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2 results

  • Two - East of Byzantium Revisited

  • from I - Patterns, Paradigms, Scholarship
  • Edited by Elizabeth S. Bolman, Case Western Reserve University, Ohio, Scott Fitzgerald Johnson, University of Oklahoma, Jack Tannous, Princeton University, New Jersey
  • Book:
    Worlds of Byzantium
    Published online:
    18 October 2024
    Print publication:
    17 October 2024, pp 38-61

  • Summary

    A retrospective look at the 1980 Dumbarton Oaks Symposium “Beyond Byzantium” noting its groundbreaking aspects, omissions, and the evolution of the field in subsequent years. A particular emphasis is the increasing breadth of topics in the study of the Byzantine Near East as scholarly interest has moved beyond primarily philological and religious topics. The community of scholars interested in these traditions has also changed. At the 1980 Symposium several presenters were clergy who came to the field via the study of biblical languages. Few were women. Today the field is much more diverse, with many active scholars who belong to Near Eastern Christian communities. Manuscripts are used to illustrate cultural exchanges among Eastern Christian traditions and to highlight issues of ownership and removal of cultural heritage from its original context. A particular emphasis is placed on liturgical manuscripts as a source of information about language acquisition.

  • ʾinǧīl-in mubīn: A mixed archaic, Quranic, and Middle Arabic translation of the gospels and its implications for the nature of Middle Arabic

  • Phillip W. Stokes
  • Journal:
    Bulletin of the School of Oriental and African Studies / Volume 86 / Issue 3 / October 2023
    Published online by Cambridge University Press:
    18 October 2023, pp. 405-445
    Print publication:
    October 2023
    • Article
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  • This paper undertakes a close linguistic study of a unique translation of the gospels into Arabic as attested in three manuscript witnesses. The translation is unique insofar as it imitates the Quran, especially in lexicon and rhyme. Linguistically it mixes numerous features specific to the Quran with features from both the Classical Arabic (ClAr) tradition, including poetic archaisms not typical of standard ClAr, as well as from Christian Middle Arabic. I argue that the regnant framework for Middle Arabic – that it exists on a spectrum from dialects to standard Classical Arabic – is insufficient for understanding this text. Instead, we need to conceptualize the high register for at least some communities as encompassing distinctively Christian features, which originated as living features and had achieved prestige, along with ones from Classical Arabic and Quranic recitation traditions, and even Old Hijazi.