Thank you for this additional information, Prof. Vielle. I at last tracked down my source, which is another Will Sweetman contribution, "Reading Jesuit Readings of Hinduism," in Jesuit Historiography Online (Brill). The details I provided were slightly off, so better to consult Prof. Sweetman's own words:"In 1558, a text called Anādipurāṇa was seized from the house of a prominent Hindu during the festival of Divali. The following year, a Brahmin who had converted and taken the name Manuel d’Oliveira stole a collection of books from another Brahmin living in the hinterland of Goa. Copies were sent to Europe, together with translations made by d’Oliveira. The copies extant in Europe include texts in both Marathi and Konkani, mostly episodes from the Mahābhārata and Rāmayāṇa, as well as the translations into Portuguese. These texts, together with the Anādipurāṇa, became important sources for the Jesuits in Goa. As well as being put to use in Goa in sermons against the Brahmins and as sources for the accounts of Indian religion in Jesuit histories by Alessandro Valignano (1539–1606) and Sebastiam Gonçalves (1555?–1619), they were also used for vocabularies like those composed by Diogo Ribeiro (1561–1635) and Miguel d’Almeida (1610–83 or 1687) and as models for Christian works in Marathi like Thomas Stephens’s (1549–1619) Discurso sobre a vinda de Jesu Christo (1616)—the so-called Kristapurāṇa—and Etienne de la Croix’s (1579–1643) Discursos sobre a vida do Apostolo Sam Pedro (1629)."Best wishes,Shankar NairAssociate ProfessorDepartment of Religious Studies andMiddle Eastern & South Asian Languages & CulturesUniversity of VirginiaOn Tue, May 16, 2023 at 3:26 PM Christophe Vielle <christophe.vielle@uclouvain.be> wrote:About Shankar Nair's reference to a "mention (I believe by Will Sweetman) of an Anādipurāṇa that a Brahmin convert to Christianity, Manuel d’Oliveira, partially translated into Portuguese via Marathi/Konkani, ca. 1558 (mostly episodes from the Mahābhārata and Rāmayāṇa)".More precisely, dating from that early time (1558-60), there remains two Portuguese summaries (not real translations) of this Anādipurāṇa (ascribed to Namdev), both in manuscripts. One is to be found in a Portuguese (Evora) manuscript referred to by W. SWEETMAN “The Absent Vedas”, JAOS 139/4, 2019, p. 783 fn. 8; the other summary is in a similar ms. in Rome (ARSI Goa ms.) where there is also to be found a Portuguese adaptation of the 13th chapter of the Marathi Jñāneśvarī, and the Livro de Datatraia or Hiogirazatalicu, viz. an adaptation of Amr̥tānanda's Yogarājaṭiḷaka, again a Marathi work. (on the contents of these two, similar, manuscripts, see Panduronga S. S. PISSURLENCAR, “A propósito dos primeiros livros maratas impressos em Goa”, Boletim do Instituto Vasco da Gama 73, 1956, pp. 59-61: http://memoria-africa.ua.pt/Library/ShowImage.aspx?q=/BIVG/BIVG-N073&p=75 ). See here attached the article of J. WICKI, “Old Portuguese Translations of Marathi Literature in Goa: c. 1558- 1560“, Indica 12, 1975, pp. 22-26, who unfortunately was not able to edit, as promissed (at the end of this article), these early translations/adaptations.
Le 16 mai 2023 à 18:18, Shankar Nair via INDOLOGY <indology@list.indology.info> a écrit :
Dear John,
It's a good question that could have different answers depending on your "parameters" -- particularly the question of direct vs. mediated translation. Anquetil-Duperron's translation of the Upaniṣads, for instance, as Prof. Lindquist just mentioned, was translated from the Persian version of Dara Shikoh.
A more extended case of such mediation could take us back to the Middle Ages, when the Pañcatantra was translated into Latin via Pahlavi and Arabic (there under the title Kalila wa Dimna). From Latin, the Pañcatantra quickly found its way into numerous other European languages: according to Edgerton (1924), it was certainly extant in Greek, Spanish, Italian, German, English, Slavonic languages, etc., before 1600. Olivelle (2009) offers a general trajectory of Sanskrit --> Pahlavi --> Arabic --> Syriac (10th/11th c.) --> Greek (11th c.) --> Latin; there is also another fascinating trajectory from Sanskrit --> Pahlavi --> Arabic --> Persian --> Spanish (ca. 1251) and Hebrew (12th c.) --> Latin (between 1263-1278). The life of the Buddha has a comparable trajectory, eventually becoming the story of Barlaam and Josephat via Arabic, Persian, Hebrew, and other languages.
In the vein of Abraham Rogerius, early Christian missionaries were of course active from the early 16th c., particularly the Jesuits. It's well-known that they were translating in the other direction (translating Christian materials into Indian languages), but I'm just not familiar enough with the materials to know about the earliest translation in the other direction. The 1610 (and onwards) Portuguese translations that Prof. Vielle mentions are certainly noteworthy in this vein. I have encountered mention (I believe by Will Sweetman) of an Anādipurāṇa that a Brahmin convert to Christianity, Manuel d’Oliveira, partially translated into Portuguese via Marathi/Konkani, ca. 1558 (mostly episodes from the Mahābhārata and Rāmayāṇa).
Adding a different kind of ambiguity to your question is when Europeans would themselves patronize translations into Persian, which would then later find their way into European languages. Rosanne Rocher (1983, pp. 48-72) tells us of Warren Hastings' commission of a Persian translation of the Vivādārṇavasetu, then translated into English by Halhed as A Code of Gentoo Laws in 1776. This is just one of numerous European-commissioned translations in this time period that were mediated by Persian (see Carl Ernst, "Muslim Studies of Hinduism?," 2003).
Hope this helps,Shankar
Shankar NairAssociate ProfessorDepartment of Religious Studies andMiddle Eastern & South Asian Languages & CulturesUniversity of Virginia
On Tue, May 16, 2023 at 9:53 AM Nemec, John William (jwn3y) via INDOLOGY <indology@list.indology.info> wrote:
Dear Indology Colleagues,
Speaking with a colleague, recently, who is not subscribed to this list, a question arose as to the first works translated from an Indian language into a Western one (including Dutch, Portuguese, Latin, French, English, Italian, Spanish, German, etc.).
I am of course aware that Charles Wilkins rendered the Bhagavadgītā into English at a relatively early date, I believe in 1785. I found reference to 1789 for William Jones's translation of the Abhijñānaśākuntala. Before these there was a rendering (into Dutch and not first into Latin, though there was a dispute evidently over this fact) of Bhartṛhari's poems by Abraham Roger/Abraham Rogerius, posthumously in 1651.
Could anyone provide more and/or better information about the history of the translation of Sanskrit texts and works of other Indian source languages into Western/European languages?
Thank you.
Sincerely,John
______________________________John Nemec, Ph.D. (he, him, his)Professor of Indian Religions and South Asian StudiesEditor, Religion in Translation Series (Oxford University Press)323 Gibson Hall / 1540 Jefferson Park AvenueDepartment of Religious StudiesUniversity of VirginiaCharlottesville, VA 22904434-924-6716
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