Kusukela kwavela umuntu, izehlakalo ezahlukahlukene zimake isigaba ngasinye kwisikweletu sakhe, futhi ngasinye salezi sinikeze igama noma sahlukaniswa nezikhathi ezithile zomlando. Lokhu ukusungulwa komshini wokuphrinta nokutholakala kweMelika ebimele izigaba ezithokozisayo emlandweni wezamasiko nezingokomoya zaseNtshonalanga.
Kuyiqiniso ukuthi kwakungeyona imisebenzi yomuntu oyedwa futhi akuzange kwenziwe ngosuku olulodwa, kepha ukuhlanganiswa kwalezi zigameko zombili kwaveza umfanekiso omusha owaba nomthelela omkhulu ekuthuthukiseni isiko laseMexico. Lapho ukunqotshwa kweTenochtitlan sekwenziwe, izithunywa zevangeli aziphumulanga zaze zasungula isiko laseNtshonalanga eNew Spain.
Baqala umsebenzi wabo wobuvangeli: abanye bazama ukufundisa ngezinsizakusebenza ze-mnemonic, abanye ngolimi, lapho bahlobanisa khona amagama esiLatin nokumelwa kwe-hieroglyphic komsindo osondele kakhulu weNahuatl. Isibonelo: pater for pantli, noster for nuchtli nokunye. Ngale ndlela kwethulwa ulimi olusha nomcabango omusha ezweni lomdabu.
Kodwa umsebenzi oqhubekayo wokushumayeza abangakholwa, ukufundisa nokuphatha amasakramente, kanye nokusungula umphakathi omusha, kwabangela ukuthi abakwa-friar badinge abomdabu ukubasiza; abakhethiweyo bomdabu bakhethwa ukuba basebenze njengomxhumanisi phakathi komnqobi namaNdiya, futhi baqala ukufundiswa ngaleyo njongo. Lezi zizathu zaholela ekwakhiweni kwezikole lapho izicukuthwane zaqala khona ukufundiswa ngamasiko ase-Yuropa, okwaphoqa ukusetshenziswa, ukubonisana ngezincwadi nokwakhiwa kwemitapo yolwazi okungangabazeki ukuthi yayine-incunabula, okungukuthi, inaba izincwadi eziphrintiwe ngezinhlamvu ezihambayo ezifana kakhulu nemibhalo yesandla yasendulo (incunabulum ivela egameni lesiLatini elithi incunnabula, okusho ukuthi umbele).
Isikole sokuqala esasungulwa eNew Spain kwakunguSan José de los Naturales ngo-1527. Lapha, khetha amaqembu ezikhulu zomdabu afundiswa imfundiso yobuKristu, ingoma, ukubhala, ukuhweba okuhlukahlukene kanye nesiLatini, kodwa hhayi okwakudala kepha izinkonzo, ukuze kusizwe ezinkonzweni zenkolo. futhi lena yokugcina yenze kwaba nokwenzeka ukuthola emitatsheni yabo yezincwadi incunabula ehlobene nezihloko ezinjenge-sermonarios, izincwadi zemfundiso, yokulungiselela imisa nezincwadi zamaculo.
Imiphumela emihle kakhulu etholakele yathathela indawo ukuvela kweColegio de Santa Cruz de Tlatelolco, eyavula iminyango yayo ngo-1536 futhi ikharikhulamu yayo yayihlanganisa isiLatini, ukukhuluma, ifilosofi, ezokwelapha nezenkolo. Kulesi sikhungo kusetshenziswe i-incunabula, ngoba ngokubuyekezwa kwabo kanye nokuhlaziywa okucokeme okwenziwe ngamaNdiya angamaLatin ngawo, njengoba abizwa njalo, asekela ama-friars ekubhalweni kohlelo lolimi, izichazamazwi nezintshumayelo ngezilimi zomdabu, kulandela isakhiwo esifanayo se-incunabula. Ukufana okunjalo kungabonakala kuhlelo lolimi noma kuLibellus de medicinalius indiarum herbis, ebhalwe ngesiNahuatl nguMartín de la Cruz futhi yahunyushelwa olimini lwesiLatini nguBadiano, olandela uhlelo olufanayo lokuchaza izitshalo njengalolo lweMessue's Opera medicinalia (1479), lapho kungaqinisekiswa khona ukuthi i-incunabula kwakuyibhuloho elihanjwe ngabantu baseNew Spain ukuthola ukufinyelela ngqo esikweni lomhlaba wakudala.
Inqubekela phambili yabantu bomdabu ezifundweni ezahlukahlukene ezifundisiwe yaqhubeka ngokumangalisa. Leli qiniso lasheshisa ukuvulwa kweRoyal and Pontilicia University of Mexico (1533) njengesidingo sangempela; futhi ngasikhathi sinye ibifanekisela ukufakwa komphakathi waseYurophu nokuzinza kwesiko lawo, ngoba amandla oBuciko, ezoMthetho, ezeMithi nezeTheology ayesebenza endlini entsha yezifundo. Umshini wokunyathelisa wawusufikile eNew Spain (1539) futhi ukusakazwa kwencwadi kwaqala ukwanda, kepha ama-incunabula ayesaboniswana ngemikhakha eyahlukene, ngoba isiko lobuhlakani kanye nezinto ezintsha ze-Renaissance ezitholakala kuzo zabenza baba yimithombo ebalulekile umbuzo. Ukukuqonda, kwanele ukubona ukuthi yini eyayifundwa emkhakheni ngamunye; Isibonelo, kwezobuCiko lapho, phakathi kokunye, kwakufundiswa uhlelo lolimi nokukhuluma - okwakufundiswa ukuze kuhlinzekwe izinsimbi ezidingekayo zokushumayela - kwakusekelwe kwimithandazo kaCicero, iZikhungo ZaseQuintilian , izikhulumi ezingamaKristu nemiyalo kaDonato. Le mibhalo yasetshenziselwa izilimi zombili zesiLatini nezesiGreki, kanye nezinsizakusebenza zemibhalo yenkolo kanye nemiBhalo Engcwele; Ngakho-ke, ezincwadini ze-incunabula ze-Urbano's Institutions of Greek grammar (1497), incwadi kaValla yokubhala amagama (1497), uhlelo lolimi lwesiGreek (1497), imibono kaTortelius yohlelo lokupela nokubhala kwamaGreki (1484) itholakala ezinhlelweni ze-incunabula. , Izakhi zohlelo zohlelo lukaPeroto (1480) nasezakhiweni zamagama kaMeyi zahlelwa ngo-1485.
Ngokuqondene nenkulumo, ngaphezu kwemisebenzi kaCicero (1495) noQuintilian (1498), kukhona, phakathi kwezikhulumi ezingamaKristu, lezo zikaSanta Augustine (1495), lezo zikaSanta John Chrysostom (1495) kanye nezikaSaint Jerome (1483 no-1496), kanye nezincwadi zokuzivocavoca noma zokuzijwayeza, phakathi kwazo okukhona: Ukumenyezelwa kwesazi sefilosofi noma udokotela waseBeroaldo (149 /), Imithandazo, izincwadi nezinkondlo zenkulumo yokudumisa kaPedro de Cara (1495), imisebenzi kaMacinelo equkethe izinkondlo zezimbali, izibalo nezinkondlo, ukuphawula ngezinkulumo zikaCicero noQuintilian nakuhlelo lolimi lukaDonato (1498). Kukhona nolwazimagama nezichazamazwi ezifana neLa peregrina nguBonifacio García (1498). Ama-etymologies eSan Isidoro de Sevilla (1483) neThe Greek lexicon of Suidas kusukela ngonyaka we-1499.
UNOVOHISPANAS USEBENZA NGAPHANSI KOMTHELELO WABANGENAKULWA
Kodwa i-incunabula ayisebenzelanga nje kuphela ukubonisana kepha futhi yavumela ukukhiqizwa kwemisebenzi emisha yaseSpain efana nemincintiswano yezincwadi eyayihlushwa izinhlobo zamaLatin nezamaKrestu; izinkulumo ezisemthethweni ezethulwe emicimbini nasemicimbini enesizotha ebibungazwa phakathi nonyaka wesikole o Isivumelwano sokukhulunywa kobuKristu nguDiego de Valadés onhloso yakhe ibingeyona eyokucabanga kepha iyasebenza: ukuqeqesha izikhulumi, “kepha amaKrestu ukuze abe ngamazwi kaNkulunkulu, amathuluzi ukulunga nabashumayeli bakaKristu ”, okwakusetshenziselwa imisebenzi ka-Saint Augustine noSanta John Chrysostom, phakathi kwabanye. Ngakho-ke, umsebenzi kaValadés wawuyingxenye yezincwadi zobuKristu eNew Spain, ezashintsha ngo-1572 lapho kufika amaJesuit. Lokhu, ngendlela yabo entsha, iRatio studiorum, inhlanganisela yabo yokukhumbula ngekhanda kanye nokuzivocavoca umzimba, okutholwe ngokufunda nangokulingisa ababhali, abafundi abangochwepheshe ekukhulumeni. Isifundo simboze iprozi nezinkondlo, izihloko lapho kufakwe khona imfundiso enemininingwane yezinhlobo, esekelwa ngababhali bakudala abanjengoVirgilio, uCátulo (1493), uSeneca (1471, 1492, 1494), uSidonio de Apolinar (1498), UJuvenal (1474) noMarcial (1495), owathonya isikhathi eside iprozi nezinkondlo zaseNew Spain. Yile ndlela ebonakala ngayo kuSor Juana Inés de la Cruz, emavesini akhe adumile: Amadoda awubuwula asola / owesifazane ngaphandle kwesizathu, / ngaphandle kokubona ukuthi uyisenzakalo / sento efanayo osola ngayo.
Kulokho u-Ovid abesekubhalile kule couplet: Wena, ndoda ethukuthele, ngibize ngomfazi oyisiphingi / ngikhohlwe ukuthi nguwe oyimbangela yaleli cala!
Ngendlela efanayo i-epigram VIII, 24 kaMarcial: Owakha izithombe ezingcwele zegolide noma zemabula / akenzi onkulunkulu; (kepha) ocelayo (kubo).
Okushiwo nguSor Juana Inés ku-sonnet yakhe 1690 ngobuhle:… ngoba ucabanga ukuthi, kunokuba ube muhle / kungunkulunkulu okufanele abuzwe.
Ezinye izingcaphuno ezivela kubalobi abahlukene zingakhethwa. Kodwa-ke, lokhu kugunyaza ukuthi kuqhubeke ukusebenza, ngoba isiko laseNew Spain alisebenzisanga nje kuphela okuqukethwe incunabula kuhlelo lolimi, izinkulumo zokubhala noma izinkondlo kepha nakwezinye izindawo ezifana nesayensi, ifilosofi nomlando. Ukukhombisa lokhu, kunganele ukucaphuna uCarlos de Sigüenza y Góngora, umnikazi womunye wemitapo yolwazi ebaluleke kakhulu eNew Spain, lapho bekukhona khona incunabula enesiginesha yakhe namazwana amaningi asezingeni eliphansi, okusizile futhi kwathonya kakhulu imisebenzi. Ukufundwa okufana nalokho okuku-Arquitectura de Vitruvio (1497) kuyabonakala lapho eklama futhi echaza i-arch triumphal eyakhiwa ngo-1680 ukwamukela i-viceroy entsha, iMarquis de la Laguna, futhi uBrading ayichaza “njengesakhiwo esikhulu sokhuni esilinganisa amamitha angama-30 ukuphakama nobubanzi obungu-17, ngakho-ke kuhambisana nemithetho yezakhiwo. " Ngokunjalo, kuyaziwa ukuthi leli khothamo laligcwala ngokweqile ngemifanekiso eqoshiwe nemibhalo eqoshiwe, imvamisa yayigcwele izimpawu ezivezwa ngemishwana nangezimpawu. Kokugcina bekujwayelekile ukusebenzisa imfundiso engokomfanekiso ephefumulelwe yimisebenzi yakudala (yamaGrikhi neyamaRoma), izikhumbuzo zaseGibhithe kanye nama-hieroglyphs, kanye ne-hermeneutics okungenzeka ukuthi yafundwa yiCorpus hermeticum (1493) kanye nemisebenzi kaKircher, nayo eyadla ubhedu eTheatre yakhe Yezimfanelo Zezepolitiki. Imithelela enjalo yavela lapho ichaza ukusondelana kokukhonza izithixo kwaseMexico nabaseGibhithe nokufana okuphawulekayo phakathi kwamathempeli abo, imibhoshongo, izingubo namakhalenda, lapho azama khona ukunika abedlule baseMexico isisekelo semfashini saseGibhithe ngesikhathi sakhe.
Ngakolunye uhlangothi, kufanele kuqashelwe ukuthi uSigüenza njengomeluleki we-Count of Gálvez wabizelwa esigodlweni ukuzoxazulula izikhukhula edolobheni, okwamphoqa impela ukuthi afunde noma abuyekeze incwadi ethi On the aqueducts of Frontonius (1497). USigüenza wayebuye abe ne-polygraph enentshisekelo ekuhambeni kwamazulu nasezenzakalweni ezedlule futhi wakhombisa ulwazi lwakhe kwiLibra astronomica et philosophica lapho akhombisa khona ukuphatha kwakhe ngale ndaba, ayifunda embhalweni Ababhali bezinkanyezi zakudala bango-1499 ukuthi ucaphuna kaninginingi.
Ekugcineni, sizokhuluma ngendawo noma ubuhlakani lapho kusobala ukuthi bekufanele ibhekise ku-incunabula ukunikeza isisekelo. Lo nguMthetho, ohlotshaniswa eduze nefilosofi nemfundiso yenkolo.
Kuyaziwa ukuthi eMthethweni kwafundwa zombili izinhlaka zeCorpus iuris civilis zaseJustinian kanye neCorpus iuris canonici, ngoba eNew Spain kwakungekho mithetho eyabo, kepha leyo eyayilawula iSpain kwakufanele yamukelwe. Lokhu kuguqulwa kwezomthetho kuholele ochungechungeni lwezincazelo ezingezona kwesicelo salo; Ukukhombisa lokhu, kuzokwanela ukukhuluma kafushane ngobugqila, kwabanye kuvunyelwe ngoba ngaphambi kokufika kwabaseSpain kwakukhona izigqila eMelika. Kwakunjalo-ke ukuqonda kwemithetho ukuthi abantu bomdabu nabo bangathathwa njengezithunjwa zempi, ngaleyo ndlela balahle amalungelo abo. futhi nesilinganiso esivela encwadini yombango yeCorpus iuris, ngalokhu sithi: "futhi ngenxa yalokhu bangabizwa ngezigqila, ngoba ababusi bayala ukuthengisa abathunjiwe, ngakho-ke (abaphathi) bathambekele ekubenigcina hhayi ukubabulala." UJuan de Zumárraga ukuphikisile ukuhumusha ukuthi bekungemukeleki, ngoba “kwakungekho mthetho noma isizathu-… lapho (laba) babengaba yizigqila, noma (ebuKristwini)… (ababengabacindezeli) umthetho wemvelo kanye noKristu othi: "ngokwemvelo bonke abantu bazalwa bekhululekile kwasekuqaleni."
Bonke lobu bunzima benza ukuthi kudingeke ukuthi kubuyekezwe imithetho yaseSpain futhi bazenzele eyabo iNew Spain, yingakho kwavela iDe Indiarum iure de Solórzano nePereira kanye neCedulario de Puga noma i-Laws of the Indies. Izindlela ezintsha zokusetshenziswa kwemithetho zazisekelwe ku-Habeas iuris civilis kanye ne-canonici, kanye nenqwaba yamazwana asetshenziswa izifundiswa nabafundi njengama-Commentaries to the Habeas iuris canonici ka-Ubaldo (1495), Imikhandlu kaJuan noGaspar Calderino (1491), Phatha ngokulobola kanye nomthethosisekelo wedosi namalungelo (1491) noma ekulobeni kwePlataea (1492).
Ngokwalokho esesikubonile kuze kube manje, singaphetha ngokuthi i-incunabula kwakuyimithombo yezincwadi esetshenziselwe ukushumayela ivangeli kanye nokuthuthuka kwezengqondo nezenhlalo eNew Spain. Kungenzeka-ke ukukuqinisekisa-ke ukuthi ukubaluleka kwazo akukhona nje kuphela ukuthi ziyizincwadi zokuqala eziphrintiwe emhlabeni kepha futhi ngoba zingumsuka wesiko lethu laseNtshonalanga. Kungakho kufanele siziqhenye ngokuba yizwe elineqoqo elikhulu kunawo wonke lokhu eLatin America, ngoba ngaphandle kwezincwadi ngeke kube khona umlando, izincwadi noma isayensi.
Umthombo: IMexico ngesikhathi esingu-29 Mashi-Ephreli 1999
