502 Sentences With "recension" | Random Sentence Generator

In addition to his opponent and related supporters, many have been fast to be critical of Gianforte, including the recension of endorsements by two newspapers (The Montana Billings-Gazette and The Missoulian).

"It is not uncommon whenever there's a change of party, given how much policy emanates from the executive branch these days, for recension to be of the order for the incoming president," he said.

They are the Madhyandina recension and the Kanva recension. This article focuses exclusively on the Madhyandina version of the Shatapatha Brahmana.

The text of these epistles is known in three different recensions, or editions: the Short Recension, found in a Syriac manuscript; the Middle Recension, found in Greek and Latin manuscripts; and the Long Recension, found in Latin manuscripts. For some time, it was believed that the Long Recension was the only extant version of the Ignatian epistles, but around 1628 a Latin translation of the Middle Recension was discovered by Archbishop James Ussher, who published it in 1646. For around a quarter of a century after this, it was debated which recension represented the original text of the epistles. But ever since John Pearson's strong defense of the authenticity of the Middle Recension in the late 17th century, there has been a scholarly consensus that the Middle Recension is the original version of the text.

In textual criticism, particularly Biblical scholarship, the count noun recension is a family of manuscripts sharing similar traits;"Synoptic Gospels Primer: Recension" for example, the Alexandrian text-type may be referred to as the "Alexandrian recension". The term recension may also refer to the process of collecting and analyzing source texts in order to establish a tree structure leading backward to a hypothetical original text.

The Long Recension is the product of a fourth-century Arian Christian, who interpolated the Middle Recension epistles in order to posthumously enlist Ignatius as an unwitting witness in theological disputes of that age. This individual also forged the six spurious epistles attributed to Ignatius (see below). Manuscripts representing the Short Recension of the Ignatian epistles were discovered and published by William Cureton in the mid-19th century. For a brief period, there was a scholarly debate on the question of whether the Short Recension was earlier and more original than the Middle Recension.

Cú Roí further appears in the episode known as "The Trance of Amairgin", variants of which appear in Recension I and II of the Táin bó Cúailnge. The episode appears as Aislinge n-Aimirgin ("The trance of Amairgin") in Recension I of the Táin.Táin bó Cúailnge (Recension I), ed. and tr.

The version of the earliest known recension was later expanded in two later versions namely the Revakhanda and Ambikakhanda recensions. The only surviving manuscript of the Revakhanda recension is from 1682. The four surviving manuscripts of the Ambikakhhnda recension are of a later period and contains much more alterations. Judit Törzsök says a similar recension to these two recensions seems to have been known to Laskhmidhara, thus it existed before 12th century.

The Spanish recension definitely says that it was. The French recension appears to say that it was not, and this was the traditional view among Ashkenazi Jews. However, the notes to a recent edition of the French recension argue that the French wording is also consistent with the Mishnah having been written down. The scholarly consensus, up to and including Solomon Schechter, was that the "Spanish" recension was the original version, and this is strongly urged by Rabbi Israel Moses Hazan.

The extant manuscripts of this text are found in two recensions, the shorter and the longer. The shorter recension contains 1091 verses, of which 18 verses are not found in the longer one. Similarly, the longer recension has 1206 verses, of which 133 verses are not found in the shorter recension. A modern British scholar, A. A. Macdonell concluded that the original size of the work was retained in the longer recension and that the shorter version was an abridgement of it.

Recension is the practice of editing or revising a text based on critical analysis.Definition of "recension", yourdictionary.com When referring to manuscripts, this may be a revision by another author. The term is derived from Latin recensio ("review, analysis").

But by the end of the 19th century, Theodor Zahn and J. B. Lightfoot had established a scholarly consensus that the Short Recension is merely a summary of the text of the Middle Recension, and was therefore composed later.

Also preserved is ʽAbd al-Razzaq's recension of Ma'mar's hadith collection, al-Jāmi'.

247–252) can be read Valentí Fàbrega wrote also another recension of this book in the review Actualidad Bibliográfica de Filosofía y Teología (84, 2005, 170-3). Curt Wittlin also made a recension of this book in the Catalan Review (Catalan Review XXI, 1–2. 2007. 403-9) Josep Perarnau made also a recension of this book in the Arxiu de Textos Catalans Antics (ATCA) (Archive of Ancient Catalan Texts) (ATCA, 26. 2007. 813–816).

The latter recension consists of six khandas: Adi Khanda (also known as the Svarga Khanda in some printed editions), Bhumi Khanda, Brahma Khanda, Patala Khanda, Srishti Khanda and Uttara Khanda. The Bhumi Khanda of the Bengal recension contains additional thirteen chapters, while the Patala Khanda of this recension contains thirty-one additional chapters. The Srishti Khanda can be divided into two parts and the second part is not found in the Bengal recension.Hazra, R.C. (1962).

The recension was published in the issue of Tudományos Gyűjtemény (Scientific Collection) in July, 1817. Berzsenyi felt the criticism degrading, undeserved and unfounded. He believed that it was a personal attack and that it was Ferenc Kazinczy behind the recension. Their mailing was suspended for three years.

The version of the Table in the Historia is related to that in F and derives ultimately from an Italian version. The Table can be found in §§13–16 of the Harleian recension of the Historia, §7 of the Vatican recension, ch. 13 of the Sawley recension and §9 of the Chartres manuscript. In the manuscript Harley 3859 copied around 1100, which includes the Table, the Historia is interpolated by a 10th-century set of Welsh genealogies.

The East Syriac recension contains: "And in the Holy Spirit" while the West Syriac recension contains: "And we confess the living and Holy Spirit, the living Paraclete, who is from the Father and the Son". There has long been controversy among scholars about the relation between the two texts. The development of the Persian creed is difficult to trace, since there were several recensions prior to 410. The first recension is textually closer to the original Nicene Creed.

There is also a 16th-century recension of the Targum Rishon, sometimes counted as Targum Shelishi ("Third Targum").

Saint George of Kratovo (, , ) was a silversmith from Kratovo. Peja wrote the liturgical rite and biography (žitije) on Saint George between 1515 and 1523, in the Serbian recension of Church Slavonic, per Serbian sources, and in Bulgarian recension, according to Petăr Dinekov.Динеков Петър, Софийски книжовници през ХVІ век. част 1.

Poliziano covered nearly the whole ground of classical literature during his tenure, and published the notes of his courses upon Ovid, Suetonius, Statius, Pliny the Younger, and Quintilian. He also undertook a recension of the text of Justinian II's Pandects and lectured about it. This recension influenced the Roman code.

The shorter version of Martyrs of Palestine was probably a revision of the longer recension. It is possible that both extant versions are only fragments of a now lost longer work. The long recension was composed sometime after 311, when the persecutions in Caesarea had ceased, and published in 315-316.

There are two extant versions of Eusebius' Martyrs of Palestine but in only the shorter recension is the story of Timolaus and his companions recounted; in the longer recension Timolaus is not mentioned. Eusebius was present in Caesarea during the persecutions, part of the empire-wide campaign to suppress Christianity.

However, Leone Caetani claims that the document was complete before the battle. According to RB Serjeant, 3:101-104 of the Qur'an refer to the constitution. He proposes it underwent recension, a hypothesis first proposed by Richard Bell. In its first recension, the text sanctioned the establishment of a confederation.

Recension B, which resembles Recension A, is contained in a 17th-century Latin treatise, Archaeologus in Modum Glossarii ad rem antiquam posteriorem, written by Henry Spelman in 1626. The tribal names are given in Old English. There are significant differences in spelling between A and B (for instance Spelman's use of the word hidas), indicating that the text he copied was not Recension A, but a different Latin text. According to Peter Featherstone, the highly edited form of the text suggests that Spelman embellished it himself.

Age claims for the earliest eight Sumerian kings in the major recension of the Sumerian King List were in units and fractions of shar (3,600 years) and totaled 67 shar or 241,200 years. In the only ten-king tablet recension of this list three kings (Alalngar, [...]kidunnu, and En-men-dur-ana) are recorded as having reigned 72,000 years together. Citing The major recension assigns 43,200 years to the reign of En-men-lu-ana, and 36,000 years each to those of Alalngar and Dumuzid.

402–464 Including repetitions, there are a total of 1875 verses numbered in the Samaveda recension translated by Griffith.For 1875 total verses, see the numbering given in Ralph T. H. Griffith. Griffith's introduction mentions the recension history for his text. Repetitions may be found by consulting the cross-index in Griffith pp. 491–499.

Two versions of coronation services, known as ordines (from the Latin ordo meaning "order") or recensions, survive from before the Norman Conquest. It is not known if the first recension was ever used in England and it was the second recension which was used by Edgar in 973 and by subsequent Anglo-Saxon and early Norman kings.Gosling, pp. 5–7. Coronation of Henry IV of England at Westminster in 1399 A third recension was probably compiled during the reign of Henry I and was used at the coronation of his successor, Stephen, in 1135.

But there is little evidence for a Peisistratean recension, and most present-day scholars doubt its existence; at the very least it is disputed what is to be understood by the term "recension".See e.g. G. Nagy (1996), Poetry as Performance (Cambridge), pp. 115-27 on the meaning of the Greek words for "edition", and διόρθωσις.

This version contains 21 lines and is referred to as J. Another recension, known as T, or the "Theosophical" recension, contains all the lines found in the other versions of the poem, and mostly agrees with E. This version is found in the Tübingen Theosophy or Theosophy of Tübingen, "an epitome of a late-fifth century collection of oracles".

After Kölcsey's recension Berzsenyi wrote only a few more poems. His greatest wish was to give Kölcsey an appropriate answer. In his first indignation he wrote his anti-recension without any scientific preparation, as - until this time - he didn't study aesthetics. Although he sent it to the editors of Tudományos Gyűjtemény (Scientific Collection), but it was never published.

With the exception of the Old English translation, no single recension of the Historia ecclesiastica is characterised by the presence of a particular recension of the vernacular poem.Compare the recensional identifications for witnesses to the Old English Hymn in Dobbie 1937 with those for manuscripts of the Latin Historia in Colgrave and Mynors 1969, pp. xxxix–lxx.

Baška tablet (, ) is one of the first monuments containing an inscription in the Croatian recension of the Church Slavonic language, dating from .

Today there exist three recognized versions of Naradasmriti, also called Naradiya Dharmasastra.Max Muller (1907), Introduction to Narada The Sacred Books of the East, Vol 33, London First, there is the “minor” recension, consisting of 879 verses and referred to by the siglum D. Next comes the recension known by the siglum P and consisting originally of 550 verses. Jolly later edited the text to contain verses from the “minor” recension as well, bringing the total to 1028 verses. The third version comes from the Newārī manuscripts and the and goes by the siglum NMS, containing 870 verses.

The Guo Xiang redaction of Zhuangzi revised a fifty-two chapter original by removing material he thought was superstitious and generally not of philosophical interest to his literati sensibilities, resulting in a thirty-three chapter total. He appended a philosophical commentary to the text that became famous, and within four centuries his shorter and snappier expurgated recension became the only one known. This Zhuangzi recension is traditionally divided into three sections: ‘Inner Chapters’ (1-7), ‘Outer Chapters’ (8-22), ‘Miscellaneous Chapters’ (23-33). This division is quite old and is likely to have been part of the original recension.

At the beginning of the 18th century, the principal literary language of the Serbs was Church Slavonic of the Serbian recension or Serbo- Slavonic, with centuries-old tradition.Ivić 1998, pp. 105–6 By the mid-18th century, it had been mostly replaced with Russo-Slavonic (Church Slavonic of the Russian recension) among the Serbs in the Habsburg Empire.Ivić 1998, pp.

The two main processes of textual criticism are recension and emendation. Recension is the selection of the most trustworthy evidence on which to base a text. Emendation is the attempt to eliminate the errors which are found even in the best manuscripts. Jerome McGann says these methods innately introduce a subjective factor into textual criticism despite its attempt at objective rules.

Louis Ginzberg (in his Geonica) is of the opinion that the Babylonian recension (see below) is the work of Yehudai Gaon and that Simeon Kayyara expanded it into what is now known as the Spanish recension. Both these views were formed before the discovery of the sole surviving manuscript of the Halakhot Pesukot, and the question may need to be reassessed.

Monier-Williams, A Sanskit-English Dictionary, p. 1062, right column. An individual follower of a particular school or recension is called a '.V. S. Apte.

Ross's recension in 2005 retained nothing from Voorhoeve and only Mombum from Wurm, though the Momuna languages were too sparsely attested for him to classify.

The 4Q491–497 fragments were published by Maurice Baillet in Discoveries in the Judaean Desert, 7 and comprise a shorter recension of the War Scroll.

Brother Valentí Serra wrote another recension in 2019 in the Revue d'Histoire Ecclésiastique. Rafael Sanz, O.F.M. published a recension in the review Archivum Franciscanum Historicum in 2019 (Vol. 112. 1-2. January–June 2019. 418-420). In 2009 he worked together with philologist Josep Palomero in an edition with modern language of Francesc Eiximenis' classical book Regiment de la cosa pública (Government of the Republic).

Parts of this recension can be dated from linguistic evidence to the 8th century, and some of the verse passages may be even older. The second recension is found in the 12th- century manuscript known as the Book of Leinster. This appears to have been a syncretic exercise by a scribe who brought together the Lebor na hUidre materials and unknown sources for the Yellow Book of Lecan materials to create a coherent version of the epic. While the result is a satisfactory narrative whole, the language has been modernised into a much more florid style, with all of the spareness of expression of the earlier recension lost in the process.

The Miroslav's Gospel, Serbian medieval manuscript from the 12th century A srbulјa (), srbulje in plural, is a liturgical book written or printed in the Serbian recension of Church Slavonic (Serbo-Slavonic), which was the written language of Serbs from the 12th century to the 1830s. The term was used for the first time by Vuk Karadžić in 1816 to differentiate liturgical books written in the Serbian recension from those written in the Russian recension, which gradually replaced srbulje at the beginning of the 19th century. Until the end of the 15th century srbulje were only written books. Since 1494 (Cetinje Octoechos) until 1570 several printing houses printed srbulje.

This form derives from "epiphagos" in a modified recension of the Letter of Pharasmenes known as the Letter of Premonis to Trajan (Epistola Premonis Regis ad Trajanum).

The ', a later era Sanskrit text, states that the Atharvaveda had nine shakhas, or schools: , , , , , , , and .BR Modak (1993), The Ancillary Literature of the Atharva-Veda, Rashtriya Veda Vidya Pratishthan, , pages 15 (footnote 8), 393-394 Of these, only the Shaunakiya recension, and the more recently discovered manuscripts of Paippalāda recension have survived. The Paippalāda edition is more ancient.Jan Gonda (1975), Vedic Literature: Saṃhitās and Brāhmaṇas, Vol 1, Fasc.

On the recension in general, On the name "E", Eusebius claims to have taken the poem from the writings of Aristobulus of Alexandria, a Hellenistic Jewish philosopher who lived in the second century BCE. This version is known as the Mosaic recension because of its focus on Moses. This version is variously counted at either forty one or forty-six lines of hexameter verse. A shorter recension appears in the works of an author referred to as Pseudo-Justin (approximately or at some unknown point before 300 CE) who is so called because his original name is not known, although he was for a time confused with the second-century writer Justin Martyr.

There is strong, albeit indirect, evidence that a recension of Romans that lacked Chapters 15 and 16 was widely used in the western half of the Roman Empire until the mid-4th century. This conclusion is partially based on the fact that a variety of Church Fathers, such as Origen and Tertullian, refer to a fourteen-chapter edition of Romans, either directly or indirectly. The fact that Paul's doxology is placed in various different places in different manuscripts of Romans only strengthens the case for an early fourteen-chapter recension. While there is some uncertainty, Harry Gamble concludes that the canonical sixteen-chapter recension is likely the earlier version of the text.

Douglas W. Geyer: Fear, anomaly, and uncertainty in the Gospel of Mark. Scarecrow Press, 2002. . Cited after a recension by Malbo Elizabet Struthers in Theological Studies, Vol. 64, 2003.

A parallel narrative, obviously inspired by popular poetry, is preserved in the chronicle of Waulsort (ed. Achery, Spicilegium, ii. p. 100 seq.), and probably corresponds with the earlier recension.

The same, however, could not be said of Syr. 240." This observation, along with the fact that the two manuscripts preserve different recensions of the story, led Mingana to conclude that the surviving witnesses "may provisionally be divided into an Egyptian recension and a Syrian, Palestinian, or Mesopotamian recension."Mingana and Harris 1927, 148 (= BJRL 11 (1927): 352). Mingana notes: "The discrepancies and verbal differences which characterise the two recensions are profound and unmistakeable.

In Serbia, Church Slavonic is generally pronounced according to the Russian model. The medieval Serbian recension of Church Slavonic was gradually replaced by the Russian recension since the early eighteenth century. The differences from the Russian variant are limited to the lack of certain sounds in Serbian phonetics (there are no sounds corresponding to letters ы and щ, and in certain cases the palatalization is impossible to observe, e.g. ть is pronounced as т etc.).

Fedelm's name and a connection with the Boyne also occur in the second, Middle Irish recension of the Tochmarc Emire. When Cú Chulainn travels southwards to woo Emer, he comes across the so-called "Marrow (Smir) of the woman Fedelm", explained as another name for the River Boyne. The origin of the name is not explained, however, and the accompanying mythological story focuses on the drowning of Boann instead.Tochmarc Emire (Recension II).

In addition, there are aspects of the story that seem to reflect aspects of Egyptian life, such as the three judgments which mirror the three levels of Egyptian government. Unfortunately these reasons for the place of origin being Egypt are only supported by the long recension of the Testament of Abraham.James H. Charlesworth "The Old Testament Pseudepigrapha Volume 1" (1983) p.875 The short recension therefore has no definite place or date of origin.

Immanuelis Bekkeri appended to the title. The translation of ex is equivocal in English; it could mean "of" or "from", not helpful in this case. The image is not the original publication of Bekker's recension from which the standard Bekker numbers are derived. Indeed, Bekker numbers do not appear at all, though the recension is Bekker's, and the book and chapter numbers derived from the age of manuscripts (not known when) are used.

Although shorter than the other version, there are accounts of martyrdoms in Caesarea that are not contained in the long recension, such as the voluntary martyrdoms of Timolaus and Companions.

Abd al- Razzaq included his recension of Ma'mar ibn Rashid's Book of Expeditions () in the musannaf, which has been reconstructed using a partial manuscript in Ishaq's riwaya dated to 747.

In addition, MS Parma (Palatina) 2785 (de Rossi 327; Uncastillo/Spain, 1289), being a more precise copy of Avot de-Rabbi Nathan, has been used to correct errors in recension B.

The manuscript is accordingly now called the Juliana Anicia Codex by scholars.The 1500th Anniversary (512-2012) of the Juliana Anicia Codex: An Illustrated Dioscoridean Recension. Jules Janick and Kim E. Hummer.

The Introduction of the Slavonic Liturgy (1912), by Alphonse Mucha, The Slav Epic The language was standardized for the first time by the mission of the two apostles to Great Moravia from 863. The manuscripts of the Moravian recension are therefore the earliest dated of the OCS recensions. The recension takes its name from the Slavic state of Great Moravia which existed in Central Europe during the 9th century on the territory of today's western Slovakia and Czech Republic.

The Samba Purana (, ) is one of the Saura Upapuranas. This text is dedicated to Surya. The recension of the text found in the printed editionsTripathi, Shrikrishnamani (ed.). ', Varanasi: Krishnadas Academy, 1983, pp.

Fráech's body is borne away to Sid Fraich by a troop of maidens of the Sidhe, all dressed in green.Táin Bó Cuailnge. English translation of Recension 1 from Corpus of Electronic Texts.

Melinno seems to have been conscious of and admired Sappho, but spoke a different form of Greek and lived in a different age that called for a recension of the Sapphic tradition.

During his judicial demises, he takes refuge in a foreign embassy in the city of Cap-Haitian. During his refuge, he wrote a recension of a poem title Mon Ile Bien-Aimee.

' Variants of the narration are included in the Musnad of Ahmad ibn Hanbal and the Sunan of Abu Dawud, with Ibn Hanbal's recension including the addition of ghafūran raḥiman ('Forgiving and Merciful').

Cú Roí appears in the side-tale "Comlond Munremair & Con Roi" ("The combat of Munremar and Cú Roí") included in Recension I of Táin bó Cúailnge.Táin bó Cúailnge, ed. and tr. O'Rahilly, pp.

The recension devotes an entire chapter to the marriage of Samar Singh and Pritha, describing how Prithviraj's father Someshvar decided to marry his daughter to Samar Singh, because of the Mewar's family's glory.

In order to distinguish the two recensions, the one printed with the Talmud may be called A; and the other, B. The former is divided into forty-one chapters, and the latter into forty-eight. Schechter has proved that recension B is cited only by Spanish authors. Rashi knows of recension A only. A Hebrew manuscript of Avot de-Rabbi Nathan is today housed at the Bodleian Library in Oxford, England, under the classification MS Oxford (Bodleiana) Heb. c. 24.

Peja or Peyo (, ; 1515–23) was an Eastern Orthodox priest active in the Sanjak of Sofia (in the Ottoman Empire, now Bulgaria) in the early 16th century. He wrote the liturgical rite and biography (žitije) on Saint George of Kratovo between 1515 and 1523, in the Serbian recension of Church Slavonic, per Serbian sources, and in Bulgarian recension, per Bulgarian sources.Сотирологичната стратегия на поп Пейо Софийски след есхатологичната 1492 г. (Ролята на свидетеля в историята) Тодор Моллов, Електронно списание LiterNet, 20.10.

The Mahāsāṃghika Vinaya recension is essentially very similar to the other recensions, as they all are to each other. The Mahāsāṃghika recension differs most from the other recensions in structure, but the rules are generally identical in meaning, if the Vibhangas (explanations) are compared. The features of the Mahāsāṃghika Vinaya recension which suggest that it might be an older redaction are, in brief, these: The Bhiksu-prakirnaka and Bhiksuni- prakirnaka and the Bhiksu-abhisamacarika-dharma sections of the Mahāsāṃghika Vinaya are generally equivalent to the Khandhakas/ Skandhakas of the Sthavira derived schools. However, their structure is simpler, and according to recent research by Clarke, the structure follows a matika (Matrix) which is also found embedded in the Vinayas of several of the Sthavira schools, suggesting that it is presectarian.

It was the first incunable written in the Serbian recension of Church Slavonic. The Crnojević printing house worked until 1496, when Zeta fell to the Ottoman Empire.Biggins & Crayne 2000, pp. 85–86Barać 2008, pp.

A second and enlarged recension of the work was produced in the last years of the life of the author, and circulated in at least two different versions, as shown by the extant manuscripts.

J. Eggeling (translator of the Vājasaneyi mādhyandina recension into English), dates the final, written version of the text to 300 BCE, although stating some elements 'far older, transmitted orally from unknown antiquity'.The Satapatha Brahmana.

Salvia farinacea, the mealycup sage, or mealy sage, is a herbaceous perennial native to Nuevo León, Mexico and parts of the United States including Texas and Oklahoma.Billie L. Turner. Recension of Salvia sect. Farinaceae (Lamiaceae).

The second recension survives more or less intact in thirteen different manuscripts, mostly dating from the 14th and 15th centuries. This recension contains a number of poems composed after the Book of Leinster text. Dindsenchas stories are also incorporated into saga texts such as Táin Bó Cúailnge and Acallam na Senórach. Although they are known today from these written sources, the dindsenchas are clearly a product of oral literature and are structured so as to be a mnemonic aid as well as a form of entertainment.

Illustration depicting the Archangel Uriel holding a chalice, from the Dersana Urael published in Amharic. The Homily on the Archangel Uriel ( or 'The Sermon of Urael') is an Ethiopian homiliary containing a collection of miracles and sermons in honour of the Archangel Uriel. The homiliary itself belongs to a larger collection of homilies dedicated to the angels (). It is attested in two Gǝʿǝz manuscripts, namely the earlier 'short' recension (EMML 1835) and the later 'long' recension (EMML 1841), both preserved in the monastic library of Däbrä Ḥayq.

Most Aristotle MSS were copied during centuries 13–15 at various scriptoria in Europe. The sequence of text is the recension, which might be instanced by many copies at diverse locations. The recension is not just the text, but is all the idiosyncrasies, such as a specific set of errors (miscopies, misspellings or variant texts), associated with it. The similarities or differences make possible the reconstruction of a tree of descent by the comparative method defining families of MSS, each designated by a capital letter.

I. Sokolov, Slavjanskaja kniga Enocha, Moskow 1899 and 1910Charles, Morfill The Book of the Secrets of Enoch, translated from Old Bulgarian, Oxford 1896 (based on m. P and N) considered the longer version to be the original. Since 1921, SchmidtN. Schmidt The two recension of Old Bulgarian Enoch, in Journal of the American Oriental Society, 41(1921) pp 307ss and many authorsPaolo Sacchi, William J. Short Jewish Apocalyptic and Its History, , 1996 challenged this theory, and considered the shorter recension to be more ancient. VaillantA.

H. iv. 133-136 and, with valuable notes, by Grünhut.Sefer ha-Liḳḳuṭim, iii. 2-22 A later recension which "cares little about haggadic chronology, but much about haggadic embellishment," was printed in B. H. v. 113-116.

The Padma Purana, like other Puranas, exists in numerous versions. One major recension, traced to Bengal region, has five khandas (parts, books) and an appendix, but has neither been published nor translated. The second major different recension, traced to western region of India, has six khandas, is the adopted and oft-studied version since the colonial British India era. The Bengal edition is older. The Bengal edition is notable in that the 39 chapters on Dharma-sastra are missing from the Sristikhanda book, in all versions of its manuscripts.

The Collectio canonum Wigorniensis (also known as the Excerptiones Ecgberhti or as "Wulfstan's canon law collection") is a medieval canon law collection originating in southern England around the year 1005. It exists in multiple recensions, the earliest of which — "Recension A" — consists of just over 100 canons drawn from a variety of sources, most predominantly the ninth-century Frankish collection of penitential and canon law known as the Collectio canonum quadripartita. The author of Recension A is currently unknown. Other recensions also exist, slightly later in date than the first.

The beraita has not been preserved in an independent form, and knowledge of it has been gathered only from the recension transmitted in the methodological work Keritot, by Samson of Chinon. The beginning of the Baraita in this recension reads as follows: "Whenever you come across the words of R. Eliezer b. Jose ha-Gelili, make a funnel of your ear." Though this sentence already existed in the Baraita as known to Hadassi,See W. Bacher, in Monatsschrift, 40:21 it is naturally a later addition taken from the Talmud;Ḥul.

The Iggeret exists in its original Aramaic both in "French" and "Spanish" recensions. The "French" recension is written completely in Aramaic, while the "Spanish" recension (now at the Vienna National Bibliothek, Ms. Hebr. 120) is a 13th or 14th-century copy written on paper, in what appears to be North African or Greek rabbinic script, measuring 270 x 202 mm, and composed of a higher proportion of Hebrew. The two recensions appear to differ on the question of whether the Mishnah was recorded in writing by Rabbi Judah haNasi.

He assumed the existence of a series of three scribes, who successively interpolated material onto the "core" text. According to him, this "core" text was Shaunaka's Devatanukramani, which is no longer extant. The first expanded version of the Brihaddevata was its shorter recension, which was composed between 1st-5th centuries CE and the second expanded version of the Brihaddevata was its longer recension, which was composed between 7th-11th centuries CE. This also explains its name, which could originally have been Brihaddevatanukramani (an expanded index of the deities).

Instead he faces the giant warrior poet Amairgin, who in a trance is hurling stones at the Connacht army in Tailtiu, with devastating effects. Cú Roí attacks him in kind and their stones meet in the air. They pause when on Cú Roí's request, Amairgen allows the cattle to go past Tailtiu, but seeing as the passage had become difficult, Cú Roí agrees to withdraw from the contest altogether. The episode in the Book of Leinster (Recension II), called Imthúsa Chon Ruí meic Dáire (header) or Oislige Amargin (text),Táin bó Cúailnge (Recension II), ed.

The earliest extant manuscript of Prithviraj Raso, discovered at Dharanojwali village of Gujarat, is dated 1610. This manuscript contains the shortest recension of the text, and its language is more archaic than the one found in the other 17th century manuscripts. This suggests that the shortest recension most probably composed sometime before 1600, towards the end of the 16th century. Scholars such as Narottamdas swami, Namvar Singh, and Cynthia Talbot date the text to the 16th century, during the reign of the Mughal emperor Akbar (r. 1556-1605).

In the aftermath of the collapse of the Soviet Union, some Russian Catholics began to appear in the open. In a 2005 article, Russian Catholic priest Sergei Golovanov stated that three Russian Catholic priests served on Russian soil celebrating the Russian Byzantine Divine Liturgy. Two of them used the recension of the Russian Liturgy as reformed by Patriarch Nikon of Moscow in 1666. The other priest used the medieval rite of the Old Believers, that is to say, as the Russian liturgical recension existed before Patriarch Nikon's reforms of the Russian Liturgy.

This standardised version is known today as the 'Saite recension', after the Saite (26th) Dynasty. In the Late period and Ptolemaic period, the Book of the Dead continued to be based on the Saite recension, though increasingly abbreviated towards the end of the Ptolemaic period. New funerary texts appeared, including the Book of Breathing and Book of Traversing Eternity. The last use of the Book of the Dead was in the 1st century BCE, though some artistic motifs drawn from it were still in use in Roman times.

This version appears to have been written as the part of a campaign to revive the Mewar dynasty's prestige, which had declined as a result of their setbacks against and later alliance with the Mughals. The Mewar recension enlarges and embellishes the role of the Mewar family in history, through their association with Prithviraj Chauhan. For example, it mentions Amar Singh's ancestor Samar Singh (Samarasimha) as the closest associate of Prithviraj Chauhan. On the other hand, the shortest recension of Prithviraj Raso does not even mention Samar Singh.

In Battle Abbey Roll lists the Duchesne recension has the name as "Escriols",Cleveland, Battle Abbey Roll, II, p. 11. the Anglicized "Kyriel" appearing in the earlier Auchinleck manuscript.'Battle Abbey Roll', Auchinleck manuscript, fols. 105v-107r, no.

38, ff 77-79, Lenin Library Moscow, published in 1863 The chief difference between these is that the shorter recension reduces drastically the prayer of Jacob and omits the name of the angel Sariel (2:2-5:1).

The manuscript has been assigned palaeographically to the 1st century BC. The manuscript has survived in a fragmentary condition. Discussion about this manuscript questions whether it is or is not a later recension of the standard Septuagint text.

The book was finally published in 2018.This edition can be read on lineA recension by Valentí Serra de Manresa, O.F.M. Cap. was published in the review Estudios Franciscanos in 2018 (Vol. 120. Nº 465. September–December 2018. 624).

71-78 and has an entirely different beginning from that which is found in the other recension.Compare Deuteronomy Rabbah 11:3 As it is based upon a defective manuscript, the manner in which this introduction was connected with the original midrash can not be determined; but what follows the missing portion does not differ essentially from that found in the first recension, although it is somewhat shorter and is changed in arrangement. Moses' lament that he may never taste the fruits of the land receives a long explanatory addition to the effect that he grieved not for the products of the earth, but because he would be unable to fulfill the divine commands pertaining to the Land of Israel. A third recension or revision of the midrash was published by Gilbert Gaulmyn (Paris, 1692), together with a Latin language translation and the first recension.

The Latin text of the codex is a representative of the Western text-type in itala recension. The text of the manuscript was published by Cardinal Mai in 1843. Currently it is housed at the Saint Cross monastery (Sessorianus) in Rome.

The SSJK is affiliated with the Society of St. Pius X and Holy Orders are conferred by the latter society's bishops in the Roman Rite. The SSJK clergymen, however, exclusively follow a version of Slavonic Byzantine Rite in the Ruthenian recension.

While it would be logical to assume that it had its origins in the same place and time as the long recension, as there is no concrete evidence, any Jewish cultural center could therefore be a possibility for its origin.

According to W. J. Johnson, 'most current scholarship believes it to have been derived from a memorized version of the story drawn from the northern recension of the Rāmāyaṇa prior to the completion of that text as we now have it'.

The Anglo-Saxon Chronicle recension E, recorded his death in the 780s (probably for 786) in one of three Ripon abbatial obits derived from a chronicle of Northumbrian origin.Lapidge (ed.), Byrhtferth, p. 171, n. 99; Whitelock (ed.), English Historical Documents, p.

In modern (since the 17th century) Russian recension of Church Slavonic, (or any other vowel with a grave accent) is just an orthographic variant of the same letter with an acute accent when used as the last letter of the word.

Even when the poem is in the same hand as the manuscript's main text, there is little evidence to suggest that it was copied from the same exemplar as the Latin Historia: nearly identical versions of the Old English poem are found in manuscripts belonging to different recensions of the Latin text; closely related copies of the Latin Historia sometimes contain very different versions of the Old English poem. With the exception of the Old English translation, no single recension of the Historia ecclesiastica is characterised by the presence of a particular recension of the vernacular poem.

At the time of that edition it was more difficult to trace material borrowed from Yehudai Gaon's Halakhot Pesukot, since the original form of that work had been lost. (It has since been found: see Yehudai Gaon.) A comparison with the redaction of Yehudai Gaon's composition which has been preserved as the Halakhot Pesukot or Hilkot Re'u,ed. Schlossberg, Versailles, 1886 showed that most of the halakhot in that recension were found in the Halakhot Gedolot, although they deviate from it both in wording and in arrangement. Simeon Kayyara, however, used yet another recension of the Halakhot Pesukot, and at times cites both.

According to the Garuda Purana, a Hindu religious text, Ayodhya is one of seven sacred sites where moksha, or a final release from the cycle of death and rebirth, may be obtained. The Ayodhya Mahatmya, described as a "pilgrimage manual" of Ayodhya, traced the growth of the sect in the second millennium AD. The original recension of the text, dated to the period between 11th and 14th centuries, mentions the janmasthana (birthplace) as a pilgrimage site. A later recension adds many more places in Ayodhya and the entire fortified town, labelled Ramadurga ("Rama's fort"), as pilgrimage sites.

Other scholars disagree, however, and do not see the Buber recension of Tanchuma as being older than the other versions. Townsend cites a section from Buber's recension which appears to be a quote from Sherira Gaon's Sheiltot (8th century).ed. Townsend, Midrash Tanchuma, 12 This passageḲid. 33b says that two amoraim differed in their interpretations of the words "and they looked after Moses, until he was gone into the tabernacle"Exodus 33:8 One amora interpreted the words in a complimentary sense, while the other held that the people looked after Moses and made unfavorable remarks about him.

Some scholars claim that the earliest example of the Filioque clause in the East is contained in the West Syriac recension of the profession of faith of the Church of the East formulated at the Council of Seleucia-Ctesiphon in Persia in 410. This Council was held some twenty years before the Nestorian Schism that caused the later split between the Church of the East and the Church in the Roman Empire. Since wording of that recension ("who is from the Father and the Son") does not contain any mention of the term "procession" or any of the other particular terms that would describe relations between Father, Son and the Holy Spirit, the previously mentioned claim for the "earliest use" of Filioque clause is not universally accepted by scholars. Furthermore, another recension that is preserved in the East Syriac sources of the Church of the East contains only the phrase "and in the Holy Spirit".

An edition based on the Hamburg copy appeared in 1852. A third recension, intermediate in quality, is represented by a single manuscript in Wrocław. The later pilgrim Burchard of Mount Sion made use of Thietmar's text in his own work.Pringle (2012), p. 50.

Written in two columns per page, 23 lines per column. It is a palimpsest. The Latin text of the codex is a representative of the Western text-type in Itala recension. The text of the codex was edited by Hermann Hagen in 1884.

The text features archaic vocabulary: this is especially true of the longest recension. The various manuscripts use different proper names. For example, Prithviraj is variously called Prathiraj, Prathurav, Prithiraj etc.; and the Tomara dynasty is variously called Tanvar, Tauvar, Tunvar, and Tuar.

The Old Church Slavonic Institute () is Croatian public institute founded in 1952 by the state for the purpose of scientific research on the language, literature and paleography of the mediaeval literary heritage of the Croatian vernacular and the Croatian recension of Church Slavonic.

It contain several interpolations, and includes legends with supernatural elements. Much of the text in this recension is about Khando's father Anaji Malkare, and these interpolations have rendered it Tarikh-i-Shivaji appears to be a Persian language translation of 91 Kalami Bakhar.

Written in a beautiful round uncial hand. Gospels follow in the sequence: Matthew, Luke, John, Mark. The Latin text of the codex is a representative Western text-type in itala recension. The text is akin to preserved in Codex Vercellensis and Codex Veronensis.

212–229 This belongs in the third recension, in late Middle Irish. The manuscript used by O'Grady is unknown, but there are altogether 9 other paper MSS. in existence, none earlier than 1699. O'Grady's translation was condensed and reprinted in one of Joseph Jacobs's anthologies.

The Shaunakiya text was published by Rudolf Roth and William Dwight Whitney in 1856, by Shankar Pandurang Pandit in the 1890s, and by Vishva Bandhu in 1960–1962. Ralph Griffith translated some chapters into English in 1897, while Maurice Bloomfield published one of the most relied upon translations of the Shaunakiya recension of Atharvaveda in 1899.Maurice Bloomfield, The Atharvaveda, Harvard University Press A corrupted and badly damaged version of the text was edited by Leroy Carr Barret from 1905 to 1940 from a single Kashmirian manuscript (now in Tübingen). Durgamohan Bhattacharyya discovered palm leaf manuscripts of the Paippalada recension in Odisha in 1957.

Available from CELT. It is clear, however, that the Book of the Dun Cow combined two different versions of the text: parts are in the hand of the main scribe of the manuscript (referred to by Dillon as Recension A), but parts have been erased and rewritten, or leaves removed and replaced, by a scribe with a different hand, apparently copying from a now lost manuscript known as the Yellow Book of Slane (referred to by Dillon as Recension B). This scribe may have made further additions of his own. Precisely how much of our surviving text belongs to each source has been the subject of debate.

The Mewar recension claims that Samar Singh married Prithviraj's sister Pritha, and fought alongside Prithviraj against Jaichand of Kannauj. Such claims are first made in two earlier Brajbhasha texts composed during the reign of Amar Singh's grandfather Raj Singh I: Rajvilas of Man and Rajaprashasti of Ranchhod Bhatt. Unlike the shortest recension which mentions Samyogita as Prithviraj's only wife, the Mewar version claims that Prithviraj married 12 other princesses, many of them presented to him by his nobles. On the other hand, the Mewar family's Samar Singh is the only one who marries a woman from Prithviraj's family, thus highlighting Samar Singh's high status.

Of Arthour and of Merlin, or Arthur and Merlin, is an anonymous Middle English verse romance giving an account of the reigns of Vortigern and Uther Pendragon and the early years of King Arthur's reign, in which the magician Merlin plays a large part. It can claim to be the earliest English Arthurian romance. It exists in two recensions: the first, of nearly 10,000 lines, dates from the second half of the 13th century, and the much-abridged second recension, of about 2000 lines, from the 15th century. The first recension breaks off somewhat inconclusively, and many scholars believe this romance was never completed.

The text of the Hikayat Banjar was written and rewritten several times. Of several that have been preserved; the "Recension II" version derives from an older version derived from oral tradition, whereas another variant at the Leiden University Library MS. Or. 1701, presents a more modern version.

An independent continuation appeared in the reign of Pope Eugene IV (1431–1447), appending biographies from Pope Urban V (1362–1370) to Pope Martin V (1417–1431), encompassing the period of the Western Schism. A later recension of this continuation was expanded under Pope Eugene IV.

He offers in his studies a series of surprising data according with the Irish manuscript Leabhar Gabhala (Book of Invasions)Leabhar Gabhála (Do Ghabhálaibh Érend). The recension of Michael Ócleirigh. Edited by R. A. Stewart Macalister and John MacNeill (irlandés- inglés). Hodges Figgis and Co., Dublin, 1916.

She gives Cúchulainn three drinks of milk. He blesses her with each drink, and her wounds are healed.Cecile O'Rahilly (ed & trans), Táin Bó Cuailnge Recension 1, 1976, pp. 176–177, 180–182; Cecile O'Rahilly (ed & trans), Táin Bó Cualnge from the Book of Leinster, 1967, pp.

During this performance, Prithviraj shot the arrow in the direction of Muhammad Ghori's voice and killed him. Prithviraj and Chand Bardai killed each other shortly after. The long recension contains several additions. For example, it mentions that Anangpal demanded his kingdom back a few years later.

This chronicle involves a drawing of Halley's Comet in 760 and auroral drawings in 771/772 and 773 June Hayakawa et al. (2017), 1-15. Cod. Vat. 162 is the autograph, and in fact the first draft of the manuscript. No further recension, or copy, is known.

It contains only: John 19:27-20:11. The Latin text of the codex is a representative of the Western text-type in itala recension. The text was transcribed and published by Henry Julian White in 1887. It was named Vindobonensis after Vienna, place of its housing.

Uthman appointed Ibn al-Zubayr to the commission charged with the recension of the Qur'an. During the rebel siege of Uthman's house in June 656, the caliph put Ibn al-Zubayr in charge of his defense and he was reportedly wounded in the fighting.Madelung 1997, pp. 106, 133.

It was a lectionary. It contains a fragments of the Acts of the Apostles 6:8-7:2; 7:51-8:4 on two folios. It was published by A. M. Ceriani. The Latin text of the codex is a representative of the Western text-type in itala recension.

Roldana also known as groundsel is a genus of large herbs or subshrubs from the tribe groundsel tribe within the sunflower family.La Llave, Pablo de & Lexarza, Juan José Martinez de. 1825. Novorum Vegetabilium Descriptiones 2: 10Turner, B. L. 2006. A recension of the Mexican species of Roldana (Asteraceae: Senecioneae).

For example, refer to Some knowledge of palaeography is required to read these. Based on them, works considered spurious are now believed genuine, and vice versa. The jury is always out, so to speak. The date of a copy is to be distinguished from the date of its recension.

A family also is a recension. Its first member is its original. Typically originals are not available now but their existence and date can be predicated from different types of historical and textual evidence. Excluding anomalous archaeological finds, all the MSS copied most lately date to after 1000.

The first recension of the poem is believed to have been written in Kent or the London area in the second half of the 13th century, making it the oldest known English Arthurian romance. The second recension dates from the 15th century. The name of the original author is unknown, but stylistic, thematic, dialectal and other similarities have led some scholars to believe that he was the same poet who wrote the romances King Alisaunder, Richard Coer de Lyon, and perhaps The Seven Sages of Rome. Scholars often treat this romance as having been intended for a popular audience, but it has also been argued that it was aimed at the gentry or even at children.

Oxford University Press; 2 November 2007. . p. 46. Robert J. Wilkinson says that the Greek Minor Prophets Scroll from Nahal Hever is also a kaige recension and thus not strictly a Septuagint text.Robert J. Wilkinson. Tetragrammaton: Western Christians and the Hebrew Name of God: From the Beginnings to the Seventeenth Century.

They include the Book of Leinster, the Book of Ui Maine, Leabhar Breac, and Cú Choigcríche Ó Cléirigh's recension of Naoimhsheanchas Naomh Inse Fáil. Mac Fhirbhisigh thought well enough of Ó Cléirigh's additions to incorporate them into LGen. While most of the text was written at that period [i.e., c.

The A. Hildesheimer edition of the Halakhot GedolotIndex, p. 140, (Spanish recension) gives no less than 83 passages in which the She'eltot has been cited (Reifmannin Bet Talmud, iii. 111 et seq. gives 109 passages); and it has in addition more than 40 literal though unacknowledged quotations from this same source.

Ziya Pasha describes him as "the white rose of the garden of speech and the champion in the field of art", and singles out his qasida for particular commendation. The tezkire was started in 1607.Şair Tezkireleri- 4. Ünite Özeti (in Turkish) The first recension was done in 1609 (1018 A.H.).

At a later time, however, a shorter recension of the older chronicle was made, which is the one now existing. According to , the work probably dates to the 10th or 11th century. It was published at Constantinople in 1516, at Venice in 1564, and elsewhere, and was reprinted by Jellinek.Jellinek, B. H. ii.

The Latin text of the codex is a representative of the Western text-type in the itala recension. In 1 Corinthians 2:4 it supports reading πειθοις σοφιας λογοις (plausible words of wisdom) – (א λογος) B (Dgr 33 πιθοις) Dc 181 1739 1877 1881 vgww eth.UBS3, p. 581. It contains the Comma Johanneum.

T. O. Clancy, "Scotland, the 'Nennian' recension of the Historia Brittonum, and the Lebor Bretnach", in S. Taylor, ed., Kings, Clerics and Chronicles in Scotland, 500–1297 (Dublin/Portland, 2000), , pp. 87-107. Other literary works that have survived include that of the prolific poet Gille Brighde Albanach. His Heading for Damietta (c.

172–3, for a discussion of the possibility that Dunsinane was the location In recension C of the Anglo-Saxon Chronicle, the names of the slain are omitted, an omission repeated by the Chronicle of John of Worcester.Darlington, McGurk and Bray (eds.), Chronicle of John of Worcester, vol. ii, pp. 574, 575, n.

The Semitisms, such as the words Ophanim, Raqia Arabot, and others, found in various parts of the text, point to the possibility of a Semitic original behind the Greek version. In 2009, four fragments in Coptic from Chapters 36–42 were identified. They follow the short recension and are related to Manuscript U.

It names the two thieves crucified with Jesus as, Ioathas and Capnatas (Luke 23:32). The order of Gospels is Western: Matthew, John, Luke, and Mark. It represents European Old Latin recension. The manuscript has a single remaining decoration, a cross outlined in black dots at the end of the Luke (fol. 149v).

The Paris Psalter is a copy of the 150 Psalms of David, translated from the Hebrew into demotic Greek. The psalter is followed by the Canticles of the Old Testament, a further series of prayers. Both these texts were particularly well-suited for use by members of the laity in private devotional exercises. The popularity of this use of the psalter is reflected in the numerous extant luxury copies, often lavishly illuminated, made for royal and aristocratic patrons.Kurt Weitzmann, “The Ode Pictures of the Aristocratic Psalter Recension,” Dumbarton Oaks Papers 30 (1976): 67–84, here p. 73; and idem, “The Psalter Vatopedi 761: Its Place in the Aristocratic Psalter Recension,” Journal of the Walters Art Gallery 10 (1947): 21–51, here p. 47.

The reign of his successor Abu Bakr was characterized by increasing confusion as multiple written and oral versions of Muhammad's teachings coexisted. To his great credit, Uthman understood the danger of this situation; he had an official version of the Qur'an developed and ordered the destruction of all unapproved versions. To summarize, Caetani thought that the Qur'an as it exists today did not come word for word from the pen of the Prophet, but was the result of a standardization and cleanup effort ("Uthman's recension") undertaken many years after his death. One of Leone Caetani's studies, Uthman and the Recension of the Koran, is included as a chapter in The Origins of The Koran: Classic Essays on Islam’s Holy Book edited by Ibn Warraq.

In final hymns 15 through 18, the Upanishad asserts a longing for Knowledge, asserting that it is hidden behind the golden disc of light, but a light that one seeks. It reminds one's own mind to remember one's deeds, and accept its consequences. The Madhyandina recension and Kanva recension vary in relative sequencing of the hymns, but both assert the introspective precept, "O Agni (fire) and mind, lead me towards a life of virtues, guide me away from a life of vices", and thus unto the good path and the enjoyment of wealth (of both karma's honey and Self-realization). The final hymns of Isha Upanishad also declare the foundational premise, "I am He", equating one soul's oneness with cosmic soul.

Ruvarac & Stojanović 1901, pp. 308–9 Psalm 130 and Psalm 131:1–4 (in the Septuagint numbering) The psalter is written in Church Slavonic of the Serbian recension, the medieval literary language of the Serbs. The book's text contains no vernacular or dialectal traces, as can be found in some Serbian manuscripts.Škorić 2008, pp.

Tatiani App. I, 1; Eusebius, Hist. Eccl. 5.10.3. Modern scholars have proposed numerous explanations for this assertion, in light of the prevalent view that canonical Matthew was composed in Greek and not translated from Semitic. One theory is that Matthew himself produced firstly a Semitic work and secondly a recension of that work in Greek.

In result of this recension interpolations were removed and some grammar refinements were made. The result was the text of the codices B, C, L, and the text of Athanasius and Cyril of Alexandria.J. L. Hug, Einleitung in die Schriften des Neuen Testaments (Stuttgart 1808), 2nd edition from Stuttgart-Tübingen 1847, p. 168 ff.

There is no credible answer not entirely speculative. Speculations are easily made, such as that some texts were known, or the errors were of an epigraphic character only. Proof awaits further discoveries. A popular speculation is that Apellicon as a book dealer was too ignorant to have attempted a recension; therefore, he did not.

Hans Beilhack was a German librarian. On , Franz Kafka read In the Penal Colony at Hans Goltz's Kunstsalon in Munich. Two days later, a recension of Beilhack was published in the .John Zilcosky, Kafka's Travels: Exoticism, Colonialism, and the Traffic of Writing, ; Franz Kafka, Briefe an Felice Bauer: und andere Korrespondenzen aus der Verlobungszeit, p.

The text describes Pushkar, Rajasthan as a place for pilgrimage. The Brahma temple and lake in the text is to the left in the image. This text exists in two different versions (recensions), the Bengal and the west Indian. The Bengal recension consists of five khandas (sections): Shrishti Khanda, Bhumi Khanda, Svarga Khanda, Patala Khanda and Uttara Khanda.

See CNRS. and Jaspers, he has been developing since the 1970s a "philosophical Christology" which he initiated. In the tradition of Schelling and of Maurice Blondel, he defended and illustrated the idea of a Christian philosophyLe Christ des philosophes, Recension en ligne by Jean-Louis Vieillard-Baron. born from Revelation.« La cristologia filosofica di Xavier Tilliette » by Giuliano Sansonetti.

Both the edition of the text and the translation have been severely criticized by David Hoffmann in Brody's "Zeitschrift für Hebräische Bibliographie," i. 67-71, 100-103, 152-155, 181-185. Goldschmidt replied in a pamphlet, "Die Recension des Herrn Dr. D. Hoffmann über Meine Talmudausgabe im Lichte der Wahrheit," Charlottenburg, 1896. See also "Theologische Literaturzeitung," 1896, pp.

These missions tended to found monastic institutions and collegiate churches that served large areas.O. Clancy, "The Scottish provenance of the ‘Nennian’ recension of Historia Brittonum and the Lebor Bretnach " in: S. Taylor, ed., Picts, Kings, Saints and Chronicles: A Festschrift for Marjorie O. Anderson (Four Courts, 2000), pp. 95–6, and Smyth, Warlords and Holy Men, pp. 82–3.

Forty years after its original Vienna release, the book was translated by the monk Hristofor ŽefarovićVelchev, pp. 20 into the Serbian recension of the Old Church Slavonic,Clarke, Hupchik, pp. 99 under the orders of Serbian patriarch Arsenije IV Jovanović. The copper engravings of the coats of arms were done by the young Viennese artist Thomas Messmer.

The Saint Petersburg Bede contains one of the two oldest surviving examples of the "m-type" text of the Latin Historia ecclesiastica (Colgrave and Mynors 1969, xliv). The manuscript also contains one of two copies of the vernacular text of the Northumbrian recension of Cædmon's Hymn in the bottom margin of "f. 107r" (actually f. 108r; see Cædmon's Hymn).

Lokottaravādin views are known from the Mahāvastu, which is a rare surviving Mahāsāṃghika text in Sanskrit. The Mahāvastu is a biography of the Buddha which attributes itself to the Lokottaravādins, and appears to have been an extended section of their vinaya recension. The Sanskrit text of the Mahāvastu was preserved in the libraries of the Mahayana Buddhists of Nepal.

A copy of the Miroslav Gospel at the Cathedral of Saint Sava Miroslav's Gospel ( / Miroslavljevo Jevanđelje, ) is a 362-page illuminated manuscript Gospel Book on parchment with very rich decorations. It is one of the oldest surviving documents written in the Serbian recension of Church Slavonic. The gospel is considered a masterpiece of illustration and calligraphy.

It was printed in Serbian recension of the Church Slavonic language. To print this book Jakov used old, already worn out, sorts. He had at disposal Vuković's matrix and was prepared to cast new letters but he obviously failed to do it. This book is described in some sources as the first Bulgarian/Macedonian printed book.

There is nothing in book dealers, however, that makes them per se ignorant. The passage from Athenaeus also provides a rough time table for the recension of Apellicon. It was created toward the end of his years as a successful thief, presumably at his home in Athens. What happened to the damaged originals remains a total mystery.

Kshemendra was in great demand as a skilled abridger of long texts. His literary career extended from at least 1037 (his earliest dated work, Brihatkathāmanjari, a verse summary of the lost "Northwestern" Bṛhatkathā; itself a recension of Gunadhya's lost Bṛhatkathā — "Great Story") to 1066 (his latest dated work, Daśavataracharita, "an account of the ten incarnations of the god ").

The Samyutta Nikaya corresponds to the Saṃyukta Āgama found in the Sutra Pitikas of various Sanskritic early Buddhists schools, fragments of which survive in Sanskrit and in Tibetan translation. A complete Chinese translation from the Sarvāstivādin recension appears in the Chinese Buddhist canon, where it is known as the Zá Ahánjīng (雜阿含經); meaning "the mixed agama". A comparison of the Sarvāstivādin, Kāśyapīya, and Theravadin texts reveals a considerable consistency of content, although each recension contains sutras/suttas not found in the others.A Dictionary of Buddhism, by Damien Keown, Oxford University Press: 2004 The Collation and Annotation of SaṃyuktāgamaThe Collation and Annotation of Saṃyuktāgama, by Wang Jianwei and Jin Hui, East China Normal University Press: 2014 (《<雜阿含經>校釋》,Chinese version) makes further comparison.

An abbreviated version from a 14th-century manuscript of Basel was published in 1844 and again in 1851. A 13th-century copy from Ghent was also published in 1851. These texts belong to a later abbreviated and interpolated recension along with manuscripts from Munich and Berlin. Manuscripts more faithful to the original are found in Hamburg, Berlin, Rostock and Wolfenbüttel.

It is only according to late and dubious accounts that the Rus' would have reached Byzantine borders before the Paphlagonian expedition. Notably, the 15th century Slavonic Life of St. Stephen of Sugdaea records the invasion led by a certain Bravlin of the Rus', who supposedly devastated Crimea in the 790s, but this does not feature in the ancient Greek recension of the work.

Knut S. Vikør, Sufi and Scholar on the Desert Edge: Muḥammad B. ʻAlī Al-Sanūsī and His Brotherhood, pg. 37. Series in Islam and society in Africa. London: C. Hurst & Co., 1995. Ibn Sayyid al-Nas was respected among hadith circles for his transmissions of a recension of Sahih al-Bukhari, the most significant collection of prophetic tradition in Sunni Islam.

If correct, this son could have been one of the latter's sons, either Hywel Dda or Clydog.Charles-Edwards (2011) pp. 502, 503. According to the so-called "Nennian" recension of Historia Brittonum, however, Cadell's brother, Anarawd ap Rhodri (died 916), held the kingship of Anglesey in about 908, in addition to his kingship of Gwynedd on the Welsh mainland.Charles-Edwards (2011) pp.

But the majority of the statements contained in the commentary itself justify the assumption that Ibn Tamim was the author. He must, therefore, have selected the commentary of his teacher as his basis, while the finishing touch must have been given by Jacob b. Nissim. A short recension of the commentary (Bodleian MS. No. 2250) was published by Manasseh Grossberg, London, 1902.

Churches are presently located in the states of Alaska, Arizona, California, Colorado, Nevada, New Mexico, Oregon, and Washington. It is a suffragan of the Archeparchy of Pittsburgh. Currently, Holy Protection Eparchy of Phoenix has 19 parishes and one mission under its canonical jurisdiction. Most parishes follow the Ruthenian recension, although the eparchy includes one parish of the Italo- Greek tradition.

His masterpiece, Serbian Polyeleos, appears in two manuscripts, one version with a Serbian recension of the text, the other with a Greek. The existence of Greek and Slavonic settings in his works shows that Serbian services were commonly bilingual. He was also the author of the bilingual Trisagion. Many of his works are short syllabic hymns honouring the Serbian saints.

The Great Chaitya Hall at Karla Caves The Mahāsāṃghika (Sanskrit "of the Great Sangha", ) was one of the early Buddhist schools. Interest in the origins of the Mahāsāṃghika school lies in the fact that their Vinaya recension appears in several ways to represent an older redaction overall. Many scholars also look to the Mahāsāṃghika branch for the initial development of Mahayana Buddhism.

After 1810, he had a rather unproductive era, possibly due to the matters of farming and quarrels with his family. His loneliness, his mood, prone to melancholy, and versatile health made him very vulnerable. From 1816 on, he had problems with his health almost every year. He read Kölcsey's strict, sometimes unfair recension in this unlucky state of body and mind.

It contains a fragments of the Gospel of Luke 11:11-29; 13:16-34. Pierre Batiffol was the first to suggest that these fragments belong to the same manuscript. They were first discovered by Hidber, professor of Berne, then described by E. Ranke. The Latin text of the codex is a representative of the Western text-type in itala recension.

Ardee, Co. Louth, Ireland. The ford on which he died is named Áth Fhirdiad (Ferdiad's ford in Irish) Ardee, County Louth is named after him (Baile Átha Fhirdhia).Cecile O'Rahilly, Táin Bó Cúailnge Recension 1, Dublin Institute for Advanced Studies, 1976, pp. 195-208 Cecile O'Rahilly, Táin Bó Cúalnge from the Book of Leinster, Dublin Institute for Advanced Studies, 1967, pp.

The Greek text of the codex is a representative of the Byzantine text-type. According to Hermann von Soden it represents recension established by Lucian in Antioch about A.D. 300. Aland placed it in Category V. According to the Claremont Profile Method it has mixture of the Byzantine families in Luke 1, Luke 10, and Luke 20, with some relationship to Π groups.

The recension presented by the printed editions of the text has 68 chapters. The 8th chapter of the text is one of the three versions of the ' (other two versions are the Vishnu Purana, Book 3, ch.1-7 and the Agni Purana, Book 3, ch.381). The chapters 36-54 consist the narratives of the ten Avatars of Vishnu.

The text of the Codex Vaticanus stays in closest affinity to the Neutral Text. After discovering the manuscripts and the Neutral text and Alexandrian text were unified.Gordon D. Fee, P75, P66, and Origen: THe Myth of Early Textual Recension in Alexandria, in: E. J. Epp & G. D. Fee, Studies in the Theory & Method of NT Textual Criticism, Wm. Eerdmans (1993), pp. 247-273.

The Annals of Tigernach place the beginning of his reign after this event.Annals of Tigernach AT 603.6 The cause of Áed's death is unknown, but his obituary presents it as a non-violent death. According to one recension of The Book of Invasions he "died of plague in Tara".R. A. S. Macalister (translator, editor), Lebor Gabála Érenn, Part V, p. 375.

The Epistula Abgari is a Greek recension of the letter of correspondence exchanged between Jesus Christ and Abgar V of Edessa, known as the Acts of Thaddaeus. The letters were likely composed in the early 4th century. The legend became relatively popular in the Middle Ages that the letters were translated from Syriac into the Greek, Armenian, Latin, Coptic and Arabic languages.

The American Sociological Review's recension is largely positive: "The book gives the historical and philosophical description of the problem. Its solution is still a challenge to the future", the reviewer C. R. Hoffer claims.Hoffer 1938, pg. 103-104. The American sociologist Pitirim Sorokin, although he disagreed with Rocker's condemnation of the state, conceded that Nationalism and Culture included some interesting ideas.

These later recensions are extensions and augmentations of Recension A, and are known collectively as "Recension B". These later recensions all bear the unmistakable mark of having been created by Wulfstan, bishop of Worcester and archbishop of York, possibly sometime around the year 1008, though some of them may have been compiled as late as 1023, the year of Wulfstan's death. The collection treats a range of ecclesiastical and lay subjects, such as clerical discipline, church administration, lay and clerical penance, public and private penance, as well as a variety of spiritual, doctrinal and catechistic matters. Several "canons" in the collection verge on the character of sermons or expository texts rather than church canons in the traditional sense; but nearly every element in the collection is prescriptive in nature, and concerns the proper ordering of society in a Christian polity.

The recension in Eusebius (E) can be found in Book XIII of Eusebius' Praeparatio Evangelica (Preparation for the Gospel), as translated in 1903 by E. H. Gifford. Within the HTML file, Pseudo-Orpheus is found in chapter 12, and consists of the first indented section of the chapter, from the words "I speak to those who lawfully may hear" to the words "store this doctrine in thine heart." The recension in Pseudo-Justin (J) can be found chapter 2 of Pseudo-Justin's De Monarchia in the poetic section which begins with the words, "I'll speak to those who lawfully may hear" and ending with the words, "The depths, too, of the blue and hoary sea." The translation is by G. Reith, as found in volume I of The Anti-Nicene Fathers, edited by Alexander Roberts and James Donaldson in 1885.

Origen's Hexapla placed side by side six versions of the Old Testament: the Hebrew consonantal text, the Hebrew text transliterated into Greek letters (the Secunda), the Greek translations of Aquila of Sinope and Symmachus the Ebionite, one recension of the Septuagint, and the Greek translation of Theodotion. In addition, he included three anonymous translations of the Psalms (the Quinta, Sexta and Septima). His eclectic recension of the Septuagint had a significant influence on the Old Testament text in several important manuscripts. The canonical Christian Bible was formally established by Bishop Cyril of Jerusalem in 350 (although it had been generally accepted by the church previously), confirmed by the Council of Laodicea in 363 (both lacked the book of Revelation), and later established by Athanasius of Alexandria in 367 (with Revelation added), and Jerome's Vulgate Latin translation dates to between AD 382 and 405.

Another early source for Saint Alban is the Martyrologium Hieronymianum, or the so-called 'Martyrology of Saint Jerome' in which the entry In Britannia Albani martyris probably occurred originally under 22 June. In fact, in the extant versions, Alban has acquired numerous companions because of confusion/conflation with other entries. The martyrology is preserved in a 9th-century copy but was probably composed in something close to its present form around 600, with the surviving recension showing some signs of being based on a recension compiled at Auxerre (significantly, the hometown of Saint Germanus)Delehaye, Hippolyte (1931) (reconstruction of late 6th c. Auxerre 'revised version') Commentarius in Martyrologium Hieronymianum, ASS (Acta Sanctorum of the Bollandists) Novembris ii, 2; (1931b) "In Brittania dans le Martyrologe Hieronymien" in 'Proceedings of the British Academy' 17; Duchesne (1894) (Bern, Epternach and other rescensions of Mart.

Another recension by David Viera, professor of the Tennessee Technological University was published in the review Romance Philology (59, 2005, 206-210). It was reprinted in the review Estudios Franciscanos (Franciscan Studies) between 2006 and 2007 (with an enlargement of a short biography of Francesc Eiximenis).Thus it was reprinted in four parts, with these bibliographical references: 1st part: EF Vol. 107 nº 440.

Encouraged by Burnouf, Gorresio took on the challenge of preparing a complete edition of the Indian epic, Ramayana. Over a period of twenty-four years from 1846, his edition appeared in twelve volumes, the first in Europe. The first five volumes contained the edited text of the Bengali or Gauda recension of the epic. The Italian translation appeared in 1847 as volume VI of the work.

Quotation: Chief apostle Walter Schmidt, 14 April; in "Angeklagt", 1999, P. 128 This is also confirmed by the cult commissioner of the Roman Catholic Archdiocese of Freiburg, Albert Lampe. He sees no comparison with dangerous groups such as Scientology, because "for this, there are too many New Apostolic Christians leading a normal life and not standing in absolute dependence".Recension M. Koch, w.r.t. Lecture by Peter Johanning.

The survivors fled by night, leaving their plunder behind.MacLean, Kingship and Politics, p. 38–39. Henry and Liutbert are the most prominent men (after the Carolingian kings) in the latter part of the Mainz recension of the Annals of Fulda. This is probably because its author was a partisan of Louis the Younger, as Henry and Liutbert had been Louis's chief advisors.Reuter, Annals of Fulda, p. 11.

The Denkard also transmits another legend related to the transmission of the Avesta. In that story, credit for collation and recension is given to the early Sasanian- era priest Tansar (high priest under Ardashir I, r. 224–242, and Shapur I, r 240/242–272), who had the scattered works collected, and of which he approved only a part as authoritative (Dk 3C, 4D, 4E).

T. O. Clancy, "Scotland, the 'Nennian' recension of the Historia Brittonum, and the Lebor Bretnach", in S. Taylor, ed., Kings, Clerics and Chronicles in Scotland, 500–1297 (Dublin/Portland, 2000), , pp. 87–107. In the thirteenth century, French flourished as a literary language, and produced the Roman de Fergus, the earliest piece of non-Celtic vernacular literature to survive from Scotland.M. Fry, Edinburgh (London: Pan Macmillan, 2011), .

The Munich Serbian Psalter is a manuscript book written in Church Slavonic of the Serbian recension, in uncial Cyrillic script.Jagić 1906, pp. IV–V It is a representative of the revised version of the Church Slavonic psalter text which came into use in the early 14th century. Compared with previous psalter texts, this version is a closer translation of the Greek original into Church Slavonic.

The Greek text of this codex is representative of the Byzantine text-type, with a number of Caesarean readings.Bruce M. Metzger, Bart D. Ehrman, "The Text of the New Testament: Its Transmission, Corruption and Restoration", Oxford University Press, (New York — Oxford, 2005), p. 77. According to Tischendorf its text is close to Codex Cyprius. According to Hermann Von Soden it is a result of Pamphil's recension.

The fragments of the Vienna leaves from a Glagolithic codex dating from 11th/12th century, written somewhere in Western Croatia, represents the first liturgical writing of Croatian recension in the Church Slavonic. The Povlja tablet (Croatian: Povaljska listina) is the earliest document written in the Cyrillic script, dating from the 12th century and tracing its origin to Brač.,Rački, F. 1881. Najstarija hrvatska cirilicom pisana listina.

There are ten chapters, of which, one to six form the Aranyaka proper. The first two chapters are part of the aṣṭau kāṭhakāni (the "8 Kathaka sections"),Brahmana 3.10–12; Aranyaka 1–2. In a South Indian recension, the 8 Kathaka chapters are not part of the Brahmana and Aranyaka but form a separate collection. which were not native to the tradition of the Taittiriya shakha.

239 They also created sacred objects. The Wati kutjara feature in innumerable stories, whose details vary from region to region. In one recension, they are credited with castrating the Man in the Moon by throwing a magical boomerang, Kidili, because he tried to rape the first woman. In other versions, the Wati kutjara are the ones attempting to seduce the same group of women.

Slavenoserbskij Magazin, 1768 Slavonic-Serbian (славяносербскій, slavyanoserbskiy), Slavo-Serbian, or Slaveno-Serbian (славено-сербскiй, slaveno-serbski; /slavenosrpski) was a literary language used by the Serbs in the Habsburg Empire, mostly in what is now Vojvodina, from the mid-18th century to the first decades of the 19th century. It was a linguistic blend of Church Slavonic of the Russian recension, vernacular Serbian (Shtokavian dialect), and Russian.

Another narrative on the constellations, three paragraphs long, is from a Latin writer whose brief notes have come down to us under the name of Hyginus."Hyginus", de Astronomia 2.34; a shorter recension in his Fabulae 195. Paragraphing according to Ghislane Viré's 1992 Teubner edition. Modern scholarship holds that these are not the original work of Hyginus either, but latter condensations: a teacher's, possibly a student's, notes.

The extant recension of the text consists seven s (lessons), of which several sections are Khilas (appendices, supplements) added later. The last two are called as khila by medieval era Indian scholar Ramatirtha. Others consider the last three sections as supplements and appendices. Other discovered manuscript versions of the Maitri Upanishad present different number of sections, ranging from 1 to 4, without any appendices.

The synod also declared its adherence to the decisions of the First Council of Nicaea and adopted a form of the Nicene Creed. The creed is found in two different recensions, each of which is recorded in much later manuscripts. The first recension is East Syriac and comes from Church of the East sources. The second is West Syriac and comes from Syrian Orthodox sources.

The paradox is that the recension that descends bears little resemblance to the library at Athens. It contains only books specifically authored by Aristotle with the inclusions of works later shown to be spurious. There are no works of Theophrastus or anyone else and no explanation of what happened to all the other books. The library that was rescued cannot possibly be the one that needed rescuing.

After failing to regain it by force, he went on to sought support from Shihab al-Din. Prithviraj defeated both of them, and convinced Anangpal to retire. The largest recension also gives accounts of bravery of several noble chiefs like Jaitra Rai, Devrai Baggari, Balibhadra Rai, Kuranbh Ram Rai, Prasang Rai Khichi and Jam Rai Yadav who were war allies or associates of Prithviraj.

Cathedral of St Andrew in St Andrews, Fife Early Pictish religion is presumed to have resembled Celtic polytheism in general. The date at which Pictish kings converted to Christianity is uncertain, but there are traditions which place Saint Palladius in Pictland after leaving Ireland, and link Abernethy with Saints Brigid and Darlugdach of Kildare.Clancy, "'Nennian recension'", pp. 95–96, Smyth, Warlords and Holy Men, pp. 82–83.

Stylistic differences within some sections of the surviving manuscripts suggest that it likely includes the work of several authors over the centuries. There is no doubt, states Olivelle, that "revisions, errors, additions and perhaps even subtractions have occurred" in Arthashastra since its final redaction in 300 CE or earlier. Three names for the text's author are used in various historical sources: ; Kauṭilya or Kauṭalya : The text identifies its author by the name "Kauṭilya" or its variant "Kauṭalya": both spellings appear in manuscripts, commentaries, and references in other ancient texts; it is not certain which one of these is the original spelling of the author's name. This person was probably the author of the original recension of Arthashastra: this recension must have been based on works by earlier writers, as suggested by the Arthashastra's opening verse, which states that its author consulted the so-called "Arthashastras" to compose a new treatise.

60Horne, Thomas Hartwell (1856) An Introduction to the Critical Study and Knowledge of the Holy Scriptures Longman, Brown, Green, Longmans & Roberts, p 63 Mamre being the name of one of the three Amorite chiefs who joined forces with those of Abraham in pursuit of Chedorlaomer to save Lot (Gen. 14:13,24).Watson E. Mills, Roger Aubrey Bullard (1998) Mercer Dictionary of the Bible Mercer University Press, p 543Haran, Menahem (1985) Temples and Temple-Service in Ancient Israel: An Inquiry Into Biblical Cult Phenomena and the Historical Setting of the Priestly School Eisenbrauns, p 53 The supposed discrepancy is often explained as reflecting the discordance between the different scribal traditions behind the composition of the Pentateuch, the former relating to the Yahwist, the latter to the Elohist recension, according to the documentary hypothesis of modern scholarship.Haran, Menahem (1985): The third, Priestly recension excludes any such attachment of Abraham to the Terebinth cult.

The Glas is given as "the green (cow)" by John O'Donovan in his recension of the folktale concerning the cow. Whereas the full name means "Grey (cow) of the Smith" according to Larminie, and "Goibniu's Grey or Brindled (Cow)" according to Rhys. The "white heifer" Glassdhablecana′s name is glossed as "the grey-flanked-cow" in one variant tale. James Mackillop state the cow was "white with green spots".

"Brosset's Histoire was a sensational breakthrough. But from our vantage a century and a half later, it is not without shortcomings. Today we know that Brosset's edition is based exclusively upon a few MSS of the Vaxtangiseuli recension. We can hardly fault Brosset on this point [...]" Rapp, Stephen H. , Peeters Publishers, 2003 He also published the correspondence between the czars and the kings of Georgia from 1639 to 1770.

Compare Pesikta Rabbati p. 199b; Deuteronomy Rabbah 11:5 A long citation from the beginning of the midrash is also contained in a homily in TanhumaTanhuma, Vaetchanan, 6 (on Deuteronomy 3:26) on the same theme, the death of Moses. A second recension is based on Proberbs 31:39, and is considered by Adolf Jellinek, but probably incorrectly, to be the older. It was edited by himIn B. H. vi.

The second recension is believed to have finished in 1617, as it includes drastic changes in the biography of Sultan Ahmed I who died that year. Riyzi was influence by the other known poet Nef'i, but only in the particular attention that he bestowed over his verses, his work is not modeled after any previous poet school. Riyazi was of course a poet himself. He left a vast diwan of poetry.

The Munich Serbian Psalter (, ) is a 14th-century illuminated psalter written in Church Slavonic of the Serbian recension. With its 229 leaves illustrated with 148 miniatures, it is regarded as the most extensively illuminated Serbian manuscript book. It was written after 1370 in Moravian Serbia, either for its ruler Prince Lazar, or more likely, for his successor Stefan Lazarević. The book was rebound in 1630 by Serbian Patriarch Pajsije.

The authorities in Caesarea had brought in Christians from the surrounding area to apostasize or face death. Among them was a deacon from Gadara, Zaccheus, so- called after the person in the New Testament, according to Eusebius in the long recension of Martyrs of Palestine, owing to his short stature and sweet nature. He spoke boldly of his faith before the judges, was tortured and put into a prison cell.

Vukan's Gospel is a 13th-century Serbian illuminated manuscript (Gospel Book) in Serbian recension of Church Slavonic. It is one of the oldest preserved Serbian medieval books, with more than 189 pages. It was produced in Ras, which was the capital of the medieval Principality of Serbia, by the monk Simeon for Prince Vukan, the son of King Stefan Nemanja. It is the oldest aprakos written in Rascian.

At the beginning of the 18th century, the literary language of the Serbs was the Serbian recension of Church Slavonic (also called Serbo-Slavonic), with centuries-old tradition.Albin 1970, p. 484Ivić 1998, pp. 105–6 After the Great Serb Migration of 1690, many Serbs left Ottoman-held territories and settled in southern areas of the Kingdom of Hungary in the Habsburg Empire, mostly in what is now Vojvodina.

It is written in the Croatian recension of Church Slavonic and printed in Croatian angular Glagolitic. It has 440 pp, in format 19x26 cm. Its principal model in terms of subject and equivalent Glagolitic letters is thought to be the famous codex Misal kneza Novaka ("Prince Novak's Missal"), from 1368. Paleographic and linguistic analysis of the text revealed that the first printed Croatian books was edited by the Croats from Istria.

9; Athenaeus xiii. 597). Antimachus was the founder of "learned" epic poetry, and the forerunner of the Alexandrian school, whose critics allotted him the next place to Homer. He also prepared a critical recension of the Homeric poems. He is to be distinguished from Antimachus of Teos, a much earlier poet to whom the lost Cyclic epic Epigoni was apparently ascribed (though the attribution may result from confusion).

As-Sīrah an-Nabawiyyah (), 'The Life of the Prophet'; is an edited recension of Ibn Isḥāq's classic Sīratu Rasūli l-Lāh () 'The Life of God's Messenger'.Mahmood ul-Hasan, Ibn Al-At̲h̲ir: An Arab Historian : a Critical Analysis of His Tarikh-al-kamil and Tarikh-al-atabeca, pg. 71. New Delhi: Northern Book Center, 2005. Antonie Wessels, A Modern Arabic Biography of Muḥammad: A Critical Study of Muḥammad Ḥusayn, pg. 1.

He still thought that the first half of Matthew represents the Western text-type.J. J. Griesbach, Novum Testamentum Graecum, 2 editio (Halae, 1796), prolegomena, p. LXXXI. See Edition from 1809 (London) Johann Leonhard Hug (1765–1846) suggested that the Alexandrian recension was to be dated about the middle of the 3rd century, and it was the purification of a wild text, which was similar to the text of Codex Bezae.

The Kṣudraka Āgama ("Minor Collection") corresponds to the Khuddaka Nikāya, and existed in some schools. The Dharmaguptaka in particular, had a Kṣudraka Āgama. The Chinese translation of the Dharmaguptaka Vinaya provides a table of contents for the Dharmaguptaka recension of the Kṣudraka Āgama, and fragments in Gandhari appear to have been found. Items from this Āgama also survive in Tibetan and Chinese translation—fourteen texts, in the later case.

Strong, pp. 81–82. One manuscript of this recension is the Liber Regalis at Westminster Abbey which has come to be regarded as the definitive version.Strong, p. 84. Following the start of the reformation in England, the boy king Edward VI had been crowned in the first Protestant coronation in 1547, during which Archbishop Thomas Cranmer preached a sermon against idolatry and "the tyranny of the bishops of Rome".

Pirkei Avot 3:6; Avot of Rabbi Natan recension B, 32 [ed. Solomon Schechter, p. 68] As Rabbi Ishmael, Nehunya's disciple, is regarded by the kabbalists as their chief representative, Nehunya is considered to have been Ishmael's teacher in mysticism also. He is generally supposed to have been the author of the daily prayer beginning אנא בכח, the initials of which form the forty-two-lettered name of God.

Codex Chisianus 45 (also Codex Chigianus 45; Vatican Library, Chigi R. VII 45; numbered 88 in Rahlfs Septuagint manuscripts, 87 in Field's Hexapla1875, ) is a 10th-century biblical manuscript, first edited in 1772. The manuscript purports to be directly derived from the recension of the Septuagint made by Origen, ca. AD 240.Charles, R. H. The Apocrypha and Pseudepigrapha of the Old Testament in English Apocrypha. Vol. 1.

Others hold that Matthew wrote a Semitic-language work first, before producing a Greek recension recognized as canonical Matthew. Still others hold that whatever lost work Matthew allegedly wrote—whether a collection of sayings, the Gospel according to the Hebrews, or a prototype of canonical Matthew—was composed in Semitic but translated freely into Greek by others. And some regard Papias as simply mistaken and telling nothing of value.

Old Church Slavonic language is developed in the First Bulgarian Empire and was taught in Preslav (Bulgarian capital between 893 and 972), and in Ohrid (Bulgarian capital between 991/997 and 1015). It did not represent one regional dialect but a generalized form of early eastern South Slavic, which cannot be localized. The existence of two major literary centres in the Empire led in the period from the 9th to the 11th centuries to the emergence of two recensions (otherwise called "redactions"), termed "Eastern" and "Western" respectively.. Some researchers do not differentiate between manuscripts of the two recensions, preferring to group them together in a "Macedo-Bulgarian" or simply "Bulgarian" recension.. Others, as Horace Lunt, have changed their opinion with time. In the mid-1970s, Lunt held that the differences in the initial OCS were neither great enough nor consistent enough to grant a distinction between a 'Macedonian' recension and a 'Bulgarian' one.

In the 1950s a number of manuscripts were discovered in the library of the Great Mosque in Sana'a, Yemen. These contained texts by Abû Hâshim al-Jubbâ'î, the Bahshamiyya; they also included 14 of 20 volumes of the encyclopedic Kitâb al-Mughnî fî abwâb al-tawhîd wa-l-'adl of Abd al-Jabbâr al-Hamadhânî. Further writings by followers of the Bahshamiyya School that were found included Ta'lîq sharh al-usûl al-khamsa, a recension of the Sharh usûl al-khamsa of Abd al-Jabbâr by one of his followers, Mânakdîm, as well as al-Kitâb al-Majmû' fî l-muhît bi-l-taklîf, a recension of Abd al-Jabbâr's al- Kitâb al-Muhît bi-l-taklîf by Ibn Mattawayh. However, no texts prior to Abd al-Jabbâr were discovered; the same applies to rival groups to the Bahshamiyya such as the Ikhshîdiyya, or the school of Baghdad, whose doctrines were to a large extent formulated by Abû l-Qâsim al-Ka'bî al-Balkhî.

Giuseppe Cozza-Luzi edited its text in 1890.Giuseppe Cozza-Luzi, Prophetarum codex Graecus Vaticanus 2125 (Romae, 1890) It was suggested by Ceriani in 1890 that the text of the codex represents Hesychian recension; but Hexaplaric signs have been freely added, and the margins supply copious extracts from Aquila, Symmachus, Theodotion, and the Septuaginta of the Hexapla.Alfred Rahlfs, Verzeichnis der griechischen Handschriften des Alten Testaments, für das Septuaginta- Unternehmen, Göttingen 1914, pp. 273-274.

Twenty and two Kings did I shut up therein. These pseudepigraphic letters from Alexander to his mother Olympias and his tutor Aristotle, describing his marvellous adventures at the end of the World, date back to the original Greek recension α written in the 4th century in Alexandria. The letters are "the literary expression of a living popular tradition" that had been evolving for at least three centuries before the Quran was written.

He concluded that "if the work in its original form was Jewish rather than Christian, it is very unlikely that it was at the initial stage written in Coptic. It may, therefore, be concluded, at least tentatively, that the Coptic version of the Jeremiah Apocryphon is a translation or recension of a Greek work."Kuhn 1970, 104; cf. Wolff 1976, 53; Kuhn 1991, 170; Denis 2000, 1:712; Herzer 2005, xxv, n. 57.

It contains the Euthalian Apparatus to the Catholic and Pauline epistles. The Latin text of the Gospels is a representative of the Western text-type in Itala recension, and has a strong admixture of Old Latin elements. The rest of the New Testament presents a very good Vulgate text; in Revelation "without question the best" surviving witness. The Order of books in New Testament: Gospels, Acts, Catholic epistles, Apocalypse, and Pauline epistles.

Ziusudra (Old Babylonian: , Neo-Assyrian: , ) of Shuruppak (c. 2900 BC) is listed in the WB-62 Sumerian king list recension as the last king of Sumer prior to the Great Flood. He is subsequently recorded as the hero of the Sumerian creation myth and appears in the writings of Berossus as Xisuthros. Ziusudra is one of several mythic characters who are protagonists of Near Eastern flood myths, including Atrahasis, Utnapishtim and the biblical Noah.

Two recensions of this text are known: the longer, known as version A, was first published in 1896 by Yovsep'ianc, and translated into English in 1901 by Issaverdens and it is based on a manuscript dated 1208.manuscript n. 570 of Library of Mechitarists Monks in Venice The shorter recension B was published in 1978 by Stone. The text can be related with 2 Esdras and with the Greek Apocalypse of Ezra.

Apart from his voluminous letter writings, Gagić took interest in the Dubrovnik archives where important state correspondence, private letters, and charters, written in Serbian Cyrillic and Serbian Latin recension by Ban Kulin, King Stefan Uroš, King Tvrtko, Ban Matej Ninoslav, and a member of the Asen dynasty, were kept. These manuscripts (letters and charters) were appropriated by Georgije Nikolajević (1807-1896) in 1832 and sent to Russia for safekeeping as Serbian literary inheritance.

Overall, it may be said of either recension that the text has grown over time, and tended to accrete smaller works. There is every possibility that the older portions that are in common to all of the major manuscripts will turn out to have recensions in other languages, such as Syriac, Coptic, Church Armenian, or Old Church Slavonic. Work on this unusual body of medieval near eastern Christianity is still very much in its infancy.

Secondly, Paul greets a large number of people and families in Chapter 16, in a way that suggests he was already familiar with them, whereas the material of Chapters 1-15 presupposes that Paul has never met anyone from the Roman church. The fact that Papyrus 46 places Paul's doxology at the end of Chapter 15 can also be interpreted as evidence for the existence of a fifteen-chapter recension of the epistle.

Antique engraving of Eusebius of Caesarea On the Martyrs of Palestine is a work by church historian and Bishop of Caesarea, Eusebius (AD 263 – 339), relating the persecution of Christians in Caesarea under Roman Emperor Diocletian. The work survives in two forms, a shorter recension which formed part of his Ecclesiastical History, and a longer version, discovered only in 1866. Eusebius was present in Caesarea at the time of the persecutions he recounts.

The correct spelling of the names of the animals is given with an explanation of their meanings. The use of the animals in medicine, their lawfulness or unlawfulness as food, their position in folklore are the main subjects treated, while occasionally long irrelevant sections on political history are introduced. The work exists in three forms. The fullest has been published several times in Egypt; a mediate and a short recension exist in manuscript.

Dhruva or Dhruv (Sanskrit: ध्रुव, "constant, immovable, fixed") was a devotee of Vishnu mentioned in the Vishnu Purana and the Bhagavata Purana. The Sanskrit term dhruva nakshatra ("polar star") has been used for Pole Star in the Mahabharata, personified as son of Uttānapāda and grandson of Manu, even though Polaris at the likely period of the recension of the text of the Mahabharata was still several degrees away from the celestial pole.

This he began in 1535 and it was issued in that year by Pope Paul III. A second recension followed in 1536. It was primarily intended for private use but (with permission) it began to be used in many religious houses and more than 100 editions were printed between 1536 and 1566. However it was subject to much criticism for its disregard of tradition and Pope Paul IV banned it in 1558.

Slavonic-Serbian (slavenosrpski) was the literary language of Serbs in the Habsburg Monarchy used from the mid-18th century to 1825. It was a linguistic blend of Church Slavonic of the Russian recension, vernacular Serbian (Štokavian dialect), and Russian. At the beginning of the 19th century, it was severely attacked by Vuk Karadžić and his followers, whose reformatory efforts formed modern literary Serbian based on the popular language, known as Serbo- Croatian.

Sushruta, or Suśruta (Sanskrit: सुश्रुत, IAST: Suśruta, lit. "well heard") was an ancient Indian physician known as the main author of the treatise The Compendium of Suśruta (Sanskrit: Suśruta-saṃhitā). The Mahabharata, an ancient Indian epic text, represents him as a son of Vishvamitra, which coincides with the present recension of Sushruta Samhita. Kunjalal Bhisagratna opined that it is safe to assume that Sushruta was the name of the clan to which Vishvamitra belonged.

The most important early account of its composition, the Iggeret Rav Sherira Gaon (Epistle of Rabbi Sherira Gaon) is ambiguous on the point, although the Spanish recension leans to the theory that the Mishnah was written. However, the Talmud records that, in every study session, there was a person called the tanna appointed to recite the Mishnah passage under discussion. This may indicate that, even if the Mishnah was reduced to writing, it was not available on general distribution.

Recension C has survived in six Latin documents, all with common omissions and spellings. Four versions, of 13th- century origin, formed part of a collection of legal texts that, according to Featherstone, "may have been intended to act as part of a record of native English custom". The other two are a century older: one is flawed and may have been a scribe's exercise, and the other was part of a set of legal texts.Featherstone, Tribal Hidage, p. 26.

Kemble, The Saxons in England, pp. 81-82. He proposed locations for each tribe, without attempting to locate each one, and suggested that some Anglo-Saxon peoples were missing from the document.Kemble, The Saxons in England, pp. 83-84. Birch, in his paper An Unpublished Manuscript of some Early Territorial Names in England, announced his discovery of what became known as Recension A, which he suggested was a 10th or 11th century copy of a lost 7th-century manuscript.

During Bhima's reign, the Chaulukyas also had to fight with the Shakambhari Chahamana king Prithviraja III. The legendary text Prithviraj Raso states that these kings fought two battles, one near Nagaur, and another near Mount Abu. According to the 14th century chronicler Merutunga, Bhima's general Jagaddeva Pratihara was defeated in a battle against Prithviraja. A later recension of Prithviraja Raso contains an inaccurate legend, according to which Bhima killed Prithviraja's father Someshvara, and Prithviraja later killed Bhima.

It is formal salutation by reciting one's Gotra and Pravara. It is also an expression of gratitude to the teachers (Rishis) for transmitting divine wisdom to the next generation. It is customary to mention the name, gotra, pravara, adhered dharmasutra (of Kalpa) and the Veda followed along with its śakha (recension). A typical abhivādana(recitation of pravara) of a Yajuevedin is as follows In the above abhivādana, Kshatriyas and Vyshyas replace śarmā with varmā and guptā respectively.

It is written in bold uncial of the so-called Coptic style. In the first half of the 19th century it had the reputation of being one of the oldest manuscript of Septuagint. It is generally agreed that Codex Marchalianus belongs, to a well- defined textual family with Hesychian characteristics, and its text is a result of the Hesychian recension (along with the manuscripts A, 26, 86, 106, 198, 233).The Cambridge History of the Bible (Vol.

The Goražde Psalter ( or ) is a printed psalter published in 1521 in Church Slavonic of the Serbian recension. It is counted among the better accomplishments of early Serb printers. With its 352 leaves, it is the largest of the three books produced by the Goražde printing house—the first printing house in the territory of present-day Bosnia and Herzegovina. The production of the psalter was managed by Teodor Ljubavić, a hieromonk of the Mileševa Monastery.

The romance often alludes to "the story," as if there had been a preceding recension, and Child supposed that the "older story," if any such thing actually existed, "must be the work of Thomas"."als the story sayes" v.83 or "als the storye tellis" v. 123, As in ballad C, Huntley banks is the locale where Thomas made sighting of the elfin lady. The "Eldoune, Eldone tree (Thornton, I, 80, 84)" is also mentioned as in the ballad.

In 1826 he became curator of the St. Gallen Abbey Library. In 1828, he published the first volume of a popular History of Switzerland (covering the period up to 1400). His aim was to present counter-position to the historiography of Heinrich Zschokke. An open exchange between Zschokke and Henne took place in 1830, after Zschokke in his journal Schweizerboten published a damning recension of the weekly Der Freimüthige edited by Henne from 1830 to 1838.

Abhinavagupta was a theologian and philosopher of the Kashmir Shaivism (Shiva) tradition. He wrote a commentary on the Gita as Gitartha-Samgraha, which has survived into the modern era. The Gita text he commented on, is slightly different recension than the one of Adi Shankara. He interprets its teachings in the Shaiva Advaita (monism) tradition quite similar to Adi Shankara, but with the difference that he considers both soul and matter to be metaphysically real and eternal.

Each recension is unique not only in length, but content as well. For example, in P, an entire chapter is found of which no other manuscript makes mention.Lariviere 1989: xiv One of the most thoroughly studied differences is that of the variation in naming of Ordeals. The NMS, seen as the oldest of the three texts, lists only two ordeals in the standard chapter on “Nonpayment of Debt” but contains an addendum which lists five more ordeals.

The Suda says he was at first a slave and overseer of a palaestra, but obtained a good education later in life and devoted himself to grammatical studies, probably in AlexandriaSuda ρ 158. He prepared a new recension of the Iliad and Odyssey, characterized by sound judgment and poetical taste. His bold atheteses are frequently mentioned in the scholia. He also wrote epigrams, eleven of which, preserved in the Greek Anthology and Athenaeus, show elegance and vivacity.

After her death, he served as rabbi in the following prominent communities: Chelm (1610), Lublin, Tiktin and Ostroh. Eidels was also active in the Council of Four Lands. His son-in-law was R. Moses ben Isaac Bonems of Lublin, who authored his own novellæ on the Talmud, published with the Ḥiddushe Halakhot, last recension (Mahdura Batra). The Maharsha passed away "5 days in(to) the month of Kislev, year"opening words of his monument's text 5392.

The ending of the Epistle to Titus from facsimile of H. Omont (1889) The Greek text of this codex is a representative of the Alexandrian text-type, but with a large number of Byzantine readings. According to Lagrange the text is similar to that of Codex Vaticanus.H. S. Murphy, "On the Text of Codices H and 93", Journal of Biblical Literature 78 (1959): 228. It is one of the witnesses for the Euthalian recension of the Pauline epistles.

Ahmad says that to the best of his knowledge, he is the first Muslim scholar to deal with the Jews of Yathrib in the spirit of independent study and research. In Muhammad and the Jews: A Re-examination, he questions the validity of the accepted accounts of Muhammad's expulsion of Banu Qaynuqa and execution of Banu Qurayza. The earliest surviving biography of Muhammad are recension of Ibn Ishaq's (d. 768) "Life of the Apostle of God".

He was then given the task of revising the translation made by Śikṣānanda. In addition to these Chinese translations, there are also two Tibetan translations, and a version of the Sanskrit was preserved in Nepal. One Tibetan translation is derived from the Sanskrit original, and the other is likely a translation of Guṇabhadra's Chinese into Tibetan. Nanjo Bunyu prepared a critical edition of the Sanskrit in 1923 based on four manuscripts from the Nepalese recension, among other sources.

The Serbian Orthodox Church in these areas was in need of liturgical books, and the Serbian schools were in need of textbooks. The Habsburg court, however, did not allow the Serbs to establish their printing presses. The Serbian Church and schools received ample help in books and teachers from the Russian Empire. By the mid-18th century, Serbo-Slavonic had been mostly replaced with Russo- Slavonic (Russian recension of Church Slavonic) as the principal literary language of the Serbs.

The Brihadaranyaka Upanishad is from the last Kanda (i.e. book 17) of the Kanva recension of the Shatapatha Brahmana. Swami Madhavananda states that this Upanishad is 'the greatest of the Upanishads... not only in extent; but it is also the greatest in respect of its substance and theme. It is the greatest Upanishad in the sense that the illimitable, all-embracing, absolute, self-luminous, blissful reality - the Brhat or Brahman, identical with Atman, constitutes its theme'.

This is a summary of the shortest (Rajmal Bora) recension of Prithviraj Raso: : Prithviraj was born to the Chauhan ruler of Ajmer; his mother was the daughter of the Delhi ruler Anangpal Tomar. Anangpal was cursed with not having any male heir, because he had meddled with the iron pillar of Delhi. So, he appointed Prithviraj as the king of Delhi. Some time later, king Jaichand of Kannauj decided to conduct a Rajasuya ceremony to proclaim his supremacy.

The process of constructing the stemma is called recension, or the Latin recensio.Wilson and Reynolds 1974, p. 186 Having completed the stemma, the critic proceeds to the next step, called selection or selectio, where the text of the archetype is determined by examining variants from the closest hyparchetypes to the archetype and selecting the best ones. If one reading occurs more often than another at the same level of the tree, then the dominant reading is selected.

In 1956, the bishop of the Byzantine Catholic Archeparchy of Pittsburgh granted permission for a priest to minister in Los Angeles. In 1957, the parish purchased land on Sepulveda Boulevard, and the new church was dedicated in 1961. In 1976, the third pastor, Father Eugene Linowski, re-ordered the liturgical services to conform with the authentic traditions of the Byzantine Church (according to the Recension as prescribed by Rome). An icon screen was installed two years later.

Enuma Anu Enlil ( ,The Assyrian Dictionary, volume 7 (I/J) – inūma, The Oriental Institute, Chicago 1960, s. 160. When [the gods] Anu and Enlil [...]), abbreviated EAE, is a major series of 68 or 70 tablets (depending on the recension) dealing with Babylonian astrology. The bulk of the work is a substantial collection of omens, estimated to number between 6500 and 7000, which interpret a wide variety of celestial and atmospheric phenomena in terms relevant to the king and state.

It is preserved in two tenth-century manuscripts, Codex Vaticanus Graecus 1818 (= A) and Codex Laurentianus Sancti Marci 304 (= B; AD 994). Neither contains the earliest recension nor the complete text, but rather two different abridgements. The manuscript evidence and citations in later works suggest that the original title was simply τὸ Ἐτυμολογικόν and later τὸ μέγα Ἐτυμολογικόν. Its modern name was coined in 1897 by Richard Reitzenstein, who was the first to edit a sample section.

239 which is modeled on the Russian recension of Church Slavonic.Stanciu Istrate, p. 86 The final edition, put out at Dealu, was decorated with the Năsturels' coat of arms.Cernovodeanu, pp. 394–395; Nicolescu, pp. 35, 37, 38; Theodorescu, p. 45 Its crest included a red tower, possibly borrowed from the Transylvanian arms. The latter preface is noted for its musings on the origin of the Romanian vernacular, with Năsturel recognizing it as a "relative of Latin".

The Isha Upanishad (Devanagari: ईशोपनिषद् IAST ') is one of the shortest Upanishads, embedded as the final chapter (adhyāya) of the Shukla Yajurveda. It is a Mukhya (primary, principal) Upanishad, and is known in two recensions, called Kanva (VSK) and Madhyandina (VSM). The Upanishad is a brief poem, consisting of 17 or 18 verses, depending on the recension. It is a key scripture of the Vedanta sub-schools, and an influential Śruti to diverse schools of Hinduism.

He went to visit her with his disciple and to give her communion and hear her last words. Daniel revealed the full details of her story to his disciple after her death. Her story survives in one recension of the Copto-Arabic Synaxarion and by a tale of Daniel of Scetis. Her feast day is 10 March in the Eastern Orthodox, Latin and Eastern Catholic Churches, and on 26 Tobi in the calendar of the Coptic Church.

The Brahma Upanishad manuscripts have survived into the modern era in different versions. The divisions and structure of these manuscripts is different, particularly those referred to as "Calcutta and Poona editions", though with similar message. The Telugu language versions exist in two very different versions in terms of size, with one recension splitting the text into Parabrahma Upanishad and Brahma Upanishad. The most studied version of the manuscript consists of four parts, but presented in three chapters.

Some of the shields are construed to be swords by contemporary translators and dictionarists tr., pp.3–8; Harry Mountain's Celtic Encyclopedia The lore regarding the great ale/wine vat, Ol n-guala,A Ol Guala is also mentioned in the Tochmarc Ferbe as a caldron full of wine in the house of Conchobar. and the rod with apples/balls for calling the crowd to attention, can be compared with the accounts found in the LU recension of Tochmarc Emer.

Caim is a Gaelic rendering of biblical 'Cain', who appears in a variation of the fantastical pedigree of Dardanus of Troy that is spun out in Lebor Bretnach, the Middle Irish language recension of the compilation called Historia Brittonum, known in the 9th century version by Nennius. The Lebor Bretnach, greatly modifies the genealogy given in Nennius, making emendations to earlier sources and tracing the line through Ham rather than Japheth with further spurious names: :Dardain m. Ioib m. Sadoirn m.

The Ostromir Gospels, written in the Church Slavonic with many spellings reflecting the East Slavic recension, is famous for its brilliant miniatures. The opening of the Gospel of Saint John, with his Evangelist portrait. The Ostromir Gospels (Russian: Остромирово Евангелие) is the oldest dated East Slavic book. (Archeologists have dated the Novgorod Codex, a wax writing tablet with excerpts from the Psalms, discovered in 2000, to an earlier time range, but unlike the Ostromir Gospels it does not contain an explicit date.).

They do not form a group. According to Soden textual group Io, is a result of recension Pamphilus from Caeasarea (ca. 300 AD). Aland placed it in Category V, though it is not pure the Byzantine text, with a number non-Byzantine readings. According to the Claremont Profile Method it represents textual family Kx in Luke 10, in Luke 1 and Luke 20 it has mixed Byzantine text. It is close to minuscules 974 and 1006 in Luke 1 and Luke 10.

One of its oldest recensions is found in the 12th Book of the Kathasaritsagara ("Ocean of the Streams of Story"), a work in Sanskrit compiled in the 11th century by Somadeva, but based on yet older materials, now lost. This recension comprises in fact twenty-four tales, the frame narrative itself being the twenty-fifth. The two other major recensions in Sanskrit are those by Śivadāsa and Jambhaladatta. The Vetala stories are popular in India and have been translated into many Indian vernaculars.

It is likely that knowledge of Christianity reached the region from Dál Riata, with which it had close contacts, including war, trade and intermarriage. Traditions place the fifth-century saint Palladius in Pictland after he left Ireland, and link Abernethy with his contemporary, Saint Brigid of Kildare.O. Clancy, "The Scottish provenance of the ‘Nennian’ recension of Historia Brittonum and the Lebor Bretnach" in: S. Taylor, ed., Picts, Kings, Saints and Chronicles: A Festschrift for Marjorie O. Anderson (Dublin: Four Courts, 2000), pp.

During the Middle Ages its archbishopsThe bishop of Sens perhaps became an archbishop as early as the mid-5th century, but the cult of the traditional founders Savinian and Potentian, not mentioned by Gregory of Tours, did not appear until the 8th century, when they were added to the local recension of the Seventy Apostles. (Catholic Encyclopedia: Sens). held the prestigious role of primate of Gaul and Germany. The Hôtel de Sens in Paris was their official residence in that city.

He sees Biblical support in Paul's statement that Jesus was "born of a descendant of David according to the flesh".. Affirmations of Mary's Davidic ancestry are found early and often.. The Ebionites, a sect who denied the virgin birth, used a gospel which, according to Epiphanius, was a recension of Matthew that omitted the genealogy and infancy narrative. These differences reflect the Ebionites' awareness of Jewish law (halakhah) relating to lineage inheritance, adoption, and the status of ancestry claims through the mother.

Along with the slightly older Codex Marianus it is an important document for its use of the round Glagolitic script, the oldest recorded Slavic alphabet. It exhibits linguistic features characteristic of the Ohrid recension (Old Macedonian). By analyzing the language of the codex it was established that the style and antiquity of the text is nonuniform, second part being more archaic than the first part. Some scholars explain this by gradual adaptation to the language of the source from which the manuscript originated.

Among modern translations, Arthur W. Ryder's translation (), translating prose for prose and verse for rhyming verse, remains popular.: "it became the most popular and easily accessible English translation, going into many reprints." In the 1990s two English versions of the Panchatantra were published, Chandra Rajan's translation (like Ryder's, based on Purnabhadra's recension) by Penguin (1993), and Patrick Olivelle's translation (based on Edgerton's reconstruction of the ur-text) by Oxford University Press (1997). Olivelle's translation was republished in 2006 by the Clay Sanskrit Library.

This is because Bimbisara was a great royal patron of Buddhism and his links with Amrapali may throw a negative light on him. Amrapali's mention in the canon also focuses mostly on the later part of her life when she converted to Buddhism. However, records of Chinese travellers who came to India in search of Buddhist texts have made note of Amrapali's early life and her relationship with Bimbisara. The latter is found in the Chinese Recension of the Buddhist tripitaka.

The general framework of the coronation service is based on the sections contained in the Second Recension used in 973 for King Edgar. Although the service has undergone two major revisions, a translation and has been modified for each coronation for the following thousand years, the sequence of taking an oath, anointing, investing of regalia, crowning and enthronement found in the Anglo-Saxon textStrong, 28–29 have remained constant.Gosling, p. 5 The coronation ceremonies takes place within the framework of Holy Communion.

Several complete manuscripts subsequently came to light. In 1976 Arthur Võõbus published the first full edition with an English translation based on the manuscript Damascus Patriarchate 8/11, but mistook it for a new recension of the Syro-Roman law book. He published a new edition with facsimile based on the Damascus manuscript and two new manuscripts in 1977. Selb, recognising the true significance of the work and having discovered further manuscripts, completed a new critical edition with a German translation in 1990.

During Božidar's life this printing house was operational in two periods, in 1519/1520—1521 and in 1536—1540 and printed some of the first srbulje (Cyrillic books on Serboslavonic language, Serbian recension of Church Slavonic). In the first period 1519/1520—1521 three books were printed (Psalter, Liturgijar and Molitvenik or Zbornik). The editing and printing was done by Hieromonk Pahomije. In second period 1536—1540 two books were printed (2nd edition of Molitvenik or Zbornik and praznični Minej or Sabornik).

It is possible that more Middle Irish literature was written in Medieval Scotland than is often thought, but has not survived because the Gaelic literary establishment of eastern Scotland died out before the fourteenth century.T. O. Clancy, "Scotland, the 'Nennian' recension of the Historia Brittonum, and the Lebor Bretnach", in S. Taylor, ed., Kings, Clerics and Chronicles in Scotland, 500–1297 (Dublin/Portland, 2000), , pp. 87–107. Works that have survived include that of the prolific poet Gille Brighde Albanach (fl. 1200–30).

218; Woolf, Pictland to Alba, p. 211 This Gunnar is known to have held land in the East and North Ridings of Yorkshire. If the latter suggestion is correct, then Thored's first appearance in history is the Anglo-Saxon Chronicle recension D (EF)'s entry for 966, which recorded the accession of Oslac to the ealdormanry of southern Northumbria: > In this year, Thored, Gunnar's son, harried Westmoringa land, and, in this > same year, Oslac succeeded to the office of ealdorman., s.a.

The Pavamana Mantra (pavamāna meaning "being purified, strained", historically a name of Soma), also known as pavamāna abhyāroha (abhyāroha, lit. "ascending", being an Upanishadic technical term for "prayer"Monier-Williams, A Sanskrit Dictionary (1899)) is an ancient Indian mantra introduced in the Bṛhadāraṇyaka Upaniṣad (1.3.28.)Brhadaranyaka-Upanisad (Brhadaranyakopanisad), Kanva recension; GRETIL version, input by members of the Sansknet project (formerly: www.sansknet.org) The mantra was originally meant to be recited during the introductory praise of the Soma sacrifice by the patron sponsoring the sacrifice.Trans.

217, 221 In 1855, Schmucker, along with two other theologians from the Gettysburg seminary, penned the Definite Synodical Platform. This document downplayed the importance of the Confessions--indeed even suggested an edited "American Recension" of the Augsburg Confession--and sought to establish a distinctly American Lutheranism that was more at home with other Protestants in the country.Anderson, pp. 217–227. The Definite Synodical Platform was not enough to cause the Pennsylvania Ministerium to leave the General Synod, but it was a foretaste of things to come.

The traditional Russian name of the letter is fitá (or, in pre-1918 spelling, ѳита́). Fita was mainly used to write proper names and loanwords derived from or via Greek. Russians pronounced these names with the sound instead of (like the pronunciation of in "thin"), for example "Theodore" was pronounced as "Feodor" (now "Fyodor"). Early texts in Russian (and in the Russian recension of Church Slavonic) demonstrate an increasing interchangeability of Ѳ and Ф. Some scribes preferred one of the two letters and ignored the other.

These have been humorously described as points where Homer "nodded off," from which comes the proverbial phrase "Homeric Nod." Aristotle's Homeric Problems, which does not survive, was probably a response to Zoilus. Critical editions of Homer discuss three special steps in this process. First is the hypothetical "Peisistratean recension". There is a long- standing, but somewhat old-fashioned, tradition in modern scholarship which holds that in the mid-6th century BCE the Athenian tyrant Peisistratus had the Homeric epics compiled in a definitive edition.

In antiquity, it was widely held that the Homeric poems were collected and organised in Athens in the late sixth century BC by the tyrant Peisistratos (died 528/7 BC), in what subsequent scholars have dubbed the "Peisistratean recension". The idea that the Homeric poems were originally transmitted orally and first written down during the reign of Peisistratos is referenced by the first-century BC Roman orator Cicero and is also referenced in a number of other surviving sources, including two ancient Lives of Homer.

In 2008 a new English translation was published by Penguin Classics in three volumes. It is translated by Malcolm C. Lyons and Ursula Lyons with introduction and annotations by Robert Irwin. This is the first complete translation of the Macnaghten or Calcutta II edition (Egyptian recension) since Burton's. It contains, in addition to the standard text of 1001 Nights, the so-called "orphan stories" of Aladdin and Ali Baba as well as an alternative ending to The seventh journey of Sindbad from Antoine Galland's original French.

Each regional edition (recension) of Yajurveda had Samhita, Brahmana, Aranyakas, Upanishads as part of the text, with Shrautasutras, Grhyasutras and Pratishakhya attached to the text. In Shukla Yajurveda, the text organization is same for both Madhayndina and Kanva shakhas. The texts attached to Shukla Yajurveda include the Katyayana Shrautasutra, Paraskara Grhyasutra and Shukla Yajurveda Pratishakhya. In Krishna Yajurveda, each of the recensions has or had their Brahmana text mixed into the Samhita text, thus creating a motley of the prose and verses, and making it unclear, disorganized.

A replica is in place in the church. The inscribed stone slab records King Zvonimir's donation of a piece of land to a Benedictine abbey in the time of abbot Držiha. The second half of the inscription tells how Abbot Dobrovit built the church along with nine monks. The inscription is written in the Glagolitic script, exhibiting features of Church Slavonic of Croatian recension, such as writing (j)u for (j)ǫ, e for ę, i for y, and using one jer only (ъ).

The Jerusalem Gemara contains the written discussions of generations of rabbis in the Land of Israel (primarily in the academies of Tiberias and Caesarea), compiled c. 350-400 CE into a series of books. The Babylonian Gemara, which is the second recension of the Mishnah, was compiled by the scholars of Babylonia (primarily in the Talmudic academies of Sura and Pumbedita), and was completed c. 500. The Babylonian Talmud is often seen as more authoritative and is studied much more than the Jerusalem Talmud.

The ancient extant text on Jyotisha is the Vedanga-Jyotisha, which exists in two editions, one linked to Rigveda and other to Yajurveda. The Rigveda version consists of 36 verses, while the Yajurveda recension has 43 verses of which 29 verses are borrowed from the Rigveda. The Rigveda version is variously attributed to sage Lagadha, and sometimes to sage Shuci. The Yajurveda version credits no particular sage, has survived into the modern era with a commentary of Somakara, and is the more studied version.

According to the Jewish Encyclopedia, The Leiden Jerusalem Talmud (Or. 4720) is today the only extant complete manuscript of the Jerusalem Talmud. It was copied in 1289 by Rabbi Yechiel ben Yekutiel the Physician of Rome and shows elements of a later recension. The additions which are added in the biblical glosses of the Leiden manuscript do not appear in extant fragments of the same Talmudic tractates found in Yemen,Yehuda Levi Nahum, Hasifat Genuzim Miteman (Revelation of Ancient Yemenite Treasures), Holon (Israel) 1971, pp.

Guo's redaction focuses on his understanding of Zhuangzi's philosophy of spontaneity (; literally "self so"). This practiced spontaneity is demonstrated by the story of Cook Ding, rendered as Cook Ting in the Burton Watson translation (which is itself ultimately derived from the Guo Xiang recension): Here, the careful yet effortlessly spontaneous way in which Cook Ding is described cutting up the ox is both an example of the cognitive state of mind Zhuangzi associated with the Tao and the assertion that this state is accessible in everyday life.

Horace Gray Lunt, Old Church Slavonic Grammar, Walter de Gruyter, 2001. , p. 4. The 11th century saw the fall of the Proto-Slavic linguistic unit and the rise of Macedonian dialects, which were still within the borders of the Bulgarian-Macedonian dialect continuum. The Macedonian recension of Church Slavonic developed between the 11th and 13th century and during this period, in addition to translation of canonical texts, religious passages were created including praising texts and sermons (слова/беседи) of saints such as Saint Clement of Ohrid.

Caesarea, the capital of Roman Iudaea province, also claimed the succession to Jerusalem. The monument of this claim is H, a recension of the Roman work made at Caesarea before the end of the 2nd century in order to fight Rome with her own weapons. (The intention must be admitted to have been closely veiled.) In the beginning of the 3rd century the metropolis of the Orient, Antioch, produced a new edition, R, claiming for that city the vacant primacy. Langen's view has found no adherents.

His friend and patron Alfred Schwarz was able to celebrate the appearance of Volume 1 in September 1986 but did not live to see Volume 2 reach publication. The German entrepreneur Herbert Steffen, founder of the humanistic Giordano Bruno Foundation has continued to support Deschner's work. In 1989 German weekly news magazine Der Spiegel published a recension of the first two volumes. The article was written by Horst Herrmann, a former professor of Church law at Münster University who left the Catholic Church in 1981.

Macedonian literature () begins with the Ohrid Literary School in the First Bulgarian Empire (nowadays North Macedonia) in 886. These first written works in the dialects of the Macedonian recension were religious.Macedonian literature - Britannica The school was established by St. Clement of Ohrid.Medieval Macedonian literature....He introduced the language into the official sermons and prayers in Macedonia and Southern Albania, erected several monastery's and churches, delivered sermons among the people in their own language, becoming one of the first creators of Slav and Macedonian literature.

St. Jerome's Latin recension of the Chronicle of Eusebius was followed later by many other chronicles, among which may be mentioned the works of Prosper, Idacius, Marcellinus, Victor of Tununum, Marius of Avenches, Isidore of Seville, and Venerable Bede. In the West, the first independent history of revelation and of the Church was written by Sulpicius Severus, who published in 403 his Historia (Chronica) Sacra in two books; it reaches from the beginning of the world to about 400 (P. L., XX; ed. Hahn, Vienna, 1866).

A Gurpurab in Sikh tradition is a celebration of an anniversary of a Guru's birth marked by the holding of a festival. There are indications in the old chronicles that the gurus who succeeded Guru Nanak celebrated his birthday. Such importance was attached to the anniversaries that dates of the deaths of the first four gurus were recorded on a leaf in the first recension of the Scripture prepared by the Fifth Guru, Guru Arjan. The term gurpurab first appeared in the time of the gurus.

19 of GB; and thus concludes that GB was composed after the VS. While Macdonell supports this view, Caland is very critical of them. Caland's views have received support from Keith, Durga Mohan Bhattacharya, and Hukum Chand Patyal. In Caland's view, the Gopatha Brahmana belongs to the Paippalada and predates the Vaitana Sutra. Caland's argument is based on the point that verses from the GB are found only in the Paippalada version and not the Saunaka recension, a view supported by Gaastra and Bhattacharya.

The Tribal Hidage, from an edition of Henry Spelman's Glossarium Archaiologicum A manuscript, now lost,Featherstone, Tribal Hidage, p. 23. was originally used to produce the three recensions of the Tribal Hidage, named A, B and C.Featherstone, Tribal Hidage, p. 27. Recension A, which is the earliest and most complete, dates from the 11th century. It is included in a miscellany of works, written in Old English and Latin, with Aelfric's Latin Grammar and his homily De initio creaturæ, written in 1034,British Library, Catalogue of Illuminated Manuscripts.

Raine (ed.), Priory of Hexham, p. xl, 42, note m It is uncertain when he was born or when he gained office. Surviving lists of Hexham bishops give Tidfrith's predecessors Heardred and Eanberht three years and thirteen years respectively.Raine (ed.), Priory of Hexham, p. 42 As Heardred's consecration as bishop can be synchronised with the Anglo-Saxon Chronicle entry for 797Whitelock (ed.), English Historical Documents, p. 183; recension F gives 798, see loc cit. n. 1—assuming both sources to be accurate on the point—Tidfrith became bishop circa 813.E.g.

In the text of the Charter, two language layers can be seen: the common national language, which is the Chakavian dialect of Brač, its linguistic superstructure is provided by the contemporary literary language, which is Old Church Slavonic of Croatian recension, that gave the whole text a more formal feel. There are also a considerable number of words of Romance origin. Its undifferentiated writing shows the author's knowledge of various contemporary Cyrillic schools on one side and the influence of Latin writing customs on the other. These influences reveal an important linguistic information.

The ritual genres were hagiographies, homiletics and hymnography, known in Slavic as žitije (vita), pohvala (eulogy), službe (church services), effectively meaning prose, rhetoric, and poetry. The fact that the first Slavic works were in the canonical form of ritual literature, and that the literary language was the ritual Slavic language, defined the further development. Codex Marianus represents the oldest found manuscript dating back to the 11th century, if not older, written in medieval Serbian recension of Old Slavonic. Medieval Slavic literature, especially Serbian, was modeled on this classical Slavic literature.

Scotland was largely converted by Irish-Scots missions associated with figures such as St Columba from the fifth to the seventh centuries. These missions tended to found monastic institutions and collegiate churches that served large areas.O. Clancy, "The Scottish provenance of the 'Nennian' recension of Historia Brittonum and the Lebor Bretnach " in: S. Taylor (ed.), Picts, Kings, Saints and Chronicles: A Festschrift for Marjorie O. Anderson (Dublin: Four Courts, 2000), pp. 95–6 and A. P. Smyth, Warlords and Holy Men: Scotland AD 80–1000 (Edinburgh: Edinburgh University Press, 1989), , pp. 82–3.

However, the extent of the midrash cannot be determined. The interesting extract in Yalkut Shimoni Numbers on Numbers 11:16 names the seventy elders in two of its recensions (a third recension of this passage is furnished by a Vatican library manuscript); and one of these versions concludes with a noteworthy statement which justifies the inference that the midrash was taught in the academy of Ḥanina Gaon by Rabbi Samuel, brother of Rabbi Phinehas. It would seem, therefore, that the midrash was composed in Babylon in the first half of the 9th century.

86 "We do not know what portions of the Bible in Church Slavonic, let alone a full one, were available in Macedonia by Clement's death. And although we might wish to make Clement and Naum patron saints of such as glagolitic-script, Macedonian- recension Church Slavonic Bible, their precise contributions to it we will have to take largely on faith." is occasionally used by Western scholars in a regional context. The obsolete term Old Slovenian. was used by early 19th- century scholars who conjectured that the language was based on the dialect of Pannonia.

The first printed Arabic-language edition of the One Thousand and One Nights was published in 1775. It contained an Egyptian version of The Nights known as "ZER" (Zotenberg's Egyptian Recension) and 200 tales. No copy of this edition survives, but it was the basis for an 1835 edition by Bulaq, published by the Egyptian government. Arabic manuscript with parts of Arabian Nights, collected by Heinrich Friedrich von Diez, 19th century CE, origin unknown The Nights were next printed in Arabic in two volumes in Calcutta by the British East India Company in 1814–18.

Both the ZER printing and Habicht and al-Najjar's edition influenced the next printing, a four-volume edition also from Calcutta (known as the Macnaghten or Calcutta II edition). This claimed to be based on an older Egyptian manuscript (which has never been found). A major recent edition, which reverts to the Syrian recension, is a critical edition based on the fourteenth- or fifteenth-century Syrian manuscript in the Bibliothèque Nationale originally used by Galland. This edition, known as the Leiden text, was compiled in Arabic by Muhsin Mahdi (1984–1994).

It has, however, been criticized for its "archaic language and extravagant idiom" and "obsessive focus on sexuality" (and has even been called an "eccentric ego-trip" and a "highly personal reworking of the text"). Later versions of the Nights include that of the French doctor J. C. Mardrus, issued from 1898 to 1904. It was translated into English by Powys Mathers, and issued in 1923. Like Payne's and Burton's texts, it is based on the Egyptian recension and retains the erotic material, indeed expanding on it, but it has been criticized for inaccuracy.

Other synoptic theorists have speculated on some role of this logia as a source for the canonical Gospels; the hypothesis, for example, that canonical Matthew was a recension of the logia making use also of Mark's Gospel was the original foundation for the two-source theory. Ephrem (c. 350) is more explicit about the Gospels' languages: "Matthew the Hebrew wrote this, and behold it was turned into Greek. [...] Matthew wrote the Gospel in Hebrew, Mark in Latin from Simon in the city of Rome, Luke in Greek,"Ephrem, Comm.

There are many inscriptions engraved on the walls – 2 in the Greek alphabet, 2 in the Old Slavonic language (Bulgarian recension) using the Glagolitic script and over 30 using the Cyrillic script. The most numerous are the runic inscriptions of Turkic type – over 60 have been found so far.В. Бешевлиев: Етническата принадлежност на рунните надписи при Мурфатлар. – сп. Векове, 4, 1976, 12–22. The same type of runes have been used on the Pliska Rosette and can be found on building materials and on the 9th century walls of the first Bulgarian capital Pliska.

R. P. Kangle theorized that Vishnugupta was the personal name of the author while Chanakya () was the name of his gotra. Others, such as Thomas Burrow and Patrick Olivelle, point out that none of the earliest sources that refer to Chanakya mention the name "Vishnugupta". According to these scholars, "Vishnugupta" may have been the personal name of the author whose gotra name was "Kautilya": this person, however, was different from Chanakya. Historian K C Ojha theorizes that Vishnugupta was the redactor of the final recension of the text.

It is possible that Rabbi Akiva and Rabbi Meir established the divisions and order of subjects in the Mishnah, but this would make them the authors of a school curriculum rather than of a book. Authorities are divided on whether Judah haNasi recorded the Mishnah in writing or established it as an oral text for memorisation. The most important early account of its composition, the Iggeret of Rabbi Sherira Gaon of Sherira Gaon, is ambiguous on the point, although the "Spanish" recension leans to the theory that the Mishnah was written.

Radonić 1911, p. 621 During his captivity in Vienna and Cheb, Branković composed his main work—Slavo-Serbian Chronicles in five volumes—written in the Serbian recension of the Church Slavonic language (Serbo-Slavonic). It is a history of Southeast Europe, primarily focusing on the Serbs.Radonić 1911, p. 631 Conceptually and methodologically, this work belongs to medieval historiography; in its intentions, however, it is a political text. It was influential in the development of early modern Serbian historiography, especially through its influence on 18th-century historian Jovan Rajić.Radonić 1911, p.

His poems, though lacking polish and elegance, are full of fire, spirit, and poetic movement. His thought is solid, fertile, and gives evidence of a well- trained mind. Eugenius left two books in prose and verse, containing his poems on religious and secular subjects, his recension of the poem of Dracontius on "The Six days of Creation", to which he added a "Seventh Day", and a letter to King Chindaswith explaining the plan of the entire work. He also edited the metrical "Satisfactio" of Dracontius, an account of the writer's misfortunes.

He visited Constantinople, Wallachia (where he was well received by Prince Matei Basarab), Moldavia (where he met Prince Vasile Lupu), Ukraine and Tsardom of Russia. Deposition of Patriarch Nikon He was in Moscow from January 26, 1655, to May 29, 1656, as the guest of Tsar Alexis. During this visit he had a large part in the religious and liturgical reform of the Russian Patriarch Nikon, mainly because he brought with him the new recension of the Euchologion made by Euthymius II Karmah and other liturgical books of the Patriarchate of Antioch.

Usuard provided what was substantially an abridgement of Ado's Martyrology in a form better adapted for practical liturgical use. In certain points, however, Usuard reverted to a Lyonese recension of Bede's augmented Martyrology, which was attributed to the archdeacon Florus of Lyon. The text of Usuard's Martyrologium was edited by Jacques Bouillart (Paris, 1718) from manuscript Latini 13745 at Paris, which, if not the autograph of the author, dates at any rate from his time. A still more elaborate edition was brought out by the Bollandist Father Jean-Baptiste Du Sollier.

Sangallensis 60 at the Stiffsbibliothek St. Gallen The Latin text of the Gospel of John 1:29–3:26 is a representative of the Western text-type in Itala recension. The text of the rest part of the Gospel represents Vulgate, although there are also some non-Vulgate readings in other parts of the Gospel of John. The codex was written in the West, possibly in the St. Gallen monastery, by an Irish monk in the 8th century. It is located in the Abbey library of St. Gallen (60) at St. Gallen.

Tochmarc Emire ("The Wooing of Emer") is one of the stories in the Ulster Cycle of Irish mythology and one of the longest when it received its form in the second recension (below). It concerns the efforts of the hero Cú Chulainn to marry Emer, who appears as his wife in other stories of the cycle, and his training in arms under the warrior-woman Scáthach. The tochmarc ("wooing" or "courtship") (along with cattle raids, voyages, feasts, births and deaths) is one of the 'genres' of early Irish literature recognised in the manuscript corpus.

He was one of the most prolific and important writers in Old Bulgarian (the Bulgarian recension of Old Church Slavonic). His most significant literary work was Учително евангелие (The Didactic Gospel), usually dated to the first years of the reign of Bulgarian tsar Simeon I, 893 - 894\. The work represents a compilation of lectures about a number of church holidays and is the first systematic work treating sermons in Slavic literature. The compilation also features the poetic preface Азбучна молитва (Alphabet Prayer), the first original poetry in Old Church Slavonic.

Chernorizets Hrabar (, Črĭnorizĭcĭ Hrabrŭ, )Sometimes modernized as Chernorizetz Hrabar, Chernorizets Hrabr or Crnorizec Hrabar was a BulgarianA history of East Central Europe: East Central Europe in the Middle Ages, 1000-1500, Jean W. Sedlar, University of Washington Press, 1994, p. 430., monk, scholar and writer who worked at the Preslav Literary School at the end of the 9th and the beginning of the 10th century.A concise history of Bulgaria, R. J. Crampton, Cambridge University Press, 2005,pp. 16-17., He was also influencial in Medieval Serbia which used the same script and their recension.

Scotland was largely converted by Irish-Scots missions associated with figures such as St Columba from the fifth to the seventh centuries. These missions tended to found monastic institutions and collegiate churches that served large areas.O. Clancy, "The Scottish provenance of the 'Nennian' recension of Historia Brittonum and the Lebor Bretnach " in: S. Taylor (ed.), Picts, Kings, Saints and Chronicles: A Festschrift for Marjorie O. Anderson (Dublin: Four Courts, 2000), pp. 95–6 and A. P. Smyth, Warlords and Holy Men: Scotland AD 80–1000 (Edinburgh: Edinburgh University Press, 1989), , pp. 82–3.

Sangitiparyaya (IAST: Sangītiparyāya) or Samgiti-paryaya-sastra ("recitation together") is one of the seven Sarvastivada Abhidharma Buddhist scriptures. It was composed by Mahakausthila (according to the Sanskrit and Tibetan sources) or Sariputra (according to the Chinese sources). The Chinese recension was translated by Xuanzang: T26, No. 1536, 阿毘達磨集異門足論, 尊者舍利子說, 三藏法師玄奘奉詔譯, in 20 fascicles. Structurally, the Samgiti-paryaya is similar to the Dharma-skandha, though earlier, as the latter is mentioned in the former.

Before Uthman established the canon of the Quran, there may have been different versions or codices in complete state, though none has yet been discovered. Such codices as may exist never gained general approval and were viewed by Muslims as individuals' personal copies. With respect to partial codices, there is opinion that "the search for variants in the partial versions extant before the Caliph Uthman's alleged recension in the 640s has not yielded any differences of great significance".F. E. Peters, The Quest of the Historical Muhammad, International Journal of Middle East Studies, Vol.

Because members of Ljubavić family were from Goražde, they brought printing press to their hometown. At the Church of Saint George, Teodor organised the Goražde printing house, which produced, beside the hieratikon, two more books in Church Slavonic of the Serbian recension: a psalter in 1521, and a small euchologion in 1523. Books were printed by Božidar's grandson Dimitrije Ljubavić after being edited by hieromonk Teodor, his uncle. Dimitrije Ljubavić went on to found a printing press in 1545 in Târgoviște who was himself working for the Metropolitanate of Wallachia at the time.

There are mixed views about the status of Esther as a canonical book in early Jewish and Christian tradition. The inclusion of the work in the Septuagint suggests that it was so among Greek-speaking Jews in the diaspora. That Esther shares bed and board with a gentile king, and the book itself makes no mention of God may have contributed to early Jewish doubts about its canonicity. The Mishnah mentions that it was read in synagogues during Purim (Megillah 1.1), and this liturgical custom perhaps accounts for its definitive acceptance in the Masoretic recension.

He felt that among the manuscripts of the New Testament, Codex Alexandrinus was "the oldest and best in the world".R.C. Jebb, Richard Bentley (New York 1966), p. 487. Bentley understood the necessity to use manuscripts if he were to reconstruct an older form than that apparent in Codex Alexandrinus. He assumed, that by supplementing this manuscript with readings from other Greek manuscripts, and from the Latin Vulgate, he could triangulate back to the single recension which he presumed existed at the time of the First Council of Nicaea.

He felt that each of these three codices "clearly exhibits a fabricated text – is the result of arbitrary and reckless recension."D. Burgon, Revision Revised, p. 9. The two most widely respected of these three codices, א and B, he likens to the "two false witnesses" of Matthew 26:60.D. Burgon, Revised Revision, p. 48. Vaticanus in facsimile edition (1868), page with text of Matthew 1:22–2:18 In 1861, Henry Alford collated and verified doubtful passages (in several imperfect collations), which he published in facsimile editions complete with errors.

Celtchar, son of Uthechar or Uthidir, is a character from the Ulster Cycle of Irish Mythology. In Scéla Mucce Maic Dathó ("The Tale of Mac Dathó's Pig") he is described as "a grey, tall, very terrible hero of Ulster". When he challenges Cet mac Mágach for the champion's portion, Cet counters that he once emasculated Celtchar with a spear at Celtchar's own house.The Story of Mac Dathó's Pig, section 13 He lives in Dún Lethglaise,Cecile O'Rahilly, Táin Bó Cúalnge Recension I, Dublin Institute for Advanced Studies, 1976, p.

In 2014,The Collation and Annotation of Saṃyuktāgama（《<雜阿含經>校釋》, Chinese version）, written by Wang Jianwei and Jin Hui, was published in China. There is also an incomplete Chinese translation of the Saṃyukta Āgama (別譯雜阿含經 Taishō 100) of the Kāśyapīya (飲光部) school by an unknown translator, from around the Three Qin (三秦) period, 352-431 CE. A comparison of the Sarvāstivādin, Kāśyapīya, and Theravadin texts reveals a considerable consistency of content, although each recension contains texts not found in the others.

The Catholics supported the former and the Orthodox the latter. A support of the growing heresy seemed the best solution for both Kulin and Miroslav. Miroslav Gospel, one of the oldest surviving documents written in Serbian recension of Old Church Slavonic, was created by order by prince Miroslav of Hum Following the death of Emperor Manuel in 1180 Miroslav started ecclesiastical superior of Hum. He refused to allow Rainer, Latin Archbishop of Spalato (Split) whom he considered to be an agent of Hungarian king, to consecrate a bishop for the town of Ston.

The opening lines of the novel, "The empire, long divided, must unite; long united, must divide. Thus it has ever been", added by Mao Lun and Mao Zonggang in their recension,Hegel 2002, p. ix–x; epitomise the tragic theme of the novel. One recent critic notes that the novel takes political and moral stands and lets the reader know which of the characters are heroes and which villains, yet the heroes are forced to make a tragic choice between equal values, not merely between good and evil.

Grand Prince Stefan Nemanja, died in 1199 as monk Simeon Miroslav Gospel, one of the oldest surviving documents written in Serbian recension of Church Slavonic, created by order of Prince Miroslav of Hum Uroš I was succeeded by his son, Uroš II. Beloš had close ties with Uroš II, and they were able to count on each other in times of trouble. In ca. 1148, the political situation in the Balkans was divided by two sides, one being the alliance of the Byzantines and Venice, the other the Normans and Hungarians.

There are three manuscripts of Lamprecht's poem extant, one from Vorau which is not quite complete, one from Strasburg dating from 1187, which is about five times as extensive as the preceding, and lastly a version interpolated in the manuscript of a Basle chronicle. The relationship of the manuscripts to one another is in doubt. The Vorau manuscript is generally regarded as the oldest and most authentic; that of Strasburg as an amplified recension. The Basle manuscript is certainly late and inferior in value to the other two.

The production was praised as the best production of all hip hop albums to date. Edo was overwhelmingly praised for his lyrics, and for interesting and original songs which include Prikaze (a song about creatures that haunted him, Jesmo'l sami (a song about alien life and how it compares to life on earth), De-ža-vu (a story that takes us through his dream). With these songs, Edo hit territory that no other rapper had crossed before. With this album Edo Maajka became a hot spot for interviews, recension, and analysis.

The earliest extant recension of Prithviraj Raso of Chand Bardai, dated to 15th or 16th century, states that the first Chauhan king – Manikya Rai – was born from Brahma's sacrifice. The 16th- century Surjana-Charita, composed by the Bengali poet Chandra Shekhara under patronage of the Ranthambore ruler Rao Surjana, contains a similar account. It states that Brahma created the first Chahamana from the Sun's disc during a sacrificial ceremony at Pushkara. Despite these earlier myths, it was the Agnivanshi (or Agnikula) myth that became most popular among the Chauhans and other Rajput clans.

Finally, he added an important collection of African canons to his second recension. Known today as the Registri ecclesiae Carthaginensis excerpta, this 'large body of conciliar legislation from the earlier Aurelian councils'F.L. Cross, 'History and fiction in the African canons', The journal of theological studies 12 (1961), 227– 47, at p. 235. was inserted by Dionysius into the middle of the Codex Apiarii ― that is between the canons and the letters of the 419 Council of Carthage ― with the fabricated prefatory statement: 'and in that very synod [i.e.

Sava's book, 1.142 Sava's book (, Savina kniga; , Savvina kniga) is a 129-folio Cyrillic Old Church Slavonic canon evangeliary, written in the eleventh century. The original 126 parchment folios are of Bulgarian provenance, being bound into a larger codex with later additions of the Russian Church Slavonic recension. The codex is named the priest Sav(v)a, who inscribed his name on two of the original folios. There is no other historical record of Sava, and it is therefore believed that he was one of the manuscript's copyists.

The Latin text of the Gospel of Matthew of the codex is representative of the Old Latin text in Itala recension. The text of the rest of books of New Testament is predominantly Vulgate text. Verse Matthew 12:47 is omitted as in codices Codex Sinaiticus, Vaticanus, Codex Regius, 1009, Lectionary 12, k, syrc, syrs, copsa. In Matthew 16:12 it has textual variant της ζυμης των αρτων των Φαρισαιων και Σαδδουκαιων (leaven of bread of the Pharisees and Sadducee's) supported only by Codex Sinaiticus and Curetonian Gospels.

There are early texts which explicitly associate Bodhidharma with the Laṅkāvatāra Sūtra. Daoxuan, for example, in a late recension of his biography of Bodhidharma's successor Huike, has the sūtra as a basic and important element of the teachings passed down by Bodhidharma: Another early text, the "Record of the Masters and Disciples of the Laṅkāvatāra Sūtra" () of Jingjue (淨覺; 683–750), also mentions Bodhidharma in relation to this text. Jingjue's account also makes explicit mention of "sitting meditation" or zazen:Taishō Shinshū Daizōkyō, Vol. 85, No. 2837 , p.

Archived online A much later Arabic recension begins with the inquisitive sparrow but then makes a lark the victim. This, however, may be evidence of contamination from a Greek source. One of the earliest tellings of the Greek story in another European language was as Fable 31 in Giovanni Maria Verdizotti's "100 Moral Fables" (Cento favole morali, 1570).Google Books There the story is told of a lark (lodola), while a blackbird (merle) is the bird named in the nearly contemporary 1582 French edition of Aesop's fables,Illustrations online remaining so through the following centuries.

Morc subsequently arrived with a fleet of sixty ships to retake the tower from the people of Nemed, and mutual annihilation ensued, forcing the Nemedian folk into diaspora out of Ireland. LGE, ¶244 pp. 124–125. The tale was embellished by Mícheál Ó Cléirigh in the Annals of the Four Masters recension of the Lebor Gabála, whereby the Nemedian folk obtain assistance from Greece in the form of venomous beasts, and a woman spy named Relbeo. She infiltrates the tower and gains Conand's trust, obtaining crucial intelligence on how to tactically assault the tower.

An expanded edition of the Greek text, based on a new recension of some manuscripts in the Medicean collection, with notes and indices, was published by J. T. Coberus (Leipzig & Dresden, 1765). The best edition, containing all that is valuable in the preceding ones, is that of Johann Conrad Orelli in the same volume with his edition of Memnon (Leipzig, 1816). It contains the Greek text, the Latin version of Caselius, the introduction by Andreas Gottlieb Hoffmann, the preface of Coberus, and the notes of Coberus, Hoffmann, and Orelli. It was first translated into English by I. During (Gothenburg, 1951).

Hermann von Soden discovered the family and designated it with symbol Ki. According to him it is one of the earliest families of the Byzantine text-type, it is a result of recension made by Lucian of Antioch.Hermann von Soden, Die Schriften des Neuen Testaments, in ihrer ältesten erreichbaren Textgestalt hergestellt auf Grund ihrer Textgeschichte, Verlag von Arthur Glaue, Berlin 1902-1910, p. 718. To this family Soden included, as the leading members of it, manuscripts: Codex Boreelianus (F), Codex Seidelianus I (G), and Codex Seidelianus II (H).F. Wisse, Family E and the Profile Method, Biblica 51, (1970), pp.

This work has also been incorporated as one of the foretales in Kinsella's translation of The Táin., also endnotes. This editorial decision is potentially confusing, since for the Tain Bo Cuailnge proper, he uses the first recension and not the Book of Leinster version. The work also contains interesting passage of hyperboles regarding the heptad of Fergus (), omitted by Kinsella, which states how Fergus had the appetite of seven men, a libido that could only be satisfied by seven women in the absence of his wife Flidas, and that the size of his phallus measured seven fists.

The British Library in London According to Bentley this manuscript is "the oldest and best in the world". Bentley assumed that by supplementing this manuscript with readings from other manuscripts and from the Latin Vulgate, he could triangulate back to the single recension which he presumed existed at the time of the First Council of Nicaea.William L. Petersen, What Text can New Yestament Textual Criticism Ultimately Reach, in: B. Aland & J. Delobel (eds.) New Testament Textual Criticism, Exegesis and Church History (Pharos: Kampen, 1994), p. 137.R. C. Jebb, Richard Bentley (New York 1882), p. 163.

's ' lists five shakhas for the Rig Veda, the , , , , and of which only the and and very few of Asvalayana are now extant. The Bashkala recension of the Rigveda has the Khilani which are not present in the Shakala text but is preserved in one Kashmir manuscript (now at Pune). The Shakala has the Aitareya-Brahmana, The Bashkala has the Kausitaki- Brahmana. Shri Gurucharitra mentions 12 shakhas for the Rig Veda namely śrāvakā, śravaṇiyā, jaṭā, śaphaṭa, pāṭhakrama(2), daṇḍa, aśvalāyanī, śāṃkhāyanī, śākalā, bāṣkalā and māṇḍūkā (श्रावका, श्रवणिया, जटा, शफट, पाठक्रम(2), दण्ड, अश्वलायनी, शांखायनी, शाकला, बाष्कला, माण्डूका) in Ovi 35 to 38.

Central Asia) via Arachosia and Sistan through to Persia; and in part due to the influence of phonetic developments in the Avestan language itself. The legends of an Arsacid-era collation and recension are no longer taken seriously. It is now certain that for most of their long history the Avesta's various texts were handed down orally, and independently of one another, and that it was not until around the 5th or 6th century that they were committed to written form. However, during their long history, only the Gathic texts seem to have been memorized (more or less) exactly.

As Woolf has pointed out, the only basis for it had been that a battle had taken place in Strathearn in which the Men of Fortriu had taken part. This is an unconvincing reason on its own, because there are two Strathearns — one in the south, and one in the north — and, moreover, every battle has to be fought outside the territory of one of the combatants. By contrast, a northern recension of the Anglo-Saxon Chronicle makes it clear that Fortriu was north of the Mounth (i.e., the eastern Grampians), in the area visited by Columba.

"Thillaiyambalathhukku pon koorai veiyntha thevan" He was a devout Saiva (follower of Siva) in religion. A record obtained from the ancient temple at Anbil near Tiruchirappalli, sung by nayanmars, which has fragmented documents dating back to at least six thousand years, informs that Parantaka instituted some services in the temple with one hundred and eight servitors[However these documents might be the information about an earlier Parantaka since Parantaka I lived before only one thousand years]. These servitors worked on ancient jaiminiya recension of samaveda and continuously performed many rituals live vasantayaagam, somayagam, atiratram, agnihotram etc.

Avot de-Rabbi Nathan (), usually printed together with the minor tractates of the Talmud, is a Jewish aggadic work probably compiled in the geonic era (c.700–900 CE). Although Avot de-Rabbi Nathan is the first and longest of the "minor tractates", it probably does not belong in that collection chronologically, having more the character of a late midrash. In the form now extant it contains a mixture of Mishnah and Midrash, and may be technically designated as a homiletical exposition of the Mishnaic tractate Pirkei Avot, having for its foundation an older recension (version) of that tractate.

Tariq's commander, Musa bin Nusair crossed with substantial reinforcements, and by 718 the Muslims dominated most of the peninsula. Some later Arabic and Christian sources present an earlier raid by a certain Ṭārif in 710 and also, the Ad Sebastianum recension of the Chronicle of Alfonso III, refers to an Arab attack incited by Erwig during the reign of Wamba (672–80). The two large armies may have been in the south for a year before the decisive battle was fought. The rulers of Al-Andalus were granted the rank of Emir by the Umayyad Caliph Al-Walid I in Damascus.

After the printing press was invented around 1450 by Johannes Gutenberg in Mainz, Germany, the art of book printing was soon introduced in other parts of Europe. By the end of the 15th century, Venice had become a major centre of printing. In 1493, Đurađ Crnojević, the ruler of the Principality of Zeta (in present-day Montenegro), sent Hieromonk Makarije to Venice to buy a press and learn the art of printing. At Cetinje, the capital of Zeta, Makarije printed in 1494 the Cetinje Octoechos, the first incunable written in the Serbian recension of Church Slavonic.

Fasching in 2012. Old Town of Stockholm Bill Göran Fredrik Öhrström (born 2 April 1943) is a Swedish musician, singer, actor and former model. He has performed with Jukka Tolonen and Mikael Ramel.Trelleborgs Allehanda, På bananskal in i bluesen , Retrieved 28 March 2019 He started the club "Filips" in Stockholm in the 1960s, and also played the harmonica (for which he is known) in the Kent song "Kevlarsjäl".Kent konsert recension Aftonbladet Retrieved 28 March 2019 He married actress Mona Seilitz in 1977 and has also been married to singer Lisa Ekdahl with whom he has a son born in 1994.

One recension claims that “Manu Prajāpati originally composed a text in 100,000 verses and 1080 chapters, which was successively abridged by the sages Nārada, Mārkandeya, and Sumati Bhārgava, down to a text of 4,000 verses.” Lariviere 1989: xxiii , according to this recension's claim, represent the ninth chapter, regarding legal procedure, of Manu’s original text. This connection may enhance the prestige of because some traditional texts state Manu pronouncements on dharma is above challenge. However, Lariviere notes that it is clear from the critical edition and examination of other ancient documents that this explanation of Nāradasmṛti's origin is a myth, and was added later.

In 18th century, French Jesuits published Ezourvedam, claiming it to be a translation of a recension of the Yajurveda.Urs App (2011), The Birth of Orientalism. Chapter 1: Voltaire's Veda, University of Pennsylvania Press, pages 433-435Ludo Rocher (1984), Ezourvedam: A French Veda of the Eighteenth Century, University of Pennsylvanis Studies on South Asia, , pages 61-66 The Ezourveda was studied by Voltaire,Moriz Winternitz and V. Srinivasa Sarma (2010), A History of Indian Literature, Volume 1, Motilal Banarsidass, ISBN , page 11 footnote 1 and later declared a forgery, representing Jesuit ideas to Indians as a Vedic school.

The literary corpus of the dindsenchas comprises about 176 poems plus a number of prose commentaries and independent prose tales (the so-called "prose dindsenchas" is often distinguished from the "verse", "poetic" or "metrical dindsenchas"). As a compilation the dindsenchas has survived in two different recensions. The first recension is found in the Book of Leinster, a manuscript of the 12th century, with partial survivals in a number of other manuscript sources. The text shows signs of having been compiled from a number of provincial sources and the earliest poems date from at least the 11th century.

He never got the manuscript back, despite his pressing requests. In the next years, the place of poetic creation was taken by scientific works and the study of aesthetics and literature: he tried to make up for the gaps in his knowledge. The "appropriate" answer was published in 1825 with the title "Észrevételek Kölcsey recenziójára" (Observations about Kölcsey's recension) in the September issue of the Tudományos Gyűjtemény (Scientific Collection) - he spent eight years making it. He refused Kölcsey's pretensions based on the aesthetics of classicism in the name of romanticism: he is a poet who cannot be judged by the rules of hellenism.

Scribe Bratko (Serbian Братко), also known as Pop Bratko, was a 13th-century Serbian Orthodox presbyter and scribe who wrote the liturgical calendar book (menaion) during the rule of Stefan Vladislav I of Serbia for feudal lord Obrad.Blic panorama, 2007.11.20 Molitve pisane na koži (in Serbian) It is the oldest menaion in Serbian literature, written in the Serbian recension of Old Church Slavonic (Old Serbian). The menaion is composed of four parts, grouped in "services" of September and November (last fourth of the 13th century), and "festivity" for the rest of the months (first half of the 14th century).

This episode in Exodus is "widely regarded as a tendentious narrative against the Bethel calves". Egyptologist Jan Assmann suggests that event, which would have taken place around 931 BCE, may be partially historical due to its association with the historical pharaoh Sheshonq I (the biblical Shishak). Stephen Russell dates this tradition to "the eighth century BCE or earlier," and argues that it preserves a genuine Exodus tradition from the Northern Kingdom, but in a Judahite recension. Russell and Frank Moore Cross argue that the Israelites of the Northern Kingdom may have believed that the calves at Bethel and Dan were made by Aaron.

The Emperor Diocletian had ordered that all in the Empire should perform worship and sacrifices to the Roman gods. The authorities in Caesarea were so keen that all should obey this order that, according to the shorter recension of Eusebius' Martyrs of Palestine, they seized one Christian leader by the hands, led him to the altar and thrust the offering into his right hand. He was then dismissed as if he had performed the sacrifice. It was agreed by those in charge that they would attest that two others had made the offerings, even though they had not.

Zenodotus was the first superintendent of the Library of Alexandria and the first critical editor ( diorthōtes) of Homer. In 284 BC the Ptolemaic court appointed Zenodotus as first Director of the library and also the official tutor to the royal children. His colleagues in the librarianship were Alexander of Aetolia and Lycophron of Chalcis, to whom were allotted the tragic and comic writers respectively, Homer and other epic poets being assigned to Zenodotus. Although he has been reproached with arbitrariness and an insufficient knowledge of Greek, his recension undoubtedly laid a sound foundation for future criticism.

According to Asanga Tillekharatna, "it is generally believed that the sutra was compiled during 350-400 CE," although "many who have studied the sutra are of opinion that the introductory chapter and the last two chapters were added to the book at a later period."Asanga Tillekharatna, Laṅkāvatāra Sūtra. Encyclopedia of Buddhism Vol 6. ed. G. P. Malalasekara et al. (Colombo 1999) But Christian Lindtner shows that some early recension of Lankavatara sutra was known to and influenced the writings of Nagarjuna and Aryadeva basing his conclusion on several close or literal allusions to the sutra in early madhyamaka texts.Lindtner, Christian (1992).

Bratko Menaion (Братков минеј) is a 13th-century Serbian liturgical calendar book (menaion), written Serbian Orthodox monk-scribe by the name of Bratko. It is the oldest menaion in Serbian literature, written in the Serbian recension of Old Church Slavonic (Old Serbian).Radio-televizija Srbije, 28. sep 2010, Staro srpsko pisano nasleđe (in Serbian) The menaion was discovered in the village of Banvani The book is composed of four parts, grouped in "services" of September and November (last fourth of the 13th century), and "festivity" for the rest of the months (first half of the 14th century).

After the printing press was invented around 1450 by Johannes Gutenberg in Mainz, Germany, the art of book printing was soon introduced in other parts of Europe. By the end of the 15th century, Venice had become a major centre of printing. In 1493, Đurađ Crnojević, the ruler of the Principality of Zeta (in present-day Montenegro), sent Hieromonk Makarije to Venice to buy a press and learn the art of printing. At Cetinje, the capital of Zeta, Makarije printed in 1494 the Cetinje Octoechos, the first incunable written in the Serbian recension of Church Slavonic.

The earliest mention of a female pope appears in the Dominican Jean de Mailly's chronicle of Metz, Chronica Universalis Mettensis, written in the early 13th century. In his telling, the female pope is not named, and the events are set in 1099. According to Jean: Jean de Mailly's story was picked up by his fellow Dominican Stephen of Bourbon, who adapted it for his work on the Seven Gifts of the Holy Ghost. However, the legend gained its greatest prominence when it appeared in the third recension (edited revision) of Martin of Opava's Chronicon Pontificum et Imperatorum later in the 13th century.

Eusebius, De Martyribus Palestinae (long recension) 5.3; Barnes, "Sossianus Hierocles", 244. Nor do the existing lists of Egyptian prefects allow further precision: the fasti have gaps between Clodius Culcianus on 29 May 306 (Papyri Oxyrhynchus 1104) and Valerius Victorinus in 308 (Papyri Oxyrhynchus 2674) as well as between Aelius Hyginus 22 June 309 (Papyri Oxyrhynchus 2667) and Aurelius Ammonius on 18 August 312 (Chrestomathie 2.64).Barnes, "Sossianus Hierocles", 244. Timothy Barnes argues that the balance of probabilities favors the 310/311 date, as it would be consistent with what is known of Maximinus' actions elsewhere in the same period.

It is possible that more Middle Irish literature was written in medieval Scotland than is often thought, but has not survived because the Gaelic literary establishment of eastern Scotland died out before the fourteenth century. Thomas Owen Clancy has argued that the Lebor Bretnach, the so-called "Irish Nennius", was written in Scotland, and probably at the monastery in Abernethy, but this text survives only from manuscripts preserved in Ireland.T. O. Clancy, "Scotland, the 'Nennian' recension of the Historia Brittonum, and the Lebor Bretnach", in S. Taylor, ed., Kings, Clerics and Chronicles in Scotland, 500–1297 (Dublin/Portland, 2000), , pp. 87–107.

Dr. Bigg makes H the original, Syrian, first half of 2nd century, R being a recasting in an orthodox sense. H was originally written by a Catholic, and the heretical parts belong to a later recension. A. C. Headlam considers that the original form was rather a collection of works than a single book, yet all products of one design and plan, coming from one writer, of a curious, versatile, unequally developed mind. While accepting the dependence on the Book of Elchasai, Headlam sees no antagonism to St. Paul, and declares that the writer is quite ignorant of Judaism.

According to influential Marja' Abu al-Qasim al-Khoei, Uthman's collection of the Quran was metaphorical, not physical. He did not collect the verses and suras in one volume, but in the sense that he united the Muslims on the reading of one authoritative recension. al-Khoei also argues that the one reading on which Uthman united the Muslims was the one in circulation among most Muslims, and that it reached them through uninterrupted transmission from Muhammad. This is one of the most contested issues and an area where many non- Muslim and Muslim scholars often clash.

He spent much time examining ancient manuscripts in various libraries in Leningrad (now Saint Petersburg), including the Russian National Library (Saltykor-Shchedrin), the Library of the Oriental Institute, and the Library of the Academy of Sciences. He was able to shed light on a number of important manuscripts hitherto little accessed by Western scholars. One of these was the Karasu-Bazar Codex of the Latter Prophets, which may be the oldest extant biblical codex in Hebrew. Another was manuscript A, representing the shorter recension of 2 Enoch, the very existence of which had previously escaped the attention of Western scholars.

The Historia is the only work prior to the 19th century to make actual use of the Table. A widely copied text, it ensured the Table a wide diffusion. There are three Gaelic versions of the Table derived from the Harleian Historia: in the Lebor Bretnach, a mid-11th-century translation of the Historia; in one recension of the late 11th-century historical compilation Lebor Gabála Érenn; and in the 11th-century Middle Irish Sex aetates mundi. In the 12th century, Lambert of Saint-Omer incorporated the text of the Table from a copy of the Historia into his encyclopaedic Liber Floridus.

On the other hand, some scholars claim that the second represents the original text of the Seleucia-Ctesiphon Council, and that the words "who is from the Father and the Son" in the second recension are the earliest example of the Filioque clause. Since the phrase "who is from the Father and the Son" does not contain the term "procession" or any other specific term that would describe the relations between the Father, the Son and the Holy Spirit, the claim that this is the "earliest example" of the Filioque clause is not universally accepted by scholars.

In 1190-1192, Stefan Nemanja briefly assigned the rule of Hum to his son Rastko Nemanjić, while Miroslav held the Lim region with Bijelo Polje. Rastko however took monastic vows and Miroslav continued ruling Hum after 1192. Latin vengeance came in March 1198, when Andrew II of Hungary become the prince of Dalmatia, Croatia and Hum, while Miroslav died a year after and his wife was living in exile. The Miroslav Gospels are the oldest surviving documents written in Serbian recension of Old Church Slavonic, very likely produced for the Church of St Peter in Lima, commissioned by prince Miroslav.

Some, such as Jacob N. Epstein, theorize that the Tosefta as we have it developed from a proto-Tosefta recension which formed much of the basis for later Amoraic debate. Others, such as Hanokh Albeck, theorize that the Tosefta is a later compendium of several baraitot collections which were in use during the Amoraic period. More recent scholarship, such as that of Yaakov Elman, concludes that since the Tosefta, as we know it, must be dated linguistically as an example of Middle Hebrew 1, it was most likely compiled in early Amoraic times from oral transmission of baraitot.Yaakov Elman, Authority & Tradition, Yeshiva Univ.

96 As the armies gather for the final battle, she prophesies the bloodshed to come.Cecile O'Rahilly (ed & trans), Táin Bó Cuailnge Recension 1, 1976, pp. 229–230 In one version of Cúchulainn's death- tale, as Cúchulainn rides to meet his enemies, he encounters the Morrígan as a hag washing his bloody armour in a ford, an omen of his death. Later in the story, mortally wounded, Cúchulainn ties himself to a standing stone with his own entrails so he can die upright, and it is only when a crow lands on his shoulder that his enemies believe he is dead.

Burton's translation (The Book of the Thousand Nights and a Night, 1885–88) enjoyed a huge public success, but at the same time was criticized for its reportedly archaic language and excessive erotic details. According to Ulrich Marzolph, as of 2004, Burton's translation remains the most complete version of One Thousand and One Nights in English. It is also generally considered as one of the finest unexpurgated translations from Calcutta II. It stood as the only complete translation of the Macnaghten or Calcutta II edition (Egyptian recension) until the Malcolm C. and Ursula Lyons translation in 2008.

After the initial attack the Norse left to go north, leaving Kings Ælle and Osberht to recapture the city. The E recension of the Anglo-Saxon Chronicle suggests that Northumbria was particularly vulnerable at this time because the Northumbrians were once again fighting among themselves, deposing Osberht in favor of Ælle. 866–867 In the second raid the Vikings killed the Northumbrian kings Ælle and Osberht while recapturing the city. After King Alfred reestablished his control of southern England the Norse invaders settled into what came to be known as the Danelaw in the Midlands, East Anglia, and the southern part of Northumbria.

The Moore Bede contains (with The Leningrad Bede) one of the two earliest representatives of the m-type text of the Latin Historia ecclesiastica gentis Anglorum.Colgrave and Mynors 1969, xliii–xliv The manuscript contains a copy of the Northumbrian recension of Cædmon's Hymn on the last page of the manuscript, f. 128v. The poem is in the hand of a contemporary scribe, probably to be identified with that responsible for the so-called Memoranda on the same page (written in a larger script, but showing many similarities to the more cramped Cædmon’s Hymn and the main text of ff. 1r-128r).

Ignatius is known to have taught the deity of Christ: The same section in text of the Long Recension says the following: He stressed the value of the Eucharist, calling it a "medicine of immortality" (Ignatius to the Ephesians 20:2). The very strong desire for bloody martyrdom in the arena, which Ignatius expresses rather graphically in places, may seem quite odd to the modern reader. An examination of his theology of soteriology shows that he regarded salvation as one being free from the powerful fear of death and thus to bravely face martyrdom.Cobb, L. Stephanie.

This doctoral dissertation was published, with some additions, in 2004, now with the title of La Filosofia Social i Política de Francesc Eiximenis (Francesc Eiximenis' Social and Political Philosophy).This edition can be read on line. A public introduction of this book was made in the Club Diario Levante (Levante newspaper club) on 26 May 2004, by the author, the publisher José Manuel Altava and professor Albert Hauf. Here a chronique that was made by the Levante-EMV newspaper in the printed edition of 28 May 2004 can be read. A recension of this book in the review Zeitschrift für Katalanistik, by Valentí Fàbrega i Escatllar (ZfK, 19. 2006.

The roll of Christian Hebraists in England includes the names of J. W. Etheridge, the author of a popular Introduction to [post- Biblical] Hebrew Literature (1856); Thomas Chenery, translator of Legends from the Midrash (1877), and editor of Al-Ḥarizi's translation of Ḥariri; and W. H. Lowe, who edited the Palestinian recension of the Mishnah. In spite, however, of these facts and of the warning given by Lagarde (Symmicta, ii. 147; Mittheilungen, ii. 165), that in order to understand the Bible text itself a deep study of the Halakah is necessary, Christian writers on the life of Jesus continue their disregard of the primary sources.

Being rooted in Germanic tribal law, the various regional laws of the Frankish Empire (and the later Holy Roman Empire) prescribed different particulars, such as equipment and rules of combat. The Lex Alamannorum (recension Lantfridana 81, dated to 712–730 AD) prescribes a trial by combat in the event of two families disputing the boundary between their lands. A handful of earth taken from the disputed piece of land is put between the contestants and they are required to touch it with their swords, each swearing that their claim is lawful. The losing party besides forfeiting their claim to the land is required to pay a fine.

The surviving texts of the Avesta, as they exist today, derive from a single master copy produced by collation and recension in the Sasanian Empire (224–651 CE/AD). That master copy, now lost, is known as the 'Sassanian archetype'. The oldest surviving manuscript (K1) of an Avestan language text is dated 1323 CE. Summaries of the various Avesta texts found in the 9th/10th century texts of Zoroastrian tradition suggest that a significant portion of the literature in the Avestan language has been lost. Only about one-quarter of the Avestan sentences or verses referred to by the 9th/10th century commentators can be found in the surviving texts.

The Macedonian recension of Old Church Slavonic also appeared around that period in the Bulgarian Empire and was referred to as such due to works of the Ohrid Literary School. Towards the end of the 13th century, the influence of the Serbian language increased as Serbia expanded its borders southward. During the five centuries of Ottoman rule, from the 15th to the 20th century, the vernacular spoken in the territory of current-day North Macedonia witnessed grammatical and linguistic changes that came to characterize Macedonian as a member of the Balkan sprachbund. This period saw the introduction of many Turkish loanwords into the language.

Anders Pettersson, Gunilla Lindberg-Wada, Margareta Petersson and Stefan Helgesson. Berlin: Walter de Gruyter, 2006. This number is included in the recension of al-Anbari, who received the text from Abu 'Ikrima of Dabba, who read it with Ibn al-A‘rābī, al-Mufaḍḍal's stepson and inheritor of the tradition. We know from the Fihrist of Ibn al-Nadim (d. ca. 988 AD) that the original book, as transmitted by Ibn al-A‘rābī, contained 128 pieces and began with the poet Ta’abbaṭa Sharran Thābit ibn Jābir; this number agrees with the Vienna manuscript, which includes an additional poem, poems annotated by al-Anbari, al-Muraqqish the Elder, etc.

The Russian recension of New Church Slavonic is the language of books since the second half of the 17th century. It generally uses traditional Cyrillic script (poluustav); however, certain texts (mostly prayers) can be printed in modern alphabets with the spelling adapted to rules of local languages (for example, in Russian/Ukrainian/Bulgarian/Serbian Cyrillic or in Hungarian/Slovak/Polish Latin). Before the eighteenth century, Church Slavonic was in wide use as a general literary language in Russia. Although it was never spoken per se outside church services, members of the priesthood, poets, and the educated tended to slip its expressions into their speech.

Composition of the work probably began circa 1386, and the work was completed in 1390. The prologue of this first recension recounts that the work was commissioned by Richard II after a chance meeting with the royal barge on the River Thames; the epilogue dedicates the work to Richard and to Geoffrey Chaucer, as the "disciple and poete" of Venus. This version of the work saw widespread circulation, perhaps due to its royal connections (Peck 2000), and was the most popular of Gower's works, with at least 32 of the 49 surviving manuscripts of the Confessio containing this version. The subsequent history is complicated and not entirely certain.

By the 7th or 8th century, there had been composed a Letter of Pharasmenes to Hadrian, whose accounts of marvels such as bearded women (and headless men) became incorporated into later texts. This included De Rebus in Oriente mirabilibus (also known as Mirabilia), its Anglo-Saxon translation, Gervase of Tilbury's treatise, and the Alexander legend attributed to . The Latin text in the recension known as the Fermes Letter was translated verbatim in Gervase of Tilbury's Otia Imperialia (ca. 1211) which describes a "people without heads" ("Des hommes sanz testes") of a golden colour, measuring 12 feet tall and 7 feet wide, living on an isle in the River Brisone (in Ethiopia).

The Chronicon complutense sive alcobacense ("Complutensian Chronicle, that is, [from a manuscript] of Alcalá de Henares [ancient Complutum]") is a short medieval Latin history, in the form of annals, of events in Galicia and Portugal up to the death of Ferdinand I "the Great", whom the anonymous chronicler lauds as an "exceedingly strong emperor" (imperator fortissimus), in 1065. It is the earliest "chronicon" dealing with Galaico-Portuguese events. The first edition (editio princeps) was published by Enrique Flórez in 1767. A more recent edition, incorporating the recension known as the Chronicon conimbrigense, was published under the title Annales Portugalenses veteres (APV, "old Portuguese annals") by Pierre David.

The saga draws from skaldic poetry and Latin hagiography, with embellishments from popular oral legends. The earliest version, the so-called Oldest Saga of St. Olaf probably written in Iceland, has not survived except in a few fragments. The next version, commonly known as the Legendary Saga of St. Olaf (also designated Helgisagan um Ólaf digra Haraldsson "Holy saga of Olaf Haraldsson the Stout" ), is preserved in a unique Norwegian manuscript, De Gardie 8 (in the possession of Uppsala University Library). A third, by Icelandic cleric , is also now lost except as chapters excerpted and added to the Flateyjarbók recension, these fragments demonstrating evidence of a richer rhetorical style.

Each "mega-recension" contains a major post-conciliar apocalypse that refers to the later Roman and Byzantine emperors, and each contains a major apocalypse that refers to the Arab caliphs. Of even further interest is that some manuscripts, such as the Vatican Arabo manuscript used in the aforementioned collation, contains no less than three presentations of the same minor apocalypse, about the size of the existing Apocalypse of John, having a great deal of thematic overlap, yet quite distinct textually. Textual overlaps exist between the material common to certain Messianic-apocalyptic material in the Mingana and Grebaut manuscripts, and material published by Ismail Poonawalla.Poonawalla, "Shi'ite Apocalyptic" in M. Eliade, ed.

The Theravāda school is the only remaining school which is exclusively aligned with the philosophic outlook of the early schools. However, significant variation is found between the various Theravādin communities, usually concerning the strictness of practice of vinaya and the attitude one has towards abhidhamma. Both of these, however, are aspects of the Vibhajjavādin recension of the Tipiṭaka, and the variation between current Theravāda groups is mainly a reflection of accent or emphasis, not content of the Tipiṭaka or the commentaries. The Tipiṭaka of the Theravāda and the main body of its commentaries are believed to come from (or be heavily influenced by) the Sthaviravādins and especially the subsequent Vibhajjavādins.

But the 767 Council of Tours canon 23 allowed the use of the Ambrosian hymns. Though the Psalter of the second recension of Jerome, now used in all the churches of the Roman Rite except St. Peter's Basilica, Vatican City, is known as the "Gallican", while the older, is known as the "Roman", it does not seem that the Gallican Psalter was used even in Gaul until a comparatively later date, though it spread thence over nearly all the West. At present the Mozarabic and Ambrosian Psalters are variants of the "Roman", with peculiarities of their own. Probably the decadence of the Gallican Divine Office was very gradual.

Harnack, in his "Chronologie" (II), gives 260 or later as the date, but he thinks H and R may be ante-Nicene. Waitz supposes two earlier sources to have been employed in the romance, the Kerygmata Petrou (origin in 1st century, but used in a later anti-Marcionite recension) and the Acts of Peter (written in a Catholic circle at Antioch c. 210). Harnack accepts the existence of these sources, but thinks neither was earlier than about 200. They are carefully to be distinguished from the well-known 2nd century works, the Preaching of Peter and Acts of Peter, of which fragments still exist.

" 110 Caetani claimed that most of the early traditions of Islam could be dismissed as fabrications by later generations of authors.The quest for the historical Mohammed Ibn Warraq In 1905, Prince Caetani, in his introduction to his monumental ten folio volumes of Annali dell'Islam ( 1905 to 1926), came to "the pessimistic conclusion that we can find almost nothing true on Muhammad in the Traditions, we can discount as apocryphal all the traditional material that we possess." 108 Caetani had "compiled and arranged (year by year, and event by event) all the material which the sources, the Arab historians offered.Uthman and the Recension of the Koran, Leone Caetani, Volume 5, p.

211 The order of service followed the Liber Regalis, the abbey's transcript of the fourth recension of the coronation service, first used the coronation of Edward II in 1308 and spoken in Latin for the last time before its translation into English in 1601. Also for the last time, the coronation included a Catholic mass. There was no universal text for the mass in the Catholic Church at that time, and in southern England, the Sarum Rite was generally used, however most major churches had their own variations on it, the abbey using their own version called the Litlyngton or Westminster Missal,Hook, p. 151 dating from 1384.

The ongoing sites of Oxyrhynchus and the Villa of the Papyri offer hope of the discovery of fragments outside the corpus tradition. Meanwhile, the commentaries, or explanations of the content of the corpus, supply quotations and paraphrases filling in the gap. These lemmata, or excerpts, are so close to the corpus that they can be assigned Bekker numbers, which is good evidence that corpus has been accepted as the work of Aristotle since the beginning of the Roman Empire. The corpus is universally attributed to a single recension, that of Andronicus of Rhodes, dated to mid-1st-century BC, in the late Roman Republic.

Initially he might have yielded to the temptation to walk away with the source rather than return it to display in the temple. Becoming rich through the sale of stolen documents he decided to redeem the old cache, which was said to have been hidden not far from his home town. Examining the books, and finding that moths and mold had removed portions of the text, Apellicon created another recension, supplying the missing information himself. There is no indication of how much was missing or of what source Apellicon used, if any, or whether the supplied material was grammatical, orthographic, or epigraphic, or included philosophy as well.

It is thought that some of the entries may have been composed by Archbishop Wulfstan. [D] contains more information than other manuscripts on northern and Scottish affairs, and it has been speculated that it was a copy intended for the Anglicised Scottish court. From 972 to 1016, the sees of York and Worcester were both held by the same person—Oswald from 972, Ealdwulf from 992, and Wulfstan from 1003, and this may explain why a northern recension was to be found at Worcester. By the 16th century, parts of the manuscript were lost; eighteen pages were inserted containing substitute entries from other sources, including [A], [B], [C] and [E].

She tells him, "It is at the guarding of thy death that I am; and I shall be.""The Cattle Raid of Regamna", translated by A. H. Leahy, from Heroic Romances of Ireland Vol II, 1906 In the Táin Bó Cúailnge ("The Cattle Raid of Cooley"), Queen Medb of Connacht launches an invasion of Ulster to steal the bull Donn Cuailnge; the Morrígan, like Alecto of the Greek Furies, appears to the bull in the form of a crow and warns him to flee.Cecile O'Rahilly (ed & trans), Táin Bó Cuailnge Recension 1, 1976, p. 152 Cúchulainn defends Ulster by fighting a series of single combats at fords against Medb's champions.

While retaining the most important elements of the Anglo-Saxon rite, it borrowed heavily from the consecration of the Holy Roman Emperor from the Pontificale Romano-Germanicum, a book of German liturgy compiled in Mainz in 961, thus bringing the English tradition into line with continental practice.Strong, pp. 43–44. It remained in use until the coronation of Edward II in 1308 when the fourth recension was first used, having been compiled over several preceding decades. Although influenced by its French counterpart, the new ordo focussed on the balance between the monarch and his nobles and on the oath, neither of which concerned the absolutist French kings.

This, occasionally reprinted, was the standard edition until 1869, when Alexander Riese commenced a new and more critical recension, from which many pieces improperly inserted by Burmann are rejected, and his classified arrangement is discarded for one according to the sources whence the poems have been derived. The first volume contains those found in MSS., in the order of the importance of these documents; those furnished by inscriptions following. The first volume (in two parts) appeared in 1869-1870, a second edition of the first part in 1894, and the second volume, Carmina Epigraphica (in two parts), in 1895-1897, edited by Franz Bücheler.

It retains most of the distinctive differences that the earlier version has from the Greek, with none of the more drastic changes that may be found in the next version. This version was once used throughout the Kievan metropolia, as well as in the Orthodox Churches of Central Europe (Ukraine, Poland, Hungary, Slovakia, Austria and so on), but later dropped out of use, and the next version adopted. It is currently only used (either in the original Slavonic or in vernacular translations) by those churches that use the Ruthenian recension—the Ukrainian Greek Catholic Church, the Ruthenian Greek Catholic Church, the Belarusian Greek Catholic Church, the Hungarian Greek Catholic Church, and the Slovak Greek Catholic Church.

It goes like this: Prithviraj Raso is the earliest source that includes four different Rajput dynasties (not just the Paramaras) in this legend. Scholars such as Dasharatha Sharma and C. V. Vaidya, who analyzed the earliest available copies of Prithviraj Raso, concluded that its original recension did not contain this legend at all. The earliest extant copy of Prithviraj Raso, dated to 15th century, contains only one sentence regarding the origin of Chauhan dynasty: it states that Manikya Rai was the first valiant Chauhan, and he was born from Brahma's sacrifice. R. B. Singh believes that the 16th century poets came up with the legend to foster Rajput unity against the Mughal emperor Akbar.

The entry for this year consists of three items: (1) the raid on Tamworth, probably in (late) 942, (2) the Leicester debacle (beginning with Her, as if intended for 943) and (3) the reconciliation between Olaf and Edmund. The first two items, clumsily incorporated as they seem, are unique to the Chronicles and appear to derive from a northern source. These broadly overlap with information found in the Historia regum, a later representative of this northern recension. The Historia regum, which is often unreliable on matters of chronology but which contains valuable detail not found elsewhere, adds that Olaf first went south to the Mercian town of Northampton (Hamtona) before he proceeded to Tamworth.

Other authors however argue that it is difficult to assess any role had by al-Hajjaj, though they argue for plausibility of a widely known account that has him ordering Nasr ibn Asim to introduce new vowel diacritics, a story that is unchallenged, despite the strong hostility of Muslim sources towards al-Hajjaj. Jeffery argued that al-Hajjaj seemed "to have made an entirely new recension of the Qur'an", basing his argument on a Muslim source and two Christian sources. The Muslim source is a hadith report in Sunan Abu Dawood, which details eleven changes. Researcher Umar Ibn Ibrahim Radwan, argues that the changes could be categorised as differences in the qira'at.

After graduation from Stockholm University, Winroth did his master's and doctoral studies at Columbia University under Robert Somerville, followed by postdoctoral research at the University of Newcastle, where he was the Sir James Knott Research Fellow and worked with R. I. Moore. Professor Winroth specializes in the history of "medieval Europe, especially religious, intellectual and legal history as well as the Viking Age. He teaches both halves of the survey lecture course in medieval history, seminars in religious, legal, intellectual, and Scandinavian history." He worked on the Decretum Gratiani of Gratian and discovered that the original version, the so-called "first recension," was only about half the size of the commonly known text.

Although the various recensions of Church Slavonic differ in some points, they share the tendency of approximating the original Old Church Slavonic to the local Slavic vernacular. Inflection tends to follow the ancient patterns with few simplifications. All original six verbal tenses, seven nominal cases, and three numbers are intact in most frequently used traditional texts (but in the newly composed texts, authors avoid most archaic constructions and prefer variants that are closer to modern Russian syntax and are better understood by the Slavic-speaking people). In Russian recension, the fall of the yers is fully reflected, more or less to the Russian pattern, although the terminal ъ continues to be written.

In particular, some of the ancient pronouns have been eliminated from the scripture (such as етеръ "a certain (person, etc.)" → нѣкій in the Russian recension). Many, but not all, occurrences of the imperfect tense have been replaced with the perfect. Miscellaneous other modernisations of classical formulae have taken place from time to time. For example, the opening of the Gospel of John, by tradition the first words written down by Saints Cyril and Methodius, (искони бѣаше слово) "In the beginning was the Word", were set as "искони бѣ слово" in the Ostrog Bible of Ivan Fedorov (1580/1581) and as въ началѣ бѣ слово in the Elizabethan Bible of 1751, still in use in the Russian Orthodox Church.

The Seven Holy Brothers The "Acts" that give the above account of the seven martyrs as sons of Felicitas existed, in some form, in the sixth century, since Pope Gregory I refers to them in his "Homiliæ super Evangelia, book I, homily iii."P.L., LXXVI, 1087 The early twentieth century Catholic Encyclopedia reported that "even distinguished modern archæologists have considered them, though not in their present form corresponding entirely to the original, yet in substance based on genuine contemporary records." But it went on to say that investigations had shown this opinion to be hardly tenable. The earliest recension of these "Acts" does not antedate the sixth century, and appears to be based not on a Roman i.e.

The second recension adds a prologue in which Ailill and Medb compare their respective wealths and find that the only thing that distinguishes them is Ailill's possession of the phenomenally fertile bull Finnbhennach, who had been born into Medb's herd but scorned being owned by a woman so decided to transfer himself to Ailill's. Medb determines to get the equally potent Donn Cuailnge from Cooley to equal her wealth with her husband. She successfully negotiates with the bull's owner, Dáire mac Fiachna, to rent the animal for a year. However, her messengers while drunk, reveal that Medb intends to taken the bull by force if she is not allowed to borrow him.

Dundrennan Abbey, one of the many royal foundations of the 12th century The Pictish and Scottish kingdoms that would form the basis of the Kingdom of Alba were largely converted by Irish-Scots missions associated with figures such as St Columba, from the 5th to the 7th centuries. These missions tended to found monastic institutions and collegiate churches that served large areas.O. Clancy, "The Scottish provenance of the 'Nennian' recension of Historia Brittonum and the Lebor Bretnach " in: S. Taylor (ed.), Picts, Kings, Saints and Chronicles: A Festschrift for Marjorie O. Anderson (Dublin: Four Courts, 2000), pp. 95–6 and A. P. Smyth, Warlords and Holy Men: Scotland AD 80–1000 (Edinburgh: Edinburgh University Press, 1989), , pp. 82–3.

In one recension, Guy, son of Siward or Seguard of Wallingford, by his prowess in foreign wars wins in marriage Felice (the Phyllis of the well-known ballad), daughter and heiress of Roalt, Earl of Warwick. Soon after his marriage he is seized with remorse for the violence of his past life, and, by way of penance, leaves his wife and fortune to make a pilgrimage to the Holy Land. After years of absence he returns in time to deliver Winchester for Athelstan of England from the invading northern kings, Anelaph (Anlaf or Olaf) and Gonelaph, by slaying in single combat their champion, the giant Colbrand. Winchester tradition fixes the duel at Hyde Mead, before the Abbey near Winchester.

The following are the primary forms of Pseudo-Orpheus that have survived to the present. The exact dating of the various recensions is disputed. The first extant writer who quotes the work is Clement of Alexandria, who lived about 150-215 CE.On Clement as the first to quote it, see On the birth and death dates for Clement, see Clement provides "numerous short quotations" from Pseudo-Orpheus; one (abbreviated C2) matching the edition of Eusebius, and the rest, collectively known as C1, mostly but not exclusively in agreement with the version of the poem known as J (see below). The recension which appears in Eusebius (abbreviated E) seems to have been produced in the second or first century BCE.

Of medieval works on this subject, only Guido delle Colonne's Historia destructionis Troiae was adapted as frequently. Benoît's sources for the narrative were the Latin rescensions of Dictys and Dares, and some material from the all-but-lost Latin recension that is represented now only in part, in a single, fragmentary manuscript, the Rawlinson in the Bodleian Library at the University of Oxford. The audience for Benoît's famous poem consisted of aristocrats for whom this retelling (and the romans antiques in general) served a moral purpose: it was a "mirror for princes" within the larger didactic genre of mirror literature.Barbara Nolan, Chaucer and the Tradition of the Roman Antique (Cambridge: Cambridge University Press) 1992.

Due to these reflexes, yat no longer represented an independent phoneme but an already existing one, represented by another Cyrillic letter. As a result, children had to memorize by rote whether or not to write yat. Therefore, the letter was dropped in a series of orthographic reforms: in Serbian with the reform of Vuk Karadžić, in Russian, Belarusian and Ukrainian with the Russian Spelling Reform of 1917, and in Bulgarian and Rusyn as late as 1945. The letter is no longer used in the standard modern orthography of any of the Slavic languages written with the Cyrillic script, but survives in liturgical and church texts written in the Russian recension of Church Slavonic.

Kalist Rasoder was the author of the Tetraevangelion, also known as "Serres Gospel" book, written in 1354 in the Serbian recension of Church Slavonic. In view of the turbulent historical happenings in the region at the time, it is understandable how the Gospel book of Metropolitan Jakov of Serres found its way into the library of St. Paul's monastery (Agiou Pavlou) at Mount Athos, although the precise date of the transfer is unknown. The manuscript was brought to England in 1837 from the Athonite monastery of Agiou Pavlou, by Robert Curzon, 14th Baron Zouche. It was deposited at the British Museum by his son in 1876 and is kept in the British Library as Additional Manuscript 39626.

The Cetinje Octoechos ( or Cetinjski oktoih) is an Orthodox liturgical book printed in 1494 in Cetinje, the capital of the Principality of Zeta (present- day Montenegro). It is the first incunabulum written in the Serbian recension of Church Slavonic, as well as the first book printed in Cyrillic in Southeast Europe. The octoechos was produced under the direction of Hieromonk Makarije at the Crnojević printing house, which was founded in 1493 by Đurađ Crnojević, the ruler of Zeta. Printed in two instalments, its first volume contains the hymns to be sung to the first four tones of the Octoechos system of musical modes, and the hymns for the remaining four tones are included in the second volume.

At the time, he lamented that he was unable to collate his manuscript with the translation published by Grebaut. That collation, together with collation to some manuscripts of the same name from the Vatican Library, later surfaced in a paper delivered at a conference in the 1990s of the Association pour l'Etudes des Apocryphes Chretiennes. There seem to be two different "mega-recensions", and the most likely explanation is that one recension is associated with the Syriac- speaking traditions, and that the other is associated with the Coptic and Ethiopic/Ge'ez traditions. The "northern" or Syriac-speaking communities frequently produced the manuscripts entirely or partly in karshuni, which is Arabic written in a modified Syriac script.

The 6th-century recension of Liber Pontificalis ('Book of the Popes') known as the "Felician Catalog" includes additional commentary to the work's earlier entry on Eleutherius. One addition ascribes to Eleutherius the reissuance of a decree: "And he again affirmed that no food should be repudiated by Christians strong in their faith, as God created it, [provided] however that it is sensible and edible." Such a decree might have been issued against early continuations of Jewish dietary law and against similar laws practiced by the Gnostics and Montanists. It is also possible, however, that the editor of the passage attributed to Eleutherius a decree similar to another issued around the year 500 in order to give it greater authority.

The three words Dasa, Dasyu and Asura (danav) are used interchangeably in almost identical verses that are repeated in different Vedic texts, such as the Rig Veda, the Saunaka recension of Atharva veda, the Paippalada Samhita of the Atharva Veda and the Brahmanas text in various Vedas. Such comparative study has led scholars to interpret Dasa and Dasyu may have been a synonym of Asura (demons or evil forces, sometimes simply lords with special knowledge and magical powers) of later Vedic texts.Wash Edward Hale (1999), Ásura- in Early Vedic Religion, Motilal Barnarsidass, , pages 157–174 Sharma states that the word dasa occurs in Aitareya and Gopatha Brahmanas, but not in the sense of a slave.

Emperor Heraclius's offensive in 628 AD brought victory over the Persians and ensured Roman predominance in Lazica until the invasion and conquest of the Caucasus by the Arabs in the second half of the seventh century. As the result of Muslim invasions, the ancient metropolis, Phasis, was lost and Trebizond became the new Metropolitan bishop of Lazica, since then the name Lazi appears the general Greek name for Tzanni. According to Geography of Anania Shirakatsi of the 7th century,Ashkharatsuyts, Long Recension, V, 19. Colchis (Yeger in Armenian sources, same as Lazica) was subdivided into four small districts, one of them being Tzanica, that is Chaldia, and mentions Athinae, Rhizus and Trebizond among its cities.

The inscription can be found online at A first analysis dated the Constitution to 84/83 BC, the time of Sulla's visit after reaching an agreement with Mithridates. On subsequent revision of the text J.H. Oliver noticed that two of the provisions were so close to recommendations in Aristotle's Politics that Bekker numbers could be As a peripatetic constitution would not be being restored in 84 BC after the final overthrow of the peripatetics. Oliver redates it to 87/86 BC suggesting that the author was a peripatetic; that is, Athenion with his friends. Furthermore, I 2351 is strong evidence that the recension of Apellicon was in fact close to the corpus Aristotelicum.

By reciting them the cosmos is regenerated, "by enlivening and nourishing the forms of creation at their base. As long as the purity of the sounds is preserved, the recitation of the mantras will be efficacious, irrespective of whether their discursive meaning is understood by human beings." Frazier further notes that "later Vedic texts sought deeper understanding of the reasons the rituals worked," which indicates that the Brahmin communities considered study to be a "process of understanding." A literary tradition is traceable in post-Vedic times, after the rise of Buddhism in the Maurya period, perhaps earliest in the Kanva recension of the Yajurveda about the 1st century BCE; however oral tradition of transmission remained active.

Perhaps the most important of all are the Mahabharata manuscripts which represent a distinct recension of the great epic. These manuscripts were related a wide range of subjects: vedic literature, ancient epic poetry, classical Sanskrit Literature, and technical and scientific literature. He joined the service of East India Company in 1812 as Register of Zillah Court in South Malabar and rose up the judicial ladder to become finally a Criminal Judge at Cuddapah. Cuddapah Town Cemetery had a tomb in the name of C.M. Whish with the inscription "Sacred to the memory of C.M. Whish, Esquire of the Civil Service, who departed this life on the 14th April 1833, aged 38 years".

The text was written in Classical Chinese, which was used by literate Koreans at the time of its composition. The earliest version of the text is believed to have been compiled in the 1280s, and the earliest extant publication of the text is from 1512 CE. 20th- century Korean scholars such as Choe Nam-seon established the Buddhist monk Iryeon (1206–1289) as the main compiler of the text, on the basis that his name (and full official title) was indicated in the fifth fascicle. This view is widely accepted among modern scholars. The compilation is believed to have been expanded by Iryeon's disciple Muguk (1250-1322) and several others prior to the definitive 1512 recension.

For many centuries, Slavic people who settled on the Balkans spoke their own dialects and used other dialects or languages to communicate with other people. The "canonical" Old Church Slavonic period of the development of Macedonian started in the 9th century and lasted until the first half of the 11th century. During this period common to all Slavic languages, Greek religious texts were translated to Old Church Slavonic (based on a dialect spoken in Thessaloniki). The Macedonian recension of Old Church Slavonic also appeared around that period in the First Bulgarian Empire and was referred to as such due to works of the Ohrid Literary School, with its seat in Ohrid, current-day North Macedonia.

Collins (1989), 28, and (2004), Visigothic Spain, 409-711 (London: Blackwell Publishing), 130-2, provides a summary of the disputed succession. The battle of Guadalete was not an isolated Berber attack but followed a series of raids across the straits of Gibraltar from North Africa which had resulted in the sack of several south Iberian towns. Berber forces had probably been harassing the peninsula by sea since the conquest of Tangiers in 705/6. Some later Arabic and Christian sources present an earlier raid by a certain Ṭārif in 710 and one, the Ad Sebastianum recension of the Chronicle of Alfonso III, refers to an Arab attack incited by Erwig during the reign of Wamba (672-80).

A raiding party led by Tarik was sent to intervene in a civil war in the Visigothic kingdomin Hispania. Crossing the Strait of Gibraltar, it won a decisive victory in the summer of 711 when the Visigothic king Roderic was defeated and killed on July 19 at the Battle of Guadalete. Tariq's commander, Musa bin Nusair quickly crossed with substantial reinforcements, and by 718 the Muslims dominated most of the peninsula. There are some later Arabic and Christian sources present an earlier raid by a certain Ṭārif in 710 and one, the Ad Sebastianum recension of the Chronicle of Alfonso III, refers to an Arab attack incited by Erwig during the reign of Wamba (672-680).

Like the English coronation ritual, the French ritual after being subject to considerable influence from the Roman ritual in the 12th and 13th centuries reverted to earlier French forms in the 14th century. The Roman text and ritual, however, were not completely abandoned but combined with the earlier texts and ritual so that this fourth and final recension was nearly twice the length of the earlier recension.The following account is based on that given in Coronation Rites by Reginald D. Maxwell Woolley, B.D. Cambridge: at the University Press, 1915 and from "Pertinent Extracts from the Ceremony of the Sacre" in The Legend of the Ste. Ampoule by Sir Francis Oppenheimer, K.C., M.G., London: Faber & Faber Limited, 24 Russell Square.

Several versions of the expanded Sanguozhi are extant today. Luo Guanzhong's version in 24 volumes, known as the Sanguozhi Tongsu Yanyi, is now held in the Shanghai Library in China, Tenri Central Library in Japan, and several other major libraries. Various 10-volume, 12-volume and 20-volume recensions of Luo's text, made between 1522 and 1690, are also held at libraries around the world. However, the standard text familiar to general readers is a recension by Mao Lun and his son Mao Zonggang. In the 1660s, during the reign of the Kangxi Emperor in the Qing dynasty, Mao Lun and Mao Zonggang significantly edited the text, fitting it into 120 chapters, and abbreviating the title to Sanguozhi Yanyi.

The recension of Hendrik Kern organizes all of the manuscripts into five families according to similarity and relative chronological sequence, judged by content and dateable material in the text.. Family I is the oldest, containing four manuscripts dated to the 8th and 9th centuries but containing 65 titles believed to be copies of originals published in the 6th century.. In addition they feature the Malbergse Glossen, "Malberg Glosses", marginal glosses stating the native court word for some Latin words. These are named from native malbergo, "language of the court".. Kern's Family II, represented by two manuscripts, is the same as Family I, except that it contains "interpolations or numerous additions which point to a later period"..

The accusatory letters of bishop Marbodius of Rennes and Geoffrey of Vendôme were without sufficient cause declared to be forgeries and the MS. Letter of Peter of Saumur was made away with, probably at the instigation of Jeanne Baptiste de Bourbon, Abbess of Fontevrault. This natural daughter of Henry IV of France applied to Pope Innocent X for the beatification of Robert, her request being supported by Louis XIV and Henrietta of England. Both this attempt and one made about the middle of the nineteenth century failed, but Robert is usually given the title of "Blessed". The original recension of the Rule of Fontevrault no longer exists; the only surviving writing of Robert is his letter of exhortation to Ermengarde of Brittany.ed.

1400) recension of Chaucer's translation of Boethius's De Consolatione Philosophiae in British Library Additional MS 10340 (which forms the basis of a published editionR. Morris (ed.), Chaucer's Translation of Boethius's "De Consolatione Philosophiae", Early English Text Society, Extra Series V (N Trübner & Co., London 1868).) was in the hands of Stephen Kirton, London alderman and Merchant-taylor, son of John Kirton (executor to both Nicholas and Margaret Gainsford) and his wife Margaret White, daughter of the above.J.M. Manley and E. Rickert, The Text of the Canterbury Tales, I: Descriptions of the Manuscripts (University of Chicago Press, 1940), pp. 48–51. Many ancient documents relating to the Gainsfords of Crowhurst are collected in the Gaynesford Cartulary, an accumulation originally formed by the family themselves.

Begins with the following introduction: "Senchus genealach gabháltas uasal Éreann agus Albansgot go ccraobhsgaoileadh a ccineadhach ó créudthós na n-aimsior n-aicsidhe gus aniú (mar ghebh mid / The history of the genealogies of the invasions of the nobles of Ireland and of the Scots of Alba with the genealogical branchings of their races from the beginning of visible times until today, as we find, according to the order". Mac Fhirbhisigh draws upon a recension of Lebor Gabála Érenn (The Book of the Taking of Ireland) by Mícheál Ó Cléirigh for a summary which deals with the legendary invaders of Ireland from the time of Partholón to Míl Espáine. Following this, Mac Fhirbhisigh begins the book proper, with the genealogies of Síol Éreamhóin (Érimón).

The group was discovered by Hermann von Soden and designated by him with the symbol K1.Hermann von Soden, Die Schriften, I/2. Wisse included this group to the Kx (and Ki), and according to him it is the only subgroup or cluster of Kx. But the opinion of Wisse is based on a small sample size, only three chapters of Luke — chapters 1; 10; and 20. Based on age alone, it appears that K1 is independent of Kx.Encyclopedia of Textual Criticism The leading members of the group, according to Soden, are manuscripts S, V, and Ω. According to Soden the group K1 is the oldest form of the Kappa–text, dating from the 4th century and resulting from Lucian's recension.

Sindbad the sailor and Ali Baba and the forty thieves by William Strang, 1896 The first European version (1704–1717) was translated into French by Antoine Galland from an Arabic text of the Syrian recension and other sources. This 12-volume work, Les Mille et une nuits, contes arabes traduits en français ('The Thousand and one nights, Arab stories translated into French'), included stories that were not in the original Arabic manuscript. "Aladdin's Lamp", and "Ali Baba and the Forty Thieves" (as well as several other lesser-known tales) appeared first in Galland's translation and cannot be found in any of the original manuscripts. He wrote that he heard them from the Christian Maronite storyteller Hanna Diab during Diab's visit to Paris.

In the WB-62 Sumerian king list recension, Ziusudra, or Zin-Suddu of Shuruppak, is listed as son of the last king of Sumer before a great flood. He is recorded as having reigned as both king and gudug priest for ten sars (periods of three thousand six hundred years), although this figure is probably a copyist error for ten years. In this version, Ziusudra inherited rulership from his father Ubara-Tutu, who ruled for ten sars. The lines following the mention of Ziusudra read: The city of Kish flourished in the Early Dynastic period soon after a river flood archaeologically attested by sedimentary strata at Shuruppak (modern Tell Fara), Uruk, Kish, and other sites, all of which have been radiocarbon dated to ca.

This recension is a compilation of two or more earlier versions, indicated by the number of duplicated episodes and references to "other versions" in the text.Reference is made to the fragmented nature of the story in a related tale, Dofallsigud Tána Bó Cuailnge ("The rediscovery of the Táin Bó Cuailnge"), in the Book of Leinster, which begins: "The poets of Ireland one day were gathered around Senchán Torpéist, to see if they could recall the 'Táin Bó Cuailnge' in its entirety. But they all said they knew only parts of it." Many of the episodes are superb, written in the characteristic terse prose of the best Old Irish literature, but others are cryptic summaries, and the whole is rather disjointed.

Bond received an 11% rating from the NAACP. He has voted consistently against same-sex marriage, supporting the proposed constitutional ban of it. On June 25, 1976, Bond officially ordered the recension of Executive Order Number 44 issued by Lilburn W. Boggs in 1838 that ordered the expulsion or extermination of all Mormons from the State of Missouri and issued an apology to the Church of Jesus Christ of Latter-Day Saints on behalf of all Missourians. As governor of the state of Missouri in 1983, Bond signed a declaration of recognition in support of the group known as the Northern Cherokee, now called the Northern Cherokee Nation of the Old Louisiana Territory attempting to grant a form of State recognition by way of executive order.

Gopal, Madan (1996) Origin and Development of Hindi/Urdu Literature Deep & Deep Publications, New Delhi, India, page 8, The last canto, which narrates the death of Chand Bardai and Prithviraj, is said to have been composed by Chand Bardai's son Jalha (or Jalhan). Most modern scholars do not consider Prithviraj Raso to have been composed during Prithviraj's time. The text's language points to a date much later than the 12th century, and its current recension mentions the 13th century king Samarsi (Samarsimha or Samar Singh), whom it anachronistically describes as a contemporary of Prithviraj. However, some scholars still believe that Chand Bardai was a historical court poet of Prithviraj, and he composed a text that forms the basis of the present version of Prithviraj Raso.

The Hebrew word Halleluya as an expression of praise to God was preserved, untranslated, by the Early Christians as a superlative expression of thanksgiving, joy, and triumph. Thus it appears in the ancient Greek Liturgy of St. James, which is still used to this day by the Patriarch of Jerusalem and, in its Syriac recension is the prototype of that used by the Maronites. In the Liturgy of St. Mark, apparently the most ancient of all, we find this rubric: "Then follow let us attend, the Apostle, and the Prologue of the Alleluia." The "Apostle" is the usual ancient Eastern title for the Epistle reading, and the "Prologue of the Alleluia" would seem to be a prayer or verse before Alleluia was sung by the choir.

224 —26) A comparative translation of the two versions by Ibn Ishaq in Ibn Hisham's recension and Abu Ubaid has been published by Michael Lecker, who highlights the differences between the two texts. > A Translation of the Constitution of the City-State of Madina in the Time of > the Prophet (صلى الله عليه وسلم) [I have tried to make the translation very > clear so as not to require any marginal notes for its understanding. The > clauses have been numbered, to facilitate easy reference. Since this > numbering has been agreed upon and is the same in Germany, Holland, Italy > and other places, so whenever I have had to differ I have indicated my > difference by subdividing the clause into (a), (b), etc.

The Croatian Glagolitic or Croatian Glagolitic Script is a version of Glagolitic used in Croatia.Croatian Glagolitic Script This Glagolitic font is also known as Angular Glagolitic. Due to the fact that Croatian Glagolitic is used for the Croatian recension of the Old Bulgarian language, some of the letters of the original Glagolitic are abandoned (Yer, Yus, Yery) and a new letter for it is Short I. After Glagoliticism became the main script in Croatia in the 11th and 12th centuries, it experienced a boom in the 13th century due to favorable church and political factors. The intensified literary activity in Croatia in the 13th century led to the formation of a special type of Glagolitic writing – an Uncial (statutory) Glagolitic script.

Text of Codex especially abounds with the usage of asigmatic aorist, and very frequent is the assimilation of vowels in compound adjectival declension and present forms (-aago, -uumu instead of -aego, -uemu; -aatъ instead of -aetъ etc.). Analysing the language of the Codex, Vatroslav Jagić concluded that one of the scribes of the Codex came from the Eastern-rite Štokavian area (see Serbian recension), on the basis of substitutions u - ǫ, i - y, u - vъ, e - ę etc. The conclusion about Serbo- Croatian origin of the Codex has been disputed by Russian slavist Alexander Budilovich who believed that the Codex was written in northern Albania, in northern Macedonia or Mount Athos, in Bulgarian language environment.Будилович, А. Мариинское евангелие с примечаниями и приложениями // ЖМНПр, 1884, март, с. 157.

Nathan's original Judeo-Arabic commentary of the Mishnah served as the basis for a later recension made by a 12th-century anonymous author and copyist,Schlossberg, E. (2005), p. 281Assaf, Simcha (Kiryat Sefer 1933) presumes that the copyist and redactor lived between the years 1105 CE and 1170 CE, based on the fact that the last of the exegetes mentioned by the copyist is Rabbi Isaac Alfasi (1013–1103), while not mentioning at all in his work the explanations given by Maimonides (born 1135), who also compiled a Judeo-Arabic commentary on the Mishnah (see: Nathan ben Abraham (1955), vol. 1, Preface written by Mordecai Yehudah Leib Sachs, appended at the end of the book). believed to be of Yemenite Jewish provenance.

In the years between the completion of their recension of the Sanguozhi Yanyi to its publication, Mao Lun and Mao Zonggang provided commentary to another work, the Ming play Tale of the Pipa by Gao Ming. In the preface of their edition of the Tale of the Pipa, Mao Lun explained that he had the idea to do a commentary on the play since adolescence, but not until he went blind did he have the leisure to turn that idea into reality. Like what they did for Sanguozhi Yanyi, the Maos present their edition of Tale of the Pipa as a recovered old text, not their own interpretation. In this regard they closely mirror the methodology of their contemporary Jin Shengtan, the commentator of Water Margin and Romance of the Western Chamber.

Between the hypothetical Peisistratean edition and the Vulgate recension of the Alexandrines is a historical gap. Fick's work indicates a connection, which also is suggested by the peripatetic associations of the Library of Alexandria (below). Moreover, some of the D-scholia redated to the 5th century BCE indicate that some sort of standard Iliad existed then, to be taught in the schools. These broad events are circumstantial evidence only. Nagy says, “As of this writing, Homeric scholarship has not yet succeeded in achieving a definitive edition of either the Iliad or the Odyssey.” He quotes the view given by Villoison, first publisher (1788) of the scholia on Venetus A, that Peisistratus, in the absence of a written copy, had given a reward for verses of Homer, inviting spurious verses.

His relations with the Protestant group of Urach, led by Hans von Ungnad, in 1561, for a possible printing of Protestant books in Church Slavonic (Serbian recension) may constitute a partial chapter because it is an aborted business, but whose importance for the history of the reforms among the Serbs and Romanians is nevertheless indisputable. Well-aware that the newly established South Slavic Bible Institute needed the collaboration of some Orthodox in the translation of Protestant literature, Primož Trubar and Stjepan Konzul Istranin engaged Matija Popović and Jovan Maleševac for some time in Urach. But they were very disappointed when the plan to bring to Tübingen Dimitrije Ljubavić could not be realized. Possibly for the same reasons that his countryman Matthias Flacius was prevented from joining the press at Urach, near Tübingen.

The Táin is preceded by a number of remscéla, or pre-tales, which provide background on the main characters and explain the presence of certain characters from Ulster in the Connacht camp, the curse that causes the temporary inability of the remaining Ulstermen to fight and the magic origins of the bulls Donn Cuailnge and Finnbhennach. The eight remscéla chosen by Thomas Kinsella for his 1969 translation are sometimes taken to be part of the Táin itself, but come from a variety of manuscripts of different dates. Several other tales exist which are described as remscéla to the Táin, some of which have only a tangential relation to it. The first recension begins with Ailill and Medb assembling their army in Cruachan, the purpose of this military build-up is taken for granted.

Olivelle states that the oldest layer of text, the "sources of the Kauṭilya", dates from the period 150 BCE – 50 CE. The next phase of the work's evolution, the "Kauṭilya Recension", can be dated to the period 50–125 CE. Finally, the "Śāstric Redaction" (i.e., the text as we have it today) is dated period 175–300 CE. The Arthasastra is mentioned and dozens of its verses have been found on fragments of manuscript treatises buried in ancient Buddhist monasteries of northwest China, Afghanistan and northwest Pakistan. This includes the Spitzer Manuscript (c. 200 CE) discovered near Kizil in China and the birch bark scrolls now a part of the Bajaur Collection (1st to 2nd century CE) discovered in the ruins of a Khyber Pakhtunkhwa Buddhist site in 1999, state Harry Falk and Ingo Strauch.

The Danish analogue is Harpens kraft (Danmarks gamle Folkeviser no. 40). There are six versions (DgF 40A-F), taken mostly from manuscripts such as Karen Brahes Folio of the 1570s (Variant A). There is a broadside copy dating to 1778 (designated variant E). Another recension (variant F) has Swedish provenance, being copied out of a manuscript written in 1693 by a Swede in Næsum parish, Skåne County, Sweden, but Grundtvig counted it as a Danish example since the language was Danish, and it was suitable for comparing with text E. In Danish variants, the troll ("throld(en)", DgF 40A; "trold(en)", D) is called havtroll (C), havmand (E), or vandman (F). Translations under the title "The Power of the Harp" exist, including one by R. C. Alexander Prior (1860) and by George Borrow (1913, 1923).

Guillaume arrived too late to help Vivien, was himself defeated, and returned alone to his wife Guibourc, leaving his knights all dead or prisoners. This event is related in a Norman transcript of an old French chanson de geste, the Chançun de Willame—which only was brought to light in 1901 at the sale of the books of Sir Henry Hope Edwardes—in the Covenant Vivien, a recension of an older French chanson and in Aliscans. Aliscans continues the story, telling how Guillaume obtained reinforcements from Laon, and how, with the help of the comic hero, the scullion Rainouart or Rennewart, he avenged the defeat of Aliscans and his nephew's death. Rainouart turns out to be the brother of Guillaume's wife Guibourc, who was before her marriage the Saracen princess and enchantress Orable.

It was the Panchatantra that served as the basis for the studies of Theodor Benfey, the pioneer in the field of comparative literature. His efforts began to clear up some confusion surrounding the history of the Panchatantra, culminating in the work of Hertel (, , ) and . Hertel discovered several recensions in India, in particular the oldest available Sanskrit recension, the Tantrakhyayika in Kashmir, and the so-called North Western Family Sanskrit text by the Jain monk Purnabhadra in 1199 CE that blends and rearranges at least three earlier versions. Edgerton undertook a minute study of all texts which seemed "to provide useful evidence on the lost Sanskrit text to which, it must be assumed, they all go back", and believed he had reconstructed the original Sanskrit Panchatantra; this version is known as the Southern Family text.

Francis P. Magoun Jr. in 1930 Upon his return to the United States, he was appointed instructor in Comparative Literature at Harvard (1919); during this period, he completed his Ph.D. in philology at Harvard University with his 1923 dissertation, The gest of Alexander: Two middle English alliterative fragments, Alexander A and Alexander B, translated from a J2-recension of the Historia de Preliis. His work was also part of the literature event in the art competition at the 1936 Summer Olympics. At Harvard, he was made Instructor of English, and proceeded through the academic ranks thereafter (Professor of Comparative Literature, 1937; Professor of English, 1951). His tweedy figure was familiar on campus; he was rumored to have no office, and it was said he could only be spoken to while walking.

Ginsburg had one predecessor in the field; the learned Jacob ben Hayyim, who, in 1524-1525, had published the second Rabbinic Bible, containing what has ever since been known as the Masorah. Still, the materials were not available, and criticism was not sufficiently advanced for a complete edition. Ginsburg took up the subject almost where it was left off by those early pioneers, and he collected portions of the Masorah from the countless manuscripts scattered throughout Europe and the East. Ginsburg published Facsimiles of Manuscripts of the Hebrew Bible (1897 and 1898), and The Text of the Hebrew Bible in Abbreviations(1903), in addition to a critical treatise on the relationship of the so-called Codex Babylonicus of A.D. 916 to the Eastern Recension of the Hebrew Text(1899, for private circulation).

According to Diogenes Laertius, The library of the Lyceum at its peak under Aristotle comprised many types of books: works authored by the elders under their names, works authored by elders and young men, signatures uncertain, copies of works written by other authors on research topics, and research results of unspecified form. This same library continues under Theophrastus, acquiring more works of the same type, except that Aristotle is no longer a contributor. On the death of Theophrastus, we are led to believe, the library disappears for 200 years, having been safely abscinded by Neleus. Just as suddenly it reappears, having been rescued, cared for by three editors and a powerful aristocrat, to be published in a new recension by Andronicus, and to descend to us this very day as Bekker pages.

Carthage 419] were recited the various councils of the African province that had been celebrated in bygone days of Bishop Aurelius' (Recitata sunt etiam in ista Synodo diuersa Concilia vniuersæ prouinciæ Africæ, transactis temporibus Aurelii Carthaginensis Episcopi celebrata). Thus, the 137 'African' canons that make up Registri ecclesiae Carthaginensis excerpta in the Dionysiana II are actually a concoction of Dionysius's, a conflation of two earlier canonical collections of the African church. The existence of a third bilingual (Greek-Latin) collection of conciliar canons, in which Dionysius removed the spurious Canones apostolorum along with the 'African' canons and the problematic canons of Sardica, can be deduced from a preface now extant in Novara, Biblioteca Capitolare, XXX (66) (written end of ninth century in northern Italy). Unfortunately, no copies of the text of this recension have survived.

Other manuscripts include the Avranches public library MS. No. 162 of the twelfth century, the Cambridge University Library MS. Ff. I. 27 of the thirteenth century, and the Cambridge University Library MS. Dd. I. 17 of ca. 1400. Cambridge Ff. I. 27 is the recension of a certain Cormac, and differs sharply from the other manuscripts in that it contains a shortened form of various parts and has many textual readings peculiar to itself. The oldest attestation of Gildas is actually found in the extensive quotations and paraphrases of the De Excidio made by Bede in his Ecclesiastical History of the English People, the earliest manuscripts of which date to the eighth century. Gildas's treatise was first published in 1525 by Polydore Vergil, but with many avowed alterations and omissions.

400x400px The Gates of Alexander was a legendary barrier supposedly built by Alexander the Great in the Caucasus to keep the uncivilized barbarians of the north (typically associated with Gog and MagogApocalypse of Pseudo-Methodius 8; Alexander Romance, epsilon recension 39.) from invading the land to the south. The gates were a popular subject in medieval travel literature, starting with the Alexander Romance in a version from perhaps the 7th century. The wall, also known as the Caspian Gates, has been identified with two locations: the Pass of Derbent, Russia, or with the Pass of Dariel, a gorge forming a pass between Russia and Georgia with the Caspian Sea to the east. Tradition also connects it to the Great Wall of Gorgan (Red Snake) on its south-eastern shore.

Beneath the Virgin, mounted on brackets risen from a four-sided pyramidal base, are attendants dressed in a red robe attire level with the bottom of the icons frame. These miniatures caused the psalter to be classified as being a part of the ‘monastic’ recension. Full page miniatures are grouped into rows and columns all composites of religious content and luxurious pigments. The Greek text within the psalter use archaizing script; a conscious act of imitation word, style of language, or art form that is old or old-fashioned. An exhibition in 1975 by Berlin Museums, held by Stiftung Preußischer Kulturbesitz, showcased the contrast between the high quality of the frontispiece paintings and marginal miniatures reflecting Hans Belting’s treatment of Hamilton during his study of late Byzantine illumination of 1970.

Modern imaginative depiction of the ship of Óláfr Tryggvason, the "Long Serpent" (Illustration by Halfan Egedius) The date of Thored's death is uncertain, but his last historical appearance came in the Anglo-Saxon Chronicle, recension C (D, E), under the year 992, which reported the death of Archbishop Oswald and an expedition against a marauding Scandinavian fleet: > In this year the holy Archbishop Oswald left this life and attained the > heavenly life, and Ealdorman Æthelwine [of East Anglia] died in the same > year. Then the king and all his counsellors decreed that all the ships that > were any use should be assembled at London. And the king then entrusted the > expedition to the leadership of Ealdorman Ælfric (of Hampshire), Earl Thored > and Bishop Ælfstan [.of London or of Rochester.

Especially noteworthy here is the poetic prayer of Joshua beginning עורו רנו שמי השמים העליונים. After this the close of Moses' life is depicted, a bat kol (heavenly voice) giving warning with increasing insistence of the hours, even of the seconds, that remained for him. This enumeration of the hours and the conventional formula יצתה בת קול are important for the determination of the dependence of the additions in Deuteronomy Rabbah 11 and the second recension on the original version. Early in the midrash the angels Gabriel and Zangaziel, "the scribe of all the sons of heaven," are mentioned; but in the last hours of the life of Moses it is Samael, the head of the Satans, whose activity is most conspicuous as he watches for the passing of the soul, while Michael weeps and laments.

Andrew West, The Textual History of Sanguo Yanyi The Mao Zonggang Recension, based on the author's "Quest for the Urtext: The Textual Archaeology of The Three Kingdoms" (PhD Dissertation, Princeton University, 1993), and his 三國演義版本考 Sanguo Yanyi Banben Kao [Study of the Editions of The Romance of the Three Kingdoms] (Shanghai: Shanghai Guji Chubanshe, 1996) Little is known of Mao Lun, though it is understood that he went blind as he entered middle age and relied on his son as his secretary. Mao Lun experienced the Manchu conquest of the lower Yangzi valley in the 1640s and saw friends executed for being loyal to the Ming. Scholars have long debated whether his viewpoint was that of a loyalist who supported Southern Ming remnants, in which case his sympathies might lie with the loyalist group in Three Kingdoms.

Church of St. George, Sopotnica In the second half of 1518, Božidar Ljubavić sent his sons, Đurađ and hieromonk Teodor, to Venice to buy a printing press and to learn the art of printing. The Ljubavić brothers procured a press and began printing a hieratikon (priest's service book), copies of which had been completed by 1 July 1519 either in Venice or at the Church of Saint George near Goražde. After Đurađ Ljubavić died in Venice on 2 March 1519, it is unclear whether his brother transported the press to Goražde before or after finishing the work on the hieratikon. At the Church of Saint George, Teodor organised the Goražde printing house, which produced, beside the hieratikon, two more books in Church Slavonic of the Serbian recension: a psalter in 1521, and a small euchologion in 1523.

It is widely held that Gibbon's Memoirs, along with the Confessions of Jean-Jacques Rousseau, brought the modern autobiography into being. In recent years much has been written by critics on Gibbon's failure to reach a final recension of his autobiography. It has been explained in various ways: as a sign of Gibbon's wrestling with difficulties of literary form; as a result of disagreements between Gibbon and Sheffield as to how far the Memoirs should follow Edmund Burke's interpretation of the French Revolution; or in psychoanalytic terms as the reflection of an uncertainty in Gibbon's mind as to his own identity. When, with the publication of Murray's edition, it became possible to judge Sheffield's role in conflating the different versions of the Memoirs, some critics accorded him praise moderated by their shock at finding how large a part he had played.

These ' resemble sirens defeated by Odysseus to such a degree, "Homeric influence" is plainly evident. The medieval scribes of ' eschewed physical descriptions. However, Michael O'Clery's 17th century recension of the Book of Invasions interpolated a decidedly half-fish half-female depiction of the ' in his copy of the ': > In this wise are those seamonsters, with the form of a woman from their > navels upwards, excelling every female form in beauty and shapeliness, with > light yellow hair down over their shoulders; but fishes are they from their > navels downwards. They sing a musical ever-tuneful song to the crews of the > ships that sail near them, so that they fall into the stupor of sleep in > listening to them ; they afterwards drag the crews of the ships towards them > when they find them thus asleep, and so devour them...

Turning now to the second type of tales of the origin of mankind, the belief in a direct or indirect origin from birds may first be considered. In the Admiralty Islands, according to one version, a dove bore two young, one of which was a bird and one a man, who became the ancestor of the human race by incestuous union with his mother. Another recension has it that a tortoise laid ten eggs from which were hatched eight tortoises and two human beings, one man and one woman; and these two, marrying, became the ancestors of both light-skinned and dark-skinned people. At the other extremity of Melanesia, in Fiji, it is said that a bird laid two eggs which were hatched by Ndengei, the great serpent, a boy coming from one and a girl from the other.

She returned to Dublin to take up an assistant professorship in Celtic Studies at the Dublin Institute for Advanced Studies under her brother T. F. in 1946, later becoming full professor some time after 1956. During this time she published an edition of Eachtra Uilliam, an Irish version of the werewolf legend of Guillaume de Palerme, in 1949, Five Seventeenth Century Political Poems in 1952, Trompa na bhFlaitheas, an 18th-century Irish translation by Tadhg Ó Conaill of La trompette du ciel by Antoine Yvan, in 1955; The Stowe Version of Táin Bó Cúailnge in 1961; and Cath Finntrágha in 1962. She retired from DIAS in 1964, but continued to publish: Táin Bó Cuailnge from the Book of Leinster in 1967, and Táin Bó Cúailnge Recension 1 in 1976. She was fluent in Irish, Welsh and French.

Unlike the prelude to the 1982 invasion of the Falkland Islands, from the beginning of Operation Soberanía there were no critical misconceptions on Argentina's side about Chile's commitment to defend its territory: the entire Chilean Navy was in the disputed area, an unequivocal fact at Cape Horn.Violent Peace: Militarized Interstate Bargaining in Latin America Latin American Politics and Society, Fall 2002 a Book recension by Aguilar, Manuela Aguilar in : "In the Malvinas dispute, the United States and Great Britain failed to signal deterrence credibly. In the Beagle Channel dispute, however, Chile successfully signaled its willingness to follow through, and Argentina rightly understood that the costs of all-out war were too high." As stated by David R. Mares in "Violent Peace: Militarized Interstate Bargaining in Latin America":Mares, David R. Violent Peace New York: Columbia University Press, 2001. .

At the end of his life, Origen created an abbreviated version of his work - the Tetrapla, which included only four Greek translations (hence the name). Origen's eclectic recension of the Septuagint had a significant influence on the Old Testament text in several important manuscripts, such as the Codex Sinaiticus and Codex Vaticanus. The original work, which is said to have had about 6000 pages (3000 parchment sheets) in 15 volumes and which probably existed in only a single complete copy, seems to have been stored in the library of the bishops of Caesarea for some centuries, but it was destroyed during the Muslim invasion of 638 at the latest. In the 5th century the Septuagint in the edition of Origen was rewritten from the Hexapla, while the scientific apparatus of Origen in this copy was ignored.

In the Ottoman Empire, religion was the primary means of social differentiation, with Muslims forming the ruling class and non-Muslims the subordinate classes. In the period between the 14th and 18th century, the Serbian recension of Church Slavonic prevailed on the territory and elements of the vernacular language started entering the language of church literature from the 16th century. The earliest lexicographic evidence of the Macedonian dialects, described as Bulgarian,"Bulgarians" were they called by the Greeks of Macedonia and "Bulgarian" was their dialect termed, as is shown by the 16th century "Macedonian Dictionary", a glossary of 301 Slavic words and phrases that were current in the region of Kastoria. For more see: Nikolaos P. Andriōtēs, The Federative Republic of Skopje and its language, Volume 77 of Macedonian Bibliotheca, Edition 2, Society for Macedonian Studies, 1991, p. 19.

The earliest surviving manuscript of the Alexander romance, called the α (alpha) recension, can be dated to the 3rd century AD and was written in Greek in Alexandria: > There have been many theories regarding the date and sources of this curious > work [the Alexander romance]. According to the most recent authority, ... it > was compiled by a Greco-Egyptian writing in Alexandria about A.D. 300. The > sources on which the anonymous author drew were twofold. On the one hand he > made use of a `romanticized history of Alexander of a highly rhetorical type > depending on the Cleitarchus tradition, and with this he amalgamated a > collection of imaginary letters derived from an Epistolary Romance of > Alexander written in the first century B.C. He also included two long > letters from Alexander to his mother Olympias and his tutor Aristotle > describing his marvellous adventures in India and at the end of the World.

It is noticeable that this traditional text, and the accompanying scholia, as represented by al-Anbari's recension, derive from al-Mufaddal's fellow philolgists of the Kufan school. Sources from the rival school of Basra claimed however that al- Mufaddal's original dīwān ('collection') was a much smaller volume of poems. In his commentary (Berlin MS), Ahmad ibn Muhammad al-Marzuqi gives the number of original poems as thirty, or eighty in a clearer passage, ; and mentions too, that al-Asma'i and his Basran grammarians, augmented this to a hundred and twenty. This tradition, ascribed by al-Marzuqi and his teacher Abu Ali al- Farisi to Abu 'Ikrima of Dabba, who al-Anbari represented as the transmitter of the integral text from Ibn al-A'rabi, gets no mention by al-Anbari, and it would seem improbable as the two schools of Basrah and Kufah were in sharp competition.

The ordeals of fire and water in England likely have their origin in Frankish tradition, as the earliest mention of the ordeal of the cauldron is in the first recension of the Salic Law in 510. Trial by cauldron was an ancient Frankish custom used against both freedmen and slaves in cases of theft, false witness and contempt of court, where the accused was made to plunge his right hand into a boiling cauldron and pull out a ring. As Frankish influence spread throughout Europe, ordeal by cauldron spread to neighboring societies. The earliest references of ordeal by cauldron in the British Isles occurs in Irish law in the seventh century, but it is unlikely that this tradition shares roots with the Frankish tradition that is likely the source of trial by fire and water among the Anglo-Saxons and later the Normans in England.

The Book of the Thousand Nights and a Night (1885), subtitled A Plain and Literal Translation of the Arabian Nights Entertainments, is an English language translation of One Thousand and One Nights (the Arabian Nights) – a collection of Middle Eastern and South Asian stories and folk tales compiled in Arabic during the Islamic Golden Age (8th−13th centuries) – by the British explorer and Arabist Richard Francis Burton (1821–1890). It stood as the only complete translation of the Macnaghten or Calcutta II edition (Egyptian recension) of the "Arabian Nights" until the Malcolm C. and Ursula Lyons translation in 2008. Burton's translation was one of two unabridged and unexpurgated English translations done in the 1880s; the first was by John Payne, under the title The Book of the Thousand Nights and One Night (1882–1884, nine volumes). Burton's ten volume version was published almost immediately afterward with a slightly different title.

In the 1190s the churchman Gerald of Wales, mentioning Arthur's shield without naming it in his De principis instructione, added the detail that Arthur would kiss the feet of the image of the Virgin Mary before going into battle. Pridwen was named as the shield of King Arthur in the chronicle called Flores Historiarum, both in the original version written by Roger of Wendover and in the adaptation by Matthew Paris. 13th century elaborations on the tradition of Arthur's shield recorded in the Vatican recension of the Historia Brittonum tell us that this image was brought back from Jerusalem by Arthur. In imitation of King Arthur's Pridwen the 14th-century Middle English poem Sir Gawain and the Green Knight has its hero Gawain paint the Virgin Mary inside his shield, so that quen he blusched þerto, his belde neuer payred, "when he looked thereto, his heart never lessened".

However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.Barbara Holdrege (2015), Bhakti and Embodiment, Routledge, , page 114 An oft-quoted verse (1.3.40) is used by some Krishna sects to assert that the text itself is Krishna in literary form.Barbara Holdrege (2015), Bhakti and Embodiment, Routledge, , pages 109-110 The date of composition is probably between the eighth and the tenth century CE, but may be as early as the 6th century CE. Manuscripts survive in numerous inconsistent versions revised through the 18th century creating various recensions both in the same languages and across different Indian languages.Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, , pages 138-149 The text consists of twelve books (skandhas) totalling 332 chapters (adhyayas) and between 16,000 and 18,000 verses depending on the recension.

Linguistic map of Serbia, Bosnia and Herzegovina, Montenegro, and Croatia; Serbian language in yellow Vuk Karadžić, reformer of modern Serbian language Serbs speak Serbian, a member of the South Slavic group of languages, specifically the Southwestern group. Standard Serbian is a standardized variety of Serbo-Croatian, and therefore mutually intelligible with Standard Croatian and Standard Bosnian (see Differences in standard Serbian, Croatian and Bosnian), which are all based on the Shtokavian dialect. Serbian is an official language in Serbia and Bosnia-Herzegovina and is a recognized minority language in Montenegro (although spoken by a plurality of population), Croatia, North Macedonia, Romania, Hungary, Czech Republic and Slovakia. Older forms of literary Serbian are Church Slavonic of the Serbian recension, which is still used for ecclesiastical purposes, and Slavonic-Serbian—a mixture of Serbian, Church Slavonic and Russian used from the mid-18th century to the first decades of the 19th century.

408 The novel circulated in manuscript as early as 1596, and may have undergone revision up to its first printed edition in 1610. The most widely read recension, edited and published with commentaries by Zhang Zhupo in 1695, deleted or rewrote passages important in understanding the author's intentions. The explicit depiction of sexuality garnered the novel a notoriety akin to Fanny Hill and Lolita in English literature, but critics such as the translator David Tod Roy see a firm moral structure which exacts retribution for the sexual libertinism of the central characters. Jin Ping Mei takes its name from the three central female characters—Pan Jinlian (潘金蓮, whose given name means "Golden Lotus"); Li Ping'er (李瓶兒, given name literally means, "Little Vase"), a concubine of Ximen Qing; and Pang Chunmei (龐春梅, "Spring plum blossoms"), a young maid who rose to power within the family.

Pope Stephen ruled for one year, three months, and eighteen days, and was then deposed, imprisoned, and strangled.Stephen's consecration by Formosus occurs first in the 15th century recension of the Liber Pontificalis; in earlier recensions he is only called "episcopus Campaniae", and there is no mention of consecration. Four natives of Anagni, all members of the same family, became popes: Innocent III (1198-1216);Innocent was born Lothar dei Conti di Segni, and he had been a Canon of the cathedral of Anagni. Gregory IX (1227–1241);Ugo dei Conti di Segni was a nephew of Innocent III, and was also a Canon of Anagni. Alexander IV (1254–1261);In the bull "Ex Assumpto" of 8 September 1257, Pope Alexander recalls the details of his upbringing in Anagni; he had been a Canon of the cathedral Chapter: Ughelli I, p. 315. and Boniface VIII (1294-1303).

He seems to have accepted the fact that parts of the Qur'an had been excised by the enemies of the Imams in some of his early writings, although he refused even then to state that anything had been added. In his later writings, however, al-Mufid had reinterpreted the concept of omissions from the text of the Qur'an to mean that the text of the Qur'an is complete (although he does allow that the order needs to be changed) but that what has been omitted is the authoritative interpretation of the text by `Ali. In this manner, al-Mufid and most subsequent Shi'i writers were able to fall into line with the rest of the Islamic world in accepting the text of the Qur'an as contained in the recension of `Uthman.M. Momen, An Introduction To Shi'i Islam: The History and Doctrines of Twelver Shi'ism, 1985, George Ronald: Oxford, p.

Shortly after preparing his first collection of conciliar canons, Dionysius prepared a second recension of the same name, to which he made important changes. He updated his translations, altered rubrics, and, perhaps most importantly, introduced a system of numbering the canons in sequence (whereas the Dionysiana I had numbered the canons of each council separately). In the Dionysiana II the Canones apostolorum were still numbered separately from 1 to 50, but now the canons of Nicaea to Constantinople were numbered in sequence from I to CLXV, 'just' (Dionysius says) 'as is found in the Greek authority [auctoritate]', that is in Dionysius’s Greek exemplar. Dionysius also altered the position of Chalcedon, moving it from after the Codex Apiarii to before Sardica, and removed the versio Attici of the canons of Nicaea from Codex Apiarii (found there in the Dionysiana I appended to the rescript of Atticus of Constantinople).

A. Macquarrie, Medieval Scotland: Kinship and Nation (Thrupp: Sutton, 2004), , p. 46. St Columba was probably a disciple of Uinniau. He left Ireland and founded the monastery at Iona off the West Coast of Scotland in 563 and from there carried out missions to the Scots of Dál Riata, who are traditionally seen as having colonised the West of modern Scotland from what is now Ireland, and the Picts, thought to be the descendants of the Caledonians that existed beyond the control of the Roman Empire in the North and East. However, it seems likely that both the Scots and Picts had already begun to convert to Christianity before this.O. Clancy, "The Scottish provenance of the ‘Nennian’ recension of Historia Brittonum and the Lebor Bretnach " in: S. Taylor (ed.), Picts, Kings, Saints and Chronicles: A Festschrift for Marjorie O. Anderson (Dublin: Four Courts, 2000), pp.

There was a simple reference to this episode in the earlier recension of the Worcester Chronicle, which, according to the historian Susan Kelly, was later elaborated with some unreliable detail; the revised version states that Grimketel bought the Elmham see (the words pro auro, "for gold" have been substituted for pro eo, "for him") and that Stigand became bishop of Selsey, which Kelly feels is not credible.Kelly Charters of Selsey p. xciii According to the Anglo-Saxon Chronicle versions C, D, and E, Ælfric II, Bishop of Elmham died about Christmas 1038, and William of Malmesbury says that he was replaced by another Ælfric (Ælfric III), however in his chronicle, Florence of Worcester ignored Ælfric III, and has Stigand becoming Bishop of Elmham instead. He then records that Grimketel replaced Stigand at Elmham, when the latter was deposed in 1043. Grimketel's name was on two royal writs concerning Bury St Edmunds namely S. 1069 and S. 1070, that support his appointment as Bishop of Elmham.

Andrei Orlov, Gabriele Boccaccini New Perspectives on 2 Enoch: No Longer Slavonic Onl Brill 2012 pages 150, 164 But the Grigori are identified with the Watchers of 1 Enoch. The narration of the Grigori in 2 Enoch 18:1–7, who went down on to earth, married women and "befouled the earth with their deeds", resulting in their confinement under the earth, shows that the author of 2 Enoch knew about the stories in 1 Enoch. The longer recension of 2 Enoch, chapter 29 refers to angels who were "thrown out from the height" when their leader tried to become equal in rank with the Lord's power (2 Enoch 29:1–4), an idea probably taken from Ancient Canaanite religion about Attar, trying to rule the throne of Baal. The equation of an angel called Satanail with a deity trying to usurp the throne of a higher deity, was also adapted by later Christian in regard to the fall of Satan.

The material judged to derive from Recension B exhibits linguistic features pointing, amongst later ones, to the ninth century, while the language of A seems to be eleventh-century.Myles Dillon, ‘On the Text of Serglige Con Culainn’, Éigse, 3 (1941–2), 120–9; (ed.), Serglige Con Culainn, Mediaeval and Modern Irish Series, 14 ([Dublin]: Dublin Institute for Advanced Studies, 1953), xi–xvi; Trond Kruke Salberg, ‘The Question of the Main Interpolation of H into M’s Part of the Serglige Con Culainn in the Book of the Dun Cow and Some Related Problems’, Zeitschrift für celtische Philologie, 45 (1992), 161–81, esp. 161–2. A has long been considered the more conservative version of the story nevertheless, but John Carey has argued that B is the earlier version.John Carey, ‘The Uses of Tradition in Serglige Con Culainn’, in Ulidia: Proceedings of the First International Conference on the Ulster Cycle of Tales, Belfast and Emain Macha, 8–12 April 1994, ed.

Speculative answers are always possible. The general view is that Neleus only brought, and his family only hid, a small part of a library that had already otherwise been sold. For the next event in the creation of the corpus the historical clock must be advanced from the accession of Strato as scholiarch (instead of Neleus) at 286 BCD.L. states the dates in Olympiads, in this case 123, which is 288-284 BC. The central date comes from R.D. Hicks, translator and editor of to the confiscation of the first recension of the re-discovered corpus from the home of the deceased re-discoverer, by general Sulla on his return to Athens after his conquest of Anatolia in 84 BC. For that approximately 200 years, Strabo would have us believe, the scholars of the Lyceum were a simple folk, unable to understand, repeat, or reconstruct the work of Aristotle, nor could they add to any of the previous investigations without his guidance.

It seems likely that both the Scots and Picts had already begun to convert to Christianity before this period.O. Clancy, "The Scottish provenance of the 'Nennian' recension of Historia Brittonum and the Lebor Bretnach " in: S. Taylor (ed.), Picts, Kings, Saints and Chronicles: A Festschrift for Marjorie O. Anderson (Dublin: Four Courts, 2000), pp. 95–6 and A. P. Smyth, Warlords and Holy Men: Scotland AD 80–1000 (Edinburgh: Edinburgh University Press, 1989), , pp. 82–3. Saint Patrick referred in a letter to "apostate Picts", suggesting that they had previously been Christian, while the poem Y Gododdin, set in the early 6th century does not remark on the Picts as pagans.F. Markus and O. P. Gilbert, "Conversion to Christianity" in M. Lynch, (ed.), The Oxford Companion to Scottish History (Oxford: Oxford University Press, 2001). . Conversion of the Pictish élite seems likely to have run over a considerable period, beginning in the 5th century and not complete until the 7th.

Enough late manuscripts of Arthur and Merlin survive to show that it was in the late middle ages and beyond one of the most popular English chivalric romances. It is therefore not surprising that there was a chapbook version of it, A Lytel Treatyse of þe Byrth and Prophecye of Marlyn, printed by Wynkyn de Worde in 1510, which was in turn the main source of a Dutch chapbook, the Historie van Merlijn (c. 1540). In the mid-18th century Thomas Percy became aware of Arthur and Merlin through his ownership of the 17th-century folio manuscript that now bears his name, in which a copy of the second recension appears; he wrote in the manuscript itself that it was "more correct and perfect than any in this book". The antiquary George Ellis included a very detailed abstract of this romance, covering 120 pages, in his Specimens of Early English Metrical Romances (1805).

Michael D. C. Drout suggests that the poem that follows it in The Adventures of Tom Bombadil, "The Last Ship", is a companion piece. Other scholars have noted that Tolkien wrote a series of works featuring Irish Otherworld voyages, including his childhood Roverandom and the later "Bilbo's Last Song". The scholar of English literature Verlyn Flieger calls the poem "a cry of longing for lost beauty", and relates the poem to the sense of alienation many of Tolkien's generation felt on returning from the First World War, but notes that it differs from many literary responses to the war by operating 'in the fantastic mode, rather than the realistic'. She has also argued that the final association of "The Sea-Bell" with Frodo gives the poem considerably more depth than it had in its 1934 recension and adds much to our understanding of the central character of The Lord of the Rings.

The Pāñcarātra Āgama, which are based on Ekāyana recension of the Śukla Yajurveda, is later than the Vedas but earlier than the Mahabharata. The main āgamas are the Vaiśnava (worship of Vishnu), the Śaiva (worship of Shiva) and the Śākta (worship of Devi or Shakti) āgamas; all āgamas are elaborate systems of Vedic knowledge. According to Vedanta Desika, the Pāñcarātra āgama teaches the five-fold daily religious duty consisting of – abhigamana, upādāna, ijyā, svādhyāya and yoga, the name of this āgama is derived on account of its description of the five-fold manifestation of the Supreme Being viz, para (supreme or the transcendental form), vyūha (formation or manifestation as the four vyūha), vibhava (reincarnation or descent to earth as avtāra), arcā (visible image of God) and antaryāmi (cosmic form of God). Lakshmi accompanies Vishnu in His Chatur-vyūha (four-fold manifestation) as Vāsudeva (creator), Saṅkarṣaṇa (sustainer), Pradyumna (destroyer), and Aniruddha (spiritual knowledge promulgator).

The Capitula Dacheriana is witnessed today by two tenth-century manuscripts produced in Brittany. Ludwig Bieler has shown that the copyists of both manuscripts derived their text of the Capitula Dacheriana from the same eighth-century collection of Irish materials that was still resident in Brittany in the tenth century — a collection that also included (or was at least closely associated with) the Collectio canonum Hibernensis.L. Bieler, ed. and trans., The Irish penitentials, with an appendix by D.A. Binchy, Scriptores Latini Hiberniae 5 (Dublin, 1963), pp. 20–4. The A-recension of the Collectio canonum Hibernensis, believed to have been compiled before 725,This terminus ante quem is not as certain as it is often claimed to be. It is based on the evidence of a colophon found in the Paris 12021, which ascribes its copy of the Hibernensis to Ruben of Dairinis (died 725) and Cú Chuimne of Iona (died 747). Since the pioneering article of R. Thurneysen, "Zur irischen Kanonensammlung", in Zeitschrift für Celtische Philologie 6 (1907–1908), pp.

A recension of this code of Reccasuinth was made in 681 by King Erwig (680-687), and is known as the Lex Wisigothorum renovate; and, finally, some additamenta were made by Ergica (687-702). The Liber Iudiciorum makes several striking differences from Roman law, especially concerning the issue of inheritance. According to the Liber Iudiciorum, if incest is committed, the children can still inherit, whereas in Roman law the children were disinherited and could not succeed.Heather, The Visigoths from the Migration Period to the Seventh Century (Boydell Press) 1999:189 Title II of Book IV outlines the issue of inheritance under the newly united Visigothic Code: section 1, for instance, states that sons and daughters inherit equally if their parents die instate, section 4 says that all family members should inherit if no will exists to express the intentions of the deceased, and the final section expresses a global law of Recceswinth, stating that anyone left without heirs has the power to do what they want with their possessions.

Critic of Islam, Ibn Warraq, has long contended that the story of Israʾ and Miʿraj was likely taken from the Book of Arda Viraf, given the shared overarching narrative of an ascension into heaven and other striking similarities. However, according to Mary Boyce, a philologist and an authority on Zoroastrianism, the Arda Viraf's simple,direct prose and the fact that there are indications it underwent redactions well after the Arab conquest, makes it highly likely that it is a literary product of the 9th and 10th century.M. Boyce, “Middle Persian Literature”, Handbuch Der Orientalistik, 1968, Band VIII, Iranistik: Zweitter Abschnitt, E. J. Brill: Leiden/Köln, p. 48 Moreover, the ubiquitous presence of "Persianisms" in the text is further evidence that the final recension likely took form extremely late, with Orientalist Philippe Gignoux dating it to around the 10th or 11th century.P. Gignoux, “Notes Sur La Redaction De L’Arday Viraz Namag: L’Emploi De Hamê Et De Bê”, Zeitschrift Der Deutschen Morgenländischen Gesellschaft, 1969, SupplementaI, Teil 3, pp. 998-999.

Reany and Wilson, A Dictionary of English Surnames, p. 351 According to the most reliable sources, he died at the Battle of the Seven Sleepers, fought somewhere in Scotland between Siward and Mac Bethad mac Findlaích, King of the Scots, in 1054. Under this year, the Anglo-Saxon Chronicle, recension D, related that: > "At this time earl Siward went with a great army into Scotland, with both > fleet and a land-force; and fought against the Scots, and put to flight the > king Mac Bethad, and slew all that were best in the land, and brought thence > much war-spoil, such as no man obtained before; And there were slain his > son Osbeorn, and his sister's son Siward, and some of his housecarls, and > also of the king's, on the day of the Seven Sleepers (July 27)." ASC MS D, > s.a. 1054; translation based on Anderson, Scottish Annals, pp. 85–6 This battle was fought somewhere in Scotland north of the Firth of Forth, and is known variously as the "Battle of the Seven Sleepers" or the "Battle of Dunsinane".

Paul Deussen (Translator), Sixty Upanisads of the Veda, Vol 2, Motilal Banarsidass, , page 547 Swami Chinmayananda in his commentary states "The very first stanza of this matchless Upanishad is in itself a miniature philosophical textbook. Besides being comprehensive in its enunciation of Truth, it provides a vivid exposition of the technique of realising the Truth in a language unparalleled in philosophical beauty and literary perfection. Its mantras are the briefest exposition on philosophy and each one is an exercise in contemplation."Chinmayananda, Swami: "Isavasya Upanishad", preface. Swami Chinmayananda notes in his commentary that the 18 verses (VSK recension) proceed over 7 "waves of thought" with the first 3 representing 3 distinct paths of life, 4–8 pointing out the Vision of Truth, 9–14 revealing the path of worship leading to purification, 15–17 revealing the call of the Rishis for man to awaken to his own Immortal state, and verse 18 the prayer to the Lord to bless all seekers with strength to live up to the teachings of the Upanishad.

The Greek text is that of Johann Jakob Griesbach. The English text uses "Jehovah" for the divine name a number of times where the New Testament writers used "" (Kyrios, the Lord) when quoting Hebrew scriptures. For example, at Luke 20:42-43 it reads: "For David himself says in the book of Psalms, Jehovah said to my Lord, sit thou at my Right hand, 'till I put thine enemies underneath thy feet", where Jesus quoted Psalm 110:1. The text of the original edition's title page is as follows: :The Emphatic Diaglott, containing the Original Greek Text of what is Commonly Styled the New Testament (According to the Recension of Dr. J. J. Griesbach), with an Interlineary Word for Word English Translation; A New Emphatic Version, based on the Interlineary Translation, on the Renderings of Eminent Critics, and on the various readings of the Vatican Manuscript, No. 1209 in the Vatican Library: Together with Illustrative and Explanatory Footnotes, and a copious selection of references; to the whole of which is added a valuable Alphabetical Appendix.

However, he follows James R. Royse in concluding that Philo, while using manuscripts that had the Tetragrammaton, quotes them as they were pronounced in the synagogue. Capes declares accordingly: "Philo, not Christian copyists, is likely responsible for the presence of kyrios in his biblical quotations and exposition". Robert J. Wilkinson remarks that evidence from manuscripts of the Septuagint is inconclusive about what was in what the New Testament writers read ("While no indisputably early Jewish Greek biblical manuscript currently known has contained kurios, no early indisputably Christian Greek biblical [New Testament] manuscript has been found with the Tetragrammaton written in paleo-Hebrew or Aramaic script or with 'pipi'"), there is no doubt about what they wrote ("We may be uncertain what the New Testament writers read in Scripture on any particular occasion (and how far they pronounced what they had read), but there is no question [...] of what they wrote). Speaking of the Qumran manuscript, the Greek Minor Prophets Scroll from Nahal Hever, which is a kaige recension of the Septuagint, "a revision of the Old Greek text to bring it closer to the Hebrew text of the Bible as it existed in ca.

His principle of selection is unknown; it is only certain that while he omitted much that he should have retained, he has preserved much that would otherwise have perished. The extent of our obligations may be ascertained by a comparison between his anthology and that of the next editor, the monk Maximus Planudes (AD 1320), who has not merely grievously mutilated the anthology of Cephalas by omissions, but has disfigured it by interpolating verses of his own. We are, however, indebted to him for the preservation of the epigrams on works of art, which seem to have been accidentally omitted from our only transcript of Cephalas. The Planudean Anthology (in seven books) was the only recension of the anthology known at the revival of classical literature, and was first published at Florence, by Janus Lascaris, in 1494. It long continued to be the only accessible collection, for although the Palatine manuscript known as the Palatine Anthology, the sole extant copy of the anthology of Cephalas, was discovered in the Palatine library at Heidelberg, and copied by Saumaise (Salmasius) in 1606, it was not published until 1776, when it was included in Brunck's Analecta Veterum Poetarum Graecorum.

However, with Dr. McClintock's death in 1870, Strong became sole supervising editor of the project, and with the assistance of J. H. Worman saw the project through to completion. Mr. Strong was invited by Dr. Philip Schaff to join the Old Testament Company of the American committee of the English Revised Version of the Bible, and worked within that company in preparing both the English and the eventual American revision of the Bible, the American version of which became known as the American Standard Version 1901. The American Revision Committee began work in 1871 and continued to work until 1901. Notable scholars of the day who worked on these two translations with Mr. Strong include F. H. A. Scrivener (who also edited the AV to form the first Cambridge Paragraph Bible, and whose recension of the AV is considered to be the authoritative text), Princeton theologian Charles Hodge, Philip Schaff, F. J. A. Hort and B. F. Westcott (the eponymous Westcott and Hort), W. L. Alexander, A. B. Davidson, S. R. Driver, Joseph Lightfoot, Samuel Wilberforce, Henry Alford, S. P. Tregelles, J. Henry Thayer, and Ezra Abbot.

Beginning in the 1980s, a new set of scholarly editions have been printed under the series title "The Anglo-Saxon Chronicle: A Collaborative Edition". Some volumes are still projected, such as a volume focusing on the northern recension, but existing volumes such as Janet Bately's edition of [A] are now standard references. A recent translation of the Chronicle is Michael Swanton's The Anglo-Saxon Chronicle (London, 1996), which presents translations of [A] and [E] on opposite pages, with interspersed material from the other manuscripts where they differ. A facsimile edition of [A], The Parker Chronicle and Laws, appeared in 1941 from the Oxford University Press, edited by Robin Flower and Hugh Smith. A project entitled The Anglo-Saxon Chronicle: A Collaborative Edition was announced by the publisher D. S. Brewer in 1981. Edited by David Dumville and Simon Keynes, the series has aimed to compile scholarly editions of each manuscript; volumes 1–2 were assigned to comparative editions, while manuscripts [A]–[G] occupy volumes 3–9. Volume 3, edited by Janet M. Bately, is an edition of [A] and appeared in 1986; Simon Taylor's edition of [B] was published in 1983.Cyril Hart, "Some recent editions of the Anglo-Saxon Chronicle", Medium Ævum, vol.

A. Diez Macho Apocrifos del Antiguo Testamento IV, Madrid 1984 (based on m. R) suggest that both of them preserve original material, and posit the existence of three or even four recensions. Two different ways of numbering verses and chapters are used for 2 Enoch: the more widely accepted is Popov's of 73 chapters, while De Santos Otero proposed division into 24 chapters. The best family of manuscriptsMPr, TSS 253, TSS 489, TSS 682. are copies of the compilation of rearranged materials from Chapters 40–65 found in a 14th-century judicial codex titled The Just Balance (Merilo Pravednoe). The main manuscripts of the longer version are designated R, J, and P.R (0:1–73:9) dated 16th century; J (0:1–71:4) dated 16th century supposed to be a modification of R; P (0:1–68:7) dated 1679 supposed to be late copy of J The main manuscripts of the shorter version are designated U, B, V, and N.U (0:1–72:10) dated 15th century, the longer text of the short recension; B (0:1–72:10) dated 17th century; V (1:1–67:3) dated 17th century; N (0:1–67:3) dated 16th-17th century Several other manuscripts exist.

The fact that this midrash is ascribed to the patriarch R. Judah ha-Nasi (Rabbenu haKadosh) receives its explanation from the fact that the Ma'aseh Torah is merely another recension of the similar midrash found in the edition of SchönblumIn his collection Sheloshah Sefarim Niftahim, Lemberg, 1877 and in Grünhut's Sefer ha-Liḳḳuṭim.Sefer ha-Liḳḳuṭim iii. 33–90 This latter midrash begins in both editions with the teachings which Rabbenu haKadosh taught his son, and the work is accordingly called "Pirkei de-Rabbenu haKadosh" or "Pirkei Rabbenu haKadosh" in the two editions and in the manuscripts on which they are based. The editions in question comprise two different recensions. In the text of Schönblum the number of numerical groups is 24; and at the beginning stands the strange order 6, 5, 4, 3, followed by the numbers 7–24. On the other hand, in Grünhut's text, which is based on a defective manuscript, the order of the "peraḳim" proceeds naturally from 3 to 12 (or 13), but the rest are lacking; and, quite apart from this divergence in the method of grouping, even within the numerical groups the two editions differ strikingly in the number and occasionally also in the wording of individual passages.