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since they display special characteristics and are the subjects of other reference works . One of
30
the best manuscript collections related to these communities, the one now housed in the
Biblioteca Tomás Navarro Tomás (formerly Manuscritos de la Junta), has been digitized and is
31
readily accessible. The activity of Mudejar authors and transmitters, although absent from
32
HATA, should be kept in mind in studies of al-Andalus. In the same way, activity by members
of other religious communities, especially Jews, is essential for establishing and understanding
33
what books circulated in al-Andalus, and what features characterized Andalusi intellectual
output.
3. HATA’s sources
HATA has drawn its data from sources that include historical chronicles and literary
34
compilations, but the most important ones have been biographical dictionaries, particularly
36
35
Andalusi, some of which include women. Among non-Andalusi biographical dictionaries, the
studies listing the biographies of Andalusi ᶜulamā’ contained in some of those works and which
37
were published in the EOBA series have been very useful. The famous cedulario (card register)
38
conceived by Francisco Codera (1836-1917) as a source of data from biographical dictionaries
30 Useful information can be found in the web page of the Seminario de Estudios Árabo-Románicos - Universidad de
Oviedo http://www.arabicaetromanica.com/
31 http://manuscripta.bibliotecas.csic.es/
32 M. Fierro, “El Kitab al-anwar y la circulación de libros en al-Andalus,” Sharq al-Andalus (in press).
33 For instance, we know that Ḥunayn b. Ishāq’s Nawādir al-falāsifa wa-l-ḥukamā’ circulated in al-Andalus only
through translations of the work into Hebrew and other Peninsular languages. Some of the books that Maimonides
cites in his works are ones that he must have encountered in the Islamic West: S. Strouma, “Entre Harran et al-
Maghreb: la théorie maïmonidienne de l’histoire des religions et ses sources arabes,” in M. Fierro (ed.), Judíos en
tierras de Islam. Judíos y musulmanes en al-Andalus y el Maghreb. Contactos intelectuales (Madrid: Casa de
Velázquez, 2002), pp. 153-64.
34 These are listed in detail in the Sources section.
35 On these see M. L. Ávila, “El género biográfico en al-Andalus,” EOBA 8, pp. 35-51; M. Penelas, “Textos
biográficos andalusíes: sus ediciones,” EOBA 8, pp. 53-92.
36 M. L. Ávila, “Las mujeres ‘sabias’ en al-Andalus,” in M. J. Viguera (ed.), Actas de las V Jornadas de
Investigación Interdisciplinaria. I. La mujer en al-Andalus: reflejos históricos de su actividad y categorías sociales
(Madrid-Seville: Seminario de Estudios de la Mujer/Ediciones de la Universidad Autónoma/Editoriales Andaluzas
Unidas, 1989), pp. 139-84.
37 One work not included is that of Ibn al-ᶜImād (d. 1089/1679), Shadharat al-dhahab, whose data were already
digitized in the Onomasticon Arabicum project and can be consulted online: Christian Müller (auth.), Jacqueline
Sublet (auth.), Onomasticon arabicum. Prosopographie de l’Islam médiéval (Paris-Orléans: IHRT, 2006) (AEdilis,
Bases de données et logiciels, 3) [Online:] http://aedilis.irht.cnrs.fr/onomasticon
38 E. García Gómez, in his “Homenaje a D. Francisco Codera,” AA 15 (1950), describes how and why the cedulario
arose. See also M. J. Viguera’s introduccion to the reprint of F. Codera, Decadencia y desaparición de los
almorávides en España (Pamplona: Urgoiti, 2004). On F. Codera’s keen insight into priorities for Arabist research
in Spain see M. J. Viguera, “Viajes en torno a los manuscritos árabes: los recorridos de Francisco Codera (1836-
since they display special characteristics and are the subjects of other reference works . One of
30
the best manuscript collections related to these communities, the one now housed in the
Biblioteca Tomás Navarro Tomás (formerly Manuscritos de la Junta), has been digitized and is
31
readily accessible. The activity of Mudejar authors and transmitters, although absent from
32
HATA, should be kept in mind in studies of al-Andalus. In the same way, activity by members
of other religious communities, especially Jews, is essential for establishing and understanding
33
what books circulated in al-Andalus, and what features characterized Andalusi intellectual
output.
3. HATA’s sources
HATA has drawn its data from sources that include historical chronicles and literary
34
compilations, but the most important ones have been biographical dictionaries, particularly
36
35
Andalusi, some of which include women. Among non-Andalusi biographical dictionaries, the
studies listing the biographies of Andalusi ᶜulamā’ contained in some of those works and which
37
were published in the EOBA series have been very useful. The famous cedulario (card register)
38
conceived by Francisco Codera (1836-1917) as a source of data from biographical dictionaries
30 Useful information can be found in the web page of the Seminario de Estudios Árabo-Románicos - Universidad de
Oviedo http://www.arabicaetromanica.com/
31 http://manuscripta.bibliotecas.csic.es/
32 M. Fierro, “El Kitab al-anwar y la circulación de libros en al-Andalus,” Sharq al-Andalus (in press).
33 For instance, we know that Ḥunayn b. Ishāq’s Nawādir al-falāsifa wa-l-ḥukamā’ circulated in al-Andalus only
through translations of the work into Hebrew and other Peninsular languages. Some of the books that Maimonides
cites in his works are ones that he must have encountered in the Islamic West: S. Strouma, “Entre Harran et al-
Maghreb: la théorie maïmonidienne de l’histoire des religions et ses sources arabes,” in M. Fierro (ed.), Judíos en
tierras de Islam. Judíos y musulmanes en al-Andalus y el Maghreb. Contactos intelectuales (Madrid: Casa de
Velázquez, 2002), pp. 153-64.
34 These are listed in detail in the Sources section.
35 On these see M. L. Ávila, “El género biográfico en al-Andalus,” EOBA 8, pp. 35-51; M. Penelas, “Textos
biográficos andalusíes: sus ediciones,” EOBA 8, pp. 53-92.
36 M. L. Ávila, “Las mujeres ‘sabias’ en al-Andalus,” in M. J. Viguera (ed.), Actas de las V Jornadas de
Investigación Interdisciplinaria. I. La mujer en al-Andalus: reflejos históricos de su actividad y categorías sociales
(Madrid-Seville: Seminario de Estudios de la Mujer/Ediciones de la Universidad Autónoma/Editoriales Andaluzas
Unidas, 1989), pp. 139-84.
37 One work not included is that of Ibn al-ᶜImād (d. 1089/1679), Shadharat al-dhahab, whose data were already
digitized in the Onomasticon Arabicum project and can be consulted online: Christian Müller (auth.), Jacqueline
Sublet (auth.), Onomasticon arabicum. Prosopographie de l’Islam médiéval (Paris-Orléans: IHRT, 2006) (AEdilis,
Bases de données et logiciels, 3) [Online:] http://aedilis.irht.cnrs.fr/onomasticon
38 E. García Gómez, in his “Homenaje a D. Francisco Codera,” AA 15 (1950), describes how and why the cedulario
arose. See also M. J. Viguera’s introduccion to the reprint of F. Codera, Decadencia y desaparición de los
almorávides en España (Pamplona: Urgoiti, 2004). On F. Codera’s keen insight into priorities for Arabist research
in Spain see M. J. Viguera, “Viajes en torno a los manuscritos árabes: los recorridos de Francisco Codera (1836-
