Medieval Iberia was one of the most important places of cultural interaction and transcultural encounters within the Mediterranean space, where an extensive translation movement from Arabic into Latin and from Arabic into the emerging vernacular languages took place. Considering translation as a form of cultural interaction, this paper will investigate the cultural and philological relationships between two historical works, namely an earlier Arabic work of history, AkhbÄr MulÅ«k al-Andalus by Aḥmad ibn Muḥammad ibn MÅ«sa al-RÄzÄ« (887-955 ad) and its 14th century Portuguese translation, Cronica do Mouro Razis. The aim is to highlight some of the problems of historiographical writing and try to understand both the limitations and interventions of the translators when dealing with an historical text pertaining to another linguistic and cultural tradition.
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al-ḤimyarÄ« Ibn Ê¿Abd al-MunÊ¿im âAbbas IḥsÄn KitÄb al-RawḠal-miÊ¿á¹Är fi khabar al-aqá¹Är 1974 Beirut Libraire du Liban
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Leanman Oliver The Qurâan: An Encyclopaedia 2006 London Routledge
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Venuti Lawrence The Translatorâs Invisibility: A History of Translation 1994 London Routledge
Andre Lefevere and Susan Bassnett, Constructing Cultures: Essays on Literary Translation (London: Routledge, 1998).
Lawrence Venuti, The Translatorâs Invisibility (London: Routledge, 1994), 18.
Andre Lefevere, Translation, Rewriting and the Manipulation of Literary Fame (London: Routledge, 1992), ix-xi. I believe this perspective to be essential within the field of medieval literatures. It highlights the proper literary environment where borrowing, adapting and translating are often intertwined and intricate aspects of the same goal.
Diego Catalán, ed., Crónica del moro Rasis, versión del ajbÄr mulÅ«k al-andalus de Aḥmad ibnmuhammad ibn mÅ«sà al-rÄzÄ«, 889-955; romanzada para el rey don dionÃs de portugal hacia 1300 por mahomad alarife, y gil pérez, clérigo de don perianes porçel (Madrid: Seminario Menéndez Pidal, 1975), xc. Diego Catalán also believed that al-RÄzÄ« had been a direct source for the first Latin history on the Arabs, the Historia Arabum, written by Rodrigo Ximénez de Rada around 1230. But a recent and exhaustive study by Mathias Maser rejects this hypothesis (see Matthias Maser, Die âHistoria Arabumâ des Rodrigo Jiménez de Rada: Arabische Traditionen und die Identität der Hispania im 13. Jahrhundert [Münster: Lit. Verlag, 2006]).
António Rei, Memória de Espaços e Espaços de Memória: De Al-Razi a D. Pedro de Barcelos (Lisboa: Colibri, 2008).
Rei, âA tradução,â 162-163. Rei believes the Aboim-Portel family to be the promoters of the translation of AkhbÄr mulÅ«k al-Andalus and he relates this initiative to the territorial dispute over the kingdom of Algarve that opposed king Dinis of Portugal and the king of Castile. However, a 17th-century manuscript preserved in the Danish National Library connects the translation to King Dinis himself. Since the Aboim-Portels were mandated as mediators and negotiators by the king himself to help solving the dispute over Algarve, one should accept that the translation of this Arabic work was, in the first place, a royal endeavour.
Luis Molina, âTécnicas de amplificatio en el Muqtabis de Ibn Hayyan,â Talia Dixit 1 (2006): 55-79.
C.G. Anawati, â ʿĪsÄ,â in Encyclopaedia of Islam, 2nd ed. (Brill Online, 2012). Jesus is mentioned 93 times in the Qurâan and in 15 different sÅ«ras. Ê¿IsÄ Ibn Maryam is the most frequent designation, occurring 33 times (16 in the form Ê¿IsÄ Ibn Maryam and 17 Ibn Maryam).
Tarif Khalidi, The Muslim Jesus (Boston: Harvard University Press, 2004), 14.
Oliver Leanman, The Qurâan: An Encyclopaedia (Boston: Routledge, 2006), 305.
See Stefano Maria Cingolani, âTraducció literà ria I traducció cultural,â in Essays on medieval translation in the Iberian peninsula, Tomas Romero and Roxana Recio, eds., (Castellò: Publicacions de la Universitat Jaime I, 2001), 129-153.
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Medieval Iberia was one of the most important places of cultural interaction and transcultural encounters within the Mediterranean space, where an extensive translation movement from Arabic into Latin and from Arabic into the emerging vernacular languages took place. Considering translation as a form of cultural interaction, this paper will investigate the cultural and philological relationships between two historical works, namely an earlier Arabic work of history, AkhbÄr MulÅ«k al-Andalus by Aḥmad ibn Muḥammad ibn MÅ«sa al-RÄzÄ« (887-955 ad) and its 14th century Portuguese translation, Cronica do Mouro Razis. The aim is to highlight some of the problems of historiographical writing and try to understand both the limitations and interventions of the translators when dealing with an historical text pertaining to another linguistic and cultural tradition.
| All Time | Past 365 days | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 833 | 148 | 20 |
| Full Text Views | 237 | 5 | 2 |
| PDF Views & Downloads | 83 | 17 | 7 |