Mishle Sendebar: Difference between revisions

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However, ''Mishle Sendebar'' is also distinct from the other Eastern texts in some ways. Some of these differences are related to a distinct Hebrew literary tradition, evidenced in analogues or references to the Book of Esther and elements from the Torah, but some variations are also shown in the plot. For example, only in the Hebrew tradition is the empress forgiven at the end, once her crimes are revealed. Additionally, the Hebrew version alone of all the Eastern texts shares critical features with the Western ''Seven Sages'' tradition, as Morris Epstein explains in his introduction. As in the ''Seven Sages,'' in ''Mishle Sendebar'' the sages are named, and compete to secure the role of instructing the prince. The sages are named some variation of: Sendebar (Sndbad, Sndbr), Ipokras (Yofkot, Biars, Avpkrt), Apulin (Apuliyon, Aplbin, Upilin), Lukman (Luknin, Lukian, Lukmo, Ukmo, Ukimun), Aristalin (Aristotlie, Astile, Aristotilus, Istlin), Bind (Binr, Nishum, Bindi, Hind, Binur, Kind) and Amami (Amur, Amia, Amri, Amud, Omd, Amuz). The king is named Bibar (or similar), and his first wife's name is Beria; the son and the empress-figure are unnamed.
However, ''Mishle Sendebar'' is also distinct from the other Eastern texts in some ways. Some of these differences are related to a distinct Hebrew literary tradition, evidenced in analogues or references to the Book of Esther and elements from the Torah, but some variations are also shown in the plot. For example, only in the Hebrew tradition is the empress forgiven at the end, once her crimes are revealed. Additionally, the Hebrew version alone of all the Eastern texts shares critical features with the Western ''Seven Sages'' tradition, as Morris Epstein explains in his introduction. As in the ''Seven Sages,'' in ''Mishle Sendebar'' the sages are named, and compete to secure the role of instructing the prince. The sages are named some variation of: Sendebar (Sndbad, Sndbr), Ipokras (Yofkot, Biars, Avpkrt), Apulin (Apuliyon, Aplbin, Upilin), Lukman (Luknin, Lukian, Lukmo, Ukmo, Ukimun), Aristalin (Aristotlie, Astile, Aristotilus, Istlin), Bind (Binr, Nishum, Bindi, Hind, Binur, Kind) and Amami (Amur, Amia, Amri, Amud, Omd, Amuz). The king is named Bibar (or similar), and his first wife's name is Beria; the son and the empress-figure are unnamed.
|Has Display Title=Mishle Sendebar
|Has Display Title=Mishle Sendebar
|Has Parent Version=Hebrew Mishle Sendebar
|Has Title=משלי סנדבר (Mishle Sendebar)
|Has Title=משלי סנדבר (Mishle Sendebar)
|Has Siglum=Mishle Sendebar
|Has Siglum=Mishle Sendebar
|Has Branch Of Tradition=East
|Has Branch Of Tradition=East
|Has Original Language Of Version=Hebrew
|Has Original Language Of Version=Hebrew
|Is Translated Into Languages=French; German; Arabic; Latin
|Is Translated Into Languages=French; Arabic; Latin; German (High and Low German)
|Has Start Date Of Composition=1100
|Has Start Date Of Composition=1100
|Has End Date Of Composition=1295
|Has End Date Of Composition=1295
|Has Source For Date Of Text Composition=Epstein (1967)
|Has Source For Date Of Text Composition=Epstein (1967)
|Has Text Language=Hebrew
|Has Text Language=Hebrew
|Has Modern Research Literature=Epstein (1967); Epstein (1958); Hilka (1912); Epstein (1959); Perry (1959); Gaster (1936); Steinschneider (1878); Needler (1977)
|Has Modern Research Literature=Epstein (1967); Epstein (1958); Hilka (1912); Epstein (1959); Perry (1959); Gaster (1936); Steinschneider (1878); Needler (1977); Pratelli (2010); Lacarra (2009); Krönung (2016)
|Has Modern Edition=Epstein, Tales of Sendebar (1967); Habermann, Mishle Sindbad (1946); Cassel, Mischle Sindbad (Hebrew, with translation into German) (1888)
|Has Modern Edition=Epstein, Tales of Sendebar (1967); Habermann, Mishle Sindbad (1946); Cassel, Mischle Sindbad (Hebrew, with translation into German) (1888); Pratelli, Mišlê Sendebār (2010)
|Has Note=The story-order given below reflects Epstein's 1967 edition, which combines the story-order given in several Group A texts with the additional storymatter found in the anomalous Group B texts (namely [[Jusjurandum]], [[Fur et Luna]], and [[Ingenia]]).
|Has Note=The story-order given below reflects Epstein's 1967 edition, which combines the story-order given in several Group A texts with the additional storymatter found in the anomalous Group B texts (namely [[Jusjurandum]], [[Fur et Luna]], and [[Ingenia]]).
However, Epstein titles the fifth story 'Catula', but other scholarship refers to this narrative as '[[Canicula]]'; the title given here reflects broader scholarly consensus and (in particular) Nishimura's references to the narrative.
}}
}}
{{EmbeddedStory
{{EmbeddedStory
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}}
}}
{{EmbeddedStory
{{EmbeddedStory
|Has Short Title=Catula
|Has Short Title=Canicula
|Has Sequence Number=5
|Has Sequence Number=5
|Has Narrator=Second Master
|Has Narrator=Second Master

Latest revision as of 09:21, 25 August 2025

Predating the expansion of the 'Western' Seven Sages narratives, composed some time before 1295, the Hebrew Mishle Sendebar (משלי סנדבר, Parables of Sendebar) is part of the broad 'Eastern' tradition, sharing many elements with the Syriac, Greek, Persian, Arabic, and Old Spanish versions. Like the other Eastern texts, Mishle Sendebar highlights the wisdom of a particular philosopher, Sendebar (also known as Sindbad, Syntipas, Sindban, etc.). Additionally, all the sages here tell two stories to every single story told by the empress (see story order, below).

However, Mishle Sendebar is also distinct from the other Eastern texts in some ways. Some of these differences are related to a distinct Hebrew literary tradition, evidenced in analogues or references to the Book of Esther and elements from the Torah, but some variations are also shown in the plot. For example, only in the Hebrew tradition is the empress forgiven at the end, once her crimes are revealed. Additionally, the Hebrew version alone of all the Eastern texts shares critical features with the Western Seven Sages tradition, as Morris Epstein explains in his introduction. As in the Seven Sages, in Mishle Sendebar the sages are named, and compete to secure the role of instructing the prince. The sages are named some variation of: Sendebar (Sndbad, Sndbr), Ipokras (Yofkot, Biars, Avpkrt), Apulin (Apuliyon, Aplbin, Upilin), Lukman (Luknin, Lukian, Lukmo, Ukmo, Ukimun), Aristalin (Aristotlie, Astile, Aristotilus, Istlin), Bind (Binr, Nishum, Bindi, Hind, Binur, Kind) and Amami (Amur, Amia, Amri, Amud, Omd, Amuz). The king is named Bibar (or similar), and his first wife's name is Beria; the son and the empress-figure are unnamed.

Identification and general Information
Reference Number
Siglum of the version of the Seven Sages Mishle Sendebar
Version Number
Title משלי סנדבר (Mishle Sendebar)
Author
Tradition and Lineage
Branch of the tradition East
Adapted from (version)
Adapted into (version)
Source for composition and adaptation information
Recorded secondary versions
Connected manuscripts
Language and Composition
Original language of version Hebrew
Language of text Hebrew
Regional or specific language of version
Translated into (languages) FrenchArabicLatinGerman (High and Low German)
Place of composition
Date of composition 1100 - 1295
Islamic date of composition
Hebrew date of composition
Source for date of composition Epstein (1967)
Modern Scholarship and Editions
Modern research literature Epstein (1967)Epstein (1958)Hilka (1912)Epstein (1959)Perry (1959)Gaster (1936)Steinschneider (1878)Needler (1977)Pratelli (2010)Lacarra (2009)Krönung (2016)
Modern Editions Epstein, Tales of Sendebar (1967)Habermann, Mishle Sindbad (1946)Cassel, Mischle Sindbad (Hebrew, with translation into German) (1888)Pratelli, Mišlê Sendebār (2010)
Notes and Commentary
Note
Notes on motifs
Notes on the frame
Pattern of embedded stories in this version

Connected prints