Gerhard Beyer surveys the evidence for the transmission of Eusebius’s work including questions and answers on the Gospels (peri diaphonias euangelion) within the Jacobite and the Nestorian Syriac traditions.

Alfred Rahlfs provides translations and a comparative analysis of inscriptions from Ezana, king of Aksum and the Abyssinian Empire that have previously been regarded as proof of the origin of Christianity in Ethiopia.

Frothingham here offers the Syriac text, with an annotated Italian translation, of Jacob of Sarug’s homily on the Baptism of Constantine (832 lines), based chiefly two manuscripts, one from the Vatican and the other from the British Museum.

In this brief work, Larsow discusses the evidence for Syriac dialects, other than the well-known eastern and western varieties, and he especially makes use of material from the lexica of Bar Ali and Bar Bahlul.

This volume is Baethgen’s dissertation from the University of Leipzig, in which he presents the Syriac text, based on the only manuscript of the work (from Berlin), along with an annotated German translation and an introduction.

In this influential book, Ely produced an impact outside his own field of economy that was felt in the world of theological study. Still timely and sensible, this treatment of a layman’s view of the social obligations of Christianity maintains its ability to challenge convention and urge for progress. A significant treatment of an essential aspect of ethical religious principles, this book would be profitably read by all who are interested in a fair society.

The cuneiform terms for sport introduce these studies on a variety of topics dealing with Akkadian and Sumerian lexicography. Other essays include an exploration of a cuneiform description of a volcanic eruption, the Assyrian words pâtu (blowy), pâţu (brim), miţpânu (longbow), talîmu (full brother), budulxu (bdellium), zâzu (halve), marçu (sick and arduous), xamâdu (to help), napšu (lust), and kamâsu, kanâšu, and qamâçu. Semitic and Classical descriptions of naphtha and asphalt, and a study of the cuneiform name of the home of ‘Omar Khayyâm are included. Sumerian lexicography is not neglected, with explorations of nimur (salt, smoke, salt-swamp), and azalak (fuller).

In this edition of the poems of Mutalammis, a 6th-century poet from the tribe of Bakr, Vollers draws on his extensive experience in Cairo to present an informative edition of the poems in both Arabic and German translation. After a substantial introduction to the material at hand, the Arabic texts, annotated, are presented. This is followed by the fragments that have survived and a translation of texts I to XVII. With this wealth of material, the interested reader of early Arabic poetry will find this edition of poems by Mutalammis a welcome edition to their library of Arabic literature.

P. Maternus Wolff publishes here the Syriac text and German translation of three burial hymns by Narsai that were originally included in an unfinished work by Karl Macke. Wolff also includes an introduction and a critical apparatus for the text.

Although this fragmentary Eastern Syriac Anaphora was previously published by G. Bickell, R.H. Connolly disagreed with several editorial and conjectural decisions. Thus, Connolly publishes here his own edited version of the text accompanied by a Latin translation and extended notes.

Adolf Rücker publishes here the Syriac text and German translation of two poems about the Magi from the “Nestorian” Syriac tradition and discusses the unique features of the Magi narrative present in the Syriac sources.

August Haffner provides a critique of Ernst Trumpp’s use of the Ethiopic and Arabic sources used in his publication of the Hexamaron of Pseudo-Ephiphanius.

Anton Baumstark surveys the possible literary sources for liturtgical hymn prayers of the Eastern Syriac tradition and also provides a Latin translation of nineteen such prayers found in Bedjan’s Chaldean Breviary.

Egon Wellesz presents here a thorough study of music in the Ethiopic Christian tradition. Wellesz’s discussion includes a survey of previous literature, a comparison of musical features with other traditions, and examples of Ethiopic musical texts.

Anton Baumstark compares the Greek text of a Theotokion preserved in a sixth-century manuscript to comparable texts from the Oriental Christian traditions and the Western Ambrosian Rite.

Joseph Catergian’s Die Liturgien bei den Armeniern was significant for liturgical studies in the Armenian tradition, but it lacked translations of the texts. The present publication includes translations by Peter Ferhart, Anton Baumstark, and Adolf Rücker.

In this collection of poetry of Umayya ibn Abi al-Salt, as well as poems published in his name, Schulthess does a great service in bringing together these legendary Arabic poems. Umayya ibn Abi al-Salt was a contemporary of Muhammad who did not accept Islam. Printed here in the original Arabic, the poems are also translated in German and annotated. Schulthess also provides a knowledgeable introduction that includes a listing of the manuscript sources utilized in the reconstruction of the texts.

Turning his keen linguistic eye toward various influences on the Syriac language, Lagarde he addresses the various Persian, Armenian, and Indic words that occur in Syriac literature. Arranged alphabetically according to the Syriac spelling of the words, Lagarde ably addresses 222 loan words with frequently detailed entries tracing roots of the words back through their linguistic pedigree. For the scholar of comparative Semitic philology who is interested in the wider background and origins of these specific words, this booklet will prove to be a powerful and much-used tool.

The Armenian version of the Chronicle of Michael the Great was overshadowed by the discovery of the Syriac version. However, Felix Hasse argues that the unique features of the Armenian text provide an important historical source for the Armenian tradition.

Egon Wellesz presents here an in-depth survey of Christian music in the Byzantine tradition. Wellesz discusses the present state of research and the problems inherent in such a survey, and describes the notation and symbols used in the manuscript tradition.

Felix Haase presents one of the first in-depth surveys of the text of the Chronicle of Pseudo-Dionysius of Tell-Mahre and focuses on the issue of the texts that were used as sources for the composition of the Chronicle

In the early twentieth-century, P.S. Landersdorfer published a translation of Jacob of Serug’s homily on the fall of the idols accompanied by a commentary. Bernhard Vandenhoff publishes here a critique of Landersdorfer’s conclusions about the gods mentioned in Jacob’s “god-list.”

Previous attempts to compare the art and architecture of Ravenna have focused only on Rome and Constantinople, but Josef Strzygowski argues here that the Oriental Christian tradition should be considered as a contributing influence as well.

Theodor Kluge publishes a German translation of two Eastern Christian liturgical texts for use in Holy Week, Easter and Pentecost. Anton Baumstark adds notations to the translation and includes an introduction to each text.

Sippar had yielded thousands of clay tablets and these were still being published in this period. Texts are given in transliteration and translation, and commentary is included. The next section concerns the representation from seal impressions, those categorized by gods and those categorized by epic. A comparison of names and an overview of published cuneiform texts also play a role in the discussion. The texts are presented in line drawings and photographs of cylinder-seal impressions conclude the work.