Ispanijos moriskų ir Lietuvos Didžiosios Kunigaikštystės totorių koranai: palyginimas ir bendrų bruožų suradimas

This paper is aimed at presenting a preliminary comparative study of the Qur’anic translations produced by two autochthonous European Muslim communities: Spanish Mudéjars (Muslims who remained in the Iberian Pen- insula after the Christian reconquest) and Moriscos (former Muslims forced to convert to Christianity) and, on the other side of Europe, the Tatars of Grand Duchy of Lithuania (GDL). The framework for this comparison is provided by some basic facts: over the span of two centuries, in the case of the Morisco pop- ulation (starting with the conquest of Granada in 1492, until the expulsion of the Moriscos in 1609)1, and three centuries in that of the Tatars of the GDL (17th to 19th centuries), their literary production was exclusively hand-written. Both groups preserved their Muslim religiosity but, with some erudite exceptions, had only scarce knowledge of Arabic, the holy language of Qur’anic revelation. Moreover, without having access to one another’s culture, both Moriscos and the Tatars of the GDL adapted the Arabic alphabet to their vehicular languag- es, Romance and Slavic respectively2. Thanks to this adaptation strategy, they maintained the sacred aspect of their writings and were able to translate the Qur’an into a language they fully understood. However, in spite of these strik- ing similarities between the two groups, there were also notable differences. While the Tatars of the GDL were granted full religious freedom, the Moriscos were heavily persecuted for any signs of adherence to Islam. In order to shed more light on the phenomenon of European Muslim cultures, in this paper I will present various manuscript examples of these groups’ Qur’anic translations, and draw some preliminary conclusions regarding the information that can be retrieved from this kind of sources.Šio straipsnio tikslas – pristatyti preliminarų palyginamąjį Korano vertimų, kuriuos atliko ispanų mudeharai (musulmonai, likę Iberijos pusiasalyje po krikščionių užkariavimo) ir moriskai (musulmonai, priversti priimti krikščionybę), o kitoje Europos pusėje – Lietuvos Didžiojoje Kunigaikštystėje (toliau – LDK) – totoriai, tyrimą. Ispanijos mudeharai ir moriskai bei LDK totoriai lai- komi autochtoniškomis Europos musulmonų bendruomenėmis. Šio palyginimo pagrindą sudaro keli pagrindiniai faktai: tiek moriskų (nuo Granados užkariavi- mo 1492 m. iki moriskų išvarymo 1609 m.), tiek LDK totorių (XVII–XIX a.) li- teratūrinė kūryba buvo išskirtinai rašyta ranka. Abi grupės išsaugojo išpažįstamą religiją – islamą, tačiau menkai temokėjo arabų (su kai kuriomis retomis išimti- mis) – Korano apreiškimo šventąją kalbą. Be to, neturėdami sąlyčio vieni su kitų kultūra, tiek moriskai, tiek LDK totoriai pritaikė arabų abėcėlę savo kalboms – atitinkamai romanų ir slavų. Taikydami šią adaptacijos strategiją jie išlaikė savo raštų šventumą ir sugebėjo išversti Koraną į jiems visiškai suprantamą kalbą. Tačiau, nepaisant šių ryškių dviejų grupių panašumų, būtą ir esminių skirtumų. LDK totoriams buvo suteikta visiška religijos laisvė, o ispanų moriskai buvo smarkiai persekiojami dėl bet kokių islamo išpažinimo ženklų apraiškų. Siekdama geriau nušviesti Europos musulmoniškų kultūrų fenomeną, šiame darbe pateiksiu įvairių šių grupių Korano vertimų rankraštinių pavyzdžių bei preliminarias išvadas apie informaciją, kurią galima gauti iš tokio pobūdžio šaltinių

Authority, philology and conversion under the Aegis of Martín García

The research leading to these results has received funding from the European Research Council under the European Union’s Seventh Framework Programme (FP7/2007–2013) ERC Grant Agreement number 323316, CORPI project ‘Conversion, Overlapping Religiosities, Polemics, Interaction. Early Modern Iberia and Beyond’.Peer reviewe

Der politische Islam in Zentralasien : Gegner oder demokratischer Partner?

The main aim of this article is to investigate the similarities between the Latin translation of the Qur’ān commissioned by the Italian cardinal Egidio da Viterbo (first version, 1518) and Quranic quotations included in a treatise entitled <em>Lumbre de fe contra el Alcorán</em> (Valencia, 1521) authored by a Catholic preacher, Fray Johan Martín de Figuerola, in order to corroborate the hypothesis that the texts share a common author. The person regarded as the link between them is a convert from Islam to Christianity known as Juan Gabriel from Teruel, formerly Ali Alayzar. The arguments in favour of this thesis are presented, first of all, within a historical description of the circumstances and coincidences of the people involved in the production of the two translation projects; secondly, textual evidence is put forward in which correspondences, similarities and differences are highlighted and discussed. We also consider the similarities to the quotations in Juan Andrés’s <em>Confusión o confutación del Alcorán</em>, drawing attention to a circle of other Christian polemicists around Martín García who were all working in various ways with the Arabic Qur’ān.<br><br>Este artículo se propone estudiar las similitudes entre la traducción latina del Corán encargada por el cardenal Egidio de Viterbo en 1518 y las citas coránicas incluidas en un tratado de polémica titulado <em>Lumbre de fe contra el Alcorán</em> (Valencia, 1521) escrito por un predicador, Fray Martín de Figuerola. Estas similitudes serán destacadas para corroborar la hipótesis de una autoría común a ambas traducciones en la persona de un mudéjar convertido al catolicismo, Juan Gabriel de Teruel, antes llamado Ali Alayzar. Los argumentos en favor de esta tesis se presentan primero en términos de la descripción de las circunstancias y coincidencias de las personas involucradas en ambos proyectos de traducción y en segundo lugar en las coincidencias, similitudes y características comunes a ambos textos. Consideramos también las semejanzas con las citas coránicas de Juan Andrés en su <em>Confusión o confutación del Alcorán</em>. De paso, atendemos al círculo de polemistas cristianos en el entorno de Martín García que estaban en las mismas fechas utilizando el Corán en árabe

Las lenguas clásicas y la traducción: los textos sagrados

Three aspects of translation related to classical languages are studied. The first section deals with the practice of translation in the ancient Greco-Roman world. The second and more extensive section deals with translations from classical languages into Catalan and Spanish throughout history: due to the scope of the subject, it simply provides an overview and refers to an exhaustive bibliography. The last part deals with the translation of sacred texts. The approach to biblical translations is twofold: it tackles translations of the Old Testament (OT) into Greek and Latin and translations of the New Testament (NT) into Latin; as well as the versions from Greek or Latin into Catalan and Spanish. The article also presents a brief overview of translations of the Qur’an into Latin.Se estudian tres aspectos de la traducción relacionados con las lenguas clásicas. En un primer apartado se habla de la práctica de la traducción en el mundo antiguo grecorromano. El segundo y más extenso versa sobre la traducción de las lenguas clásicas al catalán y al castellano a lo largo de la historia: por la extensión del tema se traza simplemente una panorámica y se remite a una amplia bibliografía. El último punto trata de la traducción de los textos sagrados. La Biblia en la doble vertiente que afecta a las lenguas clásicas: las traducciones del Antiguo Testamento (AT) al griego y al latín y las del Nuevo Testamento (NT) al latín; y las versiones del griego o del latín al catalán y al castellano. Se enumeran también las traducciones del Corán al latín

Dhul-Qarnayn, The One of the Two Horns, in the Latin Glosses to the Qur’an

The objective of this paper is to trace the trajectories of the Medieval and Early Modern interpretations of the Qur’anic verses 18:83–101, believed to narrate the deeds of Alexander the Great. Close reading of the annotations from various Latin translations of the Muslim Holy Book, ranging from Robert of Ketton’s version (1142–1143) to that of Johann Zechendorff (c. 1632), will shed some light on how Qur’anic knowledge was incorporated against the background of ancient history and other realms of knowledge in Latin Christendom.The research leading to these results has been funded by the European Research Council (ERC) under the European Union’s Horizon 2020 research and innovation programme, grant agreement no. 810141, project EuQu: “The European Qur’an. Islamic Scripture in European Culture and Religion 1150–1850”.Peer reviewe

Latin Translation of the Qur'ān (1518/1621). Commissioned by Egidio da Viterbo. Critical Edition and Case Study

In the spring of 1518 an Italian cardinal, Egidio da Viterbo, travelled from Rome to Spain on a Papal mission. While the official purpose of the visit was to convince King Charles V to collaborate against the Turks, the Papal legate pursued another, more covert goal. The Cardinal sought to obtain for himself a translation of the Qur’ān. The translation was prepared for the Cardinal by Juan Gabriel, a Muslim convert (Morisco) from Teruel formerly known as Ali Alayzar. Seven years later, this text was corrected by another convert of Spanish origin, the famed Leo Africanus.This book contains both an edition and study of Egidio da Viterbo’s Qur’ān. The critical edition is based on the two existing manuscripts and is the first published work to include the full text of this Qur’ānic translation. It includes the original translation, the corrections of the text made by Leo Africanus, an appendix with Qur’ānic glosses and a case study devoted to persons involved in the translation. The study serves as an introduction to the Latin text, exploring the context in which Muslim converts to Christianity collaborated with church authorities. It enumerates and analyzes the Morisco translator’s diverse philological tools, which could have been used by the clergymen for polemical purposes. At the same time, it offers further insight into European studies of Arabic during the period.Peer reviewe