Christian Palestinian Aramaic

Last updated
Christian Palestinian Aramaic
Schoyen MS 36 in CPA uncial.png
CPA in uncial script: underwriting of Matthew 26:72–27:2 in a palimpsest
Region Palestine, Transjordan, Sinai
Eraca. 400–1200
Afro-Asiatic
Early forms
Christian Palestinian Aramaic Alphabet
Language codes
ISO 639-3
Glottolog chri1239

Christian Palestinian Aramaic was a Western Aramaic dialect used by the Melkite Christian community, predominantly of Jewish descent, [1] in Palestine, Transjordan and Sinai [2] between the fifth and thirteenth centuries. [a] It is preserved in inscriptions, manuscripts (mostly palimpsests, less papyri [5] in the first period) and amulets. All the medieval Western Aramaic dialects are defined by religious community. CPA is closely related to its counterparts, Jewish Palestinian Aramaic (JPA) and Samaritan Aramaic (SA). [6] [7] [1] CPA shows a specific vocabulary that is often not paralleled in the adjacent Western Aramaic dialects. [6]

Contents

Name

No source gives CPA a name as a distinct dialect or language; all such names are modern scholarly suggestions. Names like "Palestinian Syriac" and "Syro-Palestinian Aramaic" based on the modified Esṭrangēlā script. [7] Additionally, in later Rabbinic literature, Aramaic was recognized as Syriac. [8] Egeria, in the account of her pilgrimage to Palestine at the end of the 4th century, refers to Syriac, [9] which was probably what is now Christian Palestinian Aramaic. [10]

The term syrica Hierosolymitana was introduced by Johann David Michaelis based on the appearance of the Arabic name of Jerusalem, al-Quds, [b] in the colophon of a Gospel lectionary of 1030 AD (today Vat. sir. 19). [12] It was also used in the first edition by Miniscalchi Erizzo. [13]

The terms "Christian Palestinian Aramaic" and "Melkite Aramaic" [c] and refers to the Christian group in Palestine deploying this dialect for their written sources.

History

CPA is preserved in inscriptions, manuscripts, mostly palimpsests in the early period, and amulets. The history of CPA writing can be divided into three periods: early (5th–7th/8th centuries), middle (8th–9th) and late (10th–13th). The existence of a middle period has only recently been suggested. [3]

Only inscriptions, fragmentary manuscripts and the underwriting of palimpsests survive from the early period. Of the inscriptions, only one can be dated with any precision. The fragments are both Biblical and Patristic. The oldest complete (non-fragmentary) manuscript dates to 1030. [14] All the complete manuscripts are liturgical in nature. [15] [7]

CPA declined as a spoken language because of persecution and gradual Arabization following the early Muslim conquests. From the tenth century onwards it was mainly a liturgical language in the Melkite churches; the Melkite community mostly spoke Arabic. [1] [7] Even as a written language, it went extinct around the fourteenth century and was only identified or rediscovered as a distinct variety of Aramaic in the nineteenth century. [16]

Corpus

Deuteronomy 11:7-10 from the Lewis lectionary, 11th century (Westminster College, Cambridge) Palestinian Syriac lectionary, by M. D. Gibson.png
Deuteronomy 11:7–10 from the Lewis lectionary, 11th century (Westminster College, Cambridge)

The only surviving original texts in CPA are inscriptions in mosaics and rock caves (lavras), [17] [18] magical silver amulets [19] [20] [21] and a single short magical booklet. [22] All other surviving manuscript compositions are translations of Greek originals. [23]

Many of the palimpsests come from Saint Catherine's Monastery in the Sinai Peninsula (e.g., the Codex Climaci Rescriptus ), [24] but some also from Mar Saba (e.g., part of the Codex Sinaiticus Rescriptus ), [24] the Cairo Genizah [d] [24] [25] and the Umayyad Mosque in Damascus. [26] They often transmit rare texts lost in the Greek transmission (e.g. the Transitus Mariae ; [27] [28] [29] the hitherto unknown martyrdom of Patriklos of Caesarea, one of the eleven followers of Pamphilus of Caesarea; [29] [30] and a missing quire of Codex Climaci Rescriptus [29] [31] [32] ), or offer valuable readings for the textual criticism of the Septuagint. [33]

Inscriptions have been found in Palestine at ʿEn Suweinit, [34] near ʿAbūd, [35] at ʿUmm er-Rūs, [36] in the Church of Saint Anne in Jerusalem, [37] in the vicinity of Hippos at Uyun el-Umm [38] in Galilee, and at Khirbet Qastra near Haifa. [39] In the Transjordan, inscriptions have been found on Mount Nebo (ʿAyūn Mūsa), in the vicinity of Amman (Khayyān el-Mushrif) [17] and on tombstones in Khirbet es-Samra. [18]

The manuscripts include a short letter on papyrus from Khibert Mird [40] and at least one wooden board. [41] The parchment manuscript fragments are Biblical (mostly in the form of lectionaries), Patristic, theological (e.g. the catecheses by Cyril of Jerusalem and homilies by John Chrysostom), hagiographic (mostly martyrs' lives) or apocryphal (e.g., the Transitus Mariae). There are only three dated manuscripts, the Gospel lectionaries of 1030, 1104, and 1118. [14]

Features

CPA can be distinguished from JPA and SA by the lack of direct influence from Hebrew and new Hebrew loanwords, its Hebrew loanwords being retained from an earlier symbiosis of Hebrew and Aramaic. [23] It is also distinguished by the presence of Greek syntax (by partial retention in translation). [1] Also, unlike JPA and SA, CPA is attested only in primary texts (mostly in palimpsests). There was no transmission of manuscripts after the language itself went out use as liturgical language. In comparison with its counterparts, therefore, the CPA corpus represents an older, more intact example of Western Aramaic from when the dialects were still living, spoken languages.

Editions of texts

Manuscripts

Inscriptions

Notes

  1. This period may be described as Middle Aramaic or Late Aramaic. [3] [4]
  2. This itself was a correction of adquds by the editors Assemani. [11]
  3. The term "Melkite Aramaic" was coined by Alain Desreumaux. [3]
  4. Today in the Taylor-Schechter Collection, University Library of Cambridge; Bodleian Library, Oxford; and Museum of Pennsylvania, Philadelphia

Related Research Articles

<span class="mw-page-title-main">Palimpsest</span> Reused manuscript with visible prior text

In textual studies, a palimpsest is a manuscript page, either from a scroll or a book, from which the text has been scraped or washed off in preparation for reuse in the form of another document. Parchment was made of lamb, calf, or kid skin and was expensive and not readily available, so, in the interest of economy, a page was often re-used by scraping off the previous writing. In colloquial usage, the term palimpsest is also used in architecture, archaeology and geomorphology to denote an object made or worked upon for one purpose and later reused for another; for example, a monumental brass the reverse blank side of which has been re-engraved.

The Syriac language, also known natively in its spoken form in early Syriac literature as Edessan, the Mesopotamian language and Aramaic, is an Eastern Middle Aramaic dialect. Classical Syriac is the academic term used to refer to the dialect's literary usage and standardization, distinguishing it from other Aramaic dialects also known as 'Syriac' or 'Syrian'. In its West-Syriac tradition, Classical Syriac is often known as leššōnō kṯoḇonōyō or simply kṯoḇonōyō, or kṯowonōyō, while in its East-Syriac tradition, it is known as leššānā ʔatīqā or saprāyā.

<span class="mw-page-title-main">Dormition of the Mother of God</span> Great Feast in various Christian churches

The Dormition of the Mother of God is a Great Feast of the Eastern Orthodox, Oriental Orthodox, and Eastern Catholic Churches. It celebrates the "falling asleep" (death) of Mary the Theotokos, and her being taken up into heaven. The Feast of the Dormition is observed on August 15, which for the churches using the Julian calendar corresponds to August 28 on the Gregorian calendar. The Armenian Apostolic Church celebrates the Dormition not on a fixed date, but on the Sunday nearest 15 August. In Western Churches the corresponding feast is known as the Assumption of Mary, with the exception of the Scottish Episcopal Church, which has traditionally celebrated the Falling Asleep of the Blessed Virgin Mary on August 15.

<span class="mw-page-title-main">Saint Catherine's Monastery</span> Greek Orthodox monastery in Sinai

Saint Catherine's Monastery, officially the Sacred Autonomous Royal Monastery of Saint Catherine of the Holy and God-Trodden Mount Sinai, is a Christian monastery located in the Sinai Peninsula of Egypt. Located at the foot of Mount Sinai, it was built between 548 and 565, and is the world's oldest continuously inhabited Christian monastery.

<span class="mw-page-title-main">Westminster College (Cambridge)</span> Theological college of the United Reformed Church

Westminster College in Cambridge, England is a theological college of the United Reformed Church. Its principal purpose is training for the ordination of ministers, but is also used more widely for training within the denomination.

<span class="mw-page-title-main">Melkite</span> Christian churches of the Byzantine Rite

The term Melkite, also written Melchite, refers to various Eastern Christian churches of the Byzantine Rite and their members originating in West Asia. The term comes from the common Central Semitic root m-l-k, meaning "royal", referring to the loyalty to the Byzantine emperor. The term acquired religious connotations as denominational designation for those Christians who accepted imperial religious policies, based on Christological resolutions of the Council of Chalcedon (451).

<span class="mw-page-title-main">Syriac Sinaiticus</span> Manuscript of the New Testament in Old Syriac

The Syriac Sinaiticus or Codex Sinaiticus Syriacus (syrs), known also as the Sinaitic Palimpsest, of Saint Catherine's Monastery, or Old Syriac Gospels is a late-4th- or early-5th-century manuscript of 179 folios, containing a nearly complete translation of the four canonical Gospels of the New Testament into Syriac, which have been overwritten by a vita (biography) of female saints and martyrs with a date corresponding to AD 697. This palimpsest is the oldest copy of the Gospels in Syriac, one of two surviving manuscripts that are conventionally dated to before the Peshitta, the standard Syriac translation.

<span class="mw-page-title-main">Syriac literature</span> Literature composed in the Syriac language

Syriac literature is literature in the Syriac language. It is a tradition going back to the Late Antiquity. It is strongly associated with Syriac Christianity.

<span class="mw-page-title-main">Eusebian Canons</span> System of dividing the Gospels used in the Middle Ages

Eusebian canons, Eusebian sections or Eusebian apparatus, also known as Ammonian sections, are the system of dividing the four Gospels used between late Antiquity and the Middle Ages. The divisions into chapters and verses used in modern texts date only from the 13th and 16th centuries, respectively. The sections are indicated in the margin of nearly all Greek and Latin manuscripts of the Bible, but can be also found in periphical Bible transmissions as Syriac and Christian Palestinian Aramaic 5th to 8th century, and in Ethiopian manuscripts until the 14th and 15th centuries, with a few produced as late as the 17th century. These are usually summarized in canon tables at the start of the Gospels. There are about 1165 sections: 355 for Matthew, 235 for Mark, 343 for Luke, and 232 for John; the numbers, however, vary slightly in different manuscripts.

<span class="mw-page-title-main">Curetonian Gospels</span> Manuscript of the New Testament in Old Syriac

The Curetonian Gospels, designated by the siglum syrcur, are contained in a manuscript of the four gospels of the New Testament in Old Syriac. Together with the Sinaiticus Palimpsest the Curetonian Gospels form the Old Syriac Version, and are known as the Evangelion Dampharshe in the Syriac Orthodox Church.

<span class="mw-page-title-main">Agnes Smith Lewis and Margaret Dunlop Gibson</span> Twin scholars and travellers

Agnes Smith Lewis (1843–1926) and Margaret Dunlop Gibson (1843–1920), nées Smith, were English Semitic scholars and travellers. As the twin daughters of John Smith of Irvine, Ayrshire, Scotland, they learned more than 12 languages between them, specialising in Arabic, Christian Palestinian Aramaic, and Syriac, and became acclaimed scholars in their academic fields, and benefactors to the Presbyterian Church of England, especially to Westminster College, Cambridge.

Western Aramaic is a group of Aramaic dialects once spoken widely throughout the ancient Levant, predominantly in the south, and Sinai, including ancient Damascus, Nabatea, Judea, across the Palestine Region, Transjordan, Samaria as well as Lebanon and the basins of the Orontes as far as Aleppo in the north. The group was divided into several regional variants, spoken mainly by the Nabataeans, Palmyrenes, Mizrahi Jews, Melkites of Jewish and pagan descent, Samaritans, Galileans and Maronites. All of the Western Aramaic dialects are considered extinct today, except for the modern variety Western Neo-Aramaic, which is still spoken by the Arameans (Syriacs) in the towns of Maaloula and Jubb'adin in Damascus, Syria.

<i>Sayings of the Desert Fathers</i> Stories attributed to early Christian hermits and monks

The Sayings of the Desert Fathers is the name given to various textual collections consisting of stories and sayings attributed to the Desert Fathers from approximately the 5th century AD.

<span class="mw-page-title-main">Bible translations into Aramaic</span>

Bible translations into Aramaic covers both Jewish translations into Aramaic (Targum) and Christian translations into Aramaic, also called Syriac (Peshitta).

<span class="mw-page-title-main">Syriac versions of the Bible</span>

Syriac is a dialect of Aramaic. Portions of the Old Testament were written in Aramaic and there are Aramaic phrases in the New Testament. Syriac translations of the New Testament were among the first and date from the 2nd century. The whole Bible was translated by the 5th century. Besides Syriac, there are Bible translations into other Aramaic dialects.

<span class="mw-page-title-main">Schøyen Collection</span> Private manuscript collections located in Oslo and London

The Schøyen Collection is one of the largest private manuscript collections in the world, mostly located in Oslo and London. Formed in the 20th century by the father of current owner Martin Schøyen, it comprises manuscripts of global provenance, spanning 5,000 years of history. It contains more than 13,000 manuscript items; the oldest is about 5,300 years old. There are manuscripts from 134 different countries and territories, representing 120 languages and 185 scripts.

<span class="mw-page-title-main">Codex Climaci Rescriptus</span> New Testament manuscript

Codex Climaci Rescriptus is a collective palimpsest manuscript consisting of several individual manuscripts underneath, Christian Palestinian Aramaic texts of the Old and New Testament as well as two apocryphal texts, including the Dormition of the Mother of God, and is known as Uncial 0250 with a Greek uncial text of the New Testament and overwritten by Syriac treatises of Johannes Climacus : the scala paradisi and the liber ad pastorem. Paleographically the Greek text has been assigned to the 7th or 8th century, and the Aramaic text to the 6th century. It originates from Saint Catherine's Monastery going by the New Finds of 1975. Formerly it was classified for CCR 5 and CCR 6 as lectionary manuscript, with Gregory giving the number 1561 to it.

<span class="mw-page-title-main">Hyrcania (fortress)</span> Hasmonean fortress in the West Bank

Hyrcania was an ancient fortress in the Judean Desert. It was built by Hasmonean ruler John Hyrcanus or his son Alexander Jannaeus in the 2nd or 1st century BCE.

Codex Sinaiticus Rescriptus, mostly originating in Saint Catherine's Monastery, Sinai from Sin. Georg. 34; Tsagareli 81, is an accumulation of nineteen Christian Palestinian Aramaic palimpsest manuscripts containing Old Testament, Gospel and Epistles pericopes of diverse Lectionaries, among them two witnesses of the Old Jerusalem Lectionary, various unidentified homilies and two by John Chrysostom, hagiographic texts as the Life of Pachomios, the Martyrdom of Philemon Martyrs, and the Catecheses by Cyril of Jerusalem. The palimpsests manuscripts are recycled parchment material that were erased and reused by the tenth century Georgian scribe Ioane-Zosime for overwriting them with homilies and a Iadgari. Part of the parchment leaves had been brought by him from the Monastery of Saint Sabas, south of Jerusalem in the Kidron Valley, when he moved to St Catherine's Monastery and became there librarian. In the nineteenth century most of the codex was removed from the monastery at two periods. C. Tischendorf took two thirds in 1855 and 1857 with the Codex Sinaiticus to St Peterburg and handed it over to the Imperial Library, now the National Library of Russia, and the remaining third left on a clandestine route [so-called collection of Dr Friedrich Grote (1862-1922)] and found its way into various European and later also into US collections, at present in a Norwegian collection. From the New Finds of 1975 in the Monastery of Saint Catherine missing folios of some of the underlying manuscripts could be retrieved, with one connected to Princeton, Garrett MS 24.

<span class="mw-page-title-main">Hipparchus star catalog</span> Ancient astronomical map by Hipparchus

The Hipparchus star catalog is a list of at least 850 stars that also contained coordinates of stellar positions in the sky, based on celestial equatorial latitude and longitude. According to British classicist Thomas Heath, Hipparchus was the first to employ such a method to map the stars, at least in the West. Hipparchus is also credited with creating a celestial globe, although this object is not known to be extant. The catalog was lost to history, until parts of it were rediscovered in 2022 in the Codex Climaci Rescriptus, an ancient palimpsest found in Saint Catherine's Monastery on Mount Sinai.

References

  1. 1 2 3 4 Friedrich Schulthess, Grammatik des christlich-palästinischen-Aramäisch (Tübingen: J. C. B. Mohr, 1924), pp. 1–2.
  2. Arabic in Context. Brill. 6 June 2017. p. 338. ISBN   9789004343047. For the Aramaic-speaking Christian communities of Sinai, Palestine or Trans-Jordan, Christian Palestinian Aramaic was the dominant language in local churches; for Syria and Mesopotamia, it was rather Syriac.…
  3. 1 2 3 Christa Müller-Kessler, "Christian Palestinian Aramaic and Its Significance to the Western Aramaic Dialect Group" (review article), Journal of the American Oriental Society 119, 4 (1999), pp. 631–636.
  4. J. A. Fitzmyer, "The Phases of the Aramaic Language," in The Wandering Aramean(Chico, California, 1979), pp. 57–84.
  5. Alain Desreumaux apud Philothée du Sinaï, Nouveaux manuscrits syriaques du Sinai (Athens, 2008)
  6. 1 2 Christa Müller-Kessler, Grammatik des Christlich-Palästinisch-Aramäischen. Teil 1: Schriftlehre, Lautlehre, Morphologie (Texte und Studien zur Orientalistik 6; Hildesheim, 1991), p. 6.
  7. 1 2 3 4 Matthew Morgenstern, "Christian Palestinian Aramaic", in Stefan Weninger (ed.), The Semitic Languages: An International Handbook (De Gruyter Mouton, 2011), pp. 628–37.
  8. Contours in the Text. Bloomsbury Academic. p. 64. …Suristi, "Syria", and "Syrian" – the Greek names for Aram, Aramaean or Aramaic. Aramaic was also known as 'Syriac' in later Rabbinic literature…
  9. J. Wilkinson, Egeria's Travels (Oxford, 1963), p. 163.
  10. W. Telfer, Cyril of Jerusalem and Nemesius of Emesa (London, 1955), p. 35.
  11. F. Rosenthal, "Das Christlich-Palestinensische", in Die aramaistische Forschung seit Th. Nöldelke’s Veröffentlichungen (Leiden, 1939), pp. 144–146.
  12. J. D. Michaelis and J. D. G. Adler, Novi Testamenti versiones syricae Simplex, Philoxeniana et Hierosolymitana (Copenhagen, 1798), p. 140.
  13. F. Miniscalchi Erizzo, Evangeliarum Hierosolymitanum (Verona, 1861).
  14. 1 2 Smith Lewis, Agnes and Dunlop Gibson, Margaret (1899). The Palestinian Syriac lectionary of the Gospels, re-edited from two Sinai MSS, and from P. de Lagarde's edition of the "Evangeliarium Hierosolymitanum". Kegan Paul, Trench, Trübner. p. ix.{{cite book}}: CS1 maint: multiple names: authors list (link)
  15. Sebastian P. Brock, "Christian Palestinian Aramaic", in Sebastian P. Brock, Aaron M. Butts, George A. Kiraz and Lucas Van Rompay (eds.), Gorgias Encyclopedic Dictionary of the Syriac Heritage: Electronic Edition (Gorgias Press, 2011 [print]; Beth Mardutho, 2018 [online]).
  16. Theodor Nöldeke, "Über den christlich-palästinischen Dialect", Zeitschrift der Deutschen Morgenländischen Gesellschaft 22 (1868), pp. 443–527.
  17. 1 2 Émile Puech, "Notes d’épigraphie christo-palestinniene de Jordanie", in C. Dauphin and B. Harmaneh (eds.), In Memoriam Fr. Michele Piccirillo, OFM (1944–2008) (BAR International Series 248; Oxford, 2011), pp. 75–94, figs. 205–236.
  18. 1 2 Jean-Baptiste Humbert and Alain Desreumaux, Khirbet es-samra I Jordanie (Bibliothèque de l'anquité tardive; Turnhout, 1998), pp. 435–521 (script samples).
  19. J. Naveh and S. Shaked, Magic Spells and Formulae (Jerusalem: Magnes Press, 1993), pp. 107–109, pl. 17.
  20. E. Puech, "Deux amulettes palestiniennes une en grec et une bilingue en grec-christo-palestinien," in H. Gasche and B. Hrouda (eds.), Collectanea orientalia. Histoire, arts de l’espace et industrie de la terre. Etudes offertes en hommage à Agnès Spycket (CPOA 3; Neuchâtel, 1996), pp. 299–310.
  21. K. Beyer, Die Texte vom Toten Meer, Vol. 1–2, Supplement (Göttingen, 1984, 1994, 2004).
  22. M. Baillet, "Un Livret Magique en Christo-Palestinien à L'Université de Louvain", Le Muséon 78 , 1963, pp. 375–401.
  23. 1 2 Christa Müller-Kessler, Grammatik des Christlich-Palästinisch-Aramäischen. Teil 1: Schriftlehre, Lautlehre, Morphologie (Texte und Studien zur Orientalistik 6; Hildesheim, 1991), p. 8.
  24. 1 2 3 Müller-Kessler, Christa (2014). "Codex Sinaiticus Rescriptus (CRSG/O/P/S)". Le Muséon (3): 263–309. doi:10.2143/MUS.127.3.3062095.
  25. M. Sokoloff and J. Yahalom, "Christian Palimpsests from the Cairo Geniza", Revue d’Histoire des Textes 8, 1978, pp. 109–132.
  26. F. Schulthess, Christlich-Palästinische Fragmente aus der Omajjaden-Moschee zu Damaskus (Berlin, 1905).
  27. Müller-Kessler, Christa (January 2018). "Three Early Witnesses of the "Dormition Of Mary" in Christian Palestinian Aramaic from the Cairo Genizah (Taylor-Schechter Collection) and the New Finds in St Catherine's Monastery". Apocrypha. 29: 69–95. doi:10.1484/J.APOCRA.5.116638.
  28. Müller-Kessler, Christa (18 July 2019). "An Overlooked Christian Palestinian Aramaic Witness of the "Dormition of Mary" in Codex Climaci Rescriptus (CCR IV)". Collectanea Christiana Orientalia. 16: 81–98. doi:10.21071/cco.v16i0.1101. hdl: 10396/19203 . ISSN   2386-7442.
  29. 1 2 3 "Research Site | Sinai Palimpsests Project". sinai.library.ucla.edu.
  30. Müller-Kessler, Christa (January 2019). "The Unknown Martyrdom of Patriklos of Caesarea in Christian Palestinian Aramaic From St Catherine's Monastery (Sinai, Arabic NF 66)". Analecta Bollandiana. 137 (1): 63–71. doi:10.1484/J.ABOLL.4.2019024.
  31. Agnes Smith Lewis, The Codex Climaci Rescriptus (Horae Semiticae VIII; Cambridge, 1909).
  32. Sebastian P. Brock, "The Syriac ‘New Finds’ at St. Catherine’s Monastery, Sinai and Their Significance", The Harp 27 (2011), pp. 39–52.
  33. Christa Müller-Kessler, "1.4.9 Christian Palestinian Aramaic Translation", in Armin Lange and Emanuel Tov (eds.), The Hebrew Bible, Vol. 1A (Leiden: Brill, 2016), pp. 447–456.
  34. M. Halloun, and R. Rubin, "Palestinian Syriac Inscription from ʿEn Suweinit," Liber Annuus 31 (1981), 291–298, Tf. 59–62
  35. J. T. Milik, "Inscription araméenne christo-palestinienne de ʿAbûd," Liber Annuus 10, 1959–60, pp. 197–204.
  36. R. A. Macalister, "A Byzantine Church at Umm er Rûs," PEFQS 31, 1899, pp. 200–204.
  37. F. Macler, "L’inscription syriaque de Ste. Anne à Jérusalem," in Mosaïque orientale (Paris, 1907), pp. 16–21.
  38. Estēe Dvorjetski, Christa Müller-Kessler, Michael Eisenberg, Adam Pažout, Mechael Osband, “Christian Palestinian Aramaic Inscription from the Rural Territory of Sussita-Antiochia Hippos”, ARAM 34, 2022, pp. 138–151
  39. L. Segni and J. Naveh, "A Bilingual Greek – Aramaic Inscription from Ḥ. Qastra, near Haifa," ‘Atiqot 29, 1996, pp. 77–78.
  40. J. T. Milik, "The Archaeological Remains at el-Mird in the Wilderness of Judaea, Appendix: The Monastery of Kastellion," Biblica 42, 1961, pp. 21–27.
  41. M.-H. Rutschowscaya and A. Desreumaux, "Une peinture copte sur un bois inscrit en araméen christo-paestinien au Musée du Louvre," Compte rendue de séances l’Académie des Inscriptions et Belles Lettres 1992, pp. 83–92.

Further reading