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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.
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 Bibliothèque nationale de France Armenien 309|Paris BNF Arm. 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).
|Has Motif=Lover's sex is revealed
|Has Note On Motif=Notes on several of the manuscripts specifically reference the revelation of the queen's lover's body, described in one catalogue (for the Vienna Mekhitarist Monastery Library manuscript 286) as 'the young man in women's clothes'. Whether this is paraphrasing the text or describing an illustration is unclear.
|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)
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|Has Source For Date Of Text Composition=Akinean (1921)
|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)
|Has Modern Edition=Macler, La Version Arménienne de l'Histoire des Sept Sages (1919)
}}
}}
{{EmbeddedStory
{{EmbeddedStory
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|Has Sequence Number=2
|Has Sequence Number=2
|Has Narrator=Bancillas
|Has Narrator=Bancillas
|Has Name Variation=Pantsilas
}}
}}
{{EmbeddedStory
{{EmbeddedStory
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|Has Sequence Number=4
|Has Sequence Number=4
|Has Narrator=Lentulus
|Has Narrator=Lentulus
|Has Name Variation=Lenthoulas
}}
}}
{{EmbeddedStory
{{EmbeddedStory
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|Has Sequence Number=6
|Has Sequence Number=6
|Has Narrator=Cato
|Has Narrator=Cato
|Has Name Variation=Caton
}}
}}
{{EmbeddedStory
{{EmbeddedStory
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|Has Sequence Number=8
|Has Sequence Number=8
|Has Narrator=Malquidras
|Has Narrator=Malquidras
|Has Name Variation=Malkhiourakh
}}
}}
{{EmbeddedStory
{{EmbeddedStory
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|Has Sequence Number=10
|Has Sequence Number=10
|Has Narrator=Josephas
|Has Narrator=Josephas
|Has Name Variation=Hovséphos
}}
}}
{{EmbeddedStory
{{EmbeddedStory
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|Has Sequence Number=12
|Has Sequence Number=12
|Has Narrator=Cleophas
|Has Narrator=Cleophas
|Has Name Variation=Kghêopas
}}
}}
{{EmbeddedStory
{{EmbeddedStory
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|Has Sequence Number=14
|Has Sequence Number=14
|Has Narrator=Joachim
|Has Narrator=Joachim
|Has Name Variation=Yovakim
}}
}}
{{EmbeddedStory
{{EmbeddedStory

Latest revision as of 15:11, 18 June 2026

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Lover's sex is revealed

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, 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, 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 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 BNF Arm. 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).

Identification & General Information

Title
Պատմություն Եօթն իմաստասիրացն (Patmut’yun Yeot’n imastasirats’n, History of the Seven Sages)
Author
Hakob Tʽoxatʽcʽi (Յակոբ երեցս Թոխաթեցի)

Tradition & Lineage

Branch of the tradition
Seven Sages of Rome
Adapted from (version)
Latin Version H, Polish Version H
Source for composition and adaptation information
Akinean (1921)

Recorded Secondary Versions

Connected Manuscripts

Language & Composition

Language of version
Armenian
Translated into (languages)
Russian, Georgian, Armeno-Turkish
Place of composition
Zamość
Date of Composition
1614


Source for date of composition
Akinean (1921)

Modern Scholarship & Editions

Modern research literature
Mussafia (1867), Akinean (1921), Macler (1919), Lerch (1863), Müller (1890), Teza (1905-1906)
Modern Editions
Macler, La Version Arménienne de l'Histoire des Sept Sages (1919)

Notes & Commentary

Notes on motifs
Notes on several of the manuscripts specifically reference the revelation of the queen's lover's body, described in one catalogue (for the Vienna Mekhitarist Monastery Library manuscript 286) as 'the young man in women's clothes'. Whether this is paraphrasing the text or describing an illustration is unclear.

Pattern of Embedded Stories in This Version









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This page was last edited on 18 June 2026, at 15:11.
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