The Medical Works of Moses Maimonides: New English Translations based on the Critical Editions of the Arabic Manuscripts

2022 ◽  
Author(s):  
Gerrit Bos
2007 ◽  
Vol 61 (1) ◽  
pp. 21-29 ◽  
Author(s):  
Ronnie Rombs

AbstractThe standard English translation of Origen's De principiis, translated by G.W. Butterworth and published in 1936, is based upon the earlier critical edition of Paul Koetschau. Origen's text survives through the Latin translation of Rufinus, a version that Koetschau fundamentally distrusted: Rufinus had admittedly expurgated Origen's text and could not, accordingly, be trusted. Hence the job of the editor and translator was judged to be the reestablishment—as far as was possible—of Origen's original text. Such suspicion of the text led to, among other problems, the awkward printing of parallel Greek and Latin passages in columns in Butterworth's English edition. Greek fragments and Origenistic material—that is to say, passages that were not direct quotations of De principiis, nor even directly Origen's—were inserted into Koetschau's text based upon presumed doctrinal parallels between those fragments and Origen's 'authentic' thought.We cannot reconstruct the Greek text; what we have inherited for better or worse is Rufinus's Latin translation of Peri archôn, a text that the more recent scholarship of G. Bardy and others have significantly rehabilitated confidence in. With the notable exception of English, translations of De principiis have been made in French, Italian and German, based upon more recent and more balanced critical editions. The author proposes a new English translation of Rufinus's Latin text based upon the critical edition of Henri Crouzel and Manlio Simonetti, published in the Sources Chrétiennes series.


Mediaevistik ◽  
2020 ◽  
Vol 32 (1) ◽  
pp. 431-432
Author(s):  
Albrecht Classen

Broadview Editions produces really attractive modern English translations of medieval texts, such as this one, which offers an excellent modern translation of the Quest of the Holy Grail contained in the Lancelot-Grail Cycle. Judith Shoaf is not the first, and will probably not be the last to try her hand at this complex and intriguing narrative, but she clearly stands above previous efforts by Pauline Matarasso (1969) and E. J. Burns (2010), making here available one of the greatest medieval texts for the modern classroom without some archaisms or stilted expressions in Matarasso’s version. However, it does not become clear what the real differences might be, and not having the older translation directly available, the argument that this is a better translation remains a bit obscure. On the other hand, Shoaf has taken great care to draw from the best critical editions (Albert Pauphilet, ed., 1965, H. Oskar Sommer, ed. 1913) and offers a smooth text, maybe so smooth that it removes us already a bit too much from the original. Comparing her rendering with those offered by others, Shoaf reached the conclusion that some of her decisions, which are based on an examination of some of the original manuscripts and her “personal taste” (69) should be trusted by the reader. This is somewhat speculative and maybe even biased. Here we are given only the English translation and no original text to compare with. In the footnotes, however, we find much valuable information about how she chose what version for what reason, and additional comments about sources and references.


Author(s):  
Colette H. Winn

In some domains, women may not have had a Renaissance, as Joan Kelly suggests in a 1977 article that transformed forever the way that critics study the history of women (Kelly 1977, cited under Monographs). Nevertheless, important historical and sociocultural phenomena such as the advent of print, humanism, religiously inspired educational campaigns (Lutheran, Calvinist, and Catholic), and the impact of the Italian Renaissance on France’s cultural and intellectual life provided French women from the aristocracy and the upper-bourgeois milieu with unprecedented opportunities to acquire literacy, to argue and promote causes dear to them in literary salons that they themselves ran, to circulate their manuscripts among friends, and even to enter into the public world of print. Granted, French women of letters had to be inventive in order to maneuver within male-authored literary conventions, circumvent gender strictures, and establish a public, intellectual life in a society often hostile to their aspirations. But their early steps in the area of cultural expression were great, and their contributions as writers of nearly every literary form, as generous patrons of literature and the arts, and as producers of books are noteworthy. This article deals with these different aspects of 16th-century French women’s involvement in writing. Since the early 1990s, scholarship on French women and writing has been dominated by edited collections of essays organized around a particular theme or a particular line of inquiry. Most of these works compile the proceedings of international, interdisciplinary, and, more recently, transhistorical and cross-cultural conferences. Monographs that have appeared so far are traditionally more general in scope. Quite remarkable is the recovery of a number of female-authored texts since the early 1990s, and the greater availability, thanks to several publishing firms and collective scholarly efforts on both sides of the Atlantic, of well-known women writers as well as less familiar ones in the form of critical editions (scholarly or student oriented), bilingual editions and English translations to address the needs of the ever-growing field of interdisciplinary studies, anthologies containing textual extracts from a wide variety of women’s writings and genre-based anthologies, and digitized libraries and websites of all sorts. Remarkable as well is the growing number of dictionaries and encyclopedias that pay tribute to early modern women and their creativity.


2019 ◽  
pp. 289-402
Author(s):  
Thea S. Thorsen ◽  
Robert Emil Berge

This chapter includes the most comprehensive collection of Greek and Latin testimonies to Sappho to date, with English translations. The collection is preceded by a brief introduction that outlines the organization of previous collections and explains how the present collection builds on and differs from these. Furthermore, the chapter shows how interpolations, emendations, conjectures, and supplements in critical editions, from which the testimonies are taken, give such editions the character of a reception palimpsest. This chapter avoids the organization of existing collections into thematic sections, which run the risk of occluding the chronological order in which the testimonies appear as well as of imposing an unwarranted narrative onto the ancient testimonies to Sappho. Instead, the chapter presents the testimonies according to an approximate chronological order, alongside thematic key words.


2012 ◽  
Vol 17 (4) ◽  
pp. 320-325 ◽  
Author(s):  
Serge Nicolas ◽  
Zachary Levine

Though Alfred Binet was a prolific writer, many of his 1893–1903 works are not well known. This is partly due to a lack of English translations of the many important papers and books that he and his collaborators created during this period. Binet’s insights into intelligence testing are widely celebrated, but the centennial of his death provides an occasion to reexamine his other psychological examinations. His studies included many diverse aspects of mental life, including memory research and the science of testimony. Indeed, Binet was a pioneer of psychology and produced important research on cognitive and experimental psychology, developmental psychology, social psychology, and applied psychology. This paper seeks to elucidate these aspects of his work.


2016 ◽  
Vol 23 (1) ◽  
pp. 101-126 ◽  
Author(s):  
Robert S. Miola

Throughout their careers both Jonson and Shakespeare often encountered Homer, who left a deep impress on their works. Jonson read Homer directly in Greek but Shakespeare did not, or if he did, he left no evidence of that reading in extant works. Both Jonson and Shakespeare encountered Homer indirectly in Latin recollections by Vergil, Horace, Ovid and others, in English translations, in handbooks and mythographies, in derivative poems and plays, in descendant traditions, and in plentiful allusions. Though their appropriations differ significantly, Jonson and Shakespeare both present comedic impersonations of Homeric scenes and figures – the parodic replay of the council of the gods (Iliad 1) in Poetaster (1601) 4.5 and the appearance of “sweet warman” Hector (5.2.659) in the Masque of the Nine Worthies (Love's Labor's Lost, 1588–97). Homer's Vulcan and Venus furnish positive depictions of love and marriage in The Haddington Masque (1608) as do his Hector and Andromache in Julius Caesar (1599), which features other significant recollections. Both Jonson and Shakespeare recall Homer to explore the dark side of honor and fame: Circe and Ate supply the anti-masque in the Masque of Queens (1609), and scenes from Chapman's Iliad supply the comical or tragical satire, Troilus and Cressida (c. 1601). Both poets put Homer to abstract and philosophical uses: Zeus's chain and Venus's ceston (girdle), allegorized, appears throughout Jonson's work and function as central symbols in Hymenaei (1606); Homer's depiction of the tension between fate and free will, between the omnipotent gods and willing humans, though mediated, inflects the language and action of Coriolanus (c. 1608). Ben Jonson and William Shakespeare practice a kind of inventive imitatio which, according to classical and neo-classical precept, re-reads classical texts in order to make them into something new.


2000 ◽  
Vol 2 (1) ◽  
pp. 107-123 ◽  
Author(s):  
Muzaffar Iqbal

This article attempts to present a comparative study of the role of two twentieth-century English translations of the Qur'an: cAbdullah Yūsuf cAlī's The Meaning of the Glorious Qur'ān and Muḥammad Asad's The Message of the Qur'ān. No two men could have been more different in their background, social and political milieu and life experiences than Yūsuf cAlī and Asad. Yūsuf 'Alī was born and raised in British India and had a brilliant but traditional middle-class academic career. Asad traversed a vast cultural and geographical terrain: from a highly-disciplined childhood in Europe to the deserts of Arabia. Both men lived ‘intensely’ and with deep spiritual yearning. At some time in each of their lives they decided to embark upon the translation of the Qur'an. Their efforts have provided us with two incredibly rich monumental works, which both reflect their own unique approaches and the effects of the times and circumstances in which they lived. A comparative study of these two translations can provide rich insights into the exegesis and the phenomenon of human understanding of the divine text.


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