Monthly Archives: August 2015
漢詩譯愛國百人一首 Kanshiyaku Aikoku Hyakunin Isshu
田村位岳 Tamura Igaku
No place: no publisher, no date.
Probable publication: Tokyo: by the author, 1943.
Aikoku Hyakunin Isshu tsuketari hayatorihō (Nagoya: Hōbundō Shoten, 1943), 24, 100 pp., 40 sen.
愛國百人一首附早取法. 名古屋: 朋文堂書店, 昭和十八年. 四十銭.
聖公禱文. The Book of Common Prayer. St. Stephen’s Church, Hongkong, 1877.
This is a translation, in Cantonese Colloquial and in the Chinese character, of the Morning and Evening Prayers, the Athanasian Creed, the Litany, the Prayers and Thanksgivings, by the Rev. A. B. Hutchinson. The whole reads remarkably well and a comparatively low class of Colloquial having been aimed at by the translator, we really believe there are very few passages or sentences in it which would not be perfect intelligible to every man or woman on being read aloud. As a translation also the book is better than any other Cantonese version of the Book of Common Prayer that has been attempted yet. A few expressions however require emendation. For instance 聖明衆嘅先知 is an awkward way of rendering “the goodly fellowship of the prophets;” 閏女 used throughout for “the Virgin” does not necessarily imply the idea of virginity; 君宰 for “the Queen” and 君王臣宰 for “our most gracious Sovereign Lady, Queen Victoria” are manifestly not translations, especially the latter term which we would suppose meant rather “our Sovereign and his Ministers.” The latter phrase may indeed be intended to designate “the Emperor of China and his Ministers” or “all princes and rulers.” We see no objection to including the Emperor of China in the prayers of the church; but is it possible that the native members of St. Stephen’s Church in Hongkong, being British subjects and enjoying the protection of H.M. Government, exclude all mention of the Queen from their version of the Common Book of Prayer. The titles applied to the Queen in the Treaties of Nanking and Tientsin (君主) or in the Convention of Peking in 1860 (大君主) would have been far preferable. Again 我国皇家 for “all the Royal Family” is probably based on a mistake, unless there is a printer’s error here. As to the term question, the following example will show Mr. Hutchinson’s way of dealing with it. He gives 上帝系大嘅神、係極大嘅王、高出諸神之上 as a translation for “the Lord is a great God: and a great King above all gods.” On this showing both the Shangti-ites and the Shin-ites might consider Mr. Hutchinson as on their side. We wonder he did not include the term 天主 likewise in his ingenious compromise.
From The China Review, Or, Notes and Queries on the Far East, Volume Six, 1878, pp. 204-205.
聖公禱文. The Book of Common Prayer. St. Stephen’s Church, Hongkong, 1878.
This is the continuation of the Rev. A. B. Hutchinson’s new translation, in Cantonese Colloquial, of the Book of Common Prayer, comprehending the communion and baptismal services. It is on the whole equal in execution to the preceding part, although in certain passages we noticed the translator frequently falling into a higher style, so that the class of colloquial here given is rather uneven and does not exhibit the same uniformity which distinguished the volume we reviewed before.
From The China Review, Or, Notes and Queries on the Far East, Volume Six, 1878, p. 271.
聖公禱文. The Book of Common Prayer, and Administration of the Sacraments and other rites and ceremonies of the Church according to the use of the Church of England; the Psalter or Psalms of David; and the form and manner of making, ordaining and consecrating Bishops. Priests and Deacons. Translated into Cantonese, by the Rev. Arthur B. Hutchinson, Church Missionary Society. Hongkong, 1878.
We have on former occasions noticed detached portions of this work, as they appeared from time to time. The whole is now complete, and we have before us a good-sized volume of 940 pages, forming the first complete translation of the whole Book of Common Prayer into Chinese. We need not new repeat the trifling objections we have raised regarding details of style and expression noticeable here and there. It is on the whole a very creditable performance, and though the number of Cantonese Christians likely to use this volume is not very large, yet it is decidedly on the increase and it will be a great convenience to them to have at last a complete edition of the Book of Common Prayer, translated, as it is, for their benefit in a style which pre-supposes but a very moderate extent of knowledge of the Chinese character and which area admits of reading aloud the prayers of their Church in a way which can scarcely fail to be intelligible to the simplest Christians, men, women or children.
From The China Review, Or, Notes and Queries on the Far East, Volume Six, 1878, p. 414.
The Book of Common Prayer and Administration of the Sacraments and other Bites and Ceremonies of the Church, according to the use of the Church of England; the Psalter, or Psalms of David; and the Form and Manner of Making, Ordaining and Consecrating Bishops, Priests and Deacons.—Translated into Cantonese by the Rev. Arthur B. Hutchinson, Church Missionary Society. Hongkong: 1878.
THIS is a bulky volume of 221 Chinese pages, equal to 442 foreign pages. It contains all that a Chinese Episcopal Church needs in the way of liturgical service. Mr. Hutchinson has done a good service for Cantonese Episcopalians in giving them the prayer book in their own language. The colloquial dialects are the language of the people—the speech in which parental instruction is given to childhood, the speech in which all business transactions are carried on, the living language of all classes and conditions. One of the deadest performances imaginable is that of Chinese congregations repeating prayers and singing hymns in Wên-li. It is hardly extravagant to say that an English congregation might as well say its prayers in Latin, as a Chinese congregation in Wên-li. It is well, therefore, that a Cantonese church, using a liturgy, should have that liturgy in the Cantonese dialect. We are not qualified to judge how well Mr. Hutchinson has done his work; we are assured by friends, whose knowledge of Cantonese justifies them in expressing an opinion, that it is exceedingly well done, and will be very useful. The book is a very good specimen of neat and clear printing from blocks. From a cursory examination, we think it would not be difficult to make the necessary changes required by the different dialects; and thus use the book as a basis of colloquial translations of the Book of Common Prayer wherever they are needed.
From The Chinese Recorder and Missionary Journal, May-June, 1878, pp. 242-243.
ON THE EVE of St. James’ day, July 24, at North La Crosse, the Bishop of Milwaukee consecrated the burial ground for the Syrian Catholics of that community, lately secured by them for their own purposes. He was assisted by the Rev. C. Moller, the rector of La Crosse. These Syrian Catholics are a little community of some 20 families, lately settled in North La Crosse, and coming originally from the neighborhood of Mount Lebanon, near Damascus, in Syria. They use, with the Bishop’s permission, St. Peter’s Church in North La Crosse, having two lay readers of their own, under license from the Bishop of Milwaukee, and have the sacramental and other parochial ministrations of the Rev. Mr. Moller, rector of La Crosse. At this benediction of the cemetery, which they had specially solicited, the Syrians in attendance sang their processional in their own tongue as they proceeded around the grounds; after which the Bishop, vested in cope and mitre, said the Office of Benediction. The ceremony was an interesting one, and made an evident impression upon these Eastern Christians.
From The Living Church, August 1, 1903, p. 490.
THE Bishop of Dunedin, as acting Primate, has informed the Greek Patriarch that many members of the Greek Church were resident in the parish of St. Matthew’s, Dunedin, and for the past seven years had been ministered to by the parish clergy. No formal reply has as yet been received, but in February Father Athanasios Kantopoulos, chief priest of the Greek Orthodox Church residing in Melbourne, visited Dunedin. The following description of his visit is taken from the New Zealand Guardian:—
“The Victoria Chapel in St. Matthew’s was placed at his disposal for the celebration of the Divine Liturgy. This chapel is so constructed that the Greek rite could be administered with every detail of ritual, which could not have been followed had the service been at the high altar. Fortunately, the construction of the chapel, and its position in relation to one of the vestries, and its relation to the rest of the church, enabled the Orthodox Greeks to have their Holy Eucharist in a building suited to all their requirements, as though it had been built for the purpose. It is further interesting to note that the position of the font enabled the Greek Baptism to be performed in accordance with strict rites requiring the godparents’ oath to be taken outside the church door, which was done at the west door without any passers-by gazing on the shrubs protecting the congregation. There were three Baptisms requiring trine immersion. Every worshipper present holds a lighted candle. A little water from the Jordan was poured into the font, and some left for use on future occasions. It is interesting to note that, as the children were one boy and two girls, they could not all be baptized in the one water. Such a Baptism would have created an affinity. So after the consecration of the water, some of the water was taken out and reserved for the Baptism of the girls, whilst more water was added to that in the font for the Baptism of the boy—the unconsecrated water being consecrated by contact with the consecrated. Then the children, after Baptism, were duly anointed with holy oil, which is the administration of the chrism, answering to our Confirmation. They received the Holy Communion on the next day, as the Orthodox Greeks administer to children as well as adults. The holy oil is consecrated i n large quantities by a board of consecrators, consisting of the Patriarch of Constantinople and twelve Bishops, during Holy Week, and is then forwarded to the Greek Orthodox priests. The various children baptized by the Anglican clergy were accepted as validly baptized, and were given the chrism; whilst a youth baptized by a Roman priest was rebaptized, as the Greek Orthodox Church does not acknowledge the validity of Roman Catholic Baptism. . . . The celebration of the Divine Liturgy—that is, the Holy Communion—took one back to ancient times. On the first celebration the Chief Priest invited the vicar (the Rev. W. Curzon-Siggers) and the curate (the Rev. F. Tubman) to places at the altar, and on a subsequent date the Warden of Selwyn (the Rev. A. Nield) and the vicar were again so honored. They were thus present within the veiled enclosure during the consecration. The act of consecration is performed behind closed doors—the priest performing the act with the appointed office, whilst the people outside recite their own appointed suffrages, in which the Kyrie Eleison forms a chief part. In the mixing of the chalice hot water is poured cruciform-wise into the cup in which the wine has already been placed, and then, after prayers, a few drops more of the hot water are added. When both elements are consecrated, the priest receives in each kind. The people, after the opening of the doors, are, however, communicated in both kinds at once by means of a spoon, after the consecrated bread has been broken up into small pieces and placed into the chalice. The ritual throughout is very elaborate, and what is noted most is that at times and often the priest’s office is one, whilst that recited by the people is another—both proceeding simultaneously, and without confusion. There can be no celebration according to the Greek Orthodox rite except the altar have upon it the Holy Cloth, which is blessed by the Patriarch; this the priest brought with him from the Melbourne Church, to which it belongs. On Thursday, February 12th, the Victoria Chapel was prepared for the Greek Orthodox celebration at 9 A. M. whilst the Anglican one was at 8 A. M.; thus the vicar celebrated on the Holy Cloth, and used the holy vessels of the Greek Church for the Anglican communicants. The service held by Father Athanasios was partly Greek and partly Arabic, the latter being the tongue of his congregation. A most interesting incident of the service was the way in which the fathers and mothers brought and placed their children at the priest’s feet during the reading of a Gospel, so that they might touch his robes, reminding one of the Gospel story, and showing how conservative the Greek Church is. No picture or books could take one back to Christ’s life so well as this ceremony. The Greek priest was in the sanctuary in his robes at the Anglican Sunday service. Thus in Dunedin was enacted that recognition of the oneness of the two Churches for which the Bishop of Dunedin has been seeking an official declaration. Daily celebrations were performed for the six days of the priest’s visit, and all his people attended them. A celebration means about two hours’ service, standing all the time. Perhaps Anglicans might learn something thence. Father Athanasios was taken in hand by the Patriarch Gerosmios, of Jerusalem, when only five years old, and from that time trained in his house for the priesthood. He is a priest of a family of priests of seven generations. His love of the Anglican Church is inherited from his life with the old Patriarch, who loved our Church.”
From The Living Church, June 27, 1903, p. 312.