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This paper presents a series of examples revealing some significant aspects about the technique of the Greek translation of Ephrem’s mēmrā on Niniveh and Jonah (Syriac text by Edmund Beck, 1970; editio princeps of the Greek text by Démocratie Hemmerdinger-Iliadou, 1967). This text represents a very interesting example of the interaction at different levels between Greek and Syriac in Late Antiquity. Firstly, this translation is from Syriac into Greek, a translation direction little studied so far, in strong contrast with the opposite movement of translation from Greek into Syriac (for examples, the articles by Sebastian Brock, David Taylor, Aaron Butts and Alberto Rigolio). The contact between the two cultures was not only characterised by the prevalent position of Greek over Syriac, but also by the fact that Syriac literature and culture influenced the Greek spheres by means of translations and oral traditions (the monography about byzantine hagiography by Paul Peeters and some articles by Sebastian Brock). Secondly, this text shows a literary and poetic interchange, as the Greek translation presents a transposition not only of the content of the Syriac text, but also of the metrical structure of the mēmrā (the only known case so far of a Greek translation from an extant Ephrem’s text). In fact, it reproduces the isosyllabic pattern of the original and expands the couplet of verses in a group of four verses, maintaining the same structure based on parallelisms and oppositions. From a comparison between the two texts (the source text in Syriac and the target text in Greek), it is possible to identify a series of linguistic, cultural and formal characteristics that indicate which kind of translation the Greek text is. This contribution intends to display these aspects by means of chosen textual examples. The examples will be selected from portions of the Syriac and Greek texts, placed side by side in order to show better the similarities (and differences) between the two versions. In the conclusions, I will talk about the translation techniques of the text in general and the analysed typology of translation will be viewed within the categorisation of translation techniques in the Syriac literature proposed by Sebastian Brock in 1983.
Comparative Oriental Manuscript Studies Bulletin 4/2
Coding and Encoding: Towards a New Approach to the Study of Syriac and Arabic Translations of Greek Scientific and Philosophical Texts (ERC Project HUNAYNNET)2018 •
This essay presents the ERC project ‘Transmission of Classical Scientific and Philosophical Literature from Greek into Syriac and Arabic’ (HUNAYNNET) based at the Institute for Medieval Research of the Austrian Academy of Sciences. The main research question leading the project addresses the contribution of the Syriac tradition in the transfer of Greek scientific literature to the Arabic-speaking world. To fulfill this goal the project is going to provide digital editions of the Syriac and Arabic versions and tools for linguistic corpus-based analysis. The digital Greek–Syriac–Arabic corpus will offer a novel approach for research into the translation techniques and in the history of the transmission of classical Greek literature in Late Antiquity and the Middle Ages.
Studia Patristica 64 (2013), 133-43.
2013. From 'sacrifice to the gods' to 'the fear of God': omissions, additions and changes in the Syriac translations of Plutarch, Lucian and Themistius, in: Studia Patristica 64 (2013), 133-43.2013 •
Bulletin de l’Académie Belge pour l’Étude des Langues Anciennes et Orientales
The Old Syriac Versions of the Gospels. A Status Quaestionis (From 1842 to the Present Day)After having presented the manuscripts of the Old Syriac version of the Gospels and the editions of the witnesses (Sinaiticus, Curetonian, and the newly discovered Sinaitic palimpsests), this article demonstrates in what respect all these witnesses are reflections of a single translation. It then goes on to deal with the thorny question of its date and its milieu of origin, going through the various arguments that have been made: the historical arguments, the analysis of quotations of the Old Syriac, the study of the relationship with the other versions (Old Testament Peshitta and the Diatessaron) and the analysis of its language and its “linguistic anomalies.” The last part of the article is devoted to the relationship between the Old Syriac and the Greek text of the Gospels. Although today most scholars agree that it is hazardous to try and provide a retroversion into Greek, it is however possible, under certain conditions, to identify the Greek text type which served as a model. ...
Encyclopedia of Ancient Greek Language and Linguistics, Brill.
2014. Translation of Greek Texts in Late Antiquity, in: Giannakis, G.K., ed., Encyclopedia of Ancient Greek Language and Linguistics, Leiden 2014, 3.436-41.2014 •
Studies in Semitic Languages and Linguistics 22 (Leiden: Brill, 1996).
1996 •
Καὶ λέγει αὐτῇ τῇ Σύρᾳ διαλέκτῳ: Syriac Utterances in the Mouth of Characters of the Greek Hagiographical Texts Yuliya Minets (Catholic University of America) This work does not belong to Syriac studies but rather explores an interdisciplinary area between linguistic speculations and the linguistic reality of the past. This study analyses the Greek hagiographical narratives from the 4th to 10th c. with particular attention to the remarks on the use of Syriac by the characters of these texts. The main focus is, first, on those remarks that seem to be abundant and unnecessary because the fact that the characters should speak Syriac is obvious from the context. Second, the references to utterances in Syriac, which are strange and completely unexpected from the context, are also of great interest to us. Both types of remarks on Syriac language use functioned not only as descriptions of a real socio-linguistic situation, but as references that carry a symbolic meaning. The selection of sources includes but is not limited to Religious History by Theodoret of Cyrus, Life of Porphyry of Gaza by Mark the Deacon, Life of Alexander, different versions of Life of Daniel the Stylite, Lives of the Monks of Palestine by Cyril of Scythopolis, Greek Life of Ephrem the Syrian, Spiritual Meadow by John Moschus, the Greek versions of Jerome's Life of Hilarion (Samos translation and the free translation, Version 2), Life of Simeon the Holy Fool by Leontios of Neapolis, Life of Andrew the Holy Fool by Nikephoros. Since language is an instrument that created the special relationship between the speaker/author, the audience, and the message in a multilingual culture, a particular situation is constructed in these texts with the tension between the Greek language of a hagiographical text itself and Syriac of its characters; between the Greek audience of a text and the Syriac audience of a character; between the references to Syriac utterances and the fact that these utterances are rendered in Greek. Within the hagiographical narratives, "Syriac" served as a blanket term covering various Aramaic dialects. Along with the changes of the historical situation in the 4th - 10th c., the meanings and purposes of such remarks were also changing. Sometimes they could designate "heresies" such miaphysitism and Nestorianism. In other contexts they revealed intimate relationships between the interlocutors. The linguistic barriers were important to protect one’s privacy, particularly, to keep in secret something discovered by God's revelation. The miraculous ability to speak in Syriac was represented as a sign of God's grace that helped to construct the image of a holy man. Unexpected ability to speak in Syriac was also reported as a sign of possession by the demonic powers. When the differences in languages are emphasized, they produced an effect of alienation that built up a mental distance between the events narrated, the text as a medium, and the audience. Therefore, speaking in Syriac functioned as a reference to "other" time and space (especially after the loss of the Syriac provinces), or as a designation of the exotic forms of ascetic devotion (stylite, holy fool). Both the positive or negative implications of Syriac in hagiographical accounts are related to the Jewish and Christian polemics on Syriac as the language of Paradise in which the conversations between God, Adam, Eve, and Serpent were carried out.
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