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This article considers a text-unit known in five Syriac codices and consisting of up to three magical recipes. The target of all these recipes is a mill: two of them are curses (ˀassārā ‘binding spell’) and intend to stop the mill, while the third one is a counter-spell (šeryānā ‘loosening spell’), which aims to annul the curse. One of the two binding spells includes a rare example of an Arabic incantation written in Garshuni. The main purpose of this article is to make these texts available via critical editions. In addition, light is shed on the broader context of magical practices, by drawing attention to Syriac recipes for an oven and their Jewish parallels, and by presenting two Jewish parallels of spells related to a mill: a Judaeo-Arabic text from the Cairo Genizah and a spell from a Byzantine manuscript. We offer a reconsideration of the interpretation of the Judaeo-Arabic text, as our reading differs from that of the Editio Priceps.

Index of Syriac word of Jacob of Serugh's (5th c.) text: Homily on the Apostle Thomas and the Resurrection of our Lord

In this paper I will address two issues. In the first place, I will describe the various processes of transmission of Syriac hagiographic works into Greek in Early-Byzantine Empire. In the second place, I will analyze a particular example of the transmission of a Syriac Martyr act into Greek, namely, The Martyrdom of Jacob Intercisus one of the most interesting pieces of East-Syriac Martyr literature. The analysis of a particular scene of this text, the dialogue about Death between the King and the Martyr, will allow us to identify specific divergences between Syriac and Greek versions and their production contexts., En este trabajo abordaremos dos problemas. En primer lugar, analizaremos el proceso de transmisión de textos hagiográficos siríacos en el imperio bizantino. En segundo lugar, analizaremos un caso particular de dicho proceso, esto es, los diálogos en torno a la muerte en el Martirio de Jacobo Interciso. Esta obra es una de las más interesantes piezas de literatura martirial sirio-oriental que fue traducida a varias lenguas a lo largo de la Edad Media. A partir del estudio de una escena particular, el diálogo entre el mártir y el rey en torno a la muerte, analizaremos las diferencias entre las versiones siríacas y griegas y, en la medida de lo posible, identificaremos el contexto de producción de las mismas.

In this paper I will address two issues. In the first place, I will describe the various processes of transmission of Syriac hagiographic works into Greek in Early-Byzantine Empire. In the second place, I will analyze a particular example of the transmission of a Syriac Martyr act into Greek, namely, The Martyrdom of Jacob Intercisus one of the most interesting pieces of East-Syriac Martyr literature. The analysis of a particular scene of this text, the dialogue about Death between the King and the Martyr, will allow us to identify specific divergences between Syriac and Greek versions and their production contexts., En este trabajo abordaremos dos problemas. En primer lugar, analizaremos el proceso de transmisión de textos hagiográficos siríacos en el imperio bizantino. En segundo lugar, analizaremos un caso particular de dicho proceso, esto es, los diálogos en torno a la muerte en el Martirio de Jacobo Interciso. Esta obra es una de las más interesantes piezas de literatura martirial sirio-oriental que fue traducida a varias lenguas a lo largo de la Edad Media. A partir del estudio de una escena particular, el diálogo entre el mártir y el rey en torno a la muerte, analizaremos las diferencias entre las versiones siríacas y griegas y, en la medida de lo posible, identificaremos el contexto de producción de las mismas.

In response to the call by His Holiness Moran Mor Ignatius Aphrem II, Patriarch of Antioch and all the East, the Supreme Head of the Universal Syriac Orthodox Church, and despite the restrictions imposed by COVID-19 and its variants, the Syriac Orthodox Community worldwide answered the call, and have been learning more about this great saint and poet through holding online sessions, translating his poems into different languages, airing television programs, publishing books, brochures and booklets, and producing YouTube videos on the life of this saint.

In 2021, the Universal Syriac Orthodox Church of Antioch, known of her venerated saints, the like of Ephraim the Syrian (373+), St and Martyr Fabronia (304+), is marking the 1500 Jubilee Year of Mor Jacob de Serugh (St. Jacob of Serugh).

Notre thèse de doctorat s’attache à l’étude de la cosmologie du Coran à la lumière des sources cosmologiques de l’Antiquité tardive. La thématique est traitée selon trois axes principaux :1) la contemplation naturelle du Coran ;2) la doctrine coranique de la création ;3) les représentations cosmologiques du Coran.Dans la première partie de ce travail de doctorat, nous étudions les nombreux passages où le Coran invite son audience à contempler les phénomènes cosmiques, appelés « signes » (āyāt), afin d’y trouver le divin. Le Coran en effet promeut la possibilité́ d’acquérir par la contemplation du cosmos une connaissance de Dieu et de son plan salvifique pour le monde et l'humanité. En ceci, nous montrons que le Coran s’inscrit dans le prolongement d'une tradition contemplative déjà présente dans le judaïsme hellénisé (par ex. Philon d’Alexandrie) et se développant chez les Pères de l'Église grecs puis syriaques. Nous avons mis en évidence les liens que le Coran entretient avec cet antique système contemplatif sur les plans structurels, thématiques, et même parfois linguistiques, tout en cherchant à cerner l’originalité du texte coranique en la matière. Notre recherche suggère que la théologie naturelle du Coran entretient des liens particulièrement étroits (correspondances structurelles, thématiques, linguistiques) avec l’une des branches chrétiennes de cette tradition, l’Église syriaque d’Orient. Dans la deuxième partie de notre travail, nous nous intéressons à la teneur du message divin que le croyant acquiert au travers cette contemplation naturelle. Ici, nous nous intéressons tout particulièrement à l’emphase mise dans le texte sur l’idée que la Création pointe par ses « signes » vers l’idée d’un unique créateur dans l’univers auquel rien n’est associé. Une série de doctrines cosmologiques supportées dans le Coran s’inscrivent en effet dans le cadre d’une défense de la doctrine de l’unicité divine. Nous indiquons comment, pour illustrer cette position th, Doctorat en Sciences des religions, info:eu-repo/semantics/nonPublished

Typically, when we think of Sweden it is often thought in terms of a harmonious society where diversity, equality and freedom has intertwined itself into the daily fabric of society. This essay explores the experiences and expectations of immigrants who arrived in Sweden in the 1980’s. It is a qualitative study and uses semi-structured interviews and focuses in particular on immigrants of Syriac and Assyrian decent who arrived in this time period. In general, this paper aims to look at how and what information they had been communicated before entering the country and whether or not their own personal expectations were met in regard to access to food, shelter and education. The overarching research question is: the experiences of immigrants and aid workers alike – are they in line with the communicated expectations they had upon entering Sweden. The aim is to explore what motivated the immigrants to choose Sweden in particular and if there were any hindrances or predispositions that they encountered. The results that emerged from the qualitative data suggest in general the move to Sweden was based on the communicated experiences of relatives and the church, thus what they had expected and experienced was similar. This essay is guided by a constructivist epistemology with a hermeneutic perspective that aims to describe, analyse and draw conclusions based on the purpose of the case study.

The translation movement of the Early Middle Ages, in which materials were translated into Arabic either directly or via the mediation of other languages such as Syriac or Persian, involved not just the translation of texts but also the appropriation and transformation of scientific knowledge in an unprecedented process of acculturation. Against this backdrop, the present study poses the following question: to what extent did translation contribute to the development of the Arab-islamic thought of the Classical period? We apply an analytical and critical method based on sources written mostly in Arabic. The study concludes with the emergence of two ideological camps inside Arab-islamic culture: on the one hand, the conservatives, who appropriated the cultural legacy of the "ancestors" (salaf) and the translations produced in a process of acculturation and assimilation; and on the other, the moderates, who sought to master new methods of knowledge independently of the traditional inheritance., Durante la Alta Edad Media, el movimiento de traducción hacia el árabe, fuera transmisión directa o indirecta contando con la mediación de otras lenguas como el siríaco o el persa, no sólo fue una cuestión de traslación de textos, sino un proceso de apropiación y transformación del conocimiento científico en un marco de aculturación inédito. En este contexto, se pretende contestar a la siguiente pregunta: ¿en qué medida la traducción contribuyó al desarrollo del pensamiento arabo-islámico del periodo clásico? Nuestras respuestas se elaborarán siguiendo un método analítico y crítico basado en fuentes escritas mayoritariamente en árabe. El estudio concluye con la aparición de dos bandos ideológicos en el seno de la cultura arabo-islámica. Por un lado, los conservadores, que se apropiaron del legado de los salaf y de la producción traductológica; por otro, los moderados, que aspiraban a conquistar nuevos métodos de conocimiento independientemente de la herencia tradicional.

Typically, when we think of Sweden it is often thought in terms of a harmonious society where diversity, equality and freedom has intertwined itself into the daily fabric of society. This essay explores the experiences and expectations of immigrants who arrived in Sweden in the 1980’s. It is a qualitative study and uses semi-structured interviews and focuses in particular on immigrants of Syriac and Assyrian decent who arrived in this time period. In general, this paper aims to look at how and what information they had been communicated before entering the country and whether or not their own personal expectations were met in regard to access to food, shelter and education. The overarching research question is: the experiences of immigrants and aid workers alike – are they in line with the communicated expectations they had upon entering Sweden. The aim is to explore what motivated the immigrants to choose Sweden in particular and if there were any hindrances or predispositions that they encountered. The results that emerged from the qualitative data suggest in general the move to Sweden was based on the communicated experiences of relatives and the church, thus what they had expected and experienced was similar. This essay is guided by a constructivist epistemology with a hermeneutic perspective that aims to describe, analyse and draw conclusions based on the purpose of the case study.

This dissertation explores how late Roman and Byzantine Christians conceptualized the role of their empire in the consummation of history and the events of the end times, and suggests that their views on this subject have larger ramifications for the study of Byzantine political thought. It examines how the citizens and subjects of history’s first Christian empire reconciled the distinctly anti-imperial apocalyptic literature of the Bible with the needs of imperial ideology. It pursues this question by studying how Latin, Greek, and Syriac writers in late antiquity and the early medieval period interpreted the apocalyptic prophecies in the Old Testament Book of Daniel, which were hostile to the imperial order of the time.The Danielic prophecies divided history into four successive kingdoms, of which the fourth and last was the most wicked, ruled by an evil and persecuting king. It prophesied that in the near future this evil kingdom would be destroyed and replaced by an eternal and holy fifth kingdom. Scholars have long recognized that ancient Jews and early Christians denounced the Roman Empire as the persecutory fourth kingdom of Daniel. Nonetheless, most modern scholarship claims that after the conversion of Constantine, Roman Christians sought to reconcile Christian empire with scripture, either by stripping the fourth kingdom of its negative associations and celebrating it as the polity which would help usher in the God’s eternal kingdom, or by identifying the empire with that eternal kingdom, Daniel’s fifth kingdom. These mistaken conclusions stem from a conflation of Byzantine and Syriac eschatological literature. Some Syriac sources, produced in the imperial borderlands or within the Persian and, later, Arab empires, did glorify the Roman Empire from afar as a virtuous fourth kingdom; however, this literature exercised a major influence within the empire only from the eighth century onwards. In addressing past misconceptions, this dissertation proposes a new

This dissertation explores how late Roman and Byzantine Christians conceptualized the role of their empire in the consummation of history and the events of the end times, and suggests that their views on this subject have larger ramifications for the study of Byzantine political thought. It examines how the citizens and subjects of history’s first Christian empire reconciled the distinctly anti-imperial apocalyptic literature of the Bible with the needs of imperial ideology. It pursues this question by studying how Latin, Greek, and Syriac writers in late antiquity and the early medieval period interpreted the apocalyptic prophecies in the Old Testament Book of Daniel, which were hostile to the imperial order of the time.The Danielic prophecies divided history into four successive kingdoms, of which the fourth and last was the most wicked, ruled by an evil and persecuting king. It prophesied that in the near future this evil kingdom would be destroyed and replaced by an eternal and holy fifth kingdom. Scholars have long recognized that ancient Jews and early Christians denounced the Roman Empire as the persecutory fourth kingdom of Daniel. Nonetheless, most modern scholarship claims that after the conversion of Constantine, Roman Christians sought to reconcile Christian empire with scripture, either by stripping the fourth kingdom of its negative associations and celebrating it as the polity which would help usher in the God’s eternal kingdom, or by identifying the empire with that eternal kingdom, Daniel’s fifth kingdom. These mistaken conclusions stem from a conflation of Byzantine and Syriac eschatological literature. Some Syriac sources, produced in the imperial borderlands or within the Persian and, later, Arab empires, did glorify the Roman Empire from afar as a virtuous fourth kingdom; however, this literature exercised a major influence within the empire only from the eighth century onwards. In addressing past misconceptions, this dissertation proposes a new

During the last decades, the Christian population of Iraq is estimated to have decreased from about 1.5 million people to about 120,000. The historical examples of religious persecution are plenty, and in the last few years, the world again witnessed brutal violence against religious minorities, this time committed by the so-called Islamic State in Iraq and Syria (ISIS). By examining the narrative of the survivors of the persecution and violence, insight can be gained into what becomes meaningful for a person in the darkest situation of violence and threats, and how the available resources can be useful to cope with the situation in a way that makes sense of evil. Through an ethnographic approach, the inner lives of eight Christians from northern Iraq are explored in this thesis. Their personal stories demonstrate how a sense of coherence can be reached through being part of something greater than oneself; activism, nationalism, and most of all; religious faith, practice, and identity.

The Museo Nacional de Escultura de Valladolid preserves a painting dated on 1573 that represents a particular vision of the Calvary of Christ by its author, Anthonis Mor, who is mostly known by his portraits. The canvas contains many enigmas, from its location to its iconography, making this representation very unusual. One example is the first line of its titulus, written in Syriac instead of Hebrew, as was more common at the time. This essay attempts to solve some of these issues and to offer a revaluation of a painting banished from the Art-History studies, El Museo Nacional de Escultura de Valladolid conserva una pintura fechada en 1573 obra de Antonio Moro, conocido fundamentalmente por sus retratos, quien representa una visión muy particular del calvario de Cristo. El lienzo contiene multitud de enigmas, desde su localización hasta su iconografía, que hacen de este cuadro un ejemplo inusual en la pintura de este tipo de escenas. Su titulus, además, está escrito en su primera línea en siríaco y no en hebreo, como era habitual. En el presente trabajo se tratará de resolver algunas de las cuestiones relativas al lienzo y de revalorizar una obra arrumbada de los estudios histórico-artísticos

This dissertation explores how late Roman and Byzantine Christians conceptualized the role of their empire in the consummation of history and the events of the end times, and suggests that their views on this subject have larger ramifications for the study of Byzantine political thought. It examines how the citizens and subjects of history’s first Christian empire reconciled the distinctly anti-imperial apocalyptic literature of the Bible with the needs of imperial ideology. It pursues this question by studying how Latin, Greek, and Syriac writers in late antiquity and the early medieval period interpreted the apocalyptic prophecies in the Old Testament Book of Daniel, which were hostile to the imperial order of the time.The Danielic prophecies divided history into four successive kingdoms, of which the fourth and last was the most wicked, ruled by an evil and persecuting king. It prophesied that in the near future this evil kingdom would be destroyed and replaced by an eternal and holy fifth kingdom. Scholars have long recognized that ancient Jews and early Christians denounced the Roman Empire as the persecutory fourth kingdom of Daniel. Nonetheless, most modern scholarship claims that after the conversion of Constantine, Roman Christians sought to reconcile Christian empire with scripture, either by stripping the fourth kingdom of its negative associations and celebrating it as the polity which would help usher in the God’s eternal kingdom, or by identifying the empire with that eternal kingdom, Daniel’s fifth kingdom. These mistaken conclusions stem from a conflation of Byzantine and Syriac eschatological literature. Some Syriac sources, produced in the imperial borderlands or within the Persian and, later, Arab empires, did glorify the Roman Empire from afar as a virtuous fourth kingdom; however, this literature exercised a major influence within the empire only from the eighth century onwards. In addressing past misconceptions, this dissertation proposes a new

The Museo Nacional de Escultura de Valladolid preserves a painting dated on 1573 that represents a particular vision of the Calvary of Christ by its author, Anthonis Mor, who is mostly known by his portraits. The canvas contains many enigmas, from its location to its iconography, making this representation very unusual. One example is the first line of its titulus, written in Syriac instead of Hebrew, as was more common at the time. This essay attempts to solve some of these issues and to offer a revaluation of a painting banished from the Art-History studies, El Museo Nacional de Escultura de Valladolid conserva una pintura fechada en 1573 obra de Antonio Moro, conocido fundamentalmente por sus retratos, quien representa una visión muy particular del calvario de Cristo. El lienzo contiene multitud de enigmas, desde su localización hasta su iconografía, que hacen de este cuadro un ejemplo inusual en la pintura de este tipo de escenas. Su titulus, además, está escrito en su primera línea en siríaco y no en hebreo, como era habitual. En el presente trabajo se tratará de resolver algunas de las cuestiones relativas al lienzo y de revalorizar una obra arrumbada de los estudios histórico-artísticos

During the last decades, the Christian population of Iraq is estimated to have decreased from about 1.5 million people to about 120,000. The historical examples of religious persecution are plenty, and in the last few years, the world again witnessed brutal violence against religious minorities, this time committed by the so-called Islamic State in Iraq and Syria (ISIS). By examining the narrative of the survivors of the persecution and violence, insight can be gained into what becomes meaningful for a person in the darkest situation of violence and threats, and how the available resources can be useful to cope with the situation in a way that makes sense of evil. Through an ethnographic approach, the inner lives of eight Christians from northern Iraq are explored in this thesis. Their personal stories demonstrate how a sense of coherence can be reached through being part of something greater than oneself; activism, nationalism, and most of all; religious faith, practice, and identity.

This book is the culmination of the Turabdin Project which goal is to monitor the development of Modern Literary Syriac essentially from the 1980s to the present. As a Scandinavian project, the majority of the data consists of literature written and published in Sweden. The approach is descriptive and contrastive relative to the Classical language, significant differences between Modern Literary Syriac and Classical Syriac are noted. The main focus is on neologisms and new developments in the lexicon.The present volume is subdivided into two parts. Part One, Context and Analysis, places the collected Modern Literary Syriac neologisms in their sociolinguistic context and presents an analysis of the most prominent features that characterise the data. Part Two, Glossary of Neologisms, consists of the list of neologisms collected, presenting the meaning of the entries, as deduced from their context, as well as proposed etymologies, their relationship to Classical Syriac, attestations in the sources, synonyms in Modern Literary Syriac when available in the data, and other relevant information. Finally, an Index of English Terms and Expressions is appended to the end of the book. Here the English translations of the neologisms discussed in the present volume are listed.

The Syriac Orthodox Church is one of the oldest churches in the world. It employs the oldest surviving worships in Christianity. The Syriac Orthodox Church has about 5.5 million members, with only 231 remaining churches. This project explores the most important and traditional elements for a church, with a focus on the developing possibilities on traditional structure into contemporary approach. A modern proposal in Södertälje Centrum for both religious and non-religious people.

The purpose of this essay is to describe the perception of four medieval Syriac Christians Chroniclers, i.e. Pseudo-Dionysios of Tel-Mahre, Mikhael Rabbo, the anonymous Chronicler of The Chronicle of the year 1234 and BarcEbroyo, on the emergence of Islam with regard to religion, economic and social issues in the region of Syria and Iraq, here called Aramea, where Syriac speaking communities lived. The period of the study covers the time from the Prophet Muhammad to the end of the Umayyad dynasty. Early passages in Syriac documents give positive accounts about the Prophet Muhammad, Abu Bakr, cUmar ibn al-Khattab and Mucawiya. And indeed, the Syriac speaking community received the coming of the Arabs as a liberation from the Byzantines´ yoke, i.e. persecution and humiliation. When the Arabs conquered the region, they made a dhimmi-deal with subjugated Christians, i.e. ahl al-dhimma “people of covenant”, and gave them protection in exchange for jizya, the protection tax. Indeed, they achieved some independence, had their own civil laws, and the Syriac church ruled very freely. But the presence of the Muslim Arabs transformed the region in terms of religion, language, demographic and political circumstances. The jizya became a heavy burden and some Caliphs treated Christians unfairly. The Arabs showed superiority and a political power over all subjugated. Within this change there began also a cultural interaction between the Muslims and the Christians. The Church was challenged, the Syriac language was repressed, and the Church fathers had to act to protect their communities. First, documentation of historical events of the region became a very important and central issue. Second, the chronicles were authored in order to present a disparity between Islam and Christianity to indicate distinction in religion and moral laws. Third, the Syriac church was challenged and had to act by forbidding marriage with Muslims by constituting Church Law, as many Christians chos

Several major versions further since 2016. A corpus browser, app infrastructure and numerous minor improvements.

The purpose of this essay is to describe the perception of four medieval Syriac Christians Chroniclers, i.e. Pseudo-Dionysios of Tel-Mahre, Mikhael Rabbo, the anonymous Chronicler of The Chronicle of the year 1234 and BarcEbroyo, on the emergence of Islam with regard to religion, economic and social issues in the region of Syria and Iraq, here called Aramea, where Syriac speaking communities lived. The period of the study covers the time from the Prophet Muhammad to the end of the Umayyad dynasty. Early passages in Syriac documents give positive accounts about the Prophet Muhammad, Abu Bakr, cUmar ibn al-Khattab and Mucawiya. And indeed, the Syriac speaking community received the coming of the Arabs as a liberation from the Byzantines´ yoke, i.e. persecution and humiliation. When the Arabs conquered the region, they made a dhimmi-deal with subjugated Christians, i.e. ahl al-dhimma “people of covenant”, and gave them protection in exchange for jizya, the protection tax. Indeed, they achieved some independence, had their own civil laws, and the Syriac church ruled very freely. But the presence of the Muslim Arabs transformed the region in terms of religion, language, demographic and political circumstances. The jizya became a heavy burden and some Caliphs treated Christians unfairly. The Arabs showed superiority and a political power over all subjugated. Within this change there began also a cultural interaction between the Muslims and the Christians. The Church was challenged, the Syriac language was repressed, and the Church fathers had to act to protect their communities. First, documentation of historical events of the region became a very important and central issue. Second, the chronicles were authored in order to present a disparity between Islam and Christianity to indicate distinction in religion and moral laws. Third, the Syriac church was challenged and had to act by forbidding marriage with Muslims by constituting Church Law, as many Christians chos

The Syriac Orthodox Church is one of the oldest churches in the world. It employs the oldest surviving worships in Christianity. The Syriac Orthodox Church has about 5.5 million members, with only 231 remaining churches. This project explores the most important and traditional elements for a church, with a focus on the developing possibilities on traditional structure into contemporary approach. A modern proposal in Södertälje Centrum for both religious and non-religious people.

Several major versions further since 2016. A corpus browser, app infrastructure and numerous minor improvements.

info:eu-repo/semantics/nonPublished

Que ce soit dans l’analyse du vocabulaire ou dans celle des manières de rendre la phrase grecque, on a pu constater qu’était à l’œuvre un processus continuel de révision et d’adaptation. La première traduction syriaque, à situer au 5e (avec A. de Halleux, et non au 6e s. avec S. Brock), a fait l’objet d’une première révision qui apparaît, après 550, dans Sm (pour certains Discours seulement) ; elle est encore relativement légère, mais certaines de ses modifications seront reprises par la suite. En effet, à leur tour, S1 et Sm ont été revus en 623/624 par Paul d’Édesse, l’auteur de S2, pour mieux adapter le texte syriaque au texte grec (correspondant davantage avec les témoins grecs de la famille m), mais cette révision n’a pas toujours été menée de façon systématique, en particulier dans l’élimination des grécismes. Il est apparu aussi que certains témoins manuscrits avaient conservé des traces d’une révision ultérieure, attribuée à Jacques d’Édesse (7e s.). Enfin, par endroits, certaines leçons marginales poursuivent le processus de révision en proposant des leçons alternatives plus proches du grec ou simplement des éclaircissements sur la manière de le comprendre.

Actes de la Table Ronde de la Société des études syriaques 2017, Acts of the Table Ronde of the Société des études syriaques 2017

Présentation des témoins manuscrits des trois recensions syriaques de l'Histoire de Zosime sur la vie des Bienheureux Réchabites. Analyse des rapports entre les trois recensions. Texte syriaque de la version résumée (sur base du seul manuscrit l'attestant, le Paris, BnF syr. 234) et traduction française.

Actes du Colloque de la Société d'études syriaques (Paris) tenu le 18 novembre 2016

The nineteenth and twentieth centuries have seen a number of editions of the Old Testament in Syriac according to the Peshitta version. However, there were also several other plans for editions and aborted projects. This paper discusses those endeavours as well as the edition and translation projects now underway.

The nineteenth and twentieth centuries have seen a number of editions of the Old Testament in Syriac according to the Peshitta version. However, there were also several other plans for editions and aborted projects. This paper discusses those endeavours as well as the edition and translation projects now underway.

This paper examines the gendered themes in martyrologies concerning mid-fifth-century Sasanian persecutions. The Sasanian king Yazdgerd II (r. 438-457) introduced polices aimed at further centralizing his authority by forcing his empire’s religious and secular elites to adhere to the Zoroastrian faith. Syriac and Georgian hagiographies which refer to these repressive measures narrate accounts of female martyrs defying patriarchal authority. Armenian sources about Yazdgerd’s policies, on the other hand, mainly emphasize a pious army’s sacred struggle and martyrdom while battling Sasanian forces. By identifying the different manifestations of the same masculine qualities lauded in these texts, I argue that the Armenian narratives of sacralized warfare closely resemble the reactive and gendered themes of the solitary Syriac and Georgian martyr acts, with valorous armies representing militant elements within a larger political body. Following this logic, this study illustrates the central role of narrative in the makings of sanctified violence with the politicization of Christianity. I examine theories regarding late antique violence and the function of gender in early Christian literature. I also demonstrate the value of hagiological texts for the study of the history of the Sasanian Empire.

This dissertation studies the history of the reception of the Psalm headings (also called the inscriptions, superscriptions, or titles) from the original Hebrew text into the main early versions of Greek, Latin, Coptic, Syriac, and Targumic Aramaic. This material has proven difficult for both ancient and modern scholars to fully understand, and the goal of this study is to see what ancient translators and copyists did when faced with such opaque texts—and, if possible, to ascertain what they thought of them. No similar study has yet been made, either in the scope of the versions used or the detail into which the evidence of the manuscript traditions has been described.This study is organized into two main parts. Part One surveys the early versions, in sections organized by language (for most of these languages more than one translation or version was made). For each, relationships to other versions, notable figures involved in the translation or interpretation of the Psalms in that language, and the sources (important manuscripts and available critical editions) are delineated. The different scribal presentations of the actual text of the headings in manuscripts are discussed as well. This material provides both the context and the textual basis for the rest of the study. Part Two provides a synoptic edition of the texts of the Psalm headings themselves, organized by language and proximity to the original Hebrew. Specific English translations for the main text of all these versions are provided, as is a critical apparatus listing all important variants.Two main treatments of the Psalm headings can be discerned in the early versions: accommodation or replacement. Accommodation, which seeks to maintain the headings inherited ultimately from Hebrew, can be either conservative (without additions or modifications) or free (the headings are flexible and may be amended). Replacement, the rarer treatment, involves the excision of the original headings from transmission and

This paper gathers together evidence that the Manichaean cosmogony was originally based on a trinitarian structure (Father, Mother, Child). This basic triad was subsequently expanded into various hypostases as the Manichaean myth evolved over time and across linguistic contexts.

In this paper we study a fragment about the Arab queen Ma‘wiyā included in the karšūnī version of Michael the Great’s Chronicle (d. 1199 BC) compared with the Syriac Vorlage. Our aim is to analyze the differences between the Syriac text and its Arabic version rendered by the translator., En el presente trabajo estudiamos un fragmento sobre la reina árabe Ma`wiya incluido en la Crónica de Miguel el Grande (m. 1199 AD) en su versión karshuni, comparada con el original siriaco, con el objeto de poder valorar las diversas estrategias y técnicas utilizadas por el traductor al verter el texto siriaco al árabe.

Análisis de la Leyenda de Alejandro Magno en su versión siriaca, comparándola con otros textos siriacos paralelos y situándola cronológica y cotextualmente en su ámbito de creación y difusión. Indicación de las huellas que pueda tener de versiones posteriores en otras lenguas, con preferencia de una versión en neopersa. Estudio de la construcción de la figura de Alejandro como héroe arquetípico ejemplar a través de un cuidado trabajo literario a todos los niveles, que llevan a considerar la Leyenda de Alejandro Magno como un texto bien trabado que, a través de la reconstrucción de los cánones sociales y culturales de la época de su composición, se adecua al público al que iba dirigido., Analysis of the “Legend of Alexander the Great” in its Syriac version, compared to other parallel Syriac texts, and framing it in its chronological and co-textual creation and dissemination context. Determination of the traces of later versions to other languages, with preference to a neo-Persian version. Study of the construction of the figure of Alexander as an archetypical and exemplary hero, through a careful literary study at all levels, which lead to consider the “Legend of Alexander the Great” as a well-constructed text, which is adapted to its intended audience by means of a reconstruction of the social and cultural canons of the period.

This paper examines the gendered themes in martyrologies concerning mid-fifth-century Sasanian persecutions. The Sasanian king Yazdgerd II (r. 438-457) introduced polices aimed at further centralizing his authority by forcing his empire’s religious and secular elites to adhere to the Zoroastrian faith. Syriac and Georgian hagiographies which refer to these repressive measures narrate accounts of female martyrs defying patriarchal authority. Armenian sources about Yazdgerd’s policies, on the other hand, mainly emphasize a pious army’s sacred struggle and martyrdom while battling Sasanian forces. By identifying the different manifestations of the same masculine qualities lauded in these texts, I argue that the Armenian narratives of sacralized warfare closely resemble the reactive and gendered themes of the solitary Syriac and Georgian martyr acts, with valorous armies representing militant elements within a larger political body. Following this logic, this study illustrates the central role of narrative in the makings of sanctified violence with the politicization of Christianity. I examine theories regarding late antique violence and the function of gender in early Christian literature. I also demonstrate the value of hagiological texts for the study of the history of the Sasanian Empire.

This dissertation studies the history of the reception of the Psalm headings (also called the inscriptions, superscriptions, or titles) from the original Hebrew text into the main early versions of Greek, Latin, Coptic, Syriac, and Targumic Aramaic. This material has proven difficult for both ancient and modern scholars to fully understand, and the goal of this study is to see what ancient translators and copyists did when faced with such opaque texts—and, if possible, to ascertain what they thought of them. No similar study has yet been made, either in the scope of the versions used or the detail into which the evidence of the manuscript traditions has been described.This study is organized into two main parts. Part One surveys the early versions, in sections organized by language (for most of these languages more than one translation or version was made). For each, relationships to other versions, notable figures involved in the translation or interpretation of the Psalms in that language, and the sources (important manuscripts and available critical editions) are delineated. The different scribal presentations of the actual text of the headings in manuscripts are discussed as well. This material provides both the context and the textual basis for the rest of the study. Part Two provides a synoptic edition of the texts of the Psalm headings themselves, organized by language and proximity to the original Hebrew. Specific English translations for the main text of all these versions are provided, as is a critical apparatus listing all important variants.Two main treatments of the Psalm headings can be discerned in the early versions: accommodation or replacement. Accommodation, which seeks to maintain the headings inherited ultimately from Hebrew, can be either conservative (without additions or modifications) or free (the headings are flexible and may be amended). Replacement, the rarer treatment, involves the excision of the original headings from transmission and

In this paper we study a fragment about the Arab queen Ma‘wiyā included in the karšūnī version of Michael the Great’s Chronicle (d. 1199 BC) compared with the Syriac Vorlage. Our aim is to analyze the differences between the Syriac text and its Arabic version rendered by the translator., En el presente trabajo estudiamos un fragmento sobre la reina árabe Ma`wiya incluido en la Crónica de Miguel el Grande (m. 1199 AD) en su versión karshuni, comparada con el original siriaco, con el objeto de poder valorar las diversas estrategias y técnicas utilizadas por el traductor al verter el texto siriaco al árabe.

Análisis de la Leyenda de Alejandro Magno en su versión siriaca, comparándola con otros textos siriacos paralelos y situándola cronológica y cotextualmente en su ámbito de creación y difusión. Indicación de las huellas que pueda tener de versiones posteriores en otras lenguas, con preferencia de una versión en neopersa. Estudio de la construcción de la figura de Alejandro como héroe arquetípico ejemplar a través de un cuidado trabajo literario a todos los niveles, que llevan a considerar la Leyenda de Alejandro Magno como un texto bien trabado que, a través de la reconstrucción de los cánones sociales y culturales de la época de su composición, se adecua al público al que iba dirigido., Analysis of the “Legend of Alexander the Great” in its Syriac version, compared to other parallel Syriac texts, and framing it in its chronological and co-textual creation and dissemination context. Determination of the traces of later versions to other languages, with preference to a neo-Persian version. Study of the construction of the figure of Alexander as an archetypical and exemplary hero, through a careful literary study at all levels, which lead to consider the “Legend of Alexander the Great” as a well-constructed text, which is adapted to its intended audience by means of a reconstruction of the social and cultural canons of the period.

Edition critique de la recension brève de la version syriaque de l'Histoire de Zosime sur les Rechabites (Historia Zosimi de Vita Beatorum Rechabitarum, Clavis Apocryphorum Veteris Testamenti, n. 166). Critiques de l'édition de Fr. Nau (1899). Edition basée sur sept manuscrits: Paris, BnF, syr. 235; syr. 236; London, British Library, Add. 12174; Mardin, Quarante Martyrs 257; Quarante Martyrs 261; Charfet, Rahmani 19; Rahmani 132. Texte syriaque avec apparat, et traduction française avec commentaire philologique., Critical edition of the short recension of the Syriac translation of the Story of Zosimus about the Rechabites (Historia Zosimi de Vita Beatorum Rechabitarum, Clavis Apocryphorum Veteris Testamenti, n. 166). Critics on the former edition of Fr. Nau (1899). Edition based on seven manuscripts: Paris, BnF, syr. 235; syr. 236; London, British Library, Add. 12174; Mardin, Forty Martyrs 257; Forty Martyrs 261; Charfet, Rahmani 19; Rahmani 132. Syriac text with apparatus, and French translationb with philological commentary

Il est injustifié de vouloir retrouver dans les Instituta de Junillus le canon de Théodore de Mopsueste. Les rapprochements s'expliquent parce qu'ils ont tous les deux à la base le canon antiochien reflété en particulier par la liste canonique de la Synopse de Chrysostome dans le ms. Coislin 388, ainsi que par les oeuvre de Jean Chrysostome.

Analyser le canon des livres bibliques, c'est étudier trois choses: une liste, un ordre et un nombre de livres. Cette recherche est menée dans la tradition syriaque à partir des manuscrits bibliques (Bibles complètes, manuscrits massorétiques, collections de livres bibliques, lectionnaires), des listes de livres canoniques (catalogues de livres canoniques et passages des écrivains antiques où ils se sont prononcés sur les livres faisant partie du canon) et des commentaires des auteurs syriaques (en particulier Aphraate, Ephrem, Jacques d'Edesse, Bar Hebraeus, Théodore Bar Koni, Ishodad de Merw, Abdisho, Théodore de Mopsueste).

The key purpose of this research has been to study and understand how young people with Syriac ethnicity experience their identity, when living in two different cultures. The Syriac minority is something of a special case when it concerns establishing the identity of an individual, since syriac´s do not have an official country. To be able to do this research an interview has been done with four young students with syriac ethnicity. The four of them is attending their final year at “gymnasiet” in Sweden which is equivalent to USA’s senior year in high school. The multicultural school is today a fact and many immigrants attending the Swedish schools today feels misplaced when they meet the Swedish culture through fellow students and society. A clash between cultures occurs and most of the students, with non-Swedish ethnicity, live some kind of dual life. One side of this twin identity represents the ethnic identity which dominates at home and around relatives. The other side is displayed in circumstances outside of their home, which is at school and in the Swedish society in general. This research shows the general opinion, among syriac high school students, concerning the individual identity and in which way they handle their own identity development when living within two different cultures. One of my main questions to investigate is to find out if young students, with syriac ethnicity, develops a weak root in their ethnic identity by living outside of the syriac community. One of my conclusions is that a student with syriac ethnicity, whom is educated in an intercultural school is rather encouraged in seeking his/her roots. Since the multicultural environment awakens a curiosity in students to seek their own ethnic identity.

The key purpose of this research has been to study and understand how young people with Syriac ethnicity experience their identity, when living in two different cultures. The Syriac minority is something of a special case when it concerns establishing the identity of an individual, since syriac´s do not have an official country. To be able to do this research an interview has been done with four young students with syriac ethnicity. The four of them is attending their final year at “gymnasiet” in Sweden which is equivalent to USA’s senior year in high school. The multicultural school is today a fact and many immigrants attending the Swedish schools today feels misplaced when they meet the Swedish culture through fellow students and society. A clash between cultures occurs and most of the students, with non-Swedish ethnicity, live some kind of dual life. One side of this twin identity represents the ethnic identity which dominates at home and around relatives. The other side is displayed in circumstances outside of their home, which is at school and in the Swedish society in general. This research shows the general opinion, among syriac high school students, concerning the individual identity and in which way they handle their own identity development when living within two different cultures. One of my main questions to investigate is to find out if young students, with syriac ethnicity, develops a weak root in their ethnic identity by living outside of the syriac community. One of my conclusions is that a student with syriac ethnicity, whom is educated in an intercultural school is rather encouraged in seeking his/her roots. Since the multicultural environment awakens a curiosity in students to seek their own ethnic identity.