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C. , 1930), 58 n. 67. See also Drake, “Nestorian,” 681–85. 、、 33 粵若。常然真寂。先先而無元。窅然靈虛。後後而妙有。惣玄摳而造化 。妙眾聖 、、‧‧‧ 以元尊者。其唯我三一妙身無元真主阿羅訶歟判。 (Behold! ). Zàohuà 造化 is a Taoist term adopted by Adam to refer to the act of creation by God. Saeki, Nestorian Monument, 162. See also Drake, “Nestorian,” 614–17; Yang, “Christianity,” 45–46. 34 Saeki, Nestorian Monument, 162. v. ,: 66–68. BIBLE IN CHINESE 13 ‧‧‧ Yìngshēn huángzǐ Míshīhē 應身皇子彌施訶 (“Incarnated-royal son-Messiah”): appeared in the Diptychs. 37 Míshīhē is the or for the Hebrew Chinese transliteration for the Syriac ܐ משׁיח.
Examples include Yíshǔ/Yìshù for “Jesus” 移鼠/翳數, Míshīhē 彌施訶 for “Messiah” (see above), and shādàn/shāduōnà 裟彈/裟多那 for Satan, all of which appeared in Alopên’s documents. 47 Perhaps since the practice was still in an experimental stage, standard orthography of such transliterated words did not exist. “Apostle Paul,” for example, was rendered Bǎolíng 42 Saeki, Nestorian Documents, 259. v. 44 Saeki, Nestorian Documents, 8–9, 258–59. 45 Arthur F. Wright, Buddhism in Chinese History (London: Oxford University Press, 1959), 36; Yang, “Christianity,” 46.
25 Saeki, Nestorian Documents, 119; Haneda Toru 羽田亨, “Keikyo keiten Jotei Meishisho kyo ni tsuite「景教經典序聽迷詩所經に就いて」= Remarks on the JesusMessiah Sûtra of the Nestorian Documents,” in Haneda Hakushi shigaku rombun shu (Kyoto: University of Kyoto Press, 1957–1958), 2:240–69; Haneda Toru, “Jing jiao jing dian xu ting mi shi suo jing kao shi「景教經典序聽迷詩所經考釋」= The JesusMessiah Sûtra of the Nestorian Documents” (trans. g. as in fǎngfú 仿佛/彷彿, “similar to”). ” 26 It could be argued that the Buddhist missionaries deliberately picked this particular Chinese character to introduce the new concept of Buddha on the basis of its etymology.