An Early North-Western Karaim Bible Translation from 1720. Part 1. The Torah

Prince Henri d'Orleans, precluded by French law from serving his country in the profession of arms, had his attention turned early towards exploration. In 1889, accompanied by the experienced traveller Gabriel Bonvalet, he set out from Paris to reach Indo-China overland by way of Central Asia, Tibet and western and south western China. The journey made contributions in the problems of the whereabouts of Lap Nor and the configuration of the then unexplored northern plateau of Tibet; and in botany it produced some species new to science. The party reached Indo-China in 1890. In 1895, having organised an expedition better equipped for topographical survey and for investigations in the fields of natural history and ethnography, Prince Henri set out from Hanoi with the intention of exploring the Mekong through the Chinese province of Yunnan. After proceeding up the left bank of the Salween for a brief part of its course and then alternating between the right and left banks of the Mekong as far up as Tzeku, the party found it advisable to enter Tibet in a north westerly direction through the province of Chamdo and instead crossed the south eastern extremity of the country, the Zayul, by a difficult track which led them to the country of the Hkamti Shans in present day Upper Burma, and thence to India completing a journey of 2000 miles, "1500 of which had been previously untrodden" (Prince Henri). West of the Mekong, the journey established that the Salween, which some geographers had claimed took its rise in or near north western Yunnan, in fact rose well north in Tibet, and that, contrary to previous opinions, the principal headwater of the Irrawaddy rose no further north than latitude 28°30'. Botanical collections were confined to Yunnan, where the tracks permitted mule transport, and they produced a number of species new to science and extended the range of distribution of species already known.

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From Missionary Translation to Local Theological Inquiry: A Narrative History of the Lisu Bible

Studies in World Christianity ◽

10.3366/swc.2019.0257 ◽

2019 ◽

Vol 25 (2) ◽

pp. 202-219

Author(s):

Aminta Arrington

Keyword(s):

Minority Group ◽

Local Leadership ◽

Bible Translation ◽

Narrative History ◽

History Of ◽

Christian Practices ◽

Village Elders ◽

The Village ◽

The Waves ◽

Bible Reading

The Lisu are a largely Christian minority group in south-west China who, as an oral culture, express their faith more through a set of Christian practices done as a group and less through bible reading as individuals. Even so, the Lisu practice of Christianity specifically, and Lisu culture more generally, was profoundly impacted by the written scriptures. During the initial evangelisation of the Lisu by the China Inland Mission, missionaries created a written script for the Lisu language. Churches were constructed and organised, which led to the creation of bible schools and the work of bible translation. In the waves of government persecution after 1949, Lisu New Testaments were hidden away up in the mountains by Lisu Christians. After 1980, the Lisu reclaimed their faith by listening to the village elders tell the Old Story around the fires and reopening the churches that had been closed for twenty-two years. And they reclaimed their bible by retrieving the scriptures from the hills and copying them in the evening by the light of a torch. The Lisu bible has its own narrative history, consisting of script creating, translating, migrating, and copying by hand. At times it was largely influenced by the mission narrative, but at other times, the Lisu bible itself was the lead character in the story. Ultimately, the story of the Lisu bible reflects the Lisu Christian story of moving from missionary beginnings to local leadership and, ultimately, to local theological inquiry.

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