From the first Arabic grammar printed at Granada in 1505 to the Arabic editions of the Dutch scholar Thomas Erpenius (d.1624), some audacious scholars - supported by powerful patrons and inspired by several of the greatest minds of the Renaissance – introduced, for the first time, the study of Arabic language and letters to centres of learning across Europe. These pioneers formed collections of Arabic manuscripts, met Arabic-speaking visitors, studied and adapted the Islamic grammatical tradition, and printed editions of Arabic texts - most strikingly in the magnificent books published by the Medici Oriental Press at Rome in the 1590s. Robert Jones’ findings in the libraries of Florence, Leiden, Paris and Vienna, and his contribution to the history of grammar, are of enduring importance.

From the first Arabic grammar printed at Granada in 1505 to the Arabic editions of the Dutch scholar Thomas Erpenius (d.1624), some audacious scholars - supported by powerful patrons and inspired by several of the greatest minds of the Renaissance - introduced, for the first time, the study of Arabic language and letters to centres of learning across Europe. These pioneers formed collections of Arabic manuscripts, met Arabic-speaking visitors, studied and adapted the Islamic grammatical tradition, and printed editions of Arabic texts - most strikingly in the magnificent books published by the Medici Oriental Press at Rome in the 1590s. Robert Jones' findings in the libraries of Florence, Leiden, Paris and Vienna, and his contribution to the history of grammar, are of enduring importance.

Christian-Muslim Relations, a Bibliographical History, Volume 8 (CMR 8) covering Northern and Eastern Europe in the period 1600-1700, is a continuing volume in a general history of relations between the two faiths from the seventh century to the early 20th century. It comprises a series of introductory essays and also the main body of detailed entries which treat all the works, surviving or lost, that have been recorded. These entries provide biographical details of the authors, descriptions and assessments of the works themselves, and complete accounts of manuscripts, editions, translations and studies. The result of collaboration between numerous leading scholars, CMR 8, along with the other volumes in this series is intended as a basic tool for research in Christian-Muslim relations. Section Editors: Clinton Bennett, Luis F. Bernabe Pons, Jaco Beyers, Lejla Demiri, Martha Frederiks, David Grafton, Stanisław Grodź, Alan Guenther, Emma Loghin, Gordon Nickel, Claire Norton, Reza Pourjavady, Douglas Pratt, Radu Păun, Peter Riddell, Umar Ryad, Cornelia Soldat, Karel Steenbrink, Davide Tacchini, Ann Thomson, Serge Traore, Carsten Walbiner

In this study, Vevian Zaki places the Arabic versions of the Pauline Epistles in their historical context, exploring when, where, and how they were produced, transmitted, understood, and adapted among Eastern Christian communities across the centuries. She also considers the transmission and use of these texts among Muslim polemicists, as well as European missionaries and scholars. Underpinning the study is a close investigation of the manuscripts and a critical examination of their variant readings. The work concludes with a case study: an edition and translation of the Epistle to the Philippians from manuscripts London, BL, Or. 8612 and Vatican, BAV, Ar. 13; a comparison of the translation strategies employed in these two versions; and an investigation of the possible relations between them.

This volume focuses on early modern Italy and some of its key multilingual zones: Venice, Florence, and Rome. It offers a novel insight into the interplay and dynamic exchange of languages in the Italian peninsula, from the early fifteenth to the early seventeenth centuries. In particular, it examines the flexible linguistic practices of both the social and intellectual elite, and the men and women from the street. The point of departure of this project is the realization that most of the early modern speakers and authors demonstrate strong self-awareness as multilingual communicators. From the foul-mouthed gondolier to the learned humanist, language choice and use were carefully performed, and often justified, in order to overcome (or affirm) linguistic and social differences. The urban social spaces, the princely court, and the elite centres of learning such as universities and academies all shared similar concerns about the value, effectiveness, and impact of languages. As the contributions in this book demonstrate, early modern communicators — including gondoliers, preachers, humanists, architects, doctors of medicine, translators, and teachers—made explicit and argued choices about their use of language. The textual and oral performance of languages—and self-aware discussions on languages—consolidated the identity of early modern Italian multilingual communities.

and Malta. From the first non-European description of Queen Elizabeth I to early accounts of Florence and Pisa in Arabic, from Tunisian descriptions of the Morisco expulsion in 1609 to the letters of a Moroccan Armenian ambassador in London, the translations of the book's second half draw on the popular and elite sources that were available to Arabs in the early modern period." "Matar notes that the Arabs of the Maghrib and the Mashriq were eager to engage Christendom, despite wars and rivalries, and hoped to establish routes of trade and alliances through treaties and royal marriages. However, the rise of an intolerant and exclusionary Christianity and the explosion of European military technology brought these advances to an end. In conclusion, Matar details the decline of Arab-Islamic power and the rise of Britain and France." --Book Jacket.

The rise and fall of the Islamic scientific tradition, and the relationship of Islamic science to European science during the Renaissance. The Islamic scientific tradition has been described many times in accounts of Islamic civilization and general histories of science, with most authors tracing its beginnings to the appropriation of ideas from other ancient civilizations—the Greeks in particular. In this thought-provoking and original book, George Saliba argues that, contrary to the generally accepted view, the foundations of Islamic scientific thought were laid well before Greek sources were formally translated into Arabic in the ninth century. Drawing on an account by the tenth-century intellectual historian Ibn al-Naidm that is ignored by most modern scholars, Saliba suggests that early translations from mainly Persian and Greek sources outlining elementary scientific ideas for the use of government departments were the impetus for the development of the Islamic scientific tradition. He argues further that there was an organic relationship between the Islamic scientific thought that developed in the later centuries and the science that came into being in Europe during the Renaissance. Saliba outlines the conventional accounts of Islamic science, then discusses their shortcomings and proposes an alternate narrative. Using astronomy as a template for tracing the progress of science in Islamic civilization, Saliba demonstrates the originality of Islamic scientific thought. He details the innovations (including new mathematical tools) made by the Islamic astronomers from the thirteenth to sixteenth centuries, and offers evidence that Copernicus could have known of and drawn on their work. Rather than viewing the rise and fall of Islamic science from the often-narrated perspectives of politics and religion, Saliba focuses on the scientific production itself and the complex social, economic, and intellectual conditions that made it possible.

This book narrates the extraordinary growth in the study of Arabic in England from the late sixteenth century, when it was almost non-existent, to the end of the seventeenth. By its high point around 1666, England was preeminent among European countries in the study of Arabic. Permanent chairs of Arabic had been established at Oxford and Cambridge, and specialized presses in Oxford and London had produced important Arabic works. In this masterly and original study, Professor Toomer gives the first detailed account of this process, set against the religious and political background in England and in Europe. He shows how trade with the Ottoman Empire and mistrust of Islam influenced the study of Arabic. Finally, he traces the course and causes of the drastic decline in Arabic studies towards the end of the century.

Johann Albrecht Widmanstetter (1506–1557), humanist and privy councillor to popes and kings, has remained an enigmatic figure among Christian Hebraists whose views were little understood. This study leverages Widmanstetter's remarkable collection consisting of hundreds of Jewish manuscripts and printed books, most of which survive to this day. Explore in the first half the story of Jewish book production and collecting in sixteenth-century Europe through Widmanstetter's book acquisitions, librarianship, and correspondence. Delve into his unique perspective on Jewish literature and Kabbalah as the latter half of the study contextualizes the marginal notes in his library with his published works.