L (Sept Sages de Rome): Difference between revisions
From The Seven Sages of Rome
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|Has Siglum=L (Sept Sages de Rome) | |Has Siglum=L (Sept Sages de Rome) | ||
|Has Branch Of Tradition=West | |Has Branch Of Tradition=West | ||
|Is Adapted From=A (Seven Sages) | |||
|Has Source For Composition And Adaption Information=Runte (1974) | |||
|Has Original Language Of Version=Old French | |Has Original Language Of Version=Old French | ||
|Has Date Of Text Composition=1200-1250 | |Has Date Of Text Composition=1200-1250 |
Revision as of 15:14, 23 May 2024
Identification and general Information | |
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Reference Number | |
Siglum of the version of the Seven Sages | L (Sept Sages de Rome) |
Version Number | |
Title | Sept Sages de Rome |
Author |
Tradition and Lineage | |
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Branch of the tradition | West |
Adapted from (version) | A (Seven Sages) |
Adapted into (version) | |
Source for composition and adaptation information | Runte (1974) |
Recorded secondary versions |
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Connected manuscripts |
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Language and Composition | |
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Original language of version | Old French |
Language of text | Old French |
Regional or specific language of version | |
Translated into (languages) | |
Place of composition | |
Date of composition | 1200/1250 |
Islamic date of composition | |
Hebrew date of composition | |
Source for date of composition | Foerh-Janssens (1994) |
Modern Scholarship and Editions | |
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Modern research literature | Berne-Aïache (1966), Coco (2016), Foehr-Janssens (1994), Le Roux de Lincy (1838), Paris (1876), Runte (1971), Runte, Society of the Seven Sages Portal (2014), Runte, Wikeley, Farrell (1984), Speer (1981) |
Modern Editions |
Notes and Commentary | |
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Note | |
Notes on motifs | |
Notes on the frame |
Pattern of embedded stories in this version |
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Connected prints |
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No connected prints |
Version L is unusually for a few reasons. First, it is worth noting that there are 13, rather than 15, stories: the final sage, usually called Merons in the French, is absent, as is the prince's story. Additionally, the two final stories - Noverca and Filia - are unique to this version. Their presence in texts that otherwise resemble Version A texts therefore serves as both evidence of the proximity of these two versions, and an argument for their cross-pollination.