The Yajurveda text includes Shukla Yajurveda of which about 16 recensions are known, while the Krishna Yajurveda may have had as many as 86 recensions. Only two recensions of the Shukla Yajurveda have survived, Madhyandina and Kanva, and others are known by name only because they are mentioned in other texts. These two recensions are nearly the same, except for a few differences. In contrast to Shukla Yajurveda, the four surviving recensions of Krishna Yajurveda are very different versions.
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The original text written by Dattaji is now largely lost, although some extracts from it are available in several later recensions. These recensions survive in form of six manuscripts, and despite the text's title, some of them contain 96 sections. These contents of these recensions vary, and are sometimes mutually contradictory. The earliest surviving manuscript of the text was made by Khando Annaji Malkare, probably during 1720–1740.
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Touching its original form, its age, and its dependence on earlier or later recensions of the Mishnah, there are many opinions, all of which are discussed in S. Schechter's introduction. There are two recensions of this work, one of which is usually printed with the Babylonian Talmud in the appendix to Seder Nezikin [the sixteenth volume], preceding the so-called Minor Treatises, and another, which, until the late 19th century, existed in manuscript only. In 1887 Solomon Schechter published the two recensions in parallel columns, contributing to the edition a critical introduction and valuable notes. There were likely other recensions as well, since the medieval rabbis quote from other versions.
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There are three major recensions of the text, where subsequent editors either added supplements or made excisions.
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There are also fewer stories in general in the Vinaya of the subsidiary school, the Mahāsāṃghika-Lokottaravāda, and many of them give the appearance of badly connected obvious interpolations, whereas in the structure of the Sthavira recensions the stories are integrated into the whole scheme. In the formulations of some of the pratimoksha rules also, the phrasing (though generally identical in meaning to the other recensions) often appears to represent a clearer but less streamlined version, which suggests it might be older. This is particularly noticeable in the Bhiksuni-Vinaya, which has not been as well preserved as the Bhiksu-Vinaya in general in all the recensions. Yet the formulation of certain rules which seem very confused in the other recensions (e.g.
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Although the original text was the earliest bakhar about Shivaji's life, the interpolations in these recensions have rendered the surviving text unreliable.
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Anania Shirakatsi (1992). The Geography of Ananias of Širak: Ašxarhacʻoycʻ, the Long and the Short Recensions. Trans. Robert Hewsen. Wiesbaden: Reichert, p. 66.
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There are two hand-written Birs (Recensions) of Guru Granth Sahib in the Gurdwara, one of 18 x 12 inches with 1336 angs.
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S. Sharva states that in 'the brahmana literature this word ['brahmana'] has been commonly used as detailing the ritualism related to the different sacrifices or yajnas... The known recensions [i.e. schools or Shakhas] of the Vedas, all had separate brahmanas. Most of these brahmanas are not extant.... [Panini] differentiates between the old and the new brahmanas... [he asked] Was it when Krishna Dvaipayana Vyasa had propounded the Vedic recensions? The brahmanas which had been propounded prior to the exposition of recensions by [Vyasa] were called as old brahmanas and those which had been expounded by his disciples were known as new brahmanas'.
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Most of these brahmanas are not extant.... [Panini] differentiates between the old and the new brahmanas... [he asked] Was it when Krishna Dvaipayana Vyasa had propounded the Vedic recensions? The brahmanas which had been propounded prior to the exposition of recensions by [Vyasa] were called as old brahmanas and those which had been expounded by his disciples were known as new brahmanas'.
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The collection has 3 recensions, one in Laotian and 2 in Pali, one from Burma, and another from Cambodia and Thailand. The Burmese version is also known as Zinme Pyinnyatha (; lit. "Chiang Mai Fifty"), from where the collection was likely transmitted. While there is some overlap between the versions, there is a significant degree of variation in the 3 recensions.
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This summary recounts the story of the older of the two main recensions of Bósa saga, which is the one that is usually edited and translated.
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Codex forms the base text for the contemporary rendition of the New Testament on the basis of the Slavic recensions in the series Novum Testamentum Palaeoslovenice.
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The History of the Britons () is a purported history of the indigenous British (Brittonic) people that was written around 828 and survives in numerous recensions that date from after the 11th century. The Historia Brittonum is commonly attributed to Nennius, as some recensions have a preface written in his name. Some experts have dismissed the Nennian preface as a late forgery, arguing that the work was actually an anonymous compilation.
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Most traditions have also preserved the distinction between Uddaka Rāmaputta and his father or teacher Uddaka Rāma, but in a few recensions the two figures have been combined.
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Abotsi (, ), ancient historical-geographical province of ArmeniaRobert H. Hewsen. The Geography of Ananias of Širak: Ašxarhacʻoycʻ, the Long and the Short Recensions. — Reichert, 1992. — P. 212 and Georgia.
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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.
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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.
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According to the Bhojpuri and the Kannauji recensions, Alha married Sonvati (Sonva), the princess of Nainagarh (Chunar), while according to the some other Western Hindi recensions he married Macchil, the daughter of Raghomacch of Haridwar. Apart from Alha and Udal, the brave deeds of other heroes like Malkhan and Sulkhan (the sons of Baccharaj), Brahamjit (the son of Parmal) and Talhan Syed are also described in this work. This work narrates the details of fifty-two wars in total.
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There are five other surviving recensions, under the title Fior di Battaglia. Both Flos Duellatorum and Fior di Battaglia translate into English roughly as "The Flower of Battle," from Latin and Italian respectively.
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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.
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The Salistamba also survives in six Chinese translations and in various Tibetan recensions, including some manuscripts from Dunhuang, and it is thus of great textual, historical and philological importance.Reat, 1993, p. 1.Tatz, Mark.
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Anariacae is an ancient Caucasian people mentioned by Polybius, Strabo, and Pliny.Shirakatsi, Anania. The Geography of Ananias of Sirak (Asxarhacoyc): The Long and the Short Recensions. Introduction, Translation and Commentary by Robert H. Hewsen.
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In Daniels and Bright, eds. The World's Writing Systems. Oxford University Press. . In later centuries, the number of letters dropped dramatically, to fewer than 30 in modern Croatian and Czech recensions of the Church Slavic language.
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The two recensions of the work in their present shape evidently have different authors, but who they were cannot be ascertained. Probably they belonged to the period of the Geonim, between the 8th and 9th centuries.
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Scholars compare Guṇāḍhya with Vyasa and Valmiki even though he did not write the now long-lost Bṛhatkathā in Sanskrit. Presently available are its two Sanskrit recensions, the Bṛhatkathamanjari by Kṣemendra and the Kathāsaritsāgara by Somadeva.
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Unlike the Panchatantra, whose recensions and translations sometimes vary greatly (see List of Panchatantra Stories for a tabulated comparison), the overall content and structure of the Vetala Tales has remained relatively stable (though exhibiting many minor differences).
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Ballala Sena quotes content found only in these two recensions, thus the version known at that time was similar to the ancient version of these two recensions. There are a number of texts and manuscripts that bear the title Skanda Purana. Some of these texts, except for the title, have little in common with the well- known Skandapurana traced to the 1st millennium CE. The original text has accrued several additions, resulting in several different versions. It is, therefore, very difficult to establish an exact date of composition for the Skanda Purana.
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The traditional source of information on the shakhas of each Veda is the ', of which two, mostly similar, versions exist: the 49th ' of the Atharvaveda, ascribed to Shaunaka, and the 5th ' of the Śukla (White) Yajurveda, ascribed to Kātyāyana. These have lists of the numbers of recensions that were believed to have once existed as well as those still extant at the time the works were compiled. Only a small number of recensions have survived.For a brief summary of the shakhas as given in Shaunaka's ' see: Monier-Williams, A Sanskit-English Dictionary, p.
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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.
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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.
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The earliest recensions of the Lebor Gabála say that Cichol was killed and the Fomorians destroyed; later recensions say the Fomorians had one arm and one leg each, the battle lasted a week, and no-one was killed or wounded as it was fought by magic.R. A. Stewart Macalister (ed. & trans.), Lebor Gabála Érenn: The Book of the Taking of Ireland Part III, Irish Texts Society Vol. 39, 1940, pp. 2-15, 72-75, 85 The Annals of the Four Masters dates the battle to Anno Mundi 2530 (c.
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For an analysis of the various recensions, see: Giry, et al., 395–9. It suffered along with other monasteries and cities of the region during the Norman invasions of the ninth century, but adopted the Benedictine rule in 938.
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Halachoth Gedoloth (lit. great halachoth) is a work on Jewish law dating from the Geonic period. It exists in several different recensions, and there are sharply divergent views on its authorship, though the dominant opinion attributes it to Simeon Kayyara.
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Bhante Sujato, a contemporary scholar monk, argues that the remarkable congruence of the various recensions suggests that the Samyutta Nikaya/Saṃyukta Āgama was the only collection to be finalized in terms of both structure and content in the pre-sectarian period.
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Breta sögur survives in two recensions: a longer but poorly preserved version in AM 573 4to and a shorter, abridged version in Hauksbók (AM 544 4to). Both recensions of Breta sögur are based on an earlier translation. Because of the poor preservation of these texts and the absence of the original Latin exemplar, it is hard to trace the development of the Breta sögur from Latin to Old Norse- Icelandic. Because the author of Skjöldunga saga was familiar with the Historia Regum Britanniae, a version of the Latin text must have been available in Iceland by the end of the 12th century.
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Several recensions of the collection may have circulated in the early Middle Ages, but the two main recensions (called A and B), containing between 65 and 69 books (the division of books varies between manuscripts), seem to date from an early stage of the collection's circulation. Hib circulated widely on the Continent in the eighth and ninth centuries, particularly in Brittany,Mordek, ed., Kirchenrecht, 255–59; Reynolds, ‘Unity and diversity’; Dumville, ‘Transmission and use’; and had a particularly strong influence on Italian canonistic thought after the ninth century.R. Reynolds, ‘Excerpta from the Collectio Hibernensisn three Vatican manuscripts’, Bulletin of medieval canon law n.s.
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In the Jaiminya (3.35.3), one of three recensions of the SamaVeda, the term 'Asura' is stated to be derived from 'rests' (√ram) in the vital airs (asu), i.e. 'Asu' + 'ram' = 'Asuram' (Asura); this is in reference to the mind being 'asura[-like]'.
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By the 19th century, several interpolations and additions had been made to the original text under the patronage from Rajput rulers. The text now exists in four recensions. It contains a mixture of historical facts and imaginary legends, and is not considered historically reliable.
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Scáthach's instruction of the young hero Cú Chulainn notably appears in Tochmarc Emire (The Wooing of Emer), an early Irish foretale to the great epic Táin Bó Cúailnge. Here, Cú Chulainn is honour-bound to perform a number of tasks before he is found worthy to marry his beloved Emer, daughter of the chieftain Forgall Monach. The tale survives in two recensions: a short version written mainly in Old Irish and a later, expanded version of the Middle Irish period. In both recensions, Cú Chulainn is sent to Alpae, a term literally meaning "the Alps", but apparently used here to refer to Scotland (otherwise Albu in Irish).
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A number of recensions of the Diatessaron are extant. The earliest, part of the eastern family of recensions, is preserved in 4th century theologian Ephrem the Syrian's Commentary on Tatian's work, which itself is preserved in two versions: an Armenian translation preserved in two copies, and a copy of Ephrem's original Syriac text dated to the late 5th or early 6th century, which has been edited by Louis Leloir (Paris, 1966). Many other translations have been made, sometimes including substantial revisions to the text. There are translations into Arabic, Latin, Old Georgian, Old High German, Middle High German, Middle English, Middle Dutch and Old Italian.
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"Policajti z předměstí" was a third TV Nova sitcom after Nováci and Hospoda. A shooting started in 1998, and first episode was aired on February 2, 1999, in a day of fifth anniversary of TV Nova. Because of very bad recensions, a series was cancelled after 21 episodes.
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Penzer 1924, Vol VI, p 225. Several English translations exist, based on Sanskrit recensions and on Hindi, Tamil, Bengali and Marathi versions.Penzer 1924, Vol VI, p 226. Probably best-known English version is that of Sir Richard Francis Burton which is, however, not a translation but a very free adaptation.
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A passage in some of the recensions credits an Agathodaemon with drafting a world map, but no maps seem to have survived to be used by Planude's monks. Instead, he commissioned new world maps calculated from Ptolemy's thousands of coordinates and drafted according to the text's 1stVat. Urbinas Graecus 82.
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Leiden: Brill Publishers, 1972.Ira M. Lapidus, A History of Islamic Societies, pg. 18. Cambridge: Cambridge University Press, 2002. Ibn Isḥāq's now lost work survives only in Ibn Hishām's and al-Tabari's recensions, although fragments of several others survive, and Ibn Hishām and al-Tabarī share virtually the same material.
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His sister Cecile O'Rahilly was also a Celtic scholar, and published editions of both recensions of the Táin Bó Cúailnge and worked with her brother in the School of Celtic Studies at the Dublin Institute for Advanced Studies.Ní Mhunghaile, Lesa. "O'Rahilly (Ní Rathaille, Ó Rathaille), Cecile (Sisile)". Dictionary of Irish Biography.
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London, 1731. Patrick was one of the collaborators of George Thompson (died 1739), of Tottenham School, in the preparation of his Apparatus ad Linguam Græcam ordine novo digestus, London, 1732. Recensions of the Clavis Homerica, London, 1771, and the Colloquia of Erasmus, London, 1773, were also printed as by Patrick.
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Woolf, Pictland to Alba, pp. 187—8 Contemporary or near-contemporary sources include different recensions of the Anglo-Saxon Chronicle, Eric's coinage, the Life of St Cathróe, and possibly skaldic poetry.In two or three centuries of oral transmission, such poems and individual verses could have been adapted and rearranged to suit other needs.
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Junius Philargyrius (Philargirius, Filargirius) was an early commentator on the Bucolica and Georgica of Vergil, dedicated to a certain Valentinianus. He was a member of the Junia gens, active in Milan. The commentary is preserved in two recensions: one is found in the Berne scholia (ed. H. Hagen, Jahrbuch für classische Philologie Suppl.
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149–153 online, a work that should be consulted with an awareness of the biases and preoccupations of its own era. In the 8th- century Life of St. Richarius, dusii hemaones or dusii manesIn other recensions, the dusi(i) appear as maones, which may be equivalent to manes. also occur in a horticultural setting.
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Goght'n (; also mentioned in sources as Goght'an, Գողթան, and spelled Gołt'n by modern scholars) was a canton (gavaṛ) located in the province of Vaspurakan in historical Armenia. Its borders roughly corresponded to the modern Ordubad Rayon of Nakhichevan, Azerbaijan.Robert H. Hewsen. The Geography of Ananias of Širak: Ašxarhacʻoycʻ, the Long and the Short Recensions.
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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.
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In its several Western recensions, the Tablet became a mainstay of medieval and Renaissance alchemy. Commentaries and/or translations were published by, among others, Trithemius, Roger Bacon, Michael Maier, Albertus Magnus, and Isaac Newton. The concise text was a popular summary of alchemical principles, wherein the secrets of the philosopher's stone were thought to have been described.Stanton Linden.
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Church Slavonic influences can be seen in phonology and, to a lesser degree, in morphology. These influences come from both the Serbian and the Russian recensions of Church Slavonic. Only the hymns, taken from liturgical books, are written purely in Church Slavonic. The script is half-uncial Cyrillic with a loose orthography, though generally following Church Slavonic conventions.
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In the various recensions of the Yajurveda is included a litany of stanzas praising Rudra: Maitrāyaṇī-Saṃhitā 2.9.2, Kāṭhaka-Saṃhitā 17.11, Taittirīya-Saṃhitā 4.5.1 and Vājasaneyi-Saṃhitā 16.1–14. This litany is subsequently referred to variously as the Śatarudriyam and the Namakam (because many of the verses commence with the word namaḥ, meaning 'homage'), or simply the Rudram.
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Separate recensions of the Table are found in seven manuscripts. Six of these were assigned the sigla ABCDEF in the 19th century and the seventh is designated M: :A. St Gall Stiftsbibliothek, 732 at folios 154–155. Written in Carolingian minuscule in the first third of the 9th century, not necessarily at the Abbey of Saint Gall.
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The eighth scribe wrote the annals for the years 925–955, and was clearly at Winchester when he wrote them since he adds some material related to events there; he also uses ceaster, or "city", to mean Winchester.Whitelock, English Historical Documents, pp. 109–112. The manuscript becomes independent of the other recensions after the entry for 975.
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This process was speeded up during the reign of Atabeg Uzbek (1210–1225), who was enthroned after Abu Bakr's death. In that period, Armenian prince Hasan-Jalal Dawla (founder of House of Hasan-Jalalyan cadet branch of Siunia dynastyRobert H. Hewsen. The Geography of Ananias of Širak: Ašxarhacʻoycʻ, the Long and the Short Recensions. — Reichert, 1992.
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Although this does not prove his position as author, it does strengthen the possibility that he had ties to the Paris manuscript.Weitzmann, K. (1979) The Miniatures of the Sacra Parallela Parisinus Graecus 923. (pp. 10). Princeton, New Jersey: Princeton University Press. There are three commonly known recensions: The Vatican, the Rupefucaldian and the Parisinus Graecus 923.
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The Gopatha Brahmana (', ') is the only Brahmana, a genre of the prose texts describing the Vedic rituals, associated with the Atharvaveda. The text is associated with both the Shaunaka and the Paippalada recensions of the Atharvaveda. This text and the short Brahmanas of the Samaveda are the latest amongst the Vedic texts belonging to this genre.Pargiter, F.E. (1972).
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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.
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Child's version A is represented by two manuscript recensions in the British Library. The Aa (MS Cotton Cleopatra C. iv, around 1550) was first printed in Thomas Percy's fourth edition of Reliques of Ancient English Poetry, vol. I (1794), while the Ab (MS Harley 29) appeared in the first edition of Reliques (1765). (the above written and printed versions are the first known).
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In its second, it admonished the Aws and Khazraj to abide by their treaty. In its third, in conjunction with the proceeding verses, it is an encouragement of Muhammad's adherents to face the Meccan forces they eventually fought at Uhud. He states that even if the proposal of three recensions is unacceptable, the verses must make reference to the two different treaties.
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Indra sends a demon to guard the city, but Vikramaditya returns to regain the throne and subdues the demon. The demon narrates the story of "Three sons" (below) to Vikramaditya. This narrative does not occur in any of the Sanskrit recensions. It begins Lāl's Hindi translation, and has a close analogue in the Thirty-Two Tales of the Throne of Vikramaditya (Simhāsana Dvātriṃśikā).
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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.
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Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , pages 217-219 The black Yajurveda has survived in four recensions, while two recensions of white Yajurveda have survived into the modern times. The earliest and most ancient layer of Yajurveda samhita includes about 1,875 verses, that are distinct yet borrow and build upon the foundation of verses in Rigveda.Antonio de Nicholas (2003), Meditations Through the Rig Veda: Four-Dimensional Man, , pages 273-274Edmund Gosse, , New York: Appleton, page 181 The middle layer includes the Satapatha Brahmana, one of the largest Brahmana texts in the Vedic collection.Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin, , pages 149-153, Quote: "The Satapatha is one of the largest Brahmanas..." The youngest layer of Yajurveda text includes the largest collection of primary Upanishads, influential to various schools of Hindu philosophy.
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Except for a few notable exceptions ... the Jews in > the Sira and the Maghazi are even heroic villains. Their ignominy stands in > marked contrast to Muslim heroism, and in general, conforms to the Quranic > image of "wretchedness and baseness stamped upon them" Sahih Muslim and Sahih Bukhari record various recensions of a hadith where Muhammad had prophesied that the Day of Judgment will not come until Muslims and Jews fight each other. The Muslims will kill the Jews with such success that they will then hide behind stones or both trees and stones according to various recensions, which will then cry out to a Muslim that a Jew is hiding behind them and ask them to kill him. The only one not to do so will be the Gharqad tree as it is the tree of the Jews.
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The catalogue of strange peoples from Letter occur in the Anglo-Saxon Wonders of the East (translation of Mirabilia) and the Liber Monstrorum; recensions of both these works are bound in the Beowulf manuscript. The transmission is imperfect. No name is given to the headless islanders, eight feet tall in the Wonders of the East. Epiphagi ("epifugi") is the name of the headless in Liber Monstrorum.
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It survives in two recensions, associated with Strasbourg and Vorau. The poem was found by Barack in a Strasbourg manuscript of the late 11th century; but only a few strophes are given. The whole song consists of 34 strophes in a later version, the Vorau manuscript. The poem is written in the East Franconian dialect; it relates in earnest language the creation, fall, and redemption of mankind.
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There are five surviving Classical Syriac recensions of the Story and evidence for an older Syriac version as well. The latter was translated into Armenian and Arabic. Some Ahikar elements were transferred to Luqman in the Arabic adaptations. The Georgian and Old Turkish translations are based on the Armenian, while the Ethiopic is derived from the Arabic, influence of which is also apparent in Modern Syriac versions.
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Three recensions of Abbán's Life survive, two in Latin and one in Irish. The Latin versions are found in the Codex Dublinensis and the Codex Salmanticensis, while the Irish version is preserved incomplete in two manuscripts: the Mícheál Ó Cléirigh's manuscript Brussels, Royal Library MS 2324-40, fos. 145b-150b and also the RIA, Stowe MS A 4, pp. 205–21.Irish Life of St Abbán, ed.
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The recensions are not all consistent on this point. There is also esque in manu pendae, Nennii Historia Britonum, Ch. 65. and esque in manum pendae,, Historia Brittonum which if reliable, would allow for a different interpretation, as manus (4th declension) is Latin for hand (as in into the hand [of Penda]). Welsh genealogies The royal genealogies provide no information per se about Manaw Gododdin.
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Each of the four Vedas were shared by the numerous schools, but revised, interpolated and adapted locally, in and after the Vedic period, giving rise to various recensions of the text. Some texts were revised into the modern era, raising significant debate on parts of the text which are believed to have been corrupted at a later date.J. Muir (1868), , 2nd Edition, p. 12Albert Friedrich Weber, , Vol.
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The inter-relationship between various significant ancient versions and recensions of the Old Testament (some identified by their siglum). LXX here denotes the original septuagint. Hexapla (, "sixfold") is the term for a critical edition of the Hebrew Bible in six versions, four of them translated into Greek,Epiphanius' Treatise on Weights and Measures - The Syriac Version (ed. James Elmer Dean), University of Chicago Press 1935, p.
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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.
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Vikramaditya finally succeeds in bringing the body to the yogi, and just before the end of the rite, tricks and kills the yogi. Vikramaditya then generally receives great power and specific boons (including that this very story achieve great renown). This narrative occurs in all 4 Sanskrit recensions, as well as most other versions. The power and boons are attributed to different sources in different versions, e.g.
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In its original state, it existed as three separate books which discussed dealing with God, with Man and with Virtues and Vices respectively. However, the original codex is currently lost to us. Research on this piece is based on later recensions that were made when the original three books became one.Weitzmann, K. (1979) The Miniatures of the Sacra Parallela Parisinus Graecus 923. (pp. 9).
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Fażlullāh composed his works in Standard Persian as well as the Persian dialect of Astarābād. His most significant work which establishes the foundation of Ḥurūfism is titled Javidan-namah "Eternal Book". Two recensions were made of the Javidan-namah. The one which is designated as Kabīr "Great" is in the Astarābādī Persian dialect and the one that is entitled Ṣaghīr "Small" is in standard Persian.
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The earliest, part of the Eastern family of recensions, is preserved in Ephrem's Commentary on Tatian's work, which itself is preserved in two versions: an Armenian translation preserved in two copies, and a copy of Ephrem's original Syriac text from the late 5th/early 6th century, which has been edited by Louis Leloir (Paris, 1966). Other translations include translations made into Arabic, Persian, and Old Georgian. A fragment of a narrative about the Passion found in the ruins of Dura-Europos in 1933 was once thought to have been from the Diatessaron, but more recent scholarly judgement does not connect it directly to Tatian's work. The earliest member of the Western family of recensions is the Latin Codex Fuldensis, written at the request of bishop Victor of Capua in 545 AD. Although the text is clearly dependent on the Vulgate, the order of the passages is distinctly how Tatian arranged them.
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While the majority of legal texts were written before the 9th century, a few were written later. The Middle Irish text, The Distribution of Cró and Dibad deals with extracting fines from a killer and dividing a dead man's property.Kelly 1988, p. 279. Additionally, the legal text Cóic Conara Fugill(the Five Paths of Judgment) was originally written during the earliest period but received a number of subsequent recensions afterward.
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The author and date of the original work is unknown. Since the story mentions Bhoja (died 1055 CE), it must have been composed in or after the 11th century.द्वात्रींशत्पुत्तलिका: Sinhasan Battisi Five primary recensions of the Sanskrit version Simhasana-dvatrimsika are dated to 13th and 14th centuries. Khulasat-ut-Tawarikh (1695 CE) by Sujan Rai claims that the work had been authored by Pandit Braj, the wazir (prime minister) of Bhoja.
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Genovefa's history may be compared to the Scandinavian ballads of Ravengaard og Memering, which exist in many recensions. These deal with the history of Gunild, the wife of Henry Duke of Brunswick and Schleswig. When Duke Henry went to the war he left his wife in charge of Ravengaard, who accused her of infidelity. Gunild is cleared by the victory of her champion Memering, the smallest of Christian men.
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Richarius, born ca. 560 in Amiens, Picardy, was converted to Christianity by Welsh missionaries. His vita records a belief among his fellow Picards in northern Gaul that the dusi, called maones in some recensions, steal crops and damage orchards.Vita Richarii I, 2, MGH SRM 7, 445, as cited by Bernadotte Filotas, Pagan Survivals, Superstitions and Popular Cultures in Early Medieval Pastoral Literature (Pontifical Institute of Mediaeval Studies, 2005), p. 80.
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The text exists in many versions. Manuscripts have been found in many parts of India in many languages, far from Maharashtra. The existence of many major recensions, states Moriz Winternitz, suggests that the text was very popular by early medieval era in India. The poems were changed over time, sometimes deleted and replaced with different poems, though every manuscript contains exactly 700 poems consistent with the meaning of the title.
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The prelude to the Panchatantra identifies Vishnu Sharma as the author of the work. Since there is no other independent external evidence about him, "it is impossible to say whether he was the historical author . . .or is himself a literary invention". Based on analysis of various Indian recensions and the geographical features and animals described in the stories, Kashmir is suggested to be his birthplace by various scholars.
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Outside of his publications related to revised chronology, he has edited the works of Egon Friedell. Before focusing on the early medieval period, Illig published various proposals for revised chronologies of prehistory and of Ancient Egypt. His proposals received prominent coverage in German popular media in the 1990s. His 1996 Das erfundene Mittelalter (Eng: The Invented Middle Ages) also received scholarly recensions, but was universally rejected as fundamentally flawed by historians.
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However, firm evidence of the work's existence prior to the tenth century is elusive. The Zohar is cognizant of the legend of Hephzibah whom the apocalypse first names as the mother of the Davidic Messiah. Rabbis Saadia Gaon (892–942) and Hai ben Sherira Gaon (939–1038) probably knew the book, but never mention it by name. Sefer Zerubbabel is extant in a number of manuscript and print recensions.
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Hinüber (2000), pp. 45 (§89), 46 (§91). Brough allows for the hypothesis that the Udānavarga, the Pali Dhammapada and the Gandhari Dharmapada all have a "common ancestor" but underlines that there is no evidence that any one of these three texts might have been the "primitive Dharmapada" from which the other two evolved. The Tibetan Buddhist and Chinese Buddhist canons' recensions are traditionally said to have been compiled by Dharmatrāta.
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Thus, Kartikeya is regarded as the son-in-law of Vishnu as their husband. An interpolation in the southern recensions of the scripture as well as the Kanda Purana (the Tamil version of the Sanskrit Skanda Purana) narrate the story of the marriage of the two maidens to Kartikeya. The two maidens are fated to be married to the god. The elder sister Devasena is born as Amritavalli.
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One of the best recensions of this book and its signification for agricultural geography was issued by the historian Richard Krzymowski in 1929 in the "Landwirtschaftlichen Jahrbüchern". Maurizio dedicated his last fifteen years of life entirely to the cultural history of human food. Among the publications of this period of work, let us cite "Geschichte der gegorenen Getränke" published in 1933. Maurizio's bibliography includes more than 120 publications, many in Polish.
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Motilal Banarsidass, 2000, p. 4. Warder adds that when the extant material of the Tipitakas of the early Buddhist schools is examined "we find an agreement which is substantial, though not complete" and that there is a central body of sutras "which is so similar in all known versions that we must accept these as so many recensions of the same original texts."Warder, A.K. Indian Buddhism. Buddhism Series.
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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.
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The content and structure of the Upanishad is also different in various manuscript recensions, suggesting that the Upanishad was extensively interpolated and expanded over a period of time. The common kernel of the Upanishad across different recensions, states Max Muller, is a reverence for soul, that can be summarized in a few words as, "(Man) is the Self – the immortal, the fearless, the Brahman".Max Muller, The Upanishads, Part 2, Maitrayana-Brahmana Upanishad Introduction, Oxford University Press, pages xliii-lii The Maitri Upanishad is an important ancient text notable, in its expanded version, for its references to theories also found in Buddhism, elements of the Samkhya and Yoga schools of Hinduism, as well as the Ashrama system.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , pages 328-329 The text is also notable for its practice of Anyatrapyuktam (or Ityevam Hyaha), that is being one of the earliest known Sanskrit texts that embedded quotes with credits and frequent citations to more ancient Sanskrit texts.
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Midrash Petirat Moshe (Hebrew: מדרש פטירת משה) or Midrash on the Death of Moses is one of the smaller midrashim. This midrash describes in great detail the last acts of Moses and his death, at which the angels and God were present. There are several recensions of it, dating to between 7th and 11th centuries. The first, published at Constantinople in 1516Venice, 1544, and elsewhere; also in Adolf Jellinek, B. H. i.
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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.
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Bhikkhuni Sanghadisesa three = six in the Ma-L) seems to better represent what would be expected of a root formulation which could lead to the variety of confused formulations we see (presumably later) in the other recensions. The formulation of this rule (as an example) also reflects a semi-parallel formulation to a closely related rule for Bhiksus which is found in a more similar form in all the Vinayas (Pc64 in Pali).
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Srichakra above. Some recensions of the manuscripts include a prelude and an epilogue in the form of a prayer asserting that the Vedas must be imbibed in one’s mind, thoughts and speech, and through truth only is peace assured. The main text consists of 16 verses. This number 16 is significant in the Tantra tradition, and constitutes the sixteen syllabic structure of the Mula-Mantra, or root manta of its Srividya's school.
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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.
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According to Camille Bulcke (an expert on Rama-centric literature), Sarama does not appear in the original Ramayana. However, later interpolations - present in all recensions - added to the text of Valmiki mention her. She first appears in the episode of Maya-shirsa, the illusory head of Rama. Ravana has abducted Sita, the wife of Rama, the prince of Ayodhya and repeatedly urges her to marry him, however Sita flatly refuses each time.
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Scholia attributed to Acron appear in manuscripts of Horace; there are three recensions known, the earliest dating to the 5th century. The fragments which remain of the work on Horace, though much mutilated, are valuable, as containing the remarks of the older commentators, Quintus Terentius Scaurus and others. The attribution to Acron, however, is not found before the 15th century, and is doubtful. Fragments of Acron's writing may also appear in Pomponius Porphyrion.
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The name "Bindusara", with slight variations, is attested by the Buddhist texts such as Dipavamsa and Mahavamsa ("Bindusaro"); the Jain texts such as Parishishta-Parvan; as well as the Hindu texts such as Vishnu Purana ("Vindusara"). Other Puranas give different names for Chandragupta's successor; these appear to be clerical errors. For example, the various recensions of Bhagavata Purana mention him as Varisara or Varikara. The different versions of Vayu Purana call him Bhadrasara or Nandasara.
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The four Vedas were transmitted in various s (branches, schools).. Each school likely represented an ancient community of a particular area, or kingdom. Each school followed its own canon. Multiple recensions are known for each of the Vedas. Thus, states Witzel as well as Renou, in the 2nd millennium BCE, there was likely no canon of one broadly accepted Vedic texts, no Vedic “Scripture”, but only a canon of various texts accepted by each school.
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The fourth chapter of Kausitaki Upanishad builds on the third chapter, but it peculiarly varies in various manuscripts of Rig veda discovered in Indian subcontinent. This suggests that this chapter may be an addition of a later era. Despite the variations, the central idea is similar in all recensions so far. The chapter offers sixteen themes in explaining what Brahman (Atman) is, which overlaps with the twelve found in Chapter 2 of Brihadaranyaka Upanishad.
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An 1871 essay, Agrawalon ki Uttpati written by Bharatendu Harishchandra (1850-1885), a noted author and poet. He claimed to have compiled the legend from "tradition" and "ancient writings", especially a text called Sri Mahalakshmi Vrat Ki Katha. He stated that Sri Mahalakshmi Vrat Ki Katha was contained in the Bhavishya Purana, which exists in several recensions. However, independent researchers have been unable to find the legend in any version of Bhavishya Purana.
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Aided by the Confessor's legendary reputation as a lawgiver, the compilation enjoyed considerable interest in medieval England. The text is found in a large number of manuscripts. Four recensions have been distinguished, two of which are revisions with additional material being grafted on to the core of the text. A version of the Leges Edwardi Confessoris was known to Henry de Bracton and to the barons and jurists responsible for Magna Carta.
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There is a temple of Devi Shakambari which has close relation from Banashankari near Badami. This village was mainly ruled by Brahmins whose surname was "Kulkarni" (now they are migrated from this village and changed their names to "Kumbhojkar") who were integral part of Chatrapati Shahu Maharaj' team for consulting them and providing suggestions over critical and political issues. There is a reference to sage Kumbhoja (q.v.) who finds reference in southern Indian recensions of Ramayana.
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"Zotenberg 1874, 191. Though noting this manuscript and the description in Zotenberg, Mingana decided to pay "no attention" to it, apparently not aware of its special nature.Mingana and Harris 1927, 148 (= BJRL 11 (1927): 352). "From this examination," Coquin concludes, "it appears now possible to specify that the archetype was Egyptian and that from it two recensions derive, one Egyptian, naturally more faithful to the original, and the other Syrian, having been subject to Palestinian and Mesopotamian influences.
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The Nennius question was re-opened in the 1980s by Professor David Dumville. Dumville revisited the stemmatics of the various recensions (he published the Vatican version). Dumville branded the Nennian preface (Prefatio Nennii) a late forgery, and believes that the work underwent several anonymous revisions before reaching the forms that now survive in the various families of manuscripts.See , "Introduction", This needs to be more precise Dumville's view is largely accepted by current scholarship, though not without dissent.
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Church Slavonic is also used by Greek Catholic Churches in Slavic countries, for example the Croatian, Slovak and Ruthenian Greek Catholics, as well as by the Roman Catholic Church (Croatian and Czech recensions). In the past, Church Slavonic was also used by the Orthodox Churches in the Romanian lands until the late 17th and early 18th centuries,Petre P. Panaitescu, Studii de istorie economică și socială as well as by Roman Catholic Croats in the Early Middle Ages.
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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.
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The Samhitas of the Vedas are generally concerned with hymns and mantras, recited during sacrificial ceremonies such as the pravargya. The Brahmanas are generally commentaries on the Samhitas and provide instructions on the performance of the sacrificial ceremonies. Sharva states that in 'the brahmana literature this word ['brahmana'] has been commonly used as detailing the ritualism related to the different sacrifices or yajnas... The known recensions [i.e. schools or Shakhas] of the Vedas, all had separate brahmanas.
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The prelude section of the Panchatantra identifies an octogenarian Brahmin named Vishnusharma (IAST: Viṣṇuśarman) as its author. He is stated to be teaching the principles of good government to three princes of Amarasakti. It is unclear, states Patrick Olivelle, a professor of Sanskrit and Indian religions, if Vishnusharma was a real person or himself a literary invention. Some South Indian recensions of the text, as well as Southeast Asian versions of Panchatantra attribute the text to Vasubhaga, states Olivelle.
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Suren Tigrani Yeremian (; ; - 17 December 1992) was an Armenian historian and cartographer who specialized in the studies concerning the formation of the Armenian nation and pre-medieval Armenia and the Caucasus. He devoted nearly 30 years of his scholarly efforts in reconstructing the Ashkharatsuyts, a seventh-century atlas commonly attributed to Anania Shirakatsi.See the "Preface" and "Introduction" in Robert Hewsen's The Geography of Ananias of Širak: Asxarhacoyc, the Long and the Short Recensions. Wiesbaden: Dr. Ludwig Reichert, 1992, .
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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.
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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.
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The earliest of the Chauhan inscriptions and literary works do not claim Agnivanshi descent. These sources variously state that the dynasty's legendary founder Chahamana was born from Indra's eye, in the lineage of the sage Vatsa, in the solar dynasty and/or during a ritual sacrifice performed by Brahma. Some recensions of Prithviraj Raso, an epic poem by Chand Bardai, contain a legend similar to the Paramara legend. However, this version does not present the sages Vashistha and Vishwamitra as rivals.
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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.
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Because the Pāli Canon was at that time oral literature maintained in several recensions by dhammabhāṇakas (dharma reciters), the surviving monks recognized the danger of not writing it down so that even if some of the monks whose duty it was to study and remember parts of the Canon for later generations died, the teachings would not be lost. After the Council, palm- leaf manuscripts containing the completed Canon were taken to other countries such as Burma, Thailand, Cambodia and Laos.
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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.
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Of the Black Yajurveda, texts from four major schools have survived (Maitrayani, Katha, Kapisthala-Katha, Taittiriya), while of the White Yajurveda, two (Kanva and Madhyandina).CL Prabhakar (1972), The Recensions of the Sukla Yajurveda, Archív Orientální, Volume 40, Issue 1, pp. 347–353 The youngest layer of Yajurveda text is not related to rituals nor sacrifice, it includes the largest collection of primary Upanishads, influential to various schools of Hindu philosophy.Paul Deussen, The Philosophy of the Upanishads, Motilal Banarsidass (2011 Edition), , p.
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Besides these, the monastery keeps the icons of St Simeon Nemanja, St Sava and the icon of the Entry into the Temple of the Most Holy Mother of God (i.e. the Presentation of the Blessed Virgin Mary), all painted in Lepavina in 1647. Especially valuable are the manuscripts and old printed books. Among the oldest are the two Tetraevangelia from the 13th and 14th centuries, one of the Serbian-Raška and the other of the Macedonian recensions, both with exquisite initials.
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Shri Shiva Chhatrapatichi 91 Kalmi Bakhar, better known as 91-Kalami Bakhar, is a Marathi language biography of Shivaji, the founder of the Maratha Empire. Its name is also transliterated as 91 Kalmi Bakhar, 91 Qalmi Bakhar, 91 Qalami Bakhar, and Ekkyannav Kalmi Bakhar. Organized into 91 sections (kalams), it is an important source of information about Shivaji's life for modern historians. The original text was composed by Shivaji's courtier Dattaji Trimal, but is now lost: its extracts survive in later recensions.
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The death of Frederick Barbarossa as depicted in the Gotha manuscript of the Sächsische Weltchronik The Sächsische Weltchronik ("Saxon World Chronicle") is a universal history written in German prose. It is not clear in which regional form of German the original was written. Of the twenty-four surviving manuscripts, ten are in Low German, nine in High German and five in Central German. These can be divided into three recensions, the earliest dated to 1229 and the latest to 1277.
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The work of Gilo survives in at least seven manuscripts, but that of the anonymous in only one. Paul Riant assigned these manuscripts sigla (letters) and they fall into two recensions: ADG and BCF with E being a copy of D. G, which is manuscript 97 in the municipal library of Charleville-Mézières, contains the only copy of the anonymous additions. The entire Charleville manuscript is the work of a single hand. Bound between wooden boards, its originally binding survives.
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According to this myth, some of the Rajput clans originated from Agni, in a sacrificial fire pit. This legend was probably invented by the 10th-century Paramara court poet Padmagupta, whose Nava- sahasanka-charita mentions only the Paramaras as fire-born. The inclusion of Chauhans in the Agnivanshi myth can be traced back to the later recensions of Prithviraj Raso. In this version of the legend, once Vashistha and other great sages begin a major sacrificial ceremony on Mount Abu.
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Folio from the Hippiatrica with written and illustrated instructions on drenching a horse to induce diarrhea. The Hippiatrica (Greek: Ἱππιατρικά) is a Byzantine compilation of ancient Greek texts, mainly excerpts, dedicated to the care and healing of the horse.. The texts were probably compiled in the 5th or 6th century AD by an unknown editor. Currently, the compilation is preserved in five recensions in twenty-two manuscripts (containing twenty-five copies) ranging in date from the 10th to the 16th century AD.
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The existence of Guru Harsahai manuscript attests to the early tradition of Sikh scripture, its existence in variant forms and a competition of ideas on its contents including the Mul Mantar. Many minor variations, and three significant Adi Granth recensions, are known; these provide insights into how the Sikh scripture was compiled, edited and revised over time. There is a fourth significant version called the Lahori bir, but it primarily differs in how the hymns are arranged and the final pages of the Adi Granth.
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Later use of the language in a number of medieval Slavic polities resulted in the adjustment of Old Church Slavonic to the local vernacular, though a number of Southern Slavic, Moravian or Bulgarian features also survived. Significant later recensions of Old Church Slavonic (referred to as Church Slavonic) in the present time include: Slovene, Croatian, Serbian and Russian. In all cases, denasalization of the yuses occurred; so that only Old Church Slavonic, modern Polish and some isolated Bulgarian dialects retained the old Slavonic nasal vowels.
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However, except for Adi Granth, significantly different versions of these texts exist and it is unclear which one is more original; for example, Kabir Bijak exists in two major recensions. The most in depth scholarly analysis of various versions and translations are credited to Charlotte Vaudeville, the 20th century French scholar on Kabir. Kabir's poems were verbally composed in the 15th century and transmitted viva voce through the 17th century. Kabir Bijak was compiled and written down for the first time in the 17th century.
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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.
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Most surviving manuscripts and recensions of Yajurveda's Samhitas, Aranyakas and Brahmanas remain untranslated into Western languages. The two reliable translations are from British India colonial era, and have been widely studied.Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin, , pages 353, 121-153 These are AB Keith's translation of Taittiriya Samhita of the Black Yajurveda,AB Keith (1914), Taittiriya Sanhita, Harvard University Press and Juliu Eggeling's translation of Satapatha Brahmana of the White Yajurveda. Ralph Griffith published an early translation of White Yajurveda Samhita.
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Two different recensions of the text – the and the – have survived into modern times.Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin, , pages 136-137 Reliable manuscripts of the Paippalada edition were believed to have been lost, but a well-preserved version was discovered among a collection of palm leaf manuscripts in Odisha in 1957. The Atharvaveda is sometimes called the "Veda of magical formulas", an epithet declared to be incorrect by other scholars.Jan Gonda (1975), Vedic Literature: Saṃhitās and Brāhmaṇas, Vol 1, Fasc.
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Its materials are by no means all of the usual Brahmana-character; they broach frequently upon the domain of Upanishad... The uttara has certainly some, though probably very few original sections'. S.S. Bahulkar states that the 'Gopatha Brahmana (GB.) is the only brahmana text of AV [AtharvaVeda], belonging to both the recensions [Shakhas], viz. Saunaka and Paippalada'. Dalal agrees, stating the 'aim of this Brahmana seems to be to incorporate the Atharva [Veda] in the Vedic ritual, and bring it in line with the other three Vedas.
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The south-Indian manuscripts of the Sanskrit scripture Skanda Purana mentions Devasena and Valli as daughters of the god Vishnu in a previous life. Thus, Murugan is regarded as the son-in-law of Vishnu as their husband. An interpolation in the southern recensions of the scripture as well as the Kanda Purana (the Tamil version of the Sanskrit Skanda Purana) narrate the story of the marriage of the two maidens to Murugan. The two maidens are fated to be married to the god.
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More so than the Theragatha, there seems to have been uncertainty between different recensions about which verses were attributable to which nuns—some verses appear in the Apadana attributed to different speakers. Longer poems later in the collection appear in the Arya metre, abandoned relatively early in Pali literature, but include other features indicative of later composition, including explanations of karmic connections more typical of later texts like the Petavatthu and Apadana. A section of the Paramathadippani, a commentary attributed to Dhammapala, provides details about the Therigatha.
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Mark Ibn Kunbar was one of the first to translate of the Bible into Arabic, after Saadia Gaon. His commentaries of Genesis, Exodus, and Leviticus, most likely written after his conversion to Miaphysitism, all have several different recensions. His commentaries were often wrongly attributed to Cyril of Alexandria or Ephrem the Syrian by ancient scribes. Mark employed allegorical interpretation methods and typological exegesis in his commentaries, and he often noted how the Pentateuch showed the Trinity, Jesus Christ, church institutions, and ascetic monastic life.
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The classification of the text's language has been debated by scholars, as its language varies noticeably between the various recensions, and sometimes, even between the different portions of the same manuscript. The present version of Prithviraj Raso is composed primarily in Brajbhasha dialect, with some regional Rajasthani peculiarities. This language is sometimes called "Pingal" to distinguish it from Dingal, the language of Rajasthani poems. Prithviraj Raso frequently uses the six-line "chappay" metre, which has "harsh, warlike connotations", and is more prevalent in Dingal than in Brajbhasha.
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A popular medieval account classifies the dynasty among the four Agnivanshi Rajput clans, whose ancestors are said to have come out of sacrificial fire pit. The earliest sources to mention this legend are the 16th century recensions of Prithviraj Raso. Some colonial-era historians interpreted this myth to suggest a foreign origin of the dynasty, speculating that the foreign warriors were initiated into the Hindu society through a fire ritual. However, the earliest extant copy of Prithviraj Raso does not mention this legend at all.
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The Book of Joshua, sometimes called the Samaritan Chronicle, is a Samaritan chronicle so called because the greater part of it is devoted to the history of Joshua. It is extant in two divergent recensions, one in Samaritan Hebrew and the other in Arabic. "The work is extant in both Hebrew and Arabic, each version having a different content." The editio princeps is a published an Arabic manuscript written in the Samaritan alphabet, with a Latin translation and a long preface by T. W. Juynboll (Leyden, 1848).
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Apart from the Kashmir redactions there exists a Sanskrit version of Guṇāḍhya’s work, bearing the title Bṛhatkathāślokasaṃgraha, i.e. the “Great Tale: Verse Epitome.” Only about six of the twenty-six lābhas are currently available. Its discoverer and editor, M. Félix Lacôte, had published (Essai sur Guṇāḍhya et la Bṛhatkathā, Paris, 1908) along with the text an elaborate discussion of all the questions of higher criticism relating to the Kathāsaritsāgara and the other recensions. M. Lacôte’s conclusions, which are developed with great perspicacity, may be summarised as follows.
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It is clear that, among the early schools, at a minimum the Sarvāstivāda, Kāśyapīya, Mahāsāṃghika, and Dharmaguptaka had recensions of four of the five Prakrit/Sanskrit āgamas that differed. The āgamas have been compared to the Pali Canon's nikāyas by contemporary scholars in an attempt to identify possible changes and root phrasings. The āgamas' existence and similarity to the Sutta Pitaka are sometimes used by scholars to assess to what degree these teachings are a historically authentic representation of the Canon of Early Buddhism.See, e.g.
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After the project was anathematized by the Roman Church, the former Maya collaborators collected and reconstructed as much as they could. They assembled the materials into a loose collection of texts, which is now known as the Books of Chilam Balam (Roys 1933). The Books of Chilam Balam ('Spokesman of the Patron'), (Barrera Vasquez 1948, Roys 1933, Edmonson 1982, 1987, Bricker & Miram 2001). Existing copies of these books from Calkiní, Chan Kan, Chumayel, Ixil, Kaua, Maní, Tixkakal and Tizimín, present evidence for distinct Xiu and Itza' recensions.
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Vetala Tales (, IAST: "Vetala's 25 stories"; Hindi: Baital Pachisi "Baital's 25 [stories]". Numerous English titles include Twenty-five Tales of a Demon (and similar titles using instead "Sprite" or "Genie" or "Ghost" or "Goblin") and Vikram and the Vampire. Vetala Tales is used here as a designation for the collection in general, without reference to a specific version. is a popular collection of short stories from India of unknown age and antiquity, but predating the 11th century CE. It exists in four main Sanskrit recensions (revisions).
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According to twelfth-century historian Symeon of Durham, Ecgberht I was a client-king for the Norse. The Northumbrians revolted against him in 872, deposing him in favor of Ricsige. 867, 872 Although the A and E recensions of the Anglo-Saxon Chronicle report that Halfdan was able to take control of Deira and take a raiding party north of the River Tyne to impose his rule on Bernicia in 874, after Halfdan's death (c. 877) the Norse had difficulty holding on to territory in northern Bernicia.
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They were revealed in a study done by Karl Holl in 1897. However, he found that although the Parisinus Graecus 923, a ninth-century piece, was related to the other two recensions, it did not agree with them. Regardless of Holl’s findings, due to the manuscript’s creation in a time of iconoclasm and its rich use of gold, the piece is still considered very valuable and has been studied to some extent. The images can help researchers reconstruct lost cycles of miniatures prior to iconoclasm.
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R. Dalal states that 'The Yajur Veda consists of passages in verse and prose, arranged for the performance of yajnas (sacrifices)... The two main versions of the Yajur are known as the Shukla (or "white") Yajur Veda and the Krishna (or 'Black') Yajur Veda... of the black Yajur Veda, five shakhas are known: the Taittiriya (Apastamba), Kapishthala (Hiranyakesi), Katha, Kathaka (school of the Kaṭhas), and Maitrayani (Kalapa), with four closely related recensions, known as the Kathaka Samhita, the Kapishthala-Katha Samhita, Maitrayani Samhita, and the Taittiriya Samhita'.
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The Agrasen legend can be traced to Agarwalon ki Utpatti ("Origin of the Agrawals"), an 1871 essay written by Bharatendu Harishchandra (1850-1885), a noted Agrawal author and poet. He claimed to have compiled the legend from "tradition" and "ancient writings", especially a text called Sri Mahalakshmi Vrat Ki Katha. He stated that Sri Mahalakshmi Vrat Ki Katha was contained in the Bhavishya Purana, which exists in several recensions. However, independent researchers have been unable to find the legend in any version of Bhavishya Purana.
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The Jain Shauraseni used in this work would seem to suggest that this work predates the Western recensions of the Agamas that took place in Valabhi in the 6th century CE. In addition to cosmology, this work sheds light on Jain dogmatics, culture, history, mythology and ascetic lineages. Of the 5677 gathas, most are in the Arya metre, but other metres such as Shardulavikridita, Vasantatilaka, Indravajra, Dodhaka, Svagata and Malini have also been used. Apart from the gathas, there are several long passages in prose.
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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.
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Pravda Rusĭskaja.) Three recensions of Russkaya Pravda are known: the Short Edition (Kratkaya), the Extensive Edition (Prostrannaya), and the Abridged Edition (Sokrashchyonnaya). Over 110 extant copies dating from the 13th to the 18th centuries are preserved, included in various manuscripts: chronicles and compilations. Of these, over 100 copies, including the oldest preserved, are of the Extensive Edition. This code was discovered by the historian Vasily Tatischev in the text of one of the Novgorod chronicles and brought to the attention of the Russian Academy of Sciences in 1738.
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In the mid 5th century the Diatessaron was replaced in those Syrian churches that used it by the four original Gospels. Rabbula, Bishop of Edessa, ordered the priests and deacons to see that every church should have a copy of the separate Gospels (Evangelion da Mepharreshe), and Theodoret, Bishop of Cyrus, removed more than two hundred copies of the Diatessaron from the churches in his diocese. The Syriac Sinaitic manuscript of gospels was produced in between AD 411 and 435 as a result of his edict. A number of recensions of the Diatessaron are extant.
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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.
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The Short English Metrical Chronicle, an anonymous history of England in verse composed in about the 1330s, which survives in several variant recensions (including one in the so- called Auchinleck manuscript), includes the statement that "Brut sett Londen ston" – that is to say, that Brutus of Troy, the legendary founder of London, set up London Stone. (line 457) This claim suggests that interest in the Stone's origin and significance already existed. However, the story does not seem to have circulated widely elsewhere, and was not repeated in other chronicles.
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The Táin is traditionally set in the 1st century in a pre-Christian heroic age, and is the central text of a group of tales known as the Ulster Cycle. It survives in three written versions or "recensions" in manuscripts of the 12th century and later, the first a compilation largely written in Old Irish, the second a more consistent work in Middle Irish, and the third an Early Modern Irish version. The Táin has had an enormous influence on Irish literature and culture. It is often considered Ireland's national epic.
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Bhagavad Gita comprises 18 chapters (section 23 to 40) in the Bhishma Parva of the epic Mahabharata. Because of differences in recensions, the verses of the Gita may be numbered in the full text of the Mahabharata as chapters 6.25–42 or as chapters 6.23–40. The number of verses in each chapter vary in some manuscripts of the Gita discovered on the Indian subcontinent. However, variant readings are relatively few in contrast to the numerous versions of the Mahabharata it is found embedded in, and the meaning is the same.
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Pseudo-Orpheus is the name of a poetic text, preserved only in quotations by various Christian writers, which has a complex history. Pseudo-Orpheus appears in multiple recensions (versions created over time). The poem presents the legendary Greek figure Orpheus as giving a poetic speech to his son, Musaeus, identified as the biblical Moses, passing on to him hidden wisdom he learned in Egypt. It presents a monotheistic view of God, whom, according to the poem, no one has seen, except for Abraham, who was able to see God due to his skill at astrology.
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Matthew 5:22 :But I say unto you, That whosoever is angry with his brother [without a cause] shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. (The bracketed text does not appear in all recensions and is absent in the Latin Vulgate.) Raca, or Raka, in the Aramaic and Hebrew of the Talmud, means empty one, fool, empty head. In Aramaic, it could be ריקא or ריקה.
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1390–1418) and Flann Mac Aodhagáin (alive 1640). By 1600 it was refined to the point that certain Anglo-Irish families were given spurious Gaelic ancestors and origin legends, such was their immersion in Gaelic culture. The first Irish historian who questioned the reliability of such accounts was Dubhaltach Mac Fhirbhisigh (murdered 1671), whose massive Leabhar na nGenealach included disparate and variant recensions. Unlike Geoffrey Keating Foras Feasa ar Éirinn, he did not attempt to synthesise the material into a unified whole, instead recording and transmitting it unaltered.
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In Iron Age India, during a period roughly spanning the 10th to 6th centuries BCE, the Mahajanapadas arise from the earlier kingdoms of the various Indo-Aryan tribes, and the remnants of the Late Harappan culture. In this period the mantra portions of the Vedas are largely completed, and a flowering industry of Vedic priesthood organised in numerous schools (shakha) develops exegetical literature, viz. the Brahmanas. These schools also edited the Vedic mantra portions into fixed recensions, that were to be preserved purely by oral tradition over the following two millennia.
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A similar teaching appears in some recensions of the Aṣṭasāhasrikā (8000 lines) Prajñāpāramitā Sūtra. Edward Conze considered the teaching on the "essential purity of the nature of mind" (prakrti cittasya prabhasvara; xinxiang benjing, 心相本淨) to be a central teaching of the Mahayana. However according to Shi Huifeng, this term is not present in the earliest textual witness of the Aṣṭasāhasrikā, the Daoxing Banruo Jing, attributed to Lokaksema (c. 179 CE).Huifeng Shi, An Annotated English Translation of Kumārajīva’s Xiaŏpĭn Prajñāpāramitā Sūtra, Asian Literature and Translation Vol.
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Despite the date of the surviving manuscripts, a version of the Táin may have been put to writing already in the eighth century. Táin Bó Cúailnge has survived in three recensions. The first consists of a partial text in Lebor na hUidre (the "Book of the Dun Cow"), a late 11th-/early 12th- century manuscript compiled in the monastery at Clonmacnoise, and another partial text of the same version in the 14th-century manuscript called the Yellow Book of Lecan. These two sources overlap, and a complete text can be reconstructed by combining them.
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Textual criticism is a branch of textual scholarship, philology, and literary criticism that is concerned with the identification and removal of transcription errors in texts, both manuscripts and printed books. Ancient scribes made errors or alterations when copying manuscripts by hand. Given a manuscript copy, several or many copies, but not the original document, the textual critic seeks to reconstruct the original text (the urtext, archetype or autograph) as closely as possible. The same processes can be used to attempt to reconstruct intermediate editions, or recensions, of a document's transcription history.
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Of special note is the tradition that St Gobnait was his sister and that his grave was to be found near her church or nunnery in Bairnech, now Ballyvourney (Muskerry, Co. Cork). As the later recensions suggest, Ailbe's original Life seems to build on this connection by claiming that Abbán founded Ballyvourney and gave it to his sister. According to his Lives, he began to found a string of churches after returning from a second visit to Rome. Other churches said to have been founded by him include Cell Ailbe (Co.
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The Upanishad has survived into the modern times in two recensions, one attached to the Rigveda and other to the Atharvaveda. Manuscripts of this text are also found titled as Tripuropanisad.Vedic Literature, Volume 1, , Government of Tamil Nadu, Madras, India, pages 267, 270, 413–415 In the Telugu language anthology of 108 Upanishads of the Muktika canon, narrated by Rama to Hanuman, it is listed at number 82. The Tripura Upanishad is complemented by Bhavana Upanishad, and the text accompanies the tantra rituals text Parasurama Kalpasutra in Shakta traditions.
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68, quoting Robert H. Hewsen, Geography of Ananias of Sirak: Aesxarhacoyc, the Long and the Short Recensions (Tubinger Atlas des Vorderen Orients (TAVO): Series B), 1992, p. 153. It was known as the Lycus in antiquity. It rises in Gümüşhane Province and runs through the provinces of Erzincan, Giresun, Sivas, and Tokat before flowing into the Yeşil at the modern village of Kızılçubuk, near the site of the ancient city of Eupatoria. The Kelkit follows the North Anatolian Fault for about 150 km from Suşehri to Resadiye and Niksar.
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The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. Probably composed between about 70–150 AD from earlier writings and tradition possibly kept from the time of Abraham, it is of Jewish origin and is usually considered to be part of the Apocalyptic literature. It has survived only in Old Slavonic recensions and it is not regarded as authoritative scripture by Jews or any Christians, though it likely held some prominence up into the first century A.D.
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599–662 comprises "straightforward accounts of interrogation, torture, resistance, and triumph which constitute some of the earliest hagiographic literature",Magdalena Elizabeth Carrasco, "The early illustrated manuscript of the Passion of Saint Agatha (Paris, Bibl. Nat., MS lat. 5594)", Gesta 24 (1985), p. 20. and are reflected in later recensions, the earliest surviving one being an illustrated late 10th-century passio bound into a composite volumeThe volume comprising texts of various places and dates was probably compiled when it was in the collection of Jean-Baptiste Colbert from which it entered the French royal collection.
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The earliest of these date from the 11th century, and were probably originally compiled on a provincial basis. As a national compilation, the Metrical Dindshenchas has come down to us in two different recensions. Knowledge of the real or putative history of local places formed an important part of the education of the elite in ancient Ireland, so the Dindshenchas was probably a kind of textbook in origin. Verse tales of Fionn and the Fianna, sometimes known as Ossianic poetry, were extremely common in Ireland and Scotland throughout this period.
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Since the eighteenth century, they have employed the techniques of textual criticism to reconstruct how the extant manuscripts of the New Testament texts might have descended, and to recover earlier recensions of the texts. However, King James Version (KJV)-only inerrantists often prefer the traditional texts (i.e., Textus Receptus, which is the basis of KJV) used in their churches to modern attempts of reconstruction (i.e., Nestle-Aland Greek Text, which is the basis of modern translations), arguing that the Holy Spirit is just as active in the preservation of the scriptures as in their creation.
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The Kathāsaritsāgara ("Ocean of the Streams of Stories") is a famous 11th- century collection of Indian legends, fairy tales and folk tales as retold in Sanskrit by the Shaivite Somadeva. Kathāsaritsāgara contains multiple layers of story within a story and is said to have been adopted from Guṇāḍhya's Bṛhatkathā, which was written in a poorly-understood language known as Paiśācī. The work is no longer extant but several later adaptations still exist — the Kathāsaritsāgara, Bṛhatkathamanjari and Bṛhatkathāślokasaṃgraha. However, none of these recensions necessarily derives directly from Gunadhya, and each may have intermediate versions.
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The text is titled Kundika in surviving Telugu language versions, and notably large parts of it are identical to the Laghu-Sannyasa Upanishad versions found in some parts of India. The oldest layer of the text was composed before 3rd century CE, likely in the final centuries of the 1st-millennium BCE. Text was likely added to it over a long period of time, and numerous recensions were created. The Kundika Upanishad survives in very damaged and corrupted versions, in Telugu and Sanskrit languages, a few with the title Laghu-Sannyasa Upanishad.
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The manuscripts are classified into three recensions—A, B and C—and the oldest group (A) is entirely High German. Michael Menzel classifies a fifteenth-century manuscript from Wolfenbüttel as the Leittext. It was once thought that the Weltchronik might be the work of Eike of Repgow, the author of the Sachsenspiegel (a Low German work on law), but this hypothesis—which depended in part on the assumption that the original work was Low German—has been abandoned. The author employed at least thirty- six different Latin chronicles in his research.
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The earliest documented source for a group ball game in Great Britain comes from Wales. Historia Brittonum (The History of the Britons) written in the ninth-century depicts events after the end of Roman rule and forms the basis of the Arthurian legend. The book is accredited to Welsh monk and historian Nennius who supposedly had access to 5th century sources which have not survived. The preface, which appears in several recensions credited to Nennius, is considered by some historians to be a later embellishment by an anonymous writer.
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When he does so, the yogi asks him to bring him a certain dead body hanging from a tree in another nearby cremation-ground. The body turns out to be inhabited by a vetala, who decides to pass the time on the way back to the yogi by telling tales. This narrative occurs in all 4 Sanskrit recensions, as well as most other versions. ;Conclusion After the Vetala is done telling his tales, he helps Vikramaditya by predicting the yogi's treachery, and explaining a ruse by which he can avoid it.
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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.
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2 Enoch has survived in more than twenty Old Bulgarian manuscripts and fragments dated from the 14th to 18th centuries CE. These Old Bulgarian materials did not circulate independently, but were included in collections that often rearranged, abbreviated, or expanded them. Typically, Jewish pseudepigraphical texts in Slavic milieux were transmitted as part of larger historiographical, moral, and liturgical codexes and compendiums, where ideologically marginal and mainstream materials were mixed with each other. 2 Enoch exists in longer and shorter recensions. The first editorsPopov, Kniga Enocha, Mosckow 1880, (based on m. P)M.
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Walter went and returned. He was buried early in Edward I's reign at Little Dunmow in Essex.Hunt (2004) Fields near Bibbsworth Hall, Hertfordshire Apart from the tençon Walter is best known for a longer poem which in early manuscripts is called Le Tretiz ("The Treatise"), written in medieval French verse and supplied with Middle English glosses between the lines. It is known in two early recensions, one of which has a preface stating that the Treatise was written for madame Dyonise de Mountechensi (Denise or Dionisie de Munchensi) to help her teach her children French.
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Coulter's PhD dissertation, Retractatio in the Ambrosian and Palatine Recensions of Plautus: A Study of the Persa, Poenulus, Pseudolus, Stichus and Trinummus, was published as a Bryn Mawr College Monograph in 1911. After her PhD, Coulter became Reader of Latin at Bryn Mawr College. From 1912-1914 she taught Latin and Greek at Saint Agnes School in New York. Coulter became Associate Professor of Latin and Greek at Vassar College in 1916 and moved to Mount Holyoke College in 1926, where she remained till her retirement in 1951.
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En 1898, il suggéra que le Dialogue de Timothée et Aquila et le Dialogue d'Athanase et Zacchée étaient deux recensions différentes d'un " His thesis was not widely accepted.William Varner Ancient Jewish-Christian dialogues: Athanasius and Zacchaeus, Simon and Theophilus, Timothy and Aquila: introductions, texts, and translations E. Mellen Press, 2004 "This work provides the texts and translations of three ancient Jewish-Christian dialogues: The Dialogue of Athanasius and Zacchaeus (Greek, 4th c.); The Dialogue of Simon and Theophilus (Latin, 5th c.); and The Dialogue of Timothy and Aquila (Greek, 6th c.). This is the first published translation of each of these texts.
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Ibid.. p. xxxiv.) that two later traditions, the Dialogue of Athanasius and Zacchaeus (Greek, 4th century) and the Dialogue of Timothy and Aquila (Greek, 6th century), were based on an earlier text, and identified that text as related to the lost Dialogue of Jason and Papiscus.Sébastien Morlet La "démonstration évangélique" d'Eusèbe de Césarée 2009 "Dans le même temps, FC Conybeare se fit lui aussi le défenseur de l'hypothèse «Jason et Papiscus ». En 1898, il suggéra que le Dialogue de Timothée et Aquila et le Dialogue d'Athanase et Zacchée étaient deux recensions différentes d'un " His thesis was not widely accepted.
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Matthew 26:52–69 in Tischendorf's facsimile edition (1843) His magnum opus was the "Critical Edition of the New Testament." The great edition, of which the text and apparatus appeared in 1869 and 1872, was called by himself editio viii; but this number is raised to twenty or twenty-one, if mere reprints from stereotype plates and the minor editions of his great critical texts are included; posthumous prints bring the total to forty-one. Four main recensions of Tischendorf's text may be distinguished, dating respectively from his editions of 1841, 1849, 1859 (ed. vii), and 1869–72 (ed. viii).
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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.
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Dasabodhisattuppattikathā ("Ten Bodhisattva Birth Stories" or "Lives of the Ten Bodhisattvas") is a Pali Buddhist text that deals with ten future Buddhas during their lives as bodhisattvas. It is a "strange small work of late Pali literature" and "the only example of a book devoted entirely to extolling the Bodhisattas who will be Buddhas in future ages." The Birth-Stories of the Ten Bodhisattas and the Dasabodhisattuppattikathā, translated and edited by H. Saddhatissa, Pali Text Society, London and Boston: 1975. There are several recensions to the text, all of which were consulted in the publishing of Saddhatissa's book.
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This letter is included in the Ahimaaz Chronicle, but it has also been edited from manuscripts by B. GoldbergIn "Ḥofes Maṭmonim" (Berlin, 1845) and under the title "Iggeret Rab Sherira Gaon"; also by J. Wallerstein, under the title "Sherirae Epistola."With a Latin translation and notes (Breslau, 1861) The best edition of this letter prior to 1900 is that by Adolf Neubauer. The best modern source for the letter is the edition of B.M. Lewin, in which the French and Spanish recensions are printed side by side. Most later editions are based on one or other of these.
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The aged raccoon dog first living in India and China before coming to Japan resembles the circumstance of Tamamo-no-Mae, the legendary female nine-tailed fox, and the motif is thought to be modeled on that vixen legend. In variant recensions, Shukaku was a , and the revelation of his tea kettle occurred at the gathering in Tenshō 10 or 7 (1582 or 1579). Here, his past reached further into remote antiquity since he says he came to Japan with Jofuku 1800 years before, after living India for 500 years and in China for 1000 years.
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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.
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Togail Bruidne Dá Derga (The Destruction of Da Derga's Hostel) is an Irish tale belonging to the Ulster Cycle of Irish mythology. It survives in three Old and Middle Irish recensions, it is part of the Book of Dun Cow. It recounts the birth, life, and death of Conaire Mór son of Eterscél Mór, a legendary High King of Ireland, who is killed at Da Derga's hostel by his enemies when he breaks his geasa. It is considered one of the finest Irish sagas of the early period, comparable to the better-known Táin Bó Cúailnge.
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Vibhishana depicted with his consort Sarama. Neither in the illusory head scene or the Sarama-vakyam indicate any relationship between Sarama and Vibhishana. The only mention of the unnamed Vibhishana's wife is when Sita mentions about her to Hanuman, where he tracks her in Lanka and meets her. Sita tells him that the wife of Vibhishana - who sides with Rama in the war - sent her daughter Kala (In other recensions of the Ramayana, called Nanda or Anala) to give information of Ravana's intentions about not surrendering Sita to Rama, despite the advice of Vibhishana and Ravana's old and wise minister Avindhya.
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When cast, it would yield one of 64 possible casts, of which 60 combinations are listed in Part IV (the missing 4 may be scribal error or lost; but those 4 are mentioned in later verses). Hoernle mentioned that Part V is similar to other Sanskrit manuscripts discovered in Gujarat, and like it, these parts of the Bower manuscript may be one of the several recensions of a more ancient common source on divinatory work. These are traditionally attributed to the ancient sage Garga,G. J. Meulenbeld, A History of Indian Medical Literature (1999–2002), vol.
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Although it exists in many recensions updated in later years, the earliest version contains a list of Durham bishops, ending with Ranulf Flambard. It was written in the time of Symeon of Durham, and thus Symeon may have had a role in the authorship of the text. It appears to be related to a text called the Series regum Northymbrensium, a list of rulers of Northumbria beginning with Ida and ending with Henry I, a text existing only in the manuscript Cambridge University Library, Ff. i.27, one of the ten manuscripts containing the Libellus de exordio.
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A microfilm copy of this work is available at the National Library of Israel in the Hebrew University of Jerusalem (Givat Ram Campus), Manuscript Dept., Microfilm reel # F-9103. and which work has since undergone several recensions by later chroniclers, we read the following testimony:Qafih (1958), pp. 246-286; Qafiḥ (1989), vol. 2, p. 716 Danish explorer, Carsten Niebuhr, who visited the Jewish Quarter of Sana'a in 1763, some eighty-three years following the community's return to Sana'a, estimated their numbers at only two-thousand.Niebuhr (1992), pp. 416-418 These had built, up until 1761, fourteen synagogues within the new Jewish Quarter.
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The Testament of Solomon is a pseudepigraphical composite text ascribed to King Solomon and so associated with the Old Testament, but not regarded as canonical scripture by Jews or Christian groups. It was written in the Greek language, based on precedents dating back to the early 1st millennium CE, but was likely not completed in any meaningful textual sense until sometime in the medieval period. In its most noteworthy recensions, the text describes how Solomon was enabled to build his temple by commanding demons by means of a magical ring that was entrusted to him by the archangel Michael.
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Other issues included for example, the original scribes' use of an open Old English "a" which Nowell incorrectly copied as a "u".Grant. Laurence Nowell, William Lambarde, and the Laws of the Anglo-Saxons, Volume 108. p. 41 The texts in the Version A and Cotton Otho B.xi are sufficiently similar to show that ultimately they do derive from one source. The historian David Hill shows how all of the recensions can be used to correct each other or at least help us understand how errors, especially in the hidage numbers, were mistranscribed in the copying process.
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Important additions were made also by Judah's pupil Eleazar Roḳeaḥ,see Epstein, l.c. p. 93 for which reason the authorship of the whole work has sometimes been ascribed to him. On account of the fact that collectors and copyists used varying recensions, sometimes the same passage occurs two or three times in different parts of the Sefer Ḥasidim. Some fragments of other books are inserted.As § 33, Isaac Alfasi's Halakot; § 36, Saadia Gaon's Emunot we-De'ot; § 431, Yerushalmi Berakhot; §§ 30-32, R. Nissim's Megillat Setarim This Hebrew book originated between the late 12th and early 13th centuries in the Rhineland, shortly after the Second Crusade.
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Middle Scots was the Anglic language of Lowland Scotland in the period from 1450 to 1700. By the end of the 15th century, its phonology, orthography, accidence, syntax and vocabulary had diverged markedly from Early Scots, which was virtually indistinguishable from early Northumbrian Middle English. Subsequently, the orthography of Middle Scots differed from that of the emerging Early Modern English standard. Middle Scots was fairly uniform throughout its many texts, albeit with some variation due to the use of Romance forms in translations from Latin or French, turns of phrases and grammar in recensions of southern texts influenced by southern forms, misunderstandings and mistakes made by foreign printers.
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The Dabestan-e Mazaheb is a mid-17th-century text on religions in India.Ganda Singh (1940), Nanak Panthis or The Sikhs and Sikhism of the 17th Century, Journal of Indian History, Volume 19, Number 2, pages 198–209, 217–218 with footnotes The text does not disclose the author, and it is unclear who authored it. Some credit it to Muhsin Fani – possibly a Persian Muslim, some to Maubad Ardastani – possibly a Zoroastrian, and some to either Mirza Zu'lfiqar Beg or Kaikhusrau Isfandyar. The text survives in two major manuscript versions with several notable recensions; all five manuscripts are currently held in Maulana Azad Library in Aligarh.
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Of particular importance for the understanding of his Mariological teachings are the two recensions of the encomium on the Holy Virgin. In these he affirms the doctrines of Mary's bodily Assumption (Վերափոխումն), perpetual virginity, and perhaps the immaculate conception. The encomium on the Holy Virgin was written as part of a triptych requested by the bishop Step'anos of Mokk'. The other two panegyrics forming this set are the History of the Holy Cross of Aparank', which commemorates the donation of a relic of the True Cross to the monastery of Aparank' by the Byzantine emperors Basil II and Constantine VIII, and the Encomium on the Holy Cross.
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There are more than 100 manuscripts of an Arabic Christian work entitled the Ru'ya Butrus, which is Arabic for the 'Vision' or 'Apocalypse' of Peter.These may be found in Georg Grag, Die Arabische Christliche Schriftsteller, in the Vatican series Studi e Testi. Additionally, as catalogues of Ethiopic manuscripts continue to be compiled by William MacComber and others, the number of Ethiopic manuscripts of this same work continue to grow. It is critical to note that this work is of colossal size and post-conciliar provenance, and therefore in any of its recensions it has minimal intertextuality with the Apocalypse of Peter, which is known in Greek texts.
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Dzogchen literature is usually divided into three categories, which more or less reflect the historical development of Dzogchen: # Semde (Wylie: sems sde; Skt: cittavarga), the "Mind Series"; this category contains the earliest Dzogchen teachings from the 9th century and later. It includes texts like the Harbinger of Awareness and the Kunjed Gyalpo (Sanskrit: Kulayarāja Tantra; The Great Leveler) Tantra, the most significant of the 'mind' tantras. Twenty-one main tantras are listed, though the Great Leveler contains five of them and other similar texts are included in different recensions of the Mind Section. #Longde (Wylie: klong sde; Skt: abhyantaravarga), the series of Space; dating from the 11th-14th centuries.
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The text of the Ladder of Jacob has been preserved only in Old Church Slavonic; it is found in the Tolkovaja Paleja, a compendium of various Old Testament texts and comments which also preserved the Apocalypse of Abraham. The Tolkovaja Paleja is a compilation of texts assembled in the 8th or 9th century in Greek and later translated into Slavonic; it is the only translation that has survived. Some plays on words in the Ladder of Jacob suggest an original Hebrew text, or a Greek text intended for readers with at least some knowledge of Hebrew. Two recensions of the Ladder of Jacob have been identified:H.
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The Chronicle of Alfonso III () is a chronicle composed in the early tenth century on the order of King Alfonso III of León with the goal of showing the continuity between Visigothic Spain and the later Christian medieval Spain. Intended as a continuation of Isidore of Seville's history of the Goths, it is written in a late form of Latin and outlines a history of the period from the Visigothic King Wamba through that of King Ordoño I. The Chronicle exists in two somewhat different recensions: the earlier Cronica Rotensis, and the later Cronica ad Sebastianum, which includes additional details furthering the ideological goals of the chronicle.
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Christian teaching reached Autun at a very early period, as is known from the famous funeral inscription, in classical Greek, of a certain Pectorius which dates from the 3rd century. It was found in 1839 in the cemetery of St. Peter l'Estrier at Autun, and makes reference to baptism and the Holy Eucharist. Local recensions of the "Passion" of St. Symphorianus of Autun tell the story that, on the eve of the persecution of Septimius Severus, St. Polycarp assigned to Irenaeus two priests and a deacon (Benignus, Andochius and Thyrsus), all three of whom departed for Autun. St. Benignus went on to Langres, while the others remained at Autun.
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Except for the sections containing the Bhagavad Gita which is remarkably consistent between the numerous manuscripts, the rest of the epic exists in many versions. The differences between the Northern and Southern recensions are particularly significant, with the Southern manuscripts more profuse and longer. Scholars have attempted to construct a critical edition, relying mostly on a study of the "Bombay" edition, the "Poona" edition, the "Calcutta" edition and the "south Indian" editions of the manuscripts. The most accepted version is one prepared by scholars led by Vishnu Sukthankar at the Bhandarkar Oriental Research Institute, preserved at Kyoto University, Cambridge University and various Indian universities.
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The Creation of the Cosmic Ocean and the Elements, folio from the Shiva Purāna, c. 1828. According to a passage found in the first chapters of and of these recensions the original Shiva Purāna comprised twelve s, which included five lost s: , (or ), , and (or ). The number of verses in these sections were as follows: # Vidyeshvara Samhita - 10,000 # Rudra Samhita - 8,000 # Vainayaka Samhita - 8,000 # Uma Samhita - 8,000 # Matri Samhita - 8,000 # Rudraikadasha Samhita - 13,000 # Kailasa Samhita - 6,000 # Shatarudra Samhita - 3,000 # Sahasrakotirudra Samhita - 11,000 # Kotirudra Samhita - 9,000 # Vayaviya Samhita - 4,000 # Dharma Samhita - 12,000 Several other s are also ascribed to the . These are the , the , the , the and the .
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Some copies of the Historia also change the Romans into Latins (Latini) and the Alamanni into Albani. The latter may be explained as the work of a Welsh copyist for whom m and b were interchangeable, but more probably reflects another modernization or updating of the Table to better reflect the reality known to a scribe working in northern Wales between 857 and 912, who would have been more familiar with the land and people of Alba (Scotland), a kingdom just forming at that time, than Alemannia. Patrich Wadden sets out tables displaying all the variations in the different recensions of the Historia and its Gaelic descendants.
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I.H. Weiss and finally, of course, the so- called Baraita de-Rabbi Yishma'el (beginning). The so-called "Mekilta de- Millu'im" or "Aggadat Millu'im" to Leviticus 8:1-10 is similarly to be distinguished from the remainder of the Sifra. It exists in two recensions, of which the second, covering mishnayot 14-16 and 29-end, is cited by Rashi as "Baraita ha-Nosefet 'al Torat Kohanim she-Lanu." The tannaim quoted most frequently in Sifra are R. Akiva and his pupils, also R. Eliezer, R. Ishmael, R. Jose ha-Gelili, Rebbi, and less often R. Jose bar Judah, R. Eleazar bar R. Simeon, and R. Simeon b. Eleazar.
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143-8; Keynes, "Eadric" The account in the surviving versions of the Anglo-Saxon Chronicle (in recensions C, D, E) is shorter, and does not give Northman the title of dux: > In this year [1017] King Cnut succeeded to all the kingdom of England and > divided it into four, Wessex for himself, East Anglia for Thorkel, Mercia > for Eadric, and Northumbria for Eric. And in this yesr Ealdorman Eadric was > killed, and Northman, son of Ealdorman Leofwine, and Æthelweard, son of > Æthelmær the Stout, and Brihtric, son of Ælfheah of Devonshire. And King > Cnut exiled the atheling Eadwig and afterwards had him killed.Whitelock > (ed.), English Historical Documents, p.
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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.
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The foundational text concerning Alban is the Passio Albani, or the Passion of Alban, which relates the tale of Alban's martyrdom, and Germanus of Auxerre's subsequent visit to the site of Alban's execution. This Passio survives in six manuscripts, with three different recensions, referred to as T, P, and E, the oldest of which dates to the eighth century.Garcia, Michael. "Saint Alban and the Cult of Saints in Late Antique Britain" The T manuscript is located in Turin, the P manuscript is found in Paris and the E manuscripts (of which there are 4) are at The British Library and Gray's Inn, both in London, and Autun (France) and Einsiedeln (Switzerland).
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A group of Muslim scholars argued that seven should be interpreted metaphorically,al-Khaṭṭābī, Maʿālim al-sunan, (Halab: al-Maṭbaʿah al- ʿIlmiyyah, 1932), 1:293; quoted in due to the tendency of Arabs to use numbers such as 7, 70 and 700 to denote large quantities. In their view, the ahruf were intended to permit the recitation of the Quran in any Arabic dialect or a multiplicity of variants. Ibn al-Jazari objects on the basis of the hadith which describes Gabriel granting Muhammad ḥarfs. In one of its recensions, Muhammad is quoted as saying "I knew that the number had come to an end." when seven ḥarfs had been reached.
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243, Oxford, Bodleian Library, Hatton 43, and Winchester, Cathedral I, the poem is copied by scribes working a quarter-century or more after the main text was first set down.See Ker 1957, arts. 341, 326 and 396; also O'Keeffe 1990, p. 36. 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.
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At the time, there were two recensions of the Ramayana extant - a North Indian and a Bengali (or Gauda). The former was preferred by Gorresio's German contemporaries as it was the older, but he chose the latter for its superior literary and aesthetic quality. Gorresio carefully collated manuscripts held at the Bibliothèque royale in Paris, and later at the Royal Society and East India House in London, where he arrived in 1841. With the advice of Horace Hayman Wilson, a professor of Sanskrit at Oxford University, Gorresio studied various commentaries on the Ramayana, notably the Manohara of Lokānatha Cakravartin and the Rāmāyaṇa Tilaka of Ragunātha Vācaspati, as well as commentaries by Kullūkabhaṭṭa and earlier research by August von Schlegel.
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Other spells recorded in Old High German or Old Saxon/Old Low German noted for similarity, such as the group of wurmsegen spells for casting out the "Nesso" worm causing the affliction. There are several manuscript recensions of this spell, and Jacob Grimm scrutinizes in particular the so- called "Contra vermes" variant, in Low German from the Cod. Vidob. theol. 259 (now ÖNB Cod. 751). The text is Old High German, with a Latin title: > Contra vermes (against worms) Gang ût, nesso, mit nigun nessiklînon, ût > fana themo margę an that bên, fan themo bêne an that flêsg, ût fana themo > flêsgke an thia hûd, ût fan thera hûd an thesa strâla.
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Persian sources on the Alexander legend devised a mythical genealogy for him whereby his mother was a concubine of Darius II, making him the half-brother of the last Achaemenid shah, Darius. By the 12th century such important writers as Nizami Ganjavi (from Ganja, Azerbaijan) were making him the subject of their epic poems. The Muslim traditions also elaborated the legend that Alexander the Great had been the companion of Aristotle and the direct student of Plato. There is also evidence that the Syriac translation of the Alexander romance, dating to the 6th century, was not directly based on the Greek recensions but was based on a lost Pahlavi (pre-Islamic Persian) manuscript.
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Second comes gold; > third, silver, fourth, excresences; fifth, the jades; sixth, mica; seventh, > pearls; eighth, realgar; ninth, brown hematite; tenth, conglomerated brown > hematite; eleventh, quartz; twelfth, rock crystal; thirteenth, geodes; > fourteenth, sulphur; fifteenth, wild honey; and sixteenth, laminar > malachite. (tr. Ware 1966:178) The Baoppuzi Outer Chapters have one partial translation into English. Jay Sailey (1978) translated 21 of the 50 chapters: 1, 3, 5, 14-15, 20, 24-26, 30-34, 37, 40, 43-44, 46-47, and 50. In addition, Sailey (1978:509-545) included appendices on "Buddhism and the Pao-p'u-tzu", "Biography of Ko Hung" from the Jin Shu, and "Recensions" of lost Baopuzi fragments quoted in later texts.
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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.
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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.
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In the Ramayana, Sita has few other rakshasi benefactors besides Trijata. When Hanuman – the vanara-general of Rama who was tasked to find Sita – meets her in Lanka, she tells him that the wife of Vibhishana (the brother of Ravana who sides with Rama in the war) sent her daughter Kala (in other recensions of the Ramayana, known as Nanda or Anala) to proclaim Ravana's intention to not surrender Sita to Rama, despite the advice of the wise minister Avindhya and Vibhisana. Another friend, Sarama, consoles Sita when Ravana shows Sita an illusory severed head of Rama. She also informs her of Rama's well-being and his entry in Lanka with his army.
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300, 328-329. He argues an earlier date for Aed's vita based on archaic spellings in the Codex Salmanticensis, names which in later recensions have been updated. To this evidence Jim Tschen Emmons added that the vita in CS conforms more closely to earlier saints' Lives, particularly that of St. Martin of Tours with which it shares certain similarities and that of St. Brigit in its episodic nature (Emmons, "Limits of Late Antiquity," Ch. 2). Moreover, one sees no evidence of the reforms of the Celi De nor the Gregorian reforms--these absences do not preclude a later date, but taken with the other evidence helps support an earlier date (Emmons, "Limits of Late Antiquity," 139).
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However, Analayo mentions that parallel recensions of this sutra in other languages such as Sanskrit and Tibetan do not mention luminosity (pabhaṃ) and even the various Pali editions do not agree that this verse mentions luminosity, sometimes using pahaṃ ("given up") instead of pabhaṃ. Whatever the case, according to Analayo, the passage refers to "the cessation mode of dependent arising, according to which name-and-form cease with the cessation of consciousness". According to Bhikkhu Brahmāli, the references to luminosity in the Brahmanimantaṇika-sutta refers to states of samadhi known only to ariyas (noble ones), while the pabhassaracitta of Anguttara Nikaya (A.I.8-10) is a reference to the mind in jhana.
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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.
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Manannán had other magical items according to the Oidheadh Chloinne Tuireann, a romance that only survives in early modern Irish recensions. He had a self-navigating boat called "Manannán's currach (coracle)" aka Sguaba Tuinne (Scuab-tuinne) or "Wave-sweeper" was self- navigating, as well as a horse that could travel over land or sea called Aonbharr of Manannan, translated in popular re-telling as "Enbarr of the Flowing Mane". Both the horse and boat were on loan to Lugh Lamhfada, but the Sons of Tuireann managed to borrow the boat. Manannán also supplied Lugh with a full array of armor and weapon as the Tuatha Dé gathered their host to battle the Fomorians.
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49 Though often an outsider figure, for instance in the role of intervener or arbitrator, Cú Roí appears in a great number of medieval Irish texts, including Forfess Fer Fálgae, Amra Con Roi, Brinna Ferchertne, Aided Chon Roi (in several recensions), Fled Bricrenn, Mesca Ulad and Táin Bó Cúailnge. The early Irish tale-lists refer to such titles as Aided Chon Roí, Echtra Chon Roí (List A), Orgain Chathrach Chon Roí and Cathbúada Con Roí (List B), but only the first of these tales can be shown to have survived in some form.Hellmuth, "A giant among kings and heroes." p. 5. Several tales describe the enmity between him and the Ulster hero Cú Chulainn, who eventually kills him.
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Gerhard Uhlhorn argued that both were recensions of an earlier book, Kerygmata Petrou (Preachings of Peter), R having best preserved the narrative, H the dogmatic teaching. Whiston, Rosenmüller, Ritschl, Hilgenfeld, and others held R to be the original. It is now almost universally held (after F. J. A. Hort, Harnack, Hans WaitzMercer dictionary of the Bible - p161 ed. Watson E. Mills, Roger Aubrey Bullard - 1990 "Hans Waitz recognized the parallel accounts in the two major pseudo-Clementines and postulated a "basic document" dated to the third century") that H and R are two versions of an original Clementine romance, which was longer than either, and embraced most of the contents of both.
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The Book of Sydrac survives in more than sixty medieval manuscript copies, either whole or fragmentary, and with many variants. Between the fourteenth and sixteenth centuries the texts were translated into Occitan, Italian, Catalan, Germany, Dutch, English. It also received several Renaissance printings: in Paris at least two editions by Antoine Vérard before 1500 (of which one was from 1486), an edition by Galliot du Pré in 1531, and several others; and in the Netherlands 11 editions between 1495 and 1564. More recently T. L. Burton edited a two-volume version of the English Sidrak and Bokkus, in which he exhaustively compared the two most complete English recensions both with each other and with the French original.
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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.
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From 1884, he served as the director of a female high school in Zagreb, and from 1896 as the first director of the newly established Grand Gymnasium in Zagreb's Donji Grad. He published writings in Agramer Tagblatt, Napredak, Hrvatska vila, Velebit and many other periodicals. In 1884, he was elected to the committee of Matica hrvatska, where he edited a number of Matica's editions among which the collection of poetry Hrvatska antologija (Zagreb, 1892) can be singled out as the most notable. Badalić was the author of numerous literary discussions, recensions, pedagogic articles, and together with Ivan Broz, wrote the mandatory high-school handbook Poetika i stilistika za Hrvatsku čitanku za niže razrede srednje škole.
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26: "By the fifteenth and sixteenth centuries Chancery Slavonic dominated the written state language in the Grand Duchy of Lithuania"; Timothy Snyder, The Reconstruction Of Nations: Poland, Ukraine, Lithuania, Belarus, 1569-1999 (Yale University Press, 2004: ), p. 18: "Local recensions of Church Slavonic, introduced by Orthodox churchmen from more southerly lands, provided the basis for Chancery Slavonic, the court language of the Grand Duchy." Scholars do not agree whether Ruthenian was a separate language, or a Western dialect or set of dialects of Old East Slavic, but it is agreed that Ruthenian has a close genetic relationship with it. Old East Slavic was the colloquial language used in Kievan Rus' (10th–13th centuries).
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England in 878. The independent rump of the former Kingdom of Northumbria (yellow) was to the north of the Danelaw (pink). The Viking invasions of the ninth century and the establishment of the Danelaw once again divided Northumbria. Although primarily recorded in the southern provinces of England, the Anglo-Saxon Chronicles (particularly the D and E recensions) provide some information on Northumbria's conflicts with Vikings in the late eighth and early ninth centuries. According to these chronicles, Viking raids began to affect Northumbria when a band attacked Lindisfarne in 793. 793 After this initial catastrophic blow, Viking raids in Northumbria were either sporadic for much of the early ninth century or evidence of them was lost.
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Alexander the Great was an immensely popular figure in the classical and post-classical cultures of the Mediterranean and Middle East. Almost immediately after his death in 323 BC a body of legend began to accumulate about his exploits and life which, over the centuries, became increasingly fantastic as well as allegorical. Collectively this tradition is called the Alexander romance and some recensions feature such vivid episodes as Alexander ascending through the air to Paradise, journeying to the bottom of the sea in a glass bubble, and journeying through the Land of Darkness in search of the Water of Life (Fountain of Youth). The earliest Greek manuscripts of the Alexander romance, as they have survived, indicate that it was composed at Alexandria in the 3rd century.
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The idea seems to have originated with Origen of Alexandria (c.185-253), who drew up in parallel columns the Hebrew text, its transliteration into Greek, and various other Greek recensions in fifty scrolls or books which were then deposited in the library of Pamphilus at Cæsarea (this Hexapla was preceded by a Tetrapla). The idea was not revived until the 16th century, when the first edition of the Hebrew text by Christians appeared in the Complutensian Polyglot (printed at Alcalá de Henares, 1514–17, 6 vols.). Renouard believes that the plan originated with Aldus Manutius, who, in the preface to the Psalter of 1497, speaks of the probability of his publishing a Hebrew-Greek and Latin Bible in one.
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The Weld-Blundell Prism, inscribed with the Sumerian King List The Sumerian King List is an ancient text in the Sumerian language, listing kings of Sumer (ancient southern Iraq) from Sumerian and neighboring dynasties, their supposed reign lengths, and the locations of the kingship. This text is preserved in several recensions. The list of kings is sequential, although modern research indicates many were contemporaries, reflecting the belief that kingship was handed down by the gods and could be transferred from one city to another, asserting to a hegemony in the region. The final attested version of the King List, dating to the Middle Bronze Age, aimed to legitimize Isin's claims to hegemony when Isin competed for dominance with Larsa and other neighboring city-states in southern Mesopotamia.
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As an ecclesiastical author, Verecundus is little known. His works, edited by J. B. Pitra (Spicilegium Solesmense, IV, Paris, 1858), comprise a collection of historical documents on the Council of Chalcedon, "Excerptiones de gestis Chalcedonensis Con cilii", of which we possess two recensions; an exegetical commentary in nine books upon the Canticles of the Old Testament,Commentarii super cantica ecclesiastica the poem Carmen de satisfactione ( "De satisfactione poenitentiae") in 212 hexameters ( in which exquisite thoughts are presented in a very incorrect form), and possibly another, the Carmen ad Flavium Felicem de resurrectione mortuorum et de iudicio domini.Isidore of Seville De viris illustribus 7 Verecundus also wrote excerpts of the proceedings of the Council of Chalcedon. Isidore of Seville (De vir. ill.
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Dr. Cecile O'Rahilly (; 17 December 1894 in Listowel, County Kerry, Ireland - 2 May 1980) was a scholar of the Celtic languages. She is best known for her editions/translations of the various recensions of the Ulster Cycle epic saga Táin Bó Cúailnge. She received a BA with double first class honours in Celtic Studies and French from University College Dublin in 1915, and, having won a Travelling Scholarship in Celtic Studies, received an MA from the University College of North Wales in 1919. She taught French at a number of schools in Wales between 1919 and 1946, publishing an edition of the Irish tale Tóruigheacht Gruaidhe Griansholus ("The Pursuit of Gruaidh Ghriansholus") in 1922, and Ireland and Wales, their historical and literary relations in 1924.
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The chapters 146 to 218 of the Garuda Purana's Purvakhanda present the Dhanvantari Samhita, its treatise on medicine. The opening verses assert that the text will now describe pathology, pathogeny and symptoms of all diseases studied by ancient sages, in terms of its causes, incubative stage, manifestation in full form, amelioration, location, diagnosis and treatment. Parts of the pathology and medicine-related chapters of Garuda Purana, states Ludo Rocher, are similar to Nidanasthana of Vagbhata's Astangahridaya, and these two may be different manuscript recensions of the same underlying but now lost text. Other chapters of Garuda Purana, such as those on nutrition and diet to prevent diseases, states Susmita Pande, are similar to those found in the more ancient Hindu text Sushruta Samhita.
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Palm leaves of the Sushruta Samhita or Sahottara-Tantra stored at 250px The Sushruta Samhita (सुश्रुतसंहिता, IAST: Suśrutasaṃhitā, literally "Suśruta's Compendium") is an ancient Sanskrit text on medicine and surgery, and one of the most important such treatises on this subject to survive from the ancient world. The Compendium of Suśruta is one of the foundational texts of Ayurveda (Indian traditional medicine), alongside the Caraka-Saṃhitā, the Bheḷa- Saṃhitā, and the medical portions of the Bower Manuscript. It is one of the two foundational Hindu texts on medical profession that have survived from ancient India.E. Schultheisz (1981), History of Physiology, Pergamon Press, , page 60-61, Quote: "(...) the Charaka Samhita and the Susruta Samhita, both being recensions of two ancient traditions of the Hindu medicine".
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As such, it is not out of the ordinary to have custumals survive only in copies or recensions of the original. The study of borough customs primarily flourished in the early twentieth century, when both historians and amateur antiquarians began to take a keen interest in the constitutional origins of the English law. Indeed, the most comprehensive work on borough law is Mary Bateson's Borough Customs, published for the Selden Society in two volumes for the years 1904 and 1906. Although the clauses and ordinances found in borough custumals seem to be primarily concerned with the rights of burgesses (the men who had entered the town's freedom) and regulation of economic practices, they also reveal larger social concerns regarding the governance of the borough.
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The Maitreyi-Yajnavalkya dialogue has survived in two manuscript recensions from the Madhyamdina and Kanva Vedic schools; although they have significant literary differences, they share the same philosophical theme. After Yajnavalkya achieved success in the first three stages of his life – brahmacharya (as a student), grihastha (with his family) and vanaprastha (in retirement) – he wished to become a sannyasi (a renunciant) in his old age. He asked Maitreyi for permission, telling her that he wanted to divide his assets between her and Katyayani. Maitreyi said that she was not interested in wealth, since it would not make her "immortal", but wanted to learn about immortality: In the dialogue which follows, Yajnavalkya explains his views on immortality in Atman (soul), Brahman (ultimate reality) and their equivalence.
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Arethas or Aretas ( "al-Ḥārith") was the leader of the Christian community of Najran in the early 6th century, was executed during the persecution of Christians by the Jewish king Dhu Nuwas in 523. He is known from the Acta S. Arethae (also called Martyrium sancti Arethae or Martyrium Arethae)Paolo Marrassini, "Frustula nagranitica" Aethiopica 14 (2011): 7-32 which exists in two recensions: the earlier and more authentic, which was found by Michel Le Quien (Oriens Christianus, ii. 428) and was subsequently dated as no later than the 7th century; the later, revised by Simeon Metaphrastes, dates from the 10th century. The Ge'ez and Arabic versions of the text were published in 2006Alessandro Bausi and Alessandro Gori 2006, Tradizioni orientali del ‘Martirio di Areta’.
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The notices of Virgil's text, though seldom or never authoritative in face of the existing manuscripts, which go back to, or even beyond, the time of Servius, yet supply valuable information concerning the ancient recensions and textual criticism of Virgil. In the grammatical interpretation of his author's language, Servius does not rise above the stiff and overwrought subtleties of his time; while his etymologies, as is natural, violate every modern law of sound and sense in favour of creative excursus. Servius set his face against the prevalent allegorical methods of exposition of text. For the antiquarian and the historian, the abiding value of his work lies in his preservation of facts in Roman history, religion, antiquities and language, which but for him might have perished.
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There are two recensions of the text, the second one of which containing an interpolation apparently written in the fifth century. It was widespread in Northwestern Europe, with manuscripts dating between the eighth and the eleventh century. It was proscribed by Gelasius of Cyzicus in the fifth century, but this seemed not to have harmed its popularity: the Apocalypse was most likely accepted as canonical "in certain parts of Western Christendom in the ninth and tenth centuries". The interpolated version of the Apocalypse is notable for having inspired the Fifteen Signs before Doomsday, a list of fifteen signs given over fifteen days announcing Judgment Day, a visionary list which spread all over Europe and remained popular possibly into Shakespeare's day.
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Epiphanius used Physiologus in his Panarion and from his time numerous further quotations and references to the Physiologus in the Greek and the Latin Church fathers show that it was one of the most generally known works of Christian Late Antiquity. Various translations and revisions were current in the Middle Ages. The earliest translation into Latin was followed by various recensions, among them the Sayings of St. John Chrysostom on the natures of beasts,"Dicta Iohanni Crisostomi de natura bestiarum", edited by G. Heider in Archiv für Kunde österreichischer Geschichtsquellen (5, 552–82, 1850). A metrical Latin Physiologus was written in the 11th century by a certain Theobaldus, and printed by Morris in An Old English Miscellany (1872), 201 sqq.
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Nearly three hundred of his > documents have come down to us, including political treaties, military > enlistments, assignments of officials and state correspondence written on > tanned leather. We thus know his life to the minutest details: how he spoke, > sat, sleeped (sic), dressed, walked; his behavior as a husband, father, > nephew; his attitudes toward women, children, animals; his business > transactions and stance toward the poor and the oppressed ...Ibn Rawandi, > "Origins of Islam", 2000: p.89-90 In the sīra literature, the most important extant biography are the two recensions of Ibn Ishaq's (d. 768), now known as Sīrat Rasūl Allah ("Biography/Life of the Messenger/Apostle of Allah"), which survive in the works of his editors, most notably Ibn Hisham (d.
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It was not part of the canon list of Anania Shirakatsi in the 7th century but is part of the canon lists of Hovhannes Imastaser (11th century), Mekhitar of Ayrivank (13th century) and Gregory of Tatev (14th century).Canons & Recensions Of The Armenian Bible According to the Catholic Encyclopedia: > The ancient Syrian (Edessene) Church revered as canonical a Third Epistle of > St. Paul to the Corinthians, which is accompanied by a letter from the > pastors of that Church, to which it is an answer. But about the beginning of > the fifth century the Syrian Church fell under the influence of the Greek, > and in consequence the spurious letter gradually lost its canonical status. > It was taken up by the neighbouring Armenians and for centuries has formed a > part of the Armenian New Testament.
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Many literary works of authors from Montenegro provide examples of the local Montenegrin vernacular. The medieval literature was mostly written in Old Church Slavonic and its recensions, but most of the 19th century works were written in some of the dialects of Montenegro. They include the folk literature collected by Vuk Stefanović Karadžić and other authors, as well as the books of writers from Montenegro such as Petar Petrović Njegoš's The Mountain Wreath (Gorski vijenac), Marko Miljanov's The Examples of Humanity and Bravery (Primjeri čojstva i junaštva), etc. In the second half of the 19th century and later, the Eastern Herzegovinian dialect, which served as a basis for the standard Serbo-Croatian language, was often used instead of the Zeta–South Raška dialect characteristic of most dialects of Montenegro.
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The Anguttara Nikaya ('; , also translated "Gradual Collection" or "Numerical Discourses") is a Buddhist scripture, the fourth of the five nikayas, or collections, in the Sutta Pitaka, which is one of the "three baskets" that comprise the Pali Tipitaka of Theravada Buddhism. This nikaya consists of several thousand discourses ascribed to the Buddha and his chief disciples arranged in eleven nipatas, or books, according to the number of dhamma items referenced in them. The Anguttara Nikaya corresponds to the Ekottara Āgama ("Increased by One Discourses") found in the Sutra Pitikas of various Sanskritic early Buddhists schools, fragments of which survive in Sanskrit. A complete version survives in Chinese translation by the name Zēngyī Ahánjīng (增一阿含經); it is thought to be from either the Mahāsāṃghika or Sarvāstivādin recensions.
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With the activities of Wilpert's collaborator, Gudrun Vuillemin-Diem, the Thomas-Institut took part in the Aristoteles Latinus project of the International Union of Academies. Ms. Vuillemin-Diem has continued working with the Thomas-Institut under its subsequent directors, and has published to date the four medieval recensions of the Metaphysics. After Wilpert's sudden death, Albert Zimmermann (1928–2017), a pupil of Josef Koch's, became the third director of the Thomas-Institut. His fields of research are especially the Aristotelian philosophy of nature in the Middle Ages and Latin Averroism. When the International Union of Academies took over the Averrois Opera project from the Medieval Academy of America, Zimmermann became its general editor in 1974 (until 1996) and the Thomas-Institut took the responsibility for the edition of the Latin translations of Averroes's commentaries.
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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.
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By the time of the Fourth Buddhist Councils, Buddhism had splintered into different schools in different regions of India. The Southern Theravada school had a Fourth Buddhist Council in the first century BCE in Sri Lanka at Alu Vihara (Aloka Lena) during the time of King Vattagamani-Abaya. The council was held in response to a year in which the harvests in Sri Lanka were particularly poor and many Buddhist monks subsequently died of starvation. Because the Pāli Canon was at that time oral literature maintained in several recensions by dhammabhāṇakas (dharma reciters), the surviving monks recognized the danger of not writing it down so that even if some of the monks whose duty it was to study and remember parts of the Canon for later generations died, the teachings would not be lost.
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The original Gardnerian material appeared in the Farrars' two books, Eight Sabbats for Witches and The Witches' Way (1984), both published with Hale at Valiente's recommendation. In these works, Valiente and the Farrars identified differences between early recensions of the Book and identified many of the older sources that it drew upon. Hutton believed that later scholars such as himself had to be "profoundly grateful" to the trio for undertaking this task, while Doyle White opined that these publications, alongside Witchcraft for Tomorrow, helped contribute to "the democratisation of Wicca" by enabling any reader to set themselves up as a Wiccan practitioner. As an appendix to The Witches' Way she also published the result of her investigations into "Old Dorothy", the woman whom Gardner had claimed had been involved with the New Forest coven.
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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.
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There is also evidence that the Syriac translation was not directly based on the Greek recensions but was based on a lost Pahlavi (Middle Persian) intermediary.Brock 1970. One scholar (Kevin van Bladel)van Bladel, "Alexander Legend in the Qur'an ", 2008: p.175-203 who finds striking similarities between the Quranic verses 18:83-102 and the Syriac legend in support of Emperor Heraclius, dates the work to 629-630 AD or before Muhammad's death, not 629-636 AD. The Syriac legend matches many details in the five parts of the verses (Alexander being the two horned one, journey to edge of the world, punishment of evil doers, Gog and Magog, etc.) and also "makes some sense of the cryptic Qur'anic story" being 21 pages (in one edition)van Bladel, "Alexander Legend in the Qur'an ", 2008: p.
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His grave is preserved in the Protestant Friedhof II der Jerusalems- und Neuen Kirchengemeinde (Cemetery No. II of the congregations of the Jerusalem's Church and the New Church) in Berlin- Kreuzberg, south of the Hallesches Tor. Soden introduced a new notation of manuscripts and also developed a new theory of textual history. He believed that in the 4th century there were in existence three recensions of the text of the New Testament, which he distinguished as K, H and I. After establishing the text of I, H and K, Soden reconstructed a hypothetical text, I-H-K, which he believed to have been their ancestor. He then tried to show that this text was known to all the writers of the 2nd and 3rd centuries Soden died in a railway accident in Berlin on January 15, 1914.
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The whole series has yet to be fully reconstructed and many gaps in the text are still evident. The matter is complicated by the fact that copies of the same tablet often differ in their contents or are organised differently—a fact that has led some scholars to believe that there were up to five different recensions of the text current in different parts of the Ancient Near East. The subject matter of the Enuma Anu Enlil tablets unfold in a pattern that reveals the behaviour of the moon first, then solar phenomena, followed by other weather activities, and finally the behaviour of various stars and planets. The first 13 tablets deal with the first appearances of the moon on various days of the month, its relation to planets and stars, and such phenomena as lunar haloes and crowns.
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The conventional title Physiologus was because the author introduces his stories from natural history with the phrase: "the physiologus says", that is, "the naturalist says", "the natural philosophers, the authorities for natural history say". In later centuries it was ascribed to various celebrated Fathers, especially Epiphanius, Basil of Caesarea, and St. Peter of Alexandria. The assertion that the method of the Physiologus presupposes the allegorical exegesis developed by Origen is not correct; the so-called Letter of Barnabas offers, before Origen, a sufficient model, not only for the general character of the Physiologus but also for many of its details. It can hardly be asserted that the later recensions, in which the Greek text has been preserved, present even in the best and oldest manuscripts a perfectly reliable transcription of the original, especially as this was an anonymous and popular treatise.
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It was not until the Renaissance (1300–1600 AD) that the true history of Alexander III was rediscovered: > Since the death of Alexander the Great in 323 BC there has been no age in > history, whether in the West or in the East, in which his name and exploits > have not been familiar. And yet not only have all contemporary records been > lost but even the work based on those records though written some four and a > half centuries after his death, the Anabasis of Arrian, was totally unknown > to the writers of the Middle Ages and became available to Western > scholarship only with the Revival of Learning [the Renaissance]. The > perpetuation of Alexander's fame through so many ages and amongst so many > peoples is due in the main to the innumerable recensions and > transmogrifications of a work known as the Alexander Romance or Pseudo- > Callisthenes.Boyle 1974.
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Ilm ar-Rijal (Arabic) is the "science of biography" especially as practiced in Islam, where it was first applied to the sira, the life of the prophet of Islam, Muhammad, and then the lives of the four Rightly Guided Caliphs who expanded Islamic dominance rapidly. Since validating the sayings of Muhammad is a major study ("Isnad"), accurate biography has always been of great interest to Muslim biographers, who accordingly attempted to sort out facts from accusations, bias from evidence, etc. The earliest surviving Islamic biography is Ibn Ishaq's Sirat Rasul Allah, written in the 8th century, but known to us only from later quotes and recensions (9th–10th century). The "science of hadith" is the process that Muslim scholars use to evaluate hadith. The classification of Hadith into Sahih (sound), Hasan (good) and Da'if (weak) was firmly established by Ali ibn al-Madini (161–234 AH).
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Later texts written in each of those territories then began to take on characteristics of the local Slavic vernaculars and, by the mid-11th century, Old Church Slavonic had diversified into a number of regional varieties (known as recensions). These local varieties are collectively known as the Church Slavonic language. Apart from the Slavic countries, Old Church Slavonic has been used as a liturgical language by the Romanian Orthodox Church, as well as a literary and official language of the princedoms of Wallachia and Moldavia (see Old Church Slavonic in Romania), before gradually being replaced by Romanian during the 16th to 17th centuries. Church Slavonic maintained a prestigious status, particularly in Russia, for many centuriesamong Slavs in the East it had a status analogous to that of Latin in Western Europe, but had the advantage of being substantially less divergent from the vernacular tongues of average parishioners.
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Harris notes that although these members are all given equal value, it seems there is some underlying notion that some are perhaps more essential than others (at least in the Iorwerth and LATIN A texts) with hearing being more important than any of the other senses. Fingers are valued at 80 pence each, whilst a thumb has a value of 180 pence which corresponds to its use in ‘gripping agricultural equipment or arms’. The Iorwerth and Cyfnerth 5 recensions value a finger nail at 30 pence, whilst the top of the finger to the first knuckle is valued (in the same texts) at 26 2/3 of a penny. The price of a fingernail as it is valued in Iorwerth and Cyfnerth is 0.8% of the galanas, and intriguingly the thumbnail in the Wessex tariff also stands at 0.8% of the wergild value for the man.
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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.
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Jñānaprasthāna or Jñānaprasthāna-śāstra, composed originally in Sanskrit by Kātyāyanīputra, is one of the seven Sarvastivada Abhidharma Buddhist scriptures. Jñānaprasthāna means "establishment of knowledge" The Jñānaprasthāna was translated from Sanskrit into Chinese by Xuanzang, T26, No. 1544, 阿毘達磨發智論, 尊者迦多衍尼子造, 三藏法師玄奘奉 詔譯, in 20 fascicles. It also appears under the name Aṣṭaskandha-śāstra in the Taisho, with the translation by Saṅghadeva, Zhu-fo—nian and Dharmapriya: T26, No. 1543 阿毘曇八犍度論, 迦旃延子造, 符秦罽賓三藏僧伽提婆, 共竺佛念譯, in a slightly larger 30 fascicles. There is a slight difference in format of the two, perhaps indicating that they are different recensions from various sub-schools of the Sarvāstivāda.
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The Pāli texts state that Upāli, the person who was responsible for the recitation of the monastic discipline, recited Ānanda does: again, monastic discipline above discourse. Analyzing six recensions of different textual traditions of the Mahāparinibbāna Sutta extensively, Bareau distinguished two layers in the text, an older and a newer one, the former belonging to the compilers that emphasized discourse, the latter to the ones that emphasized discipline; the former emphasizing the figure of Ānanda, the latter Mahākassapa. He further argued that the passage on Māra obstructing the Buddha was inserted in the fourth century BCE, and that Ānanda was blamed for Māra's doing by inserting the passage of Ānanda's forgetfulness in the third century BCE. The passage in which the Buddha was ill and reminded Ānanda to be his own refuge, on the other hand, Bareau regarded as very ancient, pre-dating the passages blaming Māra and Ānanda.
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Later texts written in each of those territories then began to take on characteristics of the local Slavic vernaculars and, by the mid-11th century, Old Church Slavonic had diversified into a number of regional varieties (known as recensions). The Church Slavonic language is the later form which is still used in liturgies to this day. The name Old Bulgaria was extensively used in the late 19th and the first half of the 20th century synonymously with Old Church Slavonic to describe the literary language of a number of Slavic peoples from the 9th until the 12th century. Although Old Bulgarian is still used in a number of sources with the meaning "Old Church Slavonic", there is a growing tendency for the name to be applied only to the language of manuscripts from the First Bulgarian Empire (Bulgarian editions of Old Church Slavonic), excluding manuscripts from other editions.
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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).
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The last recensions to make an official and uniform Quran in a single dialect were effected under Caliph Uthman (644–656) starting some twelve years after the Prophet's death and finishing twenty-four years after the effort began, with all other existing personal and individual copies and dialects of the Quran being burned: It is traditionally believed the earliest writings had the advantage of being checked by people who already knew the text by heart, for they had learned it at the time of the revelation itself and had subsequently recited it constantly. Since the official compilation was completed two decades after Muhammad's death, the Uthman text has been scrupulously preserved. Bucaille believed that this did not give rise to any problems of this Quran's authenticity. Regarding who was the first to collect the narrations, and whether or not it was compiled into a single book by the time of Muhammad's death is contradicted by witnesses living when Muhammad lived, several historical narratives appear: Zaid b.
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In 1840 he qualified as university lecturer in theology with a dissertation on the recensions of the New Testament text, the main part of which reappeared the following year in the prolegomena to his first edition of the Greek New Testament. His critical apparatus included variant readings from earlier scholars, Elsevier, Georg Christian Knapp, Johann Martin Augustin Scholz, and as recent as Karl Lachmann, whereby his research was emboldened to depart from the received text as used in churches. These early textual studies convinced him of the absolute necessity of new and more exact collations of manuscripts. From October 1840 until January 1843 he was in Paris, busy with the treasures of the Bibliothèque Nationale, eking out his scanty means by making collations for other scholars, and producing for the publisher, Firmin Didot, several editions of the Greek New Testament – one of them exhibiting the form of the text corresponding most closely to the Vulgate.
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Codex Sangallensis (based on the 6th century Codex Fuldensis) dates to 830 and has a Latin column based on the Vulgate and an Old High German column that often resembles the Diatessaron, although errors frequently appear within it. The Liege harmony in the Limburg dialect (Liege University library item 437) is a key Western source of the Diatessaron and dates to 1280, although published much later. The two extant recensions of the Diatessaron in Medieval Italian are the single manuscript Venetian from the 13th or 14th century and the 26 manuscript Tuscan from the 14–15th century.Tatian and the Jewish Scriptures by Robert F. Shedinger (Jan 1, 2002) pages 28–32Patristic and Text-Critical Studies by Jan Krans and Joseph Verheyden (Dec 31, 2011) pages 188–190 In the 3rd century Ammonius of Alexandria developed the forerunner of modern synopsis (perhaps based on the Diatessaron) as the Ammonian Sections in which he started with the text of Matthew and copied along parallel events.
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E. Schultheisz (1981), History of Physiology, Pergamon Press, , page 60-61, Quote: "(...) the Charaka Samhita and the Susruta Samhita, both being recensions of two ancient traditions of the Hindu medicine".Wendy Doniger (2014), On Hinduism, Oxford University Press, , page 79, Quote: A basic assumption of Hindu medical texts like the Charaka Samhita (composed sometime between 100 BCE and 100 CE) is the doctrine of the three (...); Sarah Boslaugh (2007), Encyclopedia of Epidemiology, Volume 1, SAGE Publications, , page 547, Quote: "The Hindu text known as Sushruta Samhita (600 AD) is possibly the earliest effort to classify diseases and injuries"Thomas Banchoff (2009), Religious pluralism, globalization, and world politics, Oxford University Press, , page 284, Quote: An early Hindu text, the Caraka Samhita, vividly describes the beginning of life (...) The pre-2nd century CE text consists of eight books and one hundred and twenty chapters. It describes ancient theories on human body, etiology, symptomology and therapeutics for a wide range of diseases.
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If a scholar has several versions of a manuscript but no known original, then established methods of textual criticism can be used to seek to reconstruct the original text as closely as possible. The same methods can be used to reconstruct intermediate versions, or recensions, of a document's transcription history, depending on the number and quality of the text available.Vincent. A History of the Textual Criticism of the New Testament "... that process which it sought to determine the original text of a document or a collection of documents, and to exhibit, freed from all the errors, corruptions, and variations which may have been accumulated in the course of its transcription by successive copying." On the other hand, the one original text that a scholar theorizes to exist is referred to as the urtext (in the context of Biblical studies), archetype or autograph; however, there is not necessarily a single original text for every group of texts.
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The second part of the critical apparatus was devoted to a consideration of the various readings, and here Bengel adopted the plan of stating the evidence both against and in favor of a particular reading, thus placing before the reader the materials for forming a judgment. Bengel was the first definitely to propound the theory of families or recensions of manuscripts. His investigations had led him to see that a certain affinity or resemblance existed amongst many of the authorities for the Greek text manuscripts, versions, and ecclesiastical writers: for example, if a peculiar reading was found in one of these, it was generally also found in the other members of the same class; and this general relationship seemed to point ultimately to a common origin for all the authorities which presented such peculiarities. Although disposed at first to divide the various documents into three classes, he finally adopted a classification into two: the African or older family of documents, and the Asiatic, or more recent class, to which he attached only a subordinate value.
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Levison 1941, op.cit. p. 338 He was regarded as a separate figure in sources from Raban Maur's early 9th century martyrology, including a 10th-century Life by Gozwin of 1060–2'Raban Maur' in Migne, Patrologia Latina 110, saec IX, 1154. See also Attwater, Donald and Thurston, H.(1956) "Butler's Lives of the Saints", 4 vols, 2nd ed., London: Burnes and Oates: II, 608; Acta Sanctorum of the Bollandists: June V, 75–83; Allmang op.cit.1365. However, Hippolyte Delehaye suggested that he very probably represents, in origin, a localised version of the British martyr since his feast date was recorded as June 21 in the Martyrologium Hieronymianum (just a day before that of the British one, who actually appears on the 21st and 22nd in early recensions).Levison 1941 op.cit. p. 338; Delehaye 1931b, op.cit. pp.328, 330 The story in Raban Maur associates Alban of Mainz with a martyred bishop, Aureus of Mainz and two other martyrs, Ursus and Theonestus10th century Passio (ASS = Acta Sanctorum, 347-8) second, 11th century Passio (ASS 345-6).
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These differences have affected the scriptures of each tradition: e.g. the Pāli and Mahīśāsaka textual traditions portray a Mahākāśyapa that is more critical of Ānanda than that the Sarvāstivāda tradition depicts him, reflecting a preference for discipline on the part of the former traditions, and a preference for discourse for the latter. Analyzing six recensions of different textual traditions of the Mahāparinibbāna Sutta extensively, Bareau distinguished two layers in the text, an older and a newer one, the former, fifth century BCE, belonging to the compilers that emphasized discourse, the latter, mostly fourth and third century BCE, to the ones that emphasized discipline; the former emphasizing the figure of Ānanda, the latter Mahākāśyapa. Buddhologist André Migot (1892–1967) argued, too, that the oldest texts (fifth century BCE) mostly glorify Ānanda as being the most well-learned (, ); a second series of newer texts (fourth century-early third century BCE) glorify Mahākāśyapa as being eminent in discipline (, ); and the newest texts (mid third century BCE) glorify Śāriputra as being the wisest (, ).
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It is true that in the Seder 'Olam Zuṭa it is clearly affirmed that Nathan I was called also "'Uḳban"; but in other details the three recensions of that work disagree with Joseph ben Hama, in that they leave it to be supposed that Nathan de-Ẓuẓita was the son of Anan and not of Nehemiah, and that they represent him as the father of Huna the exilarch, who lived in the time of Judah ha-Nasi I. The Seder 'Olam Zuṭa has in its list three exilarchs called "Nathan," the second being the grandson of the first, and the third the son of Abba ben Huna and father of Mar Zuṭra; it is the chronology of Nathan III that coincides with that of 'Utḳban of Shab. 56b. It may be added that Rashi (to Sanh. l.c.) confuses Nathan de-Ẓuẓita 'Uḳban with Mar 'Uḳba, "ab bet din" in the time of Samuel, which time coincides with that of Nathan II. Lazarus (in the list of exilarchs in Brüll's "Jahrb." vol. x.) supposes that Nathan I reigned from about 260 to about 270, and Nathan II from 370 to about 400.
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The composition date of Nāṭyaśāstra is unknown, estimates vary between 500 BCE to 500 CE. The text may have started in the 1st millennium BCE, expanded over time, and most scholars suggest, based on mention of this text in other Indian literature, that the first complete version of the text was likely finished between 200 BCE to 200 CE. The Nāṭyaśāstra is traditionally alleged to be linked to a 36,000 verse Vedic composition called Adibharata, however there is no corroborating evidence that such a text ever existed. The text has survived into the modern age in several manuscript versions, wherein the title of the chapters vary and in some cases the content of the few chapters differ. Some recensions show significant interpolations and corruption of the text, along with internal contradictions and sudden changes in style. Scholars such as PV Kane state that some text was likely changed as well as added to the original between the 3rd to 8th century CE, thus creating some variant editions, and the mixture of poetic verses and prose in a few extant manuscripts of Natyasastra may be because of this.
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After 1987, he has increasingly focused on the localization of Vedic texts (1987) and the evidence contained in them for early Indian history, notably that of the Rgveda and the following period, represented by the Black Yajurveda Samhitas and the Brahmanas. This work has been done in close collaboration with Harvard archaeologists such as R. Meadow, with whom he has also co-taught. Witzel aims at indicating the emergence of the Kuru tribe in the Delhi area (1989, 1995, 1997, 2003), its seminal culture and its political dominance, as well as studying the origin of late Vedic polities and the first Indian empire in eastern North India (1995, 1997, 2003, 2010). He studied at length the various Vedic recensions (śākhā)Michael Witzel, Caraka, English summary of "Materialen zu den vedischen Schulen: I. Uber die Caraka-Schule," Studien zur Indologie und Iranistik 7 (1981): 109-132, and 8/9 (1982): 171-240, pdf, accessed September 13, 2007; Michael Witzel, The Development of the Vedic Canon and Its Schools: The Social and Political Milieu (Materials on Vedic Sakhas, 8), in Inside the Texts, Beyond the Texts.
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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.
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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.
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