Poema de José

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         "Ḥadīç de Yūçuf"
( Arabic حديث يوسف, DMG ḥadīṯ Yūsuf ),

         “Poema de José” .

Initial stanzas of this Aljamiado poem in the Arabic original. According to handwriting «A» , BNE ms. 11/9409, olim T. 12, in the edition by Ramón Menéndez Pidal .

The "Poema de José" , German  "Poem on Joseph" ; Arabic قصيدة يوسف, DMG qaṣīdat Yūsuf , original title: "Hadiith de Yuuçuf" ( Arabic حديث يوسف, DMG ḥadīṯ Yūsuf ) is an old Spanish stanza poem that was written between the 14th and 16th centuries by an anonymous Mudéjar or Morisk in Aragon or in al-Andalus .

It is characterized by three special features:

  • First , the manuscripts show a complex graphematic structure. The linguistically old Spanish , old Aragonese poem is written in a graphic system that is foreign to the Spanish language, namely in the Arabic writing system in the Maghrebian style , which is part of the family of Kufic fonts . The "José" is a famous example of the so-called Aljamiado literature.
  • Second , the verse and stanza form used, which is called cuaderna vía in the Spanish verse doctrine, is striking : "The cuaderna vía is a four-line Alexandrian stanza that runs on a single full rhyme." This metrical scheme is used by poets like Gonzalo de Berceo of the learned high medieval poetry school "mester de clerecía" made famous in the 13th century:

"El Poema de José es un poema régidamente dentro del esquema de la primera época del" mester de clerecía ", con versos exactos de 7 + 7 sílabas."

"The Poema de José is a poem that strictly adheres to the scheme of the first epoch of the poet school" mester de clerecía ", with verses of 7 + 7 syllables each."

- Billy Bussell Thompson: La poesía aljamiada y el mester de clerecía: el poema de José (Yúcuf) y el poema en alabanza de Mahoma. P. 167.

Some information even goes back to the oldest rabbinical commentaries on the Torah such as Midrash Rabba, Midrash Tanchuma and Sefer ha-Jaschar .

Further sources of this Aljamiadic adaptation of the Joseph legend are the love stories "Yusuf and Suleicha" by the Persian poets Firdausi (940-1020) and Jami (1414-1492), decorated with fairy tale elements .

Depending on the transliteration system used, the "Poema de José" is titled differently by the respective editors:

  • “El Alhadiths de Júsuf el Patriarca” - Florencio Janer, following the transcription by Pascual de Gayangos
  • "Hadiith de Yuuçuf" - William Weisiger Johnson.

By merging the two manuscripts "A" and "B", Romanists, in cooperation with Arabists, have reconstructed and published a total of 312 stanzas, more than 1220 verses, of this Aljamiado poem.

Manuscripts

Eduardo Saavedra, who in 1878 published the first bibliographical index of Aljamiado texts, the “ Índice general de la literatura aljamiada ”, registered three manuscripts (n ° 86, n ° 30 and n ° 98) which contain fragments of the “Poemas de José” reproduce. These Aljamiado poem texts are each four-line, single-line Alexandrian verses, which are called "cuaderna vía" in Spanish verse .

The Spanish text of the poem is written in all three manuscripts in the Arabic alphabet .

Handwriting "A" , code number 86 (at Saavedra). The code contains 18 different Aljamiado texts, including (n ° 86.1) the “Alhadiz de Yuçof” , RAH ms. 11/9409, olim T-12. In 1998 Álvaro Galmés de Fuentes registered this manuscript "A" (call number 11/9409; olim: T-12) in his Bibliography of Moriskan Aljamiado manuscripts under the number 17.1 and mentions that the Arabic characters of this Aljamiado text are of the Maghrebian type ( «Letra magrebí»). "Ms. A" is the oldest of the three manuscripts and comprises stanzas 1 to 95 of the poem. It begins with praises to Allah and tells the story of Joseph from the beginning to the episode with the beautiful Zalifa (Suleika):

«Biblioteca de Don Pascual de Gayangos, T. 12. Códice muy detoriado en su parte inferior, en 4 °, papel variado, desde mediados del siglo XIV hasta principios del XVI. Fue found in Morés, enterrado y envuelto en una bayeta. Contiene: 1. ° Alhadiz de Yuçuf : desde el principio hasta la historia de Zalifa ... »

“In the collection of Mr. Pascual de Gayangos, T. 12. In its lower part the code is very damaged. In quarto format , different types of paper from the middle of the 14th to the beginning of the 16th century. He was found in Morés, buried and wrapped in coarse cloth. The code contains 1. ° Alhadiz de Yuçuf : from the beginning of the story to the story of the Zalifa (Suleika) ... "

- Eduardo Saavedra: Discursos Leídos ante La Real Academia Española En La Recepción publica Del 29 De Diciembre 1878. Apéndice I - Índice General de la Literatura Aljamiada. P. 162 ( ia802705.us.archive.org PDF).

Manuscript "B" , number 30 (in Saavedra), contains the longest fragment of "José", BNE , MSS / Res.247, olim Gg. 101. This manuscript contains 301 stanzas. The first nine stanzas of the poem are missing. "Ms. B" begins with the jealousy of Josef's brothers about his dream and with the request to their father Jakob to let him go to the field with them. It ends abruptly, at the height of the Koran, sura 12, 83, shortly before Joseph, meanwhile ruler of Egypt, reveals himself to all of his brothers.

Fragment "V. 5" , n ° 98 (in Saavedra), one sheet. It contains four stanzas of the poem.

On the edition history of the "José"

“The first Spanish transcription of the Poema was from Gayangos to Gg. 101 written and published in print by Ticknor…. Gayangos himself took on a second, improved edition. It is contained in his Spanish literary history and in Janer's collection of Poetas castellanos anteriores al siglo XV, Madrid 1864, p. 413-423. In addition to Gg. 101 still uses the second handwritten fragment in M ​​12. [Gayangos took the nine opening stanzas from manuscript M 12.] "

- Michael Schmitz: About the old Spanish Poema de José. In: Romanesque research. Volume 11, Issue 2, 1901, pp. 315-411 ( JSTOR 27935447 , pp. 9/10).

In 1849 a fragment of the “Poema de José” was published for the first time. In 1849 George Ticknor published in Appendix H. 1 of the third volume of his History of Spanish Literature the transcription of the 301 stanzas of this Aljamiado poem made by Pascual de Gayangos from manuscript "B".

In 1864 Florencio Janer edited volume 57, the BAE, a transcription of the entire José text by merging the two manuscripts "A" and "B".

In 1883 the Swiss linguist Heinrich Morf published a reproduction of the original Aljamiado text in Arabic characters based on the manuscript "B" Gg. 101 without transcription or translation.

In 1901 the Arabist and Romanist Michael Schmitz published a transcription into Latin letters based on this Morf's Aljamiado edition.

In 1902 the Spanish romanist Ramón Menéndez Pidal published a complete edition of the manuscript "A". It includes both a reproduction of the original Aljamiado text in Arabic characters and a transcription in Latin letters, which he created in collaboration with the Spanish Arabist D. Francisco Codera. The transliterated version of Menéndez Pidal is very academic and therefore not pleasant to read.

In 1974 the American philologist William Weisiger Johnson published a new transcription of the “Poemas de José”. It combines the two manuscripts "A" and "B" into a single, easily legible old Spanish text of 312 four-line "Cuaderna vía" stanzas. Unfortunately, this new edition does not contain any facsimiles of the original Aljamiado texts in Arabic letters. A shortcoming that Denise Cardaillac accuses the editor William Weisiger Johnson of in her review .

Transcription systems for Aljamía manuscripts

“Tashdīd” or “Schadda”
This Arabic special character stands in Aljamiado texts for the doubling of a consonant or for a hard, voiceless pronunciation of a consonant.

The Arabic script is a consonant script, which means that it depicts consonant clusters . In order to allow non-Arabists to understand what this means in contrast to the Latin alphabet, use the following German sentence, in which long vowels are omitted: mn kn ds trtzdem read very well, right?

You can see that Semitic alphabets are not suitable for the representation of Spanish vowels and diphthongs. That is why the aljamiado scribes used special auxiliary symbols, such as diacritical points . To consonant Spanish phonemes as voiceless "p", "unvoiced-s", "" tongue r "," ñ "," II "," ch "and others to map more, they used the auxiliary characters " Shadda " , also Called "Schadda" :

“With regards to the consonants, only two gave any trouble -“ p ”and“ ch ”. The solution of the problem was the same for both. Arabic orthography has a symbol known as “shadda” (meaning “strengthening”). When this symbol is written above a consonant, itum has the effect of doubling it: t with “shadda” becomes “tt”; “N” with shadda is “nn”, etc. The morisco copyists used shadda with “b” to represent “p”, and with “j” to represent “ch”. Thus “padre” was actually written “bbadre”, and “chico” appeared as “jjico”. ”

“As for the consonants, only two of them caused problems -“ p ”and“ ch ”. The solution to the problem was the same for both cases. The Arabic orthography has a special character known as "Tashdīd" or "Schadda" , which means "reinforcement". If this sign is above a consonant, it causes it to be doubled: “t” with Schadda becomes “tt”; “N” with Schadda becomes “nn”, etc. The Moriskian copyists used the Schadda with “b” to represent “p” and with “y” to represent “ch”. So they wrote “padre” as “bbadre” and “chico” as “jjico” ”

- William Weisiger Johnson: The Poema de José: A transcription and comparison of the extant manuscripts. P. 19.

The "Poetas mudéjares o moriscos" of the Aljamiado literature have expanded the graphemic system of Arabic with new graphemes through the use of the tashdīd so that they could represent Spanish phonemes that are foreign to the Arabic language.

The initial Spanish tongue R in the Arabic script was represented by the new graphem " ر Râ + Tashdīd ". When the Arabic graphics were mechanically retranscribed into Latin letters, this led to spellings like “rrey” instead of “rey” or “rrecontamiento” instead of “recontamiento”, which at first glance appeared strange. This explains why a famous Aljamiado manuscript was published by Alois Richard Nykl under the strange title "El Rrekontamiento del rrey Ališandere" .

Principles for the transcription of Aljamiado texts

The deciphering of Aljamiado manuscripts written in Arabic characters, their transcription into Latin letters, so that an old Spanish text results, places particularly high demands on the publishing philologists :

“Former editors - especially Michael Schmitz - have established principles for transliteration, which U. Klenk now z. T. refined, thereby achieving a more accurate reproduction of the original. She describes her transcription as largely mechanical . "

- Wulf Müller: Review of Ursula Klenk: La leyenda de Yusf. An aljamiado text. Edition and glossary. In: Journal of Dialectology And Linguistics. 42, No. 2, 1975: pp. 236/237

A distinction must be made between two methods of transcribing Aljamiado texts in Latin script:

  • the “mechanical” transliteration of Arabic characters into Latin letters, which is based on Arabic graphics and which hardly takes into account the peculiarities of the old Spanish target language, which results in a text that is difficult to read, and
  • the "Spanish transcription" , which is based on the spelling of the target language and thus delivers a relatively legible, old Spanish text as the result.
         Transcription table
for transcribing the “Poema de José” in Latin letters.

In “Poema de José” there are 21 letters of the 28-letter Arabic alphabet.

With the mechanical transliteration method, a fixed transliteration key is defined in a table , whereby a constant Latin letter is always assigned to a certain Arabic character:

“Therefore, our first principle must be to make the transcription in Latin letters so precisely that one can restore the original text in Arabic letters from it ... Our second principle for the transcription is: An Arabic letter is included in both Arabic and Spanish words the same symbol. "

- Reinhold Kontzi : Aljamiado texts. Volume I Introduction and Glossary. Franz Steiner Verlag Wiesbaden 1974, pp. 25/26

The result of the “mechanical method” is a text that is very difficult to read, while the “Spanish transcription” provides an easy-to-read text from which the original Arabic text in Arabic letters cannot be easily restored.

A comparison of the two transcription methods using the example of the 1st stanza of "Poema de José" clarifies the differences in legibility:

Mechanical transcription (difficult to read)
1.
Disiyêrun sus fichus padrê esunupênsêdês
Sumusdiyêz êrmanus êsubiyên sabêdês
Sêriyamus taraidurês êsunududêdês
Mas êmp ^ ru sinu bus palazêsêd lukêkêr lukêdêr.

Spanish transcription (easy to read as it is adapted to the Spanish graphics)

Dixieron sus fichus: “Padre eso no pensedes,
Somos diez ermanos, eso bien sabedes,
Seriamos traidores, eso no dudedes,
Mas empero si no vos plaze, azed lo que querredes.

The Romanist Heinrich Morf writes in the preface to his reproduction of the Aljamiadian original text of "Josés" from the manuscript "B" in Arabic letters:

"The writing of Gg. 101, like that of the other José manuscripts, is the so-called “African” familiar to the Spanish Moors , which generally differs from the usual oriental one by its more angular shapes ...
The text offers various corrections: deleted, patched, overwritten, the all seem to come from the scribe himself. "

- Heinrich Morf: El poema de José, based on the manuscript of the Madrid National Library. Congratulations from the University of Bern to the University of Zurich on its 50th anniversary celebration, from August 2nd and 3rd, 1883, pp. VIII / IX ( archive.org ).

The orientalist Michael Schmitz, who completely transcribed Morf's reproduction of the handwriting "B", reports:

“The connection and separation of words is quite arbitrary. Often it is impossible to distinguish whether two words are to be regarded as connected or separate, because the Arabic writer by no means consistently uses the final forms of the individual letters…. The endeavor to make the individual verses appear to be of the same length often prompts the writer to draw out the last letters or even to write them twice. "

- Michael Schmitz: About the old Spanish Poema de José. In: Romanesque research. Volume 11, Issue 2, 1901, pp. 315-411: p. 8

Alfredo Mateos Paramio, curator of an exhibition in the Spanish National Library on the occasion of the commemoration of 400 years of expulsion of the Moriscos from Spain by King Philip III. in the year 1609, emphasizes in the Nota prelimar to the chapter: Antología de los manuscritos moriscos the variety of transcription systems for Aljamiado manuscripts:

"Son numerosos los sistemas de transcripción que se han propuesto para la escritura aljamiada. En el ámbito especializado, junto a las antiguas transcripciones de Nykl o Kontzi , se han publicado numerosos textos en la Colección de Literatura española Aljamiado-Morisca con el sistema imupulsado por el Seminario de Estudios Árabo-Románicos de la Universidad de La Universidad de Romanicos. Sin embargo, otros especialistas han adoptado soluciones diferentes… »

- Memoria de los Moriscos. Escritos y relatos de una diáspora cultural. Catalog for the exhibition in the BNE from June 17 to September 26, 2010 under the direction of Comisario Alfredo Mateos Paramio, pp. 251-252 ( dialnet.unirioja.es excerpts ).

Problems with the legibility of Arabic manuscripts

Arabic fonts

The readability of texts written in Arabic letters is made difficult by the peculiarities of this graphematic system:

  • The Arabic script has no printed script . It is cursive , which means that letters are continuously connected to one another.
  • Each letter has four "positional forms" , that is: the same letter changes its appearance, depending on its position, whether it stands alone, at the beginning, in the middle or at the end of a word.
  • There is no punctuation or capital letters. The beginnings of words, the beginnings and ends of sentences are therefore not always clearly identifiable.
  • Some Arabic letters differ from others only by small dots, which are placed above or below the main shape of the letter. This applies, for example, to ط and ظ , i.e. Ṭā ' and Zā' , as well as ر and ز , i.e. Rā ' and Zāy :

"The scribes and copyists of manuscripts have sometimes left out some of these dots quite carelessly and put the reader in front of the problem of considering which word or words could be meant."

- Robert Graham Irwin : The World of a Thousand and One Nights . Insel-Taschenbuch, Frankfurt am Main / Leipzig, 2nd edition 2016, ISBN 978-3-458-34744-6 , p. 18.
  • In addition, Aljamiado manuscripts are several hundred years old, so  special palaeographic knowledge is necessary.

content

The American Hispanist and literary historian George Ticknor praises the "Poema de José" in his multi-volume History of Spanish Literature with the following exuberant words:

“There is little, as it seems to me, in the early narrative poetry of any modern nation better worth reading, than this old Morisco version of the story of Joseph ... As we read it, we fall unconsciously into along-drawn chant , and seem to hear the voices of Arabian camel-drivers or of Spanish muleteers as the Oriental or the romantic tone happens to prevail. "

“It seems to me that there is nothing in the oldest poetry of all modern peoples that deserves to be read more than this old Spanish Morisk narrative of the story of Joseph ... When we read it, we subconsciously fall into a slow way of singing and believe to hear the voices of Arab camel drivers or Spanish muleteers, depending on whether the oriental or the Romance tone prevails. "

- George Ticknor: History of Spanish Literature. Volume III, New York 1849, pp. 432–458 ( full text in the Google book search).

This verse poem, written with Arabic characters, tells the story of Joseph in old Spanish ( old Aragonese ).

The story of the patriarch Joseph is not told here from a biblical ( Gen 1.37-50 ), but from a Koranic perspective ( Sura 12 - Yūsuf ).

[still in progress]

Excerpts from the "José"

The first four stanzas of the poem

"Poema de José" or "Poema de Yúçuf"

Transliteration of the opening stanzas into the Latin alphabet based on the handwriting "A" (BNE ms. 11/9409, olim T 12) after Ramon Menéndez Pidal, 1901.

Since the transliteration of the entire “Josés” by Gayangos (after merging the two manuscripts “A” and “B”), published in 1864 by Florencio Janer in BAE Volume 57, is completely available online on the website of the “Biblioteca virtual Miguel de Cervantes”, is quoted here from this easily readable edition.

After transliterating the Arabic characters of the manuscript "A" ( BNE ms. 11/9409, olim T 12) into the Latin alphabet, the first four stanzas of the poem result in the following "old Spanish" (old Aragonese) text:

El Alhadits de Júsuf - aleīhi-s-selam
Bismi-llahi-r-rahmani-r-rahimi
1.
a Loamiento ad Alláh; el alto es e verdadero,
b Honrado e complido, sennor dereiturero,
c ................................... ..............................
d Franco e poderoso, ordenador sertero.

2.
Grande es el su poder, todo el mundo abarca;
Non se le encubre cosa que en el mundo nasca,
Siquiera en la mar ni en toda la comarca,
Ni en la tierra prieta ni en la blanca.

3.
Fágovos a saber, oyades, mis amados,
Lo que acontesió en los tiempos pasados
A Yacop ea Yusuf ea sus diez hermanos,
Por cobdisia dél bobieron a seyer malos;

4.
Por que Yakop amaba a Yusuf por maravella,
Porque quel era ninno puro e sin mansella;
Era la su madre fermosa y bella,
Sobre todas las otras era amada ella ”

The hadith of Yúçuf - Peace be upon him!
In the name of the merciful and gracious God [= this is the Basmala ]

a praise be to Allah, who is great and truthful,
b honest and reliable, a righteous Lord,
c .............. .................................................. ..................
d Generous and powerful, a perfect designer.


His power is great, it encompasses the whole world.
Nothing is hidden from him that grows in the world.
Neither in the sea nor on land,
neither on good nor on bad ground.


I will tell you, listen, dear ones,
What happened to
Jacob, Joseph and his ten brothers in times long past .
Greed made them bad.


Because Jacob loved Joseph above all,
Because he was a pure youth and without falsehood.
His mother was beautiful.
She was loved before anyone else.

Jacob's conversation with the wolf

The anonymous Moorish author of "Josés", a Mudéjar or Moriske , allows himself poetic variations, which give his storytelling a certain originality. In the story, which otherwise follows the Koranic sura “Joseph”, he incorporates several fairytale-like oriental scenes, which he emulates primarily from Persian poetry. For example, the episode “Jacob's Conversation with the Wolf” can already be found in the epic poem “Yussuf and Suleicha” by the Persian Firdausi , 940-1020. Here are the corresponding stanzas (28–32) from the "Poema de José":

28.
A poco de rato quel padre hobo acordado
Dijo a los sus fijos: «¿Do es el mi amado? »
« ¿Qué lo habedes fecho? En dó lo habedes echado? »
Ellos le respondieron:« El lobo se lo habrá tragado. "

29
Dijo:« Non vos creio, mis fijos, en lo que me desides;
Mas cazad al lobo alli de dón venides;
Yo le faré fablar, corvas las çerviçes,
Con ayuda de Alláh, si verdad me desides. »

30.
Fuéronse a cazar el lobo con falsia muy mala,
Disiendo que habia fecho muerte tan granada;
Aduçieron la camisa de Yusuf ensangrentada,
Porque Jacob creyese aquello sin dudansa.

31.
Rogó Jacob al Criador, e el lobo luego fue a fablar :
«No lo manda Alláh que a nabí fuese yo a matar,
En tan extranna tierra me fueron a buscar;
Hanme fecho pecado, viéngolo a laçerar. "

32.
" Non vos creio, mis fijos, ca tuerto me tenedes;
En cuanto me prometides, en todo me fallesçedes,
Mas yo fio en Alláh que aun lo veredes,
Todas estas cosas que aun las pagaredes. »


After a while, when the father remembered,
Did he say to his sons, "Where is my darling [son]"?
“What did you do with him? Where did you throw him? ”
“ They answered him: The wolf we ate him. ”


He said:“ I do not believe you, my sons, what you tell me.
But hunt the wolf where you come from.
I will make him speak, I will bow him,
with the help of Allah I will know if you are telling me the truth. ”


They went away, full of falsehood, to hunt the wolf,
And said that he had killed [Joseph] ;
They brought Joseph's bloody shirt
so that Jakob would really believe this.


Then Jacob pleaded with the Creator, and the wolf began to say ,
Allaah did not tell me to kill the prophet [Joseph];
They came looking for me in distant lands,
they made me a scapegoat, I come to tear them apart.


I do not believe you, my sons, you are so insincere, You
deceive me in everything you promise me.
But I firmly believed in Allah and that you will still see it.
You will still have to pay for all of this.

The fruit knife episode

         Yusuf and Zulaikha
The "fruit knife episode" - based on the Koran, sura 12, verse 31 - miniature painting from the Mughal era

In the Koran, sura 12, verse 31 , Allah tells how the wife of Potifar (in the "José" she is called "Zalifa" or "Zaliha") invites women of the city who have persuaded her to a feast. She has them served fruit and paring knives. At the sight of the angelic beauty of Joseph, the ladies lose their composure, can no longer look away from him and cut their fingers with the knives:

“When the woman heard of her malicious talk, she sent to them to invite them over and prepared them a feast. And she gave each of them a fruit knife and said to Joseph: “Come out to them!” When they saw him, they thought he was great, and they cut their hand in amazement with the knife and said: God forbid! This is not a human. That is nothing more than a noble angel. "

This scene is arranged in the 92nd stanza of Poema de José as follows:

92.
Ellas, de que lo vieron, perdieron su cordura
Tanto era de apuesto e de buena fegura;
Pensaban que era anjel, y tornaban en locura.
Cortabanse las manos y nonde abien cura.


When they saw him, they lost their composure.
He was so well built and of such noble form;
They believed he was an angel and they went mad.
They cut their hands and nothing helped.

Persian sources - "Yusuf and Suleicha"

The literary historians José Amador de los Ríos and George Ticknor held those motifs in "José" for which neither the Koran nor Genesis offered any clues as inventions of the anonymous Aljamiado poet. This view can easily be refuted, however, because all those alleged fantasies of poeta mudéjar o poeta morisco can already be found in hadiths , prophetic legends ath-Thaʿlabīs (died 1035), in Quran comments by az-Zamachscharī (died 1143), by al-Qurtubī (died 1272) and found in the older Persian poetry:

“That the imagination of the author of the Poema de José plays a very subordinate role is shown above all by a comparison of the Poema with the older Persian poetry of Firdusi (d. 1020), Yusuf and Suleicha . For example, Jacob's conversation with the wolf, the visit to his mother's grave, the negro's iniquity and the atonement demanded by heaven for it and other things are offered by Firdusi's epic in an incomparably more beautiful guise. "

- Michael Schmitz: About the old Spanish Poema de José. In: Romanesque research. Volume 11, Issue 2, 1901, pp. 10/11: JSTOR 27935447

The epic poem “ Jussuf und Suleicha ”, which the Iranists Hermann Ethé and Ottokar Maria Schlechta-Wssehrd ascribed to the most important poet of Persia, Firdausi (died 1020), contains, for example, the oriental ornamented episode Jacob's Conversation with the Wolf :

Jacob asks the captured wolf:
“Merciless predator, wolf of shame,
why did you devour him, who was my soul's
refreshment and the sun of life? tell!
Him who was my friend, comrade, rest of the heart
and comforter, why are you devouring him? ... "
He called - and so, at divine command,
the wolf answered him: " Exalted old man!
Prophet bodies have always been
sanctified, sanctified and consecrated!
I never touch, nor do I touch anyone!
Yes, I hardly dare to look at the pure one!
“So does your child! I never saw it " ...
And again Jacob asked him: " Perhaps the
news did not reach you anyway,
What happened to my dear boy,
Who killed him and where his blood flowed ?! "
But again the wolf spoke back: "Oh no!
God alone lifts such a thick veil!
What happened then, He alone may know;
But I didn't tear Josef apart. "

The wolf tells Jakob that he is also looking for his "dear cub" that has disappeared. The wolf and the patriarch share the same suffering, "the longing for the child". And Josef exclaims: “O my poor animal, how well we fit together!” Together they complain and together they cry.

The "José material" in other Aljamiado texts

The legend of Joseph, the son of Jacob, has been worked on several times poetically from a Koranic perspective. For example, it is in another Moriski , old Spanish Aljamíatext in Arabic letters, the "Recontamiento de Yuçuf", also called "Leyenda de Yūsuf", a long prose text from the 16th century. The manuscript is in the BNE under the signature MSS / 5292. It consists of 163 slides described consecutively, 13 lines per page.

Web links

Wikibooks: Arabic: Writing and Pronunciation  - Learning and Teaching Materials

Bibliography

Bibliographies

  • Digital Bibliography of Aljamiado Literature - Oviedo University
  • Memoria de los Moriscos. Escritos y relatos de una diáspora cultural. Catalog of the exhibition in the BNE from June 17 to September 26, 2010 under the direction of comisario, Alfredo Mateos Paramio: Excerpts - on Dialnet.
  • Álvaro Galmés de Fuentes: Los manuscritos aljamiado-mosriscos de la Biblioteca de la Real Academia de la Historia. Legado Pascual de Gayangos. Madrid 1998, ISBN 84-89512-07-8 : Google books .
  • Eduardo Saavedra: Discursos Leídos ante La Real Academia Española En La Recepción publica Del 29 De Diciembre 1878. Apéndice I - Índice General de la Literatura Aljamiada , p. 162: Online , p.299 .
  • Juan Carlos Villaverde Amieva: Los manuscritos aljamiado-moriscos: hallazgos, colecciones, inventarios y otras noticias . Universidad de Oviedo: pdf

Transcription systems for Aljamía manuscripts

  • Memoria de los Moriscos. Escritos y relatos de una diáspora cultural. Catalog for the exhibition in the BNE from June 17 to September 26, 2010 under the direction of Comisario Alfredo Mateos Paramio, p. 251/252: Excerpts - on Dialnet.
  • Michael Schmitz: About the old Spanish Poema de José. In: Romanesque research. Volume 11, Volume 2, 1901, Section B. The Transcriptions System pp. 325-356 ( JSTOR 27935447 ).
  • Ursula Klenk: La Leyenda de Jūsuf. An aljamiado text. Edition and glossary. Supplements to the magazine for Romance philology 134, Max Niemeyer Verlag Tübingen 1972, ISBN 3-484-52039-6 ( books.google.de excerpts). “The transcription was largely mechanical”, pp. X – XVII.
  • Ursula Klenk: El "tasdid" en la "Leyenda de Yusuf", manuscrito aljamiado. In: Actas del Coloquio Internacional sobre Literatura Aljamiada y Morisca. coord. por A. Galmés, 1978, ISBN 84-249-3512-8 , pp. 399-412.
  • Ursula Klenk: The Koran verses in the “Leyenda de Yusuf” and the machine translation. Festschrift for the 60th birthday of Gustav Ineichen . Edited by Ursula Klenk, Karl-Hermann Körner and Wolf Thümmel. Franz Steiner Verlag, Wiesbaden 1989, pp.135-148, ISBN 3-515-05221-6 . - Review by Harro Stammerjohann. In: Romanesque research. Volume 103, no. 4, 1991, pp. 435-439 ( jstor.org ).

Editions

Aljamiado text in Arabic characters without transliteration

  • Heinrich Morf : El poema de José, based on the manuscript of the Madrid National Library . Congratulations from the University of Bern to the University of Zurich on its 50th anniversary celebration, on August 2nd and 3rd, 1883. ( archive.org ) - (Morf edits the manuscript "B" ( BNE ms. Res. 247, formerly Gg. 101) exclusively in Arabic characters . Michael Schmitz (see below) has transliterated and transcribed this Arabic Aljamiado original text into Latin letters according to this Morfian edition).

Aljamiado text in Arabic characters as well as transliteration in Latin letters

  • Ramón Menéndez Pidal : Poema de Yúçuf. Materiales para su estudio , (Madrid 1902), Universidad de Granada, 1952. (On the one hand, Menéndez Pidal reproduces the text of the manuscript "A" ( BNE ms. 11/9409, olim T 12) in Arabic letters, then transliterates it in Latin letters: p. 5 ia800205.us.archive.org PDF).

Only transliteration of the poem into Latin letters

  • Florencio Janer (Ed.): Poema de José. In: Biblioteca de Autores Españoles (BAE). Volume 57: Poetas castellanos anteriores al siglo XV. M. Rivadeneyra Verlag, Madrid 1864, pp. 413-423 ( cervantesvirtual.com ).
  • Michael Schmitz: About the old Spanish Poema de José. In: Romanesque research. Volume 11, Issue 2, 1901, pp. 315–411: on JSTOR (Michael Schmitz transliterates the Arabic Aljamiado Urtext into Latin letters according to Morf's edition of the manuscript "B").
  • Michael Schmitz: Addendum to Poema De José. In: Romanesque research. Volume 11, No. 2, 1901, pp. 623-627. JSTOR 27935451 .
  • George Ticknor : History of beautiful literature in Spain: German with additions published by Nikolaus Heinrich Julius. Second volume. Leipzig 1867, pp. 571–597. ( The poem by Archfather Josef books.google.nl ). - (George Ticknor's basis is the handwriting «B» ( BNE ms. Res. 247, previously Gg. 101)). The first nine stanzas are missing in this manuscript. In order to be able to reconstruct the entire poem transliterated in Latin letters, Ticknor uses the handwriting "A" (BNE ms. 11/9409, formerly bar 12).
  • William Weisiger Johnson: The Poema de José: A transcription and comparison of the extant manuscripts. Romance Monographs, Inc. n ° 6 ( University of Mississippi ). Printed in Spain: Artes Gráficas Soler Valencia 1974, ISBN 84-399-1996-4 : Review by Denise Cardaillac - on Persée. (William Weisiger Johnson offers an annotated transliteration of the poem on the basis of the manuscripts “A” and “B”: 312 stanzas in “Cuaderna vía”).

To verse

  • Rudolf Baehr : Spanish verse theory on a historical basis (= collection of short textbooks on Romance languages ​​and literatures. 16, ZDB -ID 517267-6 ). Niemeyer, Tübingen 1962, pp. 182-184.
  • Billy Bussell Thompson: La poesía aljamiada y el mester de clerecía: el poema de José (Yúcuf) y el poema en alabanza de Mahoma. In: Literatura hispánica, Reyes Católicos y descubrimiento: actas del Congreso Internacional sobre literatura hispánica en la época de los Reyes Católicos y el descubrimiento / Manuel Criado de Val (dir.), 1989, ISBN 84-7665-515-0 , pages 164 -170. , Reference to dialnet.

Dissertations

  • Christa Festival: “Poema de Yuçuf”. Attempt at a reconstruction . University thesis: FU Berlin, Phil. Faculty, dissertation from March 19, 1956.
  • Oskar Vetter: The vocabulary of the “Poema de José”. A contribution to the study of the Aljamiado language monuments. Thesis: Inaug.-Diss., Erlangen-Nürnberg 1969.

Versions of Jacob's story

From a biblical point of view

  • Luis M. Girón-Negrón & Laura Minervini: Las coplas de Yosef: entre la biblia y el midrash en la poesía judeoespañola. Gredos, Madrid 2006: short review . (It is the critical edition of a long Jewish-Spanish poem which tells the story of Jacob from a biblical point of view).
  • Hermann Gunkel : The composition of the Joseph stories. In: ZDMG , 76/1922, pp. 55–71: Online (Gunkel emphasizes the fairytale and legendary aspects of the Old Testament Joseph stories).

From a Koranic perspective

  • Erika Glassen : The Joseph story in the Koran and in Persian and Turkish literature. In: Frank Link (ed.): Paradeigmata: literary typology of the Old Testament. Vol. 1, Duncker & Humblot Berlin, 1989, pp. 169-179: [freidok.uni-freiburg.de/dnb/download/4343 PDF ].
  • Ursula Klenk: La Leyenda de Jūsuf. An aljamiado text. Edition and glossary. Supplements to the journal for Romance philology 134, Max Niemeyer Verlag Tübingen 1972, ISBN 3-484-52039-6 : Excerpts . (It is an Aljamiado prose text. Edition Klenks is based on the manuscript BNE MSS / 5292).
  • Harald Schweizer : Koranic update of a Hebrew text - Hermeneutic considerations based on the figure of Joseph. In: Biblical Notes. New episode 143 (2009) pp. 69–79 ( www-ct.informatik.uni-tuebingen.de PDF koran2 ).
From Persian poetry
  • Nūru'd-Dīn ʿAbdu'r-Raḥmān-i Jāmi : Joseph and Suleïcha . Historical-romantic poem by Mewlana Abdurrahman Jami. Translated from Persian with annotations by Vincenz Edler von Rosenzweig, Vienna 1824: Online - bilingual (Persian-German) edition
  • Francesco Cimmino: Dal poema persiano Jusuf e Zuleicha di Mevlana Abderrahman Giami. Napoli 1899 ( archive.org ).
From Turkish poetry
  • Hakan Yaman: The Yūsuf legend in the version of 'Alī. After the Dresden manuscript Eb. 419. Dissertation to obtain a doctorate from the Philosophical Faculty of the Georg-August-Universität Göttingen, 2005: Online, pdf (Edition of an old Turkish poem. The oldest Yūsuf legend, written in a Turkic language, comes from an otherwise unknown poet named "сAlī" Your text, 2489 double verse long, contains the year 1233 AD (630 AH) as the date of origin.)

Individual notes

  1. ^ Georg Ticknor: History of beautiful literature in Spain: German with additions published by Nikolaus Heinrich Julius. Second volume, Leipzig 1867: Poem on Josef
  2. ↑ So the original title, as you can find it in the manuscript "A". See: William Weisiger Johnson: The Poema de José. A transcription and comparison of the extant manuscripts. In: Romance Monographs, Inc. n ° 6 ( University of Mississippi ). Printed in Spain: Artes Gráficas Soler Valencia 1974, ISBN 84-399-1996-4 , p. 29 and p. 94.
  3. ^ Rudolf Baehr : Spanish verse theory on a historical basis. In: Collection of short textbooks on Romance languages ​​and literatures. 16, Niemeyer, Tübingen 1962, p. 182.
  4. ↑ Sura 12 - Joseph (Yūsuf), verse 3
  5. ↑ a b c d e f g Michael Schmitz: About the old Spanish Poema de José. In: Romanesque research. Volume 11, Issue 2, 1901, pp. 315-411
  6. ↑ Max Grünbaum : To Schlechta-Wssehrd's edition of "Jussuf und Suleicha". In: Journal of the German Oriental Society (ZDMG) . Volume 44, No. 3, 1890, pp. 445-477 ( II. Poema de José. P. 453, JSTOR 43366594 ).
  7. ↑ Nuru'd-Dīn ʿAbdu'r-Raḥmān-i Jāmi: Joseph and Suleïcha. Historical-romantic poem by Mewlana Abdurrahman Jami. Translated from Persian with annotations by Vincenz Edler von Rosenzweig, Vienna 1824 ( books.google.de ). - bilingual edition (Persian-German).
  8. ↑ Erika Glassen : The Joseph story in the Koran and in Persian and Turkish literature. In: Frank Link (ed.): Paradeigmata: literary typology of the Old Testament. Volume 1, Duncker & Humblot Berlin, 1989, pp. 169-179 ( freidok.uni-freiburg.de PDF).
  9. ↑ Florencio Janer (Ed.): Poema de José (El Alhadiths de Júsuf) In: Biblioteca de Autores Españoles (BAE) , Volume 57: Poetas castellanos anteriores al siglo XV , Verlag M. Rivadeneyra, Madrid 1864: El Alhadiths de Yuçuf - P. 413 .
  10. ^ MG Ticknor : Historia de la literatura española . Traducido al castellano por D. Pascual de Gayangos, tomo cuatro, Madrid 1856, pp. 247-275 : El Alhadits de Júsuf - Poema Morisco aljamiado de José el Patriarca (BNE ms. Res 257, earlier Gg 101).
  11. ↑ Ramón Menéndez Pidal : Poema de Yúçuf. Materiales para su estudio , (Madrid 1902), Universidad de Granada, 1952. (On the one hand, Menéndez Pidal reproduces the text of the manuscript "A" ( BNE ms. 11/9409, olim T 12) in Arabic letters, then transliterates it in Latin letters: page 5 )
  12. ^ A b c d William Weisiger Johnson: The Poema de José: A transcription and comparison of the extant manuscripts. In: Romance Monographs, Inc. No. 6 ( University of Mississippi ). Printed in Spain: Artes Gráficas Soler Valencia 1974, ISBN 84-399-1996-4 : Review by Denise Cardaillac - on Persée.
  13. ^ Georg Ticknor: History of beautiful literature in Spain: German with additions published by Nikolaus Heinrich Julius. First volume Leipzig 1852. ( archive.org , pp. 81–85).
  14. ↑ George Ticknor : History of the Spanish Literature in 3 volumes. Harper & Brothers, New York, 1848, pp. 432-458 ( archive.org ).
  15. ^ Juan Carlos Villaverde Amieva: Los manuscritos aljamiado-moriscos: hallazgos, colecciones, inventarios y otras noticias . In: Memoria de los Moriscos: Escritos y relatos de una diáspora cultural . coord. por Alfredo Mateos Paramio, 2010, ISBN 978-84-92827-78-7 , p. 91: PDF - on the ESD server
  16. ^ Eduardo Saavedra: Índice General de la Literatura Aljamiada . In: Discursos Leídos ante La Real Academia Española En La Recepción publica Del 29 De Diciembre 1878. Apéndice I, p.103-182: Online .
  17. ↑ Rudolf Baehr : Spanische Verslehre on a historical basis (= collection of short textbooks on Romance languages ​​and literatures. 16, ZDB -ID 517267-6 ). Niemeyer, Tübingen 1962, pp. 182-184.
  18. ↑ Álvaro Galmés de Fuentes: Los manuscritos aljamiado-mosriscos de la Biblioteca de la Real Academia de la Historia . Legado Pascual de Gayangos. Madrid 1998, ISBN 84-89512-07-8 , p. 83: RAH ms. 11/9409, olim T-12 : limited preview in Google Book search
  19. ↑ Eduardo Saavedra: Discursos Leídos ante La Real Academia Española En La Recepción publica Del 29 De Diciembre 1878. Apéndice I - Índice General de la Literatura Aljamiada, p. 126: Online
  20. ^ Heinrich Morf : El poema de José, based on the manuscript of the Madrid National Library . Congratulations from the University of Bern to the University of Zurich on its 50th anniversary celebration, on August 2nd and 3rd, 1883 ( archive.org , p. VIII).
  21. ^ History of beautiful literature in Spain Georg Ticknor: German with additions published by Nikolaus Heinrich Julius. Second volume Leipzig 1867. S. Das Gedicht vom Erzvater Josef, pp. 571–597
  22. ↑ Don José Amador de los Ríos: Historia crítica de la literatura española. Madrid 863, Volume III, p. 380: Online
  23. ↑ Eduardo Saavedra: Discursos Leidos ante la Real Academia Española De La Recepción publica del 29 de Diciembre 1878 . Apéndice I - Índice General de la Literatura Aljamiada, p. 170: Online
  24. ^ Heinrich Morf: El poema de José, based on the manuscript of the Madrid National Library. Congratulations from the University of Bern to the University of Zurich on its 50th anniversary celebration, on August 2nd and 3rd, 1883. ( archive.org , pp. X – XI).
  25. ↑ Florencio Janer (Ed.): Poema de José. In: Biblioteca de Autores Españoles (BAE) , Volume 57: Poetas castellanos anteriores al siglo XV , Verlag M. Rivadeneyra, Madrid 1864, pp. 413-423 ( cervantesvirtual.com ).
  26. ↑ George Ticknor: History of Spanish Literature. Volume III, New York 1849, pp. 432–458: full text in the Google book search
  27. ^ Heinrich Morf: El poema de José, based on the manuscript of the Madrid National Library . Congratulations from the University of Bern to the University of Zurich on its 50th anniversary celebration on August 2nd and 3rd, 1883 ( archive.org ).
  28. ↑ Ramón Menéndez Pidal : Poema de Yúçuf. Materiales para su estudio , (Madrid 1902), Universidad de Granada, 1952. (On the one hand, Menéndez Pidal reproduces the text of the manuscript "A" ( BNE ms. 11/9409, olim T 12) in Arabic letters, then transliterates it in Latin letters: page 5 )
  29. ↑ This is how Denise Cradaillac judges in a comparative review: Online , p. 176: “  La lecture du texte [meaning the transliteration by William Weisiger Johnson] est très agréable, ce qui n'est pas le cas de celui de Menéndez Pidal.  »
  30. ↑ Weisiger Johnson offers an annotated transliteration of the poem on the basis of the manuscripts "A" and "B": 312 stanzas in "Cuaderna vía".
  31. ↑ Katharina Bobzin: Arabic Basic Course, 3rd reviewed edition, Harrassowitz Verlag Wiesbaden 2009, ISBN 978-3-447-06075-2 : p. 33 in the Google book search
  32. ↑ Ursula Klenk: El "tasdid" en la "Leyenda de Yusuf", manuscrito aljamiado. In: Actas del Coloquio Internacional sobre Literatura Aljamiada y Morisca. coord. por A. Galmés, 1978, ISBN 84-249-3512-8 , p. 403.
  33. ↑ Revue hispanique: recueil consacré à l'étude des langues, des littératures et de l'histoire des pays castillans, catalans et portugais, ISSN  9965-0355 , Volume 77, No. 172, 1929, pp. 409-611: Bibliographical reference
  34. ↑ Ursula Klenk: La Leyenda de Jūsuf. An aljamiado text. Edition and glossary. Supplements to the journal for Romance philology 134, Max Niemeyer Verlag Tübingen 1972, ISBN 3-484-52039-6 : Excerpts . “ The transcription was largely mechanical ”, pp. X – XVII.
  35. ↑ Katharina Bobzin: Arabic Basic Course, 3rd edition reviewed, Harrassowitz Verlag Wiesbaden 2009, ISBN 978-3-447-06075-2 : S. 14/15 in the Google book search
  36. ^ William Weisiger Johnson: The Poema de José: A transcription and comparison of the extant manuscripts. Romance Monographs, Inc. n ° 6 ( University of Mississippi ). Printed in Spain: Artes Gráficas Soler Valencia 1974, ISBN 84-399-1996-4 , Chapter: Problems of transcription. Pp. 16-25.
  37. ↑ Ramón Menéndez Pidal : Poema de Yúçuf. Material for the studio. Madrid 1902 - according to manuscript "A" ( BNE ms. 11/9409, olim T 12), p. 5 ( ia800205.us.archive.org PDF).
  38. ↑ Sura 12 - Yūsuf
  39. ↑ Poema de José : Transliteration of the Aljamiado text based on the two manuscripts "A" ( BNE ms. 11/9409, earlier M 12) and "B" (ms. Res.247, earlier Gg. 101) by Gayangos. In: Florencio Janer: Poetas castellanos anteriores al siglo XV , BAE Volume 57, Madrid 1864: online
  40. ↑ By mistake of the copyist , the first stanza of the poem only contains 3 verses. The missing third verse “c” can be reconstructed because the first stanza of another anonymous Aljamiado text , “Alabanza de Mahoma” (Praise of Muhammad), contains exactly the same verses. It therefore reads: “Señor de todo el mundo, uno solo y señero.” See: MG Ticknor : Historia de la literatura española . Traducido al castellano por D. Pascual de Gayangos, tomo cuatro, Madrid 1856, Apéndice H n ° 3, p. 327: Alabanza de Mahoma
  41. ↑ Ramón Menéndez Pidal : Poema de Yúçuf. Materiales para su estudio , (Madrid 1902), Universidad de Granada, 1952, p. 60.
  42. ^ MG Ticknor : Historia de la literatura española . Traducido al castellano por D. Pascual de Gayangos, tomo cuatro, Madrid 1856, pp. 247-275 : El Alhadits de Júsuf - Poema Morisco aljamiado de José el Patriarca (BNE ms. Res 257, earlier Gg 101).
  43. ↑ Firdussi : Yussuf and Suleicha. Romantic hero poem . Translated from Persian for the first time by Ottokar Maria Schlechta-Wssehrd, Vienna 1889.
  44. ↑ Poema de José : Transliteration of the Aljamiado text based on the two manuscripts "A" ( BNE ms. 11/9409, earlier M 12) and "B" (ms. Res.247, earlier Gg. 101) by Gayangos. In: Florencio Janer: Poetas castellanos anteriores al siglo XV , BAE volume 57, Madrid 1864: stanzas 28–32
  45. ↑ further miniature paintings - Völkerkundemuseum VPST in Weimar.
  46. ↑ Quran, sura 12, verse 31 .
  47. ↑ Poema de José : Transliteration of the Aljamiado text based on the two manuscripts "A" ( BNE ms. 11/9409, earlier M 12) and "B" (ms. Res.247, earlier Gg. 101) by Gayangos. In: Florencio Janer: Poetas castellanos anteriores al siglo XV , BAE volume 57, Madrid 1864: stanza 92
  48. ↑ Ahmed Elmatbouly: The Joseph story in rabbinic and Islamic tradition. Thesis. Diplomica Verlag GmbH 2004, ISBN 978-3-8324-8256-5 : limited preview in the Google book search, p. 171
  49. ↑ Critical edition in Persian writing and language: Yusuf and Zalikha by Firdausi of Tus. Edited from the manuscripts in the Bodleian Library, the British Museum, and the Library of the Royal Asiatic society, and the two lithographed texts of Teheran and Lucknow (or Cawnpore) by Hermann Ethé. Fasciculus Primus, (Anecdota Oxoniensia) Oxford 1908 ( archive.org ).
  50. ↑ Firdussi : Yussuf and Suleicha. Romantic hero poem . Translated from Persian for the first time by Ottokar Maria Schlechta-Wssehrd, Vienna 1889, pp. 71–73.
  51. ↑ Schlechta-Wssehrd: From Firdussi's religious-romantic epic “Jussuf und Suleicha” . In: Journal of the German Oriental Society. Volume 41, No. 4, 1887, pp. 590-591: JSTOR 43361898
  52. ↑ Max Grünbaum : To Schlechta-Wssehrd's edition of "Jussuf und Suleicha". In: Journal of the German Oriental Society (ZDMG) . Volume 44, No. 3, 1890, pp. 445-477: III. La leyenda de José (de Yūsuf). Pp. 457-477 ( JSTOR 43366594 ).
  53. ^ Francisco Guillén Robles Leyendas de José, hijo de Jacob, ye Alejandro Magno. Sacadas de dos manuscritos moriscos de la Biblioteca nacional de Madrid, Zaragoza 1888 ( archive.org ).
  54. ↑ Ursula Klenk: La Leyenda de Yūsuf. An aljamiado text. Edition and glossary. Supplements to the journal for Romance philology 134, Max Niemeyer Verlag Tübingen 1972, ISBN 3-484-52039-6 : Excerpts .