Processes of exchange in the recitations of holy texts from the Iranian-Mesopotamian region: the risk of losing the Jewish, Christian, Mandaean, and Muslim heritage

传统的神圣文本被背诵，即吟唱，而不仅仅是宣读，是非常古老的。已经在巴比伦塔木德，Megillah 32a它是说任何人，谁读的经文没有旋律公式：“我给他们也制定了不好。“（以弗所书20：25）背诵圣经的重要性有各种原因：然而，神圣的文本是要用提高的声音产生的，而不是用常规的说法，因为它毕竟是指向上帝的。此外，具有旋律结构的文本更容易在记忆中保留。正确的背诵变得非常重要，因为人们担心通过不正确的背诵，文本的意义可能会被改变，或者可能出现多种理解文本的方式。其目的是使《托拉》、《福音书》、《银座经》和《古兰经》的公开背诵尽可能容易被聚集在一起做礼拜的人理解，因为俗人无法阅读这些文本。他们对圣经的接触完全是听觉上的。对东叙利亚语和曼达语背诵的共同研究，以及对伊朗和伊拉克古兰经背诵的共同研究，都是基于这些见解。这是第一次对这些面临失传风险的传统进行研究。

The tradition for sacred texts to be recited, i.e. chanted rather than just read out, is very old. Already in the Babylonian Talmud, Megillah 32a it is said about anyone, who reads from the Scripture without melodic formula: "I gave them also statutes that were not good." (Ez.20:25) The importance of Biblical recitation has various reasons: The holy text was, however, to be produced with elevated voice, not in the tone of regular parlance, since it was, after all, directed towards God. Furthermore, a text with melodic structuring was easier to retain in memory. Correct recitation became very important because of the fear that through improper recitation the meaning of a text could be altered or multiple ways of understanding a text could emerge. The goal was to make the public recitation of the texts of the Torah, the Gospels, the Ginza and the Qur´an as intelligible as possible to those gathered in worship, since the laity could not read the text. Their access to the holy texts was strictly an aural one. The common study of East Syriac and Mandaic recitations as well as of the recitation of the Qur´an in Iran and Iraq is based on these insights. It is the first research on these traditions which are at the risk of loss.