The Harp (Volume 25) 9781463233143

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T h e H a r p (Volume 25)

The Harp

25

The Harp is an annual review of Syriac Christianity.

The Harp (Volume 25)

Edited by Baby Varghese Jakob Thekeparampil Abraham Kalakudi

1 gorgias press 2012

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2012 by Gorgias Press LLC Originally published in 2010 All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC.

ISBN 978-1-61143-660-0 Reprinted from the 2010 Kottayam edition.

Printed in the United States of America

7th WORLD SYRIAC CONFERENCE & SILVER JUBILEE CELEBRATIONS OF SEERI 8 - 1 6 September 2010

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The Apostle

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< 4 M S H - 3 4 1 : 487. Vol. XXV 2010

The Harp

104

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M S H-341:488. The Harp

Vol. XXV 2010

The Apostle

Thomas

in Georgian

105

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M S H - 3 4 1: 401. Vol. XXV 2010

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The Apostle Thomas in Georgian

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The Harp

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Vol. XXV 2010

The Apostle Thomas in Georgian

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The Harp

120

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Voi. XXV 2010

The Apostle Thomas in Georgian

Narratives

121

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MS H-341:505. Vol. XXV 2010

The Harp

Sophia

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M S 11-341: 506. TheHarp

Vo!. XXV 2010

123

The Apostle Thomas in Georgian Narratives

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re a c c u r a t e transl ¡ti i f u e n e i a l h in u t r M \ -

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The Harp

Vol. XXV 2010

A Syriac Magic Bowl

187

For the letter «/a/, at times the

tu»«»

jak yoJ

lik,

ms tue? aids ll^K.

I—>» f"i lit yftal*! -à&ûS-

«^USa-lSt t&h&tor.j-Ah e

. VS J^&^-i ÎLf kS.Yi^

ba-i^ï

sxa?

©àfc UasL-»? L^

^

S ! .-Vftv.

«soaa ta. (SIC) »XiaiiiSi §Jbv»< Et», Jt . I 6 and earth are sealed, 17. And as the Sun and the Moon declare God's will, 18. so let this sealing and protection, and stability, and strength 19. establish the house and the threshold of Forukazad, sow of Kumi. 20. Verify,

The Harp

k,i 0 Lim. eiis! itn&äo

| i ^r \ 7 L«*

lU^i*

ttfaäk

«4M 1 8

fbil© jfr. »-,.; »Q

iL 20

Vol. XXV 2010

A Syriac Magic

Bowl

189

Division of the Text; For a better understanding of she text. 1 have divided it into several paragraphs; I will, make remarks on some important expressions, I- Line 1: Opening formula: ft^L>* 1.1» U , • « . : It is a classical formula fotmc ¡almost at the beginning of incantation texts. It is inscribed ii Syriac magic bowls f r o m N i p p u r , and in some Syriac incaratatioi bowls in the Iraq Museumr1, There is also another similar version 4

k

*

^

Some texts add to it several words; such as

seal strength, victory....health and security' The expression 1.» U indicates the bowl and the inscription as having a magic powei against evil spirits. This is shown in another magic bowl

u 1«

"this mystery buried inside the (house)'*5. The word 1» usuaHj means mystery, i.e., that which is hidden and obscure, a tatismar or an exorcistic formula, a spell. It is with this meaning thai it is ased in magic writings. I lift 1« / lu+x» : the reading of this word is difficult because of its writing. In the first part, we can see three connected letters (wan-' mm and olqfboth of whose both legs interpenetrate), as if w e reac the following word: llt^l» which is actually written below, in the text, without olqf. It. is possible that what appears in the form of ar incomplete circle is the letter qitf connected to the letter wow flrotr the right side (as in other words), followed by the letters let f n o connected from the left side), risk (without dotting}, tow and ok. the latter two interpenetrating. As such, our reading would be ft*-*» "and the tie/and the knot/and the binding..." which is a WOK s 1 4

Montgomery, J, A, J. A„ 4rmimc .fucmmtimis saws fivm Nippur, ClMlactetplste 1913, ( n o 31» 32« 34,35» . 1 . Tetxidcsr. "The Syriac Incanlalion Bawls m the Iraq M u s a m i " Sunur 18, p. 51 62,

JL A. bAtmgfHMy, Armato tmmtmkmmm..,, test n" 3, p. l i t . ' Mari« 0 « « , «Tom» nouvete «owpes ntagiqwes Nnrnfeue* a. Semitica 51

s

2001. p. 74. 79.

M, J, Gettar, « Eiglw iacanuHi«« Bawls *> (Aatwj bowl Ci, OfkmHkt Uvmtemk Periodica 1.7. p. I l l ,

Vol XXV 2010

The Harp

Gaby Abousamra

190

¿Bed in ineanrajjons texts from Nippur to tie demons and ev spirits, and control them by magic power/1 think the first readin k more acceptable. II- l i n e 2: Client name: {-»»a -»> e*»*deaX* •»y r^ia«» is an Irania name Persian names aie conimoiih found m man\ nucic bowl, Usualh m Mandate and Aramaic B i ' n Ionian bo«Is the name of poison is linked to ht^ mother s name ¡arch do wc find the nam linked to ilie father n name v We find a similar name in i Niveli 2i ^ d i with one difleient lettei Another name u> atte^e uith Jh'ph in plaee oi r ' n ' -a He k client ni a hvv Hihh-hedtn Mullei-Ke-slet " HI- T h e c o n t e n t : 3-19:

A- Lines ,1-6: af demons.

she general mission of Cod's angels is if» ktlJin

Line 3:

.«»m I A 1 » b>«; This sentence echoes the ang« Cahners answer to Zechariah, tlie father of John the Baptist, as is mentioned in the Translation of Peshitta: p«* U j a ^ U a ^ U i .»«»»ky»*, ^ ¿ » l v-xsmJ» .UiJ "I am Gabriel wIkj stand i God's presence, and I have beet» sent to speak to you and hrirt yon this good news" (Luke 1:19). We find another similar sentence in a bowl published by Laeat

' f. A. Montgomery. Aramaic IncaatalMms texts. . text is 7. t Z ti . >

a 2

H I'I^nvi It * lip, 1-./,»U Jit. i if 4 I f . ' i u / ' l l'llu 'V 11: \msUr 1(1« t'1"'* I \lltnM.I Irmsfli ll.ulit u I ¡V^ |) SI ! lpua Ihr ¡Ii-*!! \ '•Jin im. mi jik n H»v I in tii* I mi i-h N ui n it Mu^.us Ekl inl.1 \ [> un> n nt I t 1 ni \rntiin k iru Sr1i1 J'WA'tlft I'Nfi pp. IXM'iV ' F 1 kui wick up* ilia tii I H •» Ü i J. 1894. p. ffj.

The Harp

Vol. XXV 2010

A Syriac Magic Bowl

191

Line 4;

"V-i-.^» %-Lssit» %-Laj» ^ - L ^ The angels Gabriel, Michael anc Raphael, are often mentioned together. In magical bowls, sometimes we find a long series of angel names (see, for example. Aaron bowl B ! ~i G,iluicl He appears in ihe Buok of Daniel .h an inierpreiet ol visions (8 k \ 9 211, and it is lie who inspires CImpter 10 tbeieof His ramc is " (he irun Gabriel" (X h ) In the New Teslamcni. he lppears as the me^enuei ol the Vtiem. he \ substitute name, the Angel ol" the I old (1 uke I 1! The name mcanc 11k Udii of G>xi. or God ib m\ sttenatli and heio 1 The name ali>c ippear> in the Koran .IS Cnbnl Gabriel and Michael figure m a (N jt the four prniees tif angels a k m a w n h Slvir.ieF ;ind Riinwel" < 1 Pnoeh Q 11, in Qumran. he appeal;» a warrior ael, Rajaeel, Michael Sh.mtcl Rainacl (1 Fnovii 2(J) Gabriel i essential role !wls, lit ippears, uIohl with other antiek, as a jrnuJ spirit standing -i»-hke-Godilk.iv. > another thai links ihe name io I lie C aiuantte jiod. Mikal' w host .(wis are ekal* w Inch means he is ahL lie can " ' He is also oik )f the kadum prunes wlvo came (o Daniel's assistance against t k .•uardsan angels ul the i"teien na««ns iDn H> 121 In addition, he one ot the a i f e K who punish ihe Jemaded and smnei a*uels i 1 lkhnoukh hi ile is ako m a conduit conflict aiiIi the denienIragon in the Bunk of Revelation 112.7-9j and the Lettct ot Judt " M 1 il Jl i I igbi Im mUium B. • h p 5 \ br-rm.t A. ( « ». /,• ( I •>' /-/' VjK-tiw BMe 2», Qmfct t IU PM ¡1 M Mah Muhid ¡a I'n h,» u> i , /1>, r„ > u i.. H mm in iheBilé', él. fard < imk*r ! « n. in.ì il !)nll lyis vol

Vol. XXV 2010

The Harp

192

Gaby Abousamra

(9) in the Mew Testament. He is the prince of the angels in the Chriaian tradition. His name, with or without other angels, is used as a magic mark in the incantation texts. Raphael; means "God the Healer." He appears essential!) in live Book of Tobit in the Oid Testament. He is one of the seven angels who stand ever ready to enter the presence of the glory of the Lord (Tb 12: 11-15). whose essential role is to guide Tobit, to bring remedy to him, and to protect him from evil spirits. There are many incantation texts addressed to him and to other angels. Azazel: He appears also twice in the Book of Leviticus (Lv 16:8; 10) as an angel living in. the desert. His name is "God is my glory/my strength." Line 5: U»* «¿»h ^ ^

This sentence echoes verses 20-21 of

Psalm 103; "Bless the Lord, all his angels, creatures of might who do his word of command

Bless the

Lord, all his forces, his servants that do his will { « * * , P-,,ilm K>3 2u 21 TS~ "-i' "r~z" The word

rrrr in our text, is

in Peshiita, irsn in Biblical

Hebrew, kin in classical Syriae (cf. Payne Smith, col. 3945), in Arabic. =»Wk This word seen» new because I have been unable find it anywhere in the published magical bowls, it could be from the root ¿4 (in the verbal form JU) "to content, to please*, «ut. should be lUl» in Syriae (cf. Payne Smith, col. 3944) and x n n in aramaic' 5 "will, wish", with a weak 'ayii changed to alepfc a veiy well Mi. lu.-l Snknk>lt \ l'jiL'mi-v «1 JuM-.ii B.iKl tnan Aramak, Bar Itim 1 mtiiMH l'fcv. Ritnslli'n Kral 2m; p 1'JS"

The Harp

Vol. XXV 2010

A Syrìac Magic Bowl

193

known phenomenon in the magical text literature and in the late Aramaic texts, If we adopt this interpretation, we have a g o « parallel with Syriac «a*», said Hebrew Line 6: IK .NN« St-*» ük

These are the demons and evi

spirits that kill people in the magical texts'*. The aufhör asks the angels to kill then?. I would like to shed some light on one of (ht demons; Lilith, Lilith refeired to as. a female demon in K i i i h f 3 4 i 4 . the or h Biblical retc)ejice< The i v ^ v comes along with the d e m "Eslerui \sht»iieth' , ui with a sihi^t inwgt. O l k n lier n,ime ts as^oenitei with night, hut tt is preierabk to a v i a t e it wuh the \kk.idiai word ' hhi hoine.s thnuuh windim jiid people imagine hei able to fl> like a hud From a sexual point of view, she appears, in the Akkadian texts, at immature; She lures men to her who are unable to make love t< their women; she is also pictured as an infertile female ss . She is s legendary creature, a mixture of female and male (shakar ii Lebanese dialect, «JÄ in Arabic), This why she appears in th< magic texts at times in the feminine form, at other times in (hi masculine fbtm:r'UMMM . U * /fcao., and at time,1 in the form of both female and mate: i*-«-« We fin
,r b,in h 1 < t 11 i l k\tti 2 4 11 V. 4... M 1 i Iki li *it 11 ni ut >n Itimi- ji 11" 1 ' M iiiilui ! limi ni tu » . i n , < „ ,1 ¡t, i , » ih, 1,,1-r cui. OTf. ] \ M iS^HTKP l'KCl r >1 , li (I < M < i trilli k p W H l I tu Mllipl f \ Moill^imiU i » ! ! , p HI IMI. Ilo )1 (i I Ul'ldoi itK SMiji. llU UiHUoli Ü» 4« kxl n p i1 r . ,„* „ 1 « m

The Harp

Vol. XXV 2010

A Syriac Magic Bowl

195

Line 9: *.«*• IL^»; (he equivalent (in «»published parallel texts, private ;ollect|on l is

l ^ W This expressiofi m a j r b e indicative of the

Figure at the bottom of the b o w l . . C« Lines 1 2 4 4 : A wanting give» to the demons not to come w a r Farukazad's house: Liste 12: ': UL* b ^ o , is equal to U iCessler l i d

(Muller-

10,¡; also in Müller-Kessler (3, HS 3001, 3; 3a

'parallel), Nipper 32/45 3):

.«MI»» p i - * .

^XJU,

* Joseph Naveh - Sluwl Sbafa* M*gk SpA , London. I°I2, reprinted by Philo Press / Vm-.rerd.im. 19 7 6 Gorea. M . « Coupe-» magiques syriaques et manichéennes en provenance de Mésopotamie », in Les inscriptions sjnaqwes. Hude» syriaques î, Geuttaêr, éd. F, B. C hatomwt et M . ? f )'U Gorea. M . •< Ttvn-> nouvelles coupés magiques araméennes », Smituv 2IM?L p 73-V3, Hamilton, V P , Suutt Itinwoiio» Rmvh, Brandeis University Ph D , UnncrMty Microfilms, Ann Arbor, 1971. Michigan. Butter, M . "I rlitu". m DicUtiMn- oj Ihntk'x und Ih'imm.s, m the HiNe, éd Ka-el van der T « r n and al.. Brill. 1995, col. 973976, Isbelt, Charles D. Corpus of the Aramaic InewUatkm Dissertation Series 17, Missoula, Montana, 1975.

The Harp

Bowk,

Vol. XXV 2010

A Syriac Magic Bowl

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Juusola Hannu, Linguim Pemlamm in the Aramaic Magic ämt ï'eœ, Helsinki, 1999. Lacau, P., "Une coupe d'incarnation", RA 3, 1993, p. 49-51. Layard, A. H., Discoveries among the niim of Nhteveh am Babylon, New York. A description and decipherment will translation of magical bowls, under numbers 1-7, b* Thomas Ellis, pp. 343-445,1853, Levene D., "A Happy Thought of the Magicians, the Magical Get" in R, Deutsch, Sadies in Epigraphy, Iconography, Historj and Archeology in Honor ofSitlomo Moumiie/f, Tell Aviv 2003, pp, 175-184. Levene, D„ A Corpus of Magic Bowls, Kegart Paul, London. Nev Y o r t Bahrain, 2003. Lidzbarski, M, Ephemera fiir Semitische Epigraphîk, I, Gissen 1902. Mitch, M„ "Michael", in Dictionary of Deities and Damms in (lu Bible, éd. Kate! van der Town aitd al„ Brill, 1995, col 1065. Montgomery. J, A., Aramaic Immtatkms texts fiom Nippur Philadelphie, 1913. Montwmm, J

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iihvntati hmma! oi Scmnii Inii^icws wu N r 13?-139 Monjî»i. M , la hn>iu i d> 'if (\>j>;>f hi si>,it(h \ Qujderni d sernttistic« 21, dipertimento di lin^uistica, unuersita d Ftrenze. 2U04. Mailer-Keller, C, " \ r «maische Kuine Fh Be^rhu mmjMuntiul.ir .uis Mesopotamien", BuiihJadc. Mi!, r/wy.7, 2 a . I ^ f c , pp 33I-34S

.Mulk't-Re-slei, ( , Die Andh'Si /„thcnhMi in Jn n^u^a^. '"(ciOliiri'j vyis) rVixCLal^ »era

1. In the years of that king, who is called With the name of Radiance (n=^=ov)our Lord shone forth ( k'oco uj.i) among the Hebrews, and they ruled and they came, Radiance (cduroy) and Sunrise («^js) a king on earth and the Son on high. Blessed be His authority! 2. In the days of the king who inscribed the people for the poll tax, our Redeemer came down and inscribed people in the Book of Life. He inscribed (them), they too inscribed Him. He inscribed us on High; They inscribed Him on earth. Glory to His name! 3. His birth in the days of the king whose name is Radiance (r^x^). The symbol and the truth met each other: king and the King, Radiance (rtf*^) and Sunrise («^j»). That kingdom carried 2

E.Beck, Des heiligen Ephraem des Syrers Hymnen de Nativitate (Epiphania), CSCO 186 Syr 82 (Louvain 1959), p.91. The Harp

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His cross. Blessed be the One who exalted (her). Mc Vey gives a clarification on the term Radiance, which reads: "Caesar Augustus is clearly meant, but it is not clear how he is called 'Radiance'. Beck suggests a pun on Greek ä ö ä ö ä ä ö i ä " . 3 So I went after Beck to see what his explanation is. He translates the text with an important footnote: "Das syr. semha bedeutet entweder proventus terrae (anatole tou agrou) oder splendor ( ä ö ä ö ä ä ö i ä wie in Hebr., 1,3). Woher hat Ephraem die Gleichsetzung von Augustus (Sebastos) mit semha? Geht sie von Augustus-augasma aus?" 4 Beck gives a second note clarifying the point: "Syr.dnahdenha. Das Nomen steht in Pes fur das messianische semah in Zach., 111,8 u. VI, 12 in Ubereinstimmung mit L X X (anatole) u.Vulg. (oriens)..." 5 This has been closely followed by McVey who writes on the t e r m ' d a w n ' or d e n h a : " F o r d e n h a as a m e s s i a n i c title, cf.Zech3.8,6.12.(Pes); also in LXX anatole, and in Vulg. Oriens". 6 In Zechariah 3:8 we read: "Hear, O Jesus (=Joshua) the high priest, you your companions who stand before you, for you are marvellous men: Behold, I will bring forth my servant the Sunrise (ri»js)". In the same book chapter 6:12 we find: "And say to him (=Joshua), Thus says the Lord of hosts: Behold the man; his name, Sunrise («^JA); he shall rise up («J.-U) from below, and he shall build the temple of the Lord". Cassingena-Trevedy is also closely following Beck's two footnotes mentioned above. He uses the terms "Splendeur" and "Orient". The attribution of the title semha to emperor Augustus is not clear, he states. "Semha signifie en syriaque a la fois 'rayon' et 'germe'. L'attribution d'un tel titre a l'empereur Auguste, evidemment designe ici, n'est pas claire; Beck sggere un rapprochement entre Augustus et apaugasma, splendeur (CSCO 187), p.83, n. 1... Image 3 4 5 6

Ibid., p.159 n 398. E.Beck, Des heiligen Ephraem des Syrers Hymnen de Nativltate (Epiphanla), CSCO 187 Syr 83 (Louvain 1959), p.83 n 1. Ibid., p.83 n.2. McVey, op.cit.,p.159 n 399. Vol. XXV 2010

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Koonammakkal

solaire: d'nah; plus loin nous avrons 'Orient', denha, qui, dans la Peshitta, traduit le titre messianique semah en Za 3,8 et 6,12 ... Beck emet l'hypothese que cette strophe, a travers Auguste, fait allusion a son lointain successeur Constantin et au fameux 'labarum' ; pour render plut explicite cette allusion, nous solicitons quelque peu le terme malkutha (royauté) en la traduisant par empire."7 In Hebrews 1:3 we read about Christ: "the radiance of his glory and the image of his being" (mhah^r** «^ji^o cm^ou rdu^.). It should be noted here that the term « i c ^ . stands for Christ, âôââï means to shine; âôâç is light and âôâïô stands for dawn. Evidently Ephrem is playing on these words from which we have the name Augustus. For Ephrem it means exactly the same as n ^ s ^ (sprout, shoot, brilliancy, radiance, splendour, effulgence, reflection, springing forth, shining, appearance, etc).8 Hymns on Faith 73:12-13 is as follows The sun is on high While its heat and light are with those below A manifest symbol. Its radiance has bent down to earth Where it rests in the eye, having clothed itself As though with a body.9 Hymns on the Church 37:1 and 13:19 is worthy of our attention.10 Enlighten with Your teaching the voice of the speaker And the ear of the hearer. In the symbol of the eyes, let the ears be enlightened Whose ray is the voice. 7

F.Cassingena-Trevedy, Ephreme de Nisibe: Hymnes sur la Nativité , Sources Chrétiennes No 459) (Paris 2001), p.221 nn 1-2, p.222 n.1. 8 Cf.J.Payne Smith, A Compendious Syriac Dictionary, (Oxford 1985), p.481. 9 S.P.Brock, The Harp of the Spirit: 18 Poems of St Ephrem, Supplements to Sobornost 4 (2nd ed. London 1983), p.84. 10 M.Paikatt, Life Glory and Salvation I n the Writings of Mar Aprem of Nisibis ( O I R S I no.245, Vadavathoor 2001), pp.155f, p.210. The Harp

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Let us indeed in reverence eat the splendour (r^ja) that is in His Bread And let us marvelling drink the light (Wiwaj) through His Wine. Another text from Hymns on Nativity reads thus. In January when the nights are long Day time without limit rose up/shone forth («a«) to us.11 In the following text we notice the real contrast between the King and the king, Jesus and Augustus. Whereas Augustus took the census to collect poll tax from all his citizens Jesus the real King came to take away the burden of all human debts. The earthly king brought in subjection; but the heavenly King inaugurated liberation. Hymns on Nativity 5:12 give another clue. rialrig ri"ocn .nivi rtvax cid.Als rtitliiaX rdti -»-> rColst) ,A n*i\ col ^ojscuiJ.i cpsnT-> -=>A\iO f H!LX wVs a \2 . OCD \»J rOtur< r-r'-U^i. On the birth of the Son, the king was inscribing Human beings for the poll tax, so that they would be indebted to him. To us the King came in order to cancel our debts, and He wrote in His name a different debt, so that He would be indebted. The streets of David's town (Bethlehem) are enlightened by the radiance/shoot of Jesse ( ««so^a). l n Hymns on Nativity 2:2-23 we are told about the King in Davidic line. In Hymns on Nativity 6:7 we get the phrase the star of light (rciraai -n^cii),13 a clear reference to the star of Bethlehem in Mt 2:2-12. The same we find as the morning star (r^oa^eLa.) and a great light ( ^ . i niicncu) 11 K.McVey, op.cit., p.98. 12 E.Beck, Des heiligen Ephraem des Syrers hymnen de Nativitate (Epiphania), pp.47- 48. 13 Ibid., p.52. 14 Ibid., p.52. Vol. XXV 2010

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in Hymns on Nativity6:8. The manuscripts 15 JMP have «"imnj. In Hymns on Nativity 6:9,6:11, and in 6:21 we find repeatedly the phrase the star of light (r^imea a»ai). 1 6 In Lk 1:78 we hear about the dayspring from above (

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St. E P H R E M : A G A R L A N D O F PRAYER S O N G S Prayer Songs on Paradise, 3 (continued from Page 298) 10. God established the Tree as judge, so that if Adam should eat from it, it might show him that rank which he had lost through his pride, and show him, as well, that low estate he had acquired, to his torment. Whereas, if he should overcome and conquer, it would robe him in glory and reveal to him also the nature of shame, so that he might acquire, in his good health, and understanding of sickness. (Continued in page 418)

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SYRIAC CHRISTOLOGY IN PHIL. 2:6-7 St. Paul expresses the theology of the pre-existing Christ in Phil 2:6-8. oet JoC^sj JLoaop - o t o y ^ j _JI

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"Look at the First -Born who is different from His fellows and distinguished from His servants, He humbled though exalted" Here Ephrem attempts to explain the dual nature of Christ. Ephrem insists that although the Son truly does experience human life, yet He is, at the same time, never just a human being in all senses of the Word. 14 In the process of Incarnation of the Son the descent and his journey on the road of humility are particularly emphasised by Jacob of Sarug. The Son came to manifest himself and to travel on the road of humility (o,urh d- makikuto) by assuming human nature for the purpose of redemption. This journey of the Son along the ways of humanity or on 'the road of humility' is symbolically depicted as the betrothal (mkiruto) of the Son, the heavenly Bridegroom' to the Bride (kcdto), the Church 15 . V» •«*>»/} JLtoia Jo» jA»Km JL»i->» ou^ J;.ling Ji.irnYi