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| 論文名稱 | Patronage in Translation: The Making of Sancta Maria Magdalena via patronage in the Late Ming China |
| 研討會開始日期 | 2017-12-14 |
| 研討會結束日期 | 2017-12-16 |
| 所有作者 | 林虹秀 |
| 作者順序 | 第一作者 |
| 通訊作者 | 是 |
| 研討會名稱 | 贊助者的角色：第二屆中國翻譯史國際研討會 |
| 是否具有對外公開徵稿及審稿制度 | 是 |
| 研討會舉行之國家 | NATHKG-香港 |
| 研討會舉行之城市 | 香港 |
| 發表年份 | 2017 |
| 所屬計劃案 | 無 |
| 可公開文檔 |
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| 可公開文檔 | |
| 可公開文檔 |
[英文摘要] :
Sancta Maria Magdalena (Madalena hereafter) was first introduced to China in the first Chinese edition of the story of Mary Magdalene in Tianzhushengjiao Shengrenxingshi (SRXS) (1629) by the Jesuit missionary Alfonso Vagnone (1566-1640). While best known as a sinner made a patron saint to midwives in the Continental Europe, Madalena was a patron saint to filial Chinese Catholics. This is illustrated in zhubaodan(主保單)which was invented around 1670. Zhubaodan is a sheet listed with patron saints’ qualities and things to pray for. From the debut of Madalena in SRXS in 1629 to zhubaodan around 1670, it takes both readership and patronage to develop Madalena’s popularity in China.
The patronage from Candida Xu (1607-1680), grand-daughter of Paul Xu (徐光啓, 1562- 1633) to Phillip Couplet (1623-1693) sustained missionaries’ translation works and encouraged the popularity of Madalena. Candida Xu is known as a devoted Chinese Catholic who was so resourceful that Couplet published her biography in Europe in 1688. In her biography, Couplet recounted the different images of Madalena.
I contend that Candida Xu not only helped the missionaries’ translation works but also had an impact on the shaping of the images of Madalena. My study explores the effects of how Xu helped the missionaries in the turbulent years of the late Ming China (1629-1693), and it also maps out the development of Madalena’s Chinese images that were shaped by a woman patron in China.
