The article explores the complexities of translating bodily concepts, particularly in intercultural contexts. It argues that understanding cultural translation requires analyzing the mechanisms and dynamics involved in the translation process. The authors draw a parallel between the challenges faced by modern physicians in translating medical concepts and those encountered by early modern Jesuit missionaries in conveying the Eucharist to diverse, non-European audiences. The Eucharist is chosen as a prime case study because its celebration is intrinsically linked to multiple translations of the body: the transubstantiation of bread and wine into Christ's flesh and blood, and the incorporation of believers into the mystical body of the church. The Jesuits are selected as translators due to their known adaptability and use of ‘accommodation’ strategies in their missionary work, adapting to local conditions, customs, and belief systems while aiming to conserve theological truth and orthodoxy. The paper's hypothesis is that applying translation theories will offer valuable insights into the mechanisms of cultural translation beyond this specific case study.

The article reviews existing scholarship on Jesuit missionary work, noting that many scholars have already recognized the cultural translation aspect of the Jesuits' activities. However, the authors argue for a more nuanced analysis using the specific tools of translation studies to understand the mechanisms and dynamics involved. The authors cite works examining Jesuit missions in various regions like Japan, China, and India. They highlight the lack of attention given to the translation of catechisms and pastoral texts in translation studies, compared to the more frequent focus on biblical translations. The existing research is acknowledged as providing a foundation, but the authors aim to add deeper analysis through the lens of modern translation theories.

The authors develop a conceptual toolbox for analyzing cultural translation, drawing on the work of Eugene Nida, André Lefevere, and Lawrence Venuti. Nida's dynamic equivalence theory is used to understand how missionaries sought the best equivalent expressions in target languages while maintaining theological accuracy. Lefevere's concepts of textual and conceptual grids are employed to analyze how translators adapted existing structures and employed culturally appropriate frameworks for conveying their message. Venuti's concepts of 'domestication' and 'foreignization' are applied to explore the power dynamics and the integration of translated phenomena into the social and cultural structures of the receiving culture. The authors acknowledge limitations in applying these concepts to historical situations where the translator was not necessarily translating into their own culture. The methodology involves analyzing Jesuit catechisms and other pastoral texts written in local languages. The primary focus is on the Jesuit missions in South India, using Roberto Nobili's *Ñāna Upadēsam* as a central example, comparing it with works of other Jesuits like Thomas Stephens and Henrique Henriques. The analysis investigates textual grids used, the translation of key terms in the semantic field of the Eucharist, and the chosen conceptual grids. This is further analyzed through the lens of domestication and foreignization. The study also examines how the missionary translation processes were later presented to a European audience through travel reports and published letters.

The analysis of Jesuit translations reveals variations in the degree of domestication (accommodation). While some translations, like those by Henriques, primarily transliterated terms from Portuguese, maintaining a strong European character, others showed greater adaptation. Stephens' *Kristapurāṇa*, written in Marathi, adopted the textual grid of a Hindu *Purana*, demonstrating a significant level of domestication. Nobili's *Ñāna Upadēsam*, written in Tamil, represents a highly nuanced approach, combining elements of both European and South Indian textual and conceptual grids, creating a new transcultural genre. In translating the Eucharist, the authors observed that the theological intricacies of transubstantiation were often downplayed, prioritizing simpler concepts such as 'miracle' or employing metaphors to avoid theological complexity. The semantic field of 'food and nourishment' proved particularly fruitful in establishing a connection with local concepts. Stephens introduced the Sanskrit term *prasāda* ('gracious gift'), which Nobili further developed, creating dynamic equivalence by associating the Eucharist with divine food, nectar, and water. The concept of *prasāda* successfully translated the Eucharist into the local conceptual grids and also reappeared in later missionary texts. However, direct transliterations like 'Santo Sacramento' (holy sacrament) were insufficient in conveying the nuances of the Eucharist to the local audience and resulted in misunderstandings, as highlighted by early missionary reports. The analysis of texts intended for a European audience reveals a strong tendency toward domestication. The complexities of translation and the challenges of conveying the nuances of transubstantiation were often omitted in favor of narratives highlighting the missionaries' bravery and the miraculous aspects of their work. The most successful cultural translation was the association of the Eucharist with *prasāda*, a concept successfully disseminated across different communication channels, including letters written for a European audience. Analyzing the translation of the body in the Eucharist highlighted the sensitivity of translating bodily concepts in a culturally specific manner. Concepts like ‘divine body’ were employed to navigate the inherent sensitivities, drawing parallels with existing local understandings of divine embodiment. Nobili's *Ñāna Upadēsam* offers a detailed exploration of the Eucharist, but the complex theology of transubstantiation is rendered within a framework of *gunas* (qualities, features and universal principles) from Samkhya philosophy.

The findings demonstrate the significant influence of the intended audience on translation strategies, as well as the interplay between textual and conceptual grids in shaping the final product. The varying degrees of domestication and foreignization reveal the complex power dynamics at play in the missionary context. The study challenges assumptions made in modern translation theory, highlighting the limitations of applying concepts developed for different historical contexts. The choice of textual and conceptual grids is shown to be heavily influenced by the translators' expertise, their intended audience, and the existing cultural and linguistic landscape. The paper showcases the potential for creative innovation in translation, particularly in the face of substantial cultural differences. The successful adoption of *prasāda* as a translation for the Eucharist highlights the potential for effective intercultural communication through careful negotiation and adaptation. The study's findings contribute to a more nuanced understanding of the processes of cultural translation in early modern missionary contexts, highlighting the role of power structures, linguistic and cultural specificities, and the translators' choices in shaping the outcome.

This research demonstrates the complexity of translating religious concepts across cultures, particularly when dealing with the sensitive subject of the body. The study's findings contribute to the field of translation studies by offering insights into the interplay of textual and conceptual grids, the roles of domestication and foreignization in intercultural exchange, and the impact of intended audience. Future research could focus on comparative studies of Jesuit translations across different regions and languages, analyzing the long-term impact of these translations on the development of local Christian communities and their languages.

The study is limited by the availability of sources in local languages. While the authors attempt to incorporate a wider range of sources, the analysis is primarily based on texts produced by the missionaries, potentially overlooking alternative perspectives from the local populations. Moreover, applying modern translation theory to early modern contexts requires careful consideration of the historical context and potential limitations of direct application of theoretical concepts.