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In the introduction to his translation of the Gospels and the Acts of the Apostles into Slovenian (1557), the Protestant reformer Primož Trubar paid reverence to Pier Paolo Vergerio the Younger. Vergerio was once a leading politician of the Catholic Church and now an ideologue of the Reformation, as the individual who was, "besides God, the most important instigator" of his work. Despite this declaration, the contribution of Vergerio to the emergence of first translations of the Bible into Slovenian is often downplayed in older histories of literature and in textbooks, which tend to idolize Trubar's native literary talents. This paper shows that while one should not exaggerate the extent of Trubar's humanistic education, Vergerio's spiritual biography provides an internationally relevant intellectual context for his translatory work. Vergerio developed from a traditional humanist who supported Andreas Divus' Latin translation of Homer and scorned Luther for his bad Latin to a militant reformer who, nevertheless, acquiesced to foster and supervise translations of the New Testament from Erasmus and Luther rather than from the original. Also, Vergerio never abandoned the idea of constructing a new common literary language of the Slovenians and Dalmatian Croats based upon Latin (instead of Glagolitic) script. This purely theoretical project was a pragmatic compromise between the Pan-Slavism of the humanists (e.g., Pribojević) and Trubar's extreme pragmatism that, among other things, tolerated colloquial Germanisms typical of the Ljubljana dialect. The project was visionary insofar as it anticipated not only the anti-German purism of later literary Slovenian but also the 19th-century utopias of Illyrian as a universal language of those South Slavs who used the Latin script. Slovenski reformator Primož Trubar se je v uvodu k svojemu prevodu evangelijev in Apostolskih del (1557) poklonil nekdanjemu koprskemu škofu Pier Paolu Vergeriu mlajšemu, nekdaj vodilnemu cerkvenemu politiku, zdaj ideologu reformacije, kot osebi, ki je "poleg Boga najbolj odločilno spodbudila" njegovo delo. Kljub tej eksplicitni izjavi starejše zgodovine slovenske književnosti in učbeniki pogosto zanemarjajo Vergerijevo vlogo pri nastanku prvih prevodov Biblije v slovenščino, saj skušajo postaviti v ospredje Trubarjeve samonikle literarne talente. Prispevek pokaže, da po eni strani ni smiselno precenjevati Trubarjeve humanistične izobrazbe, da pa prav Vergerijeva biografija Trubarjevemu prevajalskemu delu daje mednarodno relevanten intelektualni okvir. Ta okvir je Vergerijev razvoj od humanista tradicionalnega kova, ki je Andreasa Divusa podpiral pri prevajanju Homerja v latinščino in se zaničljivo izražal o Luthrovi robati latinščini, do militantnega reformatorja, ki pa je bil vendarle pripravljen spodbujati in mentorirati prevajanje Nove zaveze po Erazmu in Luthru namesto po izvirnikih. Poleg tega Vergerij nikdar ni opustil zamisli o konstrukciji skupnega, na latinični (in ne glagolski) pisavi temelječega literarnega jezika Slovencev in dalmatinskih Hrvatov. Ta povsem teoretični projekt je bil poskus kompromisa med panslavizmom humanistov (Pribojević) in Trubarjevim radikalnim pragmatizmom, ki je med drugim dopuščal pogovorne nemcizme, značilne predvsem za Ljubljano. Zamisel je bila vizionarska vsaj v dveh pogledih: anticipirala je protinemški purizem poznejše literarne slovenščine in utopične ideje 19. stoletja o skupnem "ilirskem" jeziku tistih južnih Slovanov, ki so pisali v latinici. |
