[1
]
本文所有图片的版权均为德国柏林—勃兰登堡科学与人文科学院、德国国家图书馆东方部(
Depositum der Berlin-Brandenburgischen Akademie der Wissenschaften in der Staatsbibliothek zu Berlin - Preussischer Kulturbesitz, Orientabteilung
)所有,并经授权使用。
[2]
关于此前对吐鲁番基督教的概述,参见
Wolfgang Hage, “Das Christentum in der Turfan-Oase,” in Walther Heissig & Hans-Joachim Klimkeit,
Synkretismus in den Religionen Zentralasiens
(Wiesbaden: Otto Harrassowitz, 1987), pp. 46-57; Nicholas Sims-Williams, “Sogdian and Turkish Christians in the Turfan and Tun-huang Manuscripts,” in
Turfan and Tun-huang, the Texts: Encounter of Civilizations on the Silk Route
(Orientalia Venetiana IV), ed. Alfredo Cadonna (Firenze: Leo S. Olschki Editore, 1992), pp. 43-61.
[3]
关于高昌地区在高昌回鹘王国建立之前的历史,参见
Zhang Guangda, “Kocho (Kao-ch’ang),” in
History of Civilizations of Central Asia, Vol. III: The Crossroads of Civilizations, A.D. 250 to 750
, eds. B. Litvinsky, Zhang Guangda & R. Shabani Samghabadi. (Paris: UNESCO, 1996), pp. 303-314
。关于回鹘人统治高昌时期的历史,参见
D. Sinor, Geng Shimin & Y.I. Kychanov, “The Uighurs, The Kyrgyz and the Tangut (Eighth to the Thirteenth Century),” in
History of Civilizations of Central Asia, Vol. IV: The age of achievement: A.D. 750 to the end of the fifteenth century, Part One: The historical, social and economic setting
, eds. M. S. Asimov & C. E. Bosworth (Paris: UNESCO, 1998), pp. 200-206.
另见
Zhang Guangda & Rong Xinjiang, “A Concise History of the Turfan Oasis and Its Exploration,”
Asia Major
, Vol. 11 (Third Series), No. 2, 1998, pp. 303-314.
其中对高昌从古代至现代历史的总结非常精彩,同时介绍了
20
世纪的各种探险。关于回鹘人对其政权及统治者的看法,参见
Peter Zieme, “The West Uigur Kingdom: Views from Inside,”
Horizons
, Vol. 5, No. 1, 2014, pp. 1-29.
[4]
关于回鹘人统治下的佛教,参见
Jens Wilkens, “Buddhism in the West Uyghur Kingdom and Beyond,” in
Transfer of Buddhism Across Central Asian Networks (7th to 13th Centuries)
, ed. Carmen Meinert (Leiden & Boston: Brill, 2016), pp. 191-249.
关于回鹘王国佛教与摩尼教之间的互动,参见
Yukiyo Kasai, “Manichaeism and Buddhism in Contact: The Significance of the Uyghur History and Its Literary Tradition,”
Entangled Religions
, Vol. 14, No. 2, 2023.
[5]
关于外国人对吐鲁番的考古探险,参见
Werner Sundermann, “Turfan Expeditions” [Electronic Version],
Encyclopaedia Iranica
(
https://iranicaonline.org/articles/turfan-expeditions-
2
)
, 2004.
此外,国际敦煌项目网站
(http://idp.bl.uk)
也提供了宝贵的信息。
关于德国吐鲁番探险队队长阿尔伯特·冯·勒柯克(
Albert von Le Coq
)的看法,参见
Albert von Le Coq,
Buried Treasures of Chinese Turkestan: an Account of the Activities and Adventures of the Second and Third German Turfan Expeditions
, trans. Anna Barwell, (1928; Oxford: Oxford University Press, 1985).
[6]
关于吐鲁番基督徒使用的语言(不包括回鹘语),亦可参见
Scott Fitzgerald Johnson, “The Languages of Christianity on the Silk Roads and the Transmission of Mediterranean Culture into Central Asia,” in
Empires and Exchanges in Eurasian Late Antiquity: Rome, China, Iran, and the Steppe, ca. 250–750
, eds. Nicola Di Cosmo & Michael Maas (Cambridge: Cambridge University Press, 2018), pp. 206-219.
[7]
关于所有和叙利亚语相关的内容,以下资料质量极高:
Daniel King ed.,
The Syriac World
(London & New York: Routledge, 2019)
和
Sebastian P. Brock & Nicholas Sims-Williams, “An Early Fragment from the East Syriac Baptismal Service from Turfan,”
Orientalia Christiana Periodica
, Vol. 77, No. 1, 2011, pp. 81-92.
[8]
辛威廉(
Nicholas Sims-Williams
)已在多篇文章中探讨了这一问题,例如:
Nicholas Sims-Williams, “Syro-Sogdica I: An Anonymous Homily on the Three Periods of the Solitary Life,”
Orientalia Christiana Periodica
, Vol. 47, 1981, pp. 441-446; Nicholas Sims-Williams, “Syro-Sogdica II: A metrical Homily by Bābay bar Nṣibnāye ‘On the final evil hour’,”
Orientalia Christiana Periodica
, Vol. 48, 1982, pp. 171-176; Nicholas Sims-Williams, “Syro-Sogdica III: Syriac Elements in Sogdian,” in
A Green Leaf: Papers in Honour of Professor Jes P. Asmussen
(Acta Iranica 28), eds. Werner Sundermann, Jacques Duchesne-Guillemin & Faridun Vahman (Leiden: E. J. Brill, 1988), pp. 145-156.
[9]
关于粟特语,可参见
Nicholas Sims-Williams, “Sogdian,” in
Compendium Linguarum Iranicarum
, ed. Rüdiger Schmitt (Wiesbaden: Dr. Ludwig Reichert Verlag, 1989), pp. 173-192.
关于现存粟特语基督教文献的概述,参见
Nicholas Sims-Williams, “Christian Literature in Middle Iranian Languages,” in
The Literature of Pre-Islamic Iran
(History of Persian Literature, Vol XVII), eds. Ronald E. Emmerick & Maria Macuch (London: I. B. Tauris, 2009), pp. 266-287.
[10]
关于粟特基督教文献的总体情况,参见
Nicholas Sims-Williams, “Christianity, iv. Christian Literature in Middle Iranian Languages,”
Encyclopaedia Iranica
, Vol. 5, 1991, pp. 534-535.
[11]
Mark Dickens and Peter Zieme, “Syro-Uigurica I: A Syriac Psalter in Uyghur Script from Turfan,” in
Scripts Beyond Borders. A Survey of Allographic Traditions in the Euro-Mediterranean World
(Publications de l’Institut Orientaliste de Louvain, Vol. 62), eds. Johannes den Heijer, Andrea B. Schmidt & Tamara Pataridze (Leuven: Peeter, 2014), pp. 291-328 (292-293).
[12]
关于古突厥语,可参见
Marcel Erdal, “Old Turkic,” in
The Turkic Languages
, eds. Lars Johanson & Éva Ágnes Csató (London: Routledge, 1998), pp. 138-157.
[13]
Sebastian P. Brock, “The ‘Nestorian’ Church: a lamentable misnomer,”
Bulletin of the John Rylands University Library
, Vol. 78, No. 3, 1996, pp. 23-35.
[14]
关于东方教会的历史,较新的介绍可参见
Wilhelm Baum & Dietmar W. Winkler,
The Church of the East: A Concise History
(London and New York: RoutledgeCurzon, 2003); David Wilmshurst,
The Martyred Church: A History of the Church of the East
(London: East & West Publishing, 2011); Christoph Baumer,
The Church of the East: An Illustrated History of Assyrian Christianity, New Edition
(London and New York: I.B. Tauris, 2016).
[15]
然而,只有少数来自吐鲁番的基督教写本残篇进行了年代考证;迄今为止,大多数年代的比定都是根据古文书学推测的。值得注意的是,下文将详细介绍的
MIK III 45
被确定在
774
年至
865
年之间,可参考
A Syriac Service-Book from Turfan: Museum für asiatische Kunst, Berlin MS MIK III 45
(Berliner Turfantexte XXXIX), eds. & trans. Erica C. D. Hunter & J. F. Coakley (Turnhout: Brepols, 2017), p. 273
,尽管这一写本可能是在其他地方被抄写,然后被带到吐鲁番。
[16]
柏林收集品中有出自
40
多种不同的叙利亚语礼仪写本的残篇,其中大部分来自《循环圣祭》(或译《轮》)(
Ḥu
d
rā
),下文将对此进行讨论,可参考
Erica C. D. Hunter & Mark Dickens,
Syrische Handschriften. Teil 2. Syriac Manuscripts from the Berlin Turfan Collection
(Stuttgart: Franz Steiner, 2014), pp. 449-452
。
[17]
Sebastian P. Brock & Nicholas Sims-Williams, “An Early Fragment from the East Syriac Baptismal Service from Turfan,”
Orientalia Christiana Periodica
, Vol. 77, No. 1, 2011, pp. 81-92.
[18]
Erica C. D. Hunter & Mark Dickens,
Syrische Handschriften. Teil 2. Syriac Manuscripts from the Berlin Turfan Collection
, pp.19-21, 381-382.
关于更多带有粟特语指导文字的叙利亚语文本的例子,可参见
Mark Dickens, “Multilingual Christian Manuscripts from Turfan,”
Journal of the Canadian Society for Syriac Studies
, Vol. 9, 2009, pp. 22-42 (26-27).
[19]
“折端”指的是一折(
quire
)的最初或最后一页,折页是缀合在一起的一组页面,然后与其他折页拼连成册子本(
codex
)。
[20]
Mark Dickens, “Multilingual Christian Manuscripts from Turfan,” p. 28, 32.
[21]
Nicholas Sims-Williams,
Biblical and other Christian Sogdian texts from the Turfan Collection
(Turnhout: Brepols, 2014), pp. 31-33, 51-53; Friedrich W. K. Müller, “Soghdische Texte I,”
Abhandlungen der Königlich Preussischen Akademie der Wissenschaften. Jahrgang 1912. Philosophisch-Historische Klasse
, No. II, 1913, pp. 1-111 (84-88).
[22]
这是叙利亚语《尼西亚信经》开篇的几个单词,用作识别文本的名称。
[23]
Peter Zieme, “Das nestorianische Glaubensbekenntnis in einem alttürkischen Fragment aus Bulayiq,”
Ural-Altaische Jahrbücher
, Vol. N.F. 15, 1997/1998, pp. 173-180; Peter Zieme,
Altuigurische Texte der Kirche des Ostens aus Zentralasien
(Piscataway, NJ: Gorgias Press, 2015), pp. 43-47.
[24]
关于课经的概述,参见
Mark Dickens, “Biblical Fragments from the Christian Library of Turfan, an Eastern Outpost of the Antiochian Tradition,” in
The School of Antioch: Biblical Theology and the Church in Syria
(The Bible in the Christian Orthodox Tradition, Vol. 7), ed. Vahan Hovhanessian (Bern: Peter Lang, 2016), pp. 19-47 (33-35; 39-40).
更深入的分析,参见
Nicholas Sims-Williams,
Mitteliranische Handschriften: Teil 4. Iranian Manuscripts in Syriac Script in the Berlin Turfan Collection
(Stuttgart: Franz Steiner, 2012), pp. 24-27, 44-47; Friedrich W. K. Müller, “Soghdische Texte I,” p. 184; Werner Sundermann, “Nachlese zu F. W. K. Müllers „Soghdischen Texten I“, 1. Teil,”
Altorientalische Forschungen
, Vol. 1, 1974, pp. 217-255; Werner Sundermann, “Nachlese zu F. W. K. Müllers „Soghdischen Texten I“, 2. Teil,”
Altorientalische Forschungen
, Vol. 3, 1975, pp. 55-90; Werner Sunderman, “Nachlese zu F. W. K. Müllers „Soghdischen Texten I“, 3. Teil,”
Altorientalische Forschungen
, Vol. 8, 1981, pp. 169-225.
关于整本粟特语的课经(
E5
)残篇,参见
Chiara Barbati,
The Christian Sogdian Gospel Lectionary E5 in Context
(Wien: Verlag der ÖAW, 2016).
[25]
Egon Wellesz, “Miscellanea zur orientalistischen Musikgeschichte. Die Lektionszeichen in den soghdischen Texten,”
Zeitschrift für Musikwissenschaft
, Vol. I, 1919, pp. 505-515.
[26]
Mark Dickens, “The Importance of the Psalter at Turfan,” in
From the Oxus River to the Chinese Shores: Studies on East Syriac Christianity in Central Asia and China
(Orientalia - Patristica - Oecumenica, Vol. 5), eds. Li Tang & Dietmar W. Winkler (Wien: LIT Verlag, 2013), pp. 357-380.
[27]
Friedrich Carl Andreas, “Bruchstücke einer Pehlewi-Übersetzung der Psalmen aus der Sassanidenzeit,”
Sitzungsberichte der Königlich Preussischen Akademie der Wissenschaften
, 1910, pp. 869-872
;
Friedrich Carl Andreas & Kaj Barr, “Bruchstücke einer Pehlewi-Übersetzung der Psalmen,”
Sitzungsberichte der Preussischen Akademie der Wissenschaften
, 1933, pp. 91-152; Philippe Gignoux, “Pahlavi Psalter” [Electronic Version],
Encyclopaedia Ir
anica
(
http://www.iranicaonline.org/articles/pahlavi-psalter