Muḥammad und Cædmon und die Siebenschläferlegende. Zur Verbindung zwischen Palästina und Canterbury im 7. Jahrhundert

IF 0.5 3区 哲学 0 ASIAN STUDIES
Thomas Eich
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Abstract

Abstract There are strong parallels between the popular description of Muḥammad’s first revelation in the Sīra of Ibn Isḥāq and a depiction of a seventh-century Northumbrian monk Cædmon in the Historia ecclesiastica gentis Anglorum by Bede Venerabilis. There has been some debate about whether these parallels are more or less coincidental, but very good arguments for a relation between the two texts have been put forward. This article adds to this line of research by providing a concrete model of how a Middle Eastern Vorlage might have traveled to Bede Venerabilis. It is argued that the archbishop of Canterbury, Theodore of Tarsus (d. 690), played a key role in this transfer. His biography puts into focus the transposition of Greek-Palestinian and -Egyptian monk congregations including relics and texts to Italy and especially Rome during the seventh century. The relevance of the surviving texts from the school of Canterbury for the study of seventh-century Middle Eastern history is then further illustrated with a version of the so-called legend of the Seven Sleepers of Ephesos recorded in Theodore’s biblical exegesis. Theodore’s specific version of that legend overlaps significantly with the version contained in the Qurʾān in Sura 18 (al-Kahf, “The cave”). It has always been clear that Sūrat al-Kahf refers to the Christian Seven Sleepers legend. However, since all other hitherto known versions of the story differed significantly from the Qurʾān version, the connection between the versions was usually imagined within a model of “oral transmission.” The version recorded from Theodore’s seventh century teaching sessions now allow us to draw a more nuanced picture in which this specific version of the legend can be situated in seventh-century Palestine. Possibly it was linked to the veneration of Lot in that region, drawing a parallel between Lot’s wife, who had supposedly been transformed into a pillar of salt, but was apparently thought to not have died, and the unnaturally long sleep of the Seven Sleepers over centuries.
穆ḥammad Cædmon和Siebenschläferlegende .7月7日连接巴勒斯坦和坎特伯雷的路线世纪
摘要对穆的通俗描述有很强的相似之处ḥ穆罕默德在《伊本书》中的第一个启示ḥ以及Bede Venerabilis在《盎格鲁人教会史》中对七世纪诺森布里亚僧侣Cædmon的描绘。关于这些相似之处是否或多或少是巧合,一直存在一些争论,但对于这两个文本之间的关系,已经提出了非常好的论据。这篇文章通过提供一个中东漩涡如何前往Bede Venerabilis的具体模型来补充这一研究。有人认为,坎特伯雷大主教塔苏斯的西奥多(公元690年)在这一转移中发挥了关键作用。他的传记聚焦于希腊-巴勒斯坦和埃及僧侣集会的转移,包括遗迹和文本到意大利,尤其是七世纪的罗马。坎特伯雷学院现存的文本与研究七世纪中东历史的相关性,通过西奥多的圣经注释中记录的所谓以弗所七睡者传说的版本得到了进一步的说明。西奥多对这个传说的具体版本与《古兰经》第18卷(al-Kahf,“洞穴”)中的版本有很大重叠。很明显,Súrat al-Kahf指的是基督教的“七睡者”传说。然而,由于迄今为止已知的所有其他版本的故事都与《古兰经》版本有很大不同,因此这些版本之间的联系通常是在“口头传播”的模型中想象出来的。“西奥多七世纪教学课程中记录的版本现在让我们能够描绘出一幅更微妙的画面,在这个画面中,这个传说的特定版本可以位于七世纪的巴勒斯坦。这可能与该地区对罗得的崇敬有关,将罗得的妻子与七个睡眠者几个世纪以来不自然的长眠相提并论,据说罗得的妻子已经变成了一根盐柱,但显然被认为没有死。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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CiteScore
0.50
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41
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