Scrolling through Elenco dei manoscritti arabi islamici della Biblioteca vaticana (The List of Islamic Arabic manuscripts in the Vatican Library) by Giorgio Levi Della Vida (1935, p. 65), I was intrigued by manuscript Vat. Ar. 594, entitled Riwāyāt ḍiḥkiyya (Humorous Tales), dating back to the 17th century. After examining its content, I was attracted to: a) its predominant use of Egyptian; b) its avant-garde intent to teach (what’s more, in Italy), the vernacular rather than classic or standard Arabic for communication purposes; c) I was amused by the ironic, moral and satirical nature of the text and its dialogue reworkings; d) I was struck by the originality of the description of its protagonists that unfold and end with sui generis moral advice. For these reasons, I decided to study his fables (143r-187v), setting myself three main objectives: to illustrate a) the representations of the protagonists; b) some characteristic linguistic elements of 17th century Egyptian; c) Italian-inspired avant-garde use of colloquial neo-Arabic for language teaching purposes, found in the works written in Rome at San Pietro in Montorio school.
Favole allegoriche dal Manoscritto Vaticano Arabo 594 / Kallas, E.. - In: QUADERNI DI STUDI ARABI. - ISSN 1121-2306. - STAMPA. - 15:1-2(2020), pp. 292-312. [10.1163/2667016X-15010216]
Favole allegoriche dal Manoscritto Vaticano Arabo 594
Kallas Elie
Membro del Collaboration Group
2020-01-01
Abstract
Scrolling through Elenco dei manoscritti arabi islamici della Biblioteca vaticana (The List of Islamic Arabic manuscripts in the Vatican Library) by Giorgio Levi Della Vida (1935, p. 65), I was intrigued by manuscript Vat. Ar. 594, entitled Riwāyāt ḍiḥkiyya (Humorous Tales), dating back to the 17th century. After examining its content, I was attracted to: a) its predominant use of Egyptian; b) its avant-garde intent to teach (what’s more, in Italy), the vernacular rather than classic or standard Arabic for communication purposes; c) I was amused by the ironic, moral and satirical nature of the text and its dialogue reworkings; d) I was struck by the originality of the description of its protagonists that unfold and end with sui generis moral advice. For these reasons, I decided to study his fables (143r-187v), setting myself three main objectives: to illustrate a) the representations of the protagonists; b) some characteristic linguistic elements of 17th century Egyptian; c) Italian-inspired avant-garde use of colloquial neo-Arabic for language teaching purposes, found in the works written in Rome at San Pietro in Montorio school.| File | Dimensione | Formato | |
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