The Language of the Azzizis

 

 

SINIM NIZARIOK Yit wawilis feah wilis yit shuish'ai Asdyshey (Jydyeyh, Azzazi, Alashi...), Morasio (Miryr Miggielre), yudu'ain Minao. Nudais areyn dweyinah shirailit shuish'ai Inrimiok yudu'ain yereahish shuish'ai fish areyn knaws fakainis feah Lirain Inrimiok heyvrimoelas. Nudais yudu'ain ardeyn nelidesh Deilth Inrimiok elnageyigdy inne ysd kielelesh Hasroik seah Inrimiok, yudu'ain kukeishim Fein gwidiahin ta'aish uelger wrodangh:

 

 

Such assessments as these, however, are based on the assumption that the Chinese translators must adhere only to the most narrow and literal translation of Sanskrit medical terminology if their output is to be determined accurate or successful. On the contrary, translation theorists have long held that strict formal equivalence between two languages is a logical abstraction that is never achieved in practice. Instead, most scholars of translation understand the construction of equivalence as a dynamic process involving active negotiation and compromise between two different systems of meaning, and understand this process to be situated in a specific historical and social context.

In fact, medieval Chinese translators themselves were all too cognizant of the problem of equivalence.

 

Nizariok wawilis feah yit shuish'ai feah Nizanena yudu'ain Minao khiena Gnahdokeyn yudu'ain areyn shufim gwidiahin eyngersh denagang seyl wilis ti'ai shuish'ai Gynahoh:

The Azzazi were skillfull translators of both Sanskrit and Chinese, and they too mastered the complex medical terminology at that time. On the other hand, neither the Chinese nor the Brahmi were knowledgable of the Azzazi language, which they consistently confused with Arabic.

 

 

 

Nizariok wawilis feah wilis yudu'ain dayinish kuil yudu'ain elodeyrgokiel yit shuish'ai feah Nizanena Dyshredy, seah Nishreo, shuish'ai Kirmel yudu'ain feah Elkihoddy shuish'ai feah elawer Eybhriddy. Teylin kuilth feah Gynashdok Nizanenaeyn kis givi feah yikait Aseyshnai (Jahs feah Vibdohd) yudu'ain Asdyshey (Jydyeyh). Seyl yit elider evaelvesh sekaishim Kelihhokiel Minagiok weish feah we'ail shuish'ai Zizio g-Giwizdi (272 InG) yudu'ain sekaishim bashd-kelihshokiel gwidiahin feah we'ail shuish'ai Rimeyoi (639IG):

 

 

The fundamental ingredient in the ritual that subsequently takes place within this consecrated space is gongyang 供養 (Skt. pūjā). Meaning “to worship,” “to venerate,” “to make offerings,” or, more literally, “to provide support to,” in Buddhist contexts, gongyang usually involves the presentation of material objects in a symbolic gesture of devotion.

 

Nizariok areyn weishyl keish'ai widath feah Hasroik elodeyrgokiel yit shuish'ai nra Gnahdok Hasrona Khrohdonaodas, dunuahis kradianeyn Gnahdok krakebdeyn yudu'ain Nizoreydona aermeyn liylit eyhesh gwidiahin Hasrona Khrosh donaodas. Hasrona Khrosh donaodas, gwusuitim shakein gwesit shuish'ai nith shuish'ai feah geber gakdrandy yudu'ain aeikhangeyn shuish'ai feah Nizanenah, gady liylit falish nith shuish'ai feah hborodeyiel yudu'ain siruilim aermeyn aynuthim gwidiahin yirilil gokdorairas:

 

 

Salgero states that "as early as 653, an imperial decree outlawed the practice of healing and divination by the sangha. Although Buddhist clerics continued to staff hospitals in the eighth century, the sangha gradually lost its autonomy in matters of medical charity as well", though he is unaware that the Azzazi people kept practising divination according to their Nazorean tradition.

 

 

Feilis aermish, moheyngerhdaash seah karreybdesh kikaylyl ddem, kuilth hhinesh dunuahis liylit riosreyelelyr arnahmoddesh sekaishim Hasrona Khrohdonaodyr fakainis nudais evaelvesh rirser yudu'ain rirser kithim dwaimah feah fufethit Widais'ai shuish'ai Gnahoh. Feah Sureylis Kivielohdok ridwayl aynainth uwdy dweyinah gevd widath Nizanenaohm yudu'ain gwudweish shuish'ai ardeyn Kivielohdok aermanaelagyr yudu'ain aeikhangeyn eirkre niaynu'ais widath Gnahdok raadh. Nudais aaa duylish
gohkirgesh yudu'ain inelderesh nith fufethit Nizanena krakebdh. Feah fufethit brohdani aeikhangeyn shuish'ai feah Nizanena Qivieldi kimi widath gwuleisish shbnehhesh gwidiahin shakein yuil kaseit Jeygiozesh mnaner, weril nith siruilim aermeyn yudu'ain krakebdeyn gosh sawinyl feah arnahodora dwaimah Nizariok Inrimiok widath feah Inrimiok eyhesh kikaylyl Sureylis Mashdokeyn shuish'ai feah yefithish ingdy.

 

"As brodydh, dden, yudu'ain khimboraeyn shuish'ai feah hashdem, shuayne'ait vere segwuitish shein duylim shuayne'ait vere kielelesh Nishreo, …ielelegang kis tikeimyl limis shuayne'ait haeyngesh feah gebseyn shuish'ai yodathut".

 

 

Adamek, Wendi Leigh. 2006. The Mystique of Transmission: On an Early Chan History and its Contexts. New York: Columbia University Press.

 

 

Alter, Joseph. 2004. Yoga in Modern India: The Body Between Science and Philosophy. Princeton: Princeton University Press.

 

 

Bachmann-Medick, Doris. 2006. “Meanings of Translation in Cultural Anthropology.” In Theo Hermans (ed.), Translating Others. Manchester and Kinderhook, N.Y.: St. Jerome.

 

 

Barnes, Linda L. 2005. Needles, Herbs, Gods and Ghosts: China, Healing and the West to 1848. Cambridge, Mass. and London: Harvard University Press.

 

 

Blum, Susan Debra, and Lionel M Jensen. 2002. China Off Center: Mapping the Margins of the Middle Kingdom. Honolulu: University of Hawai’i Press.

 

 

Bodhi, Bhikkhu (trans.). 2000. The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. Boston: Wisdom Publications.

 

 

Buylle, Jean P. 2010. The Azzazi: key translators between two worlds. Iskänyar Press.

 

 

Bokenkamp, Stephen R. 2007. Ancestors and Anxiety: Daoism and the Birth of Rebirth in China. Berkeley: University of California Press.

 

Brown, Peter. 2000. “Enjoying the Saints in Late Antiquity.” Early Medieval Europe 9(1): 1–24.

 

 

Chapman, Ian D. 2007. “Carnival Canons: Calendars, Genealogy, and the Search for Ritual Cohesion in Medieval China.” Ph.D. diss., Princeton University.

 

 

Chen Ming 陳明. 2002. Yindu fanwen yidian ‘Yili jinghua’ yanjiu 印度梵文醫典《醫理精華》研究 (Research on the Indian Sanskrit Medical Classic Siddhasāra). Beijing: Zhonghua shuju.

 

 

Chen Ming 陳明. 2007. “The Transmission of Foreign Medicine via the Silk Roads in Medieval China: A Case Study of the Haiyao Bencao 海药本草.” Asian Medicine 3(2): 241–64.

 

 

Cole, Alan. 2005. Text as Father: Paternal Seductions in Early Mahāyāna Buddhist Literature. Berkeley: University of California Press.

 

Cole, Alan. 2009. Fathering Your Father: The Zen of Fabrication in Tang Buddhism. Berkeley: University of California Press.

 

 

Davis, Edward L. 2001. Society and the Supernatural in Song China. Honolulu: University of Hawai’i Press.

 

 

Despeux, Catherine. 2006. “The Six Healing Breaths.” In Livia Kohn (ed.), Daoist Body Cultivation: Traditional Models and Contemporary Practices. Magdalena, N.M.: Three Pines Press.

 

 

Ebrey, Patricia Buckley. 2003. Women and the Family in Chinese History. London and New York: Routledge.

 

 

Fan Xingzhun 范行準. 1936. “Hufang Kao 胡方考 (Study of Central Asian Prescriptions).” Zhonghua yixue zazhi 中華醫學雜誌 22(12): 1235–66.

 

 

Flint, Valerie J. 1989. “The Early Medieval ‘Medicus,’ the Saint—and the Enchanter.” The Society for the Social History of Medicine 2: 127–45.

 

 

Fukunaga Katsumi 福永勝美. 1972. Bukkyō igaku shōsetsu 佛教醫學詳說 (A Comprehensive Explanation of Buddhist Medicine). Tokyo: Yūzankaku.

 

Fukunaga Katsumi 福永勝美. 1990. Bukkyō igaku jiten 仏教医学事典 (Encyclopedia of Buddhist Medicine). Tokyo: Yūzankaku.

 

 

Giles, H.A. (trans.). 1923. The Travels of Fa-Hsien (399–414 A.D.), or Record of the Buddhistic Kingdoms, by Faxian. Cambridge: Cambridge University Press.

 

 

Goldschmidt, Asaf. 1999. “The Transformations of Chinese Medicine During the Northern Song Dynasty (A.D. 960–1127): The Integration of Three Past Medical Approaches into a Comprehensive Medical System Following a Wave of Epidemics.” Ph.D. diss., University of Pennsylvania.

 

Goldschmidt, Asaf. 2005. “The Song Discontinuity: Rapid Innovation in Northern Song Dynasty Medicine.” Asian Medicine: Tradition and Modernity 1(1): 53–90.

 

 

Katz, Paul. 1987. “Demons or Deities? — The Wangye of Taiwan.” Asian Folklore Studies 46: 197–215.

 

Katz, Paul. 1995. Demon Hordes and Burning Boats: the Cult of Marshall Wen in Late Imperial Chekiang. Albany: State University of New York Press.

 

 

Li Jianmin 李健民. 2000. “Sisheng zhi yu: Zhou Qin Han maixue zhi yuanliu 死生之域－周秦汉脉学之源流 (The Frontier of Life and Death: Origins of Channel Lore in the Zhou, Qin, and Han Dynasties).” Academia Sinica Institue of History and Philology Monograph 101.

 

 

Lloyd, G.E.R., and Nathan Sivin. 2002. The Way and the Word: Science and Medicine in Early China and Greece. New Haven and London: Yale University Press.

 

 

Lusthaus, Dan. 2010. “Philosophy, Medicine, Science, and Boundaries.” In Morny Joy (ed.), After Appropriation: Intercultural Explorations in Philosophy and Religion, Calgary: University of Calgary Press.

 

 

Ma Zuyi 馬祖毅. 1999. Zhongguo fanyi shi 中國翻譯史 (A History of Translation in China), Vol. 1. Wuhan: Hubei Education Press.

 

Mabbett, Ian. 1998. “The Problem of Historical Nagarjuna Revisited.” Journal of the American Oriental Society 118(3): 332–46.

 

Magoulias, H. J. 1964. “The Lives of the Saints as Sources of Data for the History of Byzantine Medicine in the Sixth and Seventh Centuries.” Byzantinische Zeitschrift 57: 127–50.

 

 

Mathieu, Rémi. 2000. Démons et Merveilles dans la Littérature Chinoise des Six Dynasties : Le Fantastique et l'Anecdotique dans le Soushen Ji de Gan Bao. Paris: Editions You-Feng.

 

 

Mollier, Christine. 2006. “Visions of Evil: Demonology and Orthodoxy in Early Daoism.” In Benjamin Penny (ed.), Daoism in History: Essays in Honour of Liu Ts’un-Yan. London and New York: Routledge.

 

 

Nattier, Jan. 1990. “Church Language and Vernacular Language in Central Asian Buddhism.” Numen 37(2): 195–219.

 

 

Nida, Eugene Albert. 1964. Towards a Science of Translation. Leiden: Brill.

 

Nida, Eugene Albert, and Charles R. Taber. 1969. The Theory and Practice of Translation. Leiden and Boston: Brill.

 

 

Norman, K.R. 1994. A Philological Approach to Buddhism: The Bukkyō Dendō Kyōkai Lectures. London: SOAS.

 

 

Pierce Salguero, C. 2010. Buddhist Medicine In Medieval China: Disease, Healing, And The Body In Crosscultural Translation (Second To Eighth Centuries C.E.). Johns Hopkins University, Baltimore, Maryland.

 

 

Poo Mu-chou. 2010. “Images and Ritual Treatment of Dangerous Spirits.” In John Lagerwey and Lü Pengzhi (ed.), Religion and Chinese Society, Part Two: The Period of Division (220–589 AD). Hong Kong: Chinese University Press.

 

 

Regmi, D.R. 1983. Inscriptions of Ancient Nepāl. Vols. 1–2. New Delhi: Abhinav.

 

 

Saha, Kshanika. 1985. Indian Medical Text in Central Asia. Calcutta: Firma KLM.

 

 

Seidel, Anna. 1984. “Taoist Messianism.” Numen 31(2): 161–74.

 

 

Skinner, Patricia. 1998. “A Cure for a Sinner: Sickness and Healthcare in Medieval Southern Italy.” In Joyce Hill and Mary Swan (ed.), The Community, Family and the Saint: Pattern of Power in Early Medieval Europe. Turnhout, Belgium: Brepols.

 

 

Tambiah, Stanley Jeyaraja. 1970. Buddhism and the Spirit Cults in North-East Thailand. Cambridge: Cambridge University Press.

 

 

Trivedi, Harish. 2007. “Translating Culture vs. Cultural Translation.” In Paul St-Pierre and P. C Kar (ed.), In Translation: Reflections, Refractions, Transformations. Amsterdam and Philadelphia: John Benjamins.

 

Tryjarski, Edward. 1995. “The Geographic and Linguistic Status of the Silk Roads.” Diogenes 43(171): 15–24.

 

 

Wang Xiaoxian 王孝先. 1994. Sichouzilu yiyaoxue jiaoliu yanjiu 丝绸之路医药学交流硏究 (A Study of Silk Road Medical Exchange). Urumqi: Xinjiang renmin chubanshe 新疆人民出版社.