La versione siriaca di Barhebraeus del <i>K. al-išārāt wa ’l-tanbīhāt</i> nel ms. Firenze, Biblioteca Medicea Laurenziana, Orientale 86Egitto e Vicino OrienteSyriaca.org: The Syriac Reference PortalThe National Endowment for the HumanitiesThe International Balzan Prize FoundationDavid A. Michelsoncbsc_adminRecord added to Zotero bycbsc_adminSyriaca.org: The Syriac Reference Portalhttp://syriaca.org/cbss/DPKNH7HM/tei
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CREATED: This bibl record was autogenerated from a Zotero record.GiuliaSeclìLa versione siriaca di Barhebraeus del <i>K. al-išārāt wa ’l-tanbīhāt</i> nel ms. Firenze, Biblioteca Medicea Laurenziana, Orientale 86http://syriaca.org/cbss/DPKNH7HMhttps://www.zotero.org/groups/a_comprehensive_bibliography_on_syriac_studies/items/DPKNH7HMhttps://www.zotero.org/groups/4861694/items/DPKNH7HMEgitto e Vicino Oriente442021271-291The reception of Avicenna's philosophy in Syriac is the subject of many recent studies. Despite the relevance of the <i>Kitāb al-išārāt wa 'l-tanbīhāt</i> and its commentaries in the twelfth and thirteenth centuries, the Syriac translation of this work by Barhebraeus, titled <i>Ktābā d-remzē wa-m‛irānwātā</i>, has not yet been sufficiently examined. Barhebraeus's <i>K. d-remzē wa-m‛irānwātā</i> is preserved by nine extant manuscripts, usually bilingual, i.e., containing the Arabic original text in Syriac script (garšuni). Among them, only the MS. Firenze, Biblioteca Medicea Laurenziana, Orientale 86, features the original Arabic text in the Arabic script. Since it was copied in 1278, before the author's demise (1286), MS. Or. 86 is the oldest witness of the work of Barhebraeus, and its Arabic text too can be considered an old witness of Avicenna's <i>K. al-išārāt wa 'l-tanbīhāt</i>. The present paper offers the results of a preliminary study of the Syriac manuscript tradition, and a tentative assessment of the relationship of the Syriac and the Arabic text of MS. Or. 86. The comparison with MS. Tehran, Ketābkhāna Melli-ye Malek 713, and the critical edition of the <i>K. al-išārāt wa 'l-tanbīhāt</i> (Forget 1892), allows us to point out textual variants and lacunae that could suggest the use of two or more antigraphs belonging to different manuscript traditions for the making of the Syriac translation. Besides, the marginal glosses of MS. Or. 86 show a possible connection with Ṭūsī's commentaries, standing in continuity with the Arabic exegetical tradition of Avicenna's works.
Seclì, Giulia. “La Versione Siriaca Di Barhebraeus Del <i>K. al-Išārāt Wa ’l-Tanbīhāt</i> Nel Ms. Firenze, Biblioteca Medicea Laurenziana, Orientale 86.” Egitto e Vicino Oriente 44 (2021): 271–91. https://doi.org/https://doi.org/10.12871/978883339644616.
Giulia Seclì, La Versione Siriaca Di Barhebraeus Del <i>K. al-Išārāt Wa ’l-Tanbīhāt</i> Nel Ms. Firenze, Biblioteca Medicea Laurenziana, Orientale 86,Egitto e Vicino Oriente 44 (2021): 271–91, https://doi.org/https://doi.org/10.12871/978883339644616.BarhebraeusIbn SinaJacobitesMuslim-Christian relationsVII-XVIII CEXIII CEphilosophytranslations from Arabictranslations into Syriac