安达卢斯基督徒撰写的两部阿拉伯世界史中圣经历史的规范和非规范来源

IF 0.1 Q3 HISTORY Medieval Encounters Pub Date : 2020-12-29 DOI:10.1163/15700674-12340081
M. Penelas
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引用次数: 0

摘要

本文考察了安达卢斯基督徒撰写的两部普世史中包含的圣经材料:所谓的Kitāb Hurúshiyúsh(KH)和保存在拉卡达女士2003/2年的“莫札拉普世史”(MUH)。对《塞缪尔书》和《列王书》中的平行段落进行彻底的比较表明,KH被证明是亵渎历史的MUH来源之一,但后者的编纂者并没有将其用于与神圣历史有关的大片段。KH和MUH都包含大量关于圣经历史的材料,这些材料来源于不同于《圣经》的来源。因此,Giorgio Levi Della Vida和我分别作为《MUH》和《KH》的编辑,观察到两本书中源自《Vulgate》的圣经材料都丰富了Jerome和Isidore作品中的信息。在这篇文章中,我发现两者都包含了大量Jerome和Isidore作品中没有的信息,而经典的圣经材料在很大程度上穿插着非经典和非圣经来源的材料,包括植根于犹太传统的信息。MUH的情况尤其如此。
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Canonical and Non-Canonical Sources for Biblical History in Two Arabic Universal Histories Written by Christians in al-Andalus
This article examines the biblical material contained in two universal histories written by the Christians of al-Andalus: the so-called Kitāb Hurūshiyūsh (KH) and the “Mozarabic universal history” (MUH) preserved at MS Raqqada 2003/2. A thorough comparison of the parallel passages from the Books of Samuel and Kings shows that KH, which has proved to be one of the sources of MUH for profane history, was not used by the latter’s compiler for the large fragments relating to sacred history. Both KH and MUH contain copious material concerning biblical history that was derived from sources different than the Bible. Thus, Giorgio Levi Della Vida and I, as editors of MUH and KH respectively, have observed that the biblical material derived from the Vulgate in both texts was enriched with information from Jerome’s and Isidore’s works. In this article I show that both contain a substantial amount of information absent from Jerome’s and Isidore’s works and that canonical biblical material is largely interspersed with material from non-canonical and non-biblical sources, including information well rooted in the Jewish tradition. This is especially the case in MUH.
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来源期刊
Medieval Encounters
Medieval Encounters Arts and Humanities-Religious Studies
CiteScore
0.50
自引率
0.00%
发文量
32
期刊介绍: Medieval Encounters promotes discussion and dialogue accross cultural, linguistic and disciplinary boundaries on the interactions of Jewish, Christian and Muslim cultures during the period from the fourth through to the sixteenth century C.E. Culture is defined in its widest form to include art, all manner of history, languages, literature, medicine, music, philosophy, religion and science. The geographic limits of inquiry will be bounded only by the limits in which the traditions interacted. Confluence, too, will be construed in its widest form to permit exploration of more indirect interactions and influences and to permit examination of important subjects on a comparative basis.
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