Translating between the Lines: Medieval Polemic, Romance Bibles, and the Castilian Works of Abner of Burgos/Alfonso of Valladolid

The Hebrew works of convert Abner de Burgos/Alfonso de Valladolid (d. ca. 1347) were translated into Castilian in the fourteenth century, at least partly and probably entirely by Abner/Alfonso himself. Because the author avoids Christian texts and cites abundantly from Hebrew sources, his writing includes many passages taken from the Hebrew Bible and the Talmud. The Castilian versions of his works translate these citations directly from Hebrew and do not seem to make any direct use of existing Romance-language Bibles (although his work might have relied indirectly on Jewish Bible translations circulating orally in the fourteenth century). Given the abundance of citations, especially in Abner/Alfonso’s earliest surviving work, the Moreh ṣedeq (Mostrador de justicia), his writing can serve as a significant source in the history of Hebrew-to-Romance Bible translation in the fourteenth century. The goal of this article is to consider the impact of polemical writing on Bible translation in the Middle Ages by analyzing these citations in Abner/Alfonso’s Castilian works.

IN SEARCH OF IBN SĪNĀ'S “ORIENTAL PHILOSOPHY” IN MEDIEVAL CASTILE

Scholars have long debated the possibility of a mystical or illuminationist strain of thought in Ibn Sīnā's body of writing. This debate has often focused on the meaning and contents of his partly lost work al-Mashriqiyyūn (The Easterners), also known as al-Ḥikma al-Mashriqiyya (Eastern Wisdom), mentioned by Ibn Sīnā himself as well as by numerous Western writers including Ibn Rushd and Ibn Ṭufayl. A handful of references to what is called Ibn Sīnā's “Oriental Philosophy” are also found in the Castilian and Hebrew works of the Castilian Jew Abner of Burgos (ca. 1270-ca. 1347), known after his conversion to Christianity as Alfonso of Valladolid. Although the content of these citations has not been identified, it has been proposed that they may preserve otherwise unknown passages from Ibn Sīnā's lost work. This study considers the references to Ibn Sīnā's so-called “Oriental Philosophy” within Abner's writings and concludes that rather than preserving lost passages from Ibn Sīnā's writing, Abner's references were drawn primarily from Ibn Ṭufayl and offer no support for the argument of a possible mystical or illuminationist strain in Ibn Sīnā's thinking.

Gersonide, le pseudo-Tūsi, et le postulat des paralléles.

Euclid's Elements were translated into Hebrew from Arabic in the 13th century; but precious few of the Arabic commentaries have come down to us in a Hebrew version (al-Fārābī, Ibn al-Hayṯam). Nonetheless, a study of several texts dealing with the Fifth Postulate (the Parallel Postulate) of Book I reveals that the Hebrew authors are greatly indebted to Arabic sources.We shall examine three attempted proofs of the Parallel Postulate. The two attempts by Moses ha-Levi of Seville (13th century) and Alfonso of Valladolid (14th century) are mathematically unconvincing. Nevertheless they are interesting historically: Moses ha-Levi exploits the movement of lines which are infinite in actu; and Alfonso, starting from a critique of Ibn al-Hayṯam and al-Nayrīzī, claims to innovate in the use of the method of superposition.In contrast, Gersonides' attempt (14th century) is a well-articulated series of premises and proofs, including several arguments which we have traced back to the Taḥrīr Uṣūl Uqlīdis of Pseudo-Ṭūsī. We feel it is important to emphasize this relationship, even though it is impossible to establish the route by which these arguments found their way to Gersonides.