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| 論文名稱 | 譯夢: <天主聖教聖人行實>中聖女之夢 |
| 研討會開始日期 | 2018-11-30 |
| 研討會結束日期 | 2018-11-30 |
| 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 | 2018年天主教文學論壇－神視與詮釋：天主教文學中夢與身體的對話 |
| 是否具有對外公開徵稿及審稿制度 | 是 |
| 研討會舉行之國家 | NATTWN-中華民國 |
| 研討會舉行之城市 | 高雄 |
| 發表年份 | 2018 |
| 所屬計劃案 | 無 |
| 可公開文檔 |
|
| 可公開文檔 | |
| 可公開文檔 |
[英文摘要] :
Cultural accommodation strategy is one of the most prominent features of the late 16th- early 17th-century Jesuits’ religious conversion method with the Chinese literati. As diverse as religious conversion methods, translation remains the fundamental persuasion tool for the Jesuits to make a spiritual impact on the Chinese learned man. There are abundant Christian works translated to explain the Christian faith, exemplify Christian worship, and recount stories of Christian saints. Most of these translations targeted at male scholars, although works catering to potential female readers also existed. A case in point is the first Chinese edition of the thirteenth-century popular hagiography Legenda Aurea (LA), or Tianzhushengjiao Shengrenxingshi (SRXS) (1629) in Chinese, by the Jesuit missionary Alfonso Vagnone (1566-1640). Contemporary SRXS scholarship identifies Jacobus de Voragine’s (c. 1230-1298) LA as the ST of SRXS, in which Vognone demonstrated a liberal translating approach widely practiced by his contemporaries in the early modern era. The maneuvering of translation mirrored the cultural accommodation strategy, which consistently appeared not only in the oral narratives between missionaries and the congregation, but also in the written documents addressing faithful Chinese women.
A relevant instance would be the appearance of dreams in the female saints’ accounts. Dreams in female saints’ accounts play an instrumental role in SRXS. Dreams are often introduced at crucial moments when accounts are to shift to a supernatural religious and mystical aspect. Occupying a world larger than the female saints’ daily activity, these pivotal passages can be fully illuminated by using “dreams” as a category of textual analysis. I first argue in this paper that dreams function as connectors, catalysts and prophesies in the female saints’ hagiographical accounts. I then outline my method of integrating dreams in the hagiographical accounts by summarizing their main themes and functions. I conclude that dreams function both as literary and religious conversion devices accommodating to the target culture. A close examination of dreams appeared in the female saints’ accounts could reveal how the translation of dreams delivers the Jesuits’ cultural accommodation strategy.
