Documente Academic
Documente Profesional
Documente Cultură
Sonja Brentjes
Participant and Observer Narratives about
Medieval Cross-Cultural Knowledge
Transfer. Missing, Single or Multiple
Translations
DOI 10.1515/jtms-2015-0030
1 BRENTJES e. a. 2014.
2 O’BRIEN 2011.
3 D’ALVERNY 1954–1956; VAN RIET 1972, p. 90*–105*, especially p. 95*–98*. Yet see now on this
specific philosophical dialogue in Toledo FIDORA 2003, p. 98; FIDORA 2004a; FIDORA 2004b.
4 For the important role of Jews, Muslims and converts in translation activities in adminis-
trative and diplomatic contexts: JASPERT 2008, p. 159–161, 179, 186 und 188. For Arabic skills in
late medieval Toledo: MOLÉNAT 1994. For the linguistic map of the medieval Iberian Peninsula:
BOISSELLIER e. a. 2012.
5 WEIGAND 1924.
6 Their results are being published in the electronic Journal Corpus Eve. Émergence du verna-
culaire en Europe: http://eve.revues.org/669?lang=fr.
X. She sees support for such an interpretation of the evolution of the myth and the
particular fame of Toledo in Christian cities of Europe after the twelfth century in the
Latin encyclopaedias of the mid-thirteenth century, which used with regard to
Arabo-Latin material primarily translations made in the second half of the twelfth
and the first half of the thirteenth centuries in Toledo or in the eleventh century in
Salerno. These translations were brought to Paris from the North, in all likelihood by
English scholars. Yet not all texts came via this route. Some were apparently
accessed in the Picardie and Brabant, while in other cases, for instance Arnold of
Saxony, the provenance of his sources is unknown. In general, the material used by
the encyclopedists excluded the more technical literature from astrology, astron-
omy, algebra or arithmetic.
The combined anchorage of Toledo’s reputation outside the Iberian
Peninsula in Arabo-Latin translation activities and the study of the astral
sciences in combination with magic, divination and alchemy seems to support
the hypothesis that an interest in these disciplines motivated first and foremost
the translations of Arabic scientific, medical and philosophical texts into Latin.
Tischler paid particular attention to conceptual and methodological innova-
tions in the study of cross-cultural transfer of information in contrast to transla-
tions of scientific texts. He suggested considering the activities related to Latin
representations of Muḥammad’s life as acts of communication. Important forms
of such Latin representations were complete and partial translations of Arabic
versions of the Prophet’s Life (“as-Sīra an-nabawīya”) as well as translations and
paraphrases of the Qur’ān (“al-Qur’ān”) and partial collections of sayings attrib-
uted to the Prophet (“aḥādīt”).7 The use of such Latin versions of Islamic or
polemical writings in Arabic among Catholic clerics in the Iberian Peninsula
requires us to consider them not merely as linguistic transfers of texts, but as
communicative engagements in different traditions of faith. Such cross-cultural
activities constitute a different format of translation and need to be taken into
account when discussing the relations between the Arabic and Latin witnesses
and the contexts of such material in other textual environments. A further point,
of primary relevance in the discussion, was the terminology used to name the
act of translation and the differences between terms like “convertere”, “tradu-
cere” and “interpretari”.
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