Mishle Sendebar: Difference between revisions
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|Has Description=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). | |Has Description=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), his first wife's name is Beria | 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 Title=משלי סנדבר (Mishle Sendebar) | |Has Title=משלי סנדבר (Mishle Sendebar) |
Revision as of 12:15, 28 January 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 | |
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Reference Number | |
Siglum of the version of the Seven Sages | Mishle Sendebar |
Version Number | |
Title | משלי סנדבר (Mishle Sendebar) |
Author |
Tradition and Lineage | |
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Branch of the tradition | East |
Adapted from (version) | |
Adapted into (version) | |
Source for composition and adaptation information |
Recorded secondary versions |
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Connected manuscripts |
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Language and Composition | |
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Original language of version | Hebrew |
Language of text | Hebrew |
Regional or specific language of version | |
Translated into (languages) | French, German, Arabic, Latin |
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 | |
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Modern research literature | Epstein (1967), Epstein (1958), Hilka (1912), Epstein (1959), Perry (1959), Gaster (1936), Steinschneider (1878), Needler (1977) |
Modern Editions | Epstein, Tales of Sendebar (1967), Habermann, Mishle Sindbad (1946), Cassel, Mischle Sindbad (Hebrew, with translation into German) (1888) |
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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