CHANGELOG.md

@@ -2,6 +2,27 @@
 
 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.
 
+## [1.8.0](https://gitlab.gwdg.de/subugoe/ahiqar/website/compare/v1.7.0...v1.8.0) (2021-09-21)
+
+
+### Features
+
+* check for karshuni in search result item ([5fb05c0](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/commit/5fb05c0679ec63abf7789bbe8c28a187871cb729))
+* new menue button "Translations" with two menue items ([7ab4cc8](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/commit/7ab4cc88b123a23d9182cdb1136e8151cbb2345d)), closes [#130](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/issues/130)
+
+
+### Bug Fixes
+
+* markdown issues ([5d8e241](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/commit/5d8e241bc18a4af136e65dd3fcbdd5579e6ad583))
+* new button navigation ([ec6f4a6](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/commit/ec6f4a6d9cf3aa3f455358f874a9c7b2f4a8a4b9))
+
+
+### Chore
+
+* add links in markown ([5ea27ca](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/commit/5ea27ca6fda7a42c9094e878bacaeeb9c7fc6177))
+* replace image stemmata3 ([9d44d8a](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/commit/9d44d8a3d557a1cef760b0fa3d68fd345aa6a418))
+* update content delivered via API ([91f999f](https://gitlab.gwdg.de/subugoe/ahiqar/website/-/commit/91f999f0a3da0c351a44b727277633d4c2155ef3))
+
 ## [1.7.0](https://gitlab.gwdg.de/subugoe/ahiqar/website/compare/v1.6.0...v1.7.0) (2021-09-13)
 
 

package-lock.json

 {
   "name": "ahiqar-website",
-  "version": "1.7.0",
+  "version": "1.8.0",
   "lockfileVersion": 1,
   "requires": true,
   "dependencies": {

package.json

 {
   "name": "ahiqar-website",
-  "version": "1.7.0",
+  "version": "1.8.0",
   "description": "",
   "main": "",
   "authors": {

src/.vuepress/components/Bar.vue

@@ -59,6 +59,29 @@
               </v-list-item>
             </v-list>
           </v-menu>
+          <v-menu offset-y>
+            <template v-slot:activator="{ on, attrs }">
+              <v-btn
+                color="primary"
+                dark
+                depressed
+                v-bind="attrs"
+                v-on="on"
+                class="mr-1"
+              >
+                Translations
+              </v-btn>
+            </template>
+            <v-list>
+              <v-list-item
+                v-for="(item, index) in translations"
+                :key="index"
+                :to="item.to"
+              >
+                <v-list-item-title>{{ item.title }}</v-list-item-title>
+              </v-list-item>
+            </v-list>
+          </v-menu>
           <v-btn
             depressed
             class="mr-1"
@@ -86,8 +109,6 @@ export default {
     metaEdition: [
       { title: 'Manuscripts', to: '/manuscripts.html' },
       { title: 'Motifs', to: '/motifs.html' },
-      { title: 'Translation of the Arabic version', to: '/arabictranslation.html' },
-      { title: 'Translation of the Syriac version', to: '/syriacranslation.html' },
       { title: 'Sayings', to: '/sayings.html' },
       { title: 'Proverbs', to: '/proverbs.html' },
       { title: 'Stemmata', to: '/stemmata.html' },
@@ -95,6 +116,10 @@ export default {
       { title: 'Edition guidelines', to: '/editionguidelines.html' },
       { title: 'Related Literature', to: '/relatedliterature.html' },
     ],
+    translations: [
+      { title: 'Translation of the Arabic version', to: '/arabictranslation.html' },
+      { title: 'Translation of the Syriac version', to: '/syriacranslation.html' },
+    ],
   }),
   mixins: [
     pathUrl

src/.vuepress/components/SearchResultList.vue

@@ -71,7 +71,7 @@ export default {
     getItemUrl(item) {
       let language = '';
 
-      if (item.lang === 'ara') {
+      if (item.lang === 'ara' || item.lang === 'karshuni') {
         language = 'arabic-karshuni';
       } else if (item.lang === 'syc') {
         language = 'syriac';

src/collation.md

@@ -4,12 +4,14 @@ title: Collation
 layout: Layout
 ---
 
+# {{ $frontmatter.title }}{.text-h1 .mt-4 .mb-6 .font-weight-regular .primary--text}
+
+Lorem ipsum dolor sit amut. Lorem ipsum dolor sit amut. Lorem ipsum dolor sit amut. Lorem ipsum dolor sit amut. Lorem ipsum dolor sit amut. Lorem ipsum dolor sit amut. Lorem ipsum dolor sit amut. Lorem ipsum dolor sit amut. Lorem ipsum dolor sit amut. Lorem ipsum dolor sit amut. Lorem ipsum dolor sit amut. {.body-2}
+
 <!-- DO NOT TOUCH FOLLOWING LINES. TO UPDATE SEE ../readme.md -->
 <!-- HTML -->
 
 <div xmlns:xhtml="http://www.w3.org/1999/xhtml">
-    <h1>Collation Results</h1>
-    <p>This list contains the output of CollateX that was called with fragemtens of selected witnesses (according to previously identified stemmas) representing narrative sections, sayings and parables.</p>
     <h2>Arabic and Karshuni</h2>
     <div>
         <h3>Stemma 1</h3>

src/index.md

@@ -12,7 +12,8 @@ layout: Layout
     <v-row>
       <v-col cols="6">
         <h2 class="h4 mb-4 secondary--text">Welcome</h2>
-        <p class="body-1">Die syrischen und arabischen Ahiqar-Texte is a project funded by the German Research Foundation (DFG) and hosted by the Faculty of Theology of the University of Göttingen and the Göttingen State and University Library. It aims at the complete accessibility and indexing of the Ahiqar story in its Syriac and Arabic transmission branches.</p>
+        <p class="body-1">The Story of Ahiqar in its Arabic and Syriac tradition is a project funded by the German Research Foundation (DFG) and hosted by the Faculty of Theology of the University of Göttingen and the Göttingen State and University Library. It aims at the complete accessibility and indexing of the Ahiqar story in its Syriac and Arabic transmission branches.</p>
+        <p class="body-1">The image on the right is taken from fol. 3v of Ms Hunter Or. 40 (1532). The identity of the four principal figure is given by written their names overhead and alongside. From right to left: Aristotle, Galen, Plato and Ahiqar. At the top of the page, there is written: 'These are the wise who know God: He is the wise the healer'. The image is published by the permission of University of Glasgow Library, Archives & Special Collections.</p>
       </v-col>
       <v-col cols="6">
         <a href="./assets/images/banner.jpg" target="_blank">
@@ -25,22 +26,19 @@ layout: Layout
 
 ## Plot of the Ahiqar story {.h4  .mb-4 .secondary--text}
 
-This image is taken from fol. 3v of Ms Hunter Or. 40 (1532). The identity of the four principal figure is given by written their names overhead and alongside. From right to left: Aristotle, Galen, Plato and Ahiqar. At the top of the page, there is written: 'These are the wise who know God: He is the wise the healer'. The image is published by the permission of University of Glasgow Library, Archives & Special Collections. {.body-1}
-
-The story of the wise Ahiqar is one of the most frequently edited and reworked tales in the literature of the ancient Near East (also in the Bible within the Book of Tobit). It describes how the childless Aḥiqar (counsellor at the court of the Assyrian kings Sennacherib (reigned 705-681 BCE) and Esarhaddon (reigned 681-669 BCE)) adopts and trains his nephew Nadan to be his successor. However, it is Nadan himself who conspires against his uncle to kill him. Ahiqar saved his life with a trick and recovered from the attempted murder when the Assyrian King received a challenge to solve a riddle sent by the Pharaoh of Egypt. Hence, Ahiqar solved the riddle and various other tasks while in Egypt. Finally, he lectures Nadan afterwards with a lesson which finally puts him to death. {.body-1}
-
+The story of the wise Ahiqar is one of the most frequently edited and reworked tales in the literature of the ancient Near East (also in the Bible within the Book of Tobit). It describes how the childless Ahiqar (counsellor at the court of the Assyrian kings Sennacherib (reigned 705-681 BCE) and Esarhaddon (reigned 681-669 BCE)) adopts and trains his nephew Nadan to be his successor. However, it is Nadan himself who conspires against his uncle to kill him. Ahiqar saved his life with a trick and recovered from the attempted murder when the Assyrian King received a challenge to solve a riddle sent by the Pharaoh of Egypt. Hence, Ahiqar solved the riddle and various other tasks while in Egypt. Finally, he lectures Nadan afterwards with a lesson which finally puts him to death.{.body-1}
 
 ## The peculiarity of the Syriac and Arabic versions {.h4  .mb-4 .secondary--text}
 
-The story of Aḥiqar 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. {.body-1}
+The story of Ahiqar 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 Ahiqar’s story, not only in Aramaic, but also in Syriac, Arabic, and many other ancient and modern languages.{.body-1}
 
-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 et al. in 1913, but the study does not include all known textual witnesses. As for the Aramaic version, several publications have since appeared, which makes them well accessible. Despite the fundamental importance of the Syrian and Arabic versions, reliable text editions are still lacking. {.body-1}
+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 Ahiqar’s story tradition was made more than a hundred year ago by F. C. Conybeare et al. in 1913, but the study does not include all known textual witnesses. As for the Aramaic version, several publications have since appeared, which makes them well accessible. Despite the fundamental importance of the Syrian and Arabic versions, reliable text editions are still lacking.{.body-1}
 
-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 to establish the material and technical basis for further research on the other versions. {.body-1}
+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 Ahiqar tradition in digital form to establish the material and technical basis for further research on the other versions.{.body-1}
 
-Therefore, the main text witnesses of the Syriac and Arabic versions have been identified, transcribed, and translated. Furthermore, the names of people, places, motifs, and biblical references have been tagged. A short description and further literature to the manuscripts have also been appended. Related to the manuscripts, it should be noted 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 (related to orthography and content. The translations were leaned on former translations and possess several corrections. {.body-1}
+Therefore, the main text witnesses of the Syriac and Arabic versions have been identified, transcribed, and translated. Furthermore, the names of people, places, motifs, and biblical references have been tagged. A short description and further literature to the manuscripts have also been appended. Related to the manuscripts, it should be noted 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 (related to orthography and content. The translations were leaned on former translations and possess several corrections.{.body-1}
 
-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). 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-1}
+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). 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-1}
 
 ## Collections {.text-h3 .mb-6 .secondary--text}
 

src/relatedliterature.md

@@ -6,6 +6,8 @@ layout: Layout
 
 # {{ $frontmatter.title }}{.text-h1 .mt-4 .mb-6  .primary--text}
 
+This bibliography contains the literature on the Ahiqar story that is limited to its Arabic and Syriac branch. {.body-2}  
+
 ## Text Editions resp. translations{.text-h3 .mt-4 .mb-6  .primary--text}
 
 ### Arabic{.text-h2 .mt-4 .mb-6 .primary--text}
@@ -14,8 +16,8 @@ layout: Layout
 * F. C. Conybeare, Harris, J. R., Lewis, A. S., Eds., The Story of Aḥiḳar from the Syriac, Arabic, Armenian, Ethiopic, Greek and Slavonic Versions, London: C. J. Clay and Sons, 1898.
 * F. C. Conybeare, Harris, J. R., Lewis, A. S., Eds., The Story of Aḥiḳar from the Aramaic, Syriac, Arabic, Armenian, Ethiopic, Old Turkish, Greek and Slavonic Versions, 2nd ed., Cambridge: Cambridge University Press, 1913.
 * R. Giaiero, "Tre recensione arabi della storia di Hayqar", in: "Il saggio Ahiqar", Studi Biblici, R. Contini, Grottanelli, C., Eds., Brescia: Paideia Editrice, pp. 227-254, 2005.
-* E. Kuhn, “Zum weisen Akyrios”, Byzantinische Zeitschrift , vol. 1, pp. 127-130, 1892.
-* L. Leroy, "Histoire d'Haikar le sage d'après les manuscrits arabes 3637 et 3656 de Paris," ROC 13, 1908.
+* E. Kuhn, “Zum weisen Akyrios”, Byzantinische Zeitschrift, vol. 1, pp. 127-130, 1892.
+* L. Leroy, "Histoire d'Haikar le sage d'après les manuscrits arabes 3637 et 3656 de Paris," Revue de l Orient chrétien, vol. 13, 1908.
 * L. Leroy, “Histoire d'Haikar le sage d'après les manuscrits arabes 3637 et 3656 de Paris (II)”, Revue de l'Orient chrétien, vol. 14, pp. 50-70, 143-154, 1909.
 * L. Leroy, “Histoire d'Haikar le sage d'après les manuscrits arabes 3637 et 3656 de Paris (I)”, Revue de l'Orient chrétien, vol. 13, pp. 367-388, 1908.
 * M. Mahdi, Ed., The Thousand and One Nights (Alf Layla wa-Layla). From the Earliest Known Sources. Arabic Text Edited with Introduction and Notes, 3 vol. Leiden; New York: Brill, 1994.

src/stemmata.md

@@ -22,7 +22,7 @@ Tradition C
 Textual witnesses: Brit. Add. 7209, Vat. syr. 159, Ming. syr. 258, Cod. Arab. 236, DFM 614, Sach. 339, Brit. Or. 9321 {.body-2}
 
 Tradition D  
-Textzual witnesses: Paris. ar. 3637, Paris. ar. 3656, Cam. Add. 2886, Ming. ar. 93, Ming. syr. 133, Vat. ar. 2054, GCAA 486, Salhani, Borg. ar. 201, Leiden Or. 1292, Gotha 2652, Cam. Add. 3497  {.body-2}
+Textual witnesses: Paris. ar. 3637, Paris. ar. 3656, Cam. Add. 2886, Ming. ar. 93, Ming. syr. 133, Vat. ar. 2054, GCAA 486, Salhani, Borg. ar. 201, Leiden Or. 1292, Gotha 2652, Cam. Add. 3497  {.body-2}
 
 ## The Syriac tradition{.text-h2 .mt-4 .mb-6 .primary--text}
 
@@ -30,41 +30,110 @@ Author: Simon Birol {.body-2 .font-weight-bold}
 
 ### I. Neo-aramaic text witnesses{.text-h3 .mt-4 .mb-6 .primary--text}
 
-The story of Ahiqar is transmitted in Classical Syriac as well as in the neo-aramaic dialects of the West and East Syriacs (alsoknown als 'Arameans', 'Assyrians' or 'Chaldeans'; self-denomination: Suryoye resp. Suraye). The neo-aramaic versions seems to be translated from the Arabic langugage and thus, they have been put aside for the Syriac branch. Ordered by creation date, these are the text witnesses: {.body-2}
-
-A. Staatsbibliothek zu Berlin, Sachau 339 (listed in Sachau's catalogue as limit identifier 290) {.body-2}
-B. British Library (London), Brit. Libr. Add. 9321 (also known as "MS London-Sachau 9321") {.body-2}
-C. Tellkepe (Iraq), QACCT 135 {.body-2}
+The story of Ahiqar is transmitted in Classical Syriac as well as in the Neo-Aramaic dialects of the West and East Syriacs (also known as 'Assyrians' or 'Chaldeans'). The Neo-Aramaic versions seems to be translated from the Arabic language and thus, they have been put aside for the Syriac branch. Ordered by creation date, these are the text witnesses: {.body-2}
+
+##### A. Staatsbibliothek zu Berlin, Sachau 339 (listed in Sachau's catalogue as limit identifier 290){.body-2 .font-weight-bold}
+* Pages: 117 (fol. 1r-59r)
+* Date of creation: 1881-1889
+* Copyist: 'Ešaʻyā of Qilith
+* Provenance: West Syriac (Tur 'Abdin)
+* Catalogue entry: Sachau 1889, 2:815
+* Link to the digitized original: https://digital.staatsbibliothek-berlin.de/werkansicht?PPN=PPN862951585&PHYSID=PHYS_0005 
+* Transcription & translation: Lidzbarski 1896 {.body-2}
+
+##### B. British Library (London), Brit. Libr. Add. 9321 (also known as "MS London-Sachau 9321"){.body-2 .font-weight-bold}
+* Pages: 167 (fol. 536b-620b)
+* Date of creation: ca. 1897
+* Copyist: Ǧibra'īl Qūryaqūzā
+* Provenance: East Syriac (dialect of Alqosh (Iraq))
+* Catalogue entry: not available
+* Link to the digitized original: not available 
+* Transcription & translation: Braida 2014 {.body-2}
+
+##### C. Tellkepe (Iraq), QACCT 135 {.body-2}{.body-2 .font-weight-bold}
+* Pages: 31 (fol. 230a-246a)
+* Date of creation: 1937
+* Copyist: Deacon Matīkā bar Yawsep mār Mīkā bar Qūryaqūs bar Ǧerǧīs Ḥadādē beth Ḥaǧī
+* Provenance: East Syriac (Alqosh (Iraq))
+* Catalogue entry: https://w3id.org/vhmml/readingRoom/view/136599
+* link to the digitized original:  https://w3id.org/vhmml/readingRoom/view/136599 
+* Transcription & translation: not available {.body-2}
 
 Furthermore, there is the oral testimony from Mlaḥsō (South East Turkey) that has been taken from an Arabic version and will be excluded, too (cf. Talay 2002). {.body-2}
 
 ### II. Text witnesses in Classical Syriac{.text-h3 .mt-4 .mb-6 .primary--text}
 
-For the text witnesses in Classical Syriac, the situation is quite different: All in all, we have identified 22 manuscripts that can be divided into an East and West Syriac branch. Five of those manuscripts are lost and could not to be found. In one case, there are available readings of a lost manuscript as marginal notes of Harvard syr. 80 (= Ms. Urmia 270), while its submission (=Ms Urmia 117) count to these lost text witnesses, too. Moreover, another lost manuscript (= Ms. Graffin) has been transcribed prior to its lost by Nau. {.body-2}
+For the text witnesses in Classical Syriac, the situation is quite different: All in all, I have identified 22 manuscripts that can be divided into an East and West Syriac branch. Five of those manuscripts are lost and could not to be found. In one case, there are available readings of a lost manuscript as marginal notes of Harvard syr. 80 (= Ms. Urmia 270), while its submission (=Ms Urmia 117) count to these lost text witnesses, too. Moreover, another lost manuscript (= Ms. Graffin) has been transcribed prior to its lost by Nau. {.body-2}
 
 Among the manuscripts from Tur Abdin is a copy of a published version. Therefore, this manuscript (= Midyat Mar Gabriel MGMT 192) will be neglected for this project. {.body-2}
 
 #### II.I Lost text witnesses{.text-h4 .mt-6 .mb-6  .primary--text}
 
-A. College of Urmia (Iran), Ms. Urmia 115  
-B. College of Urmia (Iran), Ms. Urmia 117  
-C. College of Urmia (Iran), Ms. Urmia 230  
-D. College of Urmia (Iran), Ms. Urmia 270  
-E. Ms. Graffin {.body-2}
-
-#### II.II Further text witnesses{.text-h4 .mt-6 .mb-6  .primary--text}
-
-##### A. Midyat (Tur Abdin), MGMT 192{.text-h5 .mt-6 .mb-6  .primary--text}
-
-The remaining 16 text witnesses (plus the copy of Ms. Graffin) can be displayed in this way: In the left, the West Syriac branch can be seen. Its oldest text witnesses dates from the 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.: There were no available text witnesses in West Syriac circles at hand. {.body-2}
-
-Another point is apparent: Several sayings from Aleppo SCAA 7229 and Sachau 162 can be found besides the manuscripts, which were exclusively re-translated from a partly Arabic source (see below). Therefore, it is possible that these West Syriac Manuscripts stem from a contaminated submission which contains parts from the Arabic re-translated sayings. {.body-2}
-
-The remaining text witnesses belong 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 precisely: One branch originates from Urmia (Iran) and was present until the beginning of WWI. Its most important text witness is Cambridge Add. 2020 and has been used as basis for the editions of Conybeare et al. Moreover, the submission ('Vorlage') of this manuscript has been identified as BL Or. 2313, because of its nearly entire accordance to it (see also LINK TABLE PARABLES). {.body-2}
-
-Though Cambridge Add. 2020 was written in Northern Iraq, it is quite different from other manuscripts of this branch (all of them were written in a later time). {.body-2}
-
-Furthermore, it has explicit affinities to the later manuscripts from Urmia, see e.g. the beginning of the text (in the same line (unless they are red marked) are identical words placed): {.body-2}
+##### A. College of Urmia (Iran), Ms. Urmia 115 {.body-2}{.body-2 .font-weight-bold} 
+* Pages: unknown
+* Date of creation: 1868/9
+* Copyist: Anonymous
+* Provenance: East Syriac
+* Catalogue entry: Sarau/Shedd 1898, 21 (see Meta Edition/ 8. Related Literature)
+* Link to the digitized copy: not available 
+* Transcription & translation: not available {.body-2}
+
+##### B. College of Urmia (Iran), Ms. Urmia 117 {.body-2}{.body-2 .font-weight-bold}
+* Pages: unknown
+* Date of creation: 1887
+* Copyist: Šmū'īl Tḥūmānāyā d-Mazrʻā 
+* Provenance: East Syriac
+* Catalogue entry: Sarau/Shedd 1898, 21 (see Meta Edition/ 8. Related Literature)
+* Link to the digitized copy: not not available 
+* Transcription & translation: Readings are available in Harvard syr. 80; 
+* Further remarks: it is an uncompleted copy of a nearly 800 years old lost transmission {.body-2}
+
+##### C. College of Urmia (Iran), Ms. Urmia 230 {.body-2}{.body-2 .font-weight-bold} 
+* Pages: unknown
+* Date of creation: 1894
+* Copyist: Yōḥanān bar Ṭalyā da-Tḥūmā
+* Provenance: East Syriac
+* Catalogue entry: Sarau/Shedd 1898, 37 (see Meta Edition/ 8. Related Literature)
+* Link to the digitized copy: not available 
+* Transcription & translation: not available {.body-2}
+
+##### D. College of Urmia (Iran), Ms. Urmia 270 {.body-2}{.body-2 .font-weight-bold} 
+* Pages: unknown
+* Date of creation: probably 1898
+* Copyist: unknown
+* Provenance: East Syriac
+* Catalogue entry: not  available
+* Link to the digitized copy: not available 
+* Transcription & translation: not available {.body-2}
+
+##### E. Ms. Graffin {.body-2}{.body-2 .font-weight-bold}
+* Pages: 56
+* Date of creation: 1908
+* Copyist: Priest Elias (abbot of the monastery Rabban Hormizd and nephew of Bishop Addai Scher)
+* Provenance: East Syriac ('Alqōš (Iraq))
+* Catalogue entry: not available (cf. transcription & translation)
+* Link to the digitized copy: not available
+* Transcription & translation: Nau 1918-1919, 274-307 and 356-380 
+* Further remarks: Commissioned work for Bishop Addai Scher {.body-2}
+
+#### II.II Copy of Dolabani's edition {.text-h4 .mt-6 .mb-6  .primary--text}
+
+##### Midyat (Tur Abdin), MGMT 192{.text-h5 .mt-6 .mb-6  .primary--text}
+* Pages: 39 (p. 3-42)
+* Date of creation: 1964/5
+* Copyist: Ḥanna Qermez
+* Provenance: West Syriac (Tur Abdin)
+* Catalogue entry: https://w3id.org/vhmml/readingRoom/view/123101 {.body-2}
+
+#### II.III Further text witnesses {.text-h4 .mt-6 .mb-6  .primary--text}
+
+The remaining 16 text witnesses (plus the copy of Ms. Graffin) can be displayed in this way: In the left, the West Syriac branch can be seen. Its oldest text witnesses dates from the 15th century. This manuscript is heavily damaged and has been torn within the sayings. The other witnesses transmit solely the sayings. However, Aleppo SCAA 7/229 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.: There were no available text witnesses in West Syriac circles at hand. {.body-2}
+
+Another point is apparent: Several sayings from Aleppo SCAA 7/229 and Sachau 162 can be found besides the manuscripts, which were exclusively re-translated from a partly Arabic source (cf. [Sayings](sayings.html)). Therefore, it is possible that these West Syriac Manuscripts stem from a contaminated submission which contains parts from the Arabic re-translated sayings. {.body-2}
+
+The remaining text witnesses belong 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 precisely: One branch originates from Urmia (Iran) and was present until the beginning of WWI. Its most important text witness is Cambridge Add. 2020 and has been used as basis for the editions of Conybeare et al. Moreover, the submission ('Vorlage') of this manuscript has been identified as BL Or. 2313, because of its nearly entire accordance to it (cf. [Proverbs](proverbs.html)). {.body-2}
+
+Though Cambridge Add. 2020 was written in Northern Iraq, it is quite different from other manuscripts of this branch (all of them were written in a later time). Furthermore, it has explicit affinities to the later manuscripts from Urmia, see e.g. the beginning of the text (in the same line (unless they are red marked) are identical words placed): {.body-2}
 
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-The other five manuscripts from northern Iraq stand in a close relationship. At first, this applies to the manuscripts Notre-Dame des Semences 611 and 612 which transmitted readings of another manuscript as marginal notes. The last-mentioned manuscript is a copy of Notre-Dame des Semences 611. Ms. Graffin does not make mention of marginal notes, however, the order of word, sayings and proverbs teveals that this manuscript and Notre-Dame des Semences 611stems from the same submission. The diferences of these manuscript to Paris BnF syr. 422 are minor, whereas Mosul DFM 430 contains several paraphrases and additions: {.body-2 pt-3}
+The other five manuscripts from northern Iraq stand in a close relationship. At first, this applies to the manuscripts Notre-Dame des Semences, ms. syr. 611 and 612 (= NDS syr. 611 and 612) which transmitted readings of another manuscript as marginal notes. The last-mentioned manuscript is a copy of NDS 611. Ms. Graffin does not make mention of marginal notes, however, the order of word, sayings and proverbs reveals that this manuscript and NDS 611 stems from the same submission. The diferences of these manuscript to Paris BnF syr. 422 are minor, whereas Mosul DFM 430 contains several paraphrases and additions: {.body-2 pt-3}
 
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-The Syriac branch from Northern Iraq possesses many accordances to the Arabic tradition C. All in all, the stemma can be constructed in this way: {.body-2}
+Moreover, a scribe's remark at the end of NDS 611 is of particular importance: One of the submissions of this manuscript was an Arabic text of Ahiqar (cf. [Manuscripts](manuscripts.html)). Thus, the influence of the Arabic version on this textual witness is well proven. Regarding its close affinities to Ms. Graffin and Paris BnF syr. 422, the whole Northern Iraq branch of the Syriac version of the story of Ahiqar bears noticeable traces of its Arabic versions (esp. to the Arabic tradition C). All in all, the stemma can be constructed in this way: {.body-2}
 
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