AZ ORSZÁGOS SZÉCHÉNYI KÖNYVTÁR ÉVKÖNYVE 1967. Budapest (1969)

IV. Könyvtörténeti és művelődéstörténeti tanulmányok - Maróthné Jeremiás Éva: Egy perzsa evangéliumfordítás az OSZK Kézirattárából - On a Persian Gospel-Translation in the Manuscipt-Department of the National Széchényi Library

készülő szerzetesek képzését. Ezt 1661-beh áthelyezték a S. Pancratiusról elnevezett konventbe. A szeminárium 1798-ig állt fenn. 11. Rossi, E.: Elenco dei manoscritti della biblioteca vattámat Studi e testi 174. Citta del Vaticano 1953. Vat. Pers. 2, 4, 6, 15, 51, 52 etc. 12. Ed. B. Walton. London 1654-1657. 13. Lagarde, P.: Persische Studien. Göttingen 1884. 14, 46. 1. 14. A perzsa szöveg latinbetűs átírásában megkülönböztetjük a klasszikus és a mai kiejtés szerinti átírást. Az itt közölt részletben a klasszikus kiejtésnek megfelelően történt az átírás. 15. hazard, G.: Grammaire du persan contemporain. Paris 1957. p. 13. „Les échanges entre a e o trés frequents, non seulment dans la langue familiere, mais aussi dans la pronunciation littéraire ordinaire." On a Persian Gospel-Translation in the Manuscript Department of the Széchényi Library E. M. JEREMIÁS Among the oriental (Arabic, Persian, Turkish) manuscripts in the National Széchényi: Library there is a Persian Gospel-translation (Quart, pers. 4) from the inheritance of Miklós Jankovich. The text of the MS can be dated to the very beginning of the XVIIth century on the basis of evidences provided by the same MS preserved in the British Museum and it was copied presumably in the second part of the XVIIth century at the latest. In the history of Persian Bible-translations the Safawidas' accession to the throne markes a new period. Until this time the translations were made mostly by Syriac monks, butafter the XVIth century by European missionaries. From this point of view the reign of I. Abbas (1587 —1626) was the most productive. He was on good terms with the European sovereigns and the Roman pope aiming to realize a joint fight against the Turkish empire. To realize this coalition he allowed the catholic missionaries to go into his country. The linguistic and literary activity of the missionaries makes a significant contribution to the research of the Persian language. On the one hand it affords an insight into the everyday language of the local population in the XVIIth century, on the other hand conclusions can be drawn from the transcription of the Persian text to the pronunciation of that time. These reasons make the MS instructive. Its text comparing with the text of the English Bible Society is very simple, for the most part without Arabic words and phrases. The MS has more then 200 glosses made by two different hands in the XVIIIth century. The glosses consist of the transcription of the Persian word in Latin letters and in Italian, Greek or sometimes Turkish translation. The transcription of the consonants shows that the glossator was a native of Italy or at least of Italian ediication. Some circumstances seem to prove that the glossator could have been influenced by a Slavic language, too (e. g. [1] is always rendered by li and there are three transcriptions in Cyrillic letters). The vowels of the Persian words are transcribed generally according to the classical pronunciation. From the so called instabil vowels [a] has a wide range of allophons. In most of the cases it is rendered by a, e, i according to the phonetic environment. The MS represents a valuable and interesting stage in the history of the Persian. Gospel-translation. 398