Deprecated: Using ${var} in strings is deprecated, use {$var} instead in /usr/home/rpearse/public_html/wiki/includes/GlobalFunctions.php on line 2077

Deprecated: preg_match(): Passing null to parameter #2 ($subject) of type string is deprecated in /usr/home/rpearse/public_html/wiki/includes/libs/rdbms/lbfactory/LBFactory.php on line 697

Warning: session_name(): Session name cannot be changed after headers have already been sent in /usr/home/rpearse/public_html/wiki/includes/Setup.php on line 803

Deprecated: Return type of MediaWiki\Session\PHPSessionHandler::open($save_path, $session_name) should either be compatible with SessionHandlerInterface::open(string $path, string $name): bool, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/PHPSessionHandler.php on line 180

Deprecated: Return type of MediaWiki\Session\PHPSessionHandler::close() should either be compatible with SessionHandlerInterface::close(): bool, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/PHPSessionHandler.php on line 195

Deprecated: Return type of MediaWiki\Session\PHPSessionHandler::read($id) should either be compatible with SessionHandlerInterface::read(string $id): string|false, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/PHPSessionHandler.php on line 209

Deprecated: Return type of MediaWiki\Session\PHPSessionHandler::write($id, $dataStr) should either be compatible with SessionHandlerInterface::write(string $id, string $data): bool, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/PHPSessionHandler.php on line 237

Deprecated: Return type of MediaWiki\Session\PHPSessionHandler::destroy($id) should either be compatible with SessionHandlerInterface::destroy(string $id): bool, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/PHPSessionHandler.php on line 343

Deprecated: Return type of MediaWiki\Session\PHPSessionHandler::gc($maxlifetime) should either be compatible with SessionHandlerInterface::gc(int $max_lifetime): int|false, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/PHPSessionHandler.php on line 364

Deprecated: MapCacheLRU implements the Serializable interface, which is deprecated. Implement __serialize() and __unserialize() instead (or in addition, if support for old PHP versions is necessary) in /usr/home/rpearse/public_html/wiki/includes/libs/MapCacheLRU.php on line 37

Deprecated: Return type of Wikimedia\Rdbms\IResultWrapper::current() should either be compatible with Iterator::current(): mixed, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/libs/rdbms/database/resultwrapper/IResultWrapper.php on line 70

Deprecated: Return type of Wikimedia\Rdbms\IResultWrapper::next() should either be compatible with Iterator::next(): void, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/libs/rdbms/database/resultwrapper/IResultWrapper.php on line 80

Deprecated: Return type of Wikimedia\Rdbms\IResultWrapper::key() should either be compatible with Iterator::key(): mixed, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/libs/rdbms/database/resultwrapper/IResultWrapper.php on line 75

Deprecated: Return type of Wikimedia\Rdbms\ResultWrapper::valid() should either be compatible with Iterator::valid(): bool, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/libs/rdbms/database/resultwrapper/ResultWrapper.php on line 116

Deprecated: Return type of Wikimedia\Rdbms\ResultWrapper::rewind() should either be compatible with Iterator::rewind(): void, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/libs/rdbms/database/resultwrapper/ResultWrapper.php on line 89

Deprecated: strlen(): Passing null to parameter #1 ($string) of type string is deprecated in /usr/home/rpearse/public_html/wiki/includes/libs/rdbms/database/Database.php on line 618

Deprecated: Return type of MediaWiki\Session\Session::count() should either be compatible with Countable::count(): int, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/Session.php on line 625

Deprecated: Return type of MediaWiki\Session\Session::current() should either be compatible with Iterator::current(): mixed, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/Session.php on line 631

Deprecated: Return type of MediaWiki\Session\Session::next() should either be compatible with Iterator::next(): void, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/Session.php on line 643

Deprecated: Return type of MediaWiki\Session\Session::key() should either be compatible with Iterator::key(): mixed, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/Session.php on line 637

Deprecated: Return type of MediaWiki\Session\Session::valid() should either be compatible with Iterator::valid(): bool, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/Session.php on line 655

Deprecated: Return type of MediaWiki\Session\Session::rewind() should either be compatible with Iterator::rewind(): void, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/Session.php on line 649

Deprecated: Return type of MediaWiki\Session\Session::offsetExists($offset) should either be compatible with ArrayAccess::offsetExists(mixed $offset): bool, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/Session.php on line 665

Deprecated: Return type of & MediaWiki\Session\Session::offsetGet($offset) should either be compatible with ArrayAccess::offsetGet(mixed $offset): mixed, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/Session.php on line 678

Deprecated: Return type of MediaWiki\Session\Session::offsetSet($offset, $value) should either be compatible with ArrayAccess::offsetSet(mixed $offset, mixed $value): void, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/Session.php on line 688

Deprecated: Return type of MediaWiki\Session\Session::offsetUnset($offset) should either be compatible with ArrayAccess::offsetUnset(mixed $offset): void, or the #[\ReturnTypeWillChange] attribute should be used to temporarily suppress the notice in /usr/home/rpearse/public_html/wiki/includes/session/Session.php on line 693

Deprecated: Optional parameter $style declared before required parameter $ts is implicitly treated as a required parameter in /usr/home/rpearse/public_html/wiki/vendor/wikimedia/timestamp/src/ConvertibleTimestamp.php on line 227

Deprecated: Creation of dynamic property ApiMain::$mCommit is deprecated in /usr/home/rpearse/public_html/wiki/includes/api/ApiMain.php on line 292

Warning: Cannot modify header information - headers already sent by (output started at /usr/home/rpearse/public_html/wiki/includes/GlobalFunctions.php:2077) in /usr/home/rpearse/public_html/wiki/includes/Feed.php on line 294

Warning: Cannot modify header information - headers already sent by (output started at /usr/home/rpearse/public_html/wiki/includes/GlobalFunctions.php:2077) in /usr/home/rpearse/public_html/wiki/includes/Feed.php on line 300

Warning: Cannot modify header information - headers already sent by (output started at /usr/home/rpearse/public_html/wiki/includes/GlobalFunctions.php:2077) in /usr/home/rpearse/public_html/wiki/includes/WebResponse.php on line 72

Warning: Cannot modify header information - headers already sent by (output started at /usr/home/rpearse/public_html/wiki/includes/GlobalFunctions.php:2077) in /usr/home/rpearse/public_html/wiki/includes/WebResponse.php on line 72

Warning: Cannot modify header information - headers already sent by (output started at /usr/home/rpearse/public_html/wiki/includes/GlobalFunctions.php:2077) in /usr/home/rpearse/public_html/wiki/includes/WebResponse.php on line 72
https://roger-pearse.com/wiki/api.php?action=feedcontributions&feedformat=atom&user=194.75.128.200 2025-04-03T20:31:11Z User contributions MediaWiki 1.33.0 https://roger-pearse.com/wiki/index.php?title=Stephen_bar_Sudhaili&diff=1463 2005-11-18T13:25:19Z

<p>194.75.128.200: /* Bibliography */</p> <hr /> <div>STEPHEN BAR SUDHAILE, a Syrian mystical writer, who flourished about the end of the 5th century A.D. The earlier part of his career was passed at Edessa, of which he may have been a native. He afterwards removed to Jerusalem, where he lived as a monk, and endeavoured to make converts to his peculiar doctrines, both by teaching among the community there and by letters to his former friends at Edessa. He was the author of commentaries on the Bible and other theological works. Two of his eminent contemporaries, the Monophysites Jacob of Serugh (d. 515-21) and Philoxenus of Mabbogh (d. 523), wrote letters in condemnation of his teaching. His two main theses which they attacked were (1) the limited duration of the future punishment of sinners, (2) the pantheistic doctrine that all nature is consubstantial with the Divine essence that the whole universe has emanated from God, and will in the end return to and be absorbed in him.<br /> <br /> The fame of Stephen as a writer rests on his identification with the author of a treatise which survives in a single Syriac MS. (Brit. Mus. Add. MSS. 7189, written mainly in the 13th century), &#039;&#039;The book of Hierotheus on the hidden mysteries of the house of God&#039;&#039;. The work claims to have been composed in the 1st century AD. by a certain Hierotheus who was the disciple of St Paul and the teacher of Dionysius the Areopagite. But, like the works which pass under the name of Dionysius, it is undoubtedly pseudonymous, and most Syriac writers who mention it attribute it to Stephen. An interesting discussion and summary of the book have been given by A. L. Frothingham (Stephen bar Sudhaili, Leiden, 1886), and an English translation was published in 1927 by the Texts and Translations Society. From Frothingham&#039;s analysis we learn that the work consists of five books; after briefly describing the origin of the world by emanation from the Supreme Good it is mainly occupied with the description of the stages by which the mind returns to union with God, who finally becomes all in all. To describe the contents in a few words: at the beginning we find the statement regarding absolute existence, and the emanation from primordial essence of the spiritual and material universes: then comes, what occupies almost the entire work, the experience of the mind in search of perfection during this life. Finally comes the description of the various phases of existence as the mind rises into complete union with, and ultimate absorption into, the primitive essence. The keynote to the experience of the mind is its absolute identification with Christ; but the son finally resigns the kingdom unto the Father, and all distinct existence comes to an end, being lost in the chaos of the Good (Frothingham, p. 92). One of the most curious features of the work is the misguided skill with which the language of the Bible is pressed into the service of pantheistic speculation. In this and other respects the book harmonizes well with the picture of Stephens teaching afforded by the letter of Philoxenus to the Edessene priests Abraham and Orestes (Frothingham, pp. 284-8). The Book of Hierosheus is probably an original Syriac work, and not translated from Greek. Its relation to the Pseudo-Dionysian literature is a difficult question; probably Frothingham (p. 83) goes too far in suggesting that it was prior to all the pseudo-Dionysian writings (cf. Ryssel in Zeitschrfft fur Kirchengeschichte).<br /> <br /> The unique MS. in which the book of Hierotheus survives furnishes along with its text the commentary made upon it by Theodosius, patriarch of Antioch (887-896), who appears to have sympathized with its teaching. A rearrangement and abridgment of the work was made by the great Monophysite author Barhebraeus (1226-1286), who expunged or garbled much of its unorthodox teaching. It is interesting to note that the identical copy which he used is the MS. which now survives in the British Museum. (N. M.)<br /> <br /> (From the 1911 Encyclopedia).<br /> <br /> === Bibliography ===<br /> <br /> * Frothingham, Arthur L. (Arthur Lincoln), (1859-1923), &#039;&#039;Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos&#039;&#039;, Leyden : E.J. Brill (1886). 111 p ; 25 cm. Includes two short works in Syriac with English translations and an English &quot;summary&quot; of the book of Hierotheos (Ketava de-kudsha Iyerute&#039;us) <br /> <br /> * &#039;&#039;The Book which is called the Book of the Holy Hierotheos, with extracts from the prolegomena and commentary of Theodosios of Antioch and from the &quot;Book of Excerpts&quot; and other works of Gregory Bar-Herbræus&#039;&#039;. Edited and translated by Fred Sshipley MARSH (d. 1953). Eng. &amp; Syriac. London, Pub. for the Text and Translation Society by Williams and Norgate (1927). pp. viii, 297, 180. 8o. (Facsimile in 1969, ISBN 057699166X, pub. Gregg International Publishers : Farnborough, Hants). Syriac texts with English translation. The Syriac text has been taken mainly from British museum ms. Add. 7189, which contains the whole of the Book of Hierotheus and the Prolegomena and Commentary of Theodosius of Antioch. In the present work the text of the Book of Hierotheus is separated from the commentary in which, in the manuscript, it is embedded, and specimens only of the Prolegomena and Commentary of Theodosius are published, and not the whole; to this have been added some extracts from the writings of Bar Hebræus (mainly from British museum ms. Oriental 1017) and a few specimens of the original work of the scholiast of the Harvard ms. (Semitic museum no. 4009)</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Stephen_bar_Sudhaili&diff=278 2005-11-18T13:23:19Z

<p>194.75.128.200: </p> <hr /> <div>STEPHEN BAR SUDHAILE, a Syrian mystical writer, who flourished about the end of the 5th century A.D. The earlier part of his career was passed at Edessa, of which he may have been a native. He afterwards removed to Jerusalem, where he lived as a monk, and endeavoured to make converts to his peculiar doctrines, both by teaching among the community there and by letters to his former friends at Edessa. He was the author of commentaries on the Bible and other theological works. Two of his eminent contemporaries, the Monophysites Jacob of Serugh (d. 515-21) and Philoxenus of Mabbogh (d. 523), wrote letters in condemnation of his teaching. His two main theses which they attacked were (1) the limited duration of the future punishment of sinners, (2) the pantheistic doctrine that all nature is consubstantial with the Divine essence that the whole universe has emanated from God, and will in the end return to and be absorbed in him.<br /> <br /> The fame of Stephen as a writer rests on his identification with the author of a treatise which survives in a single Syriac MS. (Brit. Mus. Add. MSS. 7189, written mainly in the 13th century), &#039;&#039;The book of Hierotheus on the hidden mysteries of the house of God&#039;&#039;. The work claims to have been composed in the 1st century AD. by a certain Hierotheus who was the disciple of St Paul and the teacher of Dionysius the Areopagite. But, like the works which pass under the name of Dionysius, it is undoubtedly pseudonymous, and most Syriac writers who mention it attribute it to Stephen. An interesting discussion and summary of the book have been given by A. L. Frothingham (Stephen bar Sudhaili, Leiden, 1886), and an English translation was published in 1927 by the Texts and Translations Society. From Frothingham&#039;s analysis we learn that the work consists of five books; after briefly describing the origin of the world by emanation from the Supreme Good it is mainly occupied with the description of the stages by which the mind returns to union with God, who finally becomes all in all. To describe the contents in a few words: at the beginning we find the statement regarding absolute existence, and the emanation from primordial essence of the spiritual and material universes: then comes, what occupies almost the entire work, the experience of the mind in search of perfection during this life. Finally comes the description of the various phases of existence as the mind rises into complete union with, and ultimate absorption into, the primitive essence. The keynote to the experience of the mind is its absolute identification with Christ; but the son finally resigns the kingdom unto the Father, and all distinct existence comes to an end, being lost in the chaos of the Good (Frothingham, p. 92). One of the most curious features of the work is the misguided skill with which the language of the Bible is pressed into the service of pantheistic speculation. In this and other respects the book harmonizes well with the picture of Stephens teaching afforded by the letter of Philoxenus to the Edessene priests Abraham and Orestes (Frothingham, pp. 284-8). The Book of Hierosheus is probably an original Syriac work, and not translated from Greek. Its relation to the Pseudo-Dionysian literature is a difficult question; probably Frothingham (p. 83) goes too far in suggesting that it was prior to all the pseudo-Dionysian writings (cf. Ryssel in Zeitschrfft fur Kirchengeschichte).<br /> <br /> The unique MS. in which the book of Hierotheus survives furnishes along with its text the commentary made upon it by Theodosius, patriarch of Antioch (887-896), who appears to have sympathized with its teaching. A rearrangement and abridgment of the work was made by the great Monophysite author Barhebraeus (1226-1286), who expunged or garbled much of its unorthodox teaching. It is interesting to note that the identical copy which he used is the MS. which now survives in the British Museum. (N. M.)<br /> <br /> (From the 1911 Encyclopedia).<br /> <br /> === Bibliography ===<br /> <br /> * Frothingham, Arthur L. (Arthur Lincoln), (1859-1923), &#039;&#039;Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos&#039;&#039;, Leyden : E.J. Brill (1886). 111 p ; 25 cm. Includes two short works in Syriac with English translations and an English &quot;summary&quot; of the book of Hierotheos (Ketava de-kudsha Iyerute&#039;us) <br /> <br /> * &#039;&#039;The Book which is called the Book of the Holy Hierotheos, with extracts from the prolegomena and commentary of Theodosios of Antioch and from the &quot;Book of Excerpts&quot; and other works of Gregory Bar-Herbræus&#039;&#039;. Edited and translated by F. S. Marsh. Eng. &amp; Syriac. London, Pub. for the Text and Translation Society by Williams and Norgate (1927). pp. viii, 297, 180. 8o. (Facsimile in 1969, ISBN 057699166X, pub. Gregg International Publishers : Farnborough, Hants). Syriac texts with English translation. The Syriac text has been taken mainly from British museum ms. Add. 7189, which contains the whole of the Book of Hierotheus and the Prolegomena and Commentary of Theodosius of Antioch. In the present work the text of the Book of Hierotheus is separated from the commentary in which, in the manuscript, it is embedded, and specimens only of the Prolegomena and Commentary of Theodosius are published, and not the whole; to this have been added some extracts from the writings of Bar Hebræus (mainly from British museum ms. Oriental 1017) and a few specimens of the original work of the scholiast of the Harvard ms. (Semitic museum no. 4009)</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Stephen_bar_Sudhaili&diff=277 2005-11-18T13:22:27Z

<p>194.75.128.200: /* Bibliography */</p> <hr /> <div>STEPHEN BAR SUDHAILE, a Syrian mystical writer, who flourished about the end of the 5th century A.D. The earlier part of his career was passed at Edessa, of which he may have been a native. He afterwards removed to Jerusalem, where he lived as a monk, and endeavoured to make converts to his peculiar doctrines, both by teaching among the community there and by letters to his former friends at Edessa. He was the author of commentaries on the Bible and other theological works. Two of his eminent contemporaries, the Monophysites Jacob of Serugh (d. 515-21) and Philoxenus of Mabbogh (d. 523), wrote letters in condemnation of his teaching. His two main theses which they attacked were (1) the limited duration of the future punishment of sinners, (2) the pantheistic doctrine that all nature is consubstantial with the Divine essence that the whole universe has emanated from God, and will in the end return to and be absorbed in him.<br /> <br /> The fame of Stephen as a writer rests on his identification with the author of a treatise which survives in a single Syriac MS. (Brit. Mus. Add. MSS. 7189, written mainly in the 13th century), &#039;&#039;The book of Hierotheus on the hidden mysteries of the house of God&#039;&#039;. The work claims to have been composed in the 1st century AD. by a certain Hierotheus who was the disciple of St Paul and the teacher of Dionysius the Areopagite. But, like the works which pass under the name of Dionysius, it is undoubtedly pseudonymous, and most Syriac writers who mention it attribute it to Stephen. An interesting discussion and summary of the book have been given by A. L. Frothingham (Stephen bar Sudhaili, Leiden, 1886), who later published an English translation. From Frothingham&#039;s analysis we learn that the work consists of five books; after briefly describing the origin of the world by emanation from the Supreme Good it is mainly occupied with the description of the stages by which the mind returns to union with God, who finally becomes all in all. To describe the contents in a few words: at the beginning we find the statement regarding absolute existence, and the emanation from primordial essence of the spiritual and material universes: then comes, what occupies almost the entire work, the experience of the mind in search of perfection during this life. Finally comes the description of the various phases of existence as the mind rises into complete union with, and ultimate absorption into, the primitive essence. The keynote to the experience of the mind is its absolute identification with Christ; but the son finally resigns the kingdom unto the Father, and all distinct existence comes to an end, being lost in the chaos of the Good (Frothingham, p. 92). One of the most curious features of the work is the misguided skill with which the language of the Bible is pressed into the service of pantheistic speculation. In this and other respects the book harmonizes well with the picture of Stephens teaching afforded by the letter of Philoxenus to the Edessene priests Abraham and Orestes (Frothingham, pp. 284-8). The Book of Hierosheus is probably an original Syriac work, and not translated from Greek. Its relation to the Pseudo-Dionysian literature is a difficult question; probably Frothingham (p. 83) goes too far in suggesting that it was prior to all the pseudo-Dionysian writings (cf. Ryssel in Zeitschrfft fur Kirchengeschichte).<br /> <br /> The unique MS. in which the book of Hierotheus survives furnishes along with its text the commentary made upon it by Theodosius, patriarch of Antioch (887-896), who appears to have sympathized with its teaching. A rearrangement and abridgment of the work was made by the great Monophysite author Barhebraeus (1226-1286), who expunged or garbled much of its unorthodox teaching. It is interesting to note that the identical copy which he used is the MS. which now survives in the British Museum. (N. M.)<br /> <br /> === Bibliography ===<br /> <br /> * Frothingham, Arthur L. (Arthur Lincoln), (1859-1923), &#039;&#039;Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos&#039;&#039;, Leyden : E.J. Brill (1886). 111 p ; 25 cm. Includes two short works in Syriac with English translations and an English &quot;summary&quot; of the book of Hierotheos (Ketava de-kudsha Iyerute&#039;us) <br /> <br /> * &#039;&#039;The Book which is called the Book of the Holy Hierotheos, with extracts from the prolegomena and commentary of Theodosios of Antioch and from the &quot;Book of Excerpts&quot; and other works of Gregory Bar-Herbræus&#039;&#039;. Edited and translated by F. S. Marsh. Eng. &amp; Syriac. London, Pub. for the Text and Translation Society by Williams and Norgate (1927). pp. viii, 297, 180. 8o. (Facsimile in 1969, ISBN 057699166X, pub. Gregg International Publishers : Farnborough, Hants). Syriac texts with English translation. The Syriac text has been taken mainly from British museum ms. Add. 7189, which contains the whole of the Book of Hierotheus and the Prolegomena and Commentary of Theodosius of Antioch. In the present work the text of the Book of Hierotheus is separated from the commentary in which, in the manuscript, it is embedded, and specimens only of the Prolegomena and Commentary of Theodosius are published, and not the whole; to this have been added some extracts from the writings of Bar Hebræus (mainly from British museum ms. Oriental 1017) and a few specimens of the original work of the scholiast of the Harvard ms. (Semitic museum no. 4009)</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Stephen_bar_Sudhaili&diff=276 2005-11-18T13:22:06Z

<p>194.75.128.200: </p> <hr /> <div>STEPHEN BAR SUDHAILE, a Syrian mystical writer, who flourished about the end of the 5th century A.D. The earlier part of his career was passed at Edessa, of which he may have been a native. He afterwards removed to Jerusalem, where he lived as a monk, and endeavoured to make converts to his peculiar doctrines, both by teaching among the community there and by letters to his former friends at Edessa. He was the author of commentaries on the Bible and other theological works. Two of his eminent contemporaries, the Monophysites Jacob of Serugh (d. 515-21) and Philoxenus of Mabbogh (d. 523), wrote letters in condemnation of his teaching. His two main theses which they attacked were (1) the limited duration of the future punishment of sinners, (2) the pantheistic doctrine that all nature is consubstantial with the Divine essence that the whole universe has emanated from God, and will in the end return to and be absorbed in him.<br /> <br /> The fame of Stephen as a writer rests on his identification with the author of a treatise which survives in a single Syriac MS. (Brit. Mus. Add. MSS. 7189, written mainly in the 13th century), &#039;&#039;The book of Hierotheus on the hidden mysteries of the house of God&#039;&#039;. The work claims to have been composed in the 1st century AD. by a certain Hierotheus who was the disciple of St Paul and the teacher of Dionysius the Areopagite. But, like the works which pass under the name of Dionysius, it is undoubtedly pseudonymous, and most Syriac writers who mention it attribute it to Stephen. An interesting discussion and summary of the book have been given by A. L. Frothingham (Stephen bar Sudhaili, Leiden, 1886), who later published an English translation. From Frothingham&#039;s analysis we learn that the work consists of five books; after briefly describing the origin of the world by emanation from the Supreme Good it is mainly occupied with the description of the stages by which the mind returns to union with God, who finally becomes all in all. To describe the contents in a few words: at the beginning we find the statement regarding absolute existence, and the emanation from primordial essence of the spiritual and material universes: then comes, what occupies almost the entire work, the experience of the mind in search of perfection during this life. Finally comes the description of the various phases of existence as the mind rises into complete union with, and ultimate absorption into, the primitive essence. The keynote to the experience of the mind is its absolute identification with Christ; but the son finally resigns the kingdom unto the Father, and all distinct existence comes to an end, being lost in the chaos of the Good (Frothingham, p. 92). One of the most curious features of the work is the misguided skill with which the language of the Bible is pressed into the service of pantheistic speculation. In this and other respects the book harmonizes well with the picture of Stephens teaching afforded by the letter of Philoxenus to the Edessene priests Abraham and Orestes (Frothingham, pp. 284-8). The Book of Hierosheus is probably an original Syriac work, and not translated from Greek. Its relation to the Pseudo-Dionysian literature is a difficult question; probably Frothingham (p. 83) goes too far in suggesting that it was prior to all the pseudo-Dionysian writings (cf. Ryssel in Zeitschrfft fur Kirchengeschichte).<br /> <br /> The unique MS. in which the book of Hierotheus survives furnishes along with its text the commentary made upon it by Theodosius, patriarch of Antioch (887-896), who appears to have sympathized with its teaching. A rearrangement and abridgment of the work was made by the great Monophysite author Barhebraeus (1226-1286), who expunged or garbled much of its unorthodox teaching. It is interesting to note that the identical copy which he used is the MS. which now survives in the British Museum. (N. M.)<br /> <br /> === Bibliography ===<br /> <br /> * Frothingham, Arthur L. (Arthur Lincoln), (1859-1923), &#039;&#039;Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos&#039;&#039;, Leyden : E.J. Brill (1886). 111 p ; 25 cm. Includes two short works in Syriac with English translations and an English &quot;summary&quot; of the book of Hierotheos (Ketava de-kudsha Iyerute&#039;us) <br /> <br /> * &#039;&#039;The Book which is called the Book of the Holy Hierotheos, with extracts from the prolegomena and commentary of Theodosios of Antioch and from the &quot;Book of Excerpts&quot; and other works of Gregory Bar-Herbræus&#039;&#039;. Edited and translated by F. S. Marsh. Eng. &amp; Syriac. London, Pub. for the Text and Translation Society by Williams and Norgate (1927). pp. viii, 297, 180. 8o. (Facsimile in 1969, ISBN 057699166X, pub. Gregg International Publishers : Farnborough, Hants)<br /> Syriac texts with English translation. The Syriac text has been taken mainly from British museum ms. Add. 7189, which contains the whole of the Book of Hierotheus and the Prolegomena and Commentary of Theodosius of Antioch. In the present work the text of the Book of Hierotheus is separated from the commentary in which, in the manuscript, it is embedded, and specimens only of the Prolegomena and Commentary of Theodosius are published, and not the whole; to this have been added some extracts from the writings of Bar Hebræus (mainly from British museum ms. Oriental 1017) and a few specimens of the original work of the scholiast of the Harvard ms. (Semitic museum no. 4009)</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Stephen_bar_Sudhaili&diff=275 2005-11-18T13:20:49Z

<p>194.75.128.200: /* Bibliography */</p> <hr /> <div>STEPHEN BAR SUDHAILE, a Syrian mystical writer, who flourished about the end of the 5th century A.D. The earlier part of his career was passed at Edessa, of which he may have been a native. He afterwards removed to Jerusalem, where he lived as a monk, and endeavoured to make converts to his peculiar doctrines, both by teaching among the community there and by letters to his former friends at Edessa. He was the author of commentaries on the Bible and other theological works. Two of his eminent contemporaries, the Monophysites Jacob of Serugh (d. 515-21) and Philoxenus of Mabbogh (d. 523), wrote letters in condemnation of his teaching. His two main theses which they attacked were (1) the limited duration of the future punishment of sinners, (2) the pantheistic doctrine that all nature is consubstantial with the Divine essence that the whole universe has emanated from God, and will in the end return to and be absorbed in him.<br /> <br /> The fame of Stephen as a writer rests on his identification with the author of a treatise which survives in a single Syriac MS. (Brit. Mus. Add. MSS. 7189, written mainly in the 13th century), &#039;&#039;The book of Hierotheus on the hidden mysteries of the house of God&#039;&#039;. The work claims to have been composed in the 1st century AD. by a certain Hierotheus who was the disciple of St Paul and the teacher of Dionysius the Areopagite. But, like the works which pass under the name of Dionysius, it is undoubtedly pseudonymous, and most Syriac writers who mention it attribute it to Stephen. An interesting discussion and summary of the book have been given by A. L. Frothingham (Stephen bar Sudhaili, Leiden, 1886), who later published an English translation. From Frothingham&#039;s analysis we learn that the work consists of five books; after briefly describing the origin of the world by emanation from the Supreme Good it is mainly occupied with the description of the stages by which the mind returns to union with God, who finally becomes all in all. To describe the contents in a few words: at the beginning we find the statement regarding absolute existence, and the emanation from primordial essence of the spiritual and material universes: then comes, what occupies almost the entire work, the experience of the mind in search of perfection during this life. Finally comes the description of the various phases of existence as the mind rises into complete union with, and ultimate absorption into, the primitive essence. The keynote to the experience of the mind is its absolute identification with Christ; but the son finally resigns the kingdom unto the Father, and all distinct existence comes to an end, being lost in the chaos of the Good (Frothingham, p. 92). One of the most curious features of the work is the misguided skill with which the language of the Bible is pressed into the service of pantheistic speculation. In this and other respects the book harmonizes well with the picture of Stephens teaching afforded by the letter of Philoxenus to the Edessene priests Abraham and Orestes (Frothingham, pp. 284-8). The Book of Hierosheus is probably an original Syriac work, and not translated from Greek. Its relation to the Pseudo-Dionysian literature is a difficult question; probably Frothingham (p. 83) goes too far in suggesting that it was prior to all the pseudo-Dionysian writings (cf. Ryssel in Zeitschrfft fur Kirchengeschichte).<br /> <br /> The unique MS. in which the book of Hierotheus survives furnishes along with its text the commentary made upon it by Theodosius, patriarch of Antioch (887-896), who appears to have sympathized with its teaching. A rearrangement and abridgment of the work was made by the great Monophysite author Barhebraeus (1226-1286), who expunged or garbled much of its unorthodox teaching. It is interesting to note that the identical copy which he used is the MS. which now survives in the British Museum. (N. M.)<br /> <br /> === Bibliography ===<br /> <br /> * Frothingham, Arthur L. (Arthur Lincoln), (1859-1923), &#039;&#039;Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos&#039;&#039;, Leyden : E.J. Brill (1886). 111 p ; 25 cm. Includes two short works in Syriac with English translations and an English &quot;summary&quot; of the book of Hierotheos (Ketava de-kudsha Iyerute&#039;us) <br /> <br /> * &#039;&#039;The Book which is called the Book of the Holy Hierotheos, with extracts from the prolegomena and commentary of Theodosios of Antioch and from the &quot;Book of Excerpts&quot; and other works of Gregory Bar-Herbræus&#039;&#039;. Edited and translated by F. S. Marsh. Eng. &amp; Syriac. London, Pub. for the Text and Translation Society by Williams and Norgate (1927). pp. viii, 297, 180. 8o. (Facsimile in 1969, ISBN 057699166X, pub. Gregg International Publishers : Farnborough, Hants)</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Dioscorus_of_Gozarto&diff=342 2005-10-19T12:24:23Z

<p>194.75.128.200: </p> <hr /> <div>Dioscorus Gabriel of Gozarto d-Qardu was the disciple of Bar Hebraeus, who wrote his biography.<br /> <br /> Bar cEbroyo’s disciple and biographer, Dioscorus Gabriel b. John of Bartelli (bishop of Gâzartâ d-Qardû) names Armenian, along with Syriac, Arabic and Persian, among the languages spoken by Bar cEbroyo (J.Y. Çiçek, &#039;&#039;Mimro cal qadisho Griguriyus mafryono d-madnho da-cbid l-Diyusqurus episqupo d-Gozarto mdito d-Qardu shnat 1286 m&#039;&#039;. [Glane/Losser: Bar Hebraeus Verlag, 1985], 39.5-6; cf. A. Sauma, &quot;Commentary on the ‘Biography’ of Bar Hebraeus&quot;, Aram [Stockholm] 7 [1998] 35-68, here 40). <br /> <br /> === Links ===<br /> <br /> * Hidemi TAKAHASHI, [http://syrcom.cua.edu/Hugoye/Vol4No1/HV4N1Takahashi.html Simeon of Qalca Rumaita, Patriarch Philoxenus Nemrod and Bar cEbroyo] Hugoye 4 (2001)</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Dioscorus_of_Gozarto&diff=273 2005-10-18T16:13:38Z

<p>194.75.128.200: </p> <hr /> <div>Dioscorus Gabriel of Gozarto d-Qardu was the disciple of Bar Hebraeus, who wrote his biography.</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Gregory_Barhebraeus&diff=363 2005-10-18T16:12:33Z

<p>194.75.128.200: </p> <hr /> <div>Bar Hebraeus, (1226-1286)<br /> <br /> Maphrian Gregorius II Abû al-Faraĝ Bar ‘Ebroyo (Barhebraeus, Ibn al-‘Ibri), certainly the most prolific and arguably the greatest author in the Syriac Orthodox tradition, was born in the year 1537 of the Greeks (1225/6 A.D.) in Melitene (modern Malatya), the city which had given birth to the two leading figures in the Syriac literature of the preceding century, Patriarch Michael I and Dionysius Bar Salibi.<br /> <br /> Of the various names associated with the maphrian, “Abû al-Faraĝ” and “Gregorius” are attested to in own writings; he refers to himself in his Chronicon ecclesiasticum as Abû al-Faraĝ of Melitene prior to his episcopal ordination and as Gregorius Abû al-Faraĝ subsequent to his elevation to the episcopate. The name John (Yuhanon), found in the inscription over his grave in the Monastery of Mor Mattay and often said to be his baptismal, may have come to be attached to him through confusion with Bishop Gregorius John of Mor Mattai and Azerbaijan, whose anaphora is often found attributed to Bar ‘Ebroyo in manuscripts, since this name is nowhere to be found applied to the maphrian in his own writings or in any early manuscripts of his works. <br /> <br /> The byname Bar ‘Ebroyo, which has in the past been understood as an indication of his Jewish ancestry, is better understood as indicating the origin of his family from the village of ‘Ebro, which was located on the Euphrates to the east of Melitene and is probably to be identified with modern Izolu. <br /> <br /> Hağği Ĥalifa gives the full name of Bar ‘Ebroyo, in Arabic, as Ğamal al-Din Abû al-Faraĝ Ġriġuriyus b. Tağ al-Din Harun b. Tuma al-Malaţi (Hağği Ĥalifa, Kaŝf al-zunun, ed. Fluegel, V.387.6).<br /> <br /> <br /> <br /> It is known that Bar ‘Ebroyo’s father, Aaron (Ahrun) was a physician of some renown. According to the biography of Bar ‘Ebroyo composed by his disciple Dioscorus Gabriel of Gozarto d-Qardu, he was also a deacon. Bar ‘Ebroyo had a younger brother, Barsawmo Safi, who was later to succeed him in the maphrianate. Among Bar ‘Ebroyo’s poems are several dirges in which Bar ‘Ebroyo addresses the deceased as “my brother”. Whether the persons so addressed were his brothers in blood or only in Christ remains uncertain, but in the case of two of them, a Muwaffaq and a Michael, the headings of the poems in manuscripts lend some support to the view that they were his real brothers. <br /> <br /> We know little about Bar ‘Ebroyo’s youth in Melitene, which was then under the rule of the Rum Seljuks. In the wake of an attack on Melitene by the Mongols in 640 A.H. (1243/4) Bar ‘Ebroyo fled with his family to Antioch, which was still in the hands of the Franks (Crusaders) at the time and where he is believed, on the basis of a heading given to one of his poems, to have taken the monastic habit. A little later, in 1246, we hear of him studying logic and medicine in Tripoli, another city ruled by the Franks, under an East Syrian teacher by the name of Jacob and in the company of Saliba b. Jacob Wağih of Edessa, the later Maphrian Ignatius IV (1253-58). <br /> <br /> In 1246, at the age of twenty, Bar ‘Ebroyo was recalled by Patriarch Ignatius III David (1222-52) and was made bishop of Gubos, to the east of Melitene. A little later, he was transferred from there to the see of Laqabin, another bishopric in the neighborhood of Melitene. <br /> <br /> In the schism that arose after the death of Ignatius III between the rival patriarchs Dionysius Angur (1252-61) and John b. Madani (1253-63), Bar ‘Ebroyo sided at first with Dionysius and was appointed by him to the see of Aleppo. He was briefly ousted from Aleppo by his former fellow-student Maphrian Ignatius IV Saliba, but was soon restored to that see with the help of the Ayyubids of Damascus, and witnessed there in 1260 the fall of the city to the Mongols under Hulagu. <br /> <br /> <br /> <br /> The synod held after the death of John b. Madani in Cilicia in 1264 elected Ignatius IV Yešu (1264-83) to the patriarchate and Bar ‘Ebroyo to the maphrianate. As maphrian Bar ‘Ebroyo normally resided in the Monastery of Mor Mattai to the east of Mosul, but also spent much of his time visiting the different areas under his jurisdiction. Of particular significance are his sojourns in Maragha and Tabriz in Persian Azerbaijan, the new centres of power under the Mongol Ilkhans; for it was here and in particular in the newly-established library in Maragha that he probably found many of the books used as sources in his own works. <br /> <br /> It was in Maragha that the great maphrian passed on to the Lord on 30th July 1286. His body was later transferred to the Monastery of Mor Mattai, where it rests to this day together with the body of his brother and successor, Maphrian Gregorius III Barsawmo. <br /> <br /> <br /> <br /> Even if we allow for the fact that we know about Bar ‘Ebroyo’s maphrianate largely only through the records left by himself, there can be little doubt that he was a good and wise pastor of his flock, who worked assiduously for the restoration of churches and of the morale of his flock in the wake of the destruction wrought by the Mongol invasion. <br /> <br /> Of significance also among his achievements is the relationships he fostered with the Christians of other denominations, and in particular with the Church of the East. There was rarely a time when the two churches which share the use of the Syriac language stood on more friendly terms than during Bar ‘Ebroyo’s maphrianate. The most dramatic witness for the maphrian’s “ecumenical” achievements is provided by the fact that, when he died in Maragha, it was the Church of the East Catholicos, Yahballaha III (1281-1317), who took the lead in making the arrangements for the funeral and that the funeral services were attended not only by the members of the two Syriac churches but also by Armenians and Greeks. <br /> <br /> <br /> <br /> The achievement, however, of the maphrian which is of the greatest significance for us is his literary work. The list of Bar ‘Ebroyo’s works found in the contination of his Chronicon ecclesiasticum by his younger brother, Barsawmo, includes 31 items. There are also a number of works which are not mentioned by Barsawmo but have come down to us under Bar ‘Ebroyo’s name. The subject matter covered in these works of Bar ‘Ebroyo ranges from biblical exegesis and dogmatic and mystical theology to jurisprudence, philosophy, historiography, belles lettres, grammar and lexicography, the exact sciences, medicine and liturgy. <br /> <br /> A great part of what Bar ‘Ebroyo wrote consists of compilations from ealier works and a number of his works were written specifically as abridgements of works by other authors. Nevertheless, Bar ‘Ebroyo is never merely a slavish copier of the works of others but shows great skill and understanding in the use of his sources. He thus creates out of materials collected from different sources new works, in which the knowledge gathered from his sources are frequently presented in a much more succinct manner than in the sources and in a clear prose style for which it is difficult to find a match elsewhere in Syriac literature. <br /> <br /> <br /> <br /> Another aspect of Bar ‘Ebroyo’s works which deserves attention is the extensive use he makes of Arabic and, occasionally, Persian sources. In the early days of Islam, the Syrian Christians had been the teachers of the Arabs and much literature had been translated from Syriac into Arabic. The rôles, however, had been reversed during the centuries of Arab ascendancy. Bar ‘Ebroyo was not the first Syriac writer to use Arabic sources (Severus Bar Šakku is particularly important as a precursor of Bar ‘Ebroyo in this respect), but the extent to which Bar ‘Ebroyo makes such borrowings is exceptional and credit is due to him for having had the courage to recognize the new situation and having made an attempt in this way to breathe new life into Syriac literature by composing works which matched the latest scientific standards of the day. <br /> <br /> === Bibliography ===<br /> <br /> Historia Compendiosa Dynastiarum Authore Gregorio abul-Pharajio Malatiensi Medico, Historiam Complectens Universalem, a Mundo Condito, Usque Ad Tempora Authoris, Res Orientalium Accuratissime Describens Arabice Edita &amp; Latine Versa Ab Edvardo Pocockio <br /> BAR HEBRAEUS (ABU&#039;L FARAJ) (Translated Edward POCOCKE) Oxford: R. Hall &amp; Ric. Davis(1663). Arabic text, Latin trans.<br /> <br /> Ahmad ibn Muhammad al-Gafiqi (d.1165), &#039;&#039;The abridged version of the book of simple drugs of Ahmad ibn Muhammad al-Ghafiqi / by Gregorius Abu&#039;l-Farag (Barhebraeus)&#039;&#039;. Edited from the only two known manuscripts with an English translation, commentary and indices, by Max Mayerhof and G.P. Sobhy. Publisher: Cairo : al-Ettemad Printing Press (1932)<br /> <br /> &#039;&#039;Bar Hebraeus&#039;s Book of the dove : together with some chapters from his Ethikon&#039;&#039;, translated by A. J. Wensinck ; with an introduction, notes and registers. Series: Publication of the De Goeje Fund; 4. <br /> Publisher: Leyden:E. J. Brill (1919). pp. cxxxvi, 151p.<br /> <br /> &#039;&#039;Barhebraeus&#039; scholia on the Old Testament&#039;&#039;, edited by Martin Sprengling ... and William Creighton Graham.<br /> Series: University of Chicago. Oriental Institute publications, v. 13. The University of Chicago press (1931) A facsimile reproduction of the Syriac manuscript, &quot;Ausar raze,&quot; &quot;Florence. Medicean lib. 230,&quot; copied by John of Sarw in 1278, with notes and collation, and a complete English translation.<br /> <br /> &#039;&#039;Chronicon ecclesiasticum&#039;&#039;, quod e codice musei Britannici descriptum conjuncta opera ediderunt, Latinitate donarunt annotationibusque ... illustrarunt J.B. Abbeloos et T. Lamy. Publisher: Lovanii : Peeters, (1872-1877) 3 vols. Syriac and Latin.<br /> <br /> &#039;&#039;The chronography of Gregory Abû&#039;l Faraj the son of Aaron, the Hebrew physician, commonly known as Bar Hebraeus, being the first part of his political history of the world&#039;&#039;. Translated from the Syriac by Ernest A. Wallis Budge. London : OUP (1932) 2 vols. Vol.1 English translation, Vol. 2 Syriac.<br /> <br /> Bar Hebraeus, tr. Ernest Wallis Budge, The Chronography of Abu&#039;l-Faraj Bar Hebraeus. Oxford University Press, 1932; reprint APA - Philo Press, Amsterdam, 1976. <br /> <br /> Bar Hebraeus, ed. B. Abbeloos &amp; Th. I. Lamy, (Chron. Eccl). Gregorii Bar Hebraei Chronicon Ecclesiasticum. 3 vols. Louvain, 1872, 1877. <br /> <br /> Bar Hebraeus, tr. A. J. Wensinck, Bar Hebraeus&#039;s Book of the Dove. E. J. Brill, Leyden, 1919. <br /> <br /> Bar Hebraeus, Eng. tr. H. Teule, Gregory Bar Hebraeus&#039; Ethicon, Memra I. Lovanii in Aedibus E. Peeters, 1993. CSCO vol. 534-535. Scriptores Syri t. 218-219. 2 vols. <br /> <br /> Bar Hebraeus, tr. E.A. Wallis Budge, The Laughable Stories. Luzac &amp; Co., London 1897; reprint AMS Press, New York, 1976. <br /> <br /> Gregory Bar-Hebraeus&#039;s Commentary on the Book of Kings from His Storehouse of Mysteries: A Critical Edition With an English Translation, Introduction &amp; Notes (Studia Semantica Upsaliensia, 20) tr. Assad Sauma. (2003), 390 pp. Publisher: Uppsala Universitet. ISBN: 9155456057 <br /> <br /> The Storehouse of Mysteries or Bar-Hebraeus: A Commentary on the Gospels from Horreum Mysteriorum, tr. Wilmot Eardley. (2003) Publisher: Trubner &amp; Co. ISBN: 184453085X <br /> <br /> === Links ===<br /> <br /> George LANE, [http://syrcom.cua.edu/Hugoye/Vol2No2/HV2N2GLane.html An Account of Gregory Bar Hebraeus Abu al-Faraj and His Relations with the Mongols of Persia], Hugoye 2.2 (1999). Excellent biographical discussion.</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Barhadbeshabba_%27Arbaya&diff=271 2005-10-17T12:48:11Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * Barhadbeshabba ‘Arbaya, Histoire ecclésiastique , F. Nau (éd.), Patrologia orientalis IX (1913), p. 605 [117]-606 [118]<br /> <br /> * Addai Ibrahim Scher (ed), Cause de la fondation des ecoles / Barhadbsabba &#039;Arbaya, Eveque de Halwan (VIe siecle) ; texte syriaque publie et traduit par Addai Scher. Turnhout, Belgium : Editions Brepols (1971).</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Barhadbeshabba_%27Arbaya&diff=270 2005-10-17T12:46:24Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> Addai Ibrahim Scher (ed), Cause de la fondation des ecoles / Barhadbsabba &#039;Arbaya, Eveque de Halwan (VIe siecle) ; texte syriaque publie et traduit par Addai Scher. Turnhout, Belgium : Editions Brepols (1971).</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Ahudemmeh&diff=268 2005-10-11T11:08:50Z

<p>194.75.128.200: /* Bibliography */</p> <hr /> <div>Mar Ahudemmeh (Hudeni) was monophysite Maphrian of Tikrit who was martyred in 575 AD.<br /> <br /> Ya&#039;qub Burde&#039;ana never worked in Persia, but about 559 he consecrated Ahudemmeh as bishop of Tagrit in the highlands of Adiabene, a district which had steadily resisted Barsauma and the Nestorians and became the focus of Persian Monophysitism. Ahudemmeh proved himself a vigorous missioner who did much to spread Monophysite doctrine. He even made converts of some members of the royal family and baptized one of the sons of King Khusraw I, giving him the name of George. But for this he was cast into prison and there executed in 575. (Source probably Bar Hebraeus, &#039;&#039;Chron. Eccl.&#039;&#039; ii. 100-ish?)<br /> <br /> Ahudummeh belongs to the sixth century and was born in Balad. As a bishop, he devoted his life to missionary work among the nomad Arab tribes to the south of Tur `Abdin, winning their trust through his healing ministry. He also provided them with a pilgrimage shrine dedicated to St. Sergius on Persian territory, since the famous shrine of St. Sergius at Resafa lay across the border, in the Roman Empire. When the son of the Persian shah Khusrau I (531-579) asked to become a Christian Ahudummeh agreed to baptize him, but sent him at once to Roman territory for safety; Ahudummeh himself was arrested and imprisoned. Although Arab tribes whom he had befriended tried to ransom him (they offered to pay his weight three times in gold), Ahudemmeh declined their generous offer, and eventually died in prison, on Friday 2nd August 575. His memory is commemorated on 18th September.<br /> <br /> Ahudemmeh composed treatises on the definition of logic, on free‑will, on the soul, on man considered to be a microcosm, and on man as a composition of soul and body. <br /> <br /> === Bibliography ===<br /> <br /> * AHUDEMMEH. &#039;&#039;Histoires d&#039;Ahoudemmeh et de Marouta, métropolitains Jacobites de Tagrit et de l&#039;Orient (VIe et VIIe siècles), suivies du Traité d&#039;Ahoudemmeh sur l&#039;homme&#039;&#039;. ed. F. Nau in &#039;&#039;Patrologia Orientalis&#039;&#039;, iii, fascicle i, Paris, 1909. <br /> <br /> * Brock, Sebastian and David G.K. Taylor (ed.s), [http://sor.cua.edu/Pub/BrockHPearl/index.html The Hidden Pearl: The Syrian Orthodox Church and Its Aramaic Heritage]. (Rome: Trans World Film Italia, 2001).<br /> <br /> * Patriarch Ignatius Aphram I Barsoum, The History of Syriac Literature and Sciences. tr. Matti Mousa. (Pueblo, CO: Passeggiata Press, 2000).<br /> <br /> === Links ===<br /> <br /> * O&#039;Leary, [http://evans-experientialism.freewebspace.com/oleary04.htm How Greek Science passed to the Arabs]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Ahudemmeh&diff=267 2005-10-11T10:52:14Z

<p>194.75.128.200: </p> <hr /> <div>Mar Ahudemmeh (Hudeni) was monophysite Maphrian of Tikrit who was martyred in 575 AD.<br /> <br /> Ya&#039;qub Burde&#039;ana never worked in Persia, but about 559 he consecrated Ahudemmeh as bishop of Tagrit in the highlands of Adiabene, a district which had steadily resisted Barsauma and the Nestorians and became the focus of Persian Monophysitism. Ahudemmeh proved himself a vigorous missioner who did much to spread Monophysite doctrine. He even made converts of some members of the royal family and baptized one of the sons of King Khusraw I, giving him the name of George. But for this he was cast into prison and there executed in 575. (Source probably Bar Hebraeus, &#039;&#039;Chron. Eccl.&#039;&#039; ii. 100-ish?)<br /> <br /> Ahudummeh belongs to the sixth century and was born in Balad. As a bishop, he devoted his life to missionary work among the nomad Arab tribes to the south of Tur `Abdin, winning their trust through his healing ministry. He also provided them with a pilgrimage shrine dedicated to St. Sergius on Persian territory, since the famous shrine of St. Sergius at Resafa lay across the border, in the Roman Empire. When the son of the Persian shah Khusrau I (531-579) asked to become a Christian Ahudummeh agreed to baptize him, but sent him at once to Roman territory for safety; Ahudummeh himself was arrested and imprisoned. Although Arab tribes whom he had befriended tried to ransom him (they offered to pay his weight three times in gold), Ahudemmeh declined their generous offer, and eventually died in prison, on Friday 2nd August 575. His memory is commemorated on 18th September.<br /> <br /> Ahudemmeh composed treatises on the definition of logic, on free‑will, on the soul, on man considered to be a microcosm, and on man as a composition of soul and body. <br /> <br /> === Bibliography ===<br /> <br /> * AHUDEMMEH. &#039;&#039;Histoires d&#039;Ahoudemmeh et de Marouta, métropolitains Jacobites de Tagrit et de l&#039;Orient (VIe et VIIe siècles), suivies du Traité d&#039;Ahoudemmeh sur l&#039;homme&#039;&#039;. ed. F. Nau in &#039;&#039;Patrologia Orientalis&#039;&#039;, iii, fascicle i, Paris, 1906. <br /> <br /> * Brock, Sebastian and David G.K. Taylor (ed.s), [http://sor.cua.edu/Pub/BrockHPearl/index.html The Hidden Pearl: The Syrian Orthodox Church and Its Aramaic Heritage]. (Rome: Trans World Film Italia, 2001).<br /> <br /> * Patriarch Ignatius Aphram I Barsoum, The History of Syriac Literature and Sciences. tr. Matti Mousa. (Pueblo, CO: Passeggiata Press, 2000).<br /> <br /> <br /> === Links ===<br /> <br /> * O&#039;Leary, [http://evans-experientialism.freewebspace.com/oleary04.htm How Greek Science passed to the Arabs]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Ahudemmeh&diff=266 2005-10-11T10:19:21Z

<p>194.75.128.200: </p> <hr /> <div>Mar Ahudemmeh (Hudeni) was monophysite Maphrian of Tikrit who was martyred in 575 AD.<br /> <br /> Ya&#039;qub Burde&#039;ana never worked in Persia, but about 559 he consecrated Ahudemmeh as bishop of Tagrit in the highlands of Adiabene, a district which had steadily resisted Barsauma and the Nestorians and became the focus of Persian Monophysitism. Ahudemmeh proved himself a vigorous missioner who did much to spread Monophysite doctrine. He even made converts of some members of the royal family and baptized one of the sons of King Khusraw I, giving him the name of George. But for this he was cast into prison and there executed in 575. (Source probably Bar Hebraeus, &#039;&#039;Chron. Eccl.&#039;&#039; ii. 100-ish?)<br /> <br /> Ahudummeh belongs to the sixth century and was born in Balad. As a bishop, he devoted his life to missionary work among the nomad Arab tribes to the south of Tur `Abdin, winning their trust through his healing ministry. He also provided them with a pilgrimage shrine dedicated to St. Sergius on Persian territory, since the famous shrine of St. Sergius at Resafa lay across the border, in the Roman Empire. When the son of the Persian shah Khusrau I (531-579) asked to become a Christian Ahudummeh agreed to baptize him, but sent him at once to Roman territory for safety; Ahudummeh himself was arrested and imprisoned. Although Arab tribes whom he had befriended tried to ransom him (they offered to pay his weight three times in gold), Ahudemmeh declined their generous offer, and eventually died in prison, on Friday 2nd August 575. His memory is commemorated on 18th September.<br /> <br /> Ahudemmeh composed treatises on the definition of logic, on free‑will, on the soul, on man considered to be a microcosm, and on man as a composition of soul and body. <br /> <br /> === Bibliography ===<br /> <br /> * AHUDEMMEH. &quot;Life,&quot; ed. F. Nau in &#039;&#039;Patrologia Orientalis&#039;&#039;, iii, fascicle i, Paris, 1906. <br /> <br /> * Brock, Sebastian and David G.K. Taylor (ed.s), [http://sor.cua.edu/Pub/BrockHPearl/index.html The Hidden Pearl: The Syrian Orthodox Church and Its Aramaic Heritage]. (Rome: Trans World Film Italia, 2001).<br /> <br /> * Patriarch Ignatius Aphram I Barsoum, The History of Syriac Literature and Sciences. tr. Matti Mousa. (Pueblo, CO: Passeggiata Press, 2000).<br /> <br /> <br /> === Links ===<br /> <br /> * O&#039;Leary, [http://evans-experientialism.freewebspace.com/oleary04.htm How Greek Science passed to the Arabs]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Ahudemmeh&diff=265 2005-10-11T10:17:32Z

<p>194.75.128.200: </p> <hr /> <div>Mar Ahudemmeh (Hudeni) was monophysite Maphrian of Tikrit who was martyred in 575 AD.<br /> <br /> Ya&#039;qub Burde&#039;ana never worked in Persia, but about 559 he consecrated Ahudemmeh as bishop of Tagrit in the highlands of Adiabene, a district which had steadily resisted Barsauma and the Nestorians and became the focus of Persian Monophysitism. Ahudemmeh proved himself a vigorous missioner who did much to spread Monophysite doctrine. He even made converts of some members of the royal family and baptized one of the sons of King Khusraw I, giving him the name of George. But for this he was cast into prison and there executed in 575. (Source probably Bar Hebraeus, &#039;&#039;Chron. Eccl.&#039;&#039; ii. 100-ish?)<br /> <br /> Ahudummeh belongs to the sixth century and was born in Balad. As a bishop, he devoted his life to missionary work among the nomad Arab tribes to the south of Tur `Abdin, winning their trust through his healing ministry. He also provided them with a pilgrimage shrine dedicated to St. Sergius on Persian territory, since the famous shrine of St. Sergius at Resafa lay across the border, in the Roman Empire. When the son of the Persian shah Khusrau I (531-579) asked to become a Christian Ahudummeh agreed to baptize him, but sent him at once to Roman territory for safety; Ahudummeh himself was arrested and imprisoned. Although Arab tribes whom he had befriended tried to ransom him (they offered to pay his weight three times in gold), Ahudemmeh declined their generous offer, and eventually died in prison, on Friday 2nd August 575. His memory is commemorated on 18th September.<br /> <br /> Ahudemmeh composed treatises on the definition of logic, on free‑will, on the soul, on man considered to be a microcosm, and on man as a composition of soul and body. <br /> <br /> === Bibliography ===<br /> <br /> * Brock, Sebastian and David G.K. Taylor (ed.s), [http://sor.cua.edu/Pub/BrockHPearl/index.html The Hidden Pearl: The Syrian Orthodox Church and Its Aramaic Heritage]. (Rome: Trans World Film Italia, 2001).<br /> <br /> * Patriarch Ignatius Aphram I Barsoum, The History of Syriac Literature and Sciences. tr. Matti Mousa. (Pueblo, CO: Passeggiata Press, 2000).<br /> <br /> <br /> === Links ===<br /> <br /> * O&#039;Leary, [http://evans-experientialism.freewebspace.com/oleary04.htm How Greek Science passed to the Arabs]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Ahudemmeh&diff=264 2005-10-11T10:15:41Z

<p>194.75.128.200: </p> <hr /> <div>Mar Ahudemmeh (Hudeni) was monophysite Maphrian of Tikrit who was martyred in 575 AD.<br /> <br /> Ya&#039;qub Burde&#039;ana never worked in Persia, but about 559 he consecrated Ahudemmeh as bishop of Tagrit in the highlands of Adiabene, a district which had steadily resisted Barsauma and the Nestorians and became the focus of Persian Monophysitism. Ahudemmeh proved himself a vigorous missioner who did much to spread Monophysite doctrine. He even made converts of some members of the royal family and baptized one of the sons of King Khusraw I, giving him the name of George. But for this he was cast into prison and there executed in 575. (Source probably Bar Hebraeus, &#039;&#039;Chron. Eccl.&#039;&#039; ii. 100-ish?)<br /> <br /> Ahudummeh belongs to the sixth century and was born in Balad. As a bishop, he devoted his life to missionary work among the nomad Arab tribes to the south of Tur `Abdin, winning their trust through his healing ministry. He also provided them with a pilgrimage shrine dedicated to St. Sergius on Persian territory, since the famous shrine of St. Sergius at Resafa lay across the border, in the Roman Empire. When the son of the Persian shah Khusrau I (531-579) asked to become a Christian Ahudummeh agreed to baptize him, but sent him at once to Roman territory for safety; Ahudummeh himself was arrested and imprisoned. Although Arab tribes whom he had befriended tried to ransom him (they offered to pay his weight three times in gold), Ahudemmeh declined their generous offer, and eventually died in prison, on Friday 2nd August 575. His memory is commemorated on 18th September.<br /> <br /> === Bibliography ===<br /> <br /> * Brock, Sebastian and David G.K. Taylor (ed.s), [http://sor.cua.edu/Pub/BrockHPearl/index.html The Hidden Pearl: The Syrian Orthodox Church and Its Aramaic Heritage]. (Rome: Trans World Film Italia, 2001).<br /> <br /> * Patriarch Ignatius Aphram I Barsoum, The History of Syriac Literature and Sciences. tr. Matti Mousa. (Pueblo, CO: Passeggiata Press, 2000).<br /> <br /> <br /> === Links ===<br /> <br /> * O&#039;Leary, [http://evans-experientialism.freewebspace.com/oleary04.htm How Greek Science passed to the Arabs]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Ahudemmeh&diff=263 2005-10-11T10:13:55Z

<p>194.75.128.200: </p> <hr /> <div>Mar Ahudemmeh (Hudeni) was monophysite Maphrian of Tikrit who was martyred in 575 AD.<br /> <br /> Ya&#039;qub Burde&#039;ana never worked in Persia, but about 559 he consecrated Ahudemmeh as bishop of Tagrit in the highlands of Adiabene, a district which had steadily resisted Barsauma and the Nestorians and became the focus of Persian Monophysitism. Ahudemmeh proved himself a vigorous missioner who did much to spread Monophysite doctrine. He even made converts of some members of the royal family and baptized one of the sons of King Khusraw I, giving him the name of George. But for this he was cast into prison and there executed in 575. (Source probably Bar Hebraeus, &#039;&#039;Chron. Eccl.&#039;&#039; ii. 100-ish?)<br /> <br /> === Links ===<br /> <br /> * O&#039;Leary, [http://evans-experientialism.freewebspace.com/oleary04.htm How Greek Science passed to the Arabs]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Simeon_the_Potter&diff=1458 2005-10-07T12:59:35Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * Sebastian Brock, Bride of Light: Hymns on Mary from the Syriac Churches (1994; viii + 171pp). This volume contains a short introduction followed by the English translation of 47 hymns (40 madrashe, 4 soghyatha or dialogue poems, and 3 memre) on Mary. Most are anonymous texts from the fifth or sixth centuries, but 5 are attributed to St. Ephrem and 9 to Simeon the Potter.<br /> <br /> * Sebastian Euringer, Die neun &quot;Töpferlieder&quot; (i.e. Kukayatha) des Simeon von Gesir, Nach Cod. Syr. Add. 14520 des britischen Museums ediert und übersetzt, Oriens Christianus 2,3, Leipzig 1913 (ND New York 1964), 221-235.<br /> <br /> === Links ===<br /> <br /> * [http://www.voskrese.info/spl/toep.html The 9 Christmas Antiphons]. Tr. from Euringer&#039;s German into English by Peter Meditz.<br /> <br /> * [http://www.bautz.de/bbkl/s/simeon_d_toe.shtml German BBKL]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Simeon_the_Potter&diff=262 2005-10-07T12:59:15Z

<p>194.75.128.200: /* Links */</p> <hr /> <div>=== Bibliography ===<br /> <br /> * Sebastian Brock, Bride of Light: Hymns on Mary from the Syriac Churches (1994; viii + 171pp). This volume contains a short introduction followed by the English translation of 47 hymns (40 madrashe, 4 soghyatha or dialogue poems, and 3 memre) on Mary. Most are anonymous texts from the fifth or sixth centuries, but 5 are attributed to St. Ephrem and 9 to Simeon the Potter.<br /> <br /> * Sebastian Euringer, Die neun &quot;Töpferlieder&quot; (i.e. Kukayatha) des Simeon von Gesir, Nach Cod. Syr. Add. 14520 des britischen Museums ediert und übersetzt, Oriens Christianus 2,3, Leipzig 1913 (ND New York 1964), 221-235.<br /> <br /> === Links ===<br /> <br /> * [http://www.voskrese.info/spl/toep.html The 9 Christmas Antiphons]. Tr. from Euringer into English by Peter Meditz.<br /> <br /> * [http://www.bautz.de/bbkl/s/simeon_d_toe.shtml German BBKL]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Simeon_the_Potter&diff=261 2005-10-07T12:57:26Z

<p>194.75.128.200: /* Links */</p> <hr /> <div>=== Bibliography ===<br /> <br /> * Sebastian Brock, Bride of Light: Hymns on Mary from the Syriac Churches (1994; viii + 171pp). This volume contains a short introduction followed by the English translation of 47 hymns (40 madrashe, 4 soghyatha or dialogue poems, and 3 memre) on Mary. Most are anonymous texts from the fifth or sixth centuries, but 5 are attributed to St. Ephrem and 9 to Simeon the Potter.<br /> <br /> * Sebastian Euringer, Die neun &quot;Töpferlieder&quot; (i.e. Kukayatha) des Simeon von Gesir, Nach Cod. Syr. Add. 14520 des britischen Museums ediert und übersetzt, Oriens Christianus 2,3, Leipzig 1913 (ND New York 1964), 221-235.<br /> <br /> === Links ===<br /> <br /> * [http://www.voskrese.info/spl/toep.html Potter Hymns]. Tr. from Euringer into English by Peter Meditz.<br /> <br /> * [http://www.bautz.de/bbkl/s/simeon_d_toe.shtml German BBKL]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Simeon_the_Potter&diff=260 2005-10-07T12:55:21Z

<p>194.75.128.200: /* Links */</p> <hr /> <div>=== Bibliography ===<br /> <br /> * Sebastian Brock, Bride of Light: Hymns on Mary from the Syriac Churches (1994; viii + 171pp). This volume contains a short introduction followed by the English translation of 47 hymns (40 madrashe, 4 soghyatha or dialogue poems, and 3 memre) on Mary. Most are anonymous texts from the fifth or sixth centuries, but 5 are attributed to St. Ephrem and 9 to Simeon the Potter.<br /> <br /> * Sebastian Euringer, Die neun &quot;Töpferlieder&quot; (i.e. Kukayatha) des Simeon von Gesir, Nach Cod. Syr. Add. 14520 des britischen Museums ediert und übersetzt, Oriens Christianus 2,3, Leipzig 1913 (ND New York 1964), 221-235.<br /> <br /> === Links ===<br /> <br /> * [http://www.voskrese.info/spl/toep.html Potter Hymns]. Tr. from Euringer into English by Meditz.<br /> <br /> * [http://www.bautz.de/bbkl/s/simeon_d_toe.shtml German BBKL]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Simeon_the_Potter&diff=259 2005-10-07T12:54:37Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * Sebastian Brock, Bride of Light: Hymns on Mary from the Syriac Churches (1994; viii + 171pp). This volume contains a short introduction followed by the English translation of 47 hymns (40 madrashe, 4 soghyatha or dialogue poems, and 3 memre) on Mary. Most are anonymous texts from the fifth or sixth centuries, but 5 are attributed to St. Ephrem and 9 to Simeon the Potter.<br /> <br /> * Sebastian Euringer, Die neun &quot;Töpferlieder&quot; (i.e. Kukayatha) des Simeon von Gesir, Nach Cod. Syr. Add. 14520 des britischen Museums ediert und übersetzt, Oriens Christianus 2,3, Leipzig 1913 (ND New York 1964), 221-235.<br /> <br /> === Links ===<br /> <br /> * [http://www.voskrese.info/spl/toep.html Potter Hymns]. Tr. from Euringer into English.<br /> <br /> * [http://www.bautz.de/bbkl/s/simeon_d_toe.shtml German BBKL]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Simeon_the_Potter&diff=258 2005-10-07T12:52:45Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * Sebastian Brock, Bride of Light: Hymns on Mary from the Syriac Churches (1994; viii + 171pp). This volume contains a short introduction followed by the English translation of 47 hymns (40 madrashe, 4 soghyatha or dialogue poems, and 3 memre) on Mary. Most are anonymous texts from the fifth or sixth centuries, but 5 are attributed to St. Ephrem and 9 to Simeon the Potter.<br /> <br /> === Links ===<br /> <br /> * [http://www.voskrese.info/spl/toep.html Hymns]<br /> <br /> * [http://www.bautz.de/bbkl/s/simeon_d_toe.shtml German BBKL]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Simeon_the_Potter&diff=257 2005-10-07T12:50:40Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * Sebastian Brock, Bride of Light: Hymns on Mary from the Syriac Churches (1994; viii + 171pp). This volume contains a short introduction followed by the English translation of 47 hymns (40 madrashe, 4 soghyatha or dialogue poems, and 3 memre) on Mary. Most are anonymous texts from the fifth or sixth centuries, but 5 are attributed to St. Ephrem and 9 to Simeon the Potter.<br /> <br /> === Links ===<br /> <br /> * [http://www.voskrese.info/spl/toep.html Hymns]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Simeon_the_Potter&diff=256 2005-10-07T12:49:10Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * Sebastian Brock, Bride of Light: Hymns on Mary from the Syriac Churches (1994; viii + 171pp). This volume contains a short introduction followed by the English translation of 47 hymns (40 madrashe, 4 soghyatha or dialogue poems, and 3 memre) on Mary. Most are anonymous texts from the fifth or sixth centuries, but 5 are attributed to St. Ephrem and 9 to Simeon the Potter.</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=George,_bishop_of_the_Arab_tribes&diff=481 2005-10-07T10:30:06Z

<p>194.75.128.200: </p> <hr /> <div>Among his works he preserves a fragment of a work by [[Bardaisan]], which was published by Nau in &quot;Bardesane l&#039;astrologue&quot; etc. (Paris, 1899).<br /> <br /> &quot;George, a bishop of the Arabs of Mesopotamia, wrote a Scholia on the Scripture around the sixth century.&quot; (Abdiyah Akbar Abdul-Haqq, Sharing Your Faith with a Muslim [Bethany House Publishers, Minneapolis MN, 1980], p. 29) <br /> <br /> === Bibliography ===<br /> <br /> * Two Commentaries on the Jacobite Liturgy, by George, Bishop of the Arab tribes, and Moses Bar Kepha: together with the Syriac Anaphora of St. James and a document entitled The Book of Life. Texts and English translation by Dom R. H. Connolly, M.A., and H. W. Codrington. Eng. &amp; Syr. / [by] London ; Codrington, Humphrey William ; Connolly, Richard Hugh . 1913 <br /> <br /> * George, Bishop of the Arabs, &quot;A homily on blessed Mar Severus, Patriarch of Antioch&quot;, ed. Kathleen E. McVey, CSCO vol. 530-531, Scriptores Syri t.216-217. Lovanii:In aedibus E. Peeters (1993) 2 vols. ISBN 2877230740, ISBN 9068315153 (text); ISBN 2877230732, 9068315145 (English translation)<br /> <br /> * [http://www.fordham.edu/philosophy/faculty/miller.htm Dana Miller], &quot;George, bishop of Arab tribes on true philosophy,&quot; Festschrift in Honor of Sebastian Brock (Oxford University Press, 1996), pp. 303-320.</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Liber_Graduum&diff=314 2005-10-06T16:04:56Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * Michael Kmosko (ed.), Patrologia Syriaca 3. Paris (1926), with Latin preface.<br /> <br /> * Robert A. Kitchen and Martien F. G. Parmentier. The Book of Steps: The Syriac Liber Graduum, Translated with an Introduction and Notes by Robert A. Kitchen and Martien F. G. Parmentier, Cistercian Studies Series 196, Kalamazoo, Michigan: Cistercian Publications (2004). ISBN 0879076968<br /> <br /> * Fiona Joy Parsons, The nature of the Gospel quotations in the Syriac Liber Graduum. PhD Thesis, University of Birmingham (1968) <br /> <br /> === Links ===<br /> <br /> * Anne Seville, [http://syrcom.cua.edu/Hugoye/Vol8No2/HV8N2PRSeville.html Review of Kitchen translation] Hugoye 8.2 (2005)</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Liber_Graduum&diff=249 2005-10-06T16:02:30Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * Michael Kmosko (ed.), Patrologia Syriaca 3. Paris (1926)<br /> <br /> * Robert A. Kitchen and Martien F. G. Parmentier. The Book of Steps: The Syriac Liber Graduum, Translated with an Introduction and Notes by Robert A. Kitchen and Martien F. G. Parmentier, Cistercian Studies Series 196, Kalamazoo, Michigan: Cistercian Publications (2004). ISBN 0879076968<br /> <br /> === Links ===<br /> <br /> * Anne Seville, [http://syrcom.cua.edu/Hugoye/Vol8No2/HV8N2PRSeville.html Review of Kitchen translation] Hugoye 8.2 (2005)</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Liber_Graduum&diff=248 2005-10-06T16:01:34Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * Michael Kmosko (ed.), Patrologia Syriaca 3. Paris (1926)<br /> <br /> * Robert A. Kitchen and Martien F. G. Parmentier. The Book of Steps: The Syriac Liber Graduum, Translated with an Introduction and Notes by Robert A. Kitchen and Martien F. G. Parmentier, Cistercian Studies Series 196, Kalamazoo, Michigan: Cistercian Publications (2004).<br /> <br /> === Links ===<br /> <br /> * Anne Seville, [http://syrcom.cua.edu/Hugoye/Vol8No2/HV8N2PRSeville.html Review of Kitchen translation] Hugoye 8.2 (2005)</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=The_Letter_of_Mara&diff=245 2005-10-06T14:29:51Z

<p>194.75.128.200: </p> <hr /> <div>This text is found in British Library Additional Ms. 14,658. This was brought from the Nitrian Desert in 1842, and dates from the 6-7th century.<br /> <br /> William Cureton writes:<br /> <br /> :We have no information respecting this author beyond what is supplied in the letter itself addressed to his son. Mara, or as Assemani writes it in Latin, Maras, is not an uncommon appellation amongst the Syrians, and there have been many who have borne the name of Serapion. <br /> <br /> :The author speaks of himself as one whose city had been ruined, and himself also taken and detained as prisoner in bonds by the Romans, together with others whom the victors treated in a tyrannical manner, as distrustful of their fidelity to the Roman government. He describes the misery of his friends and companions belonging to the city of Samosata, and the distresses which he and they suffered when they joined themselves together on the road to Seleucia. He alludes to the destruction of Jerusalem and the dispersion of the Jews as an act of divine vengeance for their having murdered Jesus; but he makes no direct mention of the name of Christ, and only designates him as the &quot;wise king,&quot; who, although put to death, still lived in the &quot;wise laws which he promulgated.&quot; <br /> <br /> :From these facts it is evident that the author wrote at a time when the Romans not long before had been making fresh conquests, or repressing rebellion in the parts of Syria about Samosata and Seleucia, and probably at a period when, on account of the persecution of the Christians, it would not have been prudent or safe to have spoken in more direct terms of Christ. Comagena and its capital Samosata were taken by the Romans in the reign of Vespasian, A.D. 72, or two years after the capture of Jerusalem by Titus. About twenty-three years later the persecution under Domitian began, A.D. 95. There would be nothing therefore incongruous in assigning, from its internal evidence, the date of this Epistle to the close of the first century. Nor would the allusion to the catastrophe of Samos at all militate against this, if it be referred to the earthquake in the reign of Augustus, from which several of the neighbouring islands also suffered.<br /> <br /> :The mention, however, of that island having been covered with sand, as a punishment for the burning of Pythagoras, seems to me to have a direct reference to the Sibylline verses...&quot; <br /> <br /> :I cannot therefore, in my own mind, come to any other conclusion than that this Epistle ought to be assigned to a period when the Sibylline verses were frequently cited, the age of Justin Martyr, Melito, and Tertullian. This date, too, will perhaps otherwise coincide quite as well with what is read in the letter as the former. The troubles to which the writer alludes as having befallen himself and his city will apply to those inflicted by the Romans upon the countries about the Tigris and Euphrates which had been excited to rebel against them by Vologeses, in the Parthian war under the command of Lucius Verus, A.D. 162-165. I have not found the name of Samosata especially mentioned as having suffered more than other cities in this war; but it is stated that Seleucia was sacked and burned by the Romans, and five or six thousand slain. The persecution under Marcus Antoninus followed very close upon this war, and as these facts equally agree with the allusions made in this Epistle of Mara, it may perhaps be nearer the truth to assign its date to the latter half of the second century rather than to the close of the first. <br /> <br /> :If indeed such be the period at which this Letter was written, there is no improbability in supposing, that the Serapion, to whom it is addressed, may be the same as he who succeeded Maximinus as eighth Bishop of Antioch, about the year 190, and who himself also wrote short epistles, similar to this in purpose and tendency, for which indeed his father&#039;s might have set him a pattern.<br /> <br /> === Bibliography ===<br /> <br /> * William Cureton, Spicilegium Syriacum, London (1855). Syriac text and English translation.<br /> <br /> === Links ===<br /> <br /> * [http://www.tertullian.org/fathers/spicilegium_2_preface.htm Cureton&#039;s preface]<br /> <br /> * [http://www.tertullian.org/fathers/spicilegium_9_mara.htm English translation by W. Cureton]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=The_Story_of_the_%27Aramaean_sage%27_Ahikar&diff=1454 2005-10-06T13:54:41Z

<p>194.75.128.200: </p> <hr /> <div>The story and the maxims of Ahikar is an ancient piece of Middle Eastern folklore. It was translated into numerous languages, including Syriac. An Aramaic version from around 500 BC exists, and it may have originated in an Assyrian version.<br /> <br /> === Bibliography ===<br /> <br /> * &quot;The story of Ahikar from the Syriac, Arabic, Armenian, Ethiopic, Greek and Slavonic versions&quot; ed. and tr. into English by F.C. Conybeare, J. Rendel Harris, and Agnes Smith Lewis, London : C.J. Clay and Sons (1898). pp.lxxxviii, 162 p., 1 ., [72] p. The introduction, by J. Rendel Harris, deals with the relation of the story of Ahikar, found in the &quot;Arabian nights&quot; and elsewhere, to the apocryphal Book of Tobit; it also discusses the resemblance of Ahikar to Lokman and to Aesop, &quot;two characters ... already shown to be identical.&quot; Contents: Introduction.--Slavonic translation.--Armenian translation.--Syrian translation.--Aethiopic translation.--Arabic translation.--Greek text.--Armenian text.--Syriac text.--Arabic text. Second enlarged and corrected ed. Cambridge University Press (1913)<br /> <br /> * &quot;Histoire et sagesse d&#039;Ahikar l&#039;Assyrien (fils d&#039;Anael, Neveu de Tobie) / traduction des versions syriaques avec les principales différences des versions arabes, arménienne, grecque, neo-syriaque, slave et roumaine&quot;, ed. François Nau (d. 1931). Series: Documents pour l&#039;étude de la Bible ; Apocryphes de l&#039;Ancien Testament. Paris:Letouzey et Ané Éditeurs (1909) 308p.<br /> <br /> * James M. Lindenberger, The Aramaic proverbs of Ahiqar. Series: The Johns Hopkins Near Eastern studies. Baltimore:Johns Hopkins University Press (ca. 1983) 361 pp.<br /> <br /> * François Nau, &#039;&#039;Documents relatifs a Ahikar&#039;&#039;, Revue de l&#039;Orient chretien, v. 21 (1918/1919). Text in French and Syriac<br /> <br /> === Links ===<br /> <br /> * [http://pw1.netcom.com/~aldawood/ahikar.htm Proverbs of Ahikar]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=The_Story_of_the_%27Aramaean_sage%27_Ahikar&diff=244 2005-10-06T13:49:54Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * &quot;The story of Ahikar from the Syriac, Arabic, Armenian, Ethiopic, Greek and Slavonic versions&quot; ed. and tr. into English by F.C. Conybeare, J. Rendel Harris, and Agnes Smith Lewis, London : C.J. Clay and Sons (1898). pp.lxxxviii, 162 p., 1 ., [72] p. The introduction, by J. Rendel Harris, deals with the relation of the story of Ahikar, found in the &quot;Arabian nights&quot; and elsewhere, to the apocryphal Book of Tobit; it also discusses the resemblance of Ahikar to Lokman and to Aesop, &quot;two characters ... already shown to be identical.&quot; Contents: Introduction.--Slavonic translation.--Armenian translation.--Syrian translation.--Aethiopic translation.--Arabic translation.--Greek text.--Armenian text.--Syriac text.--Arabic text. Second enlarged and corrected ed. Cambridge University Press (1913)<br /> <br /> * &quot;Histoire et sagesse d&#039;Ahikar l&#039;Assyrien (fils d&#039;Anael, Neveu de Tobie) / traduction des versions syriaques avec les principales différences des versions arabes, arménienne, grecque, neo-syriaque, slave et roumaine&quot;, ed. François Nau (d. 1931). Series: Documents pour l&#039;étude de la Bible ; Apocryphes de l&#039;Ancien Testament. Paris:Letouzey et Ané Éditeurs (1909) 308p.<br /> <br /> * James M. Lindenberger, The Aramaic proverbs of Ahiqar. Series: The Johns Hopkins Near Eastern studies. Baltimore:Johns Hopkins University Press (ca. 1983) 361 pp.<br /> <br /> * François Nau, &#039;&#039;Documents relatifs a Ahikar&#039;&#039;, Revue de l&#039;Orient chretien, v. 21 (1918/1919). Text in French and Syriac</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=The_Story_of_the_%27Aramaean_sage%27_Ahikar&diff=243 2005-10-06T13:48:06Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * &quot;The story of Ahikar from the Syriac, Arabic, Armenian, Ethiopic, Greek and Slavonic versions&quot; ed. and tr. into English by F.C. Conybeare, J. Rendel Harris, and Agnes Smith Lewis, London : C.J. Clay and Sons (1898). pp.lxxxviii, 162 p., 1 ., [72] p. The introduction, by J. Rendel Harris, deals with the relation of the story of Ahikar, found in the &quot;Arabian nights&quot; and elsewhere, to the apocryphal Book of Tobit; it also discusses the resemblance of Ahikar to Lokman and to Aesop, &quot;two characters ... already shown to be identical.&quot; Contents: Introduction.--Slavonic translation.--Armenian translation.--Syrian translation.--Aethiopic translation.--Arabic translation.--Greek text.--Armenian text.--Syriac text.--Arabic text. Second enlarged and corrected ed. Cambridge University Press (1913)<br /> <br /> * &quot;Histoire et sagesse d&#039;Ahikar l&#039;Assyrien (fils d&#039;Anael, Neveu de Tobie) / traduction des versions syriaques avec les principales différences des versions arabes, arménienne, grecque, neo-syriaque, slave et roumaine&quot;, ed. François Nau (d. 1931). Series: Documents pour l&#039;étude de la Bible ; Apocryphes de l&#039;Ancien Testament. Paris:Letouzey et Ané Éditeurs (1909) 308p.<br /> <br /> * François Nau, &#039;&#039;Documents relatifs a Ahikar&#039;&#039;, Revue de l&#039;Orient chretien, v. 21 (1918/1919). Text in French and Syriac</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=The_Story_of_the_%27Aramaean_sage%27_Ahikar&diff=242 2005-10-06T13:42:38Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * &quot;The story of Ahikar from the Syriac, Arabic, Armenian, Ethiopic, Greek and Slavonic versions&quot; ed. and tr. into English by F.C. Conybeare, J. Rendel Harris, and Agnes Smith Lewis, London : C.J. Clay and Sons (1898). pp.lxxxviii, 162 p., 1 ., [72] p. The introduction, by J. Rendel Harris, deals with the relation of the story of Ahikar, found in the &quot;Arabian nights&quot; and elsewhere, to the apocryphal Book of Tobit; it also discusses the resemblance of Ahikar to Lokman and to Aesop, &quot;two characters ... already shown to be identical.&quot; Contents: Introduction.--Slavonic translation.--Armenian translation.--Syrian translation.--Aethiopic translation.--Arabic translation.--Greek text.--Armenian text.--Syriac text.--Arabic text. Second enlarged and corrected ed. Cambridge University Press (1913)<br /> <br /> * &quot;Histoire et sagesse d&#039;Ahikar l&#039;Assyrien (fils d&#039;Anael, Neveu de Tobie) / traduction des versions syriaques avec les principales différences des versions arabes, arménienne, grecque, neo-syriaque, slave et roumaine&quot;, ed. François Nau (d. 1931). Series: Documents pour l&#039;étude de la Bible ; Apocryphes de l&#039;Ancien Testament. Paris:Letouzey et Ané Éditeurs (1909) 308p.</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=The_Story_of_the_%27Aramaean_sage%27_Ahikar&diff=241 2005-10-06T13:41:18Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * &quot;The story of Ahikar from the Syriac, Arabic, Armenian, Ethiopic, Greek and Slavonic versions&quot; ed. by F.C. Conybeare, J. Rendel Harris, and Agnes Smith Lewis, London : C.J. Clay and Sons (1898). pp.lxxxviii, 162 p., 1 ., [72] p. The introduction, by J. Rendel Harris, deals with the relation of the story of Ahikar, found in the &quot;Arabian nights&quot; and elsewhere, to the apocryphal Book of Tobit; it also discusses the resemblance of Ahikar to Lokman and to Aesop, &quot;two characters ... already shown to be identical.&quot; Contents: Introduction.--Slavonic translation.--Armenian translation.--Syrian translation.--Aethiopic translation.--Arabic translation.--Greek text.--Armenian text.--Syriac text.--Arabic text. <br /> <br /> * &quot;Histoire et sagesse d&#039;Ahikar l&#039;Assyrien (fils d&#039;Anael, Neveu de Tobie) / traduction des versions syriaques avec les principales différences des versions arabes, arménienne, grecque, neo-syriaque, slave et roumaine&quot;, ed. François Nau (d. 1931). Series: Documents pour l&#039;étude de la Bible ; Apocryphes de l&#039;Ancien Testament. Paris:Letouzey et Ané Éditeurs (1909) 308p.</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=The_Story_of_the_%27Aramaean_sage%27_Ahikar&diff=240 2005-10-06T13:39:19Z

<p>194.75.128.200: </p> <hr /> <div>=== Bibliography ===<br /> <br /> * &quot;Histoire et sagesse d&#039;Ahikar l&#039;Assyrien (fils d&#039;Anael, Neveu de Tobie) / traduction des versions syriaques avec les principales différences des versions arabes, arménienne, grecque, neo-syriaque, slave et roumaine&quot;, ed. François Nau (d. 1931). Series: Documents pour l&#039;étude de la Bible ; Apocryphes de l&#039;Ancien Testament. Paris:Letouzey et Ané Éditeurs (1909) 308p.</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Timothy_I&diff=1453 2005-10-05T12:43:39Z

<p>194.75.128.200: </p> <hr /> <div>Timothy I, Patriarch of the Nestorians, 727/728-823<br /> <br /> 779-823 Patriarchate of Timothy I, greatest Nestorian patriarch under the Arab Caliphate, during which metropolitans are appointed for Armenia and Syria and the Kaghan of the Turks is said to have been converted.<br /> <br /> His letters contain much of interest for the study of the transmission of texts. In particular he records the discovery of some ancient Hebrew psalms in the region of the Dead Sea by a goatherd.<br /> <br /> Early presence of Christians in Tibet is well attested. Towards the end of the eighth century the Nestorian Patriarch Mar Timothy I (AD 779-823) in his letter to the monks of Mar Maron concerning the addition of the formula Crucifixus es pro nobis [Crucified for us] to the trisagion wrote:<br /> <br /> :&quot;And also in the countries of Babylon, of Persia, and Assyria, and in all the Countries of the sun rise, that is to say, -- among the Indians, the Chinese, the Tibetans, the Turks, and in all the provinces under the jurisdiction of this patriarchal see, there is no addition of Crucifixus es pronobis.&quot; (Mingana, op.cit., p. 466.) <br /> <br /> In another of his letters, Timothy mentioned that he was about to consecrate a metropolitan for Tibet. (Lawrence Browne, &#039;&#039;The Eclipse of Christianity in Asia&#039;&#039;. New York: Cambridge University Press, 1933, p.95.) <br /> <br /> As the church grew in wealth and power, the Nestorian patriarchal office in Persia was coveted by many. There is a story about the election of Timothy I as Nestorian patriarch in the eighth century. He laid out at the disposal of his electors heavy sacks to be opened after his success, presumably full of money. Timothy won the election, and when his supporters opened the sacks they found them full of stones. He defended himself by saying, &quot;The priesthood is not to be purchased for money.&quot; They could not replace him by his rival since his election was already ratified by the Persian state. (Aziz S. Atiya, &#039;&#039;A history of Eastern Christianity&#039;&#039;, London, Methuen &amp; Co. 1968, p. 272.) The church became a prey to rivalry for the patriarchal throne, and this led to prolonged vacancies. Often it was won in the end by the highest bidder.<br /> <br /> Translation form the Syriac language to Arabic was so widespread that even the Nestorian Patriarch Timothy who was a good friend of al-Mehdi and his sons Musa, Harun and Ali is known to have translated the &#039;Topics of Aristotle&#039; first from the Syriac in (782-3) and later retranslating it from the Greek original with the help of the malikite Patriarch.<br /> <br /> === Bibliography ===<br /> <br /> * &quot;Timothei patriarchae I Epistulae&quot;, ed. Oskar Braun, CSCO 74, 75. Louvain :Durbecq (1914/15, repr. 1953). Syriac and Latin.<br /> <br /> * Alphonse Mingana, ed. and trans. &#039;&#039;The Apology of Timothy the Patriarch before the Caliph Mahdi&#039;&#039;. No. 3, Woodbrooke Studies, Bulletin of the John Rylands Library (Manchester, 1928), 137-298. <br /> <br /> * Lawrence E. Browne, &quot;The Patriarch Timothy and the Caliph al-Mahdi&quot; in &#039;&#039;The Moslem World&#039;&#039;, January 1931.<br /> <br /> === Links ===<br /> <br /> * Mark Dickens, [http://www.oxuscom.com/Nestorian_Christianity_in_CA.pdf Nestorian Christianity in Central Asia]<br /> <br /> * T.V. Philip, [http://www.religion-online.org/showbook.asp?title=1553 East of the Euphrates: Early Christianity in Asia ]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Timothy_I&diff=239 2005-10-05T12:42:12Z

<p>194.75.128.200: </p> <hr /> <div>Timothy I, Patriarch of the Nestorians, 727/728-823<br /> <br /> 779-823 Patriarchate of Timothy I, greatest Nestorian patriarch under the Arab Caliphate, during which metropolitans are appointed for Armenia and Syria and the Kaghan of the Turks is said to have been converted.<br /> <br /> His letters contain much of interest for the study of the transmission of texts. In particular he records the discovery of some ancient Hebrew psalms in the region of the Dead Sea by a goatherd.<br /> <br /> Early presence of Christians in Tibet is well attested. Towards the end of the eighth century the Nestorian Patriarch Mar Timothy I (AD 779-823) in his letter to the monks of Mar Maron concerning the addition of the formula Crucifixus es pro nobis [Crucified for us] to the trisagion wrote:<br /> <br /> :&quot;And also in the countries of Babylon, of Persia, and Assyria, and in all the Countries of the sun rise, that is to say, -- among the Indians, the Chinese, the Tibetans, the Turks, and in all the provinces under the jurisdiction of this patriarchal see, there is no addition of Crucifixus es pronobis.&quot; (Mingana, op.cit., p. 466.) <br /> <br /> In another of his letters, Timothy mentioned that he was about to consecrate a metropolitan for Tibet. (Lawrence Browne, &#039;&#039;The Eclipse of Christianity in Asia&#039;&#039;. New York: Cambridge University Press, 1933, p.95.) <br /> <br /> As the church grew in wealth and power, the Nestorian patriarchal office in Persia was coveted by many. There is a story about the election of Timothy I as Nestorian patriarch in the eighth century. He laid out at the disposal of his electors heavy sacks to be opened after his success, presumably full of money. Timothy won the election, and when his supporters opened the sacks they found them full of stones. He defended himself by saying, &quot;The priesthood is not to be purchased for money.&quot; They could not replace him by his rival since his election was already ratified by the Persian state. (Aziz S. Atiya, &#039;&#039;A history of Eastern Christianity&#039;&#039;, London, Methuen &amp; Co. 1968, p. 272.) The church became a prey to rivalry for the patriarchal throne, and this led to prolonged vacancies. Often it was won in the end by the highest bidder.<br /> <br /> === Bibliography ===<br /> <br /> * &quot;Timothei patriarchae I Epistulae&quot;, ed. Oskar Braun, CSCO 74, 75. Louvain :Durbecq (1914/15, repr. 1953). Syriac and Latin.<br /> <br /> * Alphonse Mingana, ed. and trans. &#039;&#039;The Apology of Timothy the Patriarch before the Caliph Mahdi&#039;&#039;. No. 3, Woodbrooke Studies, Bulletin of the John Rylands Library (Manchester, 1928), 137-298. <br /> <br /> * Lawrence E. Browne, &quot;The Patriarch Timothy and the Caliph al-Mahdi&quot; in &#039;&#039;The Moslem World&#039;&#039;, January 1931.<br /> <br /> === Links ===<br /> <br /> * Mark Dickens, [http://www.oxuscom.com/Nestorian_Christianity_in_CA.pdf Nestorian Christianity in Central Asia]<br /> <br /> * T.V. Philip, [http://www.religion-online.org/showbook.asp?title=1553 East of the Euphrates: Early Christianity in Asia ]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Timothy_I&diff=238 2005-10-05T12:40:26Z

<p>194.75.128.200: /* Links */</p> <hr /> <div>Timothy I, Patriarch of the Nestorians, 727/728-823<br /> <br /> 779-823 Patriarchate of Timothy I, greatest Nestorian patriarch under the Arab Caliphate, during which metropolitans are appointed for Armenia and Syria and the Kaghan of the Turks is said to have been converted.<br /> <br /> His letters contain much of interest for the study of the transmission of texts. In particular he records the discovery of some ancient Hebrew psalms in the region of the Dead Sea by a goatherd.<br /> <br /> Early presence of Christians in Tibet is well attested. Towards the end of the eighth century the Nestorian Patriarch Mar Timothy I (AD 779-823) in his letter to the monks of Mar Maron concerning the addition of the formula Crucifixus es pro nobis [Crucified for us] to the trisagion wrote:<br /> <br /> :&quot;And also in the countries of Babylon, of Persia, and Assyria, and in all the Countries of the sun rise, that is to say, -- among the Indians, the Chinese, the Tibetans, the Turks, and in all the provinces under the jurisdiction of this patriarchal see, there is no addition of Crucifixus es pronobis.&quot; (Mingana, op.cit., p. 466.) <br /> <br /> In another of his letters, Timothy mentioned that he was about to consecrate a metropolitan for Tibet. (Lawrence Browne, op.cit.. p.95.) <br /> <br /> As the church grew in wealth and power, the Nestorian patriarchal office in Persia was coveted by many. There is a story about the election of Timothy I as Nestorian patriarch in the eighth century. He laid out at the disposal of his electors heavy sacks to be opened after his success, presumably full of money. Timothy won the election, and when his supporters opened the sacks they found them full of stones. He defended himself by saying, &quot;The priesthood is not to be purchased for money.&quot; They could not replace him by his rival since his election was already ratified by the Persian state. (Aziz S. Atiya, &#039;&#039;A history of Eastern Christianity&#039;&#039;, London, Methuen &amp; Co. 1968, p. 272.) The church became a prey to rivalry for the patriarchal throne, and this led to prolonged vacancies. Often it was won in the end by the highest bidder.<br /> <br /> === Bibliography ===<br /> <br /> * &quot;Timothei patriarchae I Epistulae&quot;, ed. Oskar Braun, CSCO 74, 75. Louvain :Durbecq (1914/15, repr. 1953). Syriac and Latin.<br /> <br /> * Alphonse Mingana, ed. and trans. &#039;&#039;The Apology of Timothy the Patriarch before the Caliph Mahdi&#039;&#039;. No. 3, Woodbrooke Studies, Bulletin of the John Rylands Library (Manchester, 1928), 137-298. <br /> <br /> * Lawrence E. Browne, &quot;The Patriarch Timothy and the Caliph al-Mahdi&quot; in &#039;&#039;The Moslem World&#039;&#039;, January 1931.<br /> <br /> === Links ===<br /> <br /> * Mark Dickens, [http://www.oxuscom.com/Nestorian_Christianity_in_CA.pdf Nestorian Christianity in Central Asia]<br /> <br /> * T.V. Philip, [http://www.religion-online.org/showbook.asp?title=1553 East of the Euphrates: Early Christianity in Asia ]</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=The_Khuzistan_Chronicle&diff=1447 2005-09-23T13:30:59Z

<p>194.75.128.200: </p> <hr /> <div>GUIDI&#039;S CHRONICLE, an anonymous, 7th-century chronicle of Nestorian Christians, known also as &quot;the Khuzistan Chronicle,&quot; written in Syriac and covering the period from the reign of the Sasanian Hormizd/Hormoz IV (579-89) to the middle of the 7th century and the time of the early Arab conquests. It was discovered by Ignazio Guidi, who presented it at the Eighth International Congress of Orientalists in 1889 and published it with Latin translation in 1903. In view of the paucity of other sources for this period of late Sasanian history, the chronicle takes on a particular importance. The work consists of short narratives, arranged in rough chronological order, covering both secular and ecclesiastical matters. The title given to the text, &quot;Episodes taken from Ecclesiastical and Secular Histories,&quot; indicates that it is just an excerpt from a larger work that has been incorporated into a large collection of East Syriac Canon Law, preserved in a 14th-century manuscript (Baghdad, Chaldean Monastery 509; olim Alqosh ms 169), as well as in a number of modern apographs in European libraries, from one of which Guidi&#039;s edition was made.<br /> <br /> The author was clearly someone in high ecclesiastical office and generally well informed; he can hardly have been writing later than about 660 A.D. It has been suggested by Pierre Nautin that the author of much of the chronicle should be identified as Elias, the metropolitan of Marv, but this remains far from certain. Among the secular events covered in the chronicle are: the revolt of Bahra@m Ùo@bin (sec. 1; q.v.); the flight of K¨osrow II Par-ve@z and his return (secs. 2-3); the brothers Bendo@y and BestÂa@m (sec. 4, see BEST®AÚM o BENDOÚY); the revolt of Nisibis (sec. 7); Khosrow and No¿ma@n of H®ira (sec. 9); Phocas&#039; revolt against the Byzantine emperor Maurice and the Persian capture of Da@ra@ (q.v.) in upper Mesopotamia (sec. 10); Khosrow&#039;s treasurer Yazdin (sec. 18); the Sasanian capture of Jerusalem and Alexandria (secs. 21-22); events during the Persian occupation of Palestine (secs. 23-25); Heraclius&#039; campaigns (sec. 26); the revolt of ˆamtÂa@ and Ne@w Ormezd (sec. 27); the death of Khosrow II Parve@z (sec. 28); the reign of ˆe@ro@e and the fall of the Christian ˆamtÂa@, son of Yazdin (secs. 29-30), a major conspirator for the fall of K¨osrow II; the death of ˆe@ro@e and reigns of Ardaæir III and Farrokòa@n ˆahr Bara@z (secs. 33-34); the reign of Bo@ra@n and the embassy to Heraclius (sec. 35); the reign of Yazdegerd III (sec. 36); the early Arab conquests (sec. 37); the resistance to the Arabs put up by the Persian general Hormoza@n in Tostar, the old name of ˆuætar, in K¨uzesta@n, and its eventual fall (secs. 48-50); K¨a@led b. Walid&#039;s campaigns in the west (sec. 51); the death of Heraclius (sec. 52); some information on the Ka¿ba and certain Arab towns (secs. 54-55).<br /> <br /> === Bibliography ===<br /> <br /> Editions and translations: <br /> <br /> * Ignazio Guidi, &quot;Un nuovo testo siriaco sulla storia degli ultimi Sassanidi,&quot; in Actes du Huitieàme Congreàs International des Orientalistes, tenu en 1899 aà Stockholm et aà Christiana I: Section se‚mitique (B), Leiden, 1893, pp. 3-36; repr., with Latin translation, as &quot;Chronicom anonymum&quot; in Chronica Minora I, CSCO 1-2, Paris 1903; repr. Louvain, 1955-60, pp. 15-39 (text), pp. 15-32 (translation). <br /> <br /> * P. Haddad, Sharbe medem men qlisiastiqe wad-qosmostiqe, Baghdad, 1976, with Arab. translation; Theodor Nöldeke, &quot;Die von Guidi herausgegebene syrische Chronik, übersetzt und commentiert&quot; in Sitzungsberichte der kaiserlichen Akdemie der Wissenschaften, phil.-hist. Kl. 128, 9, Vienna, 1893, pp. 1-48 (Ger. tr. with comm.); Nina Victorovna Pigulevskaya, &quot;Anonimnaya Siriiskaya khronika vremeni Sasanidov,&quot; Zapisk Istituta Vostokovedeniya 7 1939, pp. 55-78 (Russian tr. with comm.); Sebastian P. Brock, Lawrence I. Conrad and Michael Whitby, forthcoming (Eng. tr. with comm.; the section numbers given above follow this).<br /> <br /> === Studies ===<br /> <br /> * Robert Hoyland, &quot;Seeing Islam as Others Saw it. A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam,&quot; Studies in Late Antiquity and Early Islam 13, Princeton, New Jersey, 1997, pp. 182-89. <br /> * Pierre Nautin, &quot;L&#039;auteur de la &#039;Chronique Anonyme de Guidi&#039;: Élie de Merw,&quot; Revue de l&#039;Histoire des Religions 199, 1982, pp. 303-14. <br /> * Chase Robinson, &quot;The Conquest of Khuzistan: A Historiographical Reassessment,&quot; in Lawrence I. Conrad, ed., History and Historiography in Early Islamic Times, Princeton, New Jersey (forthcoming).<br /> <br /> (Sebastian P. Brock)<br /> <br /> === Links ===<br /> <br /> * [[http://www.iranica.com/articles/v11f4/v11f4014.html Encyclopedia Iranica article]] by Sebastian Brock.</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=The_Khuzistan_Chronicle&diff=211 2005-09-23T13:28:43Z

<p>194.75.128.200: </p> <hr /> <div>GUIDI&#039;S CHRONICLE, an anonymous, 7th-century chronicle of Nestorian Christians, known also as &quot;the Khuzistan Chronicle,&quot; written in Syriac and covering the period from the reign of the Sasanian Hormizd/Hormoz IV (579-89) to the middle of the 7th century and the time of the early Arab conquests. It was discovered by Ignazio Guidi, who presented it at the Eighth International Congress of Orientalists in 1889 and published it with Latin translation in 1903. In view of the paucity of other sources for this period of late Sasanian history, the chronicle takes on a particular importance. The work consists of short narratives, arranged in rough chronological order, covering both secular and ecclesiastical matters. The title given to the text, &quot;Episodes taken from Ecclesiastical and Secular Histories,&quot; indicates that it is just an excerpt from a larger work that has been incorporated into a large collection of East Syriac Canon Law, preserved in a 14th-century manuscript (Baghdad, Chaldean Monastery 509; olim Alqosh ms 169), as well as in a number of modern apographs in European libraries, from one of which Guidi&#039;s edition was made.<br /> <br /> The author was clearly someone in high ecclesiastical office and generally well informed; he can hardly have been writing later than about 660 C.E. It has been suggested by Pierre Nautin that the author of much of the chronicle should be identified as Elias, the metropolitan of Marv, but this remains far from certain. Among the secular events covered in the chronicle are: the revolt of Bahra@m Ùo@bin (sec. 1; q.v.); the flight of K¨osrow II Par-ve@z and his return (secs. 2-3); the brothers Bendo@y and BestÂa@m (sec. 4, see BEST®AÚM o BENDOÚY); the revolt of Nisibis (sec. 7); Khosrow and No¿ma@n of H®ira (sec. 9); Phocas&#039; revolt against the Byzantine emperor Maurice and the Persian capture of Da@ra@ (q.v.) in upper Mesopotamia (sec. 10); Khosrow&#039;s treasurer Yazdin (sec. 18); the Sasanian capture of Jerusalem and Alexandria (secs. 21-22); events during the Persian occupation of Palestine (secs. 23-25); Heraclius&#039; campaigns (sec. 26); the revolt of ˆamtÂa@ and Ne@w Ormezd (sec. 27); the death of Khosrow II Parve@z (sec. 28); the reign of ˆe@ro@e and the fall of the Christian ˆamtÂa@, son of Yazdin (secs. 29-30), a major conspirator for the fall of K¨osrow II; the death of ˆe@ro@e and reigns of Ardaæir III and Farrokòa@n ˆahr Bara@z (secs. 33-34); the reign of Bo@ra@n and the embassy to Heraclius (sec. 35); the reign of Yazdegerd III (sec. 36); the early Arab conquests (sec. 37); the resistance to the Arabs put up by the Persian general Hormoza@n in Tostar, the old name of ˆuætar, in K¨uzesta@n, and its eventual fall (secs. 48-50); K¨a@led b. Walid&#039;s campaigns in the west (sec. 51); the death of Heraclius (sec. 52); some information on the Ka¿ba and certain Arab towns (secs. 54-55).<br /> <br /> <br /> Bibliography: Editions and translations: Ignazio Guidi, &quot;Un nuovo testo siriaco sulla storia degli ultimi Sassanidi,&quot; in Actes du Huitieàme Congreàs International des Orientalistes, tenu en 1899 aà Stockholm et aà Christiana I: Section se‚mitique (B), Leiden, 1893, pp. 3-36; repr., with Latin translation, as &quot;Chronicom anonymum&quot; in Chronica Minora I, CSCO 1-2, Paris 1903; repr. Louvain, 1955-60, pp. 15-39 (text), pp. 15-32 (translation). P. Haddad, Sharbe medem men qlisiastiqe wad-qosmostiqe, Baghdad, 1976, with Arab. translation; Theodor Nöldeke, &quot;Die von Guidi herausgegebene syrische Chronik, übersetzt und commentiert&quot; in Sitzungsberichte der kaiserlichen Akdemie der Wissenschaften, phil.-hist. Kl. 128, 9, Vienna, 1893, pp. 1-48 (Ger. tr. with comm.); Nina Victorovna Pigulevskaya, &quot;Anonimnaya Siriiskaya khronika vremeni Sasanidov,&quot; Zapisk Istituta Vostokovedeniya 7 1939, pp. 55-78 (Russian tr. with comm.); Sebastian P. Brock, Lawrence I. Conrad and Michael Whitby, forthcoming (Eng. tr. with comm.; the section numbers given above follow this).<br /> <br /> === Studies ===<br /> <br /> * Robert Hoyland, &quot;Seeing Islam as Others Saw it. A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam,&quot; Studies in Late Antiquity and Early Islam 13, Princeton, New Jersey, 1997, pp. 182-89. <br /> * Pierre Nautin, &quot;L&#039;auteur de la &#039;Chronique Anonyme de Guidi&#039;: Élie de Merw,&quot; Revue de l&#039;Histoire des Religions 199, 1982, pp. 303-14. <br /> * Chase Robinson, &quot;The Conquest of Khuzistan: A Historiographical Reassessment,&quot; in Lawrence I. Conrad, ed., History and Historiography in Early Islamic Times, Princeton, New Jersey (forthcoming).<br /> <br /> (Sebastian P. Brock)<br /> <br /> === Links ===<br /> <br /> * [[http://www.iranica.com/articles/v11f4/v11f4014.html Encyclopedia Iranica article]] by Sebastian Brock.</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=The_Khuzistan_Chronicle&diff=210 2005-09-23T13:27:28Z

<p>194.75.128.200: </p> <hr /> <div>GUIDI&#039;S CHRONICLE, an anonymous, 7th-century chronicle of Nestorian Christians, known also as &quot;the Khuzistan Chronicle,&quot; written in Syriac and covering the period from the reign of the Sasanian Hormizd/Hormoz IV (579-89) to the middle of the 7th century and the time of the early Arab conquests. It was discovered by Ignazio Guidi, who presented it at the Eighth International Congress of Orientalists in 1889 and published it with Latin translation in 1903. In view of the paucity of other sources for this period of late Sasanian history, the chronicle takes on a particular importance. The work consists of short narratives, arranged in rough chronological order, covering both secular and ecclesiastical matters. The title given to the text, &quot;Episodes taken from Ecclesiastical and Secular Histories,&quot; indicates that it is just an excerpt from a larger work that has been incorporated into a large collection of East Syriac Canon Law, preserved in a 14th-century manuscript (Baghdad, Chaldean Monastery 509; olim Alqosh ms 169), as well as in a number of modern apographs in European libraries, from one of which Guidi&#039;s edition was made.<br /> <br /> <br /> The author was clearly someone in high ecclesiastical office and generally well informed; he can hardly have been writing later than about 660 C.E. It has been suggested by Pierre Nautin that the author of much of the chronicle should be identified as Elias, the metropolitan of Marv, but this remains far from certain. Among the secular events covered in the chronicle are: the revolt of Bahra@m Ùo@bin (sec. 1; q.v.); the flight of K¨osrow II Par-ve@z and his return (secs. 2-3); the brothers Bendo@y and BestÂa@m (sec. 4, see BEST®AÚM o BENDOÚY); the revolt of Nisibis (sec. 7); Khosrow and No¿ma@n of H®ira (sec. 9); Phocas&#039; revolt against the Byzantine emperor Maurice and the Persian capture of Da@ra@ (q.v.) in upper Mesopotamia (sec. 10); Khosrow&#039;s treasurer Yazdin (sec. 18); the Sasanian capture of Jerusalem and Alexandria (secs. 21-22); events during the Persian occupation of Palestine (secs. 23-25); Heraclius&#039; campaigns (sec. 26); the revolt of ˆamtÂa@ and Ne@w Ormezd (sec. 27); the death of Khosrow II Parve@z (sec. 28); the reign of ˆe@ro@e and the fall of the Christian ˆamtÂa@, son of Yazdin (secs. 29-30), a major conspirator for the fall of K¨osrow II; the death of ˆe@ro@e and reigns of Ardaæir III and Farrokòa@n ˆahr Bara@z (secs. 33-34); the reign of Bo@ra@n and the embassy to Heraclius (sec. 35); the reign of Yazdegerd III (sec. 36); the early Arab conquests (sec. 37); the resistance to the Arabs put up by the Persian general Hormoza@n in Tostar, the old name of ˆuætar, in K¨uzesta@n, and its eventual fall (secs. 48-50); K¨a@led b. Walid&#039;s campaigns in the west (sec. 51); the death of Heraclius (sec. 52); some information on the Ka¿ba and certain Arab towns (secs. 54-55).<br /> <br /> <br /> Bibliography: Editions and translations: Ignazio Guidi, &quot;Un nuovo testo siriaco sulla storia degli ultimi Sassanidi,&quot; in Actes du Huitieàme Congreàs International des Orientalistes, tenu en 1899 aà Stockholm et aà Christiana I: Section se‚mitique (B), Leiden, 1893, pp. 3-36; repr., with Latin translation, as &quot;Chronicom anonymum&quot; in Chronica Minora I, CSCO 1-2, Paris 1903; repr. Louvain, 1955-60, pp. 15-39 (text), pp. 15-32 (translation). P. Haddad, Sharbe medem men qlisiastiqe wad-qosmostiqe, Baghdad, 1976, with Arab. translation; Theodor Nöldeke, &quot;Die von Guidi herausgegebene syrische Chronik, übersetzt und commentiert&quot; in Sitzungsberichte der kaiserlichen Akdemie der Wissenschaften, phil.-hist. Kl. 128, 9, Vienna, 1893, pp. 1-48 (Ger. tr. with comm.); Nina Victorovna Pigulevskaya, &quot;Anonimnaya Siriiskaya khronika vremeni Sasanidov,&quot; Zapisk Istituta Vostokovedeniya 7 1939, pp. 55-78 (Russian tr. with comm.); Sebastian P. Brock, Lawrence I. Conrad and Michael Whitby, forthcoming (Eng. tr. with comm.; the section numbers given above follow this).<br /> <br /> <br /> Studies: Robert Hoyland, &quot;Seeing Islam as Others Saw it. A Survey and Evalutaion of Christian, Jewish and Zoroastrian Writings on Early Islam,&quot; Studies in Late Antiquity and Early Islam 13, Princeton, New Jersey, 1997, pp. 182-89. Pierre Nautin, &quot;L&#039;auteur de la &#039;Chronique Anonyme de Guidi&#039;: Élie de Merw,&quot; Revue de l&#039;Histoire des Religions 199, 1982, pp. 303-14. Chase Robinson, &quot;The Conquest of Khuzistan: A Historiographical Reassessment,&quot; in Lawrence I. Conrad, ed., History and Historiography in Early Islamic Times, Princeton, New Jersey (forthcoming).<br /> <br /> <br /> (Sebastian P. Brock)</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Isaac_of_Seleucia-Ctesiphon&diff=1446 2005-09-23T13:26:26Z

<p>194.75.128.200: /* Bibliography */</p> <hr /> <div>ISAAC, Bishop of Seleucia-Ctesiphon and Catholicos of the Church of the East (399-410; see CHRISTIANITY i, ii, iii). Isaac is said to have come from Kashgar and to have been a relative of an earlier bishop of Seleucia-Ctesiphon, Tomarsa (363-371). He was elected to office (after an interregnum caused by earlier persecution) in 399 at the time when [[Marutha of Maiperkat|Marutha, bishop of Maipharqat]], had been sent by the Roman emperor Arcadius on embassy to Yazdegerd I at his winter residence in Seleucia-Ctesiphon. On this visit [[Marutha of Maiperkat|Marutha]] won the shah&#039;s favour as a result of his medical skill; thank to this, [[Marutha of Maiperkat|Marutha]]&#039;s second embassy to Yazdegerd I in 410 provided the opportunity to get royal permission to summon a synod of 40 bishops, to strengthen Isaac&#039;s position against some bishops who were causing him trouble, and to regularize church affairs in general. At this synod [[Marutha of Maiperkat|Marutha]] read out a letter from the &quot;western bishops&quot; (that is, from the Eastern Roman Empire) and the doctrinal creed of the Council of Nicaea (325) was formally accepted by the Church of the East, along with the decrees of various provincial church synods of the Eastern Roman Empire. Internal church affairs were also regulated in a series of 21 canons.The texts of the Creed and of the canons survive in both an East and a West Syriac recension, and it is the latter which has preserved the original text of the form of the Nicaean Creed accepted at the synod.<br /> <br /> The most detailed (but clearly, edited) account of this important synod of 410 is found in the East Syriac collection of synods known as the Synodicon Orientale. Shorter, but sometimes also embroidered, accounts are to be found notably in the Chronicle of Seert (sec. 66), Barhebraeus&#039; Ecclesiastical History (II. 16), and the East Syriac writers Mari and Sliba. It should be noted that, although the embassies of [[Marutha of Maiperkat|Marutha]] are mentioned both in Socrates, Ecclesiastical History (VII. 8) and in the Armenian and Greek Lives of [[Marutha of Maiperkat|Marutha]], no reference is made in any of these sources either to the synod of 410 or to Isaac.<br /> <br /> === Bibliography ===<br /> <br /> * Jean Baptiste Chabot, Synodicon Orientale, ou receuil des synodes nestoriens, Paris, 1902, pp. 253-75, 292-93. <br /> * Jean Dauvillier, &quot;Droit (chalde‚en),&quot; in Dictionnaire de droit canonique 3, 1942, cols. 292-388, esp. 301-304. <br /> * Andre‚ de Halleux, &quot;Le symbole des evêques perses au synode de Se‚leucie-Ctesiphon (410),&quot; in Gernot Wiessner, ed., Erkenntnisse und Meinungen, II = Göttinger Orientforschungen, Reihe Syriaca 17, 1978, pp. 161-90. <br /> * Jean Maurice Fiey, &quot;Isaac (catholicos),&quot; in Dictionnaire d&#039;histoire et de geographie ecclesiastique 26, 1997, pp. 90-92. <br /> * Jean Gribomont, &quot;Le symbole de la foi de Se‚leucie-Ctesiphon (410),&quot; in Robert H. Fischer, ed., A Tribute to Arthur Vööbus: Studies in Early Christian Literature and its Environment, Chicago, 1977, pp. 283-94. <br /> * Jerome Labourt, Christianisme dans l&#039;empire perse sous la dynastie sassanide (224-632), Paris, 1904, pp. 87-99. <br /> * Thomas Joseph Lamy, Concilium Seleuciae et Ctesiphonti habitum anno 410, Leuven, 1868. <br /> * Ralph Marcus, &quot;The Armenian Life of Marutha of Maipharkat,&quot; Harvard Theological Review 25, 1932, pp. 47-71. <br /> * Jacques Noret, &quot;La vie grecque ancienne de s. Maruta de Mayferqat,&quot; Analecta Bollandiana 91, 1973, pp. 77-103. <br /> * Arthur Vööbus, &quot;New Sources for the symbol in early Syrian Christianity,&quot; Vigiliae Christianae 26, 1972, pp. 291-96 (West Syriac recension of Creed of 410). <br /> <br /> (SEBASTIAN BROCK)<br /> <br /> 20 August 2003<br /> <br /> === Links ===<br /> <br /> [[http://www.iranica.com/articles/supp4/Isaac.html Encyclopedia Iranica]] article by Sebastian Brock.</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Isaac_of_Seleucia-Ctesiphon&diff=209 2005-09-23T13:25:33Z

<p>194.75.128.200: </p> <hr /> <div>ISAAC, Bishop of Seleucia-Ctesiphon and Catholicos of the Church of the East (399-410; see CHRISTIANITY i, ii, iii). Isaac is said to have come from Kashgar and to have been a relative of an earlier bishop of Seleucia-Ctesiphon, Tomarsa (363-371). He was elected to office (after an interregnum caused by earlier persecution) in 399 at the time when [[Marutha of Maiperkat|Marutha, bishop of Maipharqat]], had been sent by the Roman emperor Arcadius on embassy to Yazdegerd I at his winter residence in Seleucia-Ctesiphon. On this visit [[Marutha of Maiperkat|Marutha]] won the shah&#039;s favour as a result of his medical skill; thank to this, [[Marutha of Maiperkat|Marutha]]&#039;s second embassy to Yazdegerd I in 410 provided the opportunity to get royal permission to summon a synod of 40 bishops, to strengthen Isaac&#039;s position against some bishops who were causing him trouble, and to regularize church affairs in general. At this synod [[Marutha of Maiperkat|Marutha]] read out a letter from the &quot;western bishops&quot; (that is, from the Eastern Roman Empire) and the doctrinal creed of the Council of Nicaea (325) was formally accepted by the Church of the East, along with the decrees of various provincial church synods of the Eastern Roman Empire. Internal church affairs were also regulated in a series of 21 canons.The texts of the Creed and of the canons survive in both an East and a West Syriac recension, and it is the latter which has preserved the original text of the form of the Nicaean Creed accepted at the synod.<br /> <br /> The most detailed (but clearly, edited) account of this important synod of 410 is found in the East Syriac collection of synods known as the Synodicon Orientale. Shorter, but sometimes also embroidered, accounts are to be found notably in the Chronicle of Seert (sec. 66), Barhebraeus&#039; Ecclesiastical History (II. 16), and the East Syriac writers Mari and Sliba. It should be noted that, although the embassies of [[Marutha of Maiperkat|Marutha]] are mentioned both in Socrates, Ecclesiastical History (VII. 8) and in the Armenian and Greek Lives of [[Marutha of Maiperkat|Marutha]], no reference is made in any of these sources either to the synod of 410 or to Isaac.<br /> <br /> === Bibliography ===<br /> <br /> * Jean Baptiste Chabot, Synodicon Orientale, ou receuil des synodes nestoriens, Paris, 1902, pp. 253-75, 292-93. <br /> * Jean Dauvillier, &quot;Droit (chalde‚en),&quot; in Dictionnaire de droit canonique 3, 1942, cols. 292-388, esp. 301-304. <br /> * Andre‚ de Halleux, &quot;Le symbole des e‚vêques perses au synode de Se‚leucie-Ctesiphon (410),&quot; in Gernot Wiessner, ed., Erkenntnisse und Meinungen, II = Göttinger Orientforschungen, Reihe Syriaca 17, 1978, pp. 161-90. <br /> * Jean Maurice Fiey, &quot;Isaac (catholicos),&quot; in Dictionnaire d&#039;histoire et de ge‚ographie eccle‚siastique 26, 1997, pp. 90-92. <br /> * Jean Gribomont, &quot;Le symbole de la foi de Se‚leucie-Ctesiphon (410),&quot; in Robert H. Fischer, ed., A Tribute to Arthur Vööbus: Studies in Early Christian Literature and its Environment, Chicago, 1977, pp. 283-94. <br /> * Jerome Labourt, Christianisme dans l&#039;empire perse sous la dynastie sassanide (224-632), Paris, 1904, pp. 87-99. <br /> * Thomas Joseph Lamy, Concilium Seleuciae et Ctesiphonti habitum anno 410, Leuven, 1868. <br /> * Ralph Marcus, &quot;The Armenian Life of Marutha of Maipharkat,&quot; Harvard Theological Review 25, 1932, pp. 47-71. <br /> * Jacques Noret, &quot;La vie grecque ancienne de s. Maruta de Mayferqat,&quot; Analecta Bollandiana 91, 1973, pp. 77-103. <br /> * Arthur Vööbus, &quot;New Sources for the symbol in early Syrian Christianity,&quot; Vigiliae Christianae 26, 1972, pp. 291-96 (West Syriac recension of Creed of 410). <br /> <br /> (SEBASTIAN BROCK)<br /> <br /> 20 August 2003<br /> <br /> === Links ===<br /> <br /> [[http://www.iranica.com/articles/supp4/Isaac.html Encyclopedia Iranica]] article by Sebastian Brock.</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Isaac_of_Seleucia-Ctesiphon&diff=208 2005-09-23T13:23:07Z

<p>194.75.128.200: </p> <hr /> <div>ISAAC, Bishop of Seleucia-Ctesiphon and Catholicos of the Church of the East (399-410; see CHRISTIANITY i, ii, iii). Isaac is said to have come from Kashgar and to have been a relative of an earlier bishop of Seleucia-Ctesiphon, Tomarsa (363-371). He was elected to office (after an interregnum caused by earlier persecution) in 399 at the time when Marutha, bishop of Maipharqat, had been sent by the Roman emperor Arcadius on embassy to Yazdegerd I at his winter residence in Seleucia-Ctesiphon. On this visit Marutha won the shah&#039;s favour as a result of his medical skill; thank to this, Marutha&#039;s second embassy to Yazdegerd I in 410 provided the opportunity to get royal permission to summon a synod of 40 bishops, to strengthen Isaac&#039;s position against some bishops who were causing him trouble, and to regularize church affairs in general. At this synod Marutha read out a letter from the &quot;western bishops&quot; (that is, from the Eastern Roman Empire) and the doctrinal creed of the Council of Nicaea (325) was formally accepted by the Church of the East, along with the decrees of various provincial church synods of the Eastern Roman Empire. Internal church affairs were also regulated in a series of 21 canons.The texts of the Creed and of the canons survive in both an East and a West Syriac recension, and it is the latter which has preserved the original text of the form of the Nicaean Creed accepted at the synod.<br /> <br /> <br /> The most detailed (but clearly, edited) account of this important synod of 410 is found in the East Syriac collection of synods known as the Synodicon Orientale. Shorter, but sometimes also embroidered, accounts are to be found notably in the Chronicle of Seert (sec. 66), Barhebraeus&#039; Ecclesiastical History (II. 16), and the East Syriac writers Mari and Sliba. It should be noted that, although the embassies of Marutha are mentioned both in Socrates, Ecclesiastical History (VII. 8) and in the Armenian and Greek Lives of Marutha, no reference is made in any of these sources either to the synod of 410 or to Isaac.<br /> <br /> <br /> Bibliography: Jean Baptiste Chabot, Synodicon Orientale, ou receuil des synodes nestoriens, Paris, 1902, pp. 253-75, 292-93. Jean Dauvillier, &quot;Droit (chalde‚en),&quot; in Dictionnaire de droit canonique 3, 1942, cols. 292-388, esp. 301-304. Andre‚ de Halleux, &quot;Le symbole des e‚vêques perses au synode de Se‚leucie-Ctesiphon (410),&quot; in Gernot Wiessner, ed., Erkenntnisse und Meinungen, II = Göttinger Orientforschungen, Reihe Syriaca 17, 1978, pp. 161-90. Jean Maurice Fiey, &quot;Isaac (catholicos),&quot; in Dictionnaire d&#039;histoire et de ge‚ographie eccle‚siastique 26, 1997, pp. 90-92. Jean Gribomont, &quot;Le symbole de la foi de Se‚leucie-Ctesiphon (410),&quot; in Robert H. Fischer, ed., A Tribute to Arthur Vööbus: Studies in Early Christian Literature and its Environment, Chicago, 1977, pp. 283-94. Je‚rome Labourt, Christianisme dans l&#039;empire perse sous la dynastie sassanide (224-632), Paris, 1904, pp. 87-99. Thomas Joseph Lamy, Concilium Seleuciae et Ctesiphonti habitum anno 410, Leuven, 1868. Ralph Marcus, &quot;The Armenian Life of Marutha of Maipharkat,&quot; Harvard Theological Review 25, 1932, pp. 47-71. Jacques Noret, &quot;La vie grecque ancienne de s. Maruta de Mayferqat,&quot; Analecta Bollandiana 91, 1973, pp. 77-103. Arthur Vööbus, &quot;New Sources for the symbol in early Syrian Christianity,&quot; Vigiliae Christianae 26, 1972, pp. 291-96 (West Syriac recension of Creed of 410). <br /> <br /> (SEBASTIAN BROCK)<br /> <br /> 20 August 2003<br /> <br /> === Links ===<br /> <br /> [[http://www.iranica.com/articles/supp4/Isaac.html Encyclopedia Iranica]] article by Sebastian Brock.</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Main_Page&diff=283 2005-09-23T13:22:06Z

<p>194.75.128.200: </p> <hr /> <div>&lt;center&gt;<br /> =Welcome to the Encyclopedia of Syriac Literature.=<br /> &lt;/center&gt;<br /> <br /> The purpose of this site is to make it possible to create a guide to Syriac literature.<br /> <br /> &lt;div class=&quot;MainPageBG&quot; style=&quot;border: 1px solid #ffad80; padding: .5em 1em; color: #000; background-color: #fff3f3; margin: 3px 3px 0; &quot;&gt;<br /> &lt;div style=&quot;font-size:90%&quot;&gt;<br /> == A. The 1st to 3rd centuries A.D. ==<br /> <br /> The most obscure period of Syriac literature.<br /> <br /> # [[Peshitta]]<br /> # [[The Diatessaron]]<br /> # [[The Old Syriac Gospels]]<br /> # [[Bardaisan]]<br /> # [[The Odes of Solomon]]<br /> # [[The Acts of Thomas]]<br /> # [[Pseudo-Melito&#039;s Apology]]<br /> # [[The Syriac Sentences of Menander]]<br /> # [[The Letter of Mara]]<br /> # [[The Story of the &#039;Aramaean sage&#039; Ahikar]]<br /> <br /> &lt;/div&gt;<br /> &lt;/div&gt;<br /> <br /> &lt;div class=&quot;MainPageBG&quot; style=&quot;border: 1px solid #ffad80; padding: .5em 1em; color: #000; background-color: #fff3f3; margin: 3px 3px 0; &quot;&gt;<br /> &lt;div style=&quot;font-size:90%&quot;&gt;<br /> == B. The 4th century A.D. ==<br /> <br /> # [[Aphrahat]]<br /> # [[Ephrem]] (Ephraim Syrus)<br /> # [[Liber Graduum]] (The Book of Steps)<br /> <br /> &lt;/div&gt;<br /> &lt;/div&gt;<br /> <br /> &lt;div class=&quot;MainPageBG&quot; style=&quot;border: 1px solid #ffad80; padding: .5em 1em; color: #000; background-color: #fff3f3; margin: 3px 3px 0; &quot;&gt;<br /> &lt;div style=&quot;font-size:90%&quot;&gt;<br /> == C. The 5th to mid-7th centuries A.D. ==<br /> <br /> === 5th century ===<br /> <br /> # [[Cyrillona]]<br /> # [[Balai]]<br /> # [[Narsai]]<br /> # [[John the Solitary]] (John of Apamea)<br /> # [[Anonymous prose hagiography]]<br /> # [[Marutha of Maiperkat]]<br /> # [[Isaac of Seleucia-Ctesiphon]]<br /> <br /> === 5-6th century ===<br /> <br /> # [[Jacob of Serugh]]<br /> # [[Simeon the Potter]]<br /> # [[Philoxenus]]<br /> # [[Isaac of Antioch]]<br /> # [[Symmachus]]<br /> <br /> === 6th century ===<br /> <br /> # [[Ps.Joshua the Stylite]]<br /> # [[Stephen bar Sudhaili]]<br /> # [[Sergius of Resh&#039;aina]]<br /> # [[Simeon of Beth Arsham]]<br /> # [[Elias]]<br /> # [[Daniel of Salah]]<br /> # [[Cyrus of Edessa]]<br /> # [[Thomas of Edessa]]<br /> # [[The Chronicle of Edessa]]<br /> # [[John of Ephesus]]<br /> # [[Peter of Kallinikos]]<br /> # [[Ps.Zacharias Rhetor]]<br /> # [[Ahudemmeh]]<br /> # [[Abraham of Nathpar]]<br /> # [[Anonymous literature of the 6th century]]<br /> <br /> === 6-7th century ===<br /> <br /> # [[Barhadbeshabba &#039;Arbaya]]<br /> # [[Barhadbeshabba of Halwan]]<br /> # [[Shubhalmaran]] (Subhalmaran)<br /> # [[Babai the Great]]<br /> # [[Martyrius]] (Sahdona)<br /> # [[Isho&#039;Yahb II]]<br /> # [[John of the Sedre]]<br /> # [[Marutha]]<br /> # [[Gregory of Cyprus]]<br /> # [[Anonymous literature of the early 7th century]]<br /> <br /> &lt;/div&gt;<br /> &lt;/div&gt;<br /> <br /> &lt;div class=&quot;MainPageBG&quot; style=&quot;border: 1px solid #ffad80; padding: .5em 1em; color: #000; background-color: #fff3f3; margin: 3px 3px 0; &quot;&gt;<br /> &lt;div style=&quot;font-size:90%&quot;&gt;<br /> == D. Mid-7th to 13th century A.D. ==<br /> <br /> In the middle of the 7th century, the Syriac-speaking world was occupied by the Arabs.<br /> <br /> === Second half of the 7th century ===<br /> <br /> # [[Severus Sebokht]]<br /> # [[Gabriel of Qatar]]<br /> # [[Abraham bar Lipeh of Qatar]]<br /> # [[The Khuzistan Chronicle]]<br /> # [[Isho&#039;Yahb III]]<br /> # [[Isaac of Nineveh]] (Isaac the Syrian)<br /> # [[Shem&#039;on the graceful]] (Shem&#039;on d-Taybutheh)<br /> # [[Dadisho&#039;]]<br /> # [[John bar Penkaye]]<br /> # [[The Apocalypse of Ps.Methodius]]<br /> # [[Hagiography of the 7th century]]<br /> <br /> === 7th-8th century ===<br /> <br /> # [[Jacob of Edessa]]<br /> # [[George, bishop of the Arab tribes]]<br /> <br /> === 8th century ===<br /> <br /> # [[The Diyarbekir Commentary]]<br /> # [[Sergius the Stylite of Gusit]]<br /> # [[Elia]]<br /> # [[John of Dalyatha]] (John Saba)<br /> # [[Joseph Hazzaya (the seer)]]<br /> # [[Abraham bar Dashandad, &#039;the lame&#039;]]<br /> # [[The Chronicle of Ps.Dionysius of Tel-Mahre]] (Chronicle of Zuqnin)<br /> # [[Theodore bar Koni]] (N) (&#039;&#039;Liber scholiorum&#039;&#039;)<br /> <br /> === 8th-9th century ===<br /> <br /> # [[Timothy I]]<br /> # [[Isho&#039;bar Nun]]<br /> <br /> === 9th century ===<br /> <br /> # [[Job of Edessa]]<br /> # [[John of Dara]]<br /> # [[Isho&#039;dad of Merv]]<br /> # [[Nonnus]]<br /> # [[Antony of Tagrit]]<br /> # [[Ps.George of Arbela]]<br /> # [[Thomas, bishop of Marga]]<br /> # [[Isho&#039;dnah]]<br /> # [[The anonymous commentary on the Old and New Testament]]<br /> # [[Moshe bar Kepha]]<br /> <br /> === 10th century ===<br /> <br /> # [[Elijah of Anbar]]<br /> # [[The Book of the Cause of Causes]]<br /> # [[Emmanuel bar Shahhare]]<br /> <br /> === 11th century ===<br /> <br /> # [[Elijah of Nisibis]]<br /> <br /> === 12th century ===<br /> <br /> # [[Dionysius bar Salibi]] (Dionysius Syrus / Jacob bar Salibi)<br /> # [[Elijah III Abu Halim]]<br /> # [[Michael the Great]] (Michael the Syrian)<br /> <br /> === 13th century ===<br /> <br /> # [[John bar Zo&#039;bi]]<br /> # [[Solomon of Bosra]]<br /> # [[Giwargis Warda]]<br /> # [[The Chronicle of 1234]]<br /> # [[Jacob Severus bar Shakko]]<br /> # [[Gregory Barhebraeus]] (Bar&#039;ebroyo / Abu &#039;L Faraj / Gregorius Abulpharagius)<br /> <br /> &lt;/div&gt;<br /> &lt;/div&gt;<br /> <br /> &lt;div class=&quot;MainPageBG&quot; style=&quot;border: 1px solid #ffad80; padding: .5em 1em; color: #000; background-color: #fff3f3; margin: 3px 3px 0; &quot;&gt;<br /> &lt;div style=&quot;font-size:90%&quot;&gt;<br /> == E. The 13th to 14th centuries A.D. ==<br /> <br /> # [[&#039;Abdisho bar Brika]] (Ebedjesu)<br /> # [[Khamis bar Qardahe]]<br /> # [[Dioscorus of Gozarto]]<br /> # [[The History of Yahballaha and Rabban Sauma]]<br /> # [[Timothy II]]<br /> <br /> &lt;/div&gt;<br /> &lt;/div&gt;<br /> <br /> &lt;div class=&quot;MainPageBG&quot; style=&quot;border: 1px solid #ffad80; padding: .5em 1em; color: #000; background-color: #fff3f3; margin: 3px 3px 0; &quot;&gt;<br /> &lt;div style=&quot;font-size:90%&quot;&gt;<br /> == F. The 14th to 20th centuries A.D. ==<br /> <br /> # [[Syriac literature in the 14th to 19th centuries]]<br /> # [[Syriac literature in the 20th century]]<br /> <br /> &lt;/div&gt;<br /> &lt;/div&gt;<br /> <br /> <br /> <br /> [http://meta.wikipedia.org/wiki/MediaWiki_User%27s_Guide User&#039;s Guide].<br /> <br /> <br /> <br /> {| cellspacing=&quot;3&quot; <br /> |- valign=&quot;top&quot; <br /> |width=&quot;55%&quot; class=&quot;MainPageBG&quot; style=&quot;border: 1px solid #ffc9c9; color: #000; background-color: #fff3f3&quot;|<br /> &lt;div style=&quot;padding: .4em .9em .9em&quot;&gt;<br /> ===Today&#039;s featured article===<br /> {{Wikipedia:Today&#039;s featured article/{{CURRENTMONTHNAME}} {{CURRENTDAY}}, {{CURRENTYEAR}}}}<br /> ===Selected anniversaries===<br /> {{Wikipedia:Selected anniversaries/{{CURRENTMONTHNAME}} {{CURRENTDAY}}}}<br /> &lt;/div&gt;<br /> |width=&quot;45%&quot; class=&quot;MainPageBG&quot; style=&quot;border: 1px solid #c6c9ff; color: #000; background-color: #f0f0ff&quot;|<br /> &lt;div style=&quot;clear: right; text-align: left; float: right; padding: .4em .9em .9em&quot;&gt;<br /> ===In the news===<br /> {{In the news}}&lt;!-- Template:In the news --&gt;<br /> {{Wikipedia:Today&#039;s second feature/{{CURRENTDAYNAME}}}} &lt;!-- Did you know format changed--&gt;<br /> &lt;/div&gt;<br /> |}<br /> <br /> <br /> &lt;div class=&quot;MainPageBG&quot; style=&quot;border: 1px solid #ffad80; padding: .5em 1em; color: #000; background-color: #fff7cb; margin: 3px 3px 0; text-align: center&quot;&gt;<br /> &lt;div style=&quot;font-size:90%&quot;&gt;{{donate}}&lt;/div&gt;<br /> &lt;/div&gt; __NOTOC__ __NOEDITSECTION__</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Marutha_of_Maiperkat&diff=1445 2005-09-23T13:12:29Z

<p>194.75.128.200: /* Bibliography */</p> <hr /> <div>Marutha (or Maruta or Maruthas) was the 5th century bishop of Maiperkat, and a friend of St. John Chrysostom. He died sometime before 420. His feast day is the 4th December, which is honoured by the Latins, Greeks, Copts, and Syrians. <br /> <br /> He brought into his episcopal city the relics of so many martyrs that it received the name Martyropolis. In the interests of the Church of Persia, which had suffered much in the persecution of Sapor II, he came to Constantinople, but found Emperor Arcadius too busily engaged in the affairs of St. John Chrysostom. <br /> <br /> Later Marutha was sent by Theodosius II to the Court of Persia, and here, in spite of the jealousy and intrigues of the Magi, he won the esteem of King Yezdigerd by his affability, saintly life, and, as is claimed, by his knowledge of medicine. He was present at the general Council of Constantinople in 381 and at a Council of Antioch in 383 (or 390), at which the Messalians were condemned. For the benefit of the Persian Church he is said to have held two synods at Ctesiphon. <br /> <br /> He must not be confounded with [[Marutha|Maruthas (Maruta)]], Monophysite Bishop of Tagrit (d. 649). <br /> <br /> === Works ===<br /> <br /> His writings include: <br /> <br /> (1) &quot;Acts of the Persian Martyrs&quot;, found partly in Assemani, &quot;Acta SS. mart. orient. et occident.&quot;, I (Rome, 1748), and more completely in Bedjan, ibid, II (Paris, 1891), 37-396. W. Wright&#039;s English translation was printed in &quot;Journal of Sacred Literature&quot; (Oct., 1865-Jan., 1866). Zingerle published it in German (Innsbruck, 1836). A school edition was made by Leitzmann, &quot;Die drei altesten Martyrologien&quot; (Bonn, 1903). See Achelis, &quot;Die Martyrologien&quot; (Berlin, 1900), 30-71. <br /> <br /> (2) &quot;History of the Council of Nicaea&quot;, on which see Braun in &quot;Kirchengeschichtliche Studien&quot;, IV, 3, and Harnack&#039;s &quot;Ketzerkatalog des Bischofs Maruta&quot; in &quot;Texte u. Untersuchungen&quot;, XIX, 1, b. <br /> <br /> (3) &quot;Acts of the Council of Seleucia-Ctesiphon&quot;, edited in Syriac and Latin by Lamy (Louvain, 1869), on which see Hefele, &quot;Conciliengeschichte&quot;, II, 102. <br /> <br /> He also wrote hymns on the Holy Eucharist, on the Cross, and on saints.<br /> <br /> === Bibliography ===<br /> <br /> * St. Maruta, Bishop of Maipherkat, 5th cent. &quot;De sancta Nicaena synodo : syrische Texte des Maruta von Maipherkat / nach einer Handschrift der Propaganda zu Rom übersetzt von Oscar Braun.&quot; Series: Kirchengeschichtliche Studien ; Bd. 4, Heft 3. Publisher: Münster i.W. : H. Schöningh, (1898) 128pp.<br /> <br /> * [Saddewata de-sahde kadishe madnehaye we-marebaye]. = Acta sanctorum martyrum Orientalium et Occidentalium in duas partes distributa / adcedunt Acta S. Simeonis Stylitae omnia nunc primum sub auspiciis Johannis V. ... e Bibliotheca Apostolica Vaticana prodeunt Stephanus Evodius Assemanus ... Chaldaicum textum recensuit, notis vocalibus animavit, Latine vertit, admonitionibus, perpetuisque adnotationibus illustravit. Publisher: Romae : Typis Josephi Collini., (1748). 2 vols, folio. Syriac text and Latin translation.<br /> <br /> Other works attributed to him are in fact by [[Marutha|Marutha of Tagrit]].<br /> <br /> &#039;&#039;This page includes material from the public domain Catholic Encyclopedia.&#039;&#039;</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Marutha_of_Maiperkat&diff=206 2005-09-23T13:12:15Z

<p>194.75.128.200: /* Bibliography */</p> <hr /> <div>Marutha (or Maruta or Maruthas) was the 5th century bishop of Maiperkat, and a friend of St. John Chrysostom. He died sometime before 420. His feast day is the 4th December, which is honoured by the Latins, Greeks, Copts, and Syrians. <br /> <br /> He brought into his episcopal city the relics of so many martyrs that it received the name Martyropolis. In the interests of the Church of Persia, which had suffered much in the persecution of Sapor II, he came to Constantinople, but found Emperor Arcadius too busily engaged in the affairs of St. John Chrysostom. <br /> <br /> Later Marutha was sent by Theodosius II to the Court of Persia, and here, in spite of the jealousy and intrigues of the Magi, he won the esteem of King Yezdigerd by his affability, saintly life, and, as is claimed, by his knowledge of medicine. He was present at the general Council of Constantinople in 381 and at a Council of Antioch in 383 (or 390), at which the Messalians were condemned. For the benefit of the Persian Church he is said to have held two synods at Ctesiphon. <br /> <br /> He must not be confounded with [[Marutha|Maruthas (Maruta)]], Monophysite Bishop of Tagrit (d. 649). <br /> <br /> === Works ===<br /> <br /> His writings include: <br /> <br /> (1) &quot;Acts of the Persian Martyrs&quot;, found partly in Assemani, &quot;Acta SS. mart. orient. et occident.&quot;, I (Rome, 1748), and more completely in Bedjan, ibid, II (Paris, 1891), 37-396. W. Wright&#039;s English translation was printed in &quot;Journal of Sacred Literature&quot; (Oct., 1865-Jan., 1866). Zingerle published it in German (Innsbruck, 1836). A school edition was made by Leitzmann, &quot;Die drei altesten Martyrologien&quot; (Bonn, 1903). See Achelis, &quot;Die Martyrologien&quot; (Berlin, 1900), 30-71. <br /> <br /> (2) &quot;History of the Council of Nicaea&quot;, on which see Braun in &quot;Kirchengeschichtliche Studien&quot;, IV, 3, and Harnack&#039;s &quot;Ketzerkatalog des Bischofs Maruta&quot; in &quot;Texte u. Untersuchungen&quot;, XIX, 1, b. <br /> <br /> (3) &quot;Acts of the Council of Seleucia-Ctesiphon&quot;, edited in Syriac and Latin by Lamy (Louvain, 1869), on which see Hefele, &quot;Conciliengeschichte&quot;, II, 102. <br /> <br /> He also wrote hymns on the Holy Eucharist, on the Cross, and on saints.<br /> <br /> === Bibliography ===<br /> <br /> * St. Maruta, Bishop of Maipherkat, 5th cent <br /> &quot;De sancta Nicaena synodo : syrische Texte des Maruta von Maipherkat / nach einer Handschrift der Propaganda zu Rom übersetzt von Oscar Braun.&quot; Series: Kirchengeschichtliche Studien ; Bd. 4, Heft 3. Publisher: Münster i.W. : H. Schöningh, (1898) 128pp.<br /> <br /> * [Saddewata de-sahde kadishe madnehaye we-marebaye]. = Acta sanctorum martyrum Orientalium et Occidentalium in duas partes distributa / adcedunt Acta S. Simeonis Stylitae omnia nunc primum sub auspiciis Johannis V. ... e Bibliotheca Apostolica Vaticana prodeunt Stephanus Evodius Assemanus ... Chaldaicum textum recensuit, notis vocalibus animavit, Latine vertit, admonitionibus, perpetuisque adnotationibus illustravit. Publisher: Romae : Typis Josephi Collini., (1748). 2 vols, folio. Syriac text and Latin translation.<br /> <br /> Other works attributed to him are in fact by [[Marutha|Marutha of Tagrit]].<br /> <br /> &#039;&#039;This page includes material from the public domain Catholic Encyclopedia.&#039;&#039;</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Marutha_of_Maiperkat&diff=205 2005-09-23T13:11:39Z

<p>194.75.128.200: /* Works */</p> <hr /> <div>Marutha (or Maruta or Maruthas) was the 5th century bishop of Maiperkat, and a friend of St. John Chrysostom. He died sometime before 420. His feast day is the 4th December, which is honoured by the Latins, Greeks, Copts, and Syrians. <br /> <br /> He brought into his episcopal city the relics of so many martyrs that it received the name Martyropolis. In the interests of the Church of Persia, which had suffered much in the persecution of Sapor II, he came to Constantinople, but found Emperor Arcadius too busily engaged in the affairs of St. John Chrysostom. <br /> <br /> Later Marutha was sent by Theodosius II to the Court of Persia, and here, in spite of the jealousy and intrigues of the Magi, he won the esteem of King Yezdigerd by his affability, saintly life, and, as is claimed, by his knowledge of medicine. He was present at the general Council of Constantinople in 381 and at a Council of Antioch in 383 (or 390), at which the Messalians were condemned. For the benefit of the Persian Church he is said to have held two synods at Ctesiphon. <br /> <br /> He must not be confounded with [[Marutha|Maruthas (Maruta)]], Monophysite Bishop of Tagrit (d. 649). <br /> <br /> === Works ===<br /> <br /> His writings include: <br /> <br /> (1) &quot;Acts of the Persian Martyrs&quot;, found partly in Assemani, &quot;Acta SS. mart. orient. et occident.&quot;, I (Rome, 1748), and more completely in Bedjan, ibid, II (Paris, 1891), 37-396. W. Wright&#039;s English translation was printed in &quot;Journal of Sacred Literature&quot; (Oct., 1865-Jan., 1866). Zingerle published it in German (Innsbruck, 1836). A school edition was made by Leitzmann, &quot;Die drei altesten Martyrologien&quot; (Bonn, 1903). See Achelis, &quot;Die Martyrologien&quot; (Berlin, 1900), 30-71. <br /> <br /> (2) &quot;History of the Council of Nicaea&quot;, on which see Braun in &quot;Kirchengeschichtliche Studien&quot;, IV, 3, and Harnack&#039;s &quot;Ketzerkatalog des Bischofs Maruta&quot; in &quot;Texte u. Untersuchungen&quot;, XIX, 1, b. <br /> <br /> (3) &quot;Acts of the Council of Seleucia-Ctesiphon&quot;, edited in Syriac and Latin by Lamy (Louvain, 1869), on which see Hefele, &quot;Conciliengeschichte&quot;, II, 102. <br /> <br /> He also wrote hymns on the Holy Eucharist, on the Cross, and on saints.<br /> <br /> === Bibliography ===<br /> <br /> * St. Maruta, Bishop of Maipherkat, 5th cent <br /> &quot;De sancta Nicaena synodo : syrische Texte des Maruta von Maipherkat / nach einer Handschrift der Propaganda zu Rom übersetzt von Oscar Braun.&quot; Series: Kirchengeschichtliche Studien ; Bd. 4, Heft 3. Publisher: Münster i.W. : H. Schöningh, (1898) 128pp.<br /> <br /> * [Saddewata de-sahde kadishe madnehaye we-marebaye]. = Acta sanctorum martyrum Orientalium et Occidentalium in duas partes distributa / adcedunt Acta S. Simeonis Stylitae omnia nunc primum sub auspiciis Johannis V. ... e Bibliotheca Apostolica Vaticana prodeunt Stephanus Evodius Assemanus ... Chaldaicum textum recensuit, notis vocalibus animavit, Latine vertit, admonitionibus, perpetuisque adnotationibus illustravit. Publisher: Romae : Typis Josephi Collini., (1748). 2 vols, folio. Syriac text and Latin translation.<br /> <br /> Other works attributed to him are in fact by [[Marutha|Marutha of Tagrit]].</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Marutha_of_Maiperkat&diff=204 2005-09-23T13:11:17Z

<p>194.75.128.200: </p> <hr /> <div>Marutha (or Maruta or Maruthas) was the 5th century bishop of Maiperkat, and a friend of St. John Chrysostom. He died sometime before 420. His feast day is the 4th December, which is honoured by the Latins, Greeks, Copts, and Syrians. <br /> <br /> He brought into his episcopal city the relics of so many martyrs that it received the name Martyropolis. In the interests of the Church of Persia, which had suffered much in the persecution of Sapor II, he came to Constantinople, but found Emperor Arcadius too busily engaged in the affairs of St. John Chrysostom. <br /> <br /> Later Marutha was sent by Theodosius II to the Court of Persia, and here, in spite of the jealousy and intrigues of the Magi, he won the esteem of King Yezdigerd by his affability, saintly life, and, as is claimed, by his knowledge of medicine. He was present at the general Council of Constantinople in 381 and at a Council of Antioch in 383 (or 390), at which the Messalians were condemned. For the benefit of the Persian Church he is said to have held two synods at Ctesiphon. <br /> <br /> He must not be confounded with [[Marutha|Maruthas (Maruta)]], Monophysite Bishop of Tagrit (d. 649). <br /> <br /> === Works ===<br /> <br /> His writings include: <br /> <br /> (1) &quot;Acts of the Persian Martyrs&quot;, found partly in Assemani, &quot;Acta SS. mart. orient. et occident.&quot;, I (Rome, 1748), and more completely in Bedpan, ibid, II (Paris, 1891), 37-396. W. Wright&#039;s English translation was printed in &quot;Journal of Sacred Literature&quot; (Oct., 1865-Jan., 1866). Zingerle published it in German (Innsbruck, 1836). A school edition was made by Leitzmann, &quot;Die drei altesten Martyrologien&quot; (Bonn, 1903). See Achelis, &quot;Die Martyrologien&quot; (Berlin, 1900), 30-71. <br /> <br /> (2) &quot;History of the Council of Nicaea&quot;, on which see Braun in &quot;Kirchengeschichtliche Studien&quot;, IV, 3, and Harnack&#039;s &quot;Ketzerkatalog des Bischofs Maruta&quot; in &quot;Texte u. Untersuchungen&quot;, XIX, 1, b. <br /> <br /> (3) &quot;Acts of the Council of Seleucia-Ctesiphon&quot;, edited in Syriac and Latin by Lamy (Louvain, 1869), on which see Hefele, &quot;Conciliengeschichte&quot;, II, 102. <br /> <br /> He also wrote hymns on the Holy Eucharist, on the Cross, and on saints. <br /> <br /> === Bibliography ===<br /> <br /> * St. Maruta, Bishop of Maipherkat, 5th cent <br /> &quot;De sancta Nicaena synodo : syrische Texte des Maruta von Maipherkat / nach einer Handschrift der Propaganda zu Rom übersetzt von Oscar Braun.&quot; Series: Kirchengeschichtliche Studien ; Bd. 4, Heft 3. Publisher: Münster i.W. : H. Schöningh, (1898) 128pp.<br /> <br /> * [Saddewata de-sahde kadishe madnehaye we-marebaye]. = Acta sanctorum martyrum Orientalium et Occidentalium in duas partes distributa / adcedunt Acta S. Simeonis Stylitae omnia nunc primum sub auspiciis Johannis V. ... e Bibliotheca Apostolica Vaticana prodeunt Stephanus Evodius Assemanus ... Chaldaicum textum recensuit, notis vocalibus animavit, Latine vertit, admonitionibus, perpetuisque adnotationibus illustravit. Publisher: Romae : Typis Josephi Collini., (1748). 2 vols, folio. Syriac text and Latin translation.<br /> <br /> Other works attributed to him are in fact by [[Marutha|Marutha of Tagrit]].</div>

194.75.128.200 https://roger-pearse.com/wiki/index.php?title=Marutha&diff=201 2005-09-23T12:51:42Z

<p>194.75.128.200: </p> <hr /> <div>Marutha (d. 649) was the monophysite bishop of Takrit, and the Maphrian (organiser) of the monophysites (Jacobites) in Persia.<br /> <br /> === Life ===<br /> Among the Syriac writers of the 7th century, the name of Marutha &lt;sup&gt;[[#References|1]]&lt;/sup&gt; is the first that deserves mention, more, however, on account of his ecclesiastical weight and position than his literary merit. He was a native of Shurzak (?), a village in the diocese of Beth Nuhadhre &lt;sup&gt;[[#References|2]]&lt;/sup&gt;, was ordained priest in the convent of Nardus, lived for twenty years in the convent of Zakkai or Zacchaeus at Callinicus (ar-Rakkah), and went thence to Edessa for purposes of study. On returning to the East, he resided in the convent of Mar Matthew at Mosul, where he occupied himself with remodelling its rules and orders. He sided with the Mono-physite party at the Persian court, and, after the death of the physician Gabriel &lt;sup&gt;[[#References|3]]&lt;/sup&gt;, found it advisable to retire to &#039;Akola (al-Kufah) &lt;sup&gt;[[#References|4]]&lt;/sup&gt;. He was elevated to the dignity of metropolitan bishop of Taghrith in 640, after the establishment of peace between the Greeks and Persians &lt;sup&gt;[[#References|5]]&lt;/sup&gt;, and was the first real maphrian (maphreyana) and organizer of the Jacobite Church in the East, which so rapidly increased in numbers and influence that he was called upon to ordain bishops for such remote regions as Segestan (Sistan) and Harew (Herat). Marutha died in 649. His life was written by his successor Denha &lt;sup&gt;[[#References|6]]&lt;/sup&gt;. <br /> <br /> === Works ===<br /> <br /> Marutha compiled a liturgy and wrote a commentary on the Gospels, both of which are sometimes wrongly assigned to the elder Marutha of Maiperkat &lt;sup&gt;[[#References|7]]&lt;/sup&gt;. He was also the author of short discourses on New (or Low) Sunday, and on the consecration of the water on the eve of the Epiphany, as well as of some hymns and sedras &lt;sup&gt;[[#References|8]]&lt;/sup&gt;.<br /> <br /> Some 13th century manuscripts containing Marutha&#039;s works survive. From a homily in one of these, BL Add. 14727, it appears that Marutha used an Old Syriac gospel text &lt;sup&gt;[[#References|9]]&lt;/sup&gt;.<br /> <br /> ==== References ====<br /> <br /> # &#039;&#039;B.O.&#039;&#039;,ii. 416, 418.<br /> # See Hoffmann, &#039;&#039;Auszuge&#039;&#039;, pp. 208-216, but especially p. 215.<br /> # See above, p. 126.<br /> # [[Gregory Barhebraeus|Bar-Hebraeus]], &#039;&#039;Chron. Eccles.&#039;&#039;, ii. 111; B.O., ii. 416.<br /> # The circumstances are given in detail by [[Gregory Barhebraeus|Bar-Hebraeus]], (&#039;&#039;Chron. Eccles.&#039;&#039;, ii. 119 sq.) and Assemani (&#039;&#039;B.O.&#039;&#039;, ii. 419).<br /> # See Brit. Mus. Add. 14645, f. 198 a (Wright, &#039;&#039;Catal.&#039;&#039;, p. 1113).<br /> # See above, p. 46. From the commentary are taken the passages quoted in the Catena of Severus. See Assemani, &#039;&#039;Catal.&#039;&#039;, iii. 11 (on Exod. xv. 25), 24, and Wright, &#039;&#039;Catal.&#039;&#039;, p. 910.<br /> # See Brit. Mus. Add. 14727, f. 140a; 17267, f. 17b; 17254, f. 164 a; 17128, f. 91b.<br /> # &#039;Studies of the History of the Gospel Text in Syriac&#039;, Vööbus, A. Corpus Scriptorum Christianorum Orientalium: Subsidia, Tome 3, Louvain 1951 (volume 1) and 1987 (volume 2)<br /> <br /> === Bibliography ===<br /> <br /> * &quot;The canons ascribed to Maruta of Maipherqat and related sources&quot;,<br /> Arthur Vööbus [ed. and tr]. CSCO vol.431-440, Scriptores Syri t.191-192. Lovanii:E. Peeters (1982). 2 vols (160/145pp), Syriac text, English translation. ISBN 2801701955 (v.1); ISBN 2801701963 (v.2) (ascribed to Saint Maruta, Bishop of Maipherkat, 5th cent)<br /> <br /> * F. Nau, F. &#039;Denha, histoire de Marouta&#039;, PO III, 1 Paris (1905).<br /> <br /> === Links ===<br /> <br /> * [http://cpart.byu.edu/Vatican/vatican161.php Codex Vatican. Syriac. 161] Brief description: &quot;4o parchment codex containing 216 folios and of early date (&quot;pervetustus&quot;). This manuscript was originally part of the forty-five Syriac manuscripts that formed the personal collection of J. S. Assemani. The collection was acquired by Assemani during a voyage to the East (1715-17) which was undertaken at the request of Pope Clement XI (1700-21). The volume contains two sermons on the Persian martyrs attributed to Marutha, Maphrian of Takrit (d. 649), and a large collection of martyrdoms.&quot;</div>

194.75.128.200
Warning: Cannot modify header information - headers already sent by (output started at /usr/home/rpearse/public_html/wiki/includes/GlobalFunctions.php:2077) in /usr/home/rpearse/public_html/wiki/includes/WebResponse.php on line 72