宗座翻译著作中的旧约:教宗格雷戈里一世的《以西结书》中Gonzalo de Ocaña神父(1442)的《以结书》第1–4:3和40:1–47页

IF 0.1 Q3 HISTORY Medieval Encounters Pub Date : 2020-12-29 DOI:10.1163/15700674-12340079
Gemma Avenoza
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引用次数: 0

摘要

本研究探讨了Gonzalo de Ocaña神父翻译教皇格列高利一世的《传道书》的政治和文化背景,揭示了译者的个性,为他的生活提供了新的信息。它还深入探讨了卡斯蒂利亚女王María要求她的牧师翻译的政治环境。事实上,Ocaña对他的翻译的序言提供了独特的历史证据,证明了他自己对-à-vis的个人立场,即女王的兄弟和她的丈夫卡斯蒂利亚的约翰二世之间的政治斗争,这场斗争使卡斯蒂利亚接近毁灭。这部教父文本的翻译也很重要,因为它为我们提供了《以撒基尔书》中大量段落的文字版本,也是15世纪《武加塔》中唯一已知的《旧约》译本。Ocaña对拉丁语来源的使用绝不是一个微不足道的问题,因为已知的《以西结书》只有两个版本是从拉丁语翻译成西班牙语的,前阿方索圣经和一般故事,在更早的时候,在十三世纪就准备好了。
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The Old Testament in Translated Patristic Works: Ezekiel 1–4:3 and 40:1–47 in Fr. Gonzalo de Ocaña’s (1442) Spanish Translation of Homiliarum in Ezechielem Prophetam libri duo by Pope Gregory I
This study explores the political and cultural context of Fr. Gonzalo de Ocaña’s translation of the Homiliarum in Ezechielem of Pope Gregory I. It sheds light on the personality of the translator, offering new information about his life. It also delves into the political circumstances in which Queen María of Castile requested this translation from her chaplain. In fact, Ocaña’s prologue to his translation provides unique historical evidence of his own personal position vis-à-vis the political strife between the Queen’s brothers and her husband, John II of Castile, a struggle that had brought Castile close to ruin. The translation of this patristic text is also important because it provides us with a literal version of extensive passages from the Book of Ezequiel and constitutes the only known translation of this book of the Old Testament made from the Vulgata in the fifteenth century. Ocaña’s use of the Latin source is by no means a trivial issue, for the only two known versions of the Book of Ezekiel translated from Latin into Spanish, the pre-Alfonsine Bible and the General estoria, were prepared much earlier, in the thirteenth century.
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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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