Publication: Estudio y edición crítica del "Liber philosoforum moralium antiquorum"
Loading...
Files
Official URL
Full text at PDC
Publication Date
2017-11-13
Authors
Advisors (or tutors)
Editors
Journal Title
Journal ISSN
Volume Title
Publisher
Universidad Complutense de Madrid
Citations
Exportar
Abstract
La transmisión de los textos en la Península Ibérica durante la Alta Edad Media sufrió una interrupción parcial debido a distintos acontecimientos históricos acaecidos a partir del año 711, principalmente por causa de las dificultades en las relaciones entre las zonas de cultura latina —visigodas— y las comunidades mozárabes. El resurgir cultural que coadyuvó al incremento en el flujo de textos desde la Península Ibérica hacia Europa se produjo en el siglo XII, cuando España se convirtió de facto en un canal de diseminación cultural que conectaba el norte de África y los centros culturales de la tradición islámica con las principales naciones de la Europa occidental. Un siglo más tarde (s. XIII) y gracias a la labor del rey Alfonso X el Sabio —encarnada, sobre todo, en el trabajo realizado por la Escuela de Traductores de Toledo—, España no se limitó a servir como punto de confluencia, nexo de unión entre oriente y occidente, sino que se transformó en el punto de partida real para la transmisión, al resto de Europa, de temas, motivos y argumentos literarios orientales, muchos de ellos de origen griego y desconocidos para el continente europeo tras la caída del Imperio Romano. En el contexto de esta «ruta del saber» se entiende bien la naturaleza del Liber philosophorum moralium antiquorum cuyo texto se edita en esta tesis doctoral. El Liber es la traducción latina de los Bocados de oro (s. XIII), texto que, a su vez, es traducción de un original árabe, de título Mokhtâr al-Hikam wa-mahāsim al-kalim (Selección de sentencias y las más bellas palabras), que el sirio-egipcio Abu’l Wafa al-Mubassir ben Fatik (1019-1097) escribió en torno a los años 1048-1049. Ambas han generado un canon posterior de literatura sapiencial considerable, es verdad; pero, el Liber se ha demostrado mucho más productivo que los Bocados a este respecto, por cuanto supuso la vía de entrada y difusión del texto en Europa (a través de la traducción francesa de Guillaume de Tignonville, y las versiones al inglés que, a su vez, produjo el texto francés)...
Textual transmission in the Iberian Peninsula during the High Middle- Ages suffered a partial disruption due to different historical events that took place as early as the year 711. These were, chiefly, socio-political dissensions between areas of Latin culture —Visogothic— and Mozarabic communities. The cultural negotiations that would help increase the traffic of texts coming out of Iberia and into Europe did not resume until the twelfth century, when the Peninsula arguably became a conduit of cultural dissemination that linked the North of Africa to the main cultural centres in Western Europe. A century later (13th C.), and due to the cultural renaissance endorsed by Alfonso X “The Wise” —mainly focused on, but not limited to the Toledo School of Translators—, Spain transcended its role as cultural hub, a link between East and West, to become the onset of a “road of wisdom”. This channel would take Eastern ideas, literary arguments and motifs to the rest of Europe. Most of these elements shared a common origin that could be traced back to Ancient Greece, even though the rest of the continent had forgotten about them, and so remained ever since the fall of the British Empire. This context (namely, the Iberian “road of wisdom”) informs works such as the Liber philosophorum moralium antiquorum, whose critical edition this dissertation comprises. The Liber is the Latin translation of the Bocados de oro (13th C.), which, in turn, is the Spanish translation of an Arabic original, i.e., the Mokhtâr al-Hikam wa-mahāsim al-kalim (Choice Maxims and Finest Sayings) written by Syrian-Egyptian author Abu’l Wafa al-Mubassir ben Fatik (1019- 1097) in 1048-1049. Both texts have spawned a somewhat large canon of Sapiential Books. Nevertheless, the Liber has proven to be far more productive than the Spanish translation in terms of dissemination. Thus, the Liber can easily be labelled as the gateway of the text to Europe, inasmuch as it served as the basis for the French translation (rendered by Guillaume de Tignonville in the early 15th century) and the English versions Tignonville’s text, in turn, spawned...
Textual transmission in the Iberian Peninsula during the High Middle- Ages suffered a partial disruption due to different historical events that took place as early as the year 711. These were, chiefly, socio-political dissensions between areas of Latin culture —Visogothic— and Mozarabic communities. The cultural negotiations that would help increase the traffic of texts coming out of Iberia and into Europe did not resume until the twelfth century, when the Peninsula arguably became a conduit of cultural dissemination that linked the North of Africa to the main cultural centres in Western Europe. A century later (13th C.), and due to the cultural renaissance endorsed by Alfonso X “The Wise” —mainly focused on, but not limited to the Toledo School of Translators—, Spain transcended its role as cultural hub, a link between East and West, to become the onset of a “road of wisdom”. This channel would take Eastern ideas, literary arguments and motifs to the rest of Europe. Most of these elements shared a common origin that could be traced back to Ancient Greece, even though the rest of the continent had forgotten about them, and so remained ever since the fall of the British Empire. This context (namely, the Iberian “road of wisdom”) informs works such as the Liber philosophorum moralium antiquorum, whose critical edition this dissertation comprises. The Liber is the Latin translation of the Bocados de oro (13th C.), which, in turn, is the Spanish translation of an Arabic original, i.e., the Mokhtâr al-Hikam wa-mahāsim al-kalim (Choice Maxims and Finest Sayings) written by Syrian-Egyptian author Abu’l Wafa al-Mubassir ben Fatik (1019- 1097) in 1048-1049. Both texts have spawned a somewhat large canon of Sapiential Books. Nevertheless, the Liber has proven to be far more productive than the Spanish translation in terms of dissemination. Thus, the Liber can easily be labelled as the gateway of the text to Europe, inasmuch as it served as the basis for the French translation (rendered by Guillaume de Tignonville in the early 15th century) and the English versions Tignonville’s text, in turn, spawned...
Description
Tesis inédita de la Universidad Complutense de Madrid, Facultad de Filología, Departamento de Filología Latina, leída el 21-06-2017