Bar Hebraeus' Book of the Pupils of the Eye 9781593338596, 1593338597

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BAR H E B R A E U S ' BOOK OF T H E PUPILS OF T H E E Y E

Analecta Gorgiana 45 General Editor George Anton Kiraz Analecta Gorgiana is a collection of long essays and short monographs which are consistently cited by modern scholars but previously difficult to find because of their original appearance in obscure publications. Now conveniently published, these essays are not only vital for our understanding of the history of research and ideas, but are also indispensable tools for the continuation and development of on-going research. Carefully selected by a team of scholars based on their relevance to modern scholarship, these essays can now be fully utilized by scholars and proudly owned by libraries.

Bar Hebraeus' Book of the Pupils of the Eye

HERMAN F. JANSSENS

GORGIAS PRESS

2007

First Gorgias Press Edition, 2007 The special contents of this edition are copyright -,, just stands for ); ^

^ , far from meaning "Son of the Hebrew," ^ ,

"Son of the Crossing," his parents having

* He was christened Johannes and commonly named Abulfarag; when he became bishop he took the name Gregorius.

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B A R H E B R A E U S ' " B O O K OF THE P U P I L S OF THE E Y E "

39

come from across the river. One of the most eminent members of the Monophysite church1 has recently added an interesting contribution to the theory of Bar Hebraeus' non-Jewish origin, supported by textual evidence derived from his poetical works, whereas Noeldeke, referring to the same poems, had actually reached a different conclusion, finding proof of Bar Hebraeus' being of Jewish descent in that author's very denial of the fact. 2 So that, after all, little evidence may be gathered from Bar Hebraeus' own statement about his name, various interpretations of its real purport being possible. Obviously, however, Bar Hebraeus himself never was an Israelite, and it should be clearly understood that the discussion is only about his father or grandfather having possibly been a converted Jew, which, after all, is rather hard to disprove. Besides his father's name being Aaron, he was a physician, and many Jews, in the East, were professional men at the time. As far as Bar Hebraeus is concerned, his works do not reveal any signs of direct Jewish influence, and it seems hard to indorse Brockelmann's assertion that the man knew Hebrew. 3 In fact, the way he transcribes and explains Hebrew words in his Chronicles as well as in his commentaries on the Old Testament rather points to the contrary. 4 The same thing may be said about his knowledge of Greek, and there is no certain proof whatever that he was master of this language. Bar Hebraeus was perfectly acquainted with the works and doctrines of ancient philosophers, but it should be remembered that these had all been translated into Syriac and Arabic, some of them several times. Oriental translations being, whatever their shortcomings may be, as a rule, fairly accurate, it was not necessary, indeed, for a Syrian of the thirteenth century to know Greek in order to study 1

Mar Severius Efrem Barsaum, article in al-Kulliya

2

Noeldeke, loc. cit.

(Beyrout, 1927), X I V , 14-17.

3 Brockelmann, "Bar Hebraeus," Encyclopédie de l'Islam (Leyden, 1913), I, 674, asserts that Bar Hebraeus was able to study, in the original Hebrew text, a midrash OTI Joseph (Bar Hebraeus, Ethicon, ed. Bedjan, p. 489). H e may have studied this in a version used b y the Arabic-speaking Jewish communities. 4 At the beginning of his Syriac Chronicle he ascribes a Syriac origin t o names such as N o a h and Jacob. See article on Bar Hebraeus in the Jewish Encyclopedia (New York, 1904).

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T H E AMERICAN J O U R N A L OP SEMITIC LANGUAGES

ancient philosophy. The statement that he did not know Greek should, however, not be overemphasized;1 all we can say is that it is very probable that he did not know that language. In order, however, to deny for certain his knowledge of Greek, it would be necessary to be quite sure that an inquisitive mind like his was never tempted to study the language of Aristotle, the Septuagint, and the gospels, especially since he was, all things well considered, a very able linguist. He seems indeed to have had a tolerable knowledge of Persian, and surely knew a great deal about the Mongol language too.2 As for Arabic, which he had thoroughly mastered, he wrote it as correctly as his native Syriac, and undoubtedly better than many Moslem authors of his time; several of his philosophical treatises were, indeed, originally composed in Arabic. Bar Hebraeus had studied for a time under the direction of Mohammedan masters, and, on the other hand, Arabic being the official and cultural language of his day, there is indeed nothing astonishing in his thorough mastery of it. By all means more remarkable is the fact that at a time when Arabic civilization was prevailing in the East and even imposing itself upon the West, Bar Hebraeus succeeded in the difficult performance of being appreciated by the Moslems for his very Syriac writings. Most of his Syriac philosophical treatises were translated, as is attested by the many Arabic manuscript versions preserved. Moreover, at the special request of some of his Mohammedan friends, he composed, shortly before his death, an Arabic translation of the part of his Syriac Chronicle dealing with the general history of the world. Another proof of his being greatly admired in the Arabic-speaking world may be found in the fact that the Moslems, in an effort to secure his glory for Islam, attempted to spread the belief that he was converted to Mohammedanism on his deathbed. 1 As does Duval, op. cit. (1st ed.), p. 410, "Bar Hebraeus n'etudia pas le grec et la littfirature grecque, Noeldeke le remarque avec justesse." In the original text referred to (loc. cit.) Noeldeke is not as categorical as Duval. He merely says that it is not probable that Bar Hebraeus knew Greek. On Bar Hebraeus' knowledge of Greek and other languages see further Gottsberger, op. cit., pp. 9 f. 2 For his Syriac Chronicle he makes use of Mongol and Persian sources. For instance, he quotes the Persian historical compilation Shamsaddtn Sahib Divan, Chron. Syr., ed. Bedjan, p. 555.

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41

Summing up, we see Bar Hebraeus, probably the son of a converted Jew, mastering the knowledge of both Greek and Arabic cultures under the direction of Moslem and Nestorian teachers finally to become practically the head of the Jacobite church. Blending in his own person the distinctive elements of various civilizations, he is truly representative of his milieu, the Near East of the Middle Ages, which as a sort of melting pot of creeds and doctrines has been one of the most vital periods in the development of human thought. This being the fact, tracing back the sources of Bar Hebraeus' philosophical works generally, and the sources of his Book of the Pupils of the Eye in particular, is, obviously, by no means an easy task, because of the variety of miscellaneous influences that may have been active in the case. In order to determine, with a reasonable chance of accuracy, the sources from which Bar Hebraeus has derived the material for his treatise on logic, a thorough scrutiny of his philosophical works as a whole would be required. Reserving the elements of a synthetical conclusion about the subject for a more comprehensive survey of Bar Hebraeus' philosophical activity, we shall merely discuss, in the present essay, a few problems connected with the Book of the Pupils of the Eye. Complete originality being altogether out of the question, we have to examine the case of the various sources, viz., Greek, Arabic, and Syriac, from which Bar Hebraeus may have borrowed the knowledge of logic he displays in his . As has been stated above, it would be hard to gather definite arguments substantiating the probability of Bar Hebraeus having had a knowledge of Greek. At any rate, a careful study of the Book of the Pupils of the Eye does not reveal any textual evidence hinting at the possibility of a satisfactory conclusion on the matter. To be sure, many logical definitions and demonstrations in the Book of the Pupils of the Eye are almost literal translations from Ammonius, Porphyry, and other Greek authors, and many examples quoted by Bar Hebraeus may be traced back to Aristotle's text itself. This can, however, not be considered as a proof of Bar Hebraeus having known the original

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T H E AMERICAN JOURNAL OF SEMITIC

LANGUAGES

Greek texts, since, in his time, logical definitions and examples had been standardized for ever so long and were available in many Syriac and Arabic versions. 1 The case of the possible Arabic sources is entirely different. Taking into account the high degree of development reached in the thirteenth century by Arabic peripatetic philosophy, as well as Bar Hebraeus' education and his particular admiration for Arabic philosophy generally and Avicenna's works in particular, it is almost self-evident that the main inspiration of the Book of the Pupils of the Eye is derived from Arabic logical treatises. 2 Bar Hebraeus' ready and almost total submission to Arabic ascendancy has been pointed out by Renan and Baumstark, and is not to be challenged. 3 But the ]:. ^.r.-, cannot be said to supply much evidence supporting the latter's assumption that, because of this preponderant Arabic influence, Bar Hebraeus' philosophical writings are devoid of interest as far as purely i F o r instance, t h e definitions of genus a n d species in t h e Book of the Pupils of the Eye a r e practically literal t r a n s l a t i o n s of P o r p h y r y ' s . I n f a c t , t h e y a r e n o t t r a n s l a t e d f r o m t h e Greek b y B a r H e b r a e u s , b u t t a k e n f r o m existing Syriac versions such as were published b y A . F r e i m a n n , Die "Isagoge"

des Porphyrins

in den syrischen

Uebersetzungen

(thesis;

E r l a n g e n , 1897). PORPHYRY S

DEFINITIONS

SYRIAC VERSION OF

Eisagogè

(ed. Busse, p p . 2 a n d 4)

THE

OF T H E PUPILS THE EYE"

OF

(fol. 3a, 1. 15, a n d fol. 3b 1. 5)

Ì ml ^

ooi

-yécoï tïyai rò Kara tr\ttbvuiv Kal dimfrepovTttiv r(2 tiSei Iv tgj TL tan Karrfyopoilfltvof.

001

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^

^

al^Cfle

eldós Ioti, rò Kara TrXeiowv tcai l i SttujiepóvTiiiif tQ> ipiBfiCi if rt3 ri itrri Karriyopohfiti'ov.

(.lie?

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•».ovs

OSI

i^-ii^. ^ T i c i - » ] '^f^C

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liia?

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jiu;

]j V^ffi "Vi.? ooi ¡1 .

^CjiO

Only difference: ^

BOOK

(ed. F r e i m a n n , pp. 29 a n d 32)

» > V ) in lieu of y^*

*

» «Vis .

» B a r H e b r a e u s t r a n s l a t e d several of A v i c e n n a ' s philosophical t r e a t i s e s i n t o Syriac. See P a r i s m a n u s c r i p t B i b l i o t h è q u e N a t i o n a l e Syr. 249, c o n t a i n i n g t h e I n t r o d u c t i o n t o A v i c e n n a ' s logic t r a n s l a t e d b y B a r H e b r a e u s . B a r H e b r a e u s h a s p r o b a b l y t a k e n over f r o m Avicenna t h e distinction b e t w e e n t h e theoretical a n d t h e practical faculties of t h e soul, a s exposed in t h e I n t r o d u c t i o n of t h e Book of the Pupils of the Eye (fol. 16, 1. 17). T h e distinction w a s n o t originally Avicenna's, b u t was o n e of his f a v o r i t e theories. On A v i c e n n a ' s influence on B a r H e b r a e u s see t h e article b y F u r l a n i i n Islamica, I I I (1928), 61. 3

Conclusions in R e n a n , De philosophia

Aristoteies

bei den Syrern,

peripatetica

torn 5ten bis zurn 8ten Jhdt.

[17]

a pud

Syros,

and

( L e i p z i g , 1900), I n t r o d .

Baumstark,

B A R H E B R A E U S ' " B O O K O F T H E P U P I L S OF T H E E Y E "

43

Syriac Aristotelian literature and information about previous Syriac authors are concerned. 1 The fact is, indeed, that the Book of the Pupils of the Eye contains a few passages that are to be connected with Syriac and Christian rather than with Arabic and Mohammedan sources. For instance, several examples given on folio 7a are biblical, although it should be admitted that there is a chance of their being mere transpositions from the Arabic. More significant is the circumstance that the Book of the Pupils of the Eye contains two Old Testament quotations, given as examples illustrating poetical literature, viz., Ps. 128:3 and Prov. 11:22.2

On the other hand, it cannot be truly asserted that Bar Hebraeus took no notice whatever of previous Syriac philosophical literature since in his Chronicles he mentions the fact that Paulus Persa composed a treatise on logic and he apparently appreciated it. 3 The fact is not without importance with reference to the Book of the Pupils of the Eye, besides concerning the explanation of the title discussed above, as there is a possibility t h a t Paulus Persa's and Bar Hebraeus' treatises of logic are not entirely unrelated. The outline of both is, to a certain degree, the same, and a comparative study of the two works reveals, indeed, some interesting similarities. 4 The result of the comparison, however, is entirely in favor of the U-i^:? , Persa's exposition of the more delicate logical problems being often rather clumsy. 5 Clearness, conciseness, and careful systematization are, indeed, the principal characteristics of Bar Hebraeus' logical treatise, and these qualities appear to be mainly the result of his imitation of Arabic models. 1 Baumstark, Aristoteles bei den Syrern, vom 5ten bis zum 8ten Jhdt., Introd. According to Baumstark, the same thing may be said of all Syriac authors after the Arabic conquest and, partly for this reason, his essay is devoted to the writers of the fifth, sixth, seventh, and eighth centuries. 2 Fol. 21a, 1. 17, and fol. 216, 1. 4. 3 Bar Hebraeus, Chronicon ecclesiasticon, ed. Abbeloos and Lamy, II, 97. (Paulus Persa composed an admirable treatise on logic, »Nv iVZ \ ' r .) 4 A certain doubt remains about the identity of the text published by Land, Anecdota Syriaca, IV, 1 ff., and generally considered as Paulus Persa's. Its comparative similarity to the Book of the Pupils of the Eye might perhaps shed a new light on the disputed point of its conclusive identification, in connection with the fact that Bar Hebraeus has mentioned a treatise on logic by Paulus Persa in his Chronicles. 5 See Land, op. cit., LV, 17, n. 1, and 29, n. 3 (about the conversion of syllogisms misunderstood by Paulus Persa). For further particulars about the comparison see our notes on the translated text in the present edition.

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T H E A M E R I C A N J O U R N A L OF SEMITIC L A N G U A G E S

So that, after all, the principal sources of the Book of the Pupils of the Eye are Arabic, although it should be realized that the author was fully acquainted with the works of previous Syriac writers dealing with the same subject. IV.

MANUSCRIPTS

PUPILS

OF T H E

OF THE

BOOK OF THE EYE

Sixteen manuscripts 1 are known to contain the text of Bar Hebraeus' Book of the Pupils of the Eye. One of them is preserved in the Oriental Institute of the University of Chicago; one, in Cambridge; three, in London; three, in Paris; four, in Berlin; and four, in various oriental libraries. In the following enumeration the manuscripts are listed according to chronological order. M S OF THE ORIENTAL INSTITUTE, UNIVERSITY OF CHICAGO ( A ) 2

Purchased in 1928 from Mar Severius Efrem Barsaum, Monophysite archbishop of Syria and the Lebanon. Ancient oriental red sheepskin binding. Thin paper of medieval Eastern make. Dimensions of folios: 12X16 cm. Number: 105. Arabic numbers at left-hand top corner of pages, actually one folio in advance on the real situation, suggest the loss of a numbered flyleaf. Folios 24 and 25 (Arabic numbers 25 and 26) are missing. Written surface: 9X12 cm. Writing in single columns throughout, 17 lines to the page. Writing: Serto; same hand all through. The titles of sections, chapters, and other divisions are in red. A few marginal notes in Syriac, Arabic, and Karshuni, by various hands. A colophon on folio 5% gives the date of he manuscript; it was written in the first month of Conun (December) of the Greek year 1611, which corresponds to A.D. 1299. Contents of the volume: 1 The list in Baumstark, Geschichte der syrischen Literatur, p. 317, should be supplemented by the following information: Chicago, Oriental Institute (1299); Berlin, Sachau 81 (fourteenth and seventeenth centuries); British Museum, OR 4413 (nineteenth century) ; British Museum, OR 9381 (1891). These British Museum manuscripts are not listed in the printed catalogues.

* In parentheses are given the symbols used in collation.

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B A R HEBRAETJS'

a) b) c) d)

Fol. Fol. Fol. Fol.

" B O O K OF T H E P U P I L S OF THE E Y E "

45

la. Verses by Khamis of Arbela1 1&. The Book of the Pupils of the Eye 26a. The Book of the Colloquy of Wisdom2 60&. The Book of the Dove3

The missing leaves 24 and 25, altogether four pages, correspond to the end of the Book of the Pupils of the Eye and the beginning of the Book of the Colloquy of Wisdom. BRITISH M U S E U M M S O R 1 0 1 7

(B)4

Dated A.GR. 1675 = A.D. 1364. Contains, among other treatises by Bar Hebraeus, the Book of the Pupils of the Eye and the Book of the Colloquy of Wisdom. B E R L I N M S SACHAU 8 1

(F-f)6

Contains the Book of the Pupils of the Eye as the second section in the first foundation of the Candelabrum of Sanctuaries. The greater part of the manuscript was probably written in the fourteenth century. Passages of considerable length are missing in the older text and have been supplemented by means of a sixteenth- or seventeenthcentury text. As far as the Book of the Pupils of the Eye is concerned, almost one-third of the text (viz., fol. 145-22a in the Berlin MS, which corresponds to 115-195 of the Chicago MS) belongs to the more recent supplement. Among the symbols used in our collation " F " stands for the older passages in Sachau 81, and " f " for the more modern. U N I V E R S I T Y OF CAMBRIDGE M S ADD. 2 0 0 5

(C)6

Dated A.GR. 1870 = A.D. 1579. Contains three treatises by Bar Hebraeus, viz., the Book of the Pupils of the Eye, an exposition of the canonical law about marriage, and the Book of the Dove. 1 See B a u m s t a r k , Geschichte, p. 3 2 1 ; Assemani, op. cit., I I I , 1, 566, and Cardahi, Liber thesauri de arte poetica Syrorum necnon de eorum poetarum vitis et carminibus (Rome, 1 8 7 5 ) , pp. 5 9 - 6 2 . 2

W e are preparing an edition of the t e x t .

E d . Bedjan, Ethicon seu Moralia Gregorii Cardahi, Kithaba Dhijauna seu Liber Columbae "Book of the Dove" (Leyden, 1919). 3

4 See the description in W . Wright, Catalogue Museum: OK 1017 (London, 1872). s

Description as N o . 190 in Sachau, loc.

Bar Hebraei (Paris and Leipzig, 1 8 9 8 ) ; (Rome, 1 8 9 9 ) ; Wensinck, Bar Hebraeus' of the Syriac

Manuscripts

in the

British

cit.

• Description in W . Wright, A Catalog of the Syriac Manuscripts brary of the University of Cambridge (Cambridge, 1 9 0 1 ) , I, 500.

[20]

Preserved

in the

Li-

46

T H E A M E R I C A N J O U R N A L OF SEMITIC L A N G U A G E S MANUSCRIPT OF THE BIBLIOTHÈQUE NATIONALE, PARIS SYR. 2 2 7 ( P ) 1

Dated A.D. 1653/54. Contains several philosophical works by Bar Hebraeus, viz., among others the Book of the Pupils ¿of the Eye and the Book of the Colloquy of Wisdom. These two treatises were frequently copied together. B E R L I N M S SACHAU 1 4 0 ( G ) 2

Dated A.D. 1784. As will be shown, the text of this manuscript has great critical value in spite of its comparatively recent date. B E R L I N M S PETERMANN 15 ( I ) 3

Dated A.D. 1826. B E R L I N M S SACHAU 1 9 8 ( H ) 4

Contains Syriac texts written at different periods; the section containing the Book of the Pupils of the Eye is dated A.D. 1838. M S SYR. 3 2 8 OF THE BIBLIOTHÈQUE NATIONALE, PARIS ( D ) 5

Dated A.D. 1859. M S SYR. 3 2 0 OF THE BIBLIOTHÈQUE NATIONALE, PARIS ( E ) 6

Dated 1892. BRITISH MUSEUM M S O R 4 4 1 3 ( K ) 7

Written at the end of the nineteenth century. BRITISH MUSEUM M S O R 9 3 8 1 ( L ) 7

D a t e d 1891. Contains the Book of the Pupils

of the Eye, the Book

of the Colloquy of Wisdom, and other treatises by Bar Hebraeus. In addition to these manuscripts, four copies of the Book of the Pupils of the Eye, all of them recent, are preserved in oriental libraries:8 Jacobite Monastery of St. Marcus, Jerusalem, MSS 31 °2 1 Description in H. Zotenberg, Catalogue des manuscrits syriaques et sabêens de la Bibliothèque Nationale (Paris, 1874). ! 3 1 Description in Sachau, op. cit.. No. 208. Ibid., No. 207. Ibid., No. 196. s Description in J. B. Chabot, "Notices sur les manuscrits syriaques de la Bibliothèque Nationale, acquis depuis 1874," Journal asiatique, II (1896), 276. s Ibid. According to Chabot, the manuscript is dated 1889. This does not apply to the text of the Book of the Pupils of the Eye, which is dated 1892. The codex is made up of various manuscripts. 1 Brit. M. OR 4413 and 9381 are comparatively recent acquisitions and are not recorded in the printed catalogues. 8 See Rucker, Die litt. Hss. des Jacob. Markus Klosters in Jerusalem: Oriens Christianus, 2, 120/36-317/33-3, 128/46-311/27; Sachau, "Mitth. des Seminars für Or. Spr. zu Berlin, 3, 43/46"; Revue des bibliothèques, 1908.

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47

and 232?2; Library of the Syrian Archbishopric of Mardin, MS 62; Edessa MS 38. All of the aforesaid manuscripts, except the four Eastern texts, have been collated, most of them for the first time, in order to prepare the present edition of the Book of the Pupils of the Eye. Their relation to one another and to their ultimate archetype is shown by the following stemma.

L (1891)

E (1892)

In the diagram, x, y, and z stand for manuscripts which we have not seen, but whose existence at some time in the past must be assumed in order to explain the relations in which the extant manuscripts stand to one another.

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T H E A M E R I C A N J O U R N A L OF SEMITIC L A N G U A G E S

The twelve examined manuscripts fall into three well-marked families: 1. A-G: Although it was written about five hundred years later, G bears a striking resemblance to A and may safely be assumed to be a lineal descendant from it. 2. F (the older part in Sachau 81): Only representative of its group. 3. B-P-f-H-D-K-C-I-L-E: These manuscripts have many common variants and are descendants of an ancestor that seems not to have been preserved. The family B-P-f-H-D-K-C-I-L-E falls into two groups, viz., B-P-f-H-D-K and C-I-L-E. B,P,f,H,D,K derive from B or a manuscript closely connected with B. In the group C-I-L-E, I has no independent value, being a copy of C. L and E, on the one hand, and L-E and C, on the other hand, although having a great many things in common, cannot have been directly copied from one and the same ancestor, because they do not all exhibit the same uniform text but show, by their variations, that their text has been transmitted through the medium of the lost intermediaries y and z, in its descent from x, the common parent of B-P-f-H-D-K-C-I-L-E. In other words, E is more like L than like C and I; more like C and I than like B and P-f-H-D-K; more like B and P-f-H-D-K than like F or A and G. Tests to decide the genealogical relationship between the manuscripts are common omissions1 of words and passages and agreement in a number of peculiar readings or other characteristics.2 As a matter 1 See omissions (folios and lines of A): Om. B.P.H.D.K.C.I.L.E and B.P.f.H.D.K.C.I.L.E (in fols llb-196): 10f>13, 10617, 12614, 13ol4, 15al0, 15al2, 16a6, 17a2, 17al0, 1765, 2068, 2266, 2364, 23614 Om. B.P. U).H.D.K.: 364, 4a2, 1962, 21a2, 21615, 2261 Om. C.I.: 165, 262, 4613, 6al, 13a7, 2361 Om. C.I.L.E.: 8al4, 8615, 21a6, 21616, 2 2 a l 0 Om. L.E. 664, 969, 1463, 16a6, 18a5, 18al6, 22614, 22616, 2368 Om. F.: 2611, 3615, 4a3, 4al0, 4611, 567, 9a4, l l a 3 , l l a l 4 G omits many passages in A; A appears to be the most complete text. ! Title and beginning of the Book of the Pupils of the Eye: A = G ; B = P = H = K = C = I = L = E ; F does not agree with any of the other families; D, variant of B, etc. Examples of contrarity (cross-shape figure on fol. 11a): A = G ; B = P = H = D = K , and, with a different disposition of the text = C =1 = L = E ; F stands alone. Other characteristic variants are explained in the notes on the text.

[23]

B A R H E B R A E U S ' " B O O K OF THE P U P I L S OF THE E Y E "

49

of course, the foregoing classification of manuscripts cannot claim to be mathematically correct, probability being, indeed, the nearest approach to certainty that may be reached on these points; but it accounts, at least, in the most reasonable way, for the actual distribution of variants. As a rule, the present edition of the text follows the Chicago manuscript (A), which, besides being the oldest, proves to be the most complete and the most trustworthy. The two pages missing in A have been supplemented by means of Sachau 140 (G), since the latter manuscript, although written in a comparatively recent period, bears the most remarkable resemblance to A.1 1 The present edition in general follows A except in a few instances, e.g., 1M7, 3M6, 8f>17, 13a8, 1365, 18o5, 23613, and in a certain number of passages where Greek words occur, whose spelling, happening to be subject to variations even in the same manuscript, had to be unified in some way to meet the requirements of a modern edition.

[24]

BAR HEBRAEUS' BOOK OF THE OF THE EYE—Concluded

PUPILS

BY HERMAN F . JANSSENS University of Liege, Belgium II.

SYRIAC T E X T AND

VARIANTS

SYMBOLS USED IN THE APPARATUS CKITICUS

A B C D E F f G H I

K L P. St

Chicago MS [dated A.D. 1299] British Museum Or. 1017 [1364] Cambridge Add. 2005 [1579] Paris Syr. 328 [1859] Paris Syr. 320 [1892] Berlin Sachau 81, older section [fourteenth cent.] Berlin Sachau 81, newer section [sixteenth or seventeenth cent. Berlin Sachau 140 [1784] Berlin Sachau 198 [1838] Berlin Petermann 15 [1826] British Museum Or. 4413 [nineteenth cent.] British Museum Or. 9381 [1891] Paris Syr. 227 [1653] Steyer's edition, when different from the present text WORDS AND PASSAGES UNDERLINED

a) In the Syriac text: to denote sections in red in the original manuscripts. b) In the lists of variants: to denote text adopted as opposed to other readings. Minor variants consisting in omitted sejames, abbreviations, division of words, and other unimportant particularities are not recorded (e.g., Ua —r=>).

94

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B A R H E B R A E U S ' " B O O K OF T H E P U P I L S OF T H E E Y E "

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