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Witold Witakowski, Pseudo-Dionysius of Tel-Mahre, Chronicle (known also as the Chronicle of Zuqnin).
No full textWitold Witakowski, Pseudo-Dionysius of Tel-Mahre, Chronicle (known also as the Chronicle of Zuqnin).. In: Revue des études byzantines, tome 57, 1999. p. 340
Witold Witakowski, Pseudo-Dionysius of Tel-Mahre, Chronicle (known also as the Chronicle of Zuqnin).
No full textWitold Witakowski, Pseudo-Dionysius of Tel-Mahre, Chronicle (known also as the Chronicle of Zuqnin).. In: Revue des études byzantines, tome 57, 1999. p. 340
Witold Witakowski, The Syriac Chronicle of Pseudo-Dionysius of Tel-Maḥrē. A Study in the History of Historiography
No full textFlusin Bernard. Witold Witakowski, The Syriac Chronicle of Pseudo-Dionysius of Tel-Maḥrē. A Study in the History of Historiography. In: Revue des études byzantines, tome 46, 1988. pp. 276-277
The manuscript tradition of the Ethiopic Qalementos
No full text= Witold Witakowski - Laura Lykowska (eds.), "Wälättä Yohanna. Ethiopian Studies in Honour of Joanna Mantel-Niecko on the Occasion of the 50th Year of Her Work at the Institute of Oriental Studies, Warsaw University
Jonites och Nimod i Jerahme'els hebreiska krönika
Get PDFThe medieval Hebrew Chronicle of Yerahme’el contains a story of the meeting of Nimrod and Yonites, the (fourth) son of Noah, attributed to Strabo of Cyprus. Yonites is unknown in Jewish tradition, but can be found in a similar context as in Yerahme’el in Syriac Christian literature – for the first time in the Cave of Treasures (5th cent.). Yerahme’el could not however know the Cave, and therefore one has to look for intermediary pages. One of them is the Syriac Apocalypse of Pseudo-Methodios (the end of the 7th cent.) directed against the Muslims, which became very popular among the Syrians and was soon translated into Greek and Latin. The Latin translation as used by Petrus Comestor (d. 1179) in his Historia Scholastica. Since its author lived in Troyes in northern France where contacts are attested between Christian and Jewish exegetes in the 12th cent., one may assume that Yerahme’el’s work came into being in this region and epoch
Coptic and Ethiopic Historical Writing
No full textThis chapter focuses on how the Christians of Egypt and Ethiopia were closely connected by ecclesiastical bonds for nearly 1,700 years. The connection lasted from the time when Ethiopia's first bishop was consecrated by the Patriarch of Alexandria in the 340s, until the dependence of the Ethiopian Orthodox Church on the Coptic Orthodox Church ended formally in 1951. As a consequence of this long allegiance of the former Church to the latter, contacts in the cultural sphere developed strongly. The chapter shows how Coptic literature was written in two languages: in Coptic itself, written in an original alphabet that was based on the Greek, but expanded with seven letters borrowed from the Demotic writing system to represent sounds that did not exist in Greek; and in Arabic, as after about AD 700 Coptic began to lose its position as the language of the Egyptians.</p
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