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Relevant bibliographies by topics / Melkite manuscripts

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Academic literature on the topic 'Melkite manuscripts'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Melkite manuscripts"

1

Blau, Joshua. "A Melkite Arabic literary lingua franca from the second half of the first millennium." Bulletin of the School of Oriental and African Studies 57, no. 1 (1994): 14–16. http://dx.doi.org/10.1017/s0041977x00028068.

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After the Islamic conquest, the Greek Orthodox, so-called Melkite ( = Royalist), church fairly early adopted Arabic as its literary language. Their intellectual centres in Syria/Palestine were Jerusalem, along with the monaster ies of Mar Sabas and Mar Chariton in Judea, Edessa and Damascus. A great many Arabic manuscripts stemming from the first millennium, some of them dated, copied at the monastery of Mar Chariton and especially at that of Mar Saba, have been discovered in the monastery of St. Catherine on Mount Sinai, the only monastery that has not been pillaged and set on fire by the bed

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2

Binggeli, André. "Early Christian Graeco-Arabica: Melkite Manuscripts and Translations in Palestine (8th–10th Centuries AD)." Intellectual History of the Islamicate World 3, no. 1-2 (2015): 228–47. http://dx.doi.org/10.1163/2212943x-00301009.

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3

Treiger, Alexander. "Unpublished Texts from the Arab Orthodox Tradition (1): On the Origin of the Term "Melkite" and On the Destruction of the Maryamiyya Cathedrale in Damascus." Chronos 29 (February 16, 2019): 7–37. http://dx.doi.org/10.31377/chr.v29i0.351.

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The purpose of the present article—the first installment in what I hope will become a series—is to make accessible two documents from the Orthodox Christian tradition in Arabic. The two texts share a number of features and therefore deserve to be studied together. They are both anonymous, written in a fairly colloquial style, and are extant in the same unicum seventeenth- century manuscript—Saint Petersburg, Institute of Oriental Manuscripts, B 12202—copied in 1642 by the famous Arab Orthodox writer Paul of Aleppo, the author of the celebrated account of the travels of his father, the Patriarc

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4

Panchenko, Konstantin. "Manuscript Production of the Melkite Community in the Late Middle Ages." St.Tikhons' University Review. Series III. Philology 40, no. 5 (2014): 68–77. http://dx.doi.org/10.15382/sturiii201440.68-77.

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5

Swanson, Mark N. "The Martyrdom of Jirjis (Muzāḥim): Hagiography and Coptic Orthodox Imagination in Early Fatimid Egypt". Medieval Encounters 21, № 4-5 (2015): 431–51. http://dx.doi.org/10.1163/15700674-12342205.

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The tenth-century neomartyr Jirjis (called Muzāḥim before his conversion to Christianity and baptism) is well known from the précis of his Martyrdom preserved in the Copto-Arabic Synaxarion (entry for 19 Baʾūna). The full text of the Martyrdom (as preserved in the fourteenth-century manuscript Cairo, Coptic Museum, History 469) allows us to date Muzāḥim’s imprisonments and execution to the year 978. If, as is probable, the Martyrdom was composed soon afterwards, it is a valuable witness to intercommunal relations and to processes of Coptic identity-definition in the early Fatimid period in Egy

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6

Glynias, Joe. "Byzantine Monasticism on the Black Mountain West of Antioch in the 10th-11th Centuries." Studies in Late Antiquity 4, no. 4 (2020): 408–51. http://dx.doi.org/10.1525/sla.2020.4.4.408.

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This article sheds light on a hitherto unexplored phenomenon that alters our picture of Byzantine monasticism: the monastic culture of the Black Mountain outside Antioch. From 969-1084, the Black Mountain thrived as a destination for a variety of Chalcedonian monks: Greek-speaking Romans, Arabic-speaking Melkites, Georgians, and Armenians. I illustrate the prosperity of monastic life on the Black Mountain, the scholarly activity flourishing in and between languages, and the networks connecting the mountain to monasteries inside and outside of Byzantium. In this paper, I examine three bodies of

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Панченко, К. А. "The Fall of Tripoli in 1289 in the Perception of Christian Communities of the Middle East." Istoricheskii vestnik, no. 31(2020) (June 1, 2020). http://dx.doi.org/10.35549/hr.2020.2020.31.006.

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Abstract The article examines the conquest of the County of Tripoli by the Mamelukes in 1289, and the reaction of various Middle Eastern ethnoreligious groups to this event. Along with the Monophysite perspective (the Syriac chronicle of Bar Hebraeus’ Continuator and the work of the Coptic historian Mufaddal ibn Abi-l-Fadail), and the propagandist texts of Muslim Arabic panegyric poets, we will pay special attention to the historical memory of the Orthodox (Melkite) and Maronite communities of northern Lebanon. The contemporary of these events — the Orthodox author Suleiman al-Ashluhi, a nativ

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Dissertations / Theses on the topic "Melkite manuscripts"

1

Ibrahim, Habib. "Jean Damascène arabe : édition critique des deux traités Contre les Nestoriens." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5019.

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Dans cette thèse, nous étudions la question du traducteur du corpus de Jean Damascène en arabe. Deux noms sont proposés : Antoine, higoumène du Monastère Saint-Siméon-le-jeune (10e siècle) et ‘Abdallah ibn al-Faḍl (11e siècle). La découverte d’un traité supplémentaire, le Contre les Nestoriens 1, ignoré de nos prédécesseurs s’est avérée être la clef pour résoudre cette question. C’est pourquoi nous nous sommes résolus de faire une édition critique de ce traité et du deuxième traité Contre les Nestoriens 2, tous deux traduits par le même traducteur et portant sur le même sujet. Dans l’introduct

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Books on the topic "Melkite manuscripts"

1

Desreumaux, Alain. Codex sinaiticus Zosimi rescriptus: Description codicologique des feuillets araméens melkites des manuscrits Schøyen 35, 36 et 37 (Londres-Oslo) : comprenant l'édition de nouveaux passages des Évangiles et des Catéchèses de Cyrille. Éditions du Zèbre, 1997.

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2

Galadza, Daniel. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198812036.003.0001.

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The Introduction prepares the reader for an investigation of Jerusalem’s liturgy and its Byzantinization by explaining the geographical, chronological, and linguistic boundaries of the study, namely the fate of the liturgy within the territory of the Jerusalem patriarchate between the Arab conquest of Jerusalem in 638 and the end of the First Crusade in 1187, as witnessed by liturgical manuscripts from Jerusalem and Sinai. Over a century ago, liturgical scholars began to study Jerusalem’s liturgy. Russian liturgists first noted changes in Jerusalem’s liturgy in manuscripts examined during expe

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