Interessant:
1.300 Jahre alte Weltchronik entdeckt
Aus der Zeit, als der Islam entstand, gibt es recht wenige bis heute erhaltene Texte. Ein Historiker der Österreichischen Akademie der Wissenschaften (ÖAW) machte vor einer Weile aber eine besondere Entdeckung: Eher zufällig stieß er auf eine rund 1.300 Jahre alte christliche Weltchronik, die...science.orf.at
Pirtea übersetzt den Titel (ich kann ihn auf Arabisch leider nicht kopieren und ihn abzuschreiben wäre mir zu mühsam)
The history of years and times, called in Greek "Chronikon". It begins from the creation of the world, with the help of Christ, God who is above all.
Das Arabische gibt خرونيقون - Ḫrūnīqūn / [χru:ni:qu:n]Pirtea:
With regard to the time of composition, the anonymous author fortunately provides an exact date. When mentioning that Seleukos I Nikator introduced the »era of the Greeks«, the chronicler adds that, according to this era, the present day (al-yawm) is the year 1024, which corresponds to October 712 – September 713 CE.21 Although the chronicle ends abruptly on fol. 155v with the year 692-693 CE, it is preferable to refer to the work by the (latter part of the) year in which it was composed, i.e. twenty years after the last events described.
Several features of the Arabic text indicate that it is the translation of a lost Syriac model.
Chron713 is a chronicle covering the history of the world from Adam until 692-693 CE, when the truce (hudna) between the Umayyad caliph ʿAbd al-Malik (r. 685-705 CE) and the Byzantine emperor Justinian II (r. 685-695, 705-711 CE) was broken. Entries for each year are usually short and simply list the main political and religious events. Longer narrations or anecdotes related to specific events are exceptionally rare. Following a short preface (fols. 85v-86r), the chronicle rushes through biblical and ancient history (fols. 86r-99r), with occasional references to Greek mythology (e.g. fol. 91r). After summarizing Alexander the Great’s conquests (fol. 99r-v), the chronicler lists the Seleucid, Ptolemaic, Hasmonean and Roman rulers (fols. 99v-108v). With the brief mention of Christ’s Passion in the nineteenth year of emperor Tiberius (fol. 108v) the chronicle shifts its focus towards the history of the Church, while also following the political and military history of the Roman and Persian empires (fols. 108v-145r). The final part of the chronicle deals with the Byzantine-Persian war of 602-628 (fols. 145r-147v), Muḥammad’s preaching and the appearance of Islam, the Arab conquests and the ensuing Byzantine-Arab wars (fols. 148r-155v). Church history remains a concern for the seventh century, [...]
One of the most striking characteristics of Chron713, especially its last part, is the fact that it exhibits substantial parallels to a group of Greek, Syriac and Arabic chronicles that have long been known to depend on a common (now lost) »eastern« (i.e. Greek or Syriac) source.
These are (1) the Chronography of Theophanes Confessor (d. 818), (2) the Kitāb al-ʿunwān of Agapius of Mabbug (tenth century), (3) the Chronicle of Michael the Syrian (d. 1199) and (4) the anonymous Syriac Chronicle to the year 1234 (= Chron1234). Several scholars have identified this »eastern source« with the equally lost Chronicle of Theophilus of Edessa (d. 785 CE), but this view has been repeatedly challenged in recent years. While the precise nature of the links between Chron713, Theophilus and the »eastern source« remains to be determined by future research, there is an undeniable and systematic intertextual connection between Theophanes, Agapius, Michael, Chron1234 and the new chronicle. This is especially evident for the seventh century, as exemplified by the following case study.
Die Fallstudie zitiere ich jetzt aber nicht.
Zuletzt bearbeitet:
