Abstract
Balbín’s Diva Montis Sancti (1665) and Its Vernacular Versions as a Type of Early Modern Translations
Highlights
In his conclusion to Dynamics of Neo-Latin and the Vernacular, Tom Deneire states three main research traditions in Early Modern multilingualism: “Imitatio / aemulatio”, “Translation studies” and “Transfer studies”.1 My article should be a contribution mainly to “Translation studies”,2 using the methodological approach that compares form, content (2007a; 2007b); Deneire (2014b; 2014d); Bloemendal (2014; 2015); Čapská (2014); Ramminger (2015–2016); Pérez Fernández, Wilson-Lee (2014)
Others were dedicated to individual paintings / sculptures, for instance Divae of Justus Lipsius,13 which served as an example for Balbín. These authors wanted to honour the Virgin Mary and to have an educative impact on a broad range of readership since the books were published in multilingual versions
The Czech translation adds as an attachment a discourse of Georgius Crugerius about the affection of the Virgin Mary towards the Czech people and, vice versa, the affection of the Czech people for the Virgin Mary,29 which is originally inserted in the first book of Diva Montis Sancti
Summary
In his conclusion to Dynamics of Neo-Latin and the Vernacular, Tom Deneire states three main research traditions in Early Modern multilingualism: “Imitatio / aemulatio”, “Translation studies” and “Transfer studies”.1 My article should be a contribution mainly to “Translation studies”,2 using the methodological approach that compares form, content. Others were dedicated to individual paintings / sculptures, for instance Divae of Justus Lipsius, which served as an example for Balbín These authors wanted to honour the Virgin Mary and to have an educative impact on a broad range of readership since the books were published in multilingual versions (in bilingual Bohemia, besides Latin, usually in Czech and German languages).. The Czech translation adds as an attachment a discourse of Georgius Crugerius about the affection of the Virgin Mary towards the Czech people and, vice versa, the affection of the Czech people for the Virgin Mary, which is originally inserted in the first book of Diva Montis Sancti.30 This discourse does not relate to Svatá Hora and the miracles themselves, it can represent an appropriate conclusion of the whole book. Balbín explains the meaning of this name to readers without the command of Czech in his marginalia: Prochazka Boëmice, Latine Ambulatio.
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