Armenian Version H - Revision history

Bonsall at 10:36, 25 March 2026

2026-03-25T10:36:28Z

← Older revision		Revision as of 10:36, 25 March 2026
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	\|Has Description=The Armenian ''Seven Sages'' narrative is variously titled Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, The History of the Seven Sages) or Գիրք պատմության կայսերն Փոնցիանոսի եւ կնոջն եւ որդվույն Դիոկղետիանոսի եւ յոթանց իմաստասիրաց (Girk’ patmut’yan kaysern P’vonts’ianosi yev knojn yev vordvuyn Diokghetianosi yev yot’ants’ imastasirats, A book of the history of the emperor Pontianus and his wife and his son Diocletian and of the seven sages). It survives in eight manuscripts primarily from the 17<sup>th</sup> century, and ten prints from the late 17<sup>th</sup> to 19<sup>th</sup> centuries.		\|Has Description=The Armenian ''Seven Sages'' narrative is variously titled Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, The History of the Seven Sages) or Գիրք պատմության կայսերն Փոնցիանոսի եւ կնոջն եւ որդվույն Դիոկղետիանոսի եւ յոթանց իմաստասիրաց (Girk’ patmut’yan kaysern P’vonts’ianosi yev knojn yev vordvuyn Diokghetianosi yev yot’ants’ imastasirats, A book of the history of the emperor Pontianus and his wife and his son Diocletian and of the seven sages). It survives in eight manuscripts primarily from the 17<sup>th</sup> century, and ten prints from the late 17<sup>th</sup> to 19<sup>th</sup> centuries.

	The oldest surviving manuscript dates from 1616, but colophons in several other manuscripts cite a composition date of 1614, when a translator named Hakob Tʽoxatʽcʽi ( )) living in Zomość, Poland, translated a Latin ''Historia Septem Sapientum'' text into Armenian. Scholarship has not firmly identified one specific Latin source text. However, according to [[Akinean (1921)]], the Armenian version of the narrative bears striking similarities to the [[Polish Version H\|Polish version]], translated by Jan z Koszyczek, including an anomalous episode in the introduction of both narratives, in which the prince has a distinctive dream that foretells his fate (rather than reading it in the stars). This appears in some early Latin versions ([[Mussafia (1867)\|Mussafia, 1867]], p. 86), but not the later Latin texts. Akinean suggests there are also some clear similarities between both the Polish prints, the Armenian text, and that of the [[Historia septem sapientum Romae. Strasbourg: Matthias Schürer, 1512\|Strasbourg 1512 print edition]], inferring that the Polish and Armenian redactions might have shared a Latin source text, similar to that of the Strasbourg print.

	According to Akinean, all but one of the manuscripts may be understood to be part of a single redaction, following the Hakob Tʽoxatʽcʽi translation. ~~The~~ exception is Paris Sup. Arm. 51 (Macler no. 309); this manuscript, produced in 1696, represents a distinct redaction of the narrative, and the print tradition follows this text’s model. One of the key changes is that the emperor is anomalously named Modolos (Մոդոլոս), and Pontianus seems to be his commander-in-chief. The 1847 Russian translation of the Armenian text comes from this redaction.		The oldest surviving manuscript dates from 1616, but colophons in several other manuscripts cite a composition date of 1614, when a translator named Hakob Tʽoxatʽcʽi living in Zomość, Poland, translated a Latin ''Historia Septem Sapientum'' text into Armenian. Scholarship has not firmly identified one specific Latin source text. However, according to [[Akinean (1921)]], the Armenian version of the narrative bears striking similarities to the [[Polish Version H\|Polish version]], translated by Jan z Koszyczek, including an anomalous episode in the introduction of both narratives, in which the prince has a distinctive dream that foretells his fate (rather than reading it in the stars). This appears in some early Latin versions ([[Mussafia (1867)\|Mussafia, 1867]], p. 86), but not the later Latin texts. Akinean suggests there are also some clear similarities between both the Polish prints, the Armenian text, and that of the [[Historia septem sapientum Romae. Strasbourg: Matthias Schürer, 1512\|Strasbourg 1512 print edition]], inferring that the Polish and Armenian redactions might have shared a Latin source text, similar to that of the Strasbourg print.

			According to Akinean, all but one of the manuscripts may be understood to be part of a single redaction, following the Hakob Tʽoxatʽcʽi translation. The exception is Paris Sup. Arm. 51 (Macler no. 309); this manuscript, produced in 1696, represents a distinct redaction of the narrative, and the print tradition follows this text’s model. One of the key changes is that the emperor is anomalously named Modolos (Մոդոլոս), and Pontianus seems to be his commander-in-chief. The 1847 Russian translation of the Armenian text comes from this redaction.

	The Armenian text was also translated into Armeno-Turkish (Turkish rendered in Armenian script), and reportedly Ottoman-Turkish in Arabic script and Georgian, according to Akinean (though we have not yet located these manuscripts or prints).		The Armenian text was also translated into Armeno-Turkish (Turkish rendered in Armenian script), and reportedly Ottoman-Turkish in Arabic script and Georgian, according to Akinean (though we have not yet located these manuscripts or prints).
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	\|Has Parent Version=H (Historia Septem Sapientum)		\|Has Parent Version=H (Historia Septem Sapientum)
	\|Is Adapted From=Latin Version H; Polish Version H		\|Is Adapted From=Latin Version H; Polish Version H
			\|Has Source For Composition And Adaption Information=Akinean (1921)
	\|Has Language Of Version=Armenian		\|Has Language Of Version=Armenian
	\|Is Translated Into Languages=Russian; Georgian; Armeno-Turkish		\|Is Translated Into Languages=Russian; Georgian; Armeno-Turkish
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	\|Has Date Of Text Composition=1614		\|Has Date Of Text Composition=1614
	\|Is Date Uncertain=No		\|Is Date Uncertain=No
			\|Has Source For Date Of Text Composition=Akinean (1921)
	\|Has Modern Research Literature=Mussafia (1867); Akinean (1921); Macler (1919); Lerch (1863); Müller (1890); Teza (1905-1906)		\|Has Modern Research Literature=Mussafia (1867); Akinean (1921); Macler (1919); Lerch (1863); Müller (1890); Teza (1905-1906)
	}}		}}

Bonsall at 10:28, 13 March 2026

2026-03-13T10:28:32Z

← Older revision		Revision as of 10:28, 13 March 2026
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	{{Version		{{Version
	\|Has Description=The Armenian ''Seven Sages'' narrative is variously titled Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, The History of the Seven Sages) or Գիրք պատմության կայսերն Փոնցիանոսի եւ կնոջն եւ որդվույն Դիոկղետիանոսի եւ յոթանց իմաստասիրաց (Girk’ patmut’yan kaysern P’vonts’ianosi yev knojn yev vordvuyn Diokghetianosi yev yot’ants’ imastasirats, A book of the history of the emperor Pontianus and his wife and his son Diocletian and of the seven sages). It survives in eight manuscripts primarily from the 17<sup>th</sup> century, and ten prints from the late 17<sup>th</sup> to 19<sup>th</sup> centuries.		\|Has Description=The Armenian ''Seven Sages'' narrative is variously titled Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, The History of the Seven Sages) or Գիրք պատմության կայսերն Փոնցիանոսի եւ կնոջն եւ որդվույն Դիոկղետիանոսի եւ յոթանց իմաստասիրաց (Girk’ patmut’yan kaysern P’vonts’ianosi yev knojn yev vordvuyn Diokghetianosi yev yot’ants’ imastasirats, A book of the history of the emperor Pontianus and his wife and his son Diocletian and of the seven sages). It survives in eight manuscripts primarily from the 17<sup>th</sup> century, and ten prints from the late 17<sup>th</sup> to 19<sup>th</sup> centuries.

	The oldest surviving manuscript dates from 1616, but colophons in several other manuscripts cite a composition date of 1614, when a translator named Hakob Tʽoxatʽcʽi ( )) living in Zomość, Poland, translated a Latin ''Historia Septem Sapientum'' text into Armenian. Scholarship has not firmly identified one specific Latin source text. However, according to [[Akinean (1921)]], the Armenian version of the narrative bears striking similarities to the [[Polish Version H\|Polish version]], translated by Jan z Koszyczek, including an anomalous episode in the introduction of both narratives, in which the prince has a distinctive dream that foretells his fate (rather than reading it in the stars). This appears in some early Latin versions (~~'''~~Mussafia p. 86~~'''~~), but not the later Latin texts. Akinean suggests there are also some clear similarities between both the Polish prints, the Armenian text, and that of the Strasbourg 1512 print edition, inferring that the Polish and Armenian redactions might have shared a Latin source text, similar to that of the ~~Strassburg~~ print.		The oldest surviving manuscript dates from 1616, but colophons in several other manuscripts cite a composition date of 1614, when a translator named Hakob Tʽoxatʽcʽi ( )) living in Zomość, Poland, translated a Latin ''Historia Septem Sapientum'' text into Armenian. Scholarship has not firmly identified one specific Latin source text. However, according to [[Akinean (1921)]], the Armenian version of the narrative bears striking similarities to the [[Polish Version H\|Polish version]], translated by Jan z Koszyczek, including an anomalous episode in the introduction of both narratives, in which the prince has a distinctive dream that foretells his fate (rather than reading it in the stars). This appears in some early Latin versions ([[Mussafia (1867)\|Mussafia, 1867]], p. 86), but not the later Latin texts. Akinean suggests there are also some clear similarities between both the Polish prints, the Armenian text, and that of the [[Historia septem sapientum Romae. Strasbourg: Matthias Schürer, 1512\|Strasbourg 1512 print edition]], inferring that the Polish and Armenian redactions might have shared a Latin source text, similar to that of the Strasbourg print.

	According to Akinean, all but one of the manuscripts may be understood to be part of a single redaction, following the Hakob Tʽoxatʽcʽi translation. The exception is Paris Sup. Arm. 51 (Macler no. 309); this manuscript, produced in 1696, represents a distinct redaction of the narrative, and the print tradition follows this text’s model. One of the key changes is that the emperor is anomalously named Modolos (Մոդոլոս), and Pontianus seems to be his commander-in-chief. The 1847 Russian translation of the Armenian text comes from this redaction.		According to Akinean, all but one of the manuscripts may be understood to be part of a single redaction, following the Hakob Tʽoxatʽcʽi translation. The exception is Paris Sup. Arm. 51 (Macler no. 309); this manuscript, produced in 1696, represents a distinct redaction of the narrative, and the print tradition follows this text’s model. One of the key changes is that the emperor is anomalously named Modolos (Մոդոլոս), and Pontianus seems to be his commander-in-chief. The 1847 Russian translation of the Armenian text comes from this redaction.
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	\|Has Date Of Text Composition=1614		\|Has Date Of Text Composition=1614
	\|Is Date Uncertain=No		\|Is Date Uncertain=No
			\|Has Modern Research Literature=Mussafia (1867); Akinean (1921); Macler (1919); Lerch (1863); Müller (1890); Teza (1905-1906)
	}}		}}

Bonsall at 10:51, 9 March 2026

2026-03-09T10:51:01Z

← Older revision		Revision as of 10:51, 9 March 2026
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	According to Akinean, all but one of the manuscripts may be understood to be part of a single redaction, following the Hakob Tʽoxatʽcʽi translation. The exception is Paris Sup. Arm. 51 (Macler no. 309); this manuscript, produced in 1696, represents a distinct redaction of the narrative, and the print tradition follows this text’s model. One of the key changes is that the emperor is anomalously named Modolos (Մոդոլոս), and Pontianus seems to be his commander-in-chief. The 1847 Russian translation of the Armenian text comes from this redaction.		According to Akinean, all but one of the manuscripts may be understood to be part of a single redaction, following the Hakob Tʽoxatʽcʽi translation. The exception is Paris Sup. Arm. 51 (Macler no. 309); this manuscript, produced in 1696, represents a distinct redaction of the narrative, and the print tradition follows this text’s model. One of the key changes is that the emperor is anomalously named Modolos (Մոդոլոս), and Pontianus seems to be his commander-in-chief. The 1847 Russian translation of the Armenian text comes from this redaction.

	The Armenian text was also translated into Armeno-Turkish (Turkish rendered in Armenian script), Ottoman-Turkish in Arabic script, and ~~reportedly~~ Georgian (though we have not yet located these manuscripts or prints).		The Armenian text was also translated into Armeno-Turkish (Turkish rendered in Armenian script), and reportedly Ottoman-Turkish in Arabic script and Georgian, according to Akinean (though we have not yet located these manuscripts or prints).
	\|Has Title=Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, History of the Seven Sages)		\|Has Title=Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, History of the Seven Sages)
	\|Has Author=Hakob Tʽoxatʽcʽi (Յակոբ երեցս Թոխաթեցի)		\|Has Author=Hakob Tʽoxatʽcʽi (Յակոբ երեցս Թոխաթեցի)

Bonsall at 10:46, 9 March 2026

2026-03-09T10:46:39Z

← Older revision		Revision as of 10:46, 9 March 2026
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	According to Akinean, all but one of the manuscripts may be understood to be part of a single redaction, following the Hakob Tʽoxatʽcʽi translation. The exception is Paris Sup. Arm. 51 (Macler no. 309); this manuscript, produced in 1696, represents a distinct redaction of the narrative, and the print tradition follows this text’s model. One of the key changes is that the emperor is anomalously named Modolos (Մոդոլոս), and Pontianus seems to be his commander-in-chief. The 1847 Russian translation of the Armenian text comes from this redaction.		According to Akinean, all but one of the manuscripts may be understood to be part of a single redaction, following the Hakob Tʽoxatʽcʽi translation. The exception is Paris Sup. Arm. 51 (Macler no. 309); this manuscript, produced in 1696, represents a distinct redaction of the narrative, and the print tradition follows this text’s model. One of the key changes is that the emperor is anomalously named Modolos (Մոդոլոս), and Pontianus seems to be his commander-in-chief. The 1847 Russian translation of the Armenian text comes from this redaction.

	The Armenian text was also translated into Armeno-Turkish (Turkish rendered in Armenian script), Ottoman-Turkish in Arabic script, and Georgian.		The Armenian text was also translated into Armeno-Turkish (Turkish rendered in Armenian script), Ottoman-Turkish in Arabic script, and reportedly Georgian (though we have not yet located these manuscripts or prints).
	\|Has Title=Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, History of the Seven Sages)		\|Has Title=Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, History of the Seven Sages)
	\|Has Author=Hakob Tʽoxatʽcʽi (Յակոբ երեցս Թոխաթեցի)		\|Has Author=Hakob Tʽoxatʽcʽi (Յակոբ երեցս Թոխաթեցի)

Bonsall at 17:23, 6 March 2026

2026-03-06T17:23:08Z

← Older revision		Revision as of 17:23, 6 March 2026
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	The Armenian text was also translated into Armeno-Turkish (Turkish rendered in Armenian script), Ottoman-Turkish in Arabic script, and Georgian.		The Armenian text was also translated into Armeno-Turkish (Turkish rendered in Armenian script), Ottoman-Turkish in Arabic script, and Georgian.
	\|Has Title=Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, History of the Seven Sages)		\|Has Title=Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, History of the Seven Sages)
	\|Has Author=Hakob Tʽoxatʽcʽi		\|Has Author=Hakob Tʽoxatʽcʽi (Յակոբ երեցս Թոխաթեցի)
	\|Has Branch Of Tradition=Seven Sages of Rome		\|Has Branch Of Tradition=Seven Sages of Rome
	\|Has Parent Version=H (Historia Septem Sapientum)		\|Has Parent Version=H (Historia Septem Sapientum)

Bonsall: Created page with "{{Version |Has Description=The Armenian ''Seven Sages'' narrative is variously titled Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, The History of the Seven Sages) or Գիրք պատմության կայսերն Փոնցիանոսի եւ կնոջն եւ որդվույն Դիոկղետիանոսի եւ յոթանց իմաստասիրաց (Girk’ patmut’yan kaysern P’vonts’ianosi yev knojn yev vordvuyn Diokghetiano..."

2026-03-06T17:21:35Z

Created page with "{{Version |Has Description=The Armenian ''Seven Sages'' narrative is variously titled Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, The History of the Seven Sages) or Գիրք պատմության կայսերն Փոնցիանոսի եւ կնոջն եւ որդվույն Դիոկղետիանոսի եւ յոթանց իմաստասիրաց (Girk’ patmut’yan kaysern P’vonts’ianosi yev knojn yev vordvuyn Diokghetiano..."

New page

{{Version
|Has Description=The Armenian ''Seven Sages'' narrative is variously titled Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, The History of the Seven Sages) or Գիրք պատմության կայսերն Փոնցիանոսի եւ կնոջն եւ որդվույն Դիոկղետիանոսի եւ յոթանց իմաստասիրաց (Girk’ patmut’yan kaysern P’vonts’ianosi yev knojn yev vordvuyn Diokghetianosi yev yot’ants’ imastasirats, A book of the history of the emperor Pontianus and his wife and his son Diocletian and of the seven sages). It survives in eight manuscripts primarily from the 17th century, and ten prints from the late 17th to 19th centuries.

The oldest surviving manuscript dates from 1616, but colophons in several other manuscripts cite a composition date of 1614, when a translator named Hakob Tʽoxatʽcʽi ( )) living in Zomość, Poland, translated a Latin ''Historia Septem Sapientum'' text into Armenian. Scholarship has not firmly identified one specific Latin source text. However, according to [[Akinean (1921)]], the Armenian version of the narrative bears striking similarities to the [[Polish Version H|Polish version]], translated by Jan z Koszyczek, including an anomalous episode in the introduction of both narratives, in which the prince has a distinctive dream that foretells his fate (rather than reading it in the stars). This appears in some early Latin versions ('''Mussafia p. 86'''), but not the later Latin texts. Akinean suggests there are also some clear similarities between both the Polish prints, the Armenian text, and that of the Strasbourg 1512 print edition, inferring that the Polish and Armenian redactions might have shared a Latin source text, similar to that of the Strassburg print.

According to Akinean, all but one of the manuscripts may be understood to be part of a single redaction, following the Hakob Tʽoxatʽcʽi translation. The exception is Paris Sup. Arm. 51 (Macler no. 309); this manuscript, produced in 1696, represents a distinct redaction of the narrative, and the print tradition follows this text’s model. One of the key changes is that the emperor is anomalously named Modolos (Մոդոլոս), and Pontianus seems to be his commander-in-chief. The 1847 Russian translation of the Armenian text comes from this redaction.

The Armenian text was also translated into Armeno-Turkish (Turkish rendered in Armenian script), Ottoman-Turkish in Arabic script, and Georgian.
|Has Title=Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, History of the Seven Sages)
|Has Author=Hakob Tʽoxatʽcʽi
|Has Branch Of Tradition=Seven Sages of Rome
|Has Parent Version=H (Historia Septem Sapientum)
|Is Adapted From=Latin Version H; Polish Version H
|Has Language Of Version=Armenian
|Is Translated Into Languages=Russian; Georgian; Armeno-Turkish
|Has Place Of Text Composition=Zamość
|Has Date Of Text Composition=1614
|Is Date Uncertain=No
}}