European studies blog

Exploring Europe at the British Library

106 posts categorized "Language"

29 October 2014

Language and the making of nations

On 14 November the British Library will be hosting a study day  ‘Language and the Making of Nations’, organised by the Library's European Studies Department and examining the relationship between majority and minority languages in the countries of Europe and the creation of national literary languages

The creation of a unified language has been significant in the formation of the nations of Europe. Part of the process has been the compilation of standard grammars and dictionaries, an initiative often followed by linguistic minorities, determined to reinforce their own identity. This seminar will look at the relationship between majority and minority languages in the countries of Europe, the role of language in national histories, and the creation of national literary languages. Specialists in the history of the languages of Europe will explore these issues in relation to Czech, Georgian, Italian, Serbian and Ukrainian, as well as Catalan, Dutch, Frisian, Silesian and the Norman French of Jersey.

A ninetheenth-century map showing the languages of Europe

Programme:

10:30  Registration; coffee

10:50  Welcome

11:00-12:00   Donald Rayfield (Emeritus Professor of Russian and Georgian, Queen Mary, University of London), ‘The tongue in which God will examine all other tongues — how Georgians have viewed their language.’

Marta Jenkala (Senior Teaching Fellow in Ukrainian, UCL School of Slavonic and East European Studies), ‘Ukrainian language and nation: a cultural perspective’.

Break

12:10-13:10   Mari Jones (Reader in French Linguistics, Cambridge University), ‘Identity planning and Jersey Norman French.’

Peter Bush (Literary translator), ‘Josep Pla and the making of contemporary literary Catalan.’

Lunch

14:10-15:40 Giulio Lepschy (Hon. Professor, UCL, London, School of European Languages, Culture and Society), ‘The invention of standard Italian.’

Prvoslav Radić (Professor, Faculty of Philology, University of Belgrade), ‘The language reform of Vuk St. Karadžić and the national question among the Serbs.’

Rajendra Chitnis (Senior Lecturer, School of Modern Languages, Bristol University), 'We are what we speak. Characterizations of the Czech language during the Czech National Revival.’

Break

16:00-17:30 Roland Willemyns (Emeritus Professor of Dutch, Free University, Brussels), ‘The Dutch Congress of 1849 and the Woordenboek der Nederlandsche Taal.’

Tomasz Kamusella (School of History, University of St Andrews), ‘Silesian: a language or a dialect?’

Alastair Walker (Emeritus Research Associate, Department of Frisian Studies, University of Kiel), ‘North and West Frisian: Two beautiful sisters, so much alike, but yet so different.’

The event has received most generous support from NISE (National Movements and Intermediary Structures in Europe), the Polish Cultural Institute, and the international publishing house Brill

Attendance is £25.00 Full Price;  £15.00 for under 18s. To book please email [email protected] or call +44 (0)1937 546546

There is an additional free event, following the study day, from 18:15-20:00.  Maclehose Press and the Institut Ramon Llull will be launching Joan Sales’ novel of the Spanish Civil War, Uncertain Glory, translated from the Catalan by Peter Bush.  Professor Paul Preston (Historian, Director of the Catalan Observatory at the LSE) will be in conversation with Peter Bush.  A wine reception will follow courtesy of Freixenet.

As places are limited, please RSVP to [email protected]  if you would like to attend the evening event.

22 October 2014

Two Languages, One Nation?

I’ve no need, or desire, to give you here potted histories of the vicissitudes of the Catalan language and its literature, with their controversial political aspects and problems of definition, as they’re well covered by Wikipedia. In anticipation of the conference ‘Language and the Making of Nations’ to be held at the British Library on 14 November, I thought it would be more interesting to look at a few examples of the happy relationship between Spanish (alias Castilian) and Catalan as reflected in the BL’s collections.

Nobody nowadays is monolingual in Catalan, although it is of course perfectly possible for people outside Spain to be bilingual in, say, Catalan and German.

Bilingualism may well be more common than monolingualism, although bilingualism doesn’t necessarily mean equality of status for both languages or that both are used in all contexts.  For centuries educated people were as fluent in the Latin they learned at school as in the vernacular they imbibed with their mother’s – or even their wetnurse’s – milk.  But of course Latin and the vernacular had different spheres of activity.

Spanish was spoken at the Catalan court from the 15th century onwards, when poets composed in both languages; and linguisticians study the dialect of Spanish now spoken in Catalonia (see Sinner, below).

1. The oldest Catalan-Spanish dictionary in the British Library appears to be:

Joaquin Esteve, Joseph Belvitges and Antonio Juglà y Font,  Diccionario Catalan-Castellano-Latino (Barcelona: en la oficina de Tecla Pla viuda, 1803-05). 828.h.19.

Title-page of 'Diccionario Catalan-Castellano-Latino'

These three gentlemen have all the qualifications one could wish for (wouldn’t you like to have doctor utriusque iuris on your c.v.?). Their audience is Catalans who need to express themselves in Spanish in ‘tribunals, academies and pulpits’ not only in Spain as a whole but also ‘without leaving their houses’.

2.

Pedro Martyr Anglès, OP, Prontuario orthologi-graphico trilingue. En que se enseña á pronunciar, escribir, y letrear correctamente en latin, castellano, y catalan: con una idiagraphia, ò arte de escribir en secreto ... (Barcelona: Mariano Soldvila, [1743]).  1568/2820.

Title page of  'Prontuario orthologi-graphico trilingue.'Writing in the medium of Spanish (after all, he says, the grammar of Greek, Hebrew  and oriental languages are expounded in Latin), Anglès treats Spanish and Catalan on equal terms, though both have to cede prestige to Latin.

3.  Last but not least, the popular drama of  19th-century Barcelona and Valencia abounds in short pieces (sainetes/sainets, entremeses/entremesos) described on the title page as ‘pieza bilingüe’.  So far as I can determine, the linguistic divisions are drawn accurately: characters speak Catalan among themselves, and when joined by a Spanish speaker pass into Spanish as a matter of courtesy.

Don M. P., El memorialista. O Lo que vale un buen hombre, pieza bilingüe en un acto y en verso (Barcelona: Juan Llorens, 1859).  11726.g.11 (35)

Title-page of 'El Memorialista' with a woodcut of the letter-writer talking to the maid outside his shop

Gregori is a letter-writer and matchmaker, who matches Doña Clara and Don Eugenio; Pauleta is a maid. The characters mostly  speak in Catalan. Doña Clara is a fine lady, who speaks only Spanish; when addressing her, Don Eugenio speaks good Spanish and wins her hand; Gregori speaks to her in humorously bad Spanish. Although there is a class division by language, the atmosphere is more one of One Nation.

The conclusion is suitably bilingual:

Don Gregori: Long live Gregori (CATALAN)
Doña Clara, Don Eugenio and Pauleta: Let him live long (SPANISH)
Doña Clara, Don Eugenio: For he is a good man  (SPANISH)
Pauleta: For he is a good man (CATALAN)

Barry Taylor, Curator Hispanic Studies

References

Carsten Sinner, El castellano de Cataluña: Estudio empírico de aspectos léxicos, morfosintácticos, pragmáticos y metalingüísticos, Beihefte zur Zeitschrift für romanische Philologie, 320. (Tübingen, 2004). PP.5044.ac.(3)[320]

Pedro-Manuel Cátedra (ed.),  Poemas castellanos de cancioneros bilingües y otros manuscritos Barceloneses (Exeter, 1983). X.0909/545(34)

Maurizio Fabbri, A Bibliography of Hispanic dictionaries: Catalan, Galician, Spanish, Spanish in Latin America and the Philippines Appendix: A bibliography of Basque dictionaries (Imola, 1979).  X.950/20122

24 September 2014

Silence is golden

Silence is out of fashion nowadays.  A recent report  found that:

‘Most people would rather be doing something than sitting alone thinking, a new study finds, even if it involves self-administering a painful electric shock ... What is striking is that simply being alone with their own thoughts for 15 minutes was apparently so aversive that it drove many participants to self-administer an electric shock that they had earlier said they would pay to avoid.’

Early literature was all for silence. Religious writers recommended the potential contemplative who wished to get closer to God to cease inner monologue. M.J. Woods describes how in attempting to get into the mind of the sixteenth-century mystics such as St John of the Cross ‘I was aware of my liberation from another habit which had become so ingrained over the years that its presence had seemed an automatic fact of life, that of the inner monologue of verbal thoughts which had previously accompanied most of my waking moments’ (p. 43).

Moralists of a less religious hue, although they recognised that society would break down without speech, impressed upon their readers (often young and impressionable) that silence trumped speech any time. In the words of Cato: ‘nulli tacuisse nocet, nocet esse locutum’ [it never harms anyone to have been silent; it harms to have spoken].

‘Solon cum aliis loquentibus taceret interrogatus a Periandro utrum propter inopiam verborum an quod stultus esset taceret respondit: Nemo stultus tacere potest.’
[When he was silent while others talked, Solon was asked by Periander why he was silent: through a shortage of words or because he was stupid. He replied: ‘Nobody who is stupid can be silent.]

Martin of Braga, De Moribus (attributed to Seneca): ‘Qui nescit tacere nescit loqui’ [He who does not know how to be silent does not know how to speak].

In their study of mediaeval works on the sins of the tongue, Carla Casagrande and Silvana Vecchio list: blasphemia, murmur, mendacium-periurium-falsum testimonium, contentio, maledictum, contumelia-convicium, detractio, adulatio, iactantia-ironia [I’m not sure I like irony being a sin], derisio, turpiloquium-scurrilitas-stultiloquium, multiloquium, verbum otiosum-vaniloquium, and last and by all means least tacturnitas: one sin of silence against dozens of speech-sins.

A page of quotations on garrulityEntries for ‘Garrulitas’ (above) and ‘Silentium’ (below) from  Josephus Langius, Anthologia, sive florilegium rerum et materiarum selectarum … Editio postrema ... correctior ... auctior (Strassburg, 1631) 1075.h.10.

Two pages of quotations on silence

By way of visual illustration, we show pages devoted to ‘Garrulitas’ and to ‘Silentium’  from one of the many (and ever fatter) editions of the Polyanthea of Mirabelli issued between 1503 and 1681, a crib for many great authors such as the Swan (Shakespeare) and the Phoenix (Lope de Vega).

So remember that next time a librarian tells you to shush.

Barry Taylor, Curator Hispanic Studies

References

M. J. Woods, In the mind of the Spanish mystics (London, 2000) YC.2000.a.12949

B. L. Ullmann, ‘Joseph Lang and his Anthologies’, in Middle Ages - Reformation - Volkskunde. Festschrift for J. G. Kunstmann (Chapel Hill, 1959),  pp. 186-200. Ac.2685.k/9.[no. 26]

Carla Casagrande and Silvana Vecchio, I peccati della lingua (Rome 1987). YA.1988.a.11900

Diarmaid MacCulloch, Silence : a Christian history (London, 2013) YC.2013.a.17221

22 September 2014

Dark blue world, little blue book: English for Czech servicemen

Cinema-goers may remember Jan Svěrák’s 2001 film Dark Blue World (Tmavomodrý svět), following the exploits of two Czech pilots, Franta and Karel, who escape to England to fight alongside the RAF in the Second World War. Lacking aircraft on which to practise manoeuvres, they are sent out on bicycles fitted with ‘wings’ to fly in formation until a sudden crash lays them low in a tangled heap of buckled wheels and broken balsa. Further humiliation awaits them in the classroom where, under the stern eye of Anna Massey, they are drilled in the niceties of English grammar and syntax and resort to such schoolboy tricks as passing notes and saucy pictures under the desks. What kind of materials, we may wonder, would have been available to real-life Czechoslovak servicemen undertaking a forced march through the English language?

A recent donation of books from the collections of the late Czech composer Bedřich Bělohlávek  provides a partial answer in the form of a little blue book entitled Vojáci, učte se anglicky! (‘Soldiers, learn English!’). Published by the Czechoslovak war office in London, it bears no date, but the Library of Congress record suggests that it was published in 1941. The limp cover (see picture below)  is adorned with a drawing of a smiling soldier leaning jauntily on his rifle with a tent in the background, belying the terse statement on page 31: ‘This site is too damp’.

Cover of 'Vojáci, učte se anglicky!' with adrawing of a soldier leaning on his rifle

The booklet aims to provide the basics of conversational English with, not surprisingly, a strong emphasis on military vocabulary, equipping the eager student with everything he needs to carry out his duties from basic drill to responding to enemy bombardment. Gas-masks, wire-cutters, sea-planes – nothing is forgotten. There is even a section for the cavalry, with useful terms such as ‘to shoe a horse’, and ‘a good horseman’ (conjuring up a random picture of the Good Horseman Švejk, ambling in search of his regiment on a borrowed nag). It has a briskly optimistic turn of phrase, as in ‘Our barracks have fine washing places’.

Despite the rigours of camp life, however, the anonymous author recognizes the need for rest and relaxation, and it is in the section ‘At a Restaurant’ that things become lively. ‘I should like fish and chips,’ our hero decides, determined to embrace British cuisine at its finest.  Indeed, the bill of fare seems positively lavish for wartime; where, we may ask, did the proprietor come by ‘Frankfurt sausage, pork, mutton…vanilla, strawberry, chocolate ice’? ‘In England, spirits are expensive,’ he sighs, concluding modestly ‘I would rather have a glass of water’. He is advised that ‘the best means of transport in London is the taxi’, and not surprisingly, things soon reach a serious pitch: ‘I cannot pay this bill,’ he prevaricates. ‘I am short of money’, and is reduced to appealing to his friend, ‘I have spent all my money. Can you lend me 10 shillings?’, ending with the sober adage ‘Time is money’.

Soon, however, he is back in funds and applying for three days’ leave, spurred on by the chapter ‘Amusements’ – and what a fun-filled time it is. ‘In the evening we will go for a walk in the park,’ he suggests. ‘We could go to the cinema, to the theatre […] The band plays well. I was at a concert yesterday. I am going to a party tonight.’ Soon, however, he ventures onto dangerous ground: ‘I don’t like cricket, I don’t understand it and it is too slow for me. It is a typically English game.’ Instead, he has another suggestion to make: ‘I think that we could play a football match with you.’ ‘We have some professional footballers here,’ he boasts. ‘They can provide a pretty good team.’ Away they go, but things soon turn nasty: ‘You play too roughly,’ he protests as the centre-forward of Sparta Prague  hits the ground, rolling and wailing. The referee may be short of red and yellow cards, but he has all the vocabulary he could wish, and there is no stopping him: ‘Charge!’ he yells as the two sides surge back and forth. ‘Free-kick! Throw-in! Penalty!’ All ends amicably, though, and our hero beams, ‘Let’s sing!’ promising his hosts, ‘We shall sing you some Czech folk-songs…We shall sing during the march.’ They may well need to keep their spirits up, for the weather seems to be extreme: ‘I am cold. I am wet through. It is freezing. The river is frozen’ – there is obviously no pleasing some people, for on the same page he is heard complaining ‘The sun is shining. It is too hot.’  Better not to ask, perhaps, how the evening ends, for we find him explaining, in the section ‘Washing, mending’, ‘A button came off my trousers and the edges below have got torn.’ He confesses, ‘Also my boots are beginning to wear down at the heels’ (it was a long trudge back to camp in the black-out).

Cartoon of a soldier drinking English tea while dreaming of Czech beer

Furnished with sections on grammar, weights and measures, abbreviations and some charming illustrations, the little book ends with a polite letter of thanks from one Jiří Novák for help received ‘when we first landed on English soil’, and even two jokes, ‘In the Protectorate’ and ‘The Royal Air Force’, painstakingly written out in phonetic spelling to enable Czechoslovak servicemen to entertain their British comrades in flawless Received Pronunciation – no estuary English for Jiří and his chums.

Page with an anecdote in Czech and English, and a drawing of a soldier trying to communicate with a British policeman

Just 65 pages long, the booklet leaves a moving impression of a genuine desire to communicate on both sides, not merely at a basic level but with courtesy and gratitude – to the soldiers and airmen for risking their lives to join the British war effort, and to their hosts for easing their transition in a country suffering scarcity and anxiety under the threat of invasion. One hopes that some of those who used it lived to retain happy memories of their time in Britain, and even of ‘Hampstead, London’s Central European quarter’.     

Susan Halstead, Curator Czech and Slovak

08 September 2014

Andorra spans the Channel

On the occasion of Andorran national day (8 September, the day of Our Lady of Meritxell), we look at outsiders’ views of the mountain principality.

Statue of Our Lady of Meritxell, the virgin and child seated on a throne
The ancient statue of the Virgin and Child from the shrine of Our Lady of Meritxell in Andorra. This original was destroyed by fire in 1972 and has been replaced by a reproduction.

One of the pleasures of compiling the volume on Andorra for the Clio World Bibliographical Series was being obliged to read travellers’ tales, a genre which had never appealed to me.  

Black-and-white photograph of Andorra la Vella seen from aboveThe Andorran capital, Andorra la Vella, in the early 20th century; picture from Virginia W. Johnson Two Quaint Republics: Andorra and San Marino (London, 1909) 010106.g.10.

But here were some real gems, which I think contrast British and French attitudes.

James Erskine Murray in 1835 noted the primitive conditions: only the richest house had chairs rather than stools; the slates were held on the roofs by stones rather than nails.  ‘The women were in general handsome, and, indeed, many of them wanted the scrubbing-brush and soap to have rendered them beautiful’.  Hell-o: this is a constant strain of British travellers in Spain.

F.H. Deverell in 1881 was impressed by the mountains, the people and their non-interventionist form of government. He reports admiringly an example of Andorran independent spirit: when the French took it upon themselves to erect some unwanted telegraph poles, the Andorrans simply chopped them down.

In 1909 Hilaire Belloc  wrote: ‘In my time no wheeled vehicle had entered Andorra’.  He found that ‘The Andorrans have all the vices and virtues of democracy ... They are very well-to-do, a little hard, avaricious, courteous, fond of smuggling, and jealous of interference’.

Andorran peasant men in traditional costumes
Andorran pagesos in traditional costumes for the feast of Our Lady of Meritxell. From Marcel Chevalier, Andorra (Chambéry, [1925]). X.700/20046.

Claude Aveline  and Berthold Mahn visited in 1928. They were informed by a muleteer that the Andorrans looked more kindly on the French than on the Spanish and read the Dépêche de Toulouse. Although not without a sense of superiority (they were amused to see a car with the number plate AND 1) and tending to castigate the Catalan language, they were appreciative of the calm atmosphere. I’m reminded of Graham Robb’s The Discovery of France, in which he argues that for most of history the French intelligentsia were familiar with nothing but the centre of Paris. And that Catalan is the official language of Andorra, a status it enjoyed throughout linguistic marginalisation in the France of the Third Republic and the repression of the Franco decades in Spain.

Barry Taylor, Curator Hispanic studies

References

Barry Taylor (compiler), Andorra (Oxford, 1993). Clio World Bibliographical Series. HLR 946.79
(It has no rival)

James Erskine Murray,  A Summer in the Pyrenees. Second edition. (London, 1837).  1050.h.2.

Hilaire Belloc, The Pyrenees ... With forty-six sketches by the author and twenty-two maps. (London, 1909) 010106.g.10.

Claude Aveline, Routes de la Catalogne, ou le livre de l'amitié [Illustrated by Berthold Mahn.] (Paris, 1932).  010169.g.65.

F. H.  Deverell, All round Spain by Road and Rail, with a short account of a visit to Andorra. (London, 1884). 10160.aaa.8.

Graham Robb, The discovery of France: a historical geography from the Revolution to the First World War (London, 2007). YC.2008.a.9040




30 July 2014

FIETS (n): Origins Unknown

Following on from a previous post related to the Tour de France, this piece talks about the Dutch word ‘Fiets’. At first glance the word doesn’t seem to bear any resemblance to its equivalents in English (bicycle), French (vélo) or German (Fahrrad) and it was this realisation that prompted a spat of research on its etymology.

First port of call was the Woordenboek der Nederlandsche Taal, or Dictionary of the Dutch Language (WNT). The WNT is the largest etymological dictionary in the world, in any language. It is available online, but the British Library holds a copy on the open shelves in the Humanities 1 reading room (HLR 439.313).

Despite its erudition the WNT doesn’t provide a satisfactory etymology for the word ‘fiets’. It offers two possible sources, neither are conclusive.  Not much fun there, then.

  Picture of a late 19th-century man's bicycle
Image taken from page 211 of The Z.Z.G. or the Zig Zag Guide round and about the beautiful Kentish coast (London, 1897) 10352.g.28.

Some more digging around in the catalogue brought up a title that proved to be just the ticket. Ewoud Sanders’ Fiets! (The Hague, 1996; YA.2002.a.1177), brings together columns previously published in the Dutch newspaper NRC Handelsblad. The little book is beautifully bound in a hard grey cover, and printed in the best of Dutch printing traditions. In eight chapters, or ‘étappes’ (stages) Sanders discusses the various theories on the origins of the word ‘fiets’, as offered by etymologists, journalists and cycle fanatics alike. Apparently, no other word has kept the Dutch and Flemish so pre-occupied as ‘fiets’. When the bicycle was introduced to the Low Countries from France, it was knows as a ‘vélocipède. At the Language and Literary Congress in Leuven in 1869 heated discussions were held over the question whether a Dutch language variant should be found and if so, which one. Shortly after this congress cycling took off in The Netherlands, which had to have consequences for the vocabulary associated with it.

Fiets! gives a fascinating account of the history of cycling in the Low Countries as well as of the development of the word ‘fiets’. The WNT is mentioned several times, because its editors were heavily involved in the discussions around it. The bibliography reflects the fascination people had with ‘fiets’ and includes over 50 titles, ranging from the WNT to letters from the archives of the ANWB, the Dutch equivalent of The AA.

In the end Sanders supports the theory that ‘fiets’ originates in the vernacular as spoken by Dutch school boys, back in the 1870s. That is probably why the word was considered to be a sort of ‘F’ word by the educated classes. How different things are these days.

The Dutch language abounds in expressions around ‘fiets’ or ‘fietsen’, (to cycle), which proves just how much ‘fiets’ has become firmly settled in the Dutch language, just like the article itself has become an icon of Dutch culture. Sanders doesn’t go into this, but cycling (whipping) through the ‘Van Dale’ dictionary (Van Dale groot woordenboek, door W. Martin en G.A.J. Tops. (Utrecht, 1984-1986) HLR 439.313) will clarify how it is you can have a ‘bicycle rack’ in your mouth, as in when you have ‘gappy teeth’. If you suddenly see where I’m coming from, you may exclaim: ‘Oh, op die fiets!’ (‘Oh, on that bike!’).

Thieves’ slang gives a clue on how much a stolen bike would sell for one hundred years ago. A ‘Fiets’ to them is two ‘thalers’, or five guilders. Thieves also may have used bicycles to get away on; hence the use of ‘fiets’ for ‘arms and legs’. When by now you’ve had enough of me, you’re probably telling me to get on my bike, just like the Dutch say: ‘Ga toch fietsen!’  

Marja Kingma, Curator Low Countries Studies

25 July 2014

Through the world a mighty voice is ringing…

On 26 July Esperantists world-wide will celebrate Esperanto Day. On this day in 1887 the first manual of Esperanto, known as La Unua Libro, was published in Warsaw. It took the enthusiasts for a new world language 18 years to organise the first international congress in Boulogne-sur-Mer in France in 1905 (photo from Wikimedia Commons below).

Photograph of delegates at the First International Esperanto Congress seated in front of a buliding
Each year after 1905 a World Congress of Esperanto, known in Esperanto as Universala Kongreso, was held in a different country (and often  continent). On 26 July 2014 the 99th World Esperanto Congress  will open in Buenos Aires (Bonaero in Esperanto), Argentina.

The British Library holds various materials from many congresses. British Esperantists were amongst the most enthusiastic pioneers of the Esperanto movement. No wonder that the Third World Congress of Esperanto (after the second in Geneva in 1906) took place in Cambridge.   Three very remarkable men known as “La Trio por la Tria” (The Three for the Third) were in charge: Dr George Cunningham of Cambridge; Colonel John Pollen, President of the British Esperanto Association, and Mr Harold Bolingbroke Mudie, the Vice-President of the London Esperanto Club. The British Library holds a few books about this congress, amongst them  Kongresa Libro (London, 1907; 012002.eee.22) with a description of colleges and other remarkable places in Cambridge for non-British visitors, a translation of “God save the King” (“Gardu la Regon Di’!”), names of people who financially supported the congress (the sum of £1,925 was secured to guarantee the event), and a list of participants who joined the congress before July 1907 (from K.B.R. Aars from Kristiania in Norway to Mr Zinovjev el Poltava, Ukraine, then in the Russian empire). The English-language booklet The Third Esperanto Congress (London, 1907; YF.2012.a.27398) has 32 black-and-white photographic illustrations by Ian Wilson from Glasgow. The one below, captioned “At the Fitzwilliam Museum”, depicts the arrival of Zamenhof (right) and the Mayor (left).

Photograph of Zamenhof and the Mayor of Cambridge arriving at the Fitzwilliam Museum in a horse-drawn carriage
In 2005 the Universal Esperanto Association published a well-illustrated book about the history of Esperanto congresses in 1905-2005: Ziko Marcus Sikosek, Sed homoj kun homoj. Universalaj Kongresoj de Esperanto 1905-2005 (Rotterdam, 2005; YF.2006.a.30996). The title translates as  “But people with people”  and comes from Zamenhof’s  famous speech in Boulogne-sur-Mer. In 1913 the successful 9th Congress, with 1,203 participants, was held in Bern, Switzerland (see the special stamp below). The documentation from this congress, entitled Naua Universala Kongreso de Esperanto (YF.2013.a.209979), was published in 1914 in Paris.

  Commemorative stamp for the 9th Esperanto Congress with an image of a man holding a globe  with a super imposed green star
The 10th World Congress was planned for Paris and the preparations were going ahead throughout 1913-1914. More than three thousands Esperantists joined. Postcards depicting the main venue for the congress, the Palais Gaumont, were duly published. The delegates from various countries, including Dr Zamenhof and his family, all subjects of the  Russian empire,  started their journey to Paris by the end of July 1914.  Then the First World War erupted.  

Coloured postcard in purple and yellow showing landmarks of Paris Chromolith postcard for  the 1914 Congress in Paris (from Wikimedia Commons).

For the next four horrible years “a mighty voice” of hope that “all mankind at last will live as brothers” (poem “The Hope” by Zamenhof written in 1893, translated by Terry Page) was drowned by the noise of guns and human cries. Tomorrow thousands of Esperantists of all nationalities will sing again in Buenos Aires the anthem La Espero (The Hope): En la mondon venis nova sento

You can see fragments from the  Congress of Esperanto in Stokhholm  in the documentary film by Sam Green  The Universal Language.

Olga Kerziouk, Curator Esperanto Studies

30 May 2014

A collection of Primož Trubar Slovenian and Croatian Protestant books in the British Library

Woodcut portrait of Primož Trubar in a decorative border
Woodcut portrait of Primož Trubar by Jacob Lederlein printed in the second edition of Trubar’s translation of the New Testament, (Tübingen, 1582) C.110.b.7.

Primož Trubar (or Primus Truber, 1508-1586) was the founder of the Slovenian literary language, a Protestant priest and a leader of the Protestant Reformation in the Slovenian lands. Trubar was the author of the first printed book in the Slovenian language, a Catechism and Primer (Tübingen, 1550) intended for the education of all Slovenians.

Trubar’s literary and cultural legacy will be celebrated at the forthcoming Balkan Day seminar at the British Library on 13 June 2014.

As a Protestant priest Trubar believed that religious books should be written in a language that people could read and understand. He based the Slovenian literary language on the central Slovenian dialect spoken in his birthplace near Ljubljana, the provincial capital of Carniola. Trubar’s literary engagement becomes all the more important knowing that before him the Slovenian literary tradition was virtually non-existent and the German language was progressively introduced in administration and in church services in place of Latin. Trubar’s literary and educational activities aimed at the Slovenian people had achieved a long-term impact on the Slovenian national written heritage and cultural tradition during and long after the suppression of Protestant church activities in the Slovenian lands.  

Title page of Trubar's New Testament with a woodcut printer's device of a lamb defeating a dragon
Title page of Trubar’s New Testament (Tübingen, 1557-77; C.110.e.6.), featuring the emblem of Trubar’s Tübingen printer Morchart: a lamb standing on a defeated dragon, holding a ‘Victoria’ banner.

The image above is a title page of Trubar’s main work, a translation of the New Testament, which he accomplished over a period of 20 years from 1557 to 1577. Trubar used Latin for the Slovenian alphabet which most people could read and write. The only differences between Latin and Slovenian scripts were the new characters in the Slovenian Latin script for Slovenian sounds which did not exist in Latin and German languages. On the title page above, sh represents Slovenian sounds š and ž.

Trubar’s total output as an author, translator and editor consists of 26 Slovenian books; his last work was printed posthumously in 1595. His heterogeneous work included catechisms, primers, poems, prayers, devotional books, parts of the Old and New Testaments, theological interpretations, and a book of Protestant regulations. His opus is nearly a half of the total Slovenian Protestant book production of about 56 books. The Slovenian and Croatian Protestant books which survived the Counter-Reformation period are very rare today,  preserved in  only a small number of copies.

The British Library holds 13 of Trubar’s most important books, including the complete New Testament and the Catechism (Tübingen, 1575; C.110.b.6.) in Slovenian Latin, and in the Croatian Cyrillic and Glagolitic  alphabets. Some of Trubar’s books (C.110.a.15.(1- 4)) came to the Library in 1753 as part of the foundation collection of Sir Hans Sloane, but the majority were acquired in the 1840s and the last acquisition of an original edition by Trubar, a complete New Testament in Cyrillic (Urach, 1563, C.51.e.8.), a valuable and extremely rare book, was in 1953.

The Library’s collection of Trubar’s books is also very important for the study of Croatian Protestant literature and culture in the 16th century. Baron Hans von Ungnad, Freiherr von Sonnegg (1493-1564), a former provincial governor of Styria (Štajerska in Slovene), established a Bible Institute with a printing press in Urach near Tübingen (1560-1564). Trubar was appointed as a director of the Institute which employed nine people. Its  main aim was to produce Protestant books and to spread the Gospel to people of all faiths in Croatia, Dalmatia, Slavonia, Bosnia, Serbia, Bulgaria, and as far as Constantinople. To achieve this goal Trubar employed two Croatian Protestants, Stjepan Konzul Istranin (1521-1579) and Antun Dalmatin (d.1579), who translated his religious works into Croatian in the Glagolitic and Cyrillic alphabets. To complement this South-Slavonic enterprise, two Serbian Orthodox monks from Serbia and Bosnia, Matija Popović and Jovan Maleševac, were employed to proofread the Cyrillic script of Konzul’s and Dalmatin’s translations.

Page showing four forms of the Glagolitic alphabet A Glagolitic alphabet presented in four slightly different forms for study and spelling  (Urach, 1561)  C.110.a.15.(3.))

A printed page with four forms of the Cyrillic alphabetA Cyrillic alphabet presented in four slightly different forms for study and spelling (Urach, 1561, C.110.a.15.(2.))

The British Library holds nine items from the Urach press in Glagolitic and Cyrillic scripts, all the Konzul and Dalmatin translations of Trubar’s works: Catechism and Primer (1561, C.110.a.15(1-4)), translations of Liturgical Epistles and Gospels (1562, C.65.l.9.), a compilation from the Augsburg Confession (1562, C.27.e.8. and C.27.e.10.), and the translation of the New Testament (1563, C.24.a.18. and C.51.e.8.). The books of the Urach press which bear the Tübingen imprint are of great bibliographic rarity and, although printed in about 25,000 copies, only about 250 are known to have survived to the present day in some 50 European collections.

Title-page of 'Tabla za dicu' The title page of Trubar’s Primer which included a small catechism, Tabla za dicu, in Dalmatin’s translation and transcription into Cyrillic in the Ikavian (ikavica) variant of the Čakavian dialect of the Croatian language in Cyrillic script, considered also as Western Cyrillic.

The Library also holds a significant collection works about Trubar and Slovenian Protestant books and culture in the 16th century, acquired over a period of 170 years from 1844 to the present day. The collection includes works about Trubar in Slovenian, German and other languages; reprints and facsimile and bibliophile editions of Trubar’s works; and other primary source materials such as correspondence; there are transcriptions into modern languages and translations, collections and anthologies, fiction and poetry, biographies and bibliographies, exhibition catalogues,and anniversary books including the most recent celebration of the 500th anniversary of Trubar’s birth in 2008.

Milan Grba, Lead Curator of Southeast European Studies

References:

Digital versions of Trubar’s books and further references from the Memmingen city archive.

Digital version of Trubar’s posthumous book published by his son in 1595 from the Slovenian Digital Library.

 

19 May 2014

Christian Doctrine for Slavonic People: an early Bosnian and Herzegovinian printed book

Title-page of 'Nauk krstjanski za narod slovinski' with a woodcut of the resurrection of JesusNauk krstjanski za narod slovinski (Venice 1611)  C.38.e.40.

Nauk krstjanski za narod slovinski (‘Christian Doctrine for Slavonic People’) is an early Bosnian and Herzegovinian printed book, printed in Venice in 1611 by the Bosnian Franciscan Matija Divković (1563-1631). The book is a compilation from the catechisms published by Jacobus Ledisma (1519-1575) and Roberto Bellarmino, translated from Latin into Bosnian, arranged and interpreted by Divković. Divković’s typographical achievements and his Christian Doctrine will be discussed at the forthcoming Balkan Day seminar at the British Library on 13 June 2014.

On the title leaf above Divković explains that he wrote his book to be useful for both clerics and lay people. Under the image of the resurrected Christ, the imprint gives the place and the year of printing, the name and address of the printer, “Pietro-Maria Bertano by the church called Santa Maria Formosa”. The title leaf bears the ownership stamp of the British Museum Library, now the British Library, dated 10 January 1849, the date of purchase from the London bookselling firm of Rodd. This is the only known copy in Britain and the only edition from Bertano’s press in the British Library.  

Page of 'Nauk krstjanski za narod slovinski' with a woodcut of Jesus preaching to the Apostles
The image above shows Jesus preaching to his apostles. The text on this leaf and the rest of the Christian Doctrine identifies Divković’s book as a typical work of the Counter-Reformation aimed at the revival of the Roman Catholic Church.

Here Divković explains that he translated the sacred texts into a “real and true Bosnian language” and further on he mentions “Slavonic language as in Bosnia Slavonic is spoken”. For Divković Bosnian, Slavonic and “our language”, the term he uses throughout the book, are synonyms for one language which is spoken by the people in Bosnia.

The Cyrillic alphabet in the book  is printed, in Divković’s words, using “Serbian characters” but Divković’s Cyrillic has at least ten specific characters of this minuscule Cyrillic alphabet, sometimes referred to as Bosnian Cyrillic (Bosančica); for example Divković uses a vertical rectangle symbol for the Cyrillic character ‘в’ (v).  

Divković writes mainly in the Jekavian (jekavica) variant of the Štokavian dialect with some Ikavian (ikavica) words added to it. In the Italian imprimatur printed in the Christian Doctrine the language and the alphabet are referred to as Illyric: “in lingua Illirica, & carattere Illirico di Fra Mattheo de Bossna”.

Divković’s Štokavian dialect was widely spoken in the lands which are today Bosnia and Herzegovina, Croatia, Montenegro and Serbia, representing one linguistic entity between Slovenian in the west and the Bulgarian  in the east.

Title-page of 'Sto cudesa'
The above image shows Divković’s other work Sto čudesa (‘One Hundred Miracles’) bound together with the Christian Doctrine but foliated separately. The British Library has an intact copy in octavo format (Venice, 1611; C.38.e.40.). Both parts of the book have numerous misprints, which is understandable since Divković had his Cyrillic letters moulded in Venice by printers who didn’t know the language or the alphabet. A list of corrections is given at the end of the volume.

The One Hundred Miracles is Divković’s free translation of Johann Herolt’s  Sermones Discipuli de tempore et de sanctis, cum exemplorum promptuario, ac miraculis Beatae Mariae Virginis.

Woodcut illustration of the Annunciation
Divković’s book contains 12 woodcuts, 10 in Christian Doctrine and two in One Hundred Miracles. The  image of the Annunciation shown here is printed on the verso of One Hundred Miracles’s title leaf which has the motif of a stork feeding with the inscription “Pietas homini tutissima virtus” (Piety is the surest virtue of man).

Divković’s significance lies in the fact that his works have been widely researched and studied as part of the Bosnian and Herzegovinian, Croatian and Serbian written heritage to the present day. Most recently, to celebrate the 400th anniversary of the first imprint, the Bosna Srebrena Cultural and Historical Institute in Sarajevo published a critical edition of Christian Doctrine and One Hundred Miracles transcribed into Croatian as Nauk kristijanski za narod slovinski and Sto čudesa aliti zlamen'ja Blažene i slavne Bogorodice, Divice Marije. This critical edition was published together with a facsimile of the edition of Divković’s book printed by Pietro-Maria Bertano in Venice in 1611.

The language of his book, the Štokavian dialect, became the basis of the literary languages developed in Bosnia and Herzegovina, Croatia, Montenegro and Serbia in the 19th century.  In Bosnia and Herzegovina, Divković’s importance goes beyond the religious doctrine and church teachings that he spread in his homeland. His main legacy is his reputation as the first Bosnian typographer who printed the first Bosnian book in the language spoken by the people in Bosnia and in an alphabet that anyone in Bosnia could read.  

Title page of Divkovic's 'Little Christian Doctrine'

Divković is the author of four books; all are compilations from Christian literature popular in his time. The above image is a title-leaf of Christian Doctrine known as a “little Christian doctrine” (mali Nauk) printed in Venice 1616. The current research has identified 25 editions of this hugely popular small (16°) format of the work.

The British Library holds a copy printed by Marco Ginami (Venice, 1640-41; C.52.a.7.). It consists of 15 different religious works in prose and verse collected in one volume; one of them is Christian Doctrine, shown here as a constituent part of the work that bears the same title. This copy is one of two copies known to be in existence in Britain. It was acquired in 1889 from Nikola Batistić, a theology scholar and professor from Zadar, Croatia.

Milan Grba, Lead Curator South-East European Collections

References

Đorđe Đorđević, „Matija Divković: prilog istoriji srpske književnosti XVII veka“. Glas Srpske kraljevske akademije LII (1896), LIII (1898), pp. [30]-139 and [1]-135. Ac.1131/3.

Ralph Cleminson. Cyrillic books printed before 1701 in British and Irish collections :a union catalogue. (London, 2000). 2708.h.903.

Matija Divković. Nauk kristijanski za narod slovinski : Sto čudesa aliti zlamen'ja Blažene i slavne Bogorodice, Divice Marije. Uvodna studija, rječnik i tumač imena Nauka kristijanskoga Darija Gabrić-Bagarić, Dolores Grmača, Maja Banožić. Uvodna studija, transkripcija, rječnik i tumač imena Sto čudesa Marijana Horvat. (Sarajevo, 2013) YF.2014.a.10503.

Matija Divković. Naūk karstianski za narodʹ slovinski /ovi naūkʹ Izdiačkoga iezika ispisa, privede i složi ū iezikʹ Slovinski Bogoćliūbni Bogoslovat︠s︡ʹ P.O. fra Matie Divkovićʹ.  (Sarajevo, 2013) YF.2014.a.10504  [Facsimile of the 1611 edition printed in Venice]

 

Milan Grba, Lead Curator South-East European Collections - See more at: http://britishlibrary.typepad.co.uk/european/bulgaria/#sthash.Rl0UhLIL.dpuf

05 May 2014

A Translator in New York, and other adventures in language and identity

In a guest post for European Literature Night 2014, Fiona J. Doloughan, Lecturer in English (Literature and Creative Writing) at the Open University and chair of the panel discussion at this year’s event, considers the role of language and translation in our society.

As someone who grew up in Northern Ireland at the height of the Troubles, issues of language, culture and identity have always been part of my psychological as well as my intellectual make-up and development. Whether a speaker of Gaelic or not, it would be difficult not to register relationships between language and culture and to be aware of the various ‘translations’ that take place when A dictionary entry with translations of the word 'translate'situating yourself in relation to your place of birth depending on who you are talking to and the extent of their knowledge of and/or familiarity with the source culture or, should I say, 
cultures. One might go so far as to say that coming from Northern Ireland, one is already primed to understand something of what it means to translate and be translated.

In my case, this was at more than just a metaphorical level: as a student first of Modern Foreign Languages, then of Comparative Literature, I moved first to England, incorporating a year abroad in France, then to the US and back to England again, arriving at a time when, sadly, Modern Foreign Languages were already on the wane in the UK and English was extending its global reach. European Studies Centres, where the focus was on high-level knowledge of the culture, politics and linguistic and institutional history and habits of European nation states, were being replaced by Language Centres where a range of (mostly) European languages was offered at (mostly) lower levels. Meanwhile, the rest of the world, or so it seemed, was acquiring (a variety of) English in addition to their first language or languages, such is the more complex linguistic reality in parts of the new world order.

A recent trip to the US for a translation-themed seminar confirmed this changing world order: every other person on the streets of Nueva York seemed to speak a language other than English and of the non-English speakers, every second person seemed to be of Hispanic origin; bus drivers and barmen switched effortlessly between American English and some variety of Spanish, leaving me thankful that at my Northern Irish grammar school in the 1970s they had had the foresight to introduce Spanish alongside French and German. If this all sounds a little fanciful, a look at the US Census Data for 2010  confirms the general trend: of the 308.7 million residents in the US, 50.5 m or 16% declared themselves to be of Hispanic or Latino origin, while figures for NY are about 28.5% of the total population.

So what has all this to do with European Literature Night and a panel discussion on ‘Stories in Translation: Translating the Untranslatable?’ It reminds us, I think, if we need reminding, that even supposedly monolingual countries like the US are anything but; it also helps situate the place of English in the greater scheme of things. For all its resistance to Modern Foreign Languages, neither is the UK monolingual. Indeed parts of it (e.g. Wales) have a commitment to bilingualism; and much contemporary writing draws on other languages and cultures, if not overtly, then certainly covertly. A glance at the writers and writing in Granta’s Best of Young British Novelists from spring 2013 is sufficient evidence of the diverse provenance, themes and settings experienced and explored. Perhaps what is really changing is an understanding of translation at a time when assumptions about particular languages in relation to particular cultures are being challenged in the wake of increased migration, both voluntary and enforced. What it means to translate in more multilingual, multicultural settings and how translation, as a mode of reading and writing, helps constitute, rather than merely reflect, cultural identities are just some of the issues to be discussed with our writers, translators and publishers.

Road-sign in Welsh and English for the town of Hay-on-Wye
British bilingualism: a  Welsh English road sign from Hay-on-Wye (Photo by Aloys5268 from Wikimedia Commons CC BY-SA 3.0)

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