Despite the extraordinary circulation in the vernacular languages of the Golden Legend, the popular hagiographic collection compiled by Iacopo da Varazze between 1260 and 1298, its Old Italian translations remain little studied and largely unpublished. This paper analyzes translators's different approaches to the Latin text by comparing three complete translations: a Florentine version transmitted by the MS. Oxford, Bodleian Library, Can. it. 367 (late 14th century), a Tuscan version transmitted by the MS. Florence, Biblioteca Nazionale Centrale, Pal. 97 (dat. 1429-1430) and the translation of the MS. Philadelphia, UPL, Rare Book & Manuscript Library Collections, It. 434 (dat. 1459). The analysis, carried out on a selected sample concerning the structural, lexical and syntactic degree, puts in evidence the diversity of approach and competence of individual translators, but also points out the common solutions - in particular in the choice of a vocabulary mostly devoid of Latinisms - that demonstrate their awareness of the role of 'cultural mediators' in the presentation of a hagiographical text to an audience of believers and indocti.
La traduzione della «Legenda aurea»
Cerullo;Speranza
2017
Abstract
Despite the extraordinary circulation in the vernacular languages of the Golden Legend, the popular hagiographic collection compiled by Iacopo da Varazze between 1260 and 1298, its Old Italian translations remain little studied and largely unpublished. This paper analyzes translators's different approaches to the Latin text by comparing three complete translations: a Florentine version transmitted by the MS. Oxford, Bodleian Library, Can. it. 367 (late 14th century), a Tuscan version transmitted by the MS. Florence, Biblioteca Nazionale Centrale, Pal. 97 (dat. 1429-1430) and the translation of the MS. Philadelphia, UPL, Rare Book & Manuscript Library Collections, It. 434 (dat. 1459). The analysis, carried out on a selected sample concerning the structural, lexical and syntactic degree, puts in evidence the diversity of approach and competence of individual translators, but also points out the common solutions - in particular in the choice of a vocabulary mostly devoid of Latinisms - that demonstrate their awareness of the role of 'cultural mediators' in the presentation of a hagiographical text to an audience of believers and indocti.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.
