian jiaoyu chubanshe, 1998). For an excellent overall survey of China missions during the ISSN 1092-1710, Journal of Music in China, vol.
    [Show full text]
  • Rabikauskas-Vilniaus-Akademija-Ir
    VILNIAUS UNIVERSITETO 425-OSIOMS METINĖMS FONTES H1STORIAE UNIVERSITATIS VILNENSIS VILNIAUS UNIVERSITETAS Paulius Rabikauskas VILNIAUS AKADEMIJA IR LIETUVOS JĖZUITAI Sudarė LIUDAS JOVAIŠA aidai mmii UDK 23/28(474.5)(091) Vi-169 Serijos „FONTES HiSToRIAE UNIVERSITATIS VILNENSIS“ redaktorių kolegija: Jonas Boruta Alfredas Bumblauskas Birutė Butkevičienė Mečislovas Jučas Benediktas Juodka Domas Kaunas Romanas Plečkaitis Vygintas Bronius Pšibilskis (koordinatorius) Eugenija Ulčinaitė Knygos leidimą parėmė LR Kultūros ministerija, LKMA ISBN 9955-445-39-4 © Lietuvių Katalikų Mokslo Akademija, 2002 © Liudas Jovaiša, sudarymas, 2002 © „Aidai“, 2002 TURINYS Pastangos įsteigti Vilniaus universitetą (1565-1570) / 7 Karaliaus Stepono Batoro privilegijos Vilniaus universitetui / 19 Popiežiaus Grigaliaus XIII bula Vilniaus universitetui / 31 Medžiaga senojo Vilniaus universiteto istorijai / 45 Pranciškaus Sunierio informacija apie naujai įsteigtą Vilniaus kolegiją (1570) / 51 Kolegijos valdos ir jų našumas 1573 metais / 71 Vilniaus kolegijos privilegijų ir sutarčių sąrašas (1574-1575 ir 1586 m.) / 79 Pirmieji jėzuitai Vilniuje ir pirmieji lietuviai jėzuitai (1569-1573)/95 Vilniaus akademijos rektoriai (1569)—1579—1773 / 127 Iš Vilniaus universiteto istorijos / 191 Mokslinė pažanga Vilniaus akademijoje / 209 Lietuviškumo apraiškos Vilniaus akademijoje / 243 Teisė ir medicina Vilniaus akademijoje / 269 Apie pirmąjį bandymą praplėsti Vilniaus universitetą (1618-1623) / 303 Vilniaus akademija / 317 18-jo amžiaus Lietuvos bruožai / 335 Teatras jėzuitų mokykloje
    [Show full text]
  • Tracing the Bicentennial History of Oriental Studies in Lithuania
    SPECIAL ISSUE: Studying THE ORIENT IN Lithuania Introduction: Tracing the bicentennial history of Oriental studies in Lithuania Audrius Beinorius Vilnius University Historiam nescire hoc est semper puerum esse CICERO This special issue of Acta Orientalia Vilnensia is dedicated to the bicentenary of the commencement of Asian studies in Lithuania and particularly at Vilnius University, which was founded in 1579 and is the oldest academic institution in Lithuania. Two hundred years is a comparatively short period, but these years have a wealthy history, especially keeping in mind that Asian or Oriental studies, as it was called at the beginning of this period, was a newly emerging academic field that has grown from a purely comparative and philological approach to recently discovered non-European cultures due to of the increasing implications of colonial aims and the imperative to manage properly those subjugated Asian counties and nations. Certainly, an integral part of this interest in Asian learning was European romantic fascination with the cultural and intellectual otherness of that area. Lithuania was not excepted from this kind of intellectual involvement. The beginning of the 19th century was a politically complicated and turbulent period in Lithuanian history. After the third and last division of the Polish–Lithuanian Commonwealth, between Tsarist Russia and Prussia in 1795, the Grand Duchy of Lithuania became an eastern province of the Russian Empire and formally disappeared from the world map for a more than a century. Notwithstanding, some academic institutions, including the main one, Vilnius University, continued their activities, even though under the strict control and supervision of Russian officials.
    [Show full text]
  • Andrius Rudamina (Andrzej Rudomina) Vakarų Ir Kinijos Dialoge Andrius Rudamina (Andrzej Rudomina) in the Dialogue Between China and the West
    Gauta 2012 12 20 LoREta PoškaItė Lietuvos kultūros tyrimų institutas andRIuS RudamIna (andRzEj RudomIna) VakaRų IR kInIjoS dIaLogE andrius Rudamina (andrzej Rudomina) in the dialogue between China and the west SummaRy the evangelical activity by the most famous Christian jesuit missionaries in China is an object of longtime scholarly investigation in the w estern and Chinese studies. However, in recent times scholars have brought to light facts about less famous missionaries and texts about their activity. this research reveals some unique yet very important details about the activity of Christian missionaries, as well as the dialogue between Christians and Confucians on the level of daily talks and between western Christians and their Chinese converts. the topic of this article is the activity of the Lithuanian jesuit andrius Rudamina (also known as andrzej Rudomina S.j., and as Lu ande 盧安德, 1596–1632), the only known Lithuanian missionary in China. It concentrates on his methods of evangelization, as revealing the politics of the „adaptation to Chinese culture“, namely, the popularization of the achievements of western science, the use of visual material (pictorial representations of the Christian doctrine in symbolical images) and the appeal to par- ticular concepts shared by Christian and Confucian adepts, such as heart in Christianity and the heart-mind (xin) in Confucianism. the investigation is based on a unique book written by the Chinese convert, Li jiubiao. It is entitled, „the diary of oral admonitions“ (kouduo richao 口鐸日抄). the diary is the only source of a.Rudamina’s talks with Chinese people about Christianity. SantRauka Pirmųjų krikščionių misionierių jėzuitų veikla kinijoje yra gana seniai ir plačiai studijuojama Vakaruose bei kinijoje.
    [Show full text]
  • Ganytojai Ir Broliai Biografistikos Perspektyva
    ix GANYTOJAI IR BROLIAI BIOGRAFISTIKOS PERSPEKTYVA VILNIUS 2018 407 l i e t u v i ų k a t a l i k ų m o k s l o a k a d e m i j a / l i t h u a n i a n c a t h o l i c a c a d e m y o f s c i e n c e b a ž n y č i o s i s t o r i j o s s t u d i j o s , i x GANYTOJAI IR BROLIAI: BIOGRAFISTIKOS PERSPEKTYVA s t u d i e s i n c h u r c h h i s t o r y , i x SHEPHERDS AND BRETHREN: A BIOGRAPHICAL PERSPECTIVE VILNIUS, 2018 1 Projekto kodas: Nr. 09.3.3-ESFA-V-711-01-0004 Periodinių mokslo leidinių leidyba ir jos koordinavimas LKMA METRAŠTIS, t. XL / LCAS ANNUALS, vol. XL Serija B: Bažnyčios istorijos studijos / Series B: Studies in Church History BA ž N Y č I O S ISTORIJOS S T U D I J ų redaktorių kolegija / Editorial Board Dr. Liudas Jovaiša (vyr. redaktorius / chief editor) Vilniaus universitetas / Vilnius University Dr. Vytautas Ališauskas Vilniaus universitetas / Vilnius University Dr. Darius Baronas Lietuvos istorijos institutas / The Lithuanian Institute of History Dr. Mindaugas Paknys Lietuvos kultūros tyrimų institutas / Lithuanian Culture Research Institute Dr. Arūnas Streikus Vilniaus universitetas / Vilnius University Dr. Paulius Subačius Vilniaus universitetas / Vilnius University Tomo sudarytojas / Editor of volume dr. Martynas Jakulis LKMA Metraščio redakcinės kolegijos pirmininkas LKMA akademikas / Chairman of the LCAS Annuals editorial board LCAS academician vysk.
    [Show full text]
  • Universitas Vilnensis 1579-2004
    CONTENTS . THE UNIVERSITY OF VILNIUS: A HISTORICAL OVERVIEW . LITHUANIA BEFORE THE UNIVERSITY 7 3. THE AGE OF BAROQUE: THE JESUIT UNIVERSITY 1579–1773 3 4. THE UNIVERSITY IN THE AGE OF ENLIGHTENMENT 1773–1832 9 5. THE UNIVERSITY IN THE 20TH CENTURY: 40 5.1. The Reconstitution of the University of Vilnius 40 5.2. The University of Stephanus Bathoreus 1919–1939 43 5.3. In the Turmoil of World War Two: 1939–1940–1941–1943 46 5.4. The University in the Soviet Epoch 1944–1990 48 6. ON THE ROAD TO THE 21ST CENTURY 56 7. THE LIBRARY OF THE UNIVERSITY AND ITS COLLECTIONS 6 8. THE OLD BUILDINGS OF THE UNIVERSITY OF VILNIUS 68 9. THE BOOK OF HONOUR OF THE UNIVERSITY OF VILNIUS 79 . The University of Vilnius: A Historical Overview On the wall of the old observatory of the University of Vilnius there is an inscription: Hinc itur ad astra (from here one rises to the stars). It is not enough just to say that the University of Vilnius is the The new coat of arms of the University of oldest and most famous university in Lithuania, that it gave rise to Vilnius was designed by the artist Petras Repšys in 1994. In the bottom part of the shield, below the almost all other graduate schools and universities in Lithuania. Such coat of arms of Lithuania Vytis, it features a hand holding a book. In the creation of the coat of arms, a definition would be insufficient to reveal the historical significance the European heraldic tradition was followed since quite a few old European universities have of the University of Vilnius.
    [Show full text]
  • CRI 102 Features
    Features 327 Albert Chan, S.J. Chinese Books and Documents in the Jesuit Archives in Rome: A Descriptive Catalogue: Japónica-Sinica I–IV. Study of the Ricci Institute for Chinese-Western Cultural History. An East Gate Book. Armonk, NY: M. E. Sharpe, 2001. xliii, 627 pp. Hardcover $145.00, isbn 0–7656–0828–6. On February 23, 1555, Ignatius of Loyola wrote a letter to the Negus of Ethiopia, an alleged descendant of the mysterious Prester John, stating his willingness to in- tercede on his behalf to facilitate full reconciliation with the Holy See. According to historical accounts, this unfortunate Jesuit enterprise in what was then known as Abyssinia revolved around the Negus Galawdewos, Claudius, who had been appealing to the King of Portugal, John III, to defend his tiny king- dom from Muslim assaults. The Portuguese king, in turn, believing that these re- quests in fact were a loosely disguised bid to unite the African nation with the Ro- man Church, sought the help of the recently constituted Society of Jesus, asking Ignatius to select from among his brethren a suitable candidate for appointment as Patriarch of Ethiopia. The plan was that the Patriarch would be assisted in his mission by two bishops and a group of twelve other Jesuit missionaries. The exu- berance of the Portuguese king, who evidently envisioned the union of the Church of Ethiopia with the Roman Church as a giant step toward a more lasting consolidation of his colonial empire, provoked a comparable response from Igna- tius. The Ethiopian mission was in fact the only case in which the saint agreed to make such an exception to the rule which forbade Jesuits from promotion to episcopal and prelatial appointments.
    [Show full text]
  • Historia Polsko-Chiƒskich Kontaktów Kulturowych W XVII W
    1 Historia polsko-chiƒskich kontaktów kulturowych w XVII w. The History of Polish-Chinese Cultural Contacts in XVII Century 化接觸的歷史 HUMANITAS2 STUDIA KULTUROZNAWCZE Badania • Wprowadzenia • Monografie • èród∏a j Seria pod redakcjà Andrzeja Gielarowskiego Komitet Naukowy prof. dr hab. Tomasz Gàsowski, prof. dr hab. Henryk Pietras, prof. dr hab. Stanis∏aw Stabry∏a, dr hab. Krzysztof Koehler, prof. dr hab. Dariusz Rott, dr hab. Janusz Smołucha, dr hab. Stanis∏aw Sroka, dr hab. Andrzej WaÊko j Publikacje serii Humanitas. Studia Kulturoznawcze, przygotowywanej przez pracowników naukowych Instytutu Kulturoznawstwa Akademii Ignatianum w Krakowie, kierowane sà do czytelnika zainteresowanego refleksjà nad kulturà w zakresie jej êróde∏, natury oraz przemian dokonujàcych si´ przez wieki i wspó∏czeÊnie. Celem serii jest zarówno wprowadzanie w poszczególne dziedziny kulturoznawstwa, jak i prezentowanie najnowszych badaƒ w tym zakresie. Dlatego publikujemy prace zbiorowe i podr´czniki, jak te˝ monografie oraz teksty êród∏owe ujmujàce tematyk´ kulturoznawczà z ró˝nych perspektyw naukowych. Naukowy charakter serii, gwarantowany przez uczestnictwo kompetentnych badaczy poszczególnych dziedzin kultury w jej powstawaniu, idzie w parze z przyst´pnoÊcià równie˝ dla czytelników stawiajàcych pierwsze kroki w analizowaniu fenomenu kultury. 3 Monografie Jan Konior SJ / ⾼仁安神⽗, 耶穌會會 Historia polsko-chiƒskich kontaktów kulturowych w XVII w. (na przykładzie misji jezuickich) The History of Polish-Chinese Cultural Contacts in XVII Century (Jesuit Missions Examples)
    [Show full text]
  • Chronicle71.Pdf
    CHRONICLE OF THE CATHOLIC CHURCH IN LITHUANIA No 71 A Translation of the Complete Lithuanian Original LIETUVOS KATALIKŲ BAŽNYČIOS KRONIKA Nr. 71 Documenting the Struggle for Human Rights In Soviet-Occupied Lithuania Today Translated by: Rev. Casimir Pugevičius Translation Editor: Marian Skabeikis Published by Lithuanian Catholic Religious Aid, Inc. 351 Highland Blvd. Brooklyn, NY 11207 Lithuanian Catholic Religious Aid, 1987 ISSN 0197-0348 Franciscan Fathers Press 341 Highland Blvd. Brooklyn, NY 11207 ON THE COVER: Bishop Julijonas Steponavičius (left), and Father Sigita Tamkevičius In Vilnius. (See p. 2) CHRONICLE OF THE CATHOLIC CHURCH IN LITHUANIA No. 71 Introduction In 1940, when the Soviet Union occupied Lithuania by force, 85.5% of the country's more than 3 million inhabitants were Roman Catholic, 4.5% Protestant, 7.3% Jewish, 2.5% Orthodox and 0.2% of other persuas i ons. In the two archdioceses and four dioceses were: 708 churches, 314 chapels, 37 monasteries, 85 convents, three archbishops, nine bishops, 1271 diocesan priests, 580 monks, of whom 168 were priests. Four seminaries had 470 students. There were 950 nuns. Nuns cared for 35 kindergartens, 10 orphanages, 25 homes for the aged, two hospitals, a youth center, and an institute for the deaf-mute. On June 15, 1940, the Red Army marched into Lithuania; the independent government was replaced by a puppet regime. On July 14-15, rigged elections were staged. On July 21, with the Red Army surrounding the assembly house, the new People's Diet "unanimously" declared Lithuania a Soviet Socialist Republic. On June 25, 1940, the Church was declared separate from the state, and the representative of the Holy See was expelled.
    [Show full text]
  • S. 34-45 Monika Miazek-Męczyńska
    Nurt SVD 2 (2014) s. 34-45 Michał Piotr Boym i Jan Mikołaj Smogulecki - dwie jezuickie drogi do Państwa Środka Monika Miazek-Męczyńska [email protected] Adiunkt w Instytucie Filologii Klasycznej Uniwersytetu im. A. Mickiewi­ cza w Poznaniu. Literaturoznawca, tłumacz z języka łacińskiego. W swo­ ich badaniach skupia się na archiwaliach i starodrukach łacińskich, do­ tyczących misji jezuickich w Chinach, ze szczególnym uwzględnieniem twórczości polskich jezuitów. Współpracuje z Makau Ricci Institut oraz Monumenta Serica Institut. Zajmuje się także twórczością poetów epo­ ki augustowskiej oraz literaturą kobiecą wieków średnich. „Najczcigodniejszy Ojcze, jednym słowem opisuję ich obu: obaj są nadzwyczaj pokorni, wielkiego miłosierdzia. Miłosierdzie zarówno ojca Mikołaja, jak i ojca Michała, objawiło się w pełni, gdy dniem i nocą nieśli ochoczo pomoc chorym braciom, bła­ gając mnie zawczasu o zgodę na sprawowanie tego zajęcia, któ­ remu oddawali się przez czas dłuższy. W wyrzeczeniu byli dla wszystkich wzorem. W poświęceniu stali, posłuszni, rozmiło­ wani w ubóstwie, w czystości niezachwianie wytrwali. Odda­ ni studiom. W gorliwości żarliwi i skoncentrowani. Zaprawdę godni, by Bóg wybrał ich sobie na naczynia wybrania"1. ymi słowami pisał Marcin Hińcza SJ2, popierając kandydatury Jana TMikołaja Smoguleckiego (1610-1656) i Michała Piotra Boyma (1612­ 1659) na misjonarzy w Chinach. List, datowany na 27 listopada 1641 roku, miał przekonać ówczesnego generała Towarzystwa Jezusowego, Mutio Vitelleschiego (1563-1645), że obaj wychowankowie krakow- 1 Łaciński oryginał listu Marcina Hińczy znajduje się w Archivum Romanum Societatis Iesu, Pol. 79, f. 19 r. 2 M. Hińcza (1592-1668) - rektor krakowskiego kolegium Towarzystwa Jezuso­ wego oraz polski prowincjał w latach 1633-1636. DWIE JEZuicK IE DRQGI DQ pAŃSTWA SRQDKA skiego kolegium jezuitów w równym stopniu zasłużyli na wyjątkowe wyróżnienie, jakim było zaliczenie w poczet misjonarzy przeznaczo­ nych do ewangelizowania krajów azjatyckich.
    [Show full text]
  • Andrius Rudamina
    Gauta 2013 11 12 loretA poškAitė lietuvos kultūros tyrimų institutas ANDRIUS RUDAMINA (ANDRZEJ RUDOMINA) ir Giulio Aleni reliGijų diAloGe: žmoGAus kūno sAmprAtA krikščionybėje ir konfuciAnizme Andrius Rudamina (Andrzej Rudomina) and Giulio Aleni in the dialogue between religions: the treatment of Human body in christianity and confucianism summAry the paper aims to reveal the differences in the treatment of the human body in christianity and confucian- ism, as they became evident in the spread of christianity in 16th-17th century china. it will stress the influence of chinese metaphysical and cosmological ideas in the confucian understanding of human body, which, as will be argued, became the basis of the whole program of self-cultivation, on the one hand, but a seriuos problem for the christian missionaries in their popularization of their doctrine in china, on the other hand. the investigation is based on the comparative analysis of confucian texts and the „diary of Oral Admonitions“ (Kouduo richao 口鐸日抄), written by li jiubao and translated into english by erik zurcher. it records the conversations between the famous jesuit Giulio Aleni, as well as lithuanian jesuit Andrius rudamina, with chinese converts and those interested in christian doctrine. the paper will discuss some chinese concepts related to the understanding of the body (such as vital energy qi, five agents wux- ing, spirit shen, heart mind xin, human nature xing) and their relations, in oder to reveal the main points of disagreement as well as possible ways to resolve the differences of its understanding in two religions. sAntrAukA straipsnio tikslas – atskleisti žmogaus kūno sampratų skirtumus krikščionybėje ir konfucianizme, mat jie tapo rimta šių dviejų religijų atstovų nesusikalbėjimo priežastimi.
    [Show full text]
  • CHRONICLE of the CATHOLIC CHURCH in LITHUANIA, No. 65
    CHRONICLE OF THE CATHOLIC CHURCH IN LITHUANIA No. 65 A Translation of the Complete Lithuanian Original LIETUVOS KATALIKŲ RAŽNYČIOS KRONIKA Nr. 65 Documenting the Struggle for Human Rights In Soviet-Occupied Lithuania Today Translated by: Rev. Casimir Pugevičius Translation Editor: Marian Skabeikis Published by Lithuanian Catholic Religious Aid, Inc. 351 Highland Blvd. Brooklyn, NY 11207 ©Lithuanian Catholic Religious Aid, 1985 ISSN 0197-0348 Franciscan Fathers Press 341 Highland Blvd. Brooklyn, NY 11207 COVER: Priests lead a procession of believers around the Church of St. Peter and Paul in Vilnius during the closing ceremonies of the 500th anniversary since the death of St. Casimir, Lithuania's patron saint. August 26, 1984. CHRONICLE OF THE CATHOLIC CHURCH IN LITHUANIA No. 65 Introduction In 1940, when the Soviet Union occupied Lithuania by force, 85.5% of the country's more than 3 million inhabitants were Roman Catholic, 4.5% Protestant, 7.3% Jewish, 2.5% Orthodox and 0.2% of other persuasions. In the two archdioceses and four dioceses were: 708 churches, 314 chapels, 73 monasteries, 85 convents, three archbishops, nine bishops, 1271 diocesan priests, 580 monks, of whom 168 were priests. Four seminaries had 470 students. There were 950 nuns. Nuns cared for 35 kindergartens, 10 orphanages, 25 homes for the aged, two hospitals, a youth center, and an institute for the deaf-mute. On June 15, 1940, the Red Army marched into Lithuania; the independent government was replaced by a puppet regime. On July 14-15, rigged elections were staged. On July 21,with the Red Army surrounding the assembly house, the new People's Diet "unanimously" declared Lithuania a Soviet Socialist Republic.
    [Show full text]