Latin Mishle Sendebar: Difference between revisions
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{{Secondary Version | {{Secondary Version | ||
|Has Description=The Latin translation of ''Mishle Sendebar'' exists in one manuscript, composed in 1407 near Bergamo, Italy. According to [[Hilka, Historia Septem Sapientum (Latin Mishle Sendebar) (1912)|Hilka]], it begins in media res part of the way through the standard opening of the ''[[Mishle Sendebar]]'' frame narrative, after the initial introduction of the prince, of Sendebar (here Syndebar, or Sindebar), and of the plans for his education. It is also noteworthy that | |Has Description=The Latin translation of ''Mishle Sendebar'' exists in one manuscript, composed in 1407 near Bergamo, Italy. According to [[Hilka, Historia Septem Sapientum (Latin Mishle Sendebar) (1912)|Hilka]], it begins in media res part of the way through the standard opening of the ''[[Mishle Sendebar]]'' frame narrative, after the initial introduction of the prince, of Sendebar (here Syndebar, or Sindebar), and of the plans for his education. It is also noteworthy that the conclusion of the Latin text is somewhat distinct from that of the Hebrew ''Mishle Sendebar'' texts. Rather than concluding with the [[Hebrew Group A|Group A]] stories [[Senex Caecus]] and [[Vulpes]], or the stories [[Jusjurandum]], [[Fur et Luna]], or [[Ingenia]] found in the [[Hebrew Group B|Group B]] texts, the Latin translator instead added [[Inclusa]] - a narrative found ubiquitously in the Western branch of the tradition. | ||
|Has Language Within Version=Latin | |Has Language Within Version=Latin | ||
|Has Siglum=Mishle Sendebar | |Has Siglum=Mishle Sendebar | ||
Revision as of 12:56, 4 March 2025
The Latin translation of Mishle Sendebar exists in one manuscript, composed in 1407 near Bergamo, Italy. According to Hilka, it begins in media res part of the way through the standard opening of the Mishle Sendebar frame narrative, after the initial introduction of the prince, of Sendebar (here Syndebar, or Sindebar), and of the plans for his education. It is also noteworthy that the conclusion of the Latin text is somewhat distinct from that of the Hebrew Mishle Sendebar texts. Rather than concluding with the Group A stories Senex Caecus and Vulpes, or the stories Jusjurandum, Fur et Luna, or Ingenia found in the Group B texts, the Latin translator instead added Inclusa - a narrative found ubiquitously in the Western branch of the tradition.
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