Archive for the ‘Arabic’ Category

Stones, beetles, or both? The transmogrification of the shepherd that Barbara cursed   Leave a comment

I have previously discussed an episode in the Syriac version of the story of Barbara in which a shepherd and his flock are mutated into beetles. As I mentioned there, in the Greek version, the sheep become beetles (κανθαρίδες), but the shepherd himself becomes a stone (λίθος). I also noted that the synaxarion texts in Arabic and Gǝʿǝz lack this episode entirely. Since then I have looked at two other sources: an Arabic version from a manuscript I cataloged, and the Armenian version in Vark’ ew vkayabanut’iwnk’ srboc’, vol. 2, and here is what I have found.

The Armenian text appears in Vark’ 2, two lines from the bottom of p. 358 to p. 359, line 13 (see here). The text, with a few notes on vocabulary and grammar and an English translation, follow:

Եւ սուրբն Վառվառ ելեալ փախչէր յերեսաց հօրն իւրոյ։

ելեալ ptcp ելանեմ, ելի to go out | փախչէր impf 3sg պախչեմ, -խեայ to flee  | երես, -աց face

Իսկ հայրն իբրեւ զարիւնարդու գազան՝ ելեալ [p. 359] վարէր զհետ նորա.

արիւնարդու bloodthirsty, bloodsucking | գազան, -աց beast, animal | վարէր impf 3sg վարիմ, -եցայ to conduct oneself, act, go (m/p of վարեմ, -եցի to direct, guide, manage, lead, use) | զհետ after (< հետ, -ոյ, -ք, -տոց footprint, step, track)

եւ ել ի լեառն եւ խնդրէր զերանելին Վառվառ. եւ ահա տեսանէր ի լերինն հովիւս երկուս զի արածէին զհօտս իւրեանց. եւ հարցանէր ցնոսա եթէ արդեօք տեսեալ իցեն զնա։

ել aor 3sg ելանեմ, ելի to go out | խնդրեմ, -եցի to search for, pursue, wish | լեառն, լերանց mountain | արածեմ, -եցի to tend (herd), cause to graze | հօտ, -ից flock, herd | հարցանեմ, հարցի to ask, question | արդեօք perhaps | իցեմ subj pres 3pl եմ to be

Իսկ միւսն ի նոցանէ կամեցաւ ստել վասն նորա զի մի ի բուռն անկցի սուրբն եւ սպանցի, եւ երդնոյր նմա եթէ ոչ եւս գիտեմ զնա թէ ուր իցէ, եւ ոչ տեսեալ իցեմ զնա։

կամին, -եցայ to want, intend | ստել to lie | բուռն, բռանց fist, hand, violence, force | անկցի aor subj 3sg անկանիմ, անկաւ to fall | սպանցի aor m/p subj 3sg սպանանեմ, սպանի to kill, slay, slaughter, etc. | երդնույր impf 3sg երդնում, երդւայ to swear | եւս still | գիտեմ, գիտացի to know | ուր where | իցէ pres subj 3sg եմ to be | իցեմ pres subj 1sg եմ to be

Իսկ ընկեր նորին ակնարկեալ եւ նշանացի սկսաւ ցուցանել նմա զաղախինն Քրիստոսի։

ընկեր, -աց companion | ակնարկեալ ptcp ակնարկեմ, -եցի to indicate, show | նշանեմ, -եցի to sign, mark, make a sign (նշան, -աց sign) | սկսաւ aor 3sg սկսանիմ to begin | ցուցանեմ, ցուցի to show, point out | աղախին, -ոց/-աց maidservant

Զորս եւ անիծեալ սրբոյն՝ զանօրէն հովիւն զայս, եւ առժամայն մածեալ արձանացաւ հանդերձ ոչխարօքն, որպէս զկինն Ղովտայ. եւ կայ մինչեւ ցայսօր նովին կերպարանաւ, կան քարացեալ ի նմին տեղւոջ ի ցոյցս տեսողաց։

անիծեալ ptcp անիծանեմ, անիծի to curse | անօրէն unjust, wicked | առժամայն immediately | մածեալ ptcp մածանիմ, մածայ to be glued, adhere, coagulate, congeal, join, unite | արձանացաւ aor 3sg արձանանամ, -ացայ to become like a statue, to be fixed  | հանդերձ with, together with (also -ից clothes) | ոչխար, -աց sheep (cf. Geo. ცხოვარი/ცხუარი sheep [see Ačaṙean, vol. 3, 562b]) | կին woman, wife | կայ pres 3sg կամ, կացի to remain, be, stand | նովին inst.sg նոյն that (same), self, he/she/it | կերպարան, ի (also pl) form, face, look, appearance, image | կան pres 3pl կամ, կացի to be, exist, live, remain, stand | քարացեալ ptcp քարացուցանեմ to turn into stone | ցոյց, ցուցից showing, index, sign, testimony, indicator, proof | տեսող seer, spectator

A rough ET:

Saint Barbara, having gone out, was fleeing from her father, but he, like a bloodthirsty animal, was pursuing her. And he went out to the mountain and searched for the blessed Barbara, and just then he saw on the mountain two shepherds, who were tending their flocks, and he was asking them whether they might have seen her. One of them wanted to lie for her, lest the saint fall violently and be killed, and he swore to him, “I don’t know at all where she might be, nor will I be able to spot her.” But his companion began to indicate and make signs so as to point out Christ’s handmaid. The saint, then, having cursed him, (namely) this wicked shepherd, and he immediately having coagulated, he, together with the sheep, became like a statue, like Lot’s wife, and it remains to this day in that very form: they remain petrified in the same place for a sign to those who see it.

The Arabic (Garšūnī) copy I have read is in CFMM 306, with this episode at ff. 57v10-58r7. Here is the image:

CFMM 306, ff. 57v-58r

CFMM 306, ff. 57v-58r (pp. 102-103)

And a rough ET:

And when her wicked father realized that she had gotten the better of him by the power of her great Lord, he made a thorough search for her and went up the mountain after her. That mountain was enough for two [shepherds] to tend sheep, and he asked them about her. One of them swore that he had not seen her. Satan entered the heart of the other as he had entered the heart of Judas, who handed Christ over to the Jews: thus [the second shepherd] handed the chaste woman into her father’s hand. Then she lifted her gaze toward that shepherd who had pointed her out to her father and she cursed him, and he and his flock became black rocks, [remaining so] to this very day.

So we have now seen this part of the tale in Greek, Syriac, Armenian, and Arabic. Here is a chart showing what happens to the cursed shepherd and his sheep in these versions:

shepherd sheep
Greek stone beetle
Syriac beetle beetle
Arabic stone stone
Armenian stone stone

This data is of course not based on a complete examination of surviving sources for this story, not even for the languages included here. In all likelihood a more thorough investigation would reveal even more variety across the versions of this text, as well as some clues as to when and whence the different metamorphoses manifest in these texts.

Rabbula Gospels online!   Leave a comment

I learned earlier this week from a tweet by Matthew Crawford (@mattrcrawford) that the Rabbula Gospels are freely available to view online in fairly high-quality images. This sixth-century manuscript (Biblioteca Medicea Laurenziana, Plut. 1.56) is famous especially for its artwork at the beginning of the codex before, surrounding, and following the Eusebian canon tables, including both figures from biblical history and animals: prophets, Mary, Jesus, scenes from the Gospels (Judas is hanging from a tree on f. 12r), the evangelists, birds, deer, rabbits, &c. Beginning on f. 13r, the folios are strictly pictures, the canon tables having been completed. These paintings are very pleasing, but lovers of Syriac script have plenty to feast on, too. The main text itself is written in large Estrangela, with the colophon (f. 291v-292v) also in Estrangela but mostly of a much smaller size. Small notes about particular lections are often in small Serto. The manuscript also has several notes in Syriac, Arabic, and Garšūnī in various hands (see articles by Borbone and Mengozzi in the bibliography below). From f. 15v to f. 19r is an index lectionum in East Syriac script. The Gospel text itself begins on f. 20r with Mt 1:23 (that is, the very beginning of the Gospel is missing).

The images are found here. (The viewer is identical to the one that archive.org uses.)

Rabbula Gospels, f. 231r, from the story of Jesus' turning the water into wine, Jn 2.

Rabbula Gospels, f. 231r, from the story of Jesus’ turning the water into wine, Jn 2.

Rabbula Gospels, f. 5r. The servants filling the jugs with the water that will become wine.

Rabbula Gospels, f. 5r. The servants filling the jugs with the water that will become wine.

For those interested in studying this important manuscript beyond examining these now accessible images, here are a few resources:

Bernabò, Massimò, ed. Il Tetravangelo di Rabbula: Biblioteca Medicea Laurenziana, Plut. 1.56. L’illustrazione del Nuovo Testamento nella Siria del VI secolo. Folia picta 1. Rome, 2008. A review here.

Bernabò, Massimò, “Miniature e decorazione,” pp. 79-112 in Il Tetravangelo di Rabbula.

Bernabò, Massimò, “The Miniatures in the Rabbula Gospels: Postscripta to a Recent Book,” Dumbarton Oaks Papers 68 (2014): 343-358. Available here.

Borbone, Pier Giorgio, “Codicologia, paleografia, aspetti storici,” pp. 23-58 in Il Tetravangelo di Rabbula. Available here.

Borbone, Pier Giorgio, “Il Codice di Rabbula e i suoi compagni. Su alcuni manoscritti siriaci della Biblioteca medicea laurenziana (Mss. Pluteo 1.12; Pluteo 1.40; Pluteo 1.58),” Egitto e Vicino Oriente 32 (2009): 245-253. Available here.

Borbone, Pier Giorgio, “L’itinéraire du “Codex de Rabbula” selon ses notes marginales,” pp. 169-180 in F. Briquel-Chatonnet and M. Debié, eds., Sur les pas des Araméens chrétiens. Mélanges offerts à Alain Desreumaux. Paris, 2010. Available here.

Botte, Bernard, “Note sur l’Évangéliaire de Rabbula,” Revue des sciences religieuses 36 (1962): 13-26.

Cecchelli, Carlo, Giuseppe Furlani, and Mario Salmi, eds. The Rabbula Gospels: Facsimile Edition of the Miniatures of the Syriac Manuscript Plut. I, 56 in the Medicaean-Laurentian Library. Monumenta occidentis 1. Olten and Lausanne, 1959.

Leroy, Jules, “L’auteur des miniatures du manuscrit syriaque de Florence, Plut. I, 56, Codex Rabulensis,” Comptes-rendus des séances de l’Académie des Inscriptions et Belles-Lettres, Paris 98 (1954): 278-283.

Leroy, Jules, Les manuscrits syriaques à peintures, conservés dans les bibliothèques d’Europe et d’Orient. Contribution à l’étude de l’iconographie des églises de langue syriaque. Paris, 1964.

Macchiarella, Gianclaudio, “Ricerche sulla miniatura siriaca del VI sec. 1. Il codice. c.d. di Rabula,” Commentari NS 22 (1971): 107-123.

Mango, Marlia Mundell, “Where Was Beth Zagba?,” Harvard Ukrainian Studies 7 (1983): 405-430.

Mango, Marlia Mundell, “The Rabbula Gospels and Other Manuscripts Produced in the Late Antique Levant,” pp. 113-126 in Il Tetravangelo di Rabbula.

Mengozzi, Alessandro, “Le annotazioni in lingua araba sul codice di Rabbula,” pp. 59-66 in Il Tetravangelo di Rabbula.

Mengozzi, Alessandro, “The History of Garshuni as a Writing System: Evidence from the Rabbula Codex,” pp. 297-304 in F. M. Fales & G. F. Grassi, eds., CAMSEMUD 2007. Proceedings of the 13th Italian Meeting of Afro-Asiatic Linguistics, held in Udine, May 21st-24th, 2007. Padua, 2010.Available here.

Paykova, Aza Vladimirovna, “Четвероевангелие Раввулы (VI в.) как источник по истории раннехристианского искусства,” (The Rabbula Gospels (6th cent.) as a Source for the History of Early Christian Art) Палестинский сборник 29 [92] (1987): 118-127.

Rouwhorst, Gerard A.M., “The Liturgical Background of the Crucifixion and Resurrection Scene of the Syriac Gospel Codex of Rabbula: An Example of the Relatedness between Liturgy and Iconography,” pp. 225-238 in Steven Hawkes-Teeples, Bert Groen, and Stefanos Alexopoulos, eds., Studies on the Liturgies of the Christian East: Selected Papers of the Third International Congress of the Society of Oriental Liturgy Volos, May 26-30, 2010. Eastern Christian Studies 18. Leuven / Paris / Walpole, MA, 2013.

Sörries, Reiner, Christlich-antike Buchmalerei im Überblick. Wiesbaden, 1993.

van Rompay, Lucas, “‘Une faucille volante’: la représentation du prophète Zacharie dans le codex de Rabbula et la tradition syriaque,” pp. 343-354 in Kristoffel Demoen and Jeannine Vereecken, eds., La spiritualité de l’univers byzantin dans le verbe et l’image. Hommages offerts à Edmond Voordeckers à l’occasion de son éméritat. Instrumenta Patristica 30. Steenbrugis and Turnhout, 1997.

Wright, David H., “The Date and Arrangement of the Illustrations in the Rabbula Gospels,” Dumbarton Oaks Papers 27 (1973): 199-208.

An Arabic scribal note in a Syriac manuscript   2 comments

I have returned to the CFMM collection for some more cataloging work, and I am now continuing with a series of Syriac homiletic manuscripts, including especially the work of Jacob of Serug. Far into one of these manuscripts (CFMM 134), the following note in Arabic appears:

CFMM 134, p. 666

CFMM 134, p. 666

Here is an ET with a few comments:

Let the reader understand, be informed, and advise [those] near him and everyone that they should give glory to the Son of God, who receives the repentant, who saves his church from drowning in sins and from eternal damnation.

  • Let the reader understand cf. Mk 13:14, ὁ ἀναγινώσκων νοεῖτω.
  • al-muḫalliṣ might better be read without the article, in construct with kanīsatihi, but here the latter word is vocalized kanīsatahu (ACC, not GEN), and so the writer clearly had a verbal (“saving, one who saves [X]”), rather than nominal (“savior [of X]”), function in view for the participle al-muḫalliṣ.
  • ġarīq here seems to = ġaraq.
  • drowning in sins (or the like) is a common expression; another example is in this post.

Old Georgian phrases and sentences 50 (Mart. ʿAbd al-Masīḥ 22.1-3)   Leave a comment

Not too long ago I pointed to a place in a Christian Palestinian Aramaic text translated from Greek where there was a conspicuous confluence of languages (see here). Here is a similar place in a Georgian hagiographic text translated from the Armenian version of a Syriac text, referring to a name in Arabic, that of the saint, ʿAbd al-Masīḥ.

Gérard Garitte published the Georgian text with a Latin translation in “La passion géorgienne de Saint ʿAbd al-Masīḥ,” Le Muséon 79 (1966): 187–237. If you wish to compare the Georgian with other versions of this text, here is the information: The Syriac was published by Corluy in AB 5 (1886): 5-52 (here, 43.11-44.5); the story is also in Bedjan’s AMS 1: 173-201. There are (at least) three recensions in Armenian, one of which is in Vark’ ew vkaybanut’iwnk’ srboc’ 1: 6-25 (here, 22.5-13). Finally, Peeters published the Arabic (tr. from Syr.) in AB 44 (1926): 270-341 (here, 332.4-9).

The Martyrdom of ʿAbd al-Masīḥ 22.1-3 (Garitte, p. 230)

22.1 ხოლო რაოდენისამე ჟამსა კუალად წარვიდეს ვაჭარნი იგი მასვე გზასა, და გულსმოდგინე იყვნეს ყოვლითა ღონისძიებითა რაჲთამცა ეუწყა სახელი წმიდისაჲ მის; და ვითარცა მიეახლნეს ადგილსა მას და იხილეს ეკლესიაჲ, განუკჳრდა და განიხარესცა;

  • რაოდენი-მე some
  • ჟამი time
  • კუალი trace, step, foot (here adv., again, back; cf. Garitte’s note)
  • წარ-ვიდ-ეს aor 3pl წარსლვა to leave, depart
  • ვაჭარი merchant (cf. վաճառ, etc., < Parth. wāžār, MP wāzār)
  • გზაჲ way, road
  • გულსმოდგინეჲ anxious, eager
  • ღონის-ძიებაჲ attempt, means
  • -მცა particle used with indicative verbs to express a wish
  • ე-უწყ-ა aor pass 3sg უწყება to tell, inform
  • სახელი name
  • მი-ე-ახლ-ნ-ეს aor N 3pl მიახლება to draw near
  • ადგილი place
  • ი-ხილ-ეს aor 3pl ხილვა to see
  • გან-უ-კჳრ-დ-ა aor 3sg (indir. vb, w/ the CV -უ- for 3rd person, here pl, object) განკჳრვება to be amazed (for იხილეს და განუკჳრდა, as here, cf. Lk 2:48 and Acts 12:16). On the apparent confusion of impf and aor with -დ- in verbs of this kind, see Deeters, § 374, with this root on p. 202.
  • გან-ი-ხარ-ეს aor 3pl განხარება to rejoice

22.2 და ვითარ შევიდეს ეკლესიასა მას, იხილეს ლოდი იგი საშუალ, და ზედა მისსა საუფლოჲ ჯუარი ბრწყინვიდა; ჰკითხეს მსახურთა ეკლესიისათა, ვითარმედ: «რაჲ სახელი ჰრქჳან წმიდასა ამას, ანუ ვითარ სახედ იყო წამებაჲ მისი?»

  • შე-ვიდ-ეს aor 3pl შესლვა to enter
  • ლოდი stone
  • საშუალ there in the middle
  • საუფლოჲ of the Lord, dominical (< უფალი)
  • ჯუარი cross
  • ბრწყინვ-ი-დ-ა impf 3sg ბრწყინვა to shine
  • ჰ-კითხ-ეს aor 3pl O3 კითხვა to ask
  • მსახური servant
  • ჰ-რქჳან aor iter 3pl O3 რქუმა to say, name
  • სახეჲ nature, thing

22.3 ხოლო მნეთა მათ ჰრქუეს: «სახელი მაგისი არს აბდალმესია, რომელი ითარგმანების ქრისტედოლე, ხოლო ქართულად მონაჲ ქრისტჱსი»; და აუწყეს ვითარ სახედ იწამა.

  • მნეჲ administrator, chief (NB not მონაჲ servant, slave; Garitte tr. “Ministri”)
  • ჰ-რქუ-ეს aor 3pl რქუმა to say
  • ი-თარგმან-ებ-ი-ს pres pass 3sg თარგმანება to translate
  • ქართულად in Georgian
  • მონაჲ servant, slave
  • ა-უწყ-ეს aor 3pl უწყება to tell, inform (contrast the CV of the form here with the form in 22.1 above)
  • ი-წამ-ა aor 3sg წამება to bear witness, be martyred

Notes on some manuscripts of the Mar Behnam Monastery   Leave a comment

Readers of this blog are undoubtedly aware of the recent reports of the destruction of the Monastery of Mar Behnam and Sara (see here, here, and elsewhere). The fate of the monastery’s manuscripts is now unknown. Not long ago, at least, HMML and the CNMO (Centre numérique des manuscrits orientaux) digitized the collection. A short-form catalog of these 500+ manuscripts has been prepared for HMML by Joshua Falconer, and I have taken a more detailed look at a select number of manuscripts in the collection. From this latter group I would like to highlight a few and share them with you. The texts mentioned below are biblical, hagiographic, apocryphal/parabiblical, historical, poetic, theological, medical, lexicographic, and grammatical. Here I merely give a few rough notes, nothing comprehensive, along with some images, but in any case the value and variety of these endangered manuscripts will, I hope, be obvious.

These manuscripts, together with those of the whole collection, are available for viewing and study through HMML (details for access online and otherwise here).

MBM 1

Syriac Pentateuch. Pages of old endpapers in Syriac, Garšūnī, and Arabic. Very many marginal comments deserving of further study to see how they fit within Syriac exegetical tradition. The comments are anchored to specific words in the text by signs such as +, x, ~, ÷. According to the original foliation, the first 31 folios are missing.

  • Gen 1r-58v (beg miss; starts at 20:10)
  • Ex 59r-129v
  • Lev 129v-180v
  • Num 181r-241r
  • Deut 241r-283v (end miss; ends at 28:44)
MBM 1, f. 105v, with marginal note to Ex 28:37, with the Greek letter form of the tetragrammaton.

MBM 1, f. 105v, with marginal note to Ex 28:37, with the Greek letter form of the tetragrammaton.

MBM 1, f. 275v, with marginal note on Dt 25:5 explaining ybm as a Hebrew word.

MBM 1, f. 275v, with marginal note on Dt 25:5 explaining ybm as a Hebrew word.

MBM 20

Syriac texts on Mary and the young Jesus. Folio(s) missing, and the remaining text is somewhat disheveled. In addition, some pages are worn or otherwise damaged. Colophon on 79v, but incomplete.

  • The Book of the Upbringing of Jesus, i.e. the Syriac Infancy Gospel, 1r-12v. Beg. miss. See the published text of Wright, Contributions to the Apocryphal Literature of the New Testament, pp. 11-16 (Syr), available here.
  • The Six Books Dormition 13r-79r (beg and end miss?). See Wright, “The Departure of my Lady from this World,” Journal of Sacred Literature and Biblical Record 6 (1865): 417–48; 7: 110–60. (See also his Contributions to the Apocryphal Literature) and Agnes Smith Lewis, Apocrypha Syriaca, pp. 22-115 (Syr), 12-69 (ET); Arabic version, with LT,by Maximilian Enger, Ioannis Apostoli de transitu beatae Mariae Virginis liber (Elberfeld, 1854) available here. In this copy, the end of the second book is marked at 24v, and that of the fifth book on 30v. As indicated above, there are apparently some missing folios and disarranged text.
MBM 20, f. 24v. End of bk 2, start of bk 3 of the Six Books.

MBM 20, f. 24v. End of bk 2, start of bk 3 of the Six Books.

MBM 120

Another copy of Eliya of Nisibis, Book of the Translator, on which see my article in JSS 58 (2013): 297-322 (available here).

MBM 141

Bar ʿEbrāyā’s Metrical Grammar. Colophon on 99r: copied in the monastery of Symeon the Stylite, Nisan (April) 22, at the ninth hour in the evening of Mar Gewargis in the year 1901 AG = 1590 CE.

MBM 144

Bar ʿEbrāyā’s Metrical Grammar, d. 1492/3 on 78v. Clear script, but not very pretty.

MBM 146

Bar ʿEbrāyā, Book of Rays. Lots of marginalia in Syriac, Arabic, and Garšūnī.

MBM 152

Bar Bahlul’s Lexicon, 18th cent. Beg. miss. Some folios numbered by original scribe in the outer margin with Syriac letters, often decorated. Nice writing. Beautiful marbled endpapers, impressed Syriac title on spine.

MBM 152, spine.

MBM 152, spine.

MBM 152, marbled endpapers.

MBM 152, marbled endpapers.

MBM 172

The Six Books Dormition, Garšūnī, from books 5-6, 16th cent. (?).

MBM 207
Hagiography, &c., Garšūnī, 16th/17th cent. According to the original foliation, the first eleven folios are missing from the manuscript.

  • 1r end of the Protoevangelium Jacobi (for the corresponding Syriac part, cf. pp. 21-22 in Smith Lewis’s ed. here). Here called “The Second Book, the Birth”.
  • 1r-31v Vision of Theophilus, here called “The Third Book, on the Flight to Egypt…” Cf. GCAL I 229-232; Syriac and Arabic in M. Guidi, in Rendiconti della Accademia dei Lincei, Classe di scienze morali, storiche e filologiche, 26 (1917): 381-469 (here); Syriac, with ET, here.
  • 31v-37v book 6, The Funeral Service (taǧnīz) of Mary
  • 37v-39r Another ending, from another copy, of this book 6
  • 39r-62r Miracle of Mary in the City of Euphemia
  • 62r-72v Marina and Eugenius
  • 72v-96r Behnam & Sara (new scribe at ff 83-84)
  • 96r-104r Mart Shmoni and sons
  • 104r-112v Euphemia (another scribe 112-114)
  • 112v-124v Archellides
  • 124v-131r Alexis, Man of God, son of Euphemianus
  • 131v-141v John of the Golden Gospel
  • 141v-147v Eugenia, Daughter of the King/Emperor (incom)

MBM 209

19th cent., Garšūnī, hagiography. Not very pretty writing, but includes some notable texts (not a complete list):  Job the Righteous 3v, Jonah 14v, Story of the Three Friends 24r (?), Joseph 73r, Ahiqar 154v, Solomon 180v, and at the end, another Sindbad text 197v-end (see the previous posts here and here).

MBM 209, f. 197v. The Story of Hindbād and Sindbād the Sailor.

MBM 209, f. 197v. The Story of Hindbād and Sindbād the Sailor.

MBM 250

Medical, very nice ES Garšūnī. Includes Ḥunayn’s Arabic translation of the Summary of Galen’s On the Kinds of Urine (fī aṣnāf al-bawl), ff. 1v-8r; cf. here. For a longer Greek text, see Kuehn, Claudii Galeni Opera Omnia (Leipzig, 1821-33), vol. 19, pp. 574-601. These now separate folios seem originally to have been the eighth quire of another codex.

MBM 250, f. 1v. Beg. of Ḥunayn's Arabic translation of the Summary of Galen's On the Kinds of Urine.

MBM 250, f. 1v. Beg. of Ḥunayn’s Arabic translation of the Summary of Galen’s On the Kinds of Urine.

MBM 270

John of Damascus, De fide Orthodoxa, Arabic (cf. Graf, GCAL II, p. 57, this ms not listed). Fine writing. 16th/17th cent.

MBM 270, f. 5v. John of Damascus, Arabic.

MBM 270, f. 5v. John of Damascus, Arabic.

MBM 342

A late copy (19th cent.), but with a fine hand, of the Kitāb fiqh al-luġa, by Abū Manṣūr ʿAbd al-Malik b. Muḥammad al-Ṯaʿālibī, a classified dictionary: e.g. § 17 animals (82), § 23 clothing (155), § 24 food (173), § 28 plants (205), § 29 Arabic and Persian (207, fīmā yaǧrá maǧrá al-muwāzana bayna al-ʿarabīya wa-‘l-fārisīya).

MBM 364

Syriac, 15th cent. (?). F. 10v has quire marker for end of № 11. The manuscript has several notes in different hands:

  • 29v, a note with the year 1542 (AG? = 1230/1 CE); Ascension and Easter are mentioned
  • 31v, note: “I had a spiritual brother named Ṣlibā MDYYʾ. He gave me this book.” (cf. 90v)
  • 66v, note: “Whoever reads this book, let him pray for Gerwargis and ʿIšoʿ, the insignificant monks.”
  • 90v, note: Ownership-note and prayer-request for, it seems, the monk Ṣlibonā (cf. 31v)
  • 132v, longish note similar to the note on 168v
  • 157r, note: “Theodore. Please pray, for the Lord’s sake.”
  • 168v, note: “I found this spiritual book among the books of the church of the Theotokos that is in Beth Kudida [see PS 1691], and I did not know [whether] it belonged to the church or not.”

For at least some of the contents, cf. the Syriac Palladius, as indicated below.

  • Mamllā of Mark the Solitary, Admonition on the Spiritual Law 1r-17r
    Second memra 17r
    Third memra 41v
    Fourth memra 48r
  • Letters of Ammonius 67r-78v (see here; cf. with Kmosko in PO 10 and further CPG 2380)
  • “From the Teaching of Evagrius” 78v-100r
  • Confession of Evagrius 100v
  • Abraham of Nathpar 101r-117v
    2nd memra 105r
    3rd memra 109v
    4th memra 110v
    5th memra 115v
  • Teachings of Abba Macarius 117v
  • Letter (apparently of Macarius) 130r-130v
  • Letter of Basil to Gregory his Brother 131r-139v
  • Letter from a solitary to the brothers 139v-142r
  • Sayings of Evagrius 142r-146v
  • Gluttony 147v
  • The Vice of Whoring (ʿal ḥaššā d-zānyutā) 147v
  • Greed 148r
  • Anger 149r
  • Grief 149v
  • On the Interruption of Thought (ʿal quṭṭāʿ reʿyānā) 149v
  • Pride 150r
  • From the Tradition (mašlmānutā) of Evagrius 151r
  • On the Blessed Capiton (here spelled qypyṭn) 151r (cf. Budge, Book of Paradise, vol. 2, Syr. text, p. 223)
  • The Blessed Eustathius 151v
  • Mark the Mourner 151v
  • A student of a great elder in Scetis 152r
  • A student of another elder who sat alone in his cell 155v
  • A student of a desert elder 156r
  • (more short saint texts) 157v-161r
  • Tahsia 161r-164r (cf. Budge, Book of Paradise, vol. 2, Syr. text, p. 173)
  • An Elder named Zakarya 164r
  • Gregory 168r
  • Daniel of Ṣalaḥ 180v
  • Philemon 180v (cf. Budge, Book of Paradise, vol. 2, Syr. text, p. 427)
  • One of the Blessed Brothers 181r
  • Pachomius, with various subtexts and miracles 182v
  • Didymus 188v-190v

MBM 365

Arabic, 15th century (?). Second, but probably contemporaneous with the first, scribe begins at 80r.

  • 1r-34r Pss 38:17-150 (end)
  • 34r-79v maqāla 11 by Saint Simʿān, maqāla 12 by Simʿān, … maqāla 16 by Simʿān on 67r. There is some apparent disarray and missing folios: the end of this group of texts seems really to be 78v, but 79r has “Sayings and Questions of Abū ‘l-qiddīs Simʿān”
  • 80r-114r Jn 7:20-21:25 (i.e. end of the Gospel)
MBM 365, f. 79r, the beginning of the Saying and Questions of Saint Simʿān

MBM 365, f. 79r, the beginning of the Saying and Questions of Saint Simʿān

MBM 367

Two loose folios of an Arabic tafsīr of the Gospels, one of which has the quire marker for the original thirty-first quire (so numbered with Syriac letters). Perhaps 16th cent. From Mt 10, with commentary (qāla ‘l-mufassir), on 1v (image below); Lk 6:20 ff. on f. 2r.

MBM 367, f. 1v. Mt 10:19-23 with the beginning of the commentary.

MBM 367, f. 1v. Mt 10:19-23 with the beginning of the commentary.

MBM 368

Garšūnī (very nice, clear script). Memre and other texts on theological, monastic, and spiritual subjects.

MBM 386

17th cent., Garšūnī, hagiography. Note the Qartmin trilogy beginning on 105v.

  • The Book of the Ten Viziers / Arabic version of the Persian Baḫtīār Nāma 1r (beg miss). (On this work, see W.L. Hanaway, Jr., in EIr here.) It is a frame story spread over several days with a boy (ġulām) telling smaller stories (sg. ḥadīṯ) to a king. As it now stands in the manuscript, it begins in the eighth day, ending on the eleventh. (ET of the Persian here by William Ouseley; ET by John Payne of an Arabic version with Alf layla wa-layla here, eighth day beg. on p. 125). Here are the subdivisions:
    The Story of [the city of] Īlān Šāh and Abū Tamām 1v
    Ninth day 7r
    King Ibrāhīm and his son (on 9r, marginalia in Arabic: “this is an impossible thing!”)
    Tenth day 14r
    Story of Sulaymān 15v
    Eleventh day, 29v
  • Infancy Gospel of Jesus 33v-55r
  • John of Dailam 55r-68v
  • Behnām and Sara 68v-73v
  • Mar Zakkay 73v-105r (at 105r it says Mar Malke)
  • Mar Gabriel 105v-132r (much of f. 111 torn away; partly f. 127, too)
  • Mar Samuel 132v- (folios miss. after ff. 141, 157)
  • Mar Symeon -163v (begins where?)
  • Memra of Ephrem on Andrew when he entered the land of the dogs 163v
  • Miracle of Mary 170v
  • Miracle of Mark of Jabal Tarmaq 172v

MBM 388

17th cent., ES Garšūnī, mostly hagiography. Colophon on 135v.

  • Story of Susanna
  • Ephrem on Elijah 14r
  • Story of a Jewish Boy and what happened to him with some Christian children 31v (hands change at 34r)
  • Story of some royal children 40v (some Syriac, hands change at 47r)
  • Story of Tatos the martyr (f.), martyred in Rome 51r
  • Story of a Mistreated Monk 58v
  • Story of Arsānīs, King of Egypt 66v
  • John of the Golden Gospel 70v (folio(s) missing after 70v)
  • Elijah the Zealous 88v
  • Andrew the Apostle 100v
  • Text by Eliya Catholicos, Patriarch 111r
  • Zosimus and the Story of the Rechabites 116r
  • Story of the Apple 131r (several other copies at HMML: CFMM 350, pp. 717-722; CFMM 109, ff. 179v-182r; CFMM 110, 182v-185v; ZFRN 73, pp. 382-390 and more)

MBM 390

17th cent., WS Garšūnī, some folios missing, hagiographic, homiletic, &c.

  • Ahiqar 1r (on 27r dated 2006 AG in Arabic script)
  • Merchant of Tagrit and his Believing Wife 27v
  • Chrysostom, On Receiving the Divine Mysteries 34r
  • Chrysostom, On Repentance and Receiving the Divine Mysteries 44v (s.t. miss. after 51v)
  • Ephrem, (beg. miss.) 52r ? (s.t. miss. after 67v)
  • Jacob of Serug, On Repentance 69v (s.t. miss after 69v)
  • Ephrem ? 94r
  • From the Fathers, That everyone has a guardian angel 102v (hands change just b/f this)
  • Story of Petra of Africa 110r (no other Arabic/Garšūnī at HMML; for Syriac, see CFMM 270, pp. 291-302)
  • Zosimus and the Story of the Rechabites, 119v-132r
  • Life of John the Baptist 132r
  • Five Miracles of John the Baptist 150r
  • Story of Macarius (end miss) 152v-153v

MBM 469

Ecclesiasticus, Garšūnī, with some Turkish-Arabic/Garsh equivalents at beginning.

MBM 469, f. 1v. Turkish words with Arabic/Garšūnī equivalents.

MBM 469, f. 1v. Turkish words with Arabic/Garšūnī equivalents.

Here are the forms on this page, first in Turkish, then Arabic:

  • ıslattı naqaʿa [he soaked]
  • aramış fattaša [he searched]
  • aradın fattašta [you searched]
  • aradım fattaštu [I searched]
  • aramışlar fattašū [they searched]
  • işitti samiʿa [he heard]
  • içti šariba [he drank] *The Turkish root here is written with š for ç, as in Kazakh; on the previous page the verb also appears and is spelled ʾyǧty, i.e. içti (Garšūnī ǧīm = Turkish c or ç.)

Note that for the forms of aramak [to search], the third person forms are past indefinite, while the first and second person forms are past definite.

MBM 485

From a Gospel lectionary, Syriac, Estrangela. Here is f. 6v, with Mt 18:15-17, 20:1-3.

MBM 485, f. 6v. Mt 18:15-17, 20:1-3.

MBM 485, f. 6v. Mt 18:15-17, 20:1-3.

MBM 489

French drama translated into Syriac by Abraham ʿIso in Baghdad, 1972-1974.

  • [5r] title page
  • [6r-7v] introduction
  • pp. 5-122 Athalie by Racine
  • pp. 125-244 Le Cid by Corneille
  • pp. 247-380 Polyeucte by Corneille
  • pp. 381-463 Esther by Racine
MBM 489, f. 74r = p. 125. Title page to the Syriac translation of Corneille's Le Cid.

MBM 489, f. 74r = p. 125. Title page to the Syriac translation of Corneille’s Le Cid.

With the first page of the Syriac Le Cid cf. the original text here. Note that the Syriac translation is in rhyming couplets like the French.

MBM 489, f. 77r = p. 131. The beginning of the Syriac Le Cid.

MBM 489, f. 77r = p. 131. The beginning of the Syriac Le Cid.

MBM 509

19th cent., Arabic. ʿAbd al-Laṭīf al-Baġdādī. Starts with excerpt from Ibn Abī Uṣaybiʿa on him (cf. the end of the ms). On 14r begins the K. al-Ifāda wa-‘l-iʿtibār fī ‘l-umūr wa-‘l-mušāhada wa-‘l-ḥawādiṯ al-muʿāyana bi-arḍ Miṣr. See De Sacy’s annotated FT here.

Here is the part from ch. 4, on monuments (beg. 30r), about the burning of the library of Alexandria by ʿAmr b. al-ʿĀṣ “with the permission of ʿUmar” and on the Pharos of Alex (bottom of 34v = de Sacy p. 183).

MBM 509, f. 34v.

MBM 509, f. 34v.

MBM 514

Printed work. Mariano Ugolini. Vasco de Gama al Cabo das Tormentas, dodecasillabi siriaci con versione italiana. Rome, Tipografia Poliglotta, 1898. “Poesia letta in Roma nella solenne accademia per le feste centenarie della scoperta delle Indie, il giorno 21 Maggio 1898.” 6 pages. Bound with Rahmani’s Testamentum Domini.

Here are the first six lines:

MBM 514, p. 4.

MBM 514, p. 4.

And the same in Italian:

MBM 514, p. 5.

MBM 514, p. 5.

Reading challenge, April 2015   2 comments

The study of spoken and (ancient) written languages intersect perhaps less than might be desirable, but sic semper erat, sic semper erit. Nevertheless, I would like to take a cue from Olle Linge’s Hacking Chinese (http://challenges.hackingchinese.com/) and suggest an intentional, focused reading effort for ancient language students.

For the month of April 2015, let’s take an opportunity to push reading limits, or at least to re-kindle reading habits in this or that language. It is no secret that wide exposure to multitudes of lines is a boon to philological understanding and enjoyment. By “exposure” I mean reading with understanding. And there’s the rub. This is what makes it possible for an advanced student to do 100 pages of text (or more) in a month, and a novice to do much less: the novice requires far more frequent recourse to the lexicon, grammatical tables, perhaps a translation, etc. than the more experienced user. But the payoff is experience itself. Here is some counsel from the great sinologist George A. Kennedy:

The value of a reference work is its capacity to furnish facts quickly, and a good reference work must be a well-ordered affair. But the quickness with which these facts are appropriated depends in large part on the skill of the user. And this skill results only from diligent practice. It is not enough to know about a book of reference; one must handle it, thumb the pages, know where the index is, know what sort of information it gives. You are not qualified for research unless you can locate the facts that are available quickly.

DO NOT SKIP ANY SUGGESTED EXERCISE

MAKE UP MORE OF THEM FOR YOURSELF

from his Introduction to Sinology: Being a Guide to the Tz’u Hai (Ci hai), (New Haven, 1981), 1 (emphasis in original)

He has the 辭海 cí hăi in mind, here as a reference work for students of Chinese history, but his advice is equally applicable to textual experience in a language, or philological experience.

Here, then, is the challenge for the month: not a contest, but an individual exhortation to purposefully spend a given amount of time and effort moving — or more picturesquely, plowing, sailing, crunching, &c. — through a text or texts, with understanding. You pick the language, the genre, the text(s), the length. The unique thing is to read carefully more than you might normally do for this month. It might be an opportunity to work especially hard on a language you’re now closely involved with, or it might be an opportunity to return to a language you’ve not read in a while. Simply to be not too vague, here are some language suggestions in no particular order (I assume that if you know the language well enough to do this, you know some texts to read, but in any case, the Bible is usually a good place to start due to the accessibility of texts and the ease of comparison with other versions):

  • Armenian
  • Christian Palestinian Aramaic
  • Syriac
  • Arabic
  • Jewish Babylonian Aramaic
  • Greek
  • Sogdian
  • Persian
  • Georgian
  • Turkish
  • Coptic
  • Gǝʿǝz
  • Uyghur

Do more than one language, if you like. How about reading the same text in more than one language? Read from printed editions, read from manuscripts, read from chrestomathies, whatever suits you. Quant à moi, my reading goals for the month include the following texts:

  1. Persian. 10 pages in the so-called Persian Diatessaron
  2. Turkish. Ali Bey’s Bible: Jonah 1-2; Mt 4:1-11; 11:17-19; 15:21-28
  3. Coptic. “Marina” (pp. 27-33) and “Siebenschläfer” (pp. 21–24) in W. Till, Koptische Heiligen- Und Martyrerlegenden: Texte, Übersetzungen Und Indices, vol. 1, Orientalia Christiana Analecta 102 (Rome: Pont. Institutum Orientalium Studiorum, 1935); volumes available here. Further on this story in Coptic, see here from my hagiography bibliography.
  4. Georgian. The five texts on David & Constantine in I. Abuladze and E. Gabidzashvili, ძველი ქართული აგიოგრაფიული ლიტერატურის ძეგლები, წიგნი IV სვინაქსარული რედაქციები (XI-XVIII სს.) (Monuments of Old Georgian Hagiographic Literature, Vol. 4, Synaxarion Redactions, [11th-18th Centuries]) (Tbilisi, 1968), 359-366; and the Parable of the Man & Elephant in the two versions of Barlaam and Ioasaph.
  5. Old Turkic/Uyghur. The text on p. 53 of  W. Bang, “Türkische Bruchstücke einer Nestorianischen Georgspassion,” Le Muséon 39 (1926): 41–75 (cf. Gabain, Gr., p. 264); and the text in P. Zieme, “Ein uigurisches Sündenbekenntnis,” Acta Orientalia Academiae Scientiarum Hungaricae 32 (1969): 107-121.
  6. Arabic/Garšūnī. Epistle of Ps.-Dionysius to Timothy, SMMJ 263

If you like, share what you plan to read in the comments below. And any thoughts on this enterprise generally are welcome, too. Happy studying!

The education of Isidore of Pelusium; the martyrdom of Philo Persicus   Leave a comment

For your synaxarial enjoyment and entertainment, here are two passages from the reading for Amšīr/Yäkkatit 10 (Feb 4), each in both Arabic and Gǝʿǝz, with a rough English translation and some vocabulary.

On Isidore of Pelusium

(For Greek, see here.)

Arabic in PO 11: 814.10, 815.1-2 (here)

ولم يكن لوالده سواه فأدّبه بكل ادب نفساني وجُسماني وعلّماه كتب البيعة فأتْقنها ظاهرا ثم تعلّم العلوم اليونانية والدينية فأتْقنها وفاق على كثيرين فيها وكان مع ذلك ناسكا ومتواضعا

  • addaba to educate
  • adab education
  • ʿallama to instruct, teach
  • atqana to master, know well
  • ẓāhiran clearly, obviously, evidently
  • taʿallama to learn
  • nāsik pious, ascetic

His father had no child except him, so he educated him in every subject, spiritual and physical, and they [dual: the patriarchs Theophilus and Cyril] taught him the books of the church and he mastered them clearly. Then he learned the Greek and religious sciences and he mastered them, and he surpassed many in these things. In addition, he was pious and humble.

Gǝʿǝz in PO 45: 520.21-26

ወኢኮኖሙ ፡ ለአበዊሁ ፡ ውሉድ ፡ ዘእንበሌሁ ፡ ወመሀርዎ ፡ ኵሎ ፡ ትምህርተ ፡ መንፈሳዌ ፡ ወሥጋዌ ፡ ወመሀርዎ ፡ ኵሎ ፡ መጻሕፍተ ፡ ቤተ ፡ ክርስቲያን ፡ ወአጽንዖሙ ፡ ወዓቀቦሙ ፡ ገሃደ ። ወእምዝ ፡ ተምህረ ፡ ትምህርታተ ፡ ዮናናዊያን ፡ ወአእምሮ ፡ ከዋክብተ ፡ ሰማይ ፡ ወዘየዐውድ ፡ ኵሎ ፡ አጽናፈ ፡ ዓለም ፡ ወተለዐለ ፡ ላዕለ ፡ ብዙኃን ፡ በአእምሮቱ ፡ ወበጥበቡ ፡ ወኮነ ፡ ጽሙደ ፡ ወመስተጋድለ ፡ ወትሑተ ።

  • መሀረ፡ to teach
  • ትምህርት፡ teaching
  • አጽንዐ፡ to learn by heart
  • ገሃደ፡ plainly, clearly, openly, publicly
  • ተምህረ፡ to be taught, to be versed in
  • ዖደ፡ to encircle, encompass
  • ጽንፍ፡ pl. አጽናፍ፡ edge, extremity, confines
  • ጽሙድ፡ (ፅሙድ፡) pious, devout
  • መስተጋድል፡ fighter, combatant, ascetic
  • ትሑት፡ humble

His parents had no child except him, and they taught him every subject, spiritual and physical, and they taught him the books of the church, and he learned them by heart and kept them openly. Then he learned the teachings of the Greeks and the knowledge of the stars of heaven and that which encompasses altogether the edges of the universe, and he surpassed many in his knowledge and wisdom and was pious, ascetic, and humble.

On Philo Persicus

Arabic in PO 18: 815.11, 816.1-2 (here)

وفيه ايضا تنيّح القدّيس فيلوا اسقف ارض فارس الذي استشهد على يد ملك الفرس حتى لا يعبد النار ولا يسجد للشمس فعاقبه كثيرا واخيرا استشهد بحدّ السيف صلاته تكون معنا امين

  • tanayyaḥa to go to rest, die
  • ḥattá must be causal here (cf. Lane, p. 509a, “denoting a cause or motive”)
  • ʿāqaba to punish, torture
  • ḥadd side, edge

On this day, too, Saint Philo, bishop of the land of Persia (Fāris), went to rest [i.e. died]. He was martyred by the king of the Persians (al-Furs) since he would not worship the fire or bow down to the sun, so he tortured him a lot and finally he was martyred by the edge of the sword. May his prayer be with us! Amen.

Gǝʿǝz in PO 45: 522.8-11

ወበዛቲ ፡ ዕለት ፡ ካዕበ ፡ ኮነ ፡ ቅዱስ ፡ አባ ፡ ፊሎ ፡ ሰማዕት ፡ ወኤጲስ ፡ ቆጶስ ፡ ዘሀገረ ፡ ፋርስ ፡ ዘኰነኖ ፡ ንጉሠ ፡ ፋርስ ፡ ሶበ ፡ ኢሦዓ ፡ ለእሳት ፡ ወኢሰገደ ፡ ለፀሐይ ። ወሶበ ፡ ደክመ ፡ አምኵነኔሁ ፡ መተረ ፡ ርእሶ ፡ በሰይፍ ፡ ወነሥአ ፡ አክሊለ ፡ ስምዕ ፡ በመንግሥተ ፡ ሰማያት ። ጸሎቱ ፡ ወበረከቱ ፡ የሀሉ ፡ ምስሌነ ፡ አሜን ።

  • ኰነነ፡ D to punish
  • ኵነኔ፡ torture
  • ሦዐ፡ to sacrifice
  • ደክመ፡ to be(come) weak
  • መተረ፡ G/D to cut

Also on this day was [the death of] the holy Abba Philo, martyr and bishop of the land of Persia (Fārs). The king of Persia (Fārs) tortured him when he [Philo] did not sacrifice to the fire and did not bow down to the sun. When he [Philo] had become weak from the torture, he [the king] cut off his head with the sword, and he received the crown of martyrdom in the kingdom of heaven. May his prayer and blessing be with us! Amen.

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