日语学习与研究
日語學習與研究
일어학습여연구
NIHONGO NO GAKUSHU TO KENKYU
2015年
2期
120-127
,共8页
伊索寓言%明末中日译底本%萨道义(E.M.Satow)%小堀桂一郎%远藤润一
伊索寓言%明末中日譯底本%薩道義(E.M.Satow)%小堀桂一郎%遠籐潤一
이색우언%명말중일역저본%살도의(E.M.Satow)%소굴계일랑%원등윤일
Aesop’s Fables%the original text of Chinese and Japanese translations in Late-Ming%Ernest Mason Satow%Kobori Katsura Ichiro%Jun Ichi Endo
《伊索寓言》作为西方寓言文学的代表作品，在我国早已众人皆知。明末，利玛窦就首先在其著作《畸人十篇》中译介过数则伊索寓言，此后又有庞迪我的《七克》、金尼阁的《况义》相继问世。同一时期，日本也产生了两种影响巨大的译本——天草本《ESOPO NO FABVLAS》和国字本《伊曾保物语》。因为日本的《伊索寓言》译本较为完整，所以译本与底本间的比较研究开展地较早，且在深度和广度上都取得了丰富的成果。然而，由于利玛窦、庞迪我和金尼阁所选译的伊索寓言数量较少，缺乏完整性，因此目前的研究对明末《伊索寓言》中译的底本问题缺乏关注。尽管如此，笔者认为日本作为天主教耶稣会在东亚成功传教的首站地，为天主教在中国的传播打下了基础，其在《伊索寓言》日译之底本的考证和比较研究上比较成熟，对我国《伊索寓言》中译之底本的研究极具启发性。
《伊索寓言》作為西方寓言文學的代錶作品，在我國早已衆人皆知。明末，利瑪竇就首先在其著作《畸人十篇》中譯介過數則伊索寓言，此後又有龐迪我的《七剋》、金尼閣的《況義》相繼問世。同一時期，日本也產生瞭兩種影響巨大的譯本——天草本《ESOPO NO FABVLAS》和國字本《伊曾保物語》。因為日本的《伊索寓言》譯本較為完整，所以譯本與底本間的比較研究開展地較早，且在深度和廣度上都取得瞭豐富的成果。然而，由于利瑪竇、龐迪我和金尼閣所選譯的伊索寓言數量較少，缺乏完整性，因此目前的研究對明末《伊索寓言》中譯的底本問題缺乏關註。儘管如此，筆者認為日本作為天主教耶穌會在東亞成功傳教的首站地，為天主教在中國的傳播打下瞭基礎，其在《伊索寓言》日譯之底本的攷證和比較研究上比較成熟，對我國《伊索寓言》中譯之底本的研究極具啟髮性。
《이색우언》작위서방우언문학적대표작품，재아국조이음인개지。명말，리마두취수선재기저작《기인십편》중역개과수칙이색우언，차후우유방적아적《칠극》、금니각적《황의》상계문세。동일시기，일본야산생료량충영향거대적역본——천초본《ESOPO NO FABVLAS》화국자본《이증보물어》。인위일본적《이색우언》역본교위완정，소이역본여저본간적비교연구개전지교조，차재심도화엄도상도취득료봉부적성과。연이，유우리마두、방적아화금니각소선역적이색우언수량교소，결핍완정성，인차목전적연구대명말《이색우언》중역적저본문제결핍관주。진관여차，필자인위일본작위천주교야소회재동아성공전교적수참지，위천주교재중국적전파타하료기출，기재《이색우언》일역지저본적고증화비교연구상비교성숙，대아국《이색우언》중역지저본적연구겁구계발성。
As the most representative work of Western Fable Literature, Aesop’sFableswas well-known among the people of China in an earlier age. In the Late-Ming Dynasty, Matteo Ricci had already translated several Aesopic fables in one of his famous works—Jirenshipian(ten chapters of an extraordinary man). After Ricci’s translation, there were two other works in which several Aesopic fables were translated by missionaries. One was Qi Ke written by Didaco de Pantoja, the other was Kuang Yi written by Nicolas Trigault. During the same period, two influential translations came out—Esopono Fabvlas (Amakusa-ban) and Isoho monogatari (Kokuji-ban)—in which Aesop’sFableswere translated into Japanese. For this reason, we can say that the comparative study between translation and master copy started early, scoring great successes in both depth and width. But the translations by Matteo Ricci, Didaco de Pantoja and Didaco de Pantoja were not abundant, which puts limits on the present-day study of Chinese translations of Aesop’s Fables. However, the Jesuit missionaries who travelled to Japan made a successful first stop in East Asia, meaning that their work in Japan laid a foundation for the spread of Catholicism in China. In this regard, a comparative study of the translation of“Aesop’sFables”will be extremely enlightening for us.
