Latin translation

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.

Polish translation of the opening part of Book One of Goslicius' De optimo Senatore (1568).
In O senatorze doskonałym studia. Prace upamiętniające postać i twórczość Wawrzyńca Goślickiego pod redakcja Aleksandra Stępkowskiego (Warszawa: Kancelaria Senatu, 2007) p.216-226

There is an incipient tendency in critical edition of Aristotle’s
Work, it consists of considering a multilingual edition of
his Works which includes, when available, Greek, Syriac,
Arabic, Hebrew and Latin versions. Our interest here is to
appreciate the advantages and disadvantages of this type of
work through the examination of concrete examples taken
from the Metaphysics and the Nicomachean Ethics.

Resumen El presente artículo aborda la cuestión del uso de la traducción pedagógica como herramienta didáctica durante el proceso de enseñanza/aprendizaje del latín en Secundaria y Bachillerato. Tras un estudio descriptivo de la utilización de dicho instrumento a lo largo de la historia y un análisis pormenorizado de su influencia en los métodos más empleados en la actualidad, se esbozan las ventajas e inconvenientes de su uso, se reformulan los objetivos que persigue y se ofrecen algunas alternativas con el fin de optimizar los resultados en el aula.

Der als Fundbericht konzipierte Beitrag berichtet über die Wiederentdeckung einer seit mehr als 160 Jahren als verschollen geltenden besonders frühen Eckhart-Handschrift mit Übersetzungen vorwiegend aus dem "Opus expositionum", rekonstruiert die eruierbaren Zwischenstationen ihrer Tradierung in der ersten Hälfte des 19. Jahrhunderts und skizziert ihre Funktionalisierung auf der Wartburg in der zweiten Hälfte des 19. und der ersten Hälfte des 20. Jahrhunderts (Stichwort: Immersion), die mitverantwortlich dafür ist, dass die Handschrift dem Blick der Forschung entzogen blieb.

Traducción comentada de la obra de Hugo Grocio De Iure belli ac pacis en la que se hace una revisión de los principales problemas que se han arrastrado hasta años recientes en materia de seguridad internacional y se comentan las posibles soluciones mediante una revisión minuciosa de algunos capítulos de la obra de Hugo Grocio, jurista holandés del siglo XVII

This study tries to delineate the reception of Eastern Patristics within the milieu of Italian humanism in the first half of the fifteenth century. Emphasis is put eminently on the translation activities of Camaldolese monk Ambrogio Traversari (1386–1439) and to a lesser extent on the Latin versions of the Greek texts of the Holy Fathers by George of Trebizond (1394 or 1396–about 1472/3 or 1484) and Leonardo Bruni (1370–1444). Topic is mainly reflected from the viewpoint of the former development during the so called Renaissance of the twelfth century (focus is put on the translation activity of Cerbanus Cerbani and Burgundio of Pisa).
    Considering ancient Greek and Latin legacy Italian humanists were curious men. Nevertheless at the same time they were Catholic Christians. Beside the philosophical and literary approach there was also theological tendency ad fontes leading towards the roots of Christianity and from this view-point writings of Greek Holy Fathers represented valuable source of knowledge. Their works contained the rules of proper Christian conduct of life so much deserved in Traversari’s times facing the problems of the corrupted Church and Christian society in general. Christian humanism intended to pure the letters of Holy Fathers and Holy Scripture, disclosure them in their original version and create adequate Latin translations. Renaissance is still before all perceived as a revival of pagan ancient wisdom. This perception is of half-true value. It is important to be conscious of pervasive osmosis of different spiritual and cultural ideas at the Renaissance times. Pagan elements represent just lesser (but undoubtedly relevant) part of the whole Renaissance movement. Another part is represented by renewed Christian ideas. Humanists did not want to stand on the side of the pagan ideas and in the opposition to contemporary Christian society (not to mention that some of them prospered from an acquired clerical posts). However proponents of humanistic ideas strongly felt the necessity to be inspired by both ancient pagan writings and Early Christian sources. In this light it is helpful to perceive Italian humanists as a moralists of contemporary manners.

neche -la paternità dell'opera sia attribuita nei modi indicati dall'autore o da chihadatol'operainlicenzaeinmodotaledanonsuggerirecheessiavallinochiladistribuisceolausa; -l'operanonsiausataperfinicommerciali; -l'operanonsiaalterataotrasformata,néusatapercrearneun'altra. Per maggiori informazioni è possibile consultare il testo completo della licenza Creative Commons Italia (CC BY-NC-ND 2.5) all'indirizzo http://creativecommons.org/licenses/by-nc-nd/2.5/it/legalcode. Nota.Ognivoltachequest'operaèusataodistribuita,ciòdeveesserefattosecondoiterminidiquestalicenza, chedeveessereindicataesplicitamente. NICOLAPACE INDICE Presentazione p. XI PRESENTAZIONE La traduzione che Rufino fece del De principiis di Origene da lungo tempo ha dato campo a indagini dirette a sincerarsi sulla sua maggiore o minore genuinità. Ma nessuno degli studiosi, pur di vaglia, che si sono ci mentati nel problema ha preso in considerazione la totalità dei testi; sic ché ne sono derivate opinioni notevolmente diverse. N. Pace ha ritenuto di prendere in esame quanto del De principiis è conservato nella traduzione di Rufino e nell'originale (frammentario) di Origene, studiando sistematicamente e minuziosamente tutti i passi in cui comparivano differenze tra le due redazioni. L'autore ha ritenuto opportuno, per un maggiore rigore filologico, di accostare le alterazioni che si presentavano analoghe, in modo da poterle vedere nella loro identità o diversità: cosi il Pace ha distinto omissioni ri spetto all'originale, addizioni e alterazioni vere e proprie. Il procedimento ha permesso di cogliere alcune costanti, a seconda del tipo di passi tratta ti, ma anche ha messo in luce come i motivi di alterazione possano essere molto varii. È emersa dal lavoro anche la profonda conoscenza che Rufi no aveva dei testi di Origene (anche ali'infuori del De principiisi e il Pace ha saputo servirsi di questi risultati per giungere a più valide spiega zioni di tale o tal altra alterazione. Brevemente, ma sempre con rigore, il Pace ha preso in esame infine anche passi dottrinalmente pericolosi e, per meglio valutare la traduzione rufiniana le ha affiancato, ove possibile, quella di Gerolamo. Le conclusioni mostrano, sulla base di tutto il materiale studiato, come i motivi di alterazione dipendano talvolta da incapacità di Rufino a dominare il testo, specie dove compaiono riferimenti filosofici, ma più spesso da ragioni storiche, moralistiche, stilistiche o di gusto lettarario.

This paper offers a first insight into Jesus’ trial as it is reported in the Latin translation of the Talmud, known as Extractiones de Talmud and ap- pointed by Christian authorities after the Paris disputation in 1240. The pa- per specifically examines a famous passage from tractate Sanhedrin, offering a philological and trans-cultural comparison between the Latin translation, the corresponding censored passage from the Vilna edition, and the uncen- sored (or partially censored) manuscripts Munich and Florence. The Lat- in translation provides not only a precise rendering of manuscript material from the 13th century but also additional pieces of information – such as the arrangement of similar material in parallel tractates and some glosses that have eventually been removed from the Vilna edition.

Si mettono a confronto il volgarizzamento della «Poetica» di Lodovico Castelvetro (Vienna, 1570) e i «Petri Victorii Commentarii in primum librum Arsitotelis De Arte Poetarum», un'opera di riferimento per chi traduceva o commentava il trattato aristotelico nella seconda metà del Cinquecento. Alla «Poetica vulgarizzata e sposta» del filologo modenese, inoltre, si affianca  «Il libro della Poetica tradotto di greco da Alessandro Piccolomini» (Siena, 1572), la prima traduzione eseguita dal senese, il quale di solito ricorreva ai compendi o alle parafrasi nella resa volgare dei trattati filosofici antichi. S'ipotizza, quindi, che la traduzione piccolominiana fosse pensata come una risposta critica e nel contempo costruttiva all'opera del Castelvetro.

Bilingual English-Latin poster of the Pledge of Allegiance. The poster at the Latin Teaching Materials website at Saint Louis University (https://www.slu.edu/colleges/AS/languages/classical/images/sacramentum2.jpg) is freely available for non-commercial educational use.

In this article, the author demonstrates the Arabic origin of the Porta elementorum, a treatise about elementary natural philosophy which introduces the alchemical De anima of Pseudo-Avicenna, and stresses the links between the Porta elementorum and the De elementis of Marius, another treatise about physics which is partly preserved in the only manuscript Cotton Galba E IV. These observations allow one to put forward the hypothesis of a common Arabic origin for both treatises. The annex is a critical edition of the Porta elementorum with an annotated translation, as well as the corresponding extracts of the De elementis.

Complete book, free, but under copyright and not to be sold. 200 idioms from DBG (Caesar's De Bello Gallico) are presented along with the original Latin context and the translation of that passage. This book can be used at all levels of Latin instruction as an inexpensive additional textbook or as a device for testing and expanding one's understanding of the language. It serves as an excellent refresher for former Latin students. Published at Academia.edu, February 8, 2021. It has also been incorporated as an appendix to Caesar Phrasebook, available at https://www.amazon.com/Caesar-Phrasebook-Claude-Pavur-ebook/dp/B00GT0ZOO2/ . The Kindle format puts each contextualized idiom on its own page, with the translation immediately available with a button press or page swipe.

Η μετάφραση συγκαταλέγεται στα συστατικά στοιχεία και συγ­ γενή χαρακτηριστικά της λατινικής λογοτεχνικής παραγωγής, αποτελώντας την πιο έντονη και απτή μορφή τής εκ μέρους των Ρωμαίων ποιητών και συγγραφέων imitatio των ελληνικών προτύπων, ενώ και από τον Κοϊντιλιανό μνημονεύεται η εκγύμναση στη μετάφραση ως στοιχείο του προ­ γράμματος της εκπαίδευσης των νέων της εποχής του.

The first acquaintance of Europe with Confucianism is contributed to Jesuits working in China in the 16th to 18th centuries. At the beginning was the translation of introduction to Da xue 大學 into Latin, published in Rome (Italy) in 1593. However, the first translation of the Confucian classic books, which attracted significant attention, was Confucius Sinarum Philosophus (Confucius, the Chinese philosopher), published in Paris in 1687. This publication has contained the annotated translation of three of Four Books of the Confucian canon. It is important, that new translation of the mentioned books was published in Prague in 1711. The author was Francois Noel (1651–1729), a Belgian (Flemish) poet, dramatist and Jesuit in China. His Sinensis Imperii Libri Classici Sex (Six Classics of Chinese Empire) has contained a new translation of the first three of the Four Books and added the Mencius (Mengzi 孟子). He also included in this book the Classic of Filial Piety (Xiao jing 孝經), one of the Thirteen Classics, as well as the Small Learning (Xiao xue 小學), a collection of texts put together for children by Zhu Xi 朱熹. The translations are divided up in small, numbered sections like the Chinese original. Noel’s work appears to be a serious attempt at a scholarly presentation of the ancient text, perhaps in deliberate contrast to the aims of the Jesuits who composed their Confucius Sinarum Philosophus half a century before.

L’articolo identifica in Marco Antonio Paganucci l’autore delle traduzioni latine di alcune novelle decameroniane pubblicate nel XVI secolo all’interno dell’opera omnia dell’umanista ferrarese Olimpia Morata. Oltre a ripercorrere alcuni dettagli biografici del Paganucci (importante prelato ferrarese, fratello di Alessio e Lucio Paganucci, personalità di rilievo all’interno della corte estense), il saggio prende in esame le sue traduzioni decameroniane, individuando tra le fonti alcune opere della latinità aurea (soprattutto Cicerone) e testi di matrice religiosa (medievali e moderni). La ripresa di uno scritto di Calvino e il fatto che le traduzioni di Paganucci fossero pubblicate in un volume oggi considerato come un’opera-manifesto vicina alla Riforma, consente all’Autore del saggio di ipotizzare una segreta vicinanza del traduttore al culto protestante. In coda all’articolo si pubblicano le traduzioni di Paganucci, per la prima volta in una trascrizione moderna.

Eine ganze Menge der aus der Bibliotheca Corviniana bekannten Werke waren bis zum Tod Matthias’ nicht im Druck erschienen. In der Mehrzahl beinhalten die Corvinen nicht die uns heute bekannten, vollständigen Texte. Unsere Aufgabe ist es, die Qualität der Texte, welche die lateinischen Übersetzungen griechischer Autoren enthalten, zu analysieren und zu präsentieren. Diese Analyse darf aber nicht durch Vergleich mit den heute bekannten Texten (editiones criticae), sondern anhand einer Nebeneinanderstellung mit den damals zugänglichen Handschriften und Inkunabeln vorgenommen werden.
Ein Viertel der erhalten gebliebenen authentischen Corvinen (216) enthält Übersetzungen griechischer Autoren ins Lateinische. In 57 Handschriften befinden sich Opera der klassischen griechischen, der griechisch-patristischen und der byzantinischen Literatur. Die ca. 100 Werke von 46 Autoren wurden von 32 Gelehrten ins Lateinische übersetzt.

La segunda parte de "Cartas de un humanista" recoge una serie de cartas del período más humanista de Tomás Moro, de actualidad e interés crecientes.
La carta, como el diálogo, fue el género favorito de los humanistas, tanto como medio de discusión o debate o como modo familiar de comunicarse. Se ofrece en este segundo volumen la primera traducción del original latino de una serie de cartas del período más humanista de Moro y otras posteriores, incluso descubiertas recientemente. En ellas se aprecia a Moro en su faceta literaria, apologeta, cultural, familiar, etc., pero sobre todo muestran cómo buscó la verdad y cultivó la amistad, defendiendo a sus amigos de actuaciones perversas de terceros y mostrando hacia ellos un afecto y un agradecimiento constantes.
La vida y los escritos de Tomás Moro han adquirido mayor actualidad con el correr de los años, y suscitan un interés creciente. Hombre de Estado, canciller, escritor, padre de familia y santo, Moro fue uno de los pilares del humanismo renacentista. Su atractiva personalidad, su importancia histórica y literaria son tan evidentes como su alto valor ético y espiritual.

L'elaborato, partendo dalla fortuna del poeta latino Lucano tra Sette e Ottocento, analizza i volgarizzamenti italiani della Pharsalia risalenti a tale periodo, dividendoli tra traduzioni “fedeli e infedeli”, e indaga i motivi per i quali grande è l'interesse per Lucano, visto non solo quale poeta della libertà ed exemplum delle virtù repubblicane, ma anche come maestro di stile.
Obiettivo principale del lavoro è l'analisi dell'ottocentesco volgarizzamento della Pharsalia del conte Francesco Cassi, pesarese legato a note personalità del mondo marchigiano-romagnolo, e appartenente alla prima generazione della Scuola classica romagnola, di cui sono state analizzate le linee principali del modus vertendi. La ricerca vuole mettere in luce le caratteristiche del vertere cassiano, le peculiarità della traduzione della sua “bella infedele”, indagando i rapporti con Vincenzo Monti e con i grandi autori del passato, primo fra tutti Dante. Il testo di riferimento è l'edizione del volgarizzamento cassiano della Farsaglia del 1850, dal quale si attinge per valutare  gli aspetti lessicali e testuali della traduzione in rapporto al testo latino, che appare come deformato ed enfatizzato. Lucano, Cassi e Monti vengono, allora, posti a confronto per espressioni riguardanti il primo libro, del quale alcuni versi sono stati oggetto di analisi linguistica e confronto diretto.
Il lavoro, infine, si propone anche di esaminare la traduzione cassiana nell'ambito più ampio della “questione della lingua” nell'Ottocento, e di analizzare il concetto generale di traduzione che implica il rapporto tra lingua di arrivo e lingua di partenza, tra un tradurre “verticale” e uno “orizzontale” e tra maggiore o minore fedeltà all'originale, tenendo ben presente quanto continuamente muti la prospettiva con cui si guarda al testo di partenza con il cambiare del gusto e della cultura.

Dan hu t-tielet u l-aħħar artiklu mis-sensiela dwar ix-xogħlijiet Klassiċi bil-Malti. L-ewwel tnejn kienu dwar ix-xogħlijiet Griegi u Latini li nqalbu għall-Malti filwaqt li dan hu dwar il-kitbiet ta' Santu Wistin li nqalbu għall-Malti kważi kollha mil-Latin.

Este PDF es una muestra amplia del contenido del poema épico "ARGONAUTICA" de Valerio Flaco en edición bilingüe latín-español (402 páginas en formato 17 x 24), a cargo de Juan-José Marcos García, aparecida en diciembre de 2018, pudiéndose adquirir en AMAZON al precio de 18 $ USA, aproximadamente 20 €: -----  https://www.amazon.es/dp/1790931878  -----  En la presente muestra en PDF han sido suprimidas intencionadamente numerosas páginas de las que consta el libro completo, pues de lo que se trata es de que el potencial lector del mismo compruebe si la calidad del libro satisface sus exigencias antes de decidir comprarlo. Si tiene alguna sugerencia o duda, no vacile en contactar con el autor vía email. Por supuesto, todas las observaciones y críticas serán bienvenidas y debidamente contestadas. Espero sus comentarios: juanjmarcos@gmail.com

"...phrases such as ‘hurly-burly’ (toto properari), ‘year in, year out’ (quotannis) and my favourite, ‘breathing room’ (requiem spatiumque), all of which sound commonplace to us, but which haven’t before appeared in a major translation (though Fitzgerald has ‘a breathing space’ for the latter)..."

Albert the Great uses Eriugena’s translation of the Corpus Areopagiticum as the reference text for his Commentaries on the two Hierarchiae, while he prefers that of Sarrazin for his Commentaries on the other works. However, commenting on  the Corpus, he quotes aliae translationes. The aim of this article is to show Albert’s criteria to prefer a translation to another.
I suggest to classify the occurrences of the alia translatio according to four goals: a) the clarification of a Greek word ; b) the correction of the alia translatio ; c) the correction of the reference text, which could be explicit (c1), or, in most cases, implicit (c2) ; d) the completion of the meaning of the reference text, as when another translation adds a nuance or a different sense.
The most important result of this article is to present Albert as a careful reader of the Corpus. He tries to compensate his lack of knowledge of Greek by resorting to all translations and glosses. Thanks to this method, on several occasions Albert succeeds to recover the original intention of the Neoplatonic philosopher.

A letter in simple conversational Latin from Cicero to his family, Epistulae ad familiares 14.4, bilingually presented in Acceleration Reader Format. This translation (original here) favors literal rather than literary equivalents for the sake of beginners. Last corrections: June 3, 2022.

This contribution focuses attention on the lexical and syntactic
features of the Latin version of the Letters to Cledonius: in the passages examined it highlights the differences between the translation and the Greek text, recreates the practices and the strategies of the translator, with particular reference to the two Letters and in some cases to other of Gregory of Nazianzen's texts as reported in Laur. San Marco 584. Lastly the article evaluates the genuineness of the Latin text that was handed down and the possible supply to the constitution of the Greek text.

This article makes the argument that a Latin table of geographic coordinates, copied in Italy in the second half of the thirteenth century (MS Florence, Biblioteca Medicea Laurenziana, Ashburnham 211, fol. 260r), is derived from a list excerpted from a Greek manuscript of the Κανὼν πόλεων ἐπισήμων (« Table of important cities ») in Ptolemy’s Handy Tables. Other sources that appear to bear witness to a thirteenth-century dissemination in Italy of geographic data from the Κανὼν include the Summa de astris of Gerard of Feltre (1264/65) and some later coordinate lists contained in fourteenth-century manuscripts.

The aim of the program is to take stock of Hungarian documents of
studia humanitatis with 1526 as a milestone. The census intends to register predominantly the use of (school)books in Hungary in teaching grammar, rhetoric, poetry, history, and moral philosophy.

1. La pubblicazione dell'Anthologia Graeca, raccolta di sedici libri di epigrammi greci, quale oggi noi la conosciamo, è abbastanza recente. Per quanto la silloge contenuta nel codice Palatino (ora Palatinus 23 + Parisinus Suppl. Gr. 384 [sigla P]) fosse già nota verso la fine del XVI sec., solo Friedrich Jacobs ne diede (tra 1813 e 1817) 1 quella che potremmo definire l'editio princeps 2 , con l'attuale numerazione, in quindici libri, seguiti da un'appendice di 388 epigrammi (il cosiddetto XVI libro) tratti dal manoscritto Marcianus Gr. 481 [sigla Pl], scritto a Bisanzio da Massimo di Planude tra il 1299 e il 1301. Fino all'inizio del XIX secolo, dunque, i testi dei poeti epigrammatici erano noti attraverso la raccolta testimoniata appunto da questo codice planudeo, che faceva parte della biblioteca del cardinal Bessarione, e da suoi numerosi apografi. Da uno di questi -e non direttamente dal Marciano -deriva l'editio princeps pubblicata da Jean Laskaris presso lo stampatore Alpa di Firenze nell'agosto del 1494 3 . Ad essa, nel 1503, sarebbe seguita la prima aldina 4 . Ma già intorno al 1460 5 , grazie al diffondersi di copie manoscritte, la raccolta aveva suscitato l'interesse tra gli altri di Poliziano, autore di epigrammi in greco 6 , mentre lo stesso Laskaris, Marullo e Merula ne fornivano qualche prima traduzione in latino, cui si sarebbero aggiunte tra le altre quelle del ferrarese Celio Calcagnini, e soprattutto di Andrea Alciati, su cui avremo occasione di tornare.

[Cristina D'Ancona] R. Chiaradonna - G. Galluzzo (eds), Universals in Ancient Philosophy, Edizioni della Normale, Pisa 2013 (Seminari e convegni, 33) / [Angela Ulacco] Christoph Helmig, Forms and Concepts. Concept Formation in the Platonic Tradition, De Gruyter, Berlin - Boston 2012 (Commentaria in Aristotelem Graeca et Byzantina, Quellen und Studien, 5) / [Cecilia Martini Bonadeo] R. Hansberger - M. Afifi al-Akiti - Ch. Burnett (eds), Medieval Arabic Thought. Essays in Honour of Fritz Zimmermann, The Warburg Institute - Nino Aragno Editore, London - Turin 2012, (Warburg Institute Studies and Texts, 4) / [Germana Chemi] L.P. Gerson, From Plato to Platonism, Cornell U. P., Ithaca - London 2013 / [Cristina D'Ancona] R. Arnzen, Platonische Ideen in der arabischen Philosophie. Texte und Materialien zur Begriffsgeschichte von “Ṣuwar Aflāṭūniyya” und “Muthul Aflāṭūniyya”, De Gruyter, Berlin - Boston 2011 (Scientia Graeco-Arabica, 6) / [Cecilia Martini Bonadeo] D. Janos, Method, Structure, and Development in al-Fārābī’s Cosmology, Brill, Leiden - Boston 2012 (Islamic Philosophy, Theology and Science. Texts and Studies, 85) / [Germana Chemi] A Philosophy Reader from the Circle of Miskawayh edited and translated by E. Wakelnig, Cambridge U. P., Cambridge 2014 / [Cristina D'Ancona] J. Thiele, Kausalität in der muʿtazilitischen Kosmologie. Das Kitāb al-Muʾaṯṯirāt wa-miftāḥ al-muškilāt des Zayditen al-Ḥasan ar-Raṣṣāṣ (st. 584/1188), Brill, Leiden - Boston 2011 (Islamic Philosophy, Theology and Science, 84) / [G. Giacomelli] C. Martini Bonadeo, ʿAbd al-Laṭīf al Baġdādī’s Philosophical Journey. From Aristotle’s Metaphysics to the “metaphysical science”, Brill, Leiden - Boston 2013 (Islamic Philosophy, Theology and Science. Texts and Studies, 88) / [Elisa Coda] H. Pasqua (ed.), Nicolas de Cues et l’Islam, Éditions de l’Institut Supérieur de Philosophie - Peeters, Louvain-la-Neuve - Leuven - Paris - Walpole (MA) 2013 (Philosophes Médiévaux, 59).

One of the most influential texts in the Middle Ages, The Rule of Saint Benedict offers guidance about both the spiritual and organizational dimensions, from the loftiest to the lowliest, of monastic life. This new Latin–English edition has features of interest for first-time readers of the Rule as well as for scholars of medieval history and language.

The Latin text is a transcription of manuscript 914 of the Abbey of St. Gall (Switzerland), an early ninth-century copy regarded as the version that most closely reproduces Benedict's style. The saint’s idiom was informal, sometimes conversational, and heavily influenced by the spoken Latin of the sixth century CE. In the Rule his voice and thought processes come through in all their strength and humanity. Readers will find background to the monastic life in the notes. This volume also includes texts and translations of two letters that explain the origins of the St. Gall version as well as an index to all the translated materials.

The "Liber qui uocatur Suda" in the Latin translation by Robert Grosseteste (ca. 1168-† 8/9 October 1253) is transmitted in an incomplete form in two manuscripts housed in London (R) and Oxford (D) respectively. The "Liber" results from Grosseteste’s selection and Latin translation of a few entries from the Byzantine Suda. The present text is the editio princeps of this translation and counts as a preliminary step to a wider editorial project, in which the whole of the Suda as translated by the Bishop of Lincoln will be edited critically. The introduction to the present edition, based on mss. R and D, lists fifteen witnesses preserving chapter 2 (the entry Ἰησοῦς in the Suda). The relationship between these witnesses and the double redaction of this chapter is also discussed. The authors investigate the composition and features of the Liber and provide the first edition of the text, accompanied by the account of the ecdotic criteria adopted.

Conclusion
We have wandered far from a Hebrew text in which God called for repentance and the prophets commented on this call. We considered the meaning of the expression ‘with all your heart’ and the differences between the phrases ‘rend your heart’ and ‘rend your garments’. We concluded that the actual interpretation may depend on the denominational (and other) background of the reader. Taking Hermisson’s three types of spiritualization into consideration we also concluded that the Hebrew text fits type three, although we found one modern Lutheran interpreter who seems to lean towards type one. Protestants tend to prefer to translate and interpret the Hebrew text as referring to being upright, while Roman Catholics interpret it as being fully committed. Hermisson’s type three must be broadened to ‘only the cultic actions of a committed or upright person pleases God.’
Continuing with the Aramaic translation we concluded that the Jewish translators cared little about Hermisson’s type three, diminishing that aspect of the text and preferring a translation emphasizing being just. Within this context Hermisson’s type three can therefore be re-formulated again, now as ‘only the cultic actions of a just person pleases God.’ At the same time, the Targum brought in type two by valuing prayer as much as offerings and libations.
The turn to Christian translators of the Targums brought new insights. Again, we saw a difference between Roman Catholic scholars and others, now on the level of conversion. Some seemed to stress good deeds, others more rational insight and reflection. The Roman Catholics expressed God’s call by referring to the removal of one’s sins and to penance. The activism of the Targum is rightly incorporated in almost all the translations, except in the Protestant one. Hermisson’s type two and three have been conserved in the translations, but type three seems to be ‘only the cultic actions of a just or committed person pleases God.’
Translation always involves interpretation, because in the process of translation the translator must continually choose between all possible meanings of a word. He must, at the same time, keep in mind the general intention of his passage. Yet with this interpretation comes a small risk, for it betrays the background and biases of the translator, over and over again.

Výkonná redaktorka: Svetlana Šašerina Technický redaktor: Martin Žeňuch Adresa vydavateľa a sídlo redakcie: © Slavistický ústav Jána Stanislava SAV, Dúbravská cesta 9, 841 04 Bratislava, IČO: 31750940 © Slovenský komitét slavistov, Dúbravská cesta 9, 841 04 Bratislava, IČO: 30842913

Resumo: O artigo propõe um modelo de tradução poética dos epigramas de Marcial, contemplando a especificidade da obra latina com metros portugueses, quer recolhidos na tradição vernácula, quer criados especificamente􏰀􏰁􏰂􏰃􏰄􏰅􏰆􏰇􏰁􏰈􏰃􏰇􏰈􏰉􏰊􏰁􏰋􏰌􏰁􏰌􏰇􏰍􏰊􏰎􏰇􏰁􏰍􏰊􏰁􏰄􏰃􏰂􏰍􏰋􏰏􏰐􏰇􏰁􏰈􏰇􏰑􏰄􏰅􏰒􏰂􏰁􏰍􏰇􏰓􏰁􏰊􏰈􏰅􏰆􏰃􏰂􏰌􏰂􏰓􏰁􏰍􏰊􏰁􏰔􏰂􏰃􏰒􏰅􏰂􏰎􏰕􏰁􏰒􏰇􏰖􏰄􏰊􏰌􏰈􏰎􏰂􏰖􏰍􏰇􏰁􏰂􏰁􏰊􏰓􏰈􏰊􏰒􏰅􏰗􏰒􏰅􏰍􏰂􏰍􏰊􏰁 􏰃􏰘􏰄􏰌􏰅􏰒􏰂􏰁􏰍􏰂􏰁􏰇􏰙􏰃􏰂􏰁􏰎􏰂􏰄􏰅􏰖􏰂􏰁􏰒􏰇􏰌􏰁􏰌􏰊􏰄􏰃􏰇􏰓􏰁􏰈􏰇􏰃􏰄􏰋􏰆􏰋􏰊􏰓􏰊􏰓􏰕􏰁􏰚􏰋􏰊􏰃􏰁􏰃􏰊􏰒􏰇􏰎􏰛􏰅􏰍􏰇􏰓􏰁􏰖􏰂􏰁􏰄􏰃􏰂􏰍􏰅􏰏􏰐􏰇􏰁􏰜􏰊􏰃􏰖􏰝􏰒􏰋􏰎􏰂􏰕􏰁􏰚􏰋􏰊􏰃􏰁􏰒􏰃􏰅􏰂􏰍􏰇􏰓􏰁􏰊􏰓􏰈􏰊􏰒􏰅􏰗􏰒􏰂􏰌􏰊􏰖􏰄􏰊􏰁 para expressar características do original que se desejava manter no idioma de chegada. Seguir-se-á à exposição destes critérios uma coletânea com poemas traduzidos em cada um dos metros propostos.
Palavras-chave: Marcial; epigrama; tradução poética; teoria da tradução; métrica portuguesa.

This unpublished project is a transcription, translation, and brief discussion of the Latin inscription on the gravestone of Fr. Pierre Paris, M.E.P. (d. 1883). Fr. Paris was a French Catholic missionary to Singapore and the first parish priest of the Church of Sts. Peter and Paul.

This work in progress is a transcription, translation, and commentary on the Latin inscription on the gravestone of Fr. Anatole Mauduit, M.E.P. (d. 1858). Fr. Mauduit was a French Catholic missionary to Singapore and the first parish priest of St. Joseph’s Church (Bukit Timah).

A version of this was presented at the Yale-NUS Global Antiquity Series in March 2022. Another version (heavily adapted by writers other than the author) was published in the SJC(UBT) parish magazine in early 2022.

Verzeichnis der wissenschaftlichen Publikationen von Anja Wolkenhauer. Die Titel sind innerhalb der Abteilungen chronologisch aufsteigend angeführt. Ältere Titel sind, soweit es die Rechtslage zulässt, auch digital bei academia.edu oder über den Zweitpublikationsserver der Universität Tübingen zugänglich.