Bevilacqua (Alexander), \u00ab The Qur\u2019an Translations of Marracci and Sale \u00bb, Journal of the Warburg and Courtauld Institutes, vol. 76, 2013, p. 93-130 ; Girard (Aur\u00e9lien), \u00ab Teaching and Learning Arabic in Early Modern Rome : Shaping a Missionary Language \u00bb, dans The Teaching and Learning of Arabic in Early Modern Europe, \u00e9d. par Jan Loop, Alastair Hamilton et Charles Burnett, Leyde, Brill, 2017, p. 189-212 ; Glei (Reinhold F.) et Tottoli (Roberto), Ludovico Marracci at Work. The evolution of his Latin translation of the Qur\u02be\u0101n in the light of his newly discovered manuscripts. With an edition and a comparative linguistic analysis of Sura 18, Wiesbaden, Harrasowitz, 2016 ; Hamilton (Alaistar), \u00ab After Marracci : The Reception of Ludovico Marracci\u2019s Edition of The Qur\u2019an in Northern Europe from the Late Seventeenth to the Early Nineteenth Centuries \u00bb, Journal of Qur\u2019anic Studies, vol. 20, no 3, 2018, p. 175-192 ; Pedani Fabris (Maria Pia), \u00ab Ludovico Marracci : la vita e l\u2019opera \u00bb, dans Il Corano : traduzioni, traduttori e lettori in Italia, \u00e9d. par Giuliano Zatti, Milan, Centro Ambrosiano di documentazione per le religioni, 2000, p. 9-29 ; Pedani Fabris (Maria Pia), \u00ab Intorno alla questione della traduzione del Corano \u00bb, dans Gregorio Barbarigo patrizio veneto vescovo e cardinale nella tarda controriforma (1625\u20131697). Atti del Convegno di studi (Padova, 7-10 novembre 1996), \u00e9d. par Liliana Billanovich et Pierantonio Gios, Padoue, Istituto per la storia ecclesiastica padovana, 1999, p. 353\u2013365 ; Pedani Fabris (Maria Pia), \u00ab Ludovico Marracci e la conoscenza dell\u2019islam in Italia \u00bb, Campus Major, vol. 16, 2004, p. 6\u201323 ; Pizzorusso (Giovanni), \u00ab Ludovico Marracci tra ambiente curiale e cultura orientalista a Roma nel XVII secolo \u00bb, dans Il Corano e il pontefice. Ludovico Marracci fra cultura islamica e Curia papale, \u00e9d. par Gian Luca D\u2019Erruci, Rome, Carocci, 2015, p. 91-118 ; Tottoli (Roberto), \u00ab La vida de Mu\u1e25ammad y sus fuentes en las obras de Ludovico Marracci, seg\u00fan sus manuscritos personales \u00bb, dans Vitae Mahometi. Reescritura e invenci\u00f3n en la literatura cristiana de controversia, Simposio internacional, Universitat Aut\u00f2noma de Barcelona (Espa\u00f1a), 19-20 de marzo, 2013, \u00e9d. par C\u00e1ndida Ferrero Hern\u00e1ndez et \u00d3scar de la Cruz Palma, Madrid, Consejo superior de investigaciones cient\u00edficas, 2014, p. 291-304 ; Tottoli (Roberto), \u00ab Ex Historia Orientali Joh. Henrici Hottingeri… Ludovico Marracci and Reformed Sources according to his Manuscripts \u00bb, Rivista di storia e letteratura religiosa, vol. 51, no 3, 2015, p. 691-702 ; Tottoli (Roberto), \u00ab New Light on the Translation of the Qur\u02be\u0101n of Ludovico Marracci from His Manuscripts Recently Discovered at the Order of the Mother of God in Rome \u00bb, dans Books and Written Culture of the Islamic World. Studies Presented to Claude Gilliot on the Occasion of His 75th Birthday, \u00e9d. par Andrew Rippin et Roberto Tottoli, Leyde \/ Boston, Brill, 2015, p. 91-130 ; Tottoli (Roberto), \u00ab Ludovico Marracci \u00bb, dans Christian-Muslim Relations. A Bibliographical History, vol. 9, Western and Southern Europe (1600\u20131700), \u00e9d. par David Thomas et John A. Chesworth, Leyde \/ Boston, Brill, 2017, p. 791\u2013800.<\/i><\/p>\n
First edition of Ludovico Marracci’s (1612\u20131700) <\/span>Alcorani textus universus<\/span><\/i>. Of all the complete translations of the Quran into Latin that have survived, this is the only one that also includes the vocalised Arabic text. In the Western context, this work can be considered the first modern translation of Islam’s holy book.<\/span><\/p>\n It had a considerable influence on subsequent translations and Oriental studies in Catholic and Reformed Europe. It also contains the first biography of Muhammad in Europe.<\/p>\n The book is divided into two volumes: a Prodromus ad refutationem Alcorani<\/i>, \u201cProdrome to the Refutation of the Qur’an\u201d, first published in Rome by the Propaganda Fide<\/i> in 1691, and a Refutatio Alcorani<\/i>, \u201cRefutation of the Qur’an\u201d. In the second volume, Marracci included the Arabic text of the Qur’an and its Latin translation, as well as annotations and refutations. In order to acquire a more comprehensive knowledge of the Quranic text, he draws on other Islamic sources, such as the commentaries of Ibn Ab\u012b Zaman\u012bn, al-Ma\u1e25\u0101ll\u012b, al-Suy\u016b\u1e6d\u012b, al-Bay\u1e0d\u0101w\u012b, al-Zama\u1e2b\u0161ar\u012b, and al-\u1e6ea\u02bflab\u012b.<\/p>\n In the eyes of specialists, Marracci’s Alcorani textus universus <\/i>is the most remarkable translation of the Qur’an produced in the early modern European era. No other translation of the Qur’anic text has achieved such philological precision, and no one has based their work on such a large collection of Islamic commentaries. Clearly, the main objective is polemical: Marracci is firmly convinced that he is developing a tool that will help Christian intellectuals refute Islamic doctrines. But despite this clear objective, the work marks an important milestone for Christian and European Orientalists of the following century. It is widely cited until the mid-19th century.<\/p>\n In 1691, Ludovico Marracci, confessor to Innocent XI, after more than forty years of studying the Qur’an and various Muslim commentators, published the first volume, a Prodomus<\/i> to an edition of the Qur’an, which contained the first biography of Muhammad in Europe based on Arabic sources and which Hinckelman praised in his Arabic edition of the Qur’an in 1694. In 1698, Marracci completed his work with an annotated translation of the Arabic text and a refutation. Marracci intended this monumental work to serve as a vade mecum for missionaries in Islamic lands, enabling them to refute point by point any objections raised by their Muslim opponents.<\/p>\n The work has the dual and unique aspect of being both a commented translation of the sacred text of Islam and a complete refutation of it, both in terms of the doctrine as a whole, refuted in the preamble, and in terms of the propositions refuted one by one. This arrangement was probably due to the defence by Pope Alexander VIII, on the occasion of Bibliander’s reissue of the Corpus Clunisien, to publish the Koran either in the original text or in translation. But, as a result, Marracci’s undisputed merit was that he was the first to study and disseminate the Arabic sources of Islamic religious doctrine.<\/p>\n “The date of the 17th century does not occur by chance but is usually connected to the appearance at the end of it of the Latin translation and critical discussion of the Qur’\u00e2n by Ludovico Marracci (1612\u20131700). Marracci was a member of the order of the Clerks Regular of the Mother of God, a prominent figure in the Catholic Rome of his time, and even confessor to Pope Innocent XI, but at the same time he was a renowned scholar of Oriental languages and the author of many works. Amongst these works, his major accomplishment was his Alcorani textus universus which appeared in 1698 in Padua. Ludovico Marracci is generally considered today as the first \u201cmodern\u201d Western translator of the Qur’\u00e2n, the first one to make wide use of Islamic exegetical and other sources and the translator who produced the first faithful and correct translation from the Arabic. This is almost taken for granted in the works related to these topics which have been appearing over the last few years. Thus, in this line of thought, we find it stated that Marracci\u2019s translation was in fact the \u201cbest ever made translation into Latin.\u201d<\/p>\n According to Bernard Lewis, in his essay on Islam and the West, \u201cMarracci knew Arabic very well, and he consulted a wide range, impressive for that time, of Arabic sources.\u201d It is taken for granted that Marracci\u2019s translation \u201coutclassed early efforts.\u201d Specialists in the field of Western translations and scholars of Muslim exegesis share the same high opinion. Bobzin stresses his high esteem for Marracci\u2019s translation in various works. Notwithstanding the work\u2019s vigorous polemical intent and contents, Bobzin praises \u201cits undeniable philological merits\u201d (Roberto Tottoli, New Light on the Translation of the Qur’\u00e2n of Ludovico Marracci from His Manuscripts Recently Discovered at the Order of the Mother of God in Rome, Brill, Islamic History and Civilization, 2015, vol. 113).<\/p>\n “[This edition was prepared by] Ludovico Marraccio (also known as Luiggi Marracci in Italian, 1612-1700) and published in Padova (Italy). The author was a monk of the Jesuite Order and, due to good education, had a good command of the Arabic language. The Pope appointed him as the professor of Arabic in the College of Wisdom – Sapienza University of Rome (in Italian, Sapienza<\/i> means wisdom), for his proficiency in that language. He later declined the promotion of being appointed as Cardinal. His edition, preserved in various libraries, entitled as Alcorani Textus Universus<\/i> (A complete text of the Qu\u2019ran) and is published in 2 volumes. There are two main texts in these volumes : the first one is the Arabic original and the second one is the Latin translation. The edition also included a short outline of Muhammad\u2019s (peace upon him) life, with notes and \u2018refutations\u2019 of Islamic beliefs. Luiggi Maracci\u2019s introduction (Ad refutatione Alcorani<\/i>) also compiled in a form of \u2018refutation\u2019 comparing the Qu\u2019ran with the Christian doctrines. Nevertheless Marracci has acknowledged the importance of Islamic exegetics (tafsir<\/i>) : in some parts of his explanations, he refers to \u2018Beidavius\u2019, and Zamchalcerius (meaning \u2018Abd Allah al-Baydawi<\/i> and Umar al-Zamalhshari<\/i>, extremely popular in the Ottoman empire). There are also some links to \u2018Thalebiensis<\/i>\u2019, meaning Abu Ishaq al-Thalabi<\/i>\u2026 Marracci\u2019s edition gained much popularity mostly due to its Latin translation, widely used by European Orientalists. This translation became an important source of other renditions: for instance the one by Georges Sale (first published in 1734) into English\u201d (Mykhaylo Yakubo, History of Printing of the Qu\u2019ran in Europe : Editions, their Quality and Accuracy, 20165, pp. 51-76).<\/p>\n “Ludovico Marracci’s translation of the Holy Quran (published 1698) is, in our view, one of the most elaborate translations of this text into European languages. The abundance of impressionistic and sketchy views on this translation which have been, by and large, evoked by Marracci’s anti-Muslims sentiments and arguments, have overshadowed his painstaking linguistic achievement… By the year 1698, the date of publication of Marracci’s translation, Muslim Turks were in control of all North Africa and a number of European countries. This seems to have evoked a number of translations of the Quran including the first German translation by Schweiggern (1623). Against this evolving background Marracci’s translation came to pin down the exact wording of the Quran in Latin, a task which was not undertaken by the first Latin translation by Retensis and Dalmati published in 1543… Marracci’s translation under the title Refutatio Alcorani<\/i> is central to the study of the rise of a specific religious genre in European languages… The most striking aspect of Marracci’s translation of the Quran is the fact that, contrary to the general belief, and quite unexpectedly, following the flamboyant title, Refutatio Alcorani<\/i>, it is ‘faithful to the original” (Omar A. Sheikh Al-Shabab, in : The Place of Marracci’s Translation of the Holy Quran, King Saud Univ. Vol. 13, Lang. & Transl. pp. 57-74).<\/p>\n A very fine copy from the library of princes of Liechtenstein (book plate).<\/p>\n","protected":false},"excerpt":{"rendered":" 2 volumes folio (354 x 237 mm), 2 un, 45 pp., 2 un. ll., 46 pp., 1 un. l., 81 pp., 1 un.l., 94 pp., 5 un.ll., 126 pp., 10 un.ll. for volume I (Textus Universus<\/i>) ; 4 un.ll., 17 pp., 1 un.l., 838 pp., 6 un.ll. for volume II (Refutatio<\/i>). Contemporary vellum.<\/p>\n","protected":false},"featured_media":81570,"comment_status":"open","ping_status":"closed","template":"","meta":{"_acf_changed":false},"product_brand":[],"product_cat":[544],"product_tag":[1254,2979],"class_list":{"0":"post-81583","1":"product","2":"type-product","3":"status-publish","4":"has-post-thumbnail","6":"product_cat-literature","7":"product_tag-arabic","8":"product_tag-theology","9":"pa_auteur-alcoran-4","10":"pa_type-de-livre-printed-book","12":"first","13":"instock","14":"shipping-taxable","15":"purchasable","16":"product-type-simple"},"acf":{"artist":"[ALCORAN]","chapeau":"The first biography of the Prophet published in Europe","adresse_bibliographique":"Patavia, ex typographia Seminarii, 1698","book_type":"Printed book","provenance":"","afficher_prix":""},"yoast_head":"\n