CHANGELOG.md

@@ -2,6 +2,16 @@
 
 All notable changes to this project will be documented in this file. See [standard-version](https://github.com/conventional-changelog/standard-version) for commit guidelines.
 
+### [0.0.4](https://gitlab.gwdg.de/subugoe/ahiqar/website/compare/v0.0.3...v0.0.4) (2021-06-11)
+
+
+### Chore
+
+* content Meta Edition: Edition Guidelines ([f8f3942](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/commit/f8f39424abd17b9ed5ca2bea6d0a1c0e871738e7)), closes [#39](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/issues/39)
+* content Meta Edition: Motifs ([9d82523](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/commit/9d825231eaa536af0ca49b233f026f9b532bdec5)), closes [#37](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/issues/37)
+* content: Meta Edition 6. Related Literature ([edce998](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/commit/edce99866bd33454872ba37d12e360698922d2ce)), closes [#40](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/issues/40)
+* content: Meta Edition: Stemmata ([8e631d7](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/commit/8e631d72e0d7d45304efafacf47e74bd45138670)), closes [#38](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/issues/38)
+
 ### [0.0.3](https://gitlab.gwdg.de/subugoe/ahiqar/website/compare/v0.0.2...v0.0.3) (2021-06-10)
 
 

package-lock.json

 {
   "name": "ahiqar-website",
-  "version": "0.0.3",
+  "version": "0.0.4",
   "lockfileVersion": 2,
   "requires": true,
   "packages": {

package.json

 {
   "name": "ahiqar-website",
-  "version": "0.0.3",
+  "version": "0.0.4",
   "description": "",
   "main": "",
   "authors": {

src/editionguidelines.md

@@ -6,4 +6,10 @@ layout: Layout
 
 # {{ $frontmatter.title }}{.text-h1 .mt-4 .mb-6 .font-weight-light .primary--text}
 
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+The aim of the project is a new edition and analysis of the motives of the Syriac and Arabic manuscripts of the Aḥiqar tradition. The story of the wise Aḥiqar, who trains his nephew to be his successor as a counsellor at the court of the Assyrian king and who becomes the victim of an intrigue, is considered to be one of the most frequently edited and reworked tales in the literature of the ancient Near East (also in the Bible in the Book of Tobit). This story became widespread even beyond the Middle East. The oldest source is an Aramaic papyrus from the 5th century BCE, in which it seems clear that several earlier materials (stories and proverbs) are interwoven. Moreover, there are many other versions of Aḥiqar’s story, not only in Aramaic, but also in Syriac, Arabic and many other ancient and modern languages. The extensive Syriac and Arabic versions played a central role in the transmission of the (originally Aramaic) material into other languages and literary traditions. The last attempt so-far to compile a reasonably comprehensive account of the Aḥiqar’s story tradition was made more than a hundred year ago by F. C. Conybeare, J. Rendel Harris, and Agnes Smith Lewis (The Story of Aḥiḳar, from the Aramaic, Syriac, Arabic, Armenian, Ethiopic, Old Turkish, Greek and Slavonic Versions. Second Edition, Enlarged and Corrected, Cambridge 1913), but the study does not include all known textual witnesses. As for the Aramaic version, several publications have since appeared, so that they are well accessible. Despite the fundamental importance of the Syrian and Arabic versions, reliable text editions are still lacking.{.body-2}
+
+The aim of the project is to fill this gap and provide a textual and literary analysis of the Syriac and Arabic versions of the Aḥiqar tradition in digital form in order to establish the material and technical basis for further research on the other versions.{.body-2}
+
+Therefore, the main text witnesses of the Syriac and Arabic versions have been identified, transcribed and translated. Furthermore, the names of persons, places, motifs and biblical references have been tagged. It has been appended a short description and further literature to the manuscripts. Related to the manuscripts, it should be noticed that several Syriac text witnesses bear impacts of local spoken language (esp. regarding vocalization and spirantization). Only those phenomena that can be described as gross errors have been corrected. In regard of the secondary role of vocalization and spirantization in Syriac, both elements have been left almost completely out. The translations were leaned on former translations and possess several corrections.{.body-2}
+
+All texts in the present archive are reserved under a Creative Commons Licence (CC-BY-SA). These texts were created as XML-files with an own scheme and in following the [Guidelines for Electronic Text Encoding and Interchange (in version P5) of the Text Encoding Initiative (TEI)](http://www.tei-c.org/). However, some of the images were reserved under a Creative Commons Licence (CC-BY-SA), too, while others can be used only with a VPN-connection of the University of Göttingen.{.body-2}

src/motifs.md

+<!-- markdownlint-disable MD033 -->
 ---
 home: false
 title: Motifs
@@ -6,7 +7,7 @@ layout: Layout
 
 # {{ $frontmatter.title }}{.text-h1 .mt-4 .mb-6 .font-weight-light .primary--text}
 
-Already 1979, Max Küchler started his part on Ahiqar (published in his study "Frühjüdische Weisheitstraditionen" (Fribourg/Göttingen 1979)) with a collection of topics in the Ahiqar-tale in note form. In relation to that, we have collected and tagged  the central motifs and themes of this story that are present in the various transcriptions. This process helps to precise, correct and enlarge the motif history of this story. In the following, a short description of each motif is appended:
+Already 1979, Max Küchler started his part on Ahiqar (published in his study "Frühjüdische Weisheitstraditionen" (Fribourg/Göttingen 1979)) with a collection of topics in the Ahiqar-tale in note form. In relation to that, we have collected and tagged  the central motifs and themes of this story that are present in the various transcriptions. This process helps to precise, correct and enlarge the motif history of this story. In the following, a short description of each motif is appended:{.body-2}
 
 <template>
   <v-simple-table>
@@ -65,6 +66,162 @@ Already 1979, Max Küchler started his part on Ahiqar (published in his study "F
             category: 'Women, caducity, social relationship',
             description: 'The relationship to women and the caducity of their beauty',
           },
+          {
+            letter: 'B',
+            keyword: 'Burden/Debt',
+            category: 'Commitment',
+            description: 'The state of a person with commitments',
+          },
+          {
+            letter: 'C',
+            keyword: 'Caution against powerful',
+            category: 'Social relationship',
+            description: 'The relationship to powerful persons or forces',
+          },
+          {
+            letter: 'D',
+            keyword: 'Death age',
+            category: 'Caducity, social standing, death, honour',
+            description: 'The relationship to older persons and the caducity of human beings',
+          },
+          {
+            letter: 'D',
+            keyword: 'Discernment',
+            category: 'Reflection, Behaviour',
+            description: 'The righteous assessment of a situation',
+          },
+          {
+            letter: 'D',
+            keyword: 'Disciplining of son(s)',
+            category: 'Social relationship, family',
+            description: 'The instruction and education of one\'s sons',
+          },
+          {
+            letter: 'E',
+            keyword: 'Enemies',
+            category: 'Social relationship',
+            description: 'The relationship and attitude to adversial persons ',
+          },
+          {
+            letter: 'G',
+            keyword: 'Good name',
+            category: 'Social standing, honour',
+            description: 'The income of wise and righteous deeds',
+          },
+          {
+            letter: 'I',
+            keyword: 'Image king',
+            category: 'Politics, king',
+            description: 'The image of the Assyrian king',
+          },
+          {
+            letter: 'I',
+            keyword: 'Intrigue',
+            category: 'Politics',
+            description: 'Nadan\'s actions against Ahiqar',
+          },
+          {
+            letter: 'K',
+            keyword: 'Keeping secrets',
+            category: 'Social relationship, Loyalty',
+            description: 'How to handle secrets',
+          },
+          {
+            letter: 'L',
+            keyword: 'Loyal obligation to God(s)',
+            category: 'God, Loyality',
+            description: 'Allegiance and relation to God(s)',
+          },
+          {
+            letter: 'M',
+            keyword: 'Meekness showing respect',
+            category: 'Social relationship',
+            description: 'To behave with respect and meekness',
+          },
+          {
+            letter: 'O',
+            keyword: 'Obeying parents',
+            category: 'Social relationship, Loyalty',
+            description: 'Relationship to parents',
+          },
+          {
+            letter: 'P',
+            keyword: 'Parable animals',
+            category: 'Parables, Animals',
+            description: 'Parables including references to animals',
+          },
+          {
+            letter: 'P',
+            keyword: 'Parable plants',
+            category: 'Parables, Plants',
+            description: 'Parables including references to plants',
+          },
+          {
+            letter: 'Q',
+            keyword: 'Quarrel',
+            category: 'Social relationship, social behaviour',
+            description: 'How to handle conflicts and quarrels',
+          },
+          {
+            letter: 'R',
+            keyword: 'Richness poverty',
+            category: 'Social position',
+            description: 'The significance of richness resp. poverty',
+          },
+          {
+            letter: 'R',
+            keyword: 'Royal challenges',
+            category: 'Politics',
+            description: 'Political tasks for the king',
+          },
+          {
+            letter: 'S',
+            keyword: 'Self-examination, self-reflection',
+            category: 'self-examination',
+            description: 'Reflection on one\'s attitude and behaviour',
+          },
+          {
+            letter: 'S',
+            keyword: 'Social contacts family',
+            category: 'Social relationship',
+            description: 'Social contacts with persons within the family',
+          },
+          {
+            letter: 'S',
+            keyword: 'Social contacts no family',
+            category: 'Social relationship',
+            description: 'Social contacts with persons outside the family',
+          },
+          {
+            letter: 'S',
+            keyword: 'Successful courtier',
+            category: 'Politics',
+            description: 'Rehabilitation of Ahiqar',
+          },
+          {
+            letter: 'T',
+            keyword: 'Temptress women',
+            category: 'Social relationship, women',
+            description: 'Relationship to temptress women',
+          },
+          {
+            letter: 'T',
+            keyword: 'Treatment slaves',
+            category: 'Social relationship',
+            description: 'Relationship and treatment of slaves and maidservants',
+          },
+          {
+            letter: 'T',
+            keyword: 'Truth lying',
+            category: 'Social behaviour',
+            description: 'Attitude towards truth or falsehood',
+          },
+          {
+            letter: 'W',
+            keyword: 'Wise/fool/sinful behaviour resp. persons',
+            category: 'wisdom, social behaviour, social relationship',
+            description: 'Relation to wise, fool and sinful persons and their behaviour',
+          },
         ],
       }
     },

src/relatedliterature.md

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 # {{ $frontmatter.title }}{.text-h1 .mt-4 .mb-6 .font-weight-light .primary--text}
 
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+## Syriac Branch{.text-h2 .mt-4 .mb-6 .font-weight-light .primary--text}
+
+### Text Editions resp. translations{.text-h3 .mt-4 .mb-6 .font-weight-light .primary--text}
+
+* Braida, Emanuela (2014): The Romance of Ahiqar the Wise in the Neo-Aramaic MS London Sachau 9321, in: Journal of the Canadian Society for Syriac Studies 14, pp. 17-31.
+* Conybeare, Frederick Cornwallis/Harris, James Rendel/Lewis, Agnes Smith (eds.) (1898). The Story of Aḥiḳar from the Syriac, Arabic, Armenian, Ethiopic, Greek and Slavonic Versions. London (C. J. Clay and Sons).
+* Conybeare, Frederick Cornwallis/Harris, James Rendel/Lewis, Agnes Smith, (eds.) (1913). The Story of Aḥiḳar from the Aramaic, Syriac, Arabic, Armenian, Ethiopic, Old Turkish, Greek and Slavonic Versions . 2nd ed., Cambridge (Cambridge University Press).
+* Dolabani, Philoxenus Yuhanna, (ed.) (1962), ed. Aḥīqar sāprā w-ḥakīmā. Mardin (Maṭbaʻtā d-Mardīn).
+* Ferrer, Joan and Monferrer-Sala, Juan Pedro (2006): Historia y enseñanzas de Ahíqar o La antigua sabiduría oriental: edición, traducción y estudio. Studia Semitica, Series Minor 2. Cordoba (Universidad de Córdoba).
+* Goshen-Gottstein, Moshe H. (ed.) (1965): Wisdom of Aḥiqar, Syriac and Aramaic. Jerusalem (The Hebrew University of Jerusalem).
+* Grünberg, Smil (1917). Die weisen Sprüche des Achikar [Ahiqar] nach der syrischen Hs. Cod. Sachau Nr. 336 der Kgl. Bibliothek in Berlin herausgegeben und bearbeitet . Berlin (H. Itzkowski).
+* Guzik, Markus Hirsch (ed.) (1936). Die Achikar-Erzählung nach der syrischen Handschrift Cod. Sachau Nr. 336 der Preussischen Staatsbibliothek in Berlin, Krakau (Renaissance).
+* Lidzbarski, Mark (1896). Geschichten und Lieder aus den neu-aramäischen Handschriften der Königlichen Bibliothek zu Berlin. Beiträge zur Volks- und Völkerkunde 4. Weimar (E. Felber).
+* Mūḥtas, Rūbīl, (ed.) (1941). Kūnāšā d-tašʿīṯā u-maṯlē ḏ-Aḥīqar ḥakkīmā. ‘am mēmrē ḏ-pelōṭarkōs u-medem medem min pardaysā ḏ-aṿāhāṯā. Trichur (Mar Narsai Press) (Reprint 1961).
+* Nau, François (1909). Histoire et Sagesse d Ahikar l Assyrien (fils d Anaël, neveu de Tobie). Traduction des versions syriaques avec les principales différences des versions arabes, arménienne, grecque, néo syriaque, slave et roumaine. Documents pour l étude de la Bible. Paris (Letouzey et Ané).
+* Nau, François (1920): Documents relatifs à Ahikar. Édition et traduction d un manuscrit de Mgr Graffin (C), avec les principales variantes d un manuscrit de M.H. Pognon (P). Édition de la partie récente du manuscrit de M.H. Pognon, Paris (Libraire Auguste Picard) (Nachdruck der gleichnamigen Beiträge von: Revue de l Orient chrétien III, 1 (21) (1918/1919 ), pp. 148-160).
+* Talay, Shabo (2002): Die Geschichte und die Sprüche des Aḥiqar im neuaramäischen Dialekt von Mlaḥsô, in: Werner Arnold, Hartmut Bobzin (eds.): "Sprich doch mit deinen Knechten aramäisch, wir verstehen es!” Beiträge zur Semitistik. Festschrift für Otto Jastrow zum 60 . Geburtstag . Wiesbaden (Harrassowitz), pp. 650-666.
+* Talon, Philippe (2013): Histoires syriaques. La Sagesse d'Ahiqar et autres œuvres syriaques. Nouvelles Études Orientales. Fernelmont (E.M.E. Editions).
+* Tronina, Antoni/ Starowieyski, Marek (2011): Apokryfy syryjskie: Historia i przysłowia Achikara, Grota Skarbów, Apokalipsa Pseudo-Metodego. Pisma apokryficzne 6. Krakow (Wydawnictwo WAM).
+
+### Catalogue Entries{.text-h3 .mt-4 .mb-6 .font-weight-light .primary--text}
+
+* Briquel-Chatonnet, Françoise (1997): Manuscrits syriaque. de la Bibliothèque nationale de France (nos 356 - 435, entrés depuis 1911), de la bibliothèque Méjanes d'Aix-en-Provence, de la bibliothèque muncipale de Lyon et de la Bibliothèque nationale et universitaire de Strasbourg. Paris (Bibliothèque nationale de France).
+* Forshall, J./ Rosen, F.A. (1838): Catalogus codicum manuscriptorum orientalium qui in Museo Britannico asservantur. Pars prima: codices syriacos et carshunicos amplectens, London (Impensis curatorum Musei Britannici).
+* Goshen-Gottstein, Moshe H. (1979): Syriac manuscripts in the Harvard College Library. A catalogue, Harvard Semitic Studies 23, Ann Arbor (Scholars Press).
+* Lidzbarski, Mark (1896): Die neu-aramäischen Handschriften der Königlichen Bibliothek zu Berlin. Ergänzungshefte zur Zeitschrift für Assyriologie, Semitistische Studien 4/9,1-2. Weimar (E. Felber).
+* Mingana, Alphonse 1933-1939): Catalogue of the Mingana Collection of Manuscripts now in the Possession of the Trustees of the Woodbrooke Settlement, 3 vols., Cambridge: W. Heffer & Sons.
+* Sachau, Eduard (1898): Verzeichniss der syrischen Handschriften der Königlichen Bibliothek zu Berlin, 2 vols., Berlin (A. Asher & Co).
+* Sarau, Oshana/ Shedd, William A. (1898): Catalogue of the Syriac manuscripts in the Library of the Museum Association of Oroomiah College, Urmia: (N. N.).
+* Scher, Addai (1906): Notice sur les manuscrits syriaques conservés dans la bibliothèque du couvent des Chaldéens de Notre-Dame-des-Semences, Paris (Imprimerie Nationale).
+* Vosté, Jean-Marie (1929): Catalogue de la Bibliothèque syro-chaldéenne du Couvent de Notre-Dame des Semences près d'Alqosh (Iraq). Rome/ Paris (Bureaux of the «angelicum»/ P. Geuthner).
+* Wright, William (1870-2): Catalogue of Syriac Manuscripts in the British Museum acquired since the year 1838, 3 vols. London (Longmann & Co. and Asher & Co).
+
+### Further Literature{.text-h3 .mt-4 .mb-6 .font-weight-light .primary--text}
+
+* al-Baraṭlī, Quryāqūs Ḥanna (2007): Taš‘ita d-Aḥiqar. Qiṣṣat Ahīqār. Dohuk (Dar al-Mašriq al-Thaqāfīyah).
+* Arzhanov, Yury N. (2019): Syriac Sayings of Greek Philosophers: A Study in Syriac Gnomologia with Edition and Translation. Corpus scriptorium Christianorum Orientalium 669, Subsidia 138. Leuven (Peeters).
+* Ayali-Darshan, Noga (2018): The Sequence of Sir 4:26–27 in Light of Akkadian and Aramaic Texts from the Levant and Later Writings, in: Zeitschrift für die alttestamentliche Wissenschaft 130,3, pp. 436-449.
+* Barton, George Aaron (1900): The Story of Aḥiḳar and the Book of Daniel. In: The American Journal of Semitic Languages and Literatures 16,4, pp. 242–247.
+* Baumstark, Anton (1922). Geschichte der syrischen Literatur mit Ausschluß der christlich-palästinensischen Texte, Bonn: A. Marcus und E. Webers Verlag Dr. jur. Albert Ahn.
+* Bledsoe, Seth A. (2013): Can Ahiqar Tell Us Anything about Personified Wisdom? Journal of Biblical Literature 132,1, pp. 119–136.
+* Bledsoe, Seth A. (2014): The Relationship between the Elephantine Ahiqar Sayings and Later Recensions: A Preliminary Analysis of the Development and Diffusion of the Ahiqar tradition, in: Marie-Christine Bornes-Varol, Marie-Sol Ortola: Enoncés sapientiels: traductions, traducteurs et contextes culturels . Aliento Échanges sapientiels en Méditerranée 4. Nancy (Presses de Nancy), pp. 223- 50.
+* Bousset, Wilhelm (1905): Beiträge zur Achikarlegende. In: Zeitschrift für die Neutestamentliche Wissenschaft 6,1, pp. 180–193.
+* Braida, Emanuela (2012): Garshuni Manuscripts and Garshuni Notes in Syriac Manuscripts, in: Parole de l’Orient 37, pp. 181–198.
+* Braida, Emanuela (2015): The Romance of Ahiqar the Wise in the Neo-Aramaic MS London Sachau 9321: Part II, in: Journal of the Canadian Society for Syriac Studies 15 (2015), pp. 41-50.
+* Braida, Emanuela / Destefanis, Simona (2008), “I fratelli hanno bisogno dei fratelli e i re dei re”. Ipotesi sull’origine di un episodo delle versioni siriache e araba de Romanzo di Ahiqar, in: Alessandro Mnti et al. (ed.): Essays in Honour of Fabrizio Pennacchietti. Alessandria (Edizioni dell’Orso), pp. 35–41.
+* Braida, Emanuela (2014): Neo-Aramaic Garshuni: Observations Based on Manuscripts, in: Hugoye: Journal of Syriac Studies 17,1, pp. 17-31.
+* Braida, Emanuela (2010): Il Romanzo del saggio Ahiqar: una proposta stemmatica, in: Frederick Mario Fales/ Fausta Grassi (eds.): Camsemud 2007. Proceedings of the 13th Italian Meeting of Afro-Asiatic Linguistics, Held in Udine, May 21st-24th, 2007. History of the Ancient Near East, Monographs 10. Padova (S.A.R.G.O.N.), 2010, pp. 49-64.
+* Briquel-Chatonnet, Françoise (2005): L’histoire et la sagesse d’Aḥiqar: fortune littéraire de la vie d’un dignitaire araméen à la cour assyrienne. In: D’un Orient l’autre. Actes des 3e Journées
+* de l’Orient, Bordeaux, 2–4 octobre 2002, éd. J.-L. Bacqué-Grammont, A. Pino et S. Khoury (Cahiers de la société asiatique, nouvelle série IV). Paris, Louvain (Peeters), pp. 17–40.
+* Briquel-Chatonnet, Françoise (2007): De l’Aḥiqar araméen à l’Aḥiqar syriaque: les voies de transmission d’un roman, in: Sophia G. Vashalomidze/ Lutz Greisiger (eds.): Der Christliche Orient und seine Umwelt. Gesammelte Studien zu Ehren Jürgen Tubachs anläßlich seines 60. Geburtstags. Wiesbaden (Harrassowitz), pp. 51–57.
+* Briquel-Chatonnet, Françoise (2006): “Construis-moi un château dans le ciel”. Remarques sur un motif de conte, d’Ahiqar à Thomas, in: The Harp 20, pp. 55-64.
+* Brock, Sebastian (1968): A piece of wisdom literature in Syriac". Pages 212-217. In: Journal of Semitic Studies 13,2, pp. 212-217. 
+* Brock, Sebastian (1969): Notes on some Texts in the Mingana Collection, in: Journal of Semitic Studies 14,2, pp. 205-226.
+* Contini, Riccardo/ Grottanelli, Cristiano (eds.) (2005): Il saggio Ahiqar. Studi Biblici. Brescia (Paideia Editrice).
+* Degen, Rainer (1975): Achikar, in: Kurt Ranke (ed.): Enzyklopädie des Märchens. Berlin (de Gruyter), pp. 53-59.
+* Denis, Albert-Marie (2000): Introduction à la littérature religieuse judéo-hellénistique. Pseudepigraphes de l'Ancien Testament, 2 vols., Turnhout (Brepols).
+* Destefanis, Simona / Braida, Emanuela (2007): An Outline of the Romance and Proverbs of the Wise Ahiqar and its Modern Neo-Aramaic Version, in: Alessandro Monti (ed.): Roads To Knowledge: Hermeneutical and Lexical Probes. DOST Critical Studies 1. Alessandria (Edizioni dell’Orso), pp. 19–26.
+* Destefanis, Simona / Braida, Emanuela (2010): ''I Proverbi di Ahiqar nella versione neoaramaica di Rubeyl Muhattas. Un’analisi comparativa delle sue fonti, in: Frederick Mario Fales/ Fausta Grassi (eds.): Camsemud 2007. Proceedings of the 13th Italian Meeting of Afro-Asiatic Linguistics, Held in Udine, May 21st-24th, 2007. History of the Ancient Near East, Monographs 10. Padova (S.A.R.G.O.N.), 2010, pp. 221-228.
+* Dillon, Emile Joseph (1898): Ahikar the Wise: An Ancient Hebrew Folk Story, in: Contemporary Review 73, pp. 362-386.
+* Gaster, Moses (1900): Contributions to the History of Aḥiḳar and Nadan, in: Journal of the Royal Asiatic Society 32,2, pp. 301–319 (Art. XIII).
+* Holm, Tawny L. (2014): Memories of Sennacherib in Aramaic Tradition, in: Isaac Kalimi/Seth Richardson (eds.): Sennacherib at the Gates of Jerusalem: Story, History and Historiography. Culture and History of the Ancient Near East 71. Leiden/Boston (Brill), pp. 295-323.
+* Karouby, Laurent (2013): “Histoire et Sagesse d’Aḥiqar l’Assyrien” ou l’Ummānu sans descendance: invariance et variations, de l’Antiquité au XVIIIe siècle'' (unpublished dissertation, Aix-Marseille Université).
+* Khan, Geoffrey(2016): The Neo-Aramaic Dialect of the Assyrian Christians of Urmi. Studies in Semitic Languages and Linguistics 86. Leiden/Boston (Brill).
+* Kottsieper, Ingo (1990): Die Sprache der Aḥiqarsprüche. Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft 194, Berlin (De Gruyter).
+* Kottsieper, Ingo (1991): Die Geschichte und die Sprüche des weisen Achiqar. In: Texte aus der Umwelt des Alten Testaments 3,2, Gütersloh (Mohn).
+* Küchler, Max (1979): Frühjüdische Weisheitstraditionen. Zum Fortgang weisheitlichen Denkens im Bereich des frühjüdischen Jahweglaubens. Orbis Biblicus et Orientalis 26, Fribourg (Universitätsverlag) and Göttingen (Vandenhoeck und Ruprecht).
+* Kuhn, Ernst (1892): Zum weisen Akyrios, in: Byzantinische Zeitschrift 1,1, pp. 127–130.
+* Lidzbarski, Mark (1894): Zum weisen Achikâr, in: Zeitschrift der Deutschen Morgenländischen Gesellschaft 48, pp. 671-675.
+* Lindenberger, James M. (1985): Ahiqar: A New Translation and Introduction, in: J. H. Charlesworth: Expansions of the “Old Testament” and Legends, Wisdom and Philosophical Literature,
+* Prayers, Psalms and Odes, Fragments of Lost Judeo-Hellenistic Works. Vol. 2: The Old Testament Pseudepigrapha. London: Darton, Longman & Todd, pp. 479-507.
+* Lourié, Basil (2013): The Syriac Aḥiqar, Its Slavonic Version, and the Relics of the Three Youths in Babylon, in: Slověne 2,2 , pp. 64-117.
+* Lourié, Basil (2015): Direct Translations into Slavonic from Syriac: A Preliminary List, in: Cristiano Diddi (ed.): ΠΟΛΥΙΣΤΩΡ. Scripta slavica Mario Capaldo dicata. Moscow/Rome (Индрик), pp. 161-168.
+* Meißner, Bruno (1894): Quellenuntersuchungen zur Haikargeschichte, in: Zeitschrift der Deutschen Morgenländischen Gesellschaft 48, pp. 171-97.
+* Meißner, Bruno (1917): Das Märchen vom weisen Achiqar. Der Alte Orient 16:2, Leipzig (Hinrichs).
+* Moore, James (2017): “’I Am Unable to Do My Job’: Literary Depictions of the Scribal Profession in the Story of Ahiqar and Jeremiah 36” (unpublished dissertation, Brandeis University).
+* Nau, François (1907): Le mot ’arhe’ dans Ahikar et Bar Bahlul, in: Journal asiatique 10,9, pp. 149-159.
+* Nau, François (1906): Note sur trois anciennes traductions de la légende d’Ahikar et de la Chronique d’Édesse, in: Actes du XIVe Congrès international des Orientalistes, Alger 1897. Première partie: Procès-verbaux. Paris (E. Leroux), p. 69.
+* Nau, Francois (1914): Préceptes anonyms et histoire d’Ahiqar, in: Revue de l’Orient chrétien 19, pp. 209-214.
+* Niditch, Susan (1976): A Test Case for Formal Variants in Proverbs, in: Journal of Jewish Studies 27,2, pp. 192-194.
+* Niehr, Herbert (2007): Aramäischer Aḥiqar. Jüdische Schriften aus hellenistisch-römischer Zeit, Neue Folge 2,2. Gütersloh (Gütersloher Verlagshaus).
+* Nöldeke, Theodor (1913). Untersuchungen zum Achiqar Roman . Abhandlungen der Königlichen Gesellschaft der Wissenschaften zu Göttingen, Philologisch Historische Klasse NF 14.4 . Berlin (Weidmannsche Buchhandlung).
+* Smend, Rudolf (1908): Alter und Herkunft des Achikar-Romans und sein Verhältnis zu Aesop. Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft 13, Berlin (De Gruyter), pp. 57–125.
+* Talia, Shawqi (2015): The Story of Ahiqar in Syriac and Neo Aramaic: A Textual, Linguistic and Historical Comparison, in: Parole de l Orient 40, 13-27.
+* Weigl, Michael (2010): Die aramäischen Achikar-Sprüche aus Elephantine und die alttestamentliche Weisheitsliteratur. Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft 399, Berlin (De Gruyter).
+* Yellin, Avinoam (1924): Notes on the Syriac Version of the Story of Ahikar as Edited by J. Rendel Harris, in: Jewish Quarterly Review NS 15,1, pp. 119-121.

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+## The Syriac tradition{.text-h2 .mt-4 .mb-6 .font-weight-light .primary--text}
+
+### I. Neo-aramaic text witnesses{.text-h3 .mt-4 .mb-6 .font-weight-light .primary--text}
+
+#### A. Staatsbibliothek zu Berlin, Sachau 339 (listed in Sachau's catalogue as limit identifier 290){.text-h4 .mt-4 .mb-6 .font-weight-light .primary--text}
+
+Pages: 1r-59r{.body-2}
+
+Date of creation: Between 1881-1889{.body-2}
+
+Copyist: 'Ešaʻyā of Qilith{.body-2}
+
+Provenance: West Syriac (Tur Abdin){.body-2}
+
+catalogue entry: Sachau 1889, vol. 2, 815, link: [https://archive.org/details/bub_gb_v_g3AQAAMAAJ/page/n375/mode/2up](https://archive.org/details/bub_gb_v_g3AQAAMAAJ/page/n375/mode/2up) {.body-2}
+
+Link to the digitized original: [https://digital.staatsbibliothek-berlin.de/werkansicht?PPN=PPN862951585&PHYSID=PHYS_0005](https://digital.staatsbibliothek-berlin.de/werkansicht?PPN=PPN862951585&PHYSID=PHYS_0005) {.body-2}
+
+Transcription & translation: Lidzbarski 1896, 2 vols. (Link: [https://archive.org/details/bub_gb_HpZwlQ3FTLAC/page/n9/mode/2up](https://archive.org/details/bub_gb_HpZwlQ3FTLAC/page/n9/mode/2up)) {.body-2}
+
+#### B. British Library (London), Brit. Libr. Add. 9321 (also known as "MS London-Sachau 9321"){.text-h4 .mt-6 .mb-6 .font-weight-light .primary--text}
+
+Pages: fol. 536b-620b{.body-2}
+
+Date of creation: ca. 1897{.body-2}
+
+Copyist: Ǧibra'īl Qūryaqūzā{.body-2}
+
+Provenance: East Syriac (dialect of 'Alqōš (Iraq)){.body-2}
+
+catalogue entry: not available{.body-2}
+
+Link to the digitized original: not available{.body-2}
+
+Transcription & translation: Braida 2014{.body-2}
+
+#### C. Tellkepe (Iraq), QACCT 135{.text-h4 .mt-6 .mb-6 .font-weight-light .primary--text}
+
+Pages: fol. 230a-246a{.body-2}
+
+Date of creation: 1937{.body-2}
+
+Copyist: Diakon Matīkā bar Yawsep mār Mīkā bar Qūryaqūs bar Ǧerǧīs Ḥadādē beth Ḥaǧī{.body-2}
+
+Provenance: East Syriac ('Alqōš (Iraq)){.body-2}
+
+catalogue entry: [https://w3id.org/vhmml/readingRoom/view/136599](https://w3id.org/vhmml/readingRoom/view/136599) {.body-2}
+
+link to the digitized original: [https://w3id.org/vhmml/readingRoom/view/136599](https://w3id.org/vhmml/readingRoom/view/136599) {.body-2}
+
+Transcription & translation: not available{.body-2}
+
+### II. Text witnesses in Classical Syriac{.text-h3 .mt-6 .mb-6 .font-weight-light .primary--text}
+
+For the text witnesses in Classical Syriac, the situation is quite different: All in all, we have identified 21 manuscripts that can be divided into an East and West Syriac branch. Four of those manuscripts are lost and could not to be found. In one case, there are available readings of a lost manuscripts as marginal notes of Harvard syr. 80 (= Ms. Urmia 270). Moreover, another lost manuscript (= Ms. Graffin) has been transcribed prior to its lost by Nau.{.body-2}
+
+Among those manuscripts form Tur Abdin, there is a copy of one of the published version. Therefore, this manuscript will be neglected for this project.{.body-2}
+
+#### II.I Lost text witnesses{.text-h4 .mt-6 .mb-6 .font-weight-light .primary--text}
+
+##### A. College of Urmia (Iran), Ms. Urmia 115{.text-h5 .mt-6 .mb-6 .font-weight-light .primary--text}
+
+Pages: unknown{.body-2}
+
+Date of creation: 1868/9{.body-2}
+
+Copyist: Anonymous{.body-2}
+
+Provenance: East Syriac{.body-2}
+
+catalogue entry: Sarau/Shedd 1898, 21{.body-2}
+
+Link to the digitized copy: not available{.body-2}
+
+Transcription & translation: not available{.body-2}
+
+##### B. College of Urmia (Iran), Ms. Urmia 117{.text-h5 .mt-6 .mb-6 .font-weight-light .primary--text}
+
+Pages: unknown{.body-2}
+
+Date of creation: 1887{.body-2}
+
+Copyist: Šmū'īl Tḥūmānāyā d-Mazrʻā{.body-2}
+
+Provenance: ostsyrisch{.body-2}
+
+catalogue entry: Sarau/Shedd 1898, 21{.body-2}
+
+Link to the digitized copy: not not available{.body-2}
+
+Transcription & translation: Readings are available in Harvard syr. 80; {.body-2}
+
+Further remarks: it is an uncompleted copy of a nearly 800 years old lost vorlage{.body-2}
+
+##### C. College of Urmia (Iran), Ms. Urmia 230{.text-h5 .mt-6 .mb-6 .font-weight-light .primary--text}
+
+Pages: unknown{.body-2}
+
+Date of creation: 1894{.body-2}
+
+Copyist: Yōḥanān bar Ṭalyā da-Tḥūmā{.body-2}
+
+Provenance: ostsyrisch{.body-2}
+
+Catalogue entry: Sarau/Shedd 1898, 37{.body-2}
+
+Link to the digitized copy: not not available {.body-2}
+
+Transcription & translation: not not available{.body-2}
+
+##### D. Ms. Graffin{.text-h5 .mt-6 .mb-6 .font-weight-light .primary--text}
+
+Page: 1-56{.body-2}
+
+Date of creation: 1908{.body-2}
+
+Copyist: Priest Elias (abbot of the monastery Rabban Hormizd and nephew of Bishop Addai Scher){.body-2}
+
+Provenance: East Syriac ('Alqōš (Iraq)){.body-2}
+
+Catalogue entry: not not available (cf. transcription & translation){.body-2}
+
+Link to the digitized copy: not not available{.body-2}
+
+Transcription & translation: Nau 1918-1919, 274-307 and 356-380{.body-2}
+
+Further remarks: Commissioned work for Bishop Addai Scher{.body-2}
+
+#### II.II Further text witnesses{.text-h4 .mt-6 .mb-6 .font-weight-light .primary--text}
+
+##### A. Midyat (Tur Abdin), MGMT 192{.text-h5 .mt-6 .mb-6 .font-weight-light .primary--text}
+
+Pages: 3-42{.body-2}
+
+Date of creation: 1964/5{.body-2}
+
+Copyist: Ḥanna Qermez{.body-2}
+
+Provenance: West Syriac (Tur Abdin){.body-2}
+
+Catalogue entry: [https://w3id.org/vhmml/readingRoom/view/123101](https://w3id.org/vhmml/readingRoom/view/123101) {.body-2}
+
+Link to the digitized copy: [https://w3id.org/vhmml/readingRoom/view/123101](https://w3id.org/vhmml/readingRoom/view/123101) {.body-2}
+
+Transcription & translation: Copy of the edition of Dolabanis (i. e. copy of the first edition of Conybeare et al. 1898 with additional corrections) {.body-2}
+
+The remaining 16 text witnesses (together with the copy of Ms. Graffin) can be displaed in this way: In the left, the West Syriac branch can be seen. Its oldest text witnesses dates from 15th century. This manuscript is heavily damaged and has been torn within the sayings. The other witnesses transmit solely the sayings. However, Aleppo SCAA 7229 contains even the parables. This manageable amount gives a clue why Bishop Dolabani (1885-1969) - one of the best experts of Syriac manuscripts of his time - published and corrected the first edition of Conybeare et al.{.body-2}
+
+The remaining text witnesses bleong to the East Syriac tradition. Apart from the two oldest fragment Brit. Libr. Add. 7200 and Brit. Libr. Or. 2313, the other manuscripts can be located surely: One branch comes from Urmia and there, it was present until the beginning of WWI. Its most important text wittness is Cambridge Add. 2020 and has been used as basis for the editions of Conybeare et al. Though this manuscript was written in Northern Iraq, it is quite different from other manuscripts of this manuscripts (all of them were written in a later time). In the meantime, it has explicit affinities to the later manuscripts from Urmia. These three manuscripts are closely related to each other though there cannot be detected a direct dependence between them. Even the order of the sayings is mostly corresponding.{.body-2}
+
+<img src="./img/image2021-5-1_16-37-23.png" width="500">
+
+A second East Syriac branch is rooted in Northern Iraq. This branch has Additions and annotations that were missing in the Urmia tradition. Furthermore, this tradition can be divided into two branches: The red marked branch consists of two manuscripts that have been mostly re-translated from an Arabic Vorlage. The older manuscript Birmingham Mingana syr. 433 is closer to the other manuscripts than Berlin Sachau 336 in regard of wording and word order. Only in Sachau 335, the name of Ahiqar's son is transmitted as „Nadab“ (in accordance with Tobit 14,10) and not as „Nadab". Even in the Arabic tradition, this writing form is not attested and a confusion of letters resp. points can be excluded. The proximity to Berlin Sachau 336 is obvious though Berlin Sachau 336 has several aberrations and additions (among others the highest number of sayings and parables). Thus, Nöldeke (1913, 54) is right by saying: {.body-2}
+
+B (= Sachau 336; Anm. SB) ist also zusammengesetzt aus ziemlich arg entstellten Originalstücken und aus solchen, die aus dem Arabischen nicht sehr geschickt retrovertiert sind. Das wird so zu erklären sein: ein Abschreiber kopierte eine von vorn und gegen das Ende defekte syrische Handschrift und ergänzte sie durch Rückübersetzung aus einer arabischen. Dieser buntscheckige Text mag weiter durch verschiedene Schreiberhände gegangen sein und noch allerlei Ungemach erlitten haben, bis er die Gestalt gewann, in der er uns in der Sachauschen Handschrift vorliegt. Will jemand diese Gestalt ein Monstrum horrendum informe nennen, so kann ich ihm nicht widersprechen. Aber trotzdem kann die Wissenschaft auch aus diesem Achikar-Text Nutzen ziehen.{.blockquote .body-2}