final group of four manuscripts is headed by Monastery Library, Vorau (Austria), MS 136, 13th century (=435), Unpublished untill [sic] 1985. Two Serbian-Slavonic manuscripts with minor variants are known, in addition to (at least) two illuminated Modern Greek manuscripts: Monastery of Koutloumousi, Mount Athos, MS 100, 16th century (=661); Bodleian Library, Oxford, Ms Roe 5, 1614 (=671).<ref>Miniatures of both of them were published by Gary Vikan,, Illuminated Manuscripts; miniatures of 661 published by S. M. Pelekanidis, P. C. Christou, C. Tsiounis, and S. N. Kadas, The Treasures of Mount Athos. Illuminated Manuscripts, Miniatures-Headpieces-Initial Letters (Athens, 1974) vol. 1 pp. 456, 458f. figs. 339-341</ref> 20th century interpretation history In 1918 E.W. Brooks published a translation and introduction to Joseph and Aseneth in which he wrote the following: "that the book in its present shape is the work of a Christian writer will be at once recognized by any reader." Two English anthologies of Old Testament Apocrypha/Pseudepigrapha include translations of Joseph and Aseneth, all based on Greek manuscripts later than the oldest extant Syriac version. An introduction and translation by C. Burchard is included in James H. Charlesworth's The Old Testament Pseudepigrapha, volume 2. Similarly H.F.D. Sparks includes a translation by D. Cook in his The Apocryphal Old Testament. The inclusion of Joseph and Aseneth in these anthologies seem to suggest that the editors and translators were under the impression that the author was Jewish and that the work had something to do with Jewish apocryphal literature. This accords with Burchard's judgment in 1985. He writes: "Every competent scholar has since Batiffol has maintained that Joseph and Aseneth is Jewish, with perhaps some Christian interpolations; no one has put the book much after A.D. 200, and some have placed it as early as the second century B.C. As to the place of origin, the majority of scholars look to Egypt." A list of extant manuscripts and 20th century interpretation history can be found in the introductions to these two anthologies. Views as to origin include: written in Israel by an Orthodox Jew (Aptowitzer); in Israel written by an Essene (Riessler); in Alexandria Egypt composed by a member of the Therapeutae (K.G. Kuhn); and also in Egypt relating to the Jewish temple in the nome of Heliopolis (founded c. 170 BCE), in the same area as the geographical setting of the story (Bohak). Cook endorsed the view of an earlier French scholar, Marc