Aljamiado Manuscripts

Among the diverse and usually rather carelessly produced Morisco handwritten manuscripts we find twin copies of the “Morisco Qurʾān”, dating from the end of the sixteenth century. Each is made up of a series of gatherings, the remains of two larger yet unbound codices, which contained the usual Morisco selection of Qurʾānic extracts. To date, these are the only examples from the Morisco period of two exactly similar copies
of a text. Although this fact might seem exceptional in the Iberian Peninsular Islamic context, it is by no means isolated: the beginning of the seventeenth century witnessed the development of what has come to be called the “standard Ottoman Qurʾān”, with fifteen lines of text to the page. Are these parallel developments or resulting from the influence of one production on the other?

Çūrat algāsiat (45v-47r) Çūrat alfağr (47r-49v) [Çūrat yā '-çīn] (50r-61v) Çūrat almulk (61v-66v) Çūrat c amma (66v-70r) Çūrat a l nāzi c at (70r-73v) Çūrat c abaça 21. [Rogaria de la setena] (74r-80r) 22. Este es el pergüeno đel-a ala (80v-81r) 23. A l ddu c ā para rogar đespués đel pergüeno 24. Esta es el-alīqāmah đel-a ala (81v-82v) 25. Capítulo đe lo que vino en-el alwa ū' ađewđeçiđo. Sacađo đel-Almu ta ar (82v-83r) 26. Capítulo đe lo que vino en-el-alwa ū' açunnađo. Del-Almu ta ar (83r-v) 27. Capítulo đe la đotrina en-el vestir. Sacađo đe Bidāyāti Ilhadāyāti (83v-85r) 28. Capítulo en la đotrina đel-alwa ū'. Sacađo đe Bidāyāti Ilhadāyāti (85r-88v) 29. Capítulo đe lo que đerrueca el-alwa ū'. Sacađo đel-Almu ta ar (88v-89r) 30. Capítulo đe lo que vino en bañar đe la suçieđađ. Sacađo đel Almu ta ar (89r-91r) 31. Capítulo que trata đe lo que đerrueca el-a ahhur. Y-es đel libro đe c Īçā đe Ğābir (91r) 32. Capítulo đel a l ttayammum. Sacađo đel-Almu ta ar (91r) 45. [Los gualardones đel-a l ala] (92r-v) 9. Las lunas del año por el cuento de los muçlimes (93r-97r / 20v-21v) 4. [El castigo que dará allah al dexađor del a l ala estando sano de su persona] (101r-108v / 10r-12v) 44. [Advertencia de la obra] 109r-v 33. Regimiento del a l zzakkā y norma para los cogedores đ-él (110r-v)

In the course of expansion of its geographic range, the Arabic alphabet
became applied to a great number of languages belonging to the most diverse
linguistic families. In this field, Bosnian Aljamiado literature deserves special
mention as it nowadays represents an authentic part of Bosnian national heritage.
The aim of my contribution is to introduce and briefly describe the modified
Arabic – Ottoman script used on the territory of Bosnia and Herzegovina which
is generally known as Arebica. In this modified alphabet a not insignificant
amount of literature was produced (16th–20th century), mostly poetry – love
poems, religious poems (known as ilahijas) and political and didactical qasidas,
mahzars or arzuhals. The prose appeared only in the 18th century and in a quite
limited quantity and literary quality. My paper will further deal with the fact why
the efforts to officially adopt Arebica as the third alphabet for Bosnian/Croat/
Serbian language alongside Latin and Cyrillic turned out as unsuccessful. Finally
I would like to declare that my aspirations are purely scientific and I do not
intend to be involved in any of the ongoing political disputes.

Les manuscrits complets produits, copiés et/ou transmis par les Mudéjares et les Morisques, de même que les fragments et documents qui ont été employés dans les ais de reliures qui leur ont appartenu, constituent des témoins uniques pour nous permettre d'étudier l'ample éventail linguistique et culturel de ces communautés1. Nous possédons une vingtaine de documents et environ deux cents manuscrits écrits principalement sur du papier, mais également sur du parchemin; il existe des copies de grand format et d' autres très petites, des livres très volumineux et des documents d'un seul feuillet ; ils peuvent être en une seule langue ou dans plusieurs-principalement arabe et castillan (dans différents stades linguistiques), mais aussi catalan et latin, les uns et les autres transcrits dans trois alphabets différents: arabe, latin et hébreu2. Pour bien comprendre cette production écrite, il faudrait prendre en compte les facteurs qui régissent tout acte de communication : émetteur, destinataire, voie, code, message et contexte. Pour parler de la littérature morisco-aljamiado, cette façon de procéder a été simplifiée et on a tendu à identifier le « code » employé par les Mudéjares et les Morisques avec le castillan en caractères arabes en oubliant les autres composants de la transmission. Cette absence de répertoire de données objectives et d' analyse linguistique en relation avec le contexte nous offre des résultats qui peuvent conduire à des erreurs3. Seule une perspective plus large, mettant en rapport la langue 1 Martínez de Castilla, «El libro manuscrito». 2 L'alphabet hébreu est associé uniquement à des documents en judéo-espagnol ou en hébreu aljamiado réemployés dans les ais d'un manuscrit d'Almonacid de la Sierra (Aragon). Voir §1.1.4. 3 Les éditions de textes écrits (ou au moins copiés) en arabe au sein de ces communautés, de même que le développement de recherches à leur sujet, sont pratiquement inexistants. De fait, on relèvera que des passages en arabe ont été complètement omis dans des thèses docto

Circulaciones mudéjares y moriscas: redes de contacto y representaciones Edición: Alice Kadri; Yolanda Moreno Moreno; Ana Echevarría Arsuaga , 2018, pp. 93-125.
En mi Tésis Doctoral se incluye este texto. Ver:
https://www.academia.edu/99337921/La_religiosidad_de_los_musulmanes_castellanos_y_aragoneses_de_%C3%A9poca_mud%C3%A9jar_y_morisca_a_partir_del_estudio_de_su_legado_manuscrito

....... and in the meantime I've discovered 4 new manuscripts!


Cf.  https://www.researchgate.net/publication/344865040_Visionarios_y_MSS_Profeticos_ss_XIV-XV_en_los_Reinos_Hispanicos_Traduccion_y_manipulacion_VISIONARIES_AND_MSS_PROPHETICS_ss_XIV_-_XV_IN_THE_HISPANIC_KINGDOMS_Translation_and_manipulation

Juana Marìa Arcelus-Ulibarrena, Visionarios y Mss.Proféticos (ss. XIV-XV) en los Reinos Hispánicos. Traducción y manipulación, Saarbrücken (Germany) Editorial Académica Española, 2013, 120 pp. (LAP LAMBERT Academic Publishing GmbH & Co. KG)
[ISBN: 978-3-659-08377-8]

ABSTRACT
El objeto de este estudio es presentar un “corpus” de MSS. sobre profecías y vaticinios tardo-medievales cuya traducción en romance emana de la ingeniosa maquinaria propagandística utilizada: “coniecturae de ultimis temporibus” en las Escrituras, vaticinios existentes para compulsar y dar validez al tema del “Anticristo”, expectación escatológica versus una “renovatio” de sesgo joaquinista: el “triple estado”, preludio del fin temporal y testimonio de la verdad en la “cadena” de legitimaciones, las dos Futuras Órdenes, interpretación de signos y prodigios sobre la mutación territorial de los Reinos Hispánicos y el Gran Cisma. Las variantes a la fuente original debían encajar en nuevas realidades para acrecentar la visión de la imagen del rey/emperador a ojos de la fuerza Papal u otra fuerza. Selecciones que se manipularon y tradujeron inclusive en CASTELLANO ALJAMIADO, como  en la versión del VADEMECUM IN TRIBULATIONE de Johannes de RUPESCISSA OFMconv: el “emperador AZRA’IL”, las dos futuras Órdenes etiquetadas en dominicos y cistercienses (blancos y negros), irrumpe SHAHADA y el [segundo?]Anticristo: FATIMI, será “digno y de gran santidad”, conquistador de los Reinos hispánicos en 42 meses y destructor de la Santa Madre Iglesia gracias a su pompa, vanidad y riquezas.

ABSTRACT:
-http://www.mirabileweb.it/mel/-visionarios-y-mss-proféticos-(ss-xiv-xv)-en-los-r/649319
- BITECA https://bancroft.berkeley.edu/philobiblon/biteca_es.html

This contribution intends first to trace the conceptual framework of the Islamic apocalyptic (the minor and major signs, the Daǧǧāl or Antichrist, the trumpet, the bridge, the intercession of the Prophet, the Uprising, the Resurrection, the Meeting, the presentation of the «Book of Acts», the Balance, Paradise and Hell). These themes are also present in aljamiado-morisca literature, the so-called Islamic variant of Spanish literature of the sixteenth century. The apocalyptic text that had most widespread among the Moriscos was L-alḥadīẕ del Ḏía del Judiçyo, with its seven manuscript testimonies whose filiation is offered.

Although the Arabic original has not been found, two sources have been identified: the Bustān al-Wā'iẓīn of Ibn al-Ǧawzī and another anonymous one (Borg. ar. 161 of the Vatican Library). This highlights the importance of the eschatological and popular eschatological literature, exhortative genre (maw'iẓa)
to which Bustān al-Wā'iẓīn or Salwat al-Aḥzān belong. Finally, the exhortative genre is linked to the preaching of the faqihs among the Moriscos population and to the elaboration and dissemination of manuscript copies. The popularity of these stories is inseparable from the beliefs in prophecies and the identification of the signs of the Day of Judgment with contemporary events. This occurred both in Moriscos times and in modern times.

À l'occasion de la journée d'études "Arabo-Hispanica. Le labyrinthe de l'aljamiado", une dizaine de chercheurs de dix universités différentes (de France, d'Espagne et des États Unis) se réuniront pour réfléchir, partager, discuter et suggérer des déchiffrements et significations de dix textes. Chaque texte aura été produit ou copié dans la Péninsule ibérique à l’époque médiévale ou moderne. Il aura été écrit en arabe, en espagnol, en aljamía, en latin, voire en plusieurs langues en même temps. Tous les textes parleront des "‘ajam", des autres, des étrangers, de ceux qui parlent une autre langue, sachant qu’il n’est pas toujours possible, et probablement pas non plus nécessaire, de tracer une ligne épaisse entre « ils » et « nous ».

Hacia 1603, un morisco de Rueda de Jalón llamado M~ammad Rabadán ponía en verso castellano diversas obras de adoctrinamiento piadoso islámico: la genealogía religiosa del profeta Mahoma, glosas a los bellos nombres de Dios, un recordatorio de lo que acaecerá el tremendo día del Juicio y asimismo las principales efemérides del año lunar islámico en el que los recordatorios, obligaciones y recompensas derivados de los días especiales de cada mes son rápidamente desgranados en octosílabos que, con algunos tropezones, resultan de lectura ligera 1 • Es Rabadán escritor que ha solido servir de gozne entre la producción aljamiada peninsular y los escritos de los moriscos en el exilio 2 • Aunque posiblemente redactó sus obras todavía en Aragón, éstas son conocidas a través de dos manuscritos en caracteres latinos copiados seguramente en el norte de África. Uno de ellos, al menos, fue adquirido en Testur por el cónsul inglés Joseph Morgan en 1715 3 •

This paper examines the viability of memetics for approaching Aljamiado-Morisco writing, as well as its potential for conceptualizing the transmission of ideas and culture across the Hispano-Muslim communities that produced and consumed Aljamiado texts. Memetics, whose proponents describe it as a means to explain and understand the transmission of cultural information using evolutionary models (thus the meme is analogous to the gene), provides an appealing theoretical framework for approaching the discourse of these communities, singularly concerned with survival and the preservation of cultural heritage and religious identity. The paper first examines the concept of the meme and its potential for discussing the substance and form of Aljamiado writing. This is followed by the identification and examination of possible memes that circulated broadly within Morisco discourse, and their representation in a selection of pseudo-prophetic texts and other writings prominent among Morisco communities.

This intensive course will introduce participants to working with manuscript materials produced by mudéjares and Moriscos in aljamiado (texts written in Castilian or Romance language using Arabic characters) from the late-fifteenth to early-seventeenth centuries. Over the course of five days participants will be given an introduction to aljamiado literature, as well as training in reading original texts (working from reproductions of actual manuscripts).

Depósito legal: CA 533-2017 «Cualquier forma de reproducción, distribución, comunicación pública o transformación de esta obra sólo puede ser realizada con la autorización de sus titulares, salvo excepción prevista por la ley. Diríjase a CEDRO (Centro Español Esta editorial es miembro de la UNE, lo que garantiza la difusión y comercialización de sus publicaciones a nivel nacional e internacional.

MONTANER, Alberto, «Profecía de fray Juan de Rocasía: Version aljamiada», Sémata: Ciencias Sociais e Humanidades, vol. 26 (2014), p. 399 [apéndice a Juana María Arcelus, «Las traducciones MSS en castellano del “Vade Mecum in Tribulatione” de Johannes de Rupescissa OFMconv (1310ca-1365)», Sémata, vol. 26 (2014), pp. 383-404; vide etiam pp. 393-396].

This contribution intends first to trace the conceptual framework of the Islamic apocalyptic (the minor and major signs, the Daǧǧāl or Antichrist, the trumpet, the bridge, the intercession of the Prophet, the Uprising, the Resurrection, the Meeting, the presentation of the «Book of Acts», the Balance, Paradise and Hell). These themes are also present in aljamiado-morisca literature, the so-called Islamic variant of Spanish literature of the sixteenth century. The apocalyptic text that had most widespread among the Moriscos was L-alḥadīẕ del Ḏía del Judiçyo, with its seven manuscript testimonies whose filiation is offered. Although the Arabic original has not been found, two sources have been identified: the Bustān al-Wā'iẓīn of Ibn al-Ǧawzī and another anonymous one (Borg. ar. 161 of the Vatican Library).

This highlights the importance of the eschatological and popular eschatological literature, exhortative genre (maw'iẓa) to which Bustān al-Wā'iẓīn or Salwat al-Aḥzān belong. Finally, the exhortative genre is linked to the preaching of the faqihs among the Moriscos population and to the elaboration and dissemination of manuscript copies. The popularity of these stories is inseparable from the beliefs in prophecies and the identification of the signs of the Day of Judgment with contemporary events. This occurred both in Moriscos times and in modern times.

The main reason behind the compilation of (multiple-text manuscripts) MTMs by Mudéjares and Moriscos was the need to provide access to a basic knowledge of Islam to as many people as possible and to preserve it in spite of increasingly harsh conditions. However, functions and readers were not the same, which is the reason why I suggest a typology of Mudéjar and Morisco MTMs in two groups: on the one hand, a collection of chapters and/or small fragments copied from various works from either an earlier or a contemporaneous date; and on the other hand, the MTMs that ceased to have this miscellaneous character and began to be perceived-and therefore transmitted-as unitary manuscripts: at some point, both the copyist and the reader inevitably ended up thinking that all the texts contained in the codex were actually part of a single unit, in such a way that these MTMs started being copied and used as a unitary volume.

New Aljamiado reading course at the Warburg Institute with new texts! Join us! We will be meeting on Mondays from 4.15 to 7.10 pm, from 13 October until 3 November 2014, at the Warburg Institute in the Room 1. Participation is free.

Within its historical and cultural context, we will learn to read the Aljamiado texts, which are manuscripts copied by the Moriscos in the 16th-17th century and written in Spanish in Arabic script. To better understand these texts, we will look at some aspects of codicology.
A basic reading knowledge of Spanish is required, as well as a basic knowledge of Arabic script.

This is a new reading course. Within its historical and cultural context, we will learn to read the Aljamiado texts, which are manuscripts copied by the Moriscos in the 16th-17th century and written in Spanish in Arabic script. To better understand these texts, we will look at some aspects of codicology.
We will be meeting on Mondays from 5.30 to 7.00 pm, from 7 October 2013, at the Warburg Institute in the Droz Library. Participation is free. A basic reading knowledge of Spanish is required, and a basic knowledge of Arabic script is recommended, but not necessary.

MONTANER, Alberto, «Anotaciones familiares», en Memoria de los Moriscos: Escritos y relatos de una diáspora cultural, coord. Alfredo Mateos Paramio y Juan Carlos Villaverde Amieva, Madrid, Sociedad Estatal de Conmemoraciones Culturales; Biblioteca Nacional de España, 2010 [ISBN 978-84-92827-78-7], pp. 176-177.

El III curso de especialización Manuscritos en el islam está destinado a estudiantes universitarios, bibliotecarios, archiveros, restauradores, historiadores, historiadores del arte, coleccionistas y amantes del libro en general que deseen conocer de primera mano y profundizar en el mundo de los manuscritos escritos en caracteres árabes, ya sean árabes, persas, turcos o españoles. Dirigido por Nuria Martínez de Castilla (UCM) e impartido por especialistas en manuscritos árabes, codicología, ecdótica e historia del arte, la naturaleza del curso es eminentemente práctica; de este modo, las clases se impartirán siempre con material gráfico, pero también habrá varias sesiones en las que se verán y analizarán los códices originales conservados en diferentes bibliotecas de la Comunidad de Madrid. No se requiere el conocimiento previo de árabe, persa o turco para poder realizar satisfactoriamente el curso.

MONTANER, Alberto, «Anotaciones familiares», en Memoria de los Moriscos: Escritos y relatos de una diáspora cultural, coord. Alfredo Mateos Paramio y Juan Carlos Villaverde Amieva, Madrid, Sociedad Estatal de Conmemoraciones Culturales; Biblioteca Nacional de España, 2010 [ISBN 978-84-92827-78-7], pp. 176-177.