Mishle Sendebar: Difference between revisions
From The Seven Sages of Rome
m Text replacement - "Has Original Language Of Version" to "Has Language Of Version" |
No edit summary |
||
| (2 intermediate revisions by 2 users not shown) | |||
| Line 1: | Line 1: | ||
{{Version | {{Version | ||
|Has Description=Predating the expansion of the 'Western' ''Seven Sages'' narratives, composed some time before | |Has Description=Predating the expansion of the 'Western' ''Seven Sages'' narratives, composed some time before 1275, 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. | 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) | ||
|Has Branch Of Tradition=Book of Sindbad | |Has Branch Of Tradition=Book of Sindbad | ||
|Has Language Of Version=Hebrew | |Has Language Of Version=Hebrew | ||
|Is Translated Into Languages=French; Arabic; Latin; German (High and Low German) | |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= | |Has End Date Of Composition=1275 | ||
|Has Source For Date Of Text Composition=Epstein (1967) | |Has Source For Date Of Text Composition=Epstein (1967) | ||
|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 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); Pratelli, Mišlê Sendebār (2010) | |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) | ||
Latest revision as of 12:09, 23 February 2026
Predating the expansion of the 'Western' Seven Sages narratives, composed some time before 1275, 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 & General Information
Tradition & Lineage
Branch of the tradition
Recorded Secondary Versions
Connected Manuscripts
Language & Composition
Language of version
Translated into (languages)
Date of Composition
1100 - 1275
Source for date of composition
Modern Scholarship & Editions
Modern research literature
Notes & Commentary
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.
Pattern of Embedded Stories in This Version
Connected Prints
| Has Language | Has Location | Has Sort Date Of Print | |
|---|---|---|---|
| Divre ha-Yamim shel Moshe Rabbenu. Constantinople: R. Samuel Ibn Naamias, 1516 | Hebrew | 1516 JL | |
| Divre ha-Yamim shel Moshe Rabbenu. Venice: Giovanni di Gara, 1605 | Hebrew | 1605 |