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Ahmad al-Razi

/ Ahmad ibn Muhammad al-Razi

http://es.wikipedia.org/wiki/Ahmad_ibn_Muhammad_al-Razi

Ahmad ibn Muhammad al-Razi, conocido como al-Tariji (el Cronista) o, para los historiadores cristianos, el moro Rasis (887–955 d. C.), fue un historiador andalusí que desarrolló su labor literaria en tiempos del califa Abderramán III.

Índice

Biografía

Era hijo del mercader Muhammad ibn Muza al-Razi, oriundo de la región de Rayy, Persia, que se estableció en la Córdoba de los Omeyas hacia el año 865 (250 h.).¹ Rasis adquirió un gran saber, según Ibn al-Faradî, de sus maestros Ahmâd ibn Jalid y Qâsim ibn Azbag, entre otros, y fue tenido en su época como el más prestigioso de los historiadores andalusíes. Se sabe que enseñó en Córdoba, Sevilla y otras ciudades.

Obra

A Rasis se le atribuyen varias obras sobre la historia y la geografía de Al-Ándalus, entre las que destacan una descripción topográfica de la ciudad de Córdoba y Alistiyab, un libro que refiere las genealogías de andalusíes célebres en cinco volúmenes. Pero es recordado sobre todo por su Historia de los reyes de Al-Andalus (Ajbār mulūk Al-Andalus), un relato de la presencia árabe en la península Ibérica desde la invasión emprendida por Táriq ibn Ziyad y Musa ibn Nusair hasta el reinado de Abderramán III, octavo emir y primer califa de la dinastía Omeya. Esta la obra le hizo muy conocido y citado por los historiadores posteriores, tanto musulmanes (Ibn Hayyan, Ibn Bassam, Al-Humaydi, Ibn Bashkuwal, Ibn al-Abbar, Ibn al-Jatib, Al-Maqqari) como cristianos, que conocieron la obra como la Crónica del moro Rasis. La composición de esta obra la finalizó su hijo Isa ibn Ahmad al-Razi en Córdoba después del año 977, siendo califa Hisham II. Gracias a los fragmentos transcritos por los historiadores arábigos posteriores como, sobre todo, a su traducción al portugués y castellano, es la única obra de Rasis que se conserva.

Crónica del moro Rasis

El Ajbār mulūk Al-Andalus (Noticias de los reyes de al-Ándalus), principal obra de Al-Razi, constaba en origen de tres partes: una geografía de Al-Ándalus; una historia preislámica de la Península Ibérica; y un relato del reinado de Rodrigo, conquista musulmana e historia de los emires.² Durante la Edad Media los historiadores cristianos hicieron uso frecuente del relato de Razi, al que se referían como la «Crónica del moro Rasis» o de «Rasis moro». Así, es abundantemente citada en el De rebus Hispaniae (1243) del arzobispo de Toledo Rodrigo Jiménez de Rada. A principios del siglo XIV el rey Don Dionis de Portugal encargó una traducción al portugués al clérigo luso Gil Peres (1279–1325). De esta traducción del Rasis mouro se sirvió abundantemente el escritor de la Crónica geral de Espanha de 1344, encargada por el conde de Barcelos, Don Pedro Alfonso, que transcribe pasajes enteros.³
La Crónica fue retraducida al castellano en el siglo XV y refundida como introducción a la Crónica sarracina (h. 1430) de Pedro del Corral. Sin embargo, la traducción fue parcial, limitándose únicamente a las secciones que trataban de geografía y de la primitiva historia peninsular. Posteriormente, la traducción original al portugués de Gil Péres se perdió. Hoy día se conservan únicamente tres manuscritos vertidos al castellano en el siglo XVI.⁴
Ya en el siglo XVI se empezó a dudar sobre la autenticidad de la crónica portuguesa, considerándola obra original, que no traducción, de Gil Péres.⁵ Durante siglos, eruditos y críticos como Ambrosio de Morales, Gregorio Mayans,⁶ Miguel Casiri, José Antonio Conde o Diego Clemencín⁷ negaron la autoría arábiga o la composición en fecha tan temprana como el siglo X.
El interés por la crónica era evidente, pues ofrecía el mayor caudal de noticias disponible entonces sobre la época de la invasión y primeros siglos de dominio musulmán en la Península. Las investigaciones eruditas sobre la misma tomaron un nuevo rumbo en el siglo XIX gracias al desarrollo de la metodología histórica. En 1850 el arabista Pascual de Gayangos demostró, en una memoria leída ante la Real Academia de la Historia, que, en primer lugar, hubo un historiador cordobés del siglo X llamado Al-Razi y, en segundo lugar, que fue el autor de una descripción geográfica y una historia de la Península Ibérica. Además, vertió unos fragmentos en castellano en el «Apéndice» a sus Memorias sobre la autenticidad de la Crónica denominada del moro Rasis, que fueron más tarde completados con la ayuda de un manuscrito conservado en la Biblioteca del Real Palacio y estudiado por Pedro José Pidal.
Aunque Gayangos admitió la autenticidad de la descripción geográfica y de la historia musulmana, planteó sus reservas respecto a la autoría de Rasis en la parte dedicada a la historia preislámica, argumentando que se trataba de una compilación de otras fuentes realizada por Gil Pérez.⁸ Otros arabistas de su tiempo, como el holandés Reinhart Dozy compartieron esta misma opinión. Fue a principios del siglo XX cuando el filólogo Ramón Menéndez Pidal, no contento con esta valoración, demostró que la parte referente a Rodrigo en la Crónica de 1344 se basaba, efectivamente, en el Rasis de Gil Pérez y que procedía de la historia de al-Razi.⁹ Finalmente, el historiador Claudio Sánchez Albornoz logró probar que Gil Vicente tradujo, efectivamente, la Historia de los reyes de Al-Ándalus de Ahmad al-Razi, dando así validez y autenticidad a todas las partes conservadas, incluida la historia preislámica.¹⁰
La importancia de la Crónica del moro Rasis ha sido expuesta por Diego Catalán: si las anteriores historias nacionales tenían por sujeto a una gens, es decir, a un pueblo o nación étnicamente homogéneo, la historia de Al-Razi es la primera obra histórica que tiene por objeto el solar español, esto es, el territorio de la península Ibérica y la descripción de los distintos pueblos que se asentaron sucesivamente en él hasta llegar a la conquista musulmana. Este modelo, que después sería seguido por la Estoria de España de Alfonso X, es el más admitido hoy día para relatar una historia de una nación o país.¹¹

Véase también

Referencias

Ir a ↑ Pascual de Gayangos, Memoria sobre la Crónica del moro Rasis, p. 13
Ir a ↑ Cf. Diego Catalán y Mª Soledad de Andrés, Crónica del moro Rasis, pp. XI–XVI
Ir a ↑ Diego Catalán y Mª Soledad de Andrés, Crónica del moro Rasis, p. XVII
Ir a ↑ Diego Catalán y Mª Soledad de Andrés, Crónica del moro Rasis, p. XV. Un mss. se conserva en la Biblioteca de la Catedral de Toledo, el otro en la Real Biblioteca de San Lorenzo de El Escorial y el tercero en la biblioteca pública de Cáceres, legado en 1995 por María Brey, viuda de Antonio Rodríguez Moñino
Ir a ↑ Diego Catalán y Mª Soledad de Andrés, Crónica del moro Rasis, pp. XI–XII
Ir a ↑ en su edic. de la Censura de historias fabulosas de Nicolás Antonio, 1743, p. 31
Ir a ↑ «Examen y juicio de la descripción geográfica de España atribuída al moro Rasis», en Memorias de la Real Academia de la Historia, VII, 1832
Ir a ↑ Pascual de Gayangos, Memoria sobre la Crónica del moro Rasis, pp. 22–24
Ir a ↑ Diego Catalán y Mª Soledad de Andrés, Crónica del moro Rasis, p. XII
Ir a ↑ En sus obras: En torno a los orígenes del feudalismo, II. Los árabes y el régimen prefeudal carolingio. Fuentes de la historia hispano-musulmana del siglo VII, Mendoza, Universidad Nacional de Cuyo, 1942. Investigaciones sobre historiografía hispana medieval (siglos VIII al XII), Buenos Aires, Instituto de Historia de España, 1967. Adiciones al estudio de la Crónica del moro Rasis, Madrid, Moneda y Crédito, 1978
Ir a ↑ Cf. Catalán, Diego, (1982), «España en su historiografía: de objeto a sujeto de la historia», introducción a Ramón Menéndez Pidal, Los españoles en la historia, Madrid, Austral, pp. 30–33. ISBN 84-239-2101-8

Bibliografía

Gayangos y Arce, Pascual de, (1852), «Memoria sobre la autenticidad de la crónica denominada del moro Rasis», Memorias de la Real Academia de la Historia, VIII.
Catalán, Diego y Andrés, Mª Soledad de (1975), Crónica del moro Rasis. Versión del Ajbar muluk al-Andalus de Ahmad ibn Muhammad ibn Musa al-Razi, 889–955; romanzada para el rey don Dionís de Portugal hacia 1300 por Mahomad, alarife, y Gil Pérez, clérigo de don Perianes Porçel, Madrid, Gredos–Seminario Menéndez Pidal.
Matesanz Gastón, Roberto, (2004), Omeyas, bizantinos y mozárabes. En torno a la «prehistoria fabulosa de España» de Ahmad al-Rāzī, Valladolid, Universidad de Valladolid.

Enlaces externos

Sobre Rasis — www.islamyal-andalus.es.

Etimología de Persia

http://www.etymonline.com/index.php?allowed_in_frame=0&search=Persia&searchmode=none


Persian: c.1400, percynne (adj.), Old English Perse (n.), both from Latin *Persianus (the adjective via Old French persien), from Persia "Persia" (see Persia). First record of Persian cat is from 1785.
Persia: from Latin Persia "Persia," from Greek Persis, from Old Persian Parsa (cf. Persian Fars, Hebrew Paras, Arabic Faris).
Parthian (n.): 1520s, native or inhabitant of Parthia (ancient kingdom northeast of Persia in western Asia), from Old Persian Parthava- "Parthian," dialectal variant of the stem Parsa-, source of Persia.

As an adjective, 1580s. Phrase Parthian shot is in reference to their horsemen, who were expert at racing forward, turning, and shooting arrows backward at the moment of retreat. The exact phrase is attested by 1832; the image itself was in use long before (e.g. Parthian fight, 1630s).

Or, like the Parthian, I shall flying fight ["Cymbeline," Act I, Scene VII]
peach (n.): c.1400 (late 12c. as a surname), from Old French pesche "peach, peach tree" (Old North French peske, Modern French pêche), and directly from Medieval Latin pesca, from Late Latin pessica, variant of persica "peach, peach tree," from Latin malum Persicum, literally "Persian apple," translating Greek Persikon malon, from Persis "Persia" (see Persian).

In ancient Greek Persikos could mean "Persian" or "the peach." The tree is native to China, but reached Europe via Persia. By 1663 William Penn observed peaches in cultivation on American plantations. Meaning "attractive woman" is attested from 1754; that of "good person" is from 1904. Peaches and cream in reference to a type of complexion is from 1901. Peach blossom as a color is from 1702. Georgia has been the Peach State since 1939.
persea (n.): sacred fruit-bearing tree of Egypt and Persia, c.1600, from Latin persea, from Greek persea. Used from early 19c. of a genus of trees and shrubs in the West Indies.
Parsee (n.): 1610s, descendant of Zoroastrians who fled to India 7c.-8c. after Muslim conquest of Persia, from Old Persian parsi "Persian" (see Persian). In Middle English, Parsees meant "Persians."
perse (adj.): late 14c., "blue, bluish-gray," later "purplish-black," from Old French pers "(dark) blue, livid; wan, pale," from Late Latin persus, perhaps a back-formation from one of the early European forms of Persia.
Pahlavi (n.): 1773, Iranian language spoken in Persia 3c.-10c., from Persian Pahlavi, from Old Persian Parthava "Parthia" (see Parthian).
Shiraz (n.): wine made in the district of Shiraz, city in Persia, 1630s. As the name for a red wine made from a type of grape grown in the Rhône valley of France, it is recorded from 1908, from French syrah, the name apparently altered in English on mistaken notion that the grape was brought to Europe from the Middle East by Crusaders. The place name is said to be from Elamite sher "good" + raz "grape."
Xerxes: king of Persia who reigned 486-465 B.C.E., Greek Xerxes, from Old Persian Xšayaršan, literally "male (i.e. 'hero') among kings," from Xšaya- "to rule over" (cf. shah) + aršan "male, man, hero." The Hebrew rendition was Ahashwerosh, Ahashresh.
Persepolis: ancient capital of Persia, founded 6c. B.C.E. by Darius the Great; from Greek, literally "city of the Persians," from Perses "Persians" (see Persian) + -polis "city" (see polis). The modern Iranian name for the place is Takht-e-jamshid, literally "throne of Jamshid," a legendary king whose name was substituted when Darius was forgotten.
shah (n.): title of the king of Persia, 1560s, shaw, from Persian shah, shortened from Old Persian xšayathiya "king," from Indo-Iranian *ksayati "he has power over, rules" from PIE *tke- "to gain control of, gain power over" (cf. Sanskrit ksatram "dominion;" Greek krasthai "to acquire, get," kektesthai "to possess"). His wife is a shahbanu (from banu "lady"); his son is a shahzadah (from zadah "son").
satrap (n.): late 14c., "governor of a province of ancient Persia," from Latin satrapes, from Greek satrapes, from Old Persian xšathrapavan-, literally "guardian of the realm," from xšathra- "realm, province" (related to xšayathiya "king," cognate with Sanskrit kshatra; cf. shah) + pavan- "guardian," from PIE *pa- "to protect, feed" (see food). Related: Satrapy.
Iran: from Persian Iran, from Middle Persian Ērān "(land) of the Iranians," genitive plural of ēr- "an Iranian," from Old Iranian *arya- (Old Persian ariya-, Avestan airya-) "Iranian", from Indo-Iranian *arya- or *ārya- (see Aryan), a self-designation, perhaps meaning "compatriot." In 1935 the government of Reza Shah Pahlavi requested governments with which it had diplomatic relations to call his country Iran, after the indigenous name, rather than the Greek-derived Persia.
quince (n.): early 14c., plural of quoyn, from Old French cooin (Modern French coing), from Vulgar Latin codoneum, from Latin cotoneum malum "quince fruit," probably a variant of cydonium malum, from Greek kydonion malon "apple of Kydonia" (modern Khania), ancient seaport city in Crete.

The plant is native to Persia, Anatolia, and Greece; the Greeks imported grafts for their native plants from a superior strain in Crete, hence the name. Kodu- also was the Lydian name for the fruit. Italian cotogno, German Quitte, etc. all are ultimately from the Greek word.
paradise (n.): late 12c., "Garden of Eden," from Old French paradis "paradise, Garden of Eden" (11c.), from Late Latin paradisus, from Greek paradeisos "park, paradise, Garden of Eden," from an Iranian source, cf. Avestan pairidaeza "enclosure, park" (Modern Persian and Arabic firdaus "garden, paradise"), compound of pairi- "around" + diz "to make, form (a wall)."

The first element is cognate with Greek peri- "around, about" (see per), the second is from PIE root *dheigh- "to form, build" (see dough).

The Greek word, originally used for an orchard or hunting park in Persia, was used in Septuagint to mean "Garden of Eden," and in New Testament translations of Luke xxiii:43 to mean "heaven" (a sense attested in English from c.1200). Meaning "place like or compared to Paradise" is from c.1300.
rose (n.1): Old English rose, from Latin rosa (source of Italian and Spanish rosa, French rose; also source of Dutch roos, German Rose, Swedish ros, Polish rozha, Russian roza, Lithuanian rozhe, Hungarian rózsa, Irish ros, Welsh rhosyn, etc.), probably via Italian and Greek dialects from Greek rhodon "rose" (Aeolic wrodon), ultimately from Persian *vrda-.

But cf. Tucker: "The rose was a special growth of Macedonia & the Thracian region as well as of Persia, & the Lat. & Gk. names prob. came from a Thraco-Phrygian source." Aramaic warda is from Old Persian; the modern Persian cognate, via the usual sound changes, is gul, source of Turkish gül "rose." Klein proposes a PIE *wrdho- "thorn, bramble."

The form of the English word was influenced by the French. Used as a color name since 1520s. In English civil wars of 15c., the white rose was the badge of the House of York, the red of its rival Lancaster. In the figurative sense, bed of roses is from 1590s. To come up roses is attested from 1969; the image, though not the wording, from 1855. To come out smelling like a rose is from 1968. Rose of Sharon (Song of Sol. ii:1) is attested from 1610s and named for the fertile strip of coastal Palestine. The flower has not been identified; used in U.S. since 1847 of the Syrian hibiscus.
Aryan: c.1600, as a term in classical history, from Latin Arianus, Ariana, from Greek Aria, Areia, names applied in classical times to the eastern part of ancient Persia and to its inhabitants. Ancient Persians used the name in reference to themselves (Old Persian ariya-), hence Iran. Ultimately from Sanskrit arya- "compatriot;" in later language "noble, of good family."

Also the name Sanskrit-speaking invaders of India gave themselves in the ancient texts, from which early 19c. European philologists (Friedrich Schlegel, 1819, who linked the word with German Ehre "honor") applied it to the ancient people we now call Indo-Europeans (suspecting that this is what they called themselves); this use is attested in English from 1851. The term fell into the hands of racists, and in German from 1845 it was specifically contrasted to Semitic (Lassen).

German philologist Max Müller (1823-1900) popularized the term in his writings on comparative linguistics, recommending it as the name (replacing Indo-European, Indo-Germanic, Caucasian, Jshortened) for the group of related, inflected languages connected with these peoples, mostly found in Europe but also including Sanskrit and Persian. Arian was used in this sense from 1839 (and is more philologically correct), but this spelling caused confusion with Arian, the term in ecclesiastical history.

Gradually replaced in comparative linguistics c.1900 by Indo-European, except when used to distinguish Indo-European languages of India from non-Indo-European ones. Used in Nazi ideology to mean "member of a Caucasian Gentile race of Nordic type." As an ethnic designation, however, it is properly limited to Indo-Iranians (most justly to the latter) and has fallen from general academic use since the Nazi era.
spring (n.1): season following winter, the vernal season, c.1400, earlier springing time (late 14c.), which replaced Lent, the Old English word. From spring (v.); also see spring (n.3). The notion is of the "spring of the year," when plants begin to rise (cf. spring of the leaf, 1520s), from the noun in its old sense of "action or time of rising or springing into existence." It was used of sunrise, the waxing of the moon, rising tides, etc.; cf. 14c. spring of dai "sunrise," spring of mone "moonrise," late Old English spring "carbuncle, pustule."

Other Germanic languages tend to take words for "fore" or "early" as their roots for the season name, cf. Danish voraar, Dutch voorjaar, literally "fore-year;" German Frühling, from Middle High German vrueje "early." In 15c. English, the season also was prime-temps, after Old French prin tans, tamps prim (French printemps, which replaced primevère 16c. as the common word for spring), from Latin tempus primum, literally "first time, first season."

Spring fever is from 1843 as "surge of romantic feelings;" earlier of a type of disease or head-cold prevalent in certain places in spring; Old English had lenctenadle. First record of spring cleaning in the domestic sense is by 1843 (in ancient Persia, the first month, corresponding to March-April, was Adukanaiša, which apparently means "Irrigation-Canal-Cleaning Month;" Kent, p.167). Spring chicken "small roasting chicken" (usually 11 to 14 weeks) is recorded from 1780; transferred sense of "young person" first recorded 1906. Baseball spring training attested by 1889, earlier of militias, etc.

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miércoles, 19 de febrero de 2014

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