The Martyrs of Mount Ber'ain 9781463204211, 2014043458, 1463204213

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Persian Martyr Acts in Syriac: Text and Translation 4 Series Editor Adam H. Becker

Persian Martyr Acts in Syriac is a series of Syriac martyrological texts composed from the fourth century into the Islamic period. They detail the martyrdom of a diversity of Christians at the hands of Sasanian kings, bureaucrats, and priests. These documents vary from purely mythological accounts to descriptions of actual events with a clear historical basis, however distorted by the hagiographer’s hand.

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‫ܒܐ‬

9

ISBN 978-1-4632-0421-1

ISSN 1941-871X

Library of Congress Cataloging-in-Publication Data Brock, Sebastian P. The martyrs of Mount Ber’ain / introduction by Paul Dilley ; introduction by Sebastian Brock. pages cm. -- (Persian martyr acts in Syriac: text and translation, ISSN 1941-871X ; 4) In Syriac; with translation, notes, and commentary in English. Includes bibliographical references and indexes. ISBN 978-1-4632-0421-1 1. Christian martyrs--Iran. 2. Christians--Iran. 3. Iran--History--To 640. 4. Syriac literature--History and criticism. I. Dilley, Paul. II. Title. BR1608.I7B76 2015 272.0955--dc23 2014043458 Printed in the United States of America

TABLE OF CONTENTS Table of Contents ..................................................................................... v Preface ...................................................................................................... vii Introduction to the Martyrs of Mount Berʾain ........................................ ix Outline............................................................................................. xii Synopsis ........................................................................................... xii Date of Composition .................................................................... xv Topographical Data..................................................................... xvii Chronological Data and Historicity .........................................xviii Religious Polemics ........................................................................ xxi Introduction to the Text.....................................................................xxxi Text and Translation ................................................................................ 1 Indexes ..................................................................................................... 93 Index of Biblical References ........................................................ 93 Index of Names ............................................................................. 94

v

PREFACE The Martyrdom of Adarparwa, Mihrnarse, and Mahdukht, two brothers and their sister, is unusual in two ways: firstly, it is the sister who is primarily remembered and still venerated today (under the name Sultana Mahdukht, ‘princess Mahdukht’), in Syriac communities in and from north Iraq (above all, in the village of Araden, north-east of Dohuk); secondly, it is one of the rare cases among the Persian Martyr Acts where the author is known and can be identified, namely Gabriel of Shahrzor, who lived in the early seventh century. Since Gabriel was writing some three centuries after the alleged date of their martyrdom (318/9), it is not surprising that his account has taken on a considerable amount of legendary features. This is in fact a characteristic of the Acts of almost all those martyrs who later became the object of a popular cult — witness the case of St George, or that of some other popular Persian martyrs, notably St Qardag, and Sts Behnam and his sister Sara. This does not, of course, mean that Adarparwa, Mihrnarse and Mahdukht never existed, but that historical information about them, and the circumstances of their martyrdom, were either scanty, or virtually lacking, in the early seventh century. Indeed, that a Zoroastrian father should have put to death his own children who had converted to Christianity is entirely plausible — as in modern times the analogous cases of socalled ‘honour killings’ make appallingly clear. Thus, while readers concerned primarily with the historical circumstances of Shapur II’s persecutions will be disappointed in the meagre amount of information provided by the present narrative text, the historian of mentalités in Late Antiquity should find much of interest, while for the more general reader with a taste for historical fiction, it should make a dramatic and enjoyable read. The general Introduction is by Paul Dilley, while the edition and annotated translation are by Sebastian Brock. vii

INTRODUCTION TO THE MARTYRS OF

MOUNT BERʾAIN

PAUL DILLEY The Martyrs of Mount Berʾain is the poignant tale of an Iranian noble’s three children, who embrace Christianity after the youngest brother’s near-death vision of God, a choice that estranges them from their disbelieving father and ultimately results in death at the hands of King Shapur II. Gabriel “the Cow” composed this work at some point in the middle of the seventh century, and thus over three hundred years after the purported events. He clearly did not make use of documentary evidence, but seems to develop his tale from local traditions about the saints, while drawing on earlier martyrdoms, as well as other Syriac literature going back to the Acts of Thomas. Scholars have devoted little time to the Martyrs of Mount Berʾain, despite the evidence it provides for enduring concerns of Christian self-definition in the framework of the Sasanian Empire, especially as represented by the Zoroastrian priesthood. The three children, Adarparwa, Mihrnarse, and Mahdukht, work to forget their education by the Magi, with whom they eventually engage in battle; and yet some important themes, such as Mihrnarse’s vision, reflect shared idioms between Christians and their Zoroastrian rivals. This rivalry was committed to writing and commemorated even after the Arab conquest, and one of the martyrs, Mahdukht, is still memorialized in both Iraq and the United States. The story of Sultana Mahdukht and her brothers is now available for the first time in English.

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OUTLINE The work falls into eight main sections:1 1–6 Introduction 7–25 Injury and vision of Mihrnarse. 26–38 Baptism of children, who practice asceticism in a cave; their martyrdom is predicted. 39–69 Discovery of the children, who confront their father the king and his staff. 70–83 Shabur’s offer of marriage to Mahdukht(y)2 is delivered by his minister Gushtazad and rejected. 84–95 Shabur sends “sorcerers” against the children, who are destroyed by fire. 96–106 Martyrdom of the children. 107–109 Disappearance of the children’s bodies; a memorial is built on the site.

SYNOPSIS 1–2 3–4 5–6

Introduction. The persecution under of Shabur II, in the ninth year of his reign (318/9 CE); the bravery of Mar ʿAbda, bishop of Herbat Glal. King Pawlar of the region Dursas persecutes the Christians, leading to a number of martyrs in Karka dBeth Slokh.3 Description of the king’s children, Adarparwa, Mihrnarse, and Mahdukht, including their beauty and “education in Magian teaching.” They journey to Karka to meet the shah’s representative.

A partial summary of the text is found in G. Hoffmann, Auszüge aus der Akten persischer Märtyrer (Abhandlungen für die Kunde des Morgenlandes VII.3; Leipzig, 1880), 9–16; see also J.-M. Fiey, Saints syriaques (Princeton: Darwin Press, 2004), 129–30, with information on their subsequent cult. 2 The final yod is silent so I have omitted it in subsequent usage. 3 For convenience, I am using the hypothetical vocalizations of Bedjan for the otherwise unattested place name DWRSS (BL Add. 12, 174 has DRSWS) and the personal name PWLR. 1

INTRODUCTION 7–9

10–15 16–20 21–25 26–27 28–29 30–32 33–34 35–38

39–41

42–43

44–45

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Returning from Karka, Mihrnarse falls from his horse and suffers a life-threatening compound fracture; he is taken to the small village of Ahwan, and mourned by the inhabitants. Hearing of Mihrnarse’s misfortune, Mar ʿAbda goes to the scene. Mihrnarse’s near-death vision of heaven and hell, in which he sees Mar ʿAbda praying before God’s throne to heal him. Mar ʿAbda heals Mihrnarse, who immediately leaps up; the inhabitants rejoice. Mihrnarse recognizes Mar ʿAbda, and requests baptism from him. After hearing their brother, Adarparwa and Mahdukht also request baptism. Adarparwa, Mihrnarse, and Mahdukht are baptized by Mar ʿAbda. The children practice asceticism in a crevice near the spring where they were baptized, remaining there for three years. With the support of Shabur II, Pawlar initiates an unsuccessful search for his children. The ascetic regime of the three children in the cave. The coming martyrdom of the children is announced. Mar ʿAbda and his deacon Mar Addai visit and offer them the Eucharist. Adarparwa announces the martyrdom of Mar ʿAbda in three days, and Mahdukht predicts that they will be discovered in seven days and martyred on the fifteenth day. The children are discovered by two horsemen from the king’s household. One goes to inform their father about their location, while the other stays by the cave to watch them. At night, while praying, the children have visions of two angels of fire, who encourage them to become martyrs. The king’s retainer, thinking it is sorcery, is beaten with a rod of fire. King Pawlar learns that his children have been found. He informs Shabur, who requests Mahdukht in marriage.

xii 46–48 49–55

56–57 58–62 63–65 66–69 70–72 73–76

77–78 79–83

84–85

86

THE MARTYRS OF MOUNT BERʾAIN Horsemen of the king reach the cave. They can hear the children praying, but are blinded and cannot see them. The king sets out for the cave himself, but he and his men are hindered by various miracles: their horses are temporarily stopped, and arrows shot at the cave are turned back, wounding the archers. The king pleads with his children to return to him, but they reject him, telling him to return in six days after Shabur’s confidant and his entourage arrive. The children heal the wounded horsemen, who then confess Christ. The 780 members of the king’s household secretly obtain baptism. In the subsequent persecutions, they become martyrs. The king leaves the cave in despair, while many visit the children for healing and exorcism, some converting to Christianity. Shabur’s vanguard arrives, with his offer of marriage to Mahdukht; the king takes them to the cave. The children ignore the greeting of the confidant, Gushtazad; when he throws a stone at them, it returns and hits him on the head. The prayer of the children heals more of the sick, including Gushtazad, who was suffering from gout and withered fingers. He subsequently acknowledges that God is great. Gushtazad relates in secret Shabur’s offer of marriage, provided that they abandon Christianity. The children reject the offer individually, emphasizing the weakness of Shabur in comparison to the heavenly king. Mihrnarse predicts Gushtazad’s eventual martyrdom. Their response is communicated by letter to Shabur. Shabur, enraged, sends a letter ordering the arrest of the children, or, if they are unable to remove them, their death and the destruction of their bodies through fire and water. He sends the “chief sorcerer” to combat their “sorcery.” Horsemen are sent to arrest Mar ʿAbda, who, having already died, is being given funeral rites.

INTRODUCTION 87 88–91

92–93

94–95 96–102

103–106 107–108 109

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The sorcerers of the king perform “rites” with “blood and hair, fat and dyes,” while the children pray in response. Those seeking healing from the children are held back by the horsemen; a blind man hits a sorcerer with a rock; when two of the horsemen attack him, they are injured themselves. The sorcerers cannot heal them, so the horsemen ask the children, who accomplish this when they reveal that they are Christian. After two days of carrying out their rites unsuccessfully, the sorcerers ask the children what the source of their power is. The children pray for their destruction, which is accomplished by fire. Gushtazad and his companions convert to Christianity; the children direct him to seek out Mar Simeon bar Sabba‘e for baptism. Gushtazad, acting on the children’s wishes, advises their father to carry out the orders of the king to kill them; their father rends his clothes and sends a horseman to do this, while weeping along with a large crowd. The children, laughing, request time for prayer. Among other things they ask: “Increase, Lord, prosperity in this region where we are being slain out of love for You, and in the case of anyone who may remember us and make memorial of us before You in this place.” The executioner kills Adarparwa and Mihrnarse, but his hand becomes leprous; he hesitates to kill Mahdukht, but does so after she heals him. The martyrs’ bodies disappear, so that the horsemen are unable to burn them; after the persecution, a shrine is built on the site, where healings occur. Concluding prayer by the author.

DATE OF COMPOSITION The Martyrs of Mount Berʾain was composed sometime in the middle of the seventh century by Gabriel “the Cow.” According to Thomas of Marga’s Book of Governors, which chronicles the leaders of the famous monastery of Beth ʿAbe, Gabriel “the Cow” became abbot there during the Catholicate of Henanishoʿ,

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sometime between 686 and 701 CE — after the fall of the Sasanian empire to Arab invaders, but during what might be called a Golden Age for this community.4 However, he had been active long before this, first as a monk at the Monastery of Abraham the Great on Mount Izla, where he acquired a reputation for erudition and learned disputations with “heretics.” These adversaries included Miaphysites at the Monastery of Qartmin and Sahdona, who had been a monk at the Monastery of Beth ʿAbe in the 630s, before he began to sympathize with the Jacobites while on an embassy to Heraclius.5 While at the Monastery of Abraham, Gabriel composed a popular commemorative oration on the life of its abbot, Narsai, upon his death. This earlier hagiographic endeavor is now apparently lost. It is uncertain when Gabriel composed the Martyrs of Mount Berʾain, though it may have been during his time at the Monastery of Abraham. However, it is more likely the text was written after his move to the Monastery of Beth ʿAbe, and in particular during or soon after the Catholicate of Ishoʿyahb III (649–659 CE), a former member of that community who funded its expansion, including a new church.6 Among other works, E.A.W. Budge, ed., The Book of Governors: The Historia Monastica of Thomas Bishop of Marga (London: Kegan Paul, Trench, Trübner & Co., 1893), II.18. On the Monastery of Beth ʿAbe, see J.M. Fiey, Assyrie chrétienne, 2 vols. (Beirut, 1965), 1:236–248; and S.P. Brock, “Beth ʿAbe, Monastery of,” in S.P. Brock, A. Butts, G. Kiraz, and L. van Rompay, eds., Gorgias Encyclopedia of the Syriac Heritage (Piscataway, NJ: Gorgias Press, 2011), 70. 5 On Sahdona, see A. de Halleux, “Martyrios-Sahdona. La vie mouvementée de un “hérétique” de l’Église nestorienne,” Orientalia Christiana Periodica 24 (1958): 93–128; and S.P. Brock, “Sahdona (Martyrius),” in Brock, Butts, Kiraz, and van Rompay, eds., Gorgias Encyclopedia, 356. 6 On Ishoʿyahb III see, J. M. Fiey, “Īšōʿyaw le Grand. Vie de catholicos nestorien Īšōʿyaw III d’Adiabène (580–659),” Orientalia Christiana Periodica 35 (1969): 305–333; 36 (1970): 5–46; and S.P. Brock, “Ishoʿyahb III of Adiabene, in Brock, Butts, Kiraz, and van Rompay, eds., Gorgias Encyclopedia, 218–219. He is perhaps best known for his standardization of the liturgy (the Hudra) with ʿEnanishoʿ, another 4

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Ishoʿyahb III composed the hagiography of a Zoroastrian convert and eventual martyr, the Life of Ishoʿsabran, and may thus have commissioned Gabriel to write the Martyrs of Mount Berʾain, who were also converts from the Iranian aristocracy.7 Indeed, the Catholicos was himself the son of a Persian notable, Bastomag (a Christian), and may have even taken a personal interest in the story of three young martyrs.

TOPOGRAPHICAL DATA Topographical information in the Martyrs of Mount Berʾain is sparse. Curiously, Mount Berʾain is only mentioned in the title, not the body of the text itself. It must have included the ravine in which the saints lived as ascetics (ch. 28), above the village of Ahwan, where Mihrnarse was injured (ch. 7) and later baptized with his siblings (ch. 27). Apparently both were in Beth Garmai, the region around Kirkuk in northern Iraq, where all the other toponyms mentioned in the text also seem to have been located: Mar ʿAbda is bishop of Herbat Glal, a town on the mountain of Shaʿran in the region of Lareb/Ladeb (ch. 1; see “Translation,” notes 6–7); and Pawlar is the ruler of the otherwise unattested region Dursas, which appears to be near Karka d-Beth Slokh, metropolis of Beth Garmai, where he carries out his persecution (ch. 4; see “Translation,” notes 18–19). Additionally, both Syarzo(r), where the author Gabriel “the Cow” was born, and the Monastery of Beth ʿAbe, where he likely wrote the account, are in Beth Garmai. The martyrs of Mount Berʾain may therefore have been a local cult with which he was familiar, even since childhood. There is still a lively commemoration of “Sultana Mahdukht” in Araden, a village in Dohuk province (northern Iraq), with a church dedicated to the contemporary of Gabriel at Beth ʿAbe, who composed the Paradise of the Fathers during the Catholicate of Gewargis I (660 to 681 CE). 7 For the text, see J.-B. Chabot, “Histoire de Jésus-Sabran: écrite par Jésus-yab d’adiabène,” Nouvelles archives des missions scientifiques et littéraires 7 (1897): 485–584. See the discussion in M. Vidas, Tradition and the Formation of the Talmud (Princeton: Princeton University Press, 2014), 162–164, with bibliography.

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martyr dating from the medieval period.8 Mahdukht’s festival is on January 12, which is also celebrated by the Assyrian community of greater metropolitan Detroit. 9

CHRONOLOGICAL DATA AND HISTORICITY In the first chapter, the martyrdoms are said to take place “in the ninth year of the reign of Shabur the Persian king,” surely a reference to Shapur II, who reigned from 309 to 379 CE. The assertion that Adarparwa, Mihrnarse, and Mahdukht were martyred in 318/9 CE seems difficult to reconcile with the evidence that Shapur II’s sporadic series of persecutions occurred between approximately 339 and 379 CE, at least partially in response to the patronage of Christianity by Constantine and subsequent Roman emperors, except for Julian.10 Like a number of related Syriac martyrdom narratives, the Martyrs of Mount Berʾain refers to the cycle of Simeon bar Ṣabbaʿe, bishop of Seleucia-Ctesiphon, who was killed at the beginning of Shapur II’s persecution.11 For For an extensive description of the village before the Gulf Wars and their aftermath, see H. Ishow, “Araden ou le ‘Jardin du paradis.’ La terre et les homes dans un village chaldéen du nord de l’Irak,” Etudes rurales 76 (1979): 97–112. For additional bibliography, see “Translation,” note 99. 9 http://en.wikipedia.org/wiki/Araden, accessed 9/19/2014. 10 For an overview see, most recently, K. Mosig-Walburg, “Die Christenverfolgug Shâpûrs II vor dem Hintergrund des persischrömischen Krieges,” in A. Mustafa, ed., Inkulteration des Christentums im Sasanidenreich (Wiesbaden: Reichert, 2007), 171–86. On Constantine’s attempt to become the protector of Christians in Iran, see T.D. Barnes, “Constantine and the Christians of Persia,” Journal of Roman Studies 75 (1985): 126–36. A list of martyr acts dated to the reign of Shapur II is found in S. Brock, History of the Holy Mar Maʿin (Piscataway, NJ: Gorgias Press, 2013), 77–95. 11 Wiessner identified a “B-Zyklus” of acts grouped around Simeon: G. Wiessner, Untersuchungen zur syrischen Literaturgeschichte I: Zur Märtyrerüberlieferung aus der Christenverfolgung Schapurs II (Göttingen: Vandenhoeck & Ruprecht, 1967), 94–147. Simeon’s own fourth century Acts were themselves later expanded into the more extensive History of Blessed Simeon bar Ṣabbaʿe. See now K. Smith, The Martyrdom and History of 8

INTRODUCTION

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example, Gushtazad features prominently in both texts. In the accounts of Simeon, he is a eunuch at the king’s court, a Christian who temporarily apostasizes but eventually repents and undergoes martyrdom. In our text, he accepts Christianity after he is healed by the three children and witnesses their destruction of the magoi (94); the children prophecy his eventual martyrdom.12 The implausibility of 318/9 CE as the date of the martyrdom might be explained by the much later composition of the Martyrs of Mount Berʾain, before or during the early period of Islamic rule,13 several centuries after the persecutions of Shapur II. 14 Ortiz de Urbina groups our text with other “Acta Legendaria” concerning martyrs under Shapur II, which he assigns to the sixth century: Mar ʿAbdishoʿ and Qardag; Gubarlaha and Qazo; Dadu; Maʿin and Saba-Pirgushnasp; Saba-Gushnazdad.15 It might equally be placed under Paul Devos’s broader group of “passions épiques,” which he characterizes by “des discours, des supplices, des prodiges, la démesure du héros” (“speeches, tortures, miracles, the exaggerated Blessed Simeon bar Sabbaʿe. Persian Martyr Acts in Syriac: Text and Translation Series (Piscataway, NJ: Gorgias Press, 2014). 12 On Gushtazad, see Smith, Martyrdom and History, xix–xx. 13 Adam Becker interprets the lack of references to the Arab invasions in the Martyrdom of Gregory and the Martyrdom of Yazdpaneh as evidence for a date during the Sasanian period: “Martyrdom, Religious Difference, and “Fear” as a Category of Piety in the Sasanian Empire: The Case of the Martyrdom of Gregory and the Martyrdom of Yazdpaneh,” Late Antiquity 2.2 (2009): 300–336, at 308. There is no hint of the Arab conquest in the Martyrs of Mount Berʾain, in contrast to, for instance, the Martyrdom of Abd al-Masih, which refers directly to Islamic rule. 14 Fiey calls the text “une rédaction tardive,” and the implication that Gabriel “the Cow” used earlier sources is probably correct (Fiey, Saints syriaques, 129). 15 I. Ortiz de Urbina, Patrologia Syriaca, 2nd rev. ed. (Rome: PISO, 1965), 198. Mgr Addaï Scher has grouped the Martyrs of Mount Berʾain with other martyr acts involving the “fils de roi miraculeusement converti et martyr,” namely Gubarlaha-Qazo, Behnam-Sara, Basos-Susan. See J.M. Fiey, “L’apport de Mgr Addaï Scher à l’hagiographie orientale,” Analecta Bollandiana 83 (1965): 121–42.

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character of the hero”). He assigns this category the middle position in a sliding scale of “historicity,” which peaks with “passions historiques,” in which some fantastic elements are acknowledged, and crests with “passions romantiques,” in which imagination takes free reign.16 A number of “passions historiques,” most of which concern highly placed Iranian converts from Zoroastrianism, were composed at approximately the same time as the martyrdom they describe.17 These texts are from the reigns of Khosrow I (531– 579), Hormizd IV (579–590), and Khosrow II (590–628). Interestingly, many “passions épiques,” including the Martyrs of Mount Berʾain, derive from this same era. Perhaps their authors were driven by a desire to associate Iranian aristocratic martyrs with the reign of Shapur II, which by the sixth century had become the “paradigmatic” era of persecution for the Persian church, much like the persecutions of Diocletian for eastern Mediterranean (and especially Egyptian) Christians. One of the better-known “passions épiques” is the Martyrdom of Pethion, Adurhormizd, and Anahid, in which two members of the local Iranian nobility, Yazdin and Pethion, along with the mowbed Adurhormizd and his daughter Anahid, convert to Christianity and are martyred under emperor Yazdegerd II (439–457 CE).18 This P. Devos, “Les martyrs persans à travers leurs acts syriaques,” Atti del convegno sul tema: la Persia e il mondo greco-romano (Rome: Accademia Nazionale dei Lincei, 1966), 213–225. 17 For a discussion of Persian martyr acts featuring Christians of high status, see M. Debié, “Devenir chrétien dans l’iran sassanide: La conversion à la lumière des récits hagiographiques,” in H. Inglebert, S. Destephen, and B. Dumézil, eds., Le problème de la christianisation du monde antique (Nanterre: Picard, 2010); and C. Jullien, “Chrétiens d’Iran entre Hagiographie et Histoire. Avec une nouvelle proposition sur la croix de Hérat,” in R. Gyselen and C. Jullien, eds., Florilège Ph. Gignoux pour son 80e anniversaire, Studia Iranica, Cahier 43 (Paris: Association pour l’Avancement des Études Iraniennes, 2011), 175–192. 18 Text in P. Bedjan, ed., Acta martyrum and sanctorum II (Leipzig and Paris: Harrassowitz, 1891), 559–631. Devos classifies it as “épique,” but given that it was likely composed soon after their deaths he might also 16

INTRODUCTION

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text demonstrates perhaps the most substantial interaction with Zoroastrian doctrine and ritual in all of Syriac literature, including frequent use Middle Persian terminology. Indeed, one scholarly strategy for evaluating the historical verisimilitude of a martyrdom narrative is to consider linguistic evidence such as loan words, especially administrative and religious ones; according to this criterion, the Martyrs of Mount Berʾain has a more restricted vocabulary than some other late accounts of martyrs, such as Mar Qardagh.19 This procedure of measuring historicity by evaluating Iranian loan word usage is in effect an attempt to quantify the more impressionistic “sliding scale” of historicity used by Devos. While it is possible that knowledge of administrative terminology would quickly disappear following the conquest of Sasanian Mesopotamia between 636 and 638 CE, it is limiting to confine a study of historical context to the accurate representation of names, titles, and events. In the following section, I consider how the Martyrs of Mount Berʾain engages more broadly with Zoroastrian symbolism, re-presenting it triumphantly through Christian themes and imagery, most of them biblical.

RELIGIOUS POLEMICS The Sasanian royal institution, perhaps the primary target of polemics in the Martyrs of Mount Berʾain, is presented largely through biblical tradition, in particular the Babylonian court of the Book of Daniel. The royal siblings Adarparwa, Mahdukht, and Mihrnarse clearly reflect Shadrach, Meshach, and Abednego, although the gender dynamic is shifted by the presence of a sister. Like the three Hebrew youths, who are from a noble Judean family, the three young martyrs belong to the Iranian aristocracy, and like their prototypes, when they are summoned to court, they refuse to have labeled it as one of the “passions historiques.” The text is analyzed extensively in its Iranian context in R. Payne, “Christianity and Iranian Society in Late Antiquity” (Dissertation, Princeton University, 2009), 27– 91. 19 See J. Walker, The Legend of Mar Qardagh: Narrative and Christian Heroism in Late Antique Iraq (Berkeley: University of California Press, 2006), 118.

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follow the king’s commands.20 Both groups strictly reduce their diet, in the case of the Persian martyrs as part of their broader ascetic program. Nebuchadnezzar acknowledges the superiority of Daniel and the three youths to the magicians of Babylon (Daniel 1:20); Shapur II sends his magi to find and apprehend Adarparwa, Mahdukht, and Mihrnarse, and one of his trusted advisors, Gushtazad, is converted by them. In the ensuing competition, which is loosely modeled on Elijah’s encounter with the priests of Baal (1 Kings 18), the martyrs’ prayers triumph over the sorcery of the magi, who are eventually eradicated in a ball of fire. The conversion of Mihrnarse, Adarparwa, and Mahdukht to Christianity constitutes a rejection of their Zoroastrian education, which leads to conflict with their father, king Pawlar. After he finally discovers his children, the king pleads with them, “Were you not well brought up and trained in doctrine as part of an excellent education?,” to which the children reply: “As to your telling us about the education and teaching which you gave us, your kind of education is actually harmful to the true life, and we pray that the memory of your teaching may be wiped out from our minds” (ch. 56).21 Given the importance of memory for oral instruction in the

The same trend is found in related texts: as Kyle Smith notes, “In the History Simeon and his brothers celebrate Gushtazad as a second Daniel, the biblical prophet who remained true to his God while serving earlier Persian kings as a eunuch in the court of Babylon” (Smith, Martyrdom and History, xix). 21 This is consistent with Iranian literature such as Khusro and the Page, which casts Zoroastrian education as an aristocratic pursuit. See, e.g., D. Monchi-Zadeh, ed, and trans., “Xusrōv Kavātān ut Rētak,” in J. Duchesne-Guillemin and P. Lecoq, eds., Monumentum Georg Morgenstierne II (Leiden: Brill, 1982), 47–92, at 64. Gushtazad later connects Mahdukht’s offer of marriage from Shapur II to her training in “Magian teaching: “(Now) because he has heard how well you have been educated in the ‘Magian teaching,’ it has pleased him to confer great honours upon you in his realm, and to take in marriage your sister” (ch. 78). The instruction of women in the Avesta, in particular the Yasht, is attested in the Greek Martyrologium of Saint Shirin (in P. Devos, “Sainte Širin martyr sous 20

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Avesta, Zoroastrian conversion to Christianity is here figured as a forgetting of this tradition.22 The Life of Anastasius, a seventhcentury Greek text set in Persian occupied Jerusalem, roughly contemporaneous with the Martyrs of Mount Berʾain, similarly thematizes the involuntary recollection of Iranian tradition. Anastasius, a young man who had trained as a magus, is tormented by his childhood prayers, which haunt his memory even after he converts to Christianity and becomes a monk.23 More generally, the incompatibility of instruction in Christian and Iranian traditions is a theme found in various Syriac martyrdoms. As Adam Becker has noted, “the PethionAdurhormizd-Anahid cycle depicts Persian sub-elites of a more learned taste, those who would receive a priestly training, and in the end draws a parallel between Christianity and Zoroastrianism as two forms of learning in order to demonstrate the superiority of the one over the other.” 24 When the magus Adurhormizd discusses his conversion with Adurfrazgard, who has been sent to convince him to return to Zoroastrianism, he pointedly refuses to recite a nask (a section of the Avesta). Adurfrazgard then exclaims: “I suffer very much for you and I am saddened about that Avesta that

Khosrau Ier Anošarvan,” Analecta Bollandiana 64 (1946): 87–131, at 113– 14). 22 For the Jewish and Christian polemic against Zoroastrian recitation, and its connection to the tannaʾim and monastic practice, see Vidas, Tradition and the Formation of the Talmud, 150–166. 23 V. Anastasii 13, ed. B. Flusin, Saint Anastase le Perse et l’histoire de la Palestine au début du VIIe siècle, t. I–II (Paris: Editions du CNRS, 1992), 54– 55. Cassian records a dialogue with Abba Nesteros about his involuntary recollection of grammar school poetry when he is singing the Psalms: Conferences XIV.12–13, ed. E. Pichery, SC 54 (Paris: Editions du Cerf, 1955), 188–189. See the discussion in M. Carruthers, The Craft of Thought: Meditation, Rhetoric, and the Making of Images, 400–1200 (Cambridge: Cambridge University Press, 1998), 88–91. 24 A. Becker, Fear of God and the Beginning of Wisdom: The School of Nisibis and the Development of Scholastic Culture in Late Antique Mesopotamia (Philadelphia: University of Pennsylvania Press, 2006), 34.

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you had learned, which you now destroy.” 25 The Life of Ishoʿsabran, composed by Gabriel’s associate Ishoʿyahb III, describes how the formerly Zoroastrian monk desires to learn the new Psalms orally, while shaking his head, as he did the Avesta, rather than through the Christian technique of written instruction. Although this passage adopts an interesting focus on contrasting pedagogic strategies, its apologetic implications are broader: Christian instruction, not just textuality, is superior to its displaced Zoroastrian counterpart. Another strategy of religious polemic in the acts of the Persian martyrs involves the appropriation of Zoroastrian ideas and rituals within a novel and triumphant Christian symbolism. For example, in Gignoux’s study of miracles from this corpus, he notes that most examples have an exclusively biblical basis, but also identifies a clear Zoroastrian resonance within two prominent categories: miracles involving light, corresponding to the Iranian idea of xwarrah, or “luminous glory;” and miracles involving fire, an element of fundamental importance to Zoroastrian cult, as well as the legal process of trial by fire.26 Several episodes in the Martyrs of Mount Berʾain also involve fire, perhaps most spectacularly in the conflict between the three martyrs and the chief “sorcerers” (magi) of the king, ending in a fiery death for the latter. 27 Other themes in Becker, “Martyrdom, Religious Difference, and “Fear” as a Category of Piety in the Sasanian Empire,” 323, with English translation of AMS 2.579.19–20. 26 P. Gignoux, “Une typologie des miracles des saints et martyrs perses dans l’iran sassanide,” in D. Aigle, ed., Miracle et Karama: Hagiographies mediévales comparées 2 (Turnhout: Brepols, 2000), 499–523, at 520. More generally on the ordeal in Persian martyr acts, see Payne, “Christianity and Iranian Society,” 70–79. 27 On the other hand, Joel Walker has argued that Shapur’s desire to burn the martyrs’ bodies represents “a most unzoroastrian form of execution,” suggesting that this is evidence for lack of familiarity with Zoroastrianism and a post-conquest date (Walker, The Legend of Mar Qardagh, 119). But this lack of verisimilitude can be otherwise explained: misrepresentation functioned alongside appropriation as a polemical strategy. Alternatively, the motif of burning bodies may belong to the 25

INTRODUCTION

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the text allude to Zoroastrian tradition. For example, the arrows of the king’s men turning around to strike their companions (ch. 55) is found already in Yasht 10, the Avestan Hymn to Mithra, where it happens to Mithra’s opponent (10.20–21); this was a continuous theme in Iranian epic, as is attested indirectly by Manichaean literature.28 Another miraculous event forms the key to the plot of the Martyrs of Mount Berʾain: the otherworldly vision of Mihrnarse, which brings about his conversion to Christianity and eventual martyrdom. This event unfolds over six chapters (chs. 10 to 15), as the young prince has a near-death vision, first of heaven, then of hell, guided by two figures who explain its significance (perhaps the archangels Michael and Gabriel). The first, longest, and most important part of the prince’s vision takes place at the divine throne room: “he beheld the true King of kings, Christ who is God over all, (seated) upon an exalted and glorious throne of intense light; and he perceived all the hosts of the heavenly assembly honouring the throne of His glory with great reverence” (ch. 10). While a brief view of the torments of hell is offered (ch. 13), it is in the divine courtroom where the bishop Mar ʿAbda appears and receives his commission to baptize Mihrnarse before Christ, thus setting the martyrdom in motion (ch. 15). There are other visions in the Syriac martyr acts — for example, the Life of Mar Awgen describes how the pearl-diving hero of the text had a revelation of radiant light upon the water. 29 Although the author compares this with Paul’s rapture to the third heaven (2 Cor 12), there is no explicit journey to heaven or hell, as in Mihrnarse’s vision. I will now explore this key theme of rapture, first in the Syriac literary tradition, and then in comparison to other religious groups of Sasanian Iran. largely uncharted territory of Western martyrological influences on the Persian martyr literature. 28 See P.O. Skjærvø, with a contribution by P. Zieme, “Zarathustra in the Avesta and in Manichaeism: Irano-Manichaica IV,” in La Persia e l’Asia Centrale da Alessandro al X secolo (Rome: Atti dei Convegni Lincei, 1996), 597–628, at 618–621. 29 AMS 3.378–379.

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THE MARTYRS OF MOUNT BERʾAIN

The Acts of Thomas contains several visions of heaven and hell with thematic similarities to Mihrnarse’s vision. The first occurs during Thomas’s encounter with King Gundaphorus (chs. 17–29): while Thomas and Abbanes are imprisoned, awaiting death at the hands of the king, the king’s brother Gad dies.30 The angels show him the palace Thomas has built for Gundaphorus in heaven, and allow Gad’s soul to return so that he may request to buy this palace from his brother. The king, amazed, frees Thomas, professing his devotion to the apostle’s God; he is then baptized with his brother. As in the Martyrs of Mount Berʾain, conversion of royal siblings follows directly upon a heavenly vision. There are some differences, of course: in the Acts of Thomas, Gad is the king’s brother, not a prince; and his vision is post-mortem, not near-death. In the Martyrs of Mount Berʾain, Mihrnarse sees the actual throne of God, not simply a palace; and while his sister and brother convert, the local king, his father, does not. Another relevant episode in the Acts of Thomas involves a young courtesan who is murdered by a Christian when she refuses to give up her profession (chs. 53–57).31 Thomas resurrects her, whereupon she relates a catalogue of torments suffered by various sinners in hell (apparently based upon the Apocalypse of Peter), pledging allegiance to the apostle’s God in order to avoid them. This episode also closely resembles the young Mihrnarse’s conversion after his visions of heaven and hell, although his catalogue of sins and their respective punishments is considerably shorter. The focus on the throne room in the Martyrs of Mount Berʾain has perhaps its closest precedent in Syriac tradition in the classic discussion of ascent visions found in Aphrahat’s Demonstration 14. Aphrahat describes how a wise man contemplates heaven, under divine influence: “[The King] carries his mind to the heights, and his thought flies to his sanctuary; he shows him all kinds of treasure … There the throne of the kingdom is set up, and the For the English translation of these passages, taking into account both Syriac and Greek, and accompanied by commentary, see A.F.J. Klijn, The Acts of Thomas: Introduction, Text, and Commentary (2nd rev. ed.; Leiden: Brill, 2003), 62–67. 31 Ibid., 130–37. 30

INTRODUCTION

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Judge is preparing the court. Seats are set up for the righteous to judge the wicked on the Day of Judgment. When the wise man sees in his mind the place of his many treasures, then his thought is elevated, and his heart conceives and gives birth to all good things, and he meditates on all that has been commanded … O place where the King lives and is served! Who can count His treasures in you? His revenues and expenses are huge, like a king who needs nothing.”32 Aphrahat emphasizes the grandeur of the divine court and its attendants, describing God as a king. The Martyrs of Mount Berʾain employs similar imagery, but uses the term “King of Kings,” usurping the Sasanian emperor’s title for the divine sovereign.33 Indeed, while Mihrnarse’s vision of heaven and hell is rooted in Christian tradition, it reflects themes and concerns with Zoroastrianism and other religions of late antique Iran. Its focus on divine punishment is related to the concept of the “fear of God,” which Adam Becker has identified as a second-order term of comparison in several martyr acts: “There are various fears, but only one true fear, one that anyone, even Zoroastrian elites, could and should know and feel, the fear of God of the Christians.”34 This fear of retribution, especially in the afterlife, was expressed in multiple communities across and beyond the Iranian world through appeal to visions that confirmed the existence of heaven and hell. Mani claimed to have seen both heaven and hell with his own eyes, and, in an unpublished passage from the second volume of the Chester Beatty Kephalaia, he cites Jesus, Buddha, and Zoroaster as

I use the translation in A. Lehto, The Demonstrations of Aphrahat, the Persian Sage (Piscataway, NJ: Gorgias Press, 2010), 338. Lehto notes other passages in Aphrahat where God’s wisdom is described as a treasury; in this one, there is a distant echo of the Gundaphorus episode in the Acts of Thomas. 33 Furthermore, the image of intense light recalls the notion of xwarrah. See above, note 26. 34 Becker, “Martyrdom, Religious Difference, and “Fear” as a Category of Piety in the Sasanian Empire,” 329. 32

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THE MARTYRS OF MOUNT BERʾAIN

his predecessors who had visions of heaven and hell, which they duly related to their followers.35 Mani’s assertion is, in fact, accurate: the concept of heaven and hell as places of reward and retribution is found in the literature of a number of different groups within the late antique Iranian cultural sphere: Jews, Christians, Manichaeans, Mandaeans, Zoroastrians and Buddhists.36 Kartir, the powerful magos whose inscriptions describe his increasing influence under Shapur I and his successors, included an account of a vision of otherworldly reward and retribution as a confirmation of Zoroastrianism. This vision recalls in both its general assumptions and particular themes Manichaean teachings on the afterlife, in turn reflecting their rivalry for patronage, ultimately ending in Mani’s death under Bahram I.37 Although he was active in the third century CE, these concerns Iain Gardner, Jason BeDuhn, and I are currently preparing the first critical edition of this text, which is now held at the Chester Beatty Library in Dublin; the page in question is visible in the manuscript’s facsimile edition: S. Giversen, The Manichaean Coptic Papyri in the Chester Beatty Library, Facsimile Edition, Volume 1: Kephalaia. (Geneva: Patrick Cramer, 1986), 299–300. Mani’s appeal to his own vision is presumably a reference to the revelation from his twin at the age of twelve, or perhaps to a second revelation at age twenty-four: see the material collected in I. Gardner and S. Lieu, Manichaean Texts from the Roman Empire (Cambridge: Cambridge University Press, 2004), 46–52. 36 Cf. P. Dilley, “Hell Exists, and We Have Seen the Place Where It Is: Rapture and Religious Competition in Sasanian Iran,” in I. Gardner, J. BeDuhn, and P. Dilley, eds., Mani at the Court of the Persian Kings: Studies on the Chester Beatty Kephalaia Codex (Leiden: Brill, forthcoming). See also Sh. Shaked, “Quests and Visionary Journeys in Sasanian Iran,” in J. Assmann, G. Stroumsa, and H.G. Kippenberg, eds., Transformations of the Inner Self in Ancient Religions (Leiden: Brill, 1999), 65–86, with a brief reference to Mihrnarse’s vision at p. 77. 37 For the connection between Kartir’s vision and Manichaean literature, see P. Dilley, “Hell Exists.” It is possible that there are connections between accounts of Mani’s trial before Bahram, under the accusations of Kartir and the “magouseans” (magoi), and the later Persian Martyr Acts, but this topic has not yet been explored. 35

INTRODUCTION

xxvii

persisted in later centuries, through the era in which the Martyrs of Mount Berʾain was composed:38 for example, in the later Pahlavi Book of Arda Wiraz, the eponymous hero embarks on an extended tour of heaven and hell, in order to confirm the efficacy of Zoroastrian belief and practice in the crisis following Alexander’s conquest of Persia. Despite this literary framework, the text’s most recent editor dates the final redaction to the period following the fall of the Sasanian Empire.39 The text has important similarities to accounts of Bihafarid, a prophet and Zoroastrian reformer in the region of Nishapur who led a brief revolt against Umayyad rule in the middle of the eighth century, basing his authority on a vision of heaven and hell.40 In contrast to “virtuosos” such as Mani and Bihafarid, Mihrnarse is unable to identify the divine courtroom and Christ by himself.41 Indeed, the young aristocrat is subordinated to the bishop Mar ʿAbda in the vision, as well as in the story of his recovery from injury and subsequent baptism. Yet Mihrnarse’s young age suggests the text may be understood in relation to the On the continued significance of Manichaeism for the Church of the East in the sixth and seventh centuries, see C. Jullien, Les Actes de Mar mari. Aux origins de l’Église de Perse, CSCO 604, Subsidia 114 (Louvain: Peeters, 2003), 72–102. 39 P. Gignoux, Le livre d’Ardā Virāz: Translittération, transcription et traduction du texte pehlevi, Bibliothèque iranienne 30, Paris: Association pour l’avancement des études iraniennes, 1984 40 For an evaluation of the sources, see P. Pourshariati, Decline and Fall of the Sasanian Empire: The Sasanian-Parthian Confederacy and the Arab Conquest of Iran (London: I.B. Tauris, 2008), 426–441. Pourshariati also proposes a connection between Bihafarid and the Book of Arda Wiraz. See also P. Crone, The Nativist Prophets of Early Islamic Iran: Rural Revolt and Local Zoroastrianism (Cambridge: University of Cambridge Press, 2012), 144– 147. 41 On the other hand, the implications of child martyrdom are not extensively developed in the Martyrs of Mount Berʾain, in contrast to related texts such as the Syriac Martyrdom of Cyriacus and Julitta, for which see C. Horn, “Children and Violence in Syriac Sources,” Parole de l’Orient 31 (2006): 309–326. 38

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THE MARTYRS OF MOUNT BERʾAIN

widespread use of child mediums in both the ancient Mediterranean and Iran. For example, youths appear to have played a major role in the vision of Kartir: Martin Schwartz has suggested that he uses child mediums, seated on a throne, and induced to the vision by means of mantras. 42 Yet the employment of young boys for divination is not a specifically Iranian practice; there are numerous parallels from the ancient Mediterranean world for this ritual strategy.43 According to fragment three of the hybrid Hellenistic-Iranian Oracles of Hystaspes, one such youthful medium interpreted the dream of the legendary Iranian king Hystaspes; this boy has been identified as either Zoroaster, or his successor Jāmāsp.44 Mihrnarse’s baptism by Mar ʿAbda also reflects the interest of the Sasanian nobility in visions, as attested in various late antique sources.45 Mani, for example, is said to have converted several local rulers, including the shahs of Turan and Mesene, by showing them paradise.46 His rival Kartīr clearly used his own vision of heaven M. Schwartz, “Kirdēr’s Clairvoyants: Extra-Iranian and Gathic Perspectives,” in M. Macuch, M. Maggi and W. Sundermann, eds., Iranian Texts and Languages from Iran and Turan: Ronald E. Emmerick Memorial Volume (Wiesbaden: Harrasowitz, 2007), 365–76. On the rivalry between Kartīr and Mani, see Dilley, “Hell Exists,” with references. 43 Assembled most recently by Schwartz, “Kirdēr’s Clairvoyants,” but his bibliography lacks the important collection in H. Windisch, Die Orakel des Hystaspes (Amsterdam: Koninklijke Akademie van Wetenschappen, 1929), 48–49. 44 Werner Sundermann notes that, according to the Middle Persian Jāmāsp-nāmag, Jāmāsp “predicted to the king the events of the battle against the Chionites (Ayād-gār ī zarērān) and told him the secrets of the world and its history up to the eschatological events (Ayādgār ī ǰāmāspīg). We may thus conclude that, like Daniel, he recommended himself to the king by interpreting a prophetic dream.” See “Oracles of Hystaspes,” in Encyclopedia Iranica (published December 15, 2004; last updated March 27, 2012): http://www.iranicaonline.org/articles/hystaspes-oracles-of. 45 See Dilley, “Hell Exists.” 46 See W. Sundermann, Mitteliranische manichäische Texte kirchengeschichtlichen Inhalts (Berlin: Akademie Verlag, 1981), 101–103. 42

INTRODUCTION

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and hell to advocate for sponsorship of Zoroastrianism at the Sasanian court; the foundations of fire temples he mentions in the same inscriptions demonstrate that he was successful. In the Dēnkard, a medieval Pahlavi text that includes late antique traditions, Zoroaster is said to have won the conversion and patronage of Hystaspes by empowering him to see heaven and hell.47 The Martyrs of Mount Berʾain modifies this formula slightly: it is the local ruler’s child who has the vision, which motivates his subsequent conversion to Christianity from Zoroastrianism. This event does not lead to Mihrnarse’s immediate patronage of Christianity, but rather to his martyrdom. However, the growth and success of his martyr shrine is noted at the end of the text, suggesting that Mihrnarse had achieved glory in his death, and that his chosen religion was now prospering.

See Denkard 7.4.83–6. For a discussion of the problems connected to dating its traditions, see S. Secunda, The Iranian Talmud: Reading the Bavli in its Sasanian Context (Philadelphia: University of Pennsylvania Press, 2013), 26. 47

INTRODUCTION TO THE TEXT SEBASTIAN BROCK Bedjan’s edition in AMS II, pp.1–39, was based on Berlin Sachau 222,1 copied in Alqosh and completed on Wednesday, 10th August, 1881. In his Avant-Propos, p.viii, he states that the text “was collated with the manuscripts of the Vatican by our excellent friend M. Guidi.” This statement is evidently due to an oversight, for no Vatican manuscripts containing this Martyrdom exist (thus it is not to be found in Vat. syr. 160 or 161, which possibly Bedjan had in mind), and the footnotes to his edition normally consist of suggested corrections for the text (some of which are confirmed by Add. 12,174). As Baumstark had already noted,2 a much older manuscript of the Martyrdom does indeed exist, British Library Add. 12,174, dated October 1196 and copied in the Monastery of Abu Ghalib; 3 the text features on ff.347v.1 – 356r.1 (Wright, Catalogue, no. 960, no.59),4 and precedes the Martyrdom of Simeon bar Sabbaʿe. This manuscript is of Syrian Orthodox provenance, and so it is clear that this East Syriac text must have passed to the West Syriac tradition before the end of the twelfth century at the latest (such a E. Sachau, Verzeichnis der syrischen Handschriften der Königlichen Bibliothek zu Berlin (Berlin, 1899), pp. 289–91 (nr, 75). 2 A. Baumstark, Geschichte der syrischen Literatur (Bonn, 1922), p. 222. 3 For this monastery, in the region of Gargar, see E. Honigmann, Le couvent de Barsauma et le Patriarcat jacobite d’Antioche et de Syrie (CSCO Subs.7; Louvain, 1954), p. 80. 4 W. Wright, Catalogue of Syriac Manuscripts in the British Museum acquired since the Year 1838 (London, 1872), pp. 1123–39, esp. 1133. 1

xxxi

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THE MARTYRS OF MOUNT BERʾAIN

transference is not uncommon with hagiographical and monastic texts). Since the text in Add. 12,174 proves to be considerably better than that of Sachau 222, the present edition is based instead on the London manuscript, rather than reproducing Bedjan’s text. The reasons for this choice will be obvious from the following examples of manifest corruptions in the Berlin manuscript (= B, to right of square brackets; an asterisk denotes cases of corruptions where B’s reading is not given in the apparatus to the text).

STRAIGHTFORWARD CORRUPTIONS DUE TO MISREADING 17: ‫ܡܫܬܟܚܝܢ> ] ܡܫܬܢܝܢ‬ 27*: ‫ܒܒܘܙܢܛܝܐ > ] ܒܐܙܘܛܘܣ‬ 33: ‫ܐܬܬܟܣܬ > ] ܐܬܛܟܣܬ‬ 58: ‫ܩܪܒܘ > ] ܩܪܘ‬ 62: ‫ܒܪܘܫܥܗܘܢ > ] ܒܪܘܫܥܢ‬ 77*: ‫ܒܗܫܬܐܙܕ > ] ܓܘܫܬܐܙܕ‬ 84: ‫ܒܢܘܪܐ > ܒܢܗܪܐ‬ ‫ܘܢܩܒܠܘܢ > ] ܘܥܩܒܘ ܥܠ‬ 96: ‫ܐܘܪܚܢ > ] ܐܘܚܪܢ‬

CORRUPTIONS RESULTING IN RE-WRITING

̈ ] > ‫ܕܠܥܘܩܣܐ ܘܠܢܘܪܐ ܡܒܛܠ‬ ̈ ‫ܠܥܘܩܣܐ ܢܘ̈ܪܢܐ ܡܒܥܛ‬ (due to misreading of ‫) ܡܒܥܛ‬ 69*: ‫ ܠܝܡܐ‬- ‫( ܥܡܠܝܢܢ ܕܡܠܬܢ ܘܢܬܟܠܠ ܥܠ ܝܡܐ > ] ܐܠܝܢܢ‬due to misreading of ‫)ܢܟܝܠ‬ 79: ‫( ܪܗܒܘܢܐ > ] ܘܕܗܢܐ‬with consequent re-writing)

5:

Re-writing on a larger scale is to be found in the final sections, 109–110.

CORRUPTIONS THROUGH OMISSION

‫ ] ܐܠ ܡܡܬܘܡ ܡܗܡܐ ܗܘܐ‬om. B (homoioteleuton) ‫ ܡܢ ܟܠ‬- ‫ ] ܡܢ ܚܝܐܠ‬om. B 39*: ‫ ] ܡܛܝ‬om. B ̇ ‫ ] ܕܐܠ‬om. B 82: ‫ ܡܝܘܬܐ‬- ‫ܡܐܬ‬ ̈ 92*: ‫ ܩܕܝܫܐ‬- ‫ ] ܐܝܢܘ‬om. B (homoioteleuton) ̇ ] om. B (homoioteleuton) 105: ‫ܕܩܛܐ ܠܢܬ ܠܝ‬ 1*:

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xxxiii

SIMPLIFICATIONS 17: 65: 73: 78: 89: 91: 95:

̇ ̇ ̇ ‫ܘܨܡܕܗ‬ ‫ܠܐܘܬܗ‬ ]‫ܚܬܡܗ‬ ̈ ] ‫ܓܒ̈ܪܝܢ‬ ‫ܢܦܫܢ‬ ‫ܟܢܫܐ ] ܚܒܨܐ‬ ‫ܕܛܥܝܬܘܢ ] ܕܐܬܬܚܕܬܘܢ‬ ‫ܟܪܣܐ] ܕ̈ܪܥܐ‬ ‫ܘܐܘܫܛܘ ] ܘܐܣܛܘ‬ ‫ܐܦܝܣ ] ܚܦܛ‬

See also the apparatus to sections 78, 87, and 108 for examples of changes simply involving synonyms.

ADDITIONS, USUALLY BANAL 1: ‫ ] ܦܘܩܕܢܗ‬+ ‫ܕܚܝܐܠ‬ 2: ‫ ] ܕܡܪܢ‬+ ‫ܘܡܚܝܢܢ‬ 25: ‫ܕܣܛܢܐ ܒܥܠܕܒܒܐ ] ܕܒܥܠܕܒܒܐ‬ 56: ‫ ] ܒܒܟܬܐ‬+ ‫ܡܪܝܪܬܐ ܪܥܘܡܐܝܬ‬ 82: ‫ ] ܚܬܢܐ‬+ -‫ܫܡܝܢܐ ܘ‬ ‫ ] ܢܩܦܐ‬+ ‫ܦܩܪܐ‬ 87: ‫ ]ܨܠܘܬܐ‬+ ‫ܘܬܟܫܦܬܐ‬ ̈ ̈ 101: ‫ ]ܐܠ ܡܝܘܬܐ‬+ -‫ܚܕܬܐ ܘ‬ The only place where B incorporates information absent from Add. 12,174 is in 75 (see the apparatus); since the sentence could have fallen out through homoioteleuton, B may well have preserved the original text here for once.

EDITION In the edition of the text, a few later, specifically West Syriac orthographical features to be found in Add. 12,174 have been removed, and the standard forms given; these involve: (1) the removal of the superfluous ending -y to be found in some occurrences of 3rd fem. plur. of the perfect, and 3rd fem. sing. of the imperfect. (2) the removal of the internal mater lectionis alaph in certain forms (e.g. ‫ܢܟܐ‬, rather than ‫ ܛܒܐ ;ܢܐܟܐ‬rather than ‫) ܛܐܒܐ‬. (3) joined forms, such as ‫ܡܢܫܝܠ‬, have been separated. (4) the removal of obvious errors, such as ‫ ܘܡܝܗܪܟܪܣܐ‬and ̈ ‫ ܒ‬for ‫ܒܥܩܒܬܐ‬ ̈ ‫ ܕܣܢܪܙܘ‬in the title; ‫ܥܩܬܐ‬ 9; ‫ ܐܬܫܕܬ‬for ‫ܐܬܐܫܕܬ‬

xxxiv

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̈ ̈ ‫ ܐܫܘܢܝ‬for ‫ ܐܫܘܢ‬23; ‫ܒܕܘܟܝܬܝܗܝܢ‬ for ‫ܒܕܘܟܝܬܗܝܢ‬ 61; ̇ ̇ ‫ܢܣܒܗ‬ for ‫ܢܣܒܝܗ‬ 78; ‫ ܫܐܠܝܢ‬for ‫ ܫܠܝܢ‬87; and a few others. 20;

(5) in a few cases where the final waw of 3 m. pl. of a perfect is missing, this has been corrected.

APPARATUS TO TEXT All variants in B that are of significance are indicated, apart from some manifest corruptions which are only indicated in the lists above. So as not to overburden the apparatus, small variations in word order and other such features of little real significance are not indicated.

APPARATUS AND NOTES TO TRANSLATION Besides biblical references and some basic annotation, only those variants of B that involve a difference of sense are given.

ABBREVIATIONS AMS = P. Bedjan, Acta Martyrum et Sanctorum, I–VII (Leipzig/Paris, 1890–1897). B = Bedjan’s edition of the Martyrs of Tur Berʾain, in AMS II. HE = Historia Ecclesiastica. OrChr = Oriens Christianus. PO = Patrologia Orientalis. PS = Patrologia Syriaca.

TEXT AND TRANSLATION

1

2

THE MARTYRS OF MOUNT BERʾAIN

Next, through the help and assistance of divine providence, and of Him who supports sinners, we will write down the fair histories of the holy martyrs who testified on Mount Berʾain in the days of king Shabur, their names being Adarparwa, Mihrnarse, and Mahdukht(y),1 their sister, composed by Mar Gabriel2 from the region of Syarzo(r).3

For the names, see P. Gignoux, C and F. Jullien, Noms propres syriaques d’origine iranienne (Iranisches Personennamenbuch VII.5 = Öst. Akad. der Wiss., phil.-hist. Kl., Sitzungsberichte, 789 Band; 2009), nos 20a (Adur-Farro(x)), 270a (Mah-duxt), 299a (Mihr-Narse(h)). 2 He is mentioned by Thomas of Marga in his Book of (Monastic) Superiors (Book of Governors, ed. Budge), II.18, where he has the nickname “the Cow.” Originating from Syarzo/Shahrzor, he was educated in Nisibis, and became a monk at the famous monastery of Mar Abraham, He was skilled in disputing with heretics, and held one dispute with the “Severians” at the Monastery of Qartmin. When Sahdona was expelled from his see, Gabriel followed him to Edessa and refuted him. He was evidently active in the first half of the seventh century. Thomas also records that he wrote a memra on the Footwashing as well as “the History of the exploits of the holy martyrs or Tur Berʾain.” Cf. Baumstark, Geschichte der syrischen Literatur (Bonn: Teubner, 1922), 222. 3 Syarzo(r), or Shahrzor; the name refers both to a district (NE of Karka d-Beth Slokh) and to a town (whose exact location is unknown); cf Fiey, Assyrie chrétienne, III, 67–71. In Bedjan II, the title is shorter and reads “History of Sultan Mahduk, Adorparwa, and Mihrnarse, composed by Mar Gabriel from the region of Shirzor.” 1

‫‪3‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܿ‬ ‫ܕܝܠܗ ܕܒܛܝܠܘܬܐ ܠܐܗܝܬܐ܆ ܘܡܥܕܪܢܐ‬ ‫ܬܘܒ ܒܝܕ ܿܣܘܝܥܐ ܘܥܘܕܪܢܐ‬ ‫̈‬ ‫̈‬ ‫ܕܚܛܝܐ܆ ܟܬܒܝܢܢ ̈‬ ‫̈‬ ‫ܬܫܥܝܬܐ ܫܦܝ̈ܪܬܐ ܕܣܗܕܐ ܩܕܝܫܐ ܕܐܣܗܕܘ ܒܛܘܪ‬ ‫̈‬ ‫̈‬ ‫ܕܫܡܗܝܗܘܢ ܗܠܝܢ‪ .‬ܐܕܘܪܦܪܘܐ‪.‬‬ ‫ܒܝܘܡܝ ܫܒܘܪ ܡܠܟܐ‪.‬‬ ‫ܒܪܐܝܢ܆‬ ‫ܘܡܝܗܪܢܪܣܐ ܘܡܗܕܘܟܬܝ ܚܬܗܘܢ‪ .‬ܕܥܒܝܕܐ ܠܡܪܝ ܓܒܪܐܝܠ ܡܢ‬ ‫ܐܬܪܐ ܕܣܝܪܙܘ‪.‬‬

4

THE MARTYRS OF MOUNT BERʾAIN

1. In the ninth year of the reign of Shabur the Persian king, 4 when the Gospel of Christ had already spread everywhere and He was still openly performing miraculous signs and apostolic wonders at the hands of the priests and leaders of the Church, there lived at this time a watchful and zealous shepherd 5 who guided the Church of Christ, keeping it from harm in the region of LDB, 6 Mar ʿAbda who was seventh in succession from the apostles in the holy see of Herbat Glal.7 Even though there arose during his time a fierce persecution directed against the Church of Christ at the orders 8 of Shabur who was then reigning, ʿAbda never held back or shrank from increasing the flocks of the Church with the addition of those who were instructed9 by him daily.

Shabur year 9 corresponds to AD 318/9; this is the earliest alleged date of any of the Shabur martyrdoms. 5 For “watchful shepherd,” cf. History of Simeon bar Sabbaʿe, PS 2, col. 830. 6 The spelling in Bedjan’s text is LRB. The name also occurs as LDB (Ladeb) in the History of Mar Sabrishoʿ (ed. Bedjan, 295), while in the History of Karka d-Beth Slokh (AMS II, 508) it is LRB; cf. also Fiey, Assyrie chrétienne, III, 75; C. Jullien, “Contributions des Actes des Martyrs perses à la géographie historique et à l’administration de l’empire Sassanide,” Res Orientales 16 (2004): 158 (“Lareb”). 7 According to Fiey, Assyrie chrétienne III, 70, 136–7, Herbat Glal was probably on the mountain Shaʿran. ʿAbda is otherwise unknown, but bishops of Herbat Glal for the fifth and sixth century feature in the Synodicon Orientale; for their names, see Fiey, Pour un Oriens Christianus novus, 92. Cf. also Jullien, “Contributions,” 155. 8 B ‘fearsome orders’. 9 B ‘healed’. 4

‫‪5‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 1‬ܒܫܢܬ ̈‬ ‫ܬܫܥ ܕܡܠܟܘܬܗ ܕܫܒܘܪ ܡܠܟܐ ܦܪܣܝܐ‪ :‬ܟܕ ܡܢ ܟܕܘ‬ ‫̈‬ ‫ܣܒܪܬܗ ܕܡܫܝܚܐ ܥܠ ܟܐ ܠܬܦܪܣܬ ܗܘܬ܆ ̈‬ ‫ܕܐܬܘܬܐ ܥܡ‬ ‫ܘܚܝܐܠ‬ ‫ܿ‬ ‫ܒܟܗ ܿ‬ ‫̈‬ ‫̈‬ ‫ܘܒܡܕܒ̈ܪܢܝܗ‬ ‫ܢܝܗ‬ ‫ܫܠܝܚܝܬܐ‪ :‬ܥܕܟܝܠ ܓܠܝܐܝܬ‬ ‫ܬܕܡ̈ܪܬܐ‬ ‫‪ 347v.2‬ܕܥܕܬܐ ܡܥܒܕ ܗܘܐ܆ ܐܝܬ ܗܘܐ ܕܝܢ ܒܙܒܢܐ ܗܢܐ ܪܥܝܐ ܥܝܪܐ‬ ‫ܘܚܦܝܛܐ‪ :‬ܘܡܕܒܪ ܥܕܬܗ ܕܡܫܝܚܐ ܕܐܠ ܢܟܝܢ ܕܒܐܬܪܐ ܕܠܕܒ‪1‬܆ ܡܪܝ‬ ‫̈‬ ‫ܫܠܝܚܐ‪ .‬ܒܡܘܬܒܐ ܩܕܝܫܐ‬ ‫ܥܒܕܐ ܐܦܝܣܩܘܦܐ ܫܒܝܥܝܐ ܕܡܢ‬ ‫ܕܚܪܒܬ ܓܠܠ‪ .‬ܗܢܐ ܕܟܕ ܛܒ ܒܙܒܢܗ ܩܡ ܪܕܘܦܝܐ ܬܩܝܦܐ ܥܠ‬ ‫ܥܕܬܗ ܕܡܫܝܚܐ܆ ܡܢ ܦܘܩܕܢܗ‪ 2‬ܕܫܒܘܪ ܿ‬ ‫ܗܘ ܕܗܝܕܝܟ ܡܡܠܟ ܗܘܐ‪.‬‬ ‫ܿ‬ ‫ܐܠ ܡܡܬܘܡ ܡܗܡܐ ܗܘܐ ܐܘ ܿ‬ ‫ܠܓܙ̈ܪܝܗ ܕܥܕܬܐ܇‬ ‫ܟܘܙ‪ .‬ܠܡܪܒܝܘ‬ ‫̈‬ ‫ܒܬܘܣܦܬܐ ܕܐܝܠܝܢ ܕܟܠܝܘܡ ܡܢܗ ܡܬܬܠܡܕܝܢ‪ 3‬ܗܘܘ‪.‬‬

‫ܵ‬ ‫ܕܠ ̤ܪܒ‬ ‫‪ +‬ܕܚܝܐܠ‬ ‫ܡܬܚܠܡܝܢ‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬

6

THE MARTYRS OF MOUNT BERʾAIN

And while the harsh winter of paganism reigned over everything and the ship of the Church10 was being wrecked by persistent waves and harsh storms of despair, and the advocates (patroni)11 of paganism, like a rough sea, were tossing about everywhere the faithful who worship Christ, and a few, as a result of their weakness, were drowned in the depth of apostasy, while for the valiant and mighty, at their deaths at the hands of the persecutors, crowns of victory were plaited by the invincible power that is superior to everything.12

Ship imagery is already found in early Syriac authors: see R. Murray, Symbols of Church and Kingdom (1975; repr. Piscataway: Gorgias, 2004), 249– 53. The specific phrase “ship of the Church” is found in Hippolytus, On Antichrist, 59, of which a Syriac translation may have existed, seeing that sections 7–14 and 60–61 are known in Syriac (see Brock, “Some new Syriac texts attributed to Hippolytus,” Le Muséon 94 (1981): 177–200, esp. 179–88). For the phrase elsewhere in Syriac, see Narsai (ed. Mingana), II, 129, 142; Babai, History of Mar Giwargis (ed. Bedjan), 542. E. Peterson, “Das Schiff als Symbol der Kirche in der Eschatologie,” in his Frühkirche, Judentum und Gnosis (Freiburg: Herder 1959), 92–96. 11 The Latin loanword will have come through Greek; it already features in Ephrem, Commentary on the Diatessaron, VI.8 and XXI.33. For the usage here, compare Satan as a patrona nkila, “crafty advocate,” in John Chrysostom, Quatre homélies (ed. Nau, PO 13.2, 39), and “an advocate of evil” (used of a Miaphysite controversialist) in the History of Sabrishoʿ (ed. Bedjan), 325. 12 crowns — everything] B “they received crowns of victory.” 10

‫‪7‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܘܟܕ ܣܬܘܐ ܩܫܝܐ ܕܚܢܦܘܬܐ ܥܠ ܟܠ ܡܡܠܟ ܗܘܐ‪ .‬ܘܒܡܨܥܬ‬ ‫ܿ‬ ‫̈‬ ‫ܘܟܝܡܘܢܐ ̈‬ ‫̈ܓܠܐܠ ̈‬ ‫ܘܐܠܦܗ ܕܥܕܬܐ‬ ‫ܩܫܝܐ ܕܦܣܩ ܣܒܪܐ‪:‬‬ ‫ܬܟܝܒܐ‬ ‫ܿ‬ ‫ܦܛ̈ܪܘܢܝܗ ܕܚܢܦܘܬܐ‬ ‫ܡܬܢܘܓܐ ܗܘܬ‪ :‬ܘܒܕܡܘܬ ܝܡܐ ܕܠܝܚܐ܆‬ ‫̈‬ ‫ܿ‬ ‫ܠܡܗܝ̈ܡܢܐ ̈‬ ‫ܣܓܕܝ ܠܡܫܝܚܐ ܒܟܐ ܠܬܪ ܫܓܫܝܢ ܗܘܘ‪ :‬ܘܠܕܠܝܐܠ‬ ‫̈‬ ‫ܘܠܚܠܝܨܐ‬ ‫ܡܢ ܪܦܝܘܬܗܘܢ ܒܬܗܘܡܐ ܕܟܦܘܪܘܬܐ ܡܛܒܥܝܢ ܗܘܘ‪:‬‬ ‫ܟܠܝܐܠ ܕܙܟܘܬܐ ̈‬ ‫̈‬ ‫̈‬ ‫ܕܒܡܘܬܝܗܘܢ ܕܡܢ ̈ܪܕܘܦܐ‪ :‬ܡܢ ܚܝܐܠ‬ ‫ܘܠܚܝܠܬܢܐ‪:‬‬ ‫ܐܠ ܡܙܕܟܝܢܐ ܕܠܥܠ ܡܢ ܟܠ‪ 4‬ܡܬܓܕܠܝܢ‪ 5‬ܗܘܘ܀‬

‫‪ om.‬ܡܢ ܚܝܐܠ ‪ -‬ܡܢ ܟܠ‬ ‫ܢܣܒܝܢ‬

‫‪4‬‬ ‫‪5‬‬

8

THE MARTYRS OF MOUNT BERʾAIN

2. It was a matter for wonder and astonishment that defies description — for those outside (the Church) as well as for those within — that parents were persecuted by their own children for the sake of faith in our Lord,13 and likewise children were killed by their own parents, while brothers were handed over to tortures and fearsome deaths by their own brothers, as everyone showed eagerness to please him who holds temporal authority both in the matter of his duties and in that of his close relatives. And thus our Lord’s14 words uttered beforehand to his (close) associates, that “children would rise up against their parents and put them to death,”15 and “they will be hated by everyone for my name’s sake,”16 then took effect in actual practice, and all over the place, in every town, it was possible to behold the interpretation of this prophecy that was being put into effect in very deed. 3. At this time when such things were taking place there appeared these glorious martyrs concerning whom it is our intention to speak.

faith — Lord] B the name of Christ.” B “our Lord and our Saviour’s.” 15 Mt. 10:21. 16 Mt. 10:22. 13 14

‫‪9‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 2‬ܕܬܗܪܐ ܘܕܕܘܡܪܐ ܕܠܥܠ ܡܢ ܡܠܬܐ ܐܝܬܘܗܝ ܗܘܐ ܣܘܥܪܢܐ‪.‬‬ ‫̈‬ ‫ܘܠܓܘܝܐ‪ .‬ܟܕ ̈‬ ‫ܐܒܗܐ ܡܢ ܒܢܝ̈ܗܘܢ ܡܬܪܕܦܝܢ ܗܘܘ܆‬ ‫ܠܒ̈ܪܝܐ ܐܟܚܕܐ‬ ‫̈‬ ‫̈‬ ‫‪6‬‬ ‫ܡܛܠ ܗܝܡܢܘܬܐ ܕܒܡܪܢ ‪ .‬ܘܒܢܝܐ ܡܢ ܐܒܗܝܗܘܢ ܡܬܩܛܠܝܢ ܗܘܘ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܠܡܘܬܐ ̈‬ ‫ܕܚܝܐܠ ܡܫܬܠܡܝܢ ܗܘܘ‪.‬‬ ‫ܐܚܝܗܘܢ܆ ܠܫܢ̈ܕܐ‬ ‫ܘܐܚܐ ܡܢ‬ ‫̈‬ ‫ܿ‬ ‫ܒܙܕܩܘܗܝ‬ ‫ܠܗܘ ܕܐܚܝܕ ܗܘܐ ܫܘܠܛܢܐ ܕܙܒܢܐ܆‬ ‫ܘܕܢܫܬܦܪܘܢ‬ ‫‪7‬‬ ‫ܘܒܩ̈ܪܝܒܝ ܒܣܪܗ ܟܠܢܫ ܡܬܚܦܛ ܗܘܐ‪ .‬ܘܡܠܬܗ ܕܡܪܢ‬ ‫̈‬ ‫ܕܐܬܩܕܡܬ ܐܬܐܡܪܬ ܠܘܬ ܒܝ̈ܬܝܘܗܝ‪ :‬ܕܢܩܘܡܘܢ ̈‬ ‫ܥܐ ܠܒܗܝܗܘܢ‬ ‫ܒܢܝܐ‬ ‫ܘܢܡܝܬܘܢ ܐܢܘܢ܇ ܘܢܗܘܘܢ ̈ܣܢܐܝܢ ‪ 348r.1‬ܡܢ ܟܠܢܫ ܡܛܠ ܫܡܐ‬ ‫̈‬ ‫ܒܥܒܕܐ ܗܝܕܝܟ ܡܡܠܟܐ ܗܘܬ‪ .‬ܘܒܟܐ ܠܬܪ ܘܒܟܠ‬ ‫ܕܝܠܝ܆ ܒܗܘܢ‬ ‫ܿ‬ ‫̈ܡܕܝܢܢ‪ .‬ܐܝܬ ܗܘܐ ܠܡܚܙܐ ܠܒܘܕܩܗ ܕܢܒܝܘܬܐ ܗܕܐ܇ ܕܒܣܘܥܪܢܐ‬ ‫ܡܬܓܡܪܐ ܗܘܬ܀‬ ‫‪ 3‬ܒܗ ܕܝܢ ܒܙܒܢܐ ܗܢܐ ܕܗܠܝܢ ܡܣܬܥ̈ܪܢ ̈ܗܘܝ܆ ܐܬܚܙܝܘ ̈‬ ‫ܣܗܕܐ‬ ‫ܗܠܝܢ ̈‬ ‫ܢܨܝܚܐ ܕܥܠܝܗܘܢ ܿܨܒܝܢܢ ܠܡܐܡܪ܀‬

‫ܡܛܠ ܫܡܗ ܕܡܫܝܚܐ‬ ‫‪ +‬ܘܡܚܝܢܢ‬

‫‪6‬‬ ‫‪7‬‬

10

THE MARTYRS OF MOUNT BERʾAIN

4. In every region there were local leaders who were called, in accordance with the custom of the time, “kings,”17 and they all paid tribute and taxes to king Shabur, being subordinate to him in everything, ever eager to carry out his commandments. In the region called DRSWS,18 too, there was a “king” whose name was PWLR,19 whose family was traced back to Arioch, the person who went with Kardalʿamar20 and his fellow kings in order to fight against the kings of Sodom and Gomorrah in the time of the blessed patriarch Abraham.21 This man (PWLR) was also subordinate to the authority of king Shabur, and he had been ordered by him to persecute and destroy the entire race of the Christians in the region under his authority. Every day the tender lambs of Christ were trapped by those who were obedient to his commandment, and they were collected together in the famous metropolis city of Beth Garmai, Karka d-Beth Slokh,22 in the presence of the king’s officials there, ready to be interrogated concerning the faith of their God, and to be sacrificed there for the sake of the love of Christ in that holy place which was (subsequently) named “the great martyrion” after the actual martyrdom that took place there. 23

B om. “kings.” B has DWRSS. This appears not to be attested elsewhere. 19 Not known from elsewhere; the name does not seem to be Iranian. 20 Thus Peshitta; for Kedorlaomer 21 Gen. 14. (B omits “patriarch”). For another case of tracing ancestry back to ancient times, see Acts of Qardag #3. 22 Modern Kerkuk. For its bishops and history, see Fiey, Assyrie chrétienne, III, 18–29, and “Vers la réhabilitation de l’Histoire de Karka de Beth Slok,” Analecta Bollandiana 82 (1964): 189–222. Cf. also Jullien, “Contributions,” 156. 23 For the slow development of the cult and the accompanying buildings, see section 108, below. 17 18

‫‪11‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 4‬ܟܕ ܓܝܪ ܒܟܐ ܠܬܪ ܐܝܬ ܗܘܐ ̈ܪܝܫܢܐ ܕܐܬ̈ܪܘܬܐ܆ ܗܢܘܢ ܕܠܦܘܬ ܥܝܕܐ‬ ‫̈‬ ‫ܘܫܩܐܠ‬ ‫ܕܗܝܕܝܟ ̈ܡܠܟܐ‪ 8‬ܡܫܬܡܗܝܢ ܗܘܘ‪ :‬ܘܟܠܗܘܢ ܡܕܐܬܐ‬ ‫̈‬ ‫ܘܠܦܘܩܕܢܘܗܝ‬ ‫ܘܫܘܥܒܕܐ ܕܒܟܠ ܠܡܠܟܐ ܫܒܘܪ ܡܩܪܒܝܢ ܗܘܘ܆‬ ‫ܿ‬ ‫‪9‬‬ ‫ܒܚܦܝܛܘܬܐ ܡܬܚܦܛܝܢ ܕܢܫܠܡܘܢ‪ .‬ܐܦ ܒܐܬܪܐ ܗܘ ܕܕܪܣܘܣ‬ ‫ܡܫܬܡܗ܆ ܐܝܬ ܗܘܐ ܒܗ ܡܠܟܐ ܚܕ ܕܫܡܗ ܗܘܐ ܦܘܠܪ‪ܿ .‬‬ ‫ܗܘ ܕܡܢ‬ ‫ܗܘ ܕܐܙܠ ܥܡ ܟܪܕܠܥܡܪ ̈‬ ‫ܐܪܝܘܟ ܡܬܝܒܠ ܗܘܐ ܓܢܣܗ‪ܿ .‬‬ ‫ܘܡܠܟܐ‬ ‫ܕܥܡܗ܆ ܠܡܬܟܬܫܘ ܥܡ ܿܡܠܟܐ ܕܣܕܘܡ ܘܕܥܡܘܪܐ‪ .‬ܒܙܒܢܗ‬ ‫ܕܛܘܒܢܐ ܐܒܪܗܡ ܪܝܫ ̈‬ ‫ܐܒܗܬܐ‪ .10‬ܘܐܝܬܘܗܝ ܗܘܐ ܐܦ ܗܘ ܬܚܝܬ‬ ‫ܫܘܠܛܢܗ ܕܫܒܘܪ ܡܠܟܐ‪ .‬ܘܦܩܝܕ ܗܘܐ ܡܢܗ ܕܒܐܬܪܐ ܕܐܘܚܕܢܗ ܗܘ‬ ‫ܢܪܕܘܦ ܗܘܐ ܘܢܘܒܕ ܠܟܠܗ ܓܢܣܐ ܕܟ̈ܪܣܛܝܢܐ‪ .‬ܘܟܕ ܒܟܠ ܝܘܡ‬ ‫ܡܫܬܡܥܢܐ ܕܦܘܩܕܢܗ܇ ܐܡ̈ܪܘܗܝ ̈‬ ‫̈‬ ‫ܘܢܩܘܬܗ‬ ‫ܡܬܬܨܝܕܝܢ ܗܘܘ ܡܢ‬ ‫ܕܡܫܝܚܐ‪ :‬ܘܠܡܕܝܢܬܐ ܝܕܝܥܬܐ ܡܝܛܪܘܦܠܝܣ ܕܐܬܪܐ ܕܒܝܬ ܓ̈ܪܡܝ‬ ‫ܠܟܪܟܐ ܕܒܝܬ ܣܠܘܟ ܠܩܕܡ ܫ̈ܪܝܪܐ ܕܡܠܟܐ ܕܬܡܢ ܐܝܬܘܗܝ‬ ‫ܡܬܟܢܫܝܢ ܗܘܘ܆ ܕܬܡܢ ܢܫܬܐܠܘܢ ܚܠܦ ܗܝܡܢܘܬܐ ܕܐܠܗܗܘܢ‪:‬‬ ‫ܘܬܡܢ ܢܬܕܒܚܘܢ ܚܠܦ ܚܘܒܗ ܕܡܫܝܚܐ‪ :‬ܒܕܘܟܬܐ ܿܗܝ ܩܕܝܫܬܐ܆‬ ‫ܒܗ܆ ܐܫܬܡܗܬ ܒܝܬ ̈‬ ‫ܣܘܥܪܢܗ ܕܐܣܬܥܪܬ ܿ‬ ‫ܿ‬ ‫ܣܗܕܐ ܪܒܐ܀‬ ‫ܕܡܢ ܫܡ‬

‫‪om.‬‬

‫ܵ‬ ‫ܕܕܘܪܣܣ‬ ‫̈‬ ‫‪ om.‬ܪܝܫ ܐܒܗܬܐ‬

‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬

12

THE MARTYRS OF MOUNT BERʾAIN

5. Then Jesus, the King who is for ever victorious, snatched for himself a dedicated offering of rational sheep from the flock of this zealous (king), from amongst his own children, namely two pure lambs and one spotless kid, demonstrating to him that he was kicking against fiery goads,24 and fighting against the power of heaven: He who out of love captures men for salvation took plunder from his very house25 and captured from his own hands those whom he loved! 6. The conversion of these martyrs of Christ took place in the following way: while the blessed ones were still youthful in age, through the care of their father for them they were given a wonderful education in worldly literature, and in particular in the Magian nonsense that was at that time held in honour by the leaders and kings of the Persians. Their father’s aim in this was to boast in his children and get glory from them before the king’s representatives,26 thanks to the two virtues highly esteemed by them, which his children possessed, namely education in Magian teaching, and a natural beauty that surpasses description. This applied above all to his daughter who had already attained the age of being a young woman. As a result of her great meekness and virtue she ministered to her brothers like a maidservant. They were all desirous that through the king’s representative a report of the man’s sons and daughter might reach the king. (So her father) took them to Karka, and when he had seen them and they had been carefully examined by him, the king’s representative gave them high praise and promised to make mention of them to the king.

cf. Acts 9:4 (Peshitta) and 26:14. cf. Mt. 12:29. 26 sharrire; these officials are specified in a number of the Persian Martyr Acts, e.g. History of Simeon b. Sabbaʿe, PS 2, col.,875 (the shah’s sharrira); Acts of Pusai (AMS II, 212), of Shahdost (AMS II, 280); of Jacob the Notary (AMS IV, 190), Babai, History of Giwargis (ed. Bedjan), 523 (the shah’s sharrira), 546 etc. They also feature frequently in the Edessene martyrdoms. 24 25

‫‪13‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 5‬ܗܝܕܝܢ ܝܫܘܥ ܡܠܟܐ ܙܟܝܐ ‪ 348r.2‬ܕܠܥܠܡܝܢ܇ ܡܢܗ ܕܗܢܐ ܛܢܢܐ‬ ‫ܡܠܝܐܠ ܕܡܪܥܝܬܗ‪ .‬ܚܛܦ ܠܗ ܡܢ ̈‬ ‫̈‬ ‫ܒܢܘܗܝ܆ ܐܡ̈ܪܐ‬ ‫ܚܪܡܐ ܕ ܓܙ̈ܪܐ‬ ‫̈‬ ‫̈‬ ‫ܕܟܝܐ ܘܦܪܬܐ ܚܕܐ ܕܐܠ ܡܘܡܐ‪ .‬ܘܚܘܝܗ ܕܠܥܘܩܣܐ ܢܘ̈ܪܢܐ‬ ‫ܬ̈ܪܝܢ‬ ‫ܿ‬ ‫‪11‬‬ ‫ܡܒܥܛ‪ .‬ܘܠܘܩܒܠ ܚܝܐܠ ܫܡܝܢܐ ܡܬܟܬܫ‪ .‬ܗܘ ܕܐܪܡܝ ܒܙܬܐ‬ ‫ܒܒܝܬܗ ܘܫܒܐ ܠܚܒܝ̈ܒܘܗܝ ܡܢ ̈‬ ‫ܐܝܕܘܗܝ ܒܚܘܒܗ ܿܫܒܐ ܐܢܫܐ‬ ‫ܼ‬ ‫̈‬ ‫ܠܚܝܐ܀‬ ‫̈‬ ‫ܕܣܗܕܘܗܝ ܕܡܫܝܚܐ ܗܢܐ ܐܝܬܘܗܝ ܗܘܐ‪.‬‬ ‫‪ 6‬ܙܢܐ ܕܝܢ ܕܬܘܠܕܡܗܘܢ‬ ‫̈‬ ‫ܟܕ ܓܝܪ ܥܕܟܝܠ ܗܢܘܢ ܛܘܒܢܐ ܒܡܫܘܚܬܐ ܕܛܠܝܘܬܐ ܐܝܬܝܗܘܢ‬ ‫ܗܘܘ‪ :‬ܡܪܕܘܬܐ ܬܡܝܗܬܐ ܐܬܪܕܝܘ ܡܢ ܒܛܝܠܘܬܐ ܕܐܒܘܗܘܢ ܥܠܝܗܘܢ‬ ‫ܒܣܦܪܐ ܥܠܡܢܝܐ‪ .‬ܘܝܬܝܪܐܝܬ ܒܒܕܝܐ ܕܡܓܘܫܘܬܐ ܕܗܝܕܝܟ ܝܩܝܪ‬ ‫ܗܘܐ ܥܠ ̈ܪܝܫܢܐ ̈‬ ‫ܘܡܠܟܐ ܦ̈ܪܣܝܐ‪ .‬ܡܛܠ ܿ‬ ‫ܕܨܒܐ ܗܘܐ ܐܒܘܗܘܢ‬ ‫ܕܢܬܚܙܘܙܐ ܘܕܢܫܬܒܚ ܒܒܢ̈ܘܗܝ ܩܕܡ ܫ̈ܪܝܪܐ ܕܡܠܟܐ ܒܬ̈ܪܬܝܢ‬ ‫ܡܝܬ̈ܪܬܐ ܕܥܠܝܗܘܢ ܣܓܝ ܝܩܝ̈ܪܢ ̈ܗܘܝ‪ .‬ܕܐܝܬ ̈ܗܘܝ ܠܗܘܢ‬ ‫̈‬ ‫ܕܟܝܢܐ ܕܠܥܠ‬ ‫ܠܒܢܘܗܝ܆ ܒܪܕܝܘܬܐ ܕܝܘܠܦܢܐ ܕܡܓܘܫܘܬ ܼܐ ܘܒܫܘܦܪܐ‬ ‫ܼ‬ ‫ܡܢ ܡܠܬܐ ܐܝܬܘܗܝ ܗܘܐ‪ .‬ܘܝܬܝܪܐܝܬ ܕܒܪܬܗ܆ ܿܗܝ ܕܡܢ ܟܕܘ‬ ‫ܿ‬ ‫ܡܟܝܟܘܬܗ‬ ‫ܠܡܫܘܚܬܐ ܕܥܠܝܡܘܬܐ ܡܢܥܬ ܗܘܬ‪ܿ .‬ܗܝ ܕܡܛܠ‬ ‫ܐܠܚ ܿ‬ ‫ܿ‬ ‫ܘܬܩܢܘܬܗ܆ ̈‬ ‫ܝܗ ܐܝܟ ܐܡܬܐ ܚܕܐ ܡܫܡܫܐ ܗܘܬ‪ .‬ܘܪܓܝܢ‬ ‫ܣܓܝܐܬܐ‬ ‫̈‬ ‫ܕܡܠܟܐ ܢܬܝܒܠ ܛܐܒܐ ܕܒܢܘܗܝ ܘܕܒܪܬܗ ܠܘܬ‬ ‫ܗܘܘ ܕܒܝܕ ܫܪܝܪܐ‬ ‫ܼ‬ ‫ܡܠܟܐ‪ .‬ܐܘܒܐ ܠܢܘܢ ܠܟܪܟܐ‪ .‬ܘܡܢ ܕܚܙܐ ܐܢܘܢ ܘܐܬܒܩܝܘ ܡܢܗ ܛܒܐܝܬ܆‬ ‫ܐܫܬܒܚܘ ܪܘܪܒܐܝܬ ܡܢܗ ܕܫܪܝܪܐ ܕܡܠܟܐ‪ .‬ܘܐܫܬܘܕܝ ܕܐܦ ܠܡܠܟܐ‬ ‫ܢܝܒܠ ܛܒܗܘܢ܀‬

‫̈‬ ‫ܕܠܥܘܩܣܐ ܘܠܢܘܪܐ ܡܒܛܠ‬

‫‪11‬‬

14

THE MARTYRS OF MOUNT BERʾAIN

7. Thereupon their father sent them back from Karka to return to their school. On their journey they reached a small village called Ahwan that lay just off their path. Now supernal design had stirred them into a gallop, with the bravado of youth,27 on the horses they were riding, when all of a sudden the youngest boy fell from his mount. The fall was a serious one and his thigh bone was broken and his leg wrenched off. 8. Adarparwa, who was the elder brother, and Mahdukht(y) 28 his sister, tore their garments and picked up their young brother, whose name was Mihrnarse, with a little life still in him, and his leg quite separate. Lamenting and weeping, they entered the village we mentioned above. In the village the wails and laments of its inhabitants and people grew loud at the imminently expected death of the son of the local king. Then, through divine providence,29 the holy bishop Mar ʿAbda, whom we mentioned above, turned up to pay a visit to the village, being a watchful30 shepherd who zealously visits his flock.

B omits “with the bravado of youth.” B “Sultan Mahduk”; similarly in sections 38 and 82. 29 Literally “divine working” (also in 10); the phrase was often used by Babai, e.g. Acts of Giwargis, pp. 540, 548–50, etc. 30 B “true and diligent.” 27 28

‫‪15‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 7‬ܗܝܕܝܢ ܫܕܪ ܐܢܘܢ ܐܒܘܗܘܢ ܡܢ ܟܪܟܐ ܕܢܐܬܘܢ ܠܒܝܬ‬ ‫ܝܘܠܦܢܗܘܢ܀ ܘܟܕ ܐܬܘ ‪ 348v.1‬ܒܐܘܪܚܗܘܢ܇ ܘܡܛܝܘ ܠܩܪܝܬܐ ܚܕܐ‬ ‫ܿ‬ ‫ܐܝܬܝܗ‬ ‫ܕܥܠ ܓܒ ܡܪܕܝܬܗܘܢ‬ ‫ܙܥܘܪܬܐ ܕܡܬܩܪܝܐ ܗܘܬ ܐܚܘܢ‬ ‫̈‬ ‫‪12‬‬ ‫ܗܘܬ܆ ܐܙܝܥ ܐܢܘܢ ܪܡܙܐ ܕܠܥܠ ܕܒܚܐܦܐ ܕܛܠܝܘܬ ܼܐ ܢܪܗܛܘܢ ܠ̈ܪܟܫܐ‬ ‫ܕܪܟܝܒܝܢ ܥܠܝܗܘܢ܆ ܘܡܢܫܝܠ ܢܦܠ ܡܢ ܪܘܟܒܗ ܙܥܘܪܐ ܕܒܗܘܢ‬ ‫ܡܦܘܠܬܐ ܩܫܝܬܐ܆ ܘܐܬܬܒܪܬ ܥܛܡܗ‪ .‬ܘܢܦܠ ܫܩܗ ܡܢܗ܀‬ ‫‪13‬‬ ‫ܚܬܗ‬ ‫‪ 8‬ܐܕܪܦܘܪܘܐ ܕܝܢ ܕܗܘ ܐܝܬܘܗܝ ܐܚܐ ܩܫܝܫܐ܆ ܘܡܗܕܘܟܬܝ‬ ‫ܼ‬ ‫ܣܕܩܘ ̈‬ ‫ܢܚܬܝܗܘܢ‪ .‬ܘܢܣܒܘܗܝ ܐܠܚܘܗܘܢ ܙܥܘܪܐ ܕܫܡܗ ܡܗܪܢܪܣܐ܆‬ ‫ܟܕ ܩܠܝܠ ܿ‬ ‫ܩܝܡܐ ܒܗ ܢܦܫܗ‪ .‬ܘܠܫܩܗ ܡܢܗ ܘܠܗ‪ .‬ܘܟܕ ܡܝܠܠܝܢ‬ ‫ܗܝ ܕܐܡܪܢܢ‪ .‬ܘܟܕ ܿ‬ ‫ܿ‬ ‫ܘܒܟܝܢ ܥܠܘ ܠܩܪܝܬܐ ܿ‬ ‫ܒܗ ܒܩܪܝܬܐ ܿܗܝ ܒܟܝܐ‬ ‫ܿ‬ ‫ܿ‬ ‫ܕܥܡܗ ܥܫܢ ܗܘܐ ܥܠ ܡܘܬܗ ܕܒܪ ܡܠܟܐ‬ ‫ܕܥܡܘ̈ܪܝܗ ܘܕܗܢܘܢ‬ ‫ܘܐܠܝܐ‬ ‫ܿ‬ ‫ܕܐܬܪܐ ܗܘ ܕܩܪܝܒܐܝܬ ܡܣܬܟܐ ܗܘܐ܆ ܗܝܕܝܢ ܒܡܥܒܕܢܘܬܐ ܠܐܗܝܬ ܼܐ‬ ‫ܩܕܝܫܐ ܡܪܝ ܥܒܕܐ ܐܦܝܣܩܘܦܐ ܿ‬ ‫ܗܘ ܕܡܢ ܠܥܠ ܥܗܕܢܢ܆ ܡܛܝ‬ ‫ܗܝ ܐܝܟ ܕܢܣܥ ܿ‬ ‫ܪܝܗ‪ .‬ܐܝܟ ܪܥܝܐ ܥܝܪܐ‪ܿ 14‬‬ ‫ܠܩܪܝܬܐ ܿ‬ ‫ܕܣܥܪ ܡܪܥܝܬܗ‬ ‫ܒܚܦܝܛܘܬܐ܀‬

‫̈‬ ‫‪ om.‬ܕܒܚܐܦܐ ܕܛܠܝܘܬܐ‬ ‫)‪ (also in 38 and 82‬ܘܨܘܠܛܢ ܡܗܕܘܟ‬ ‫ܫܪܝܪܐ ܘܟܫܝܪܐ‬

‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬

16

THE MARTYRS OF MOUNT BERʾAIN

9. When he heard the clamour of much weeping and learnt what was the cause of it, he did not rejoice at the death of the enemies of his flock, but imitated that Great Shepherd of the flock and true High Priest,31 Jesus Christ, who took and replaced the ear of (the servant of) the High Priest which the upright sword of Simon, the leader of the disciples, had cut off from the body it belonged to, providing in His grace healing to him who was causing Him the suffering of crucifixion.32 Similarly did this holy servant of Christ, who followed in his Lord’s footsteps, decide to do good to this person who was from among the number of the persecutors, following what had been commanded in the life-giving Gospel: “Do good to him who hates you and pray for those who deal violently with you and persecute you.” 33Accordingly (Mar ʿAbda) said straightaway to the deacons accompanying him, “It is appropriate that we should go and visit this person who is being wept for as though he were already dead; for it has been said by the wise (Solomon) that ‘It is better to go to a place of mourning than to a place of festivity.”34

Heb. 13:20 (“Great Shepherd of the flock”), and 7 passim, 10:21 (“High Priest”). 32 cf. Lk. 22:51. 33 Lk. 6:27. 34 Eccl. 7:3. 31

‫‪17‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܿ‬ ‫ܐܝܬܝܗ‬ ‫‪ 9‬ܟܕ ܕܝܢ ܫܡܥ ܩܠ ܒܟܝܐ ܣܓܝܐܐ‪ :‬ܘܝܠܦ ܕܡܢܐ‬ ‫̈‬ ‫ܕܒܥܠܕܒܒܐ ܕܡܪܥܝܬܗ‪ .‬ܐܐܠ ܐܬܕܡܝ ܐܦ ܗܘ‬ ‫ܥܠܬܗ܆ ܐܠ ܚܕܝ ܒܡܘܬܐ‬ ‫ܿ‬ ‫ܒܗܘ ܪܥܝܐ ܪܒܐ ܕܡܪܝܥܬ ܼܐ ܘܪܒ ܟܘܡ̈ܪܐ ܕܫܪܪܐ ܝܫܘܥ ܡܫܝܚܐ܆ ܕܐܠܕܢܐ‬ ‫ܿ‬ ‫ܕܦܣܩܗ ܗܘܐ ܡܢ ܓܘܫܡܗ‪ :‬ܣܝܦܐ ܟܐܢܐ‬ ‫ܕܥܒܕܐ‪ 15‬ܕܪܒ ܟܘܡ̈ܪܐ‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫ܘܣܡܗ ܒܪܝܫ ܓܘܫܡܐ ܗܝ‬ ‫ܫܩܠܗ‬ ‫ܬܠܡܝܕ ܼܐ‬ ‫ܕܫܡܥܘܢ ܪܝܫ‬ ‫ܿ‬ ‫ܕܐܬܦܣܩܬ ܡܢܗ‪ .‬ܘܝܗܒ ܚܘܠܡܢܐ ܒܛܝܒܘܬܗ ܠܗܘ ܕܠܚܫܗ‬ ‫ܢܓܕ ܗܘܐ‪ .‬ܐܦ ܗܢܐ ܥܒܕܗ ܩܕܝܫܐ ܕܡܫܝܚܐ‪ܿ :‬‬ ‫ܕܙܩܝܦܐ ܠܗ ܿ‬ ‫ܘܪܕܐ‬ ‫̈‬ ‫ܿ‬ ‫ܒܥܩܒܬܐ ܕܡܪܗ‪ :‬ܐܬܪܥܝ ܠܡܥܒܕ ܕܫܦܝܪ ܠܗܘ ܕܐܝܬܘܗܝ ‪348v.2‬‬ ‫ܗܘܐ ܡܢ ̈ܪܕܘܦܐ‪ .‬ܐܟܡܐ ܕܐܬܦܩܕ ܒܣܒܪܬܐ ܡܐܚܝܢܝܬܐ܆ ܕܥܒܕܘ‬ ‫ܕܫܦܝܪ ܿ‬ ‫ܕܣܢܐ ܠܟܘܢ‪ .‬ܘܨܠܘ ܥܐ ܠܝܠܝܢ ܿ‬ ‫ܠܡܢ ܿ‬ ‫ܕܕܒܪܝܢ ܠܟܘܢ‬ ‫̈‬ ‫ܠܡܫܡܫܢܐ ܕܥܡܗ܆‬ ‫ܒܩܛܝܪܐ ܘܪܕܦܝܢ ܠܟܘܢ‪ .‬ܘܒܪܫܥܬܗ ܐܡܪ‬ ‫ܿܕܙܕܩ ܠܢ ܕܝܢ ܠܡܐܙܠ ܠܡܣܥܪܗ ܿ‬ ‫ܕܗܘ ܕܡܢ ܟܕܘ ܐܝܟ ܡܝܬܐ‬ ‫ܡܬܒܟܐ‪ .‬ܐܦ ܓܝܪ ܐܡܝܪ ܠܚܟܝܡܐ ܕܛܒ ܠܡܐܙܠ ܠܒܝܬ ܒܟܐ‪.‬‬ ‫ܛܒ ܡܢ ܕܠܡܐܙܠ ܠܒܝܬ ܡܫܬܘܬܐ‪.‬‬

‫!‪om. ms‬‬

‫‪15‬‬

18

THE MARTYRS OF MOUNT BERʾAIN

10. As the holy man approached him, the soul of the young man through divine agency became outside (its) natural awareness, with the result that many people thought he was dead, whereas before the eyes of the young man’s soul a divine vision, a glorious revelation, was depicted, and he beheld the true King of kings,35 Christ who is God over all, (seated) upon an exalted and glorious throne of intense light; and he perceived all the hosts of the heavenly assemblies honouring the throne of His glory with great reverence. He gazed upon the bands and ranks of holy martyrs, indescribably resplendent in their robes of light36 as they stood before His glorious presence, and he saw upon their heads the crowns of victory that they had gained through their tortures and deaths. 11. He also saw two men, splendid in appearance, who were supporting Him, one on his right, the other on His left. He turned to them and in great awe enquired of them, “Who is this? And who are these who stand in front of Him; and who are these who escort his glorious throne with great awe, like servants?”

“King of kings” is a title already found in Ephrem (H.Azym. 5:14, H. Nat. 4.74); in East Syriac authors, e.g. Narsai (ed. Mingana) II, 21, 132; Acts of Qardag (ed. Abbeloos), sections 45. 53. The contrast with the Sasanian title shahan shah, “king of kings,” will be deliberate. 36 For the eschatological “robes of light,” see Brock, “Some aspects of Greek words in Syriac,” in Syriac Perspectives on Late Antiquity (London: Ashgate, 1984), chapter IV, 98–104. 35

‫‪19‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 10‬ܘܟܕ ܗܘ ܩܕܝܫܐ ܒܡܐܙܠܬܐ ܕܠܘܬܗ ܐܩܦ ܗܘܐ܆ ܢܦܫܗ ܕܛܠܝܐ‬ ‫ܠܒܪ ܡܢ ܪܓܫܬܐ ܟܝܢܝܬܐ ܒܡܥܒܕܢܘܬܐ ܠܐܗܝܬܐ ܗܘܬ‪ .‬ܐܝܟܢܐ‬ ‫ܕܠܣܓܝܐܐ ܢܣܬܒܪ ܕܡܝܬ ܠܗ‪ .‬ܘܩܕܡ ̈‬ ‫̈‬ ‫ܥܝܢܝ ܢܦܫܗ ܕܛܠܝܐ ܚܙܘܐ‬ ‫ܠܐܗܝܐ ܘܓܠܝܢܐ ܫܒܝܚܐ ܡܬܬܨܝܪ ܗܘܐ‪ .‬ܘܠܡܠܟ ̈ܡܠܟܐ ܕܫܪܪܐ‬ ‫ܡܫܝܚܐ ܠܐܗܐ ܕܥܠ ܟܠ‪ .‬ܘܥܠ ܟܘܪܣܝܐ ܪܡܐ ܘܡܫܒܚܐ ܕܢܘܗܪܐ‬ ‫̈‬ ‫ܘܒܚܝܠܘܬܐ ܟܠܗܘܢ ܕܟܢ̈ܫܐ ̈ܫܡܝܢܐ ܕܠܬܪܘܢܘܣ‬ ‫ܥܙܝܙܐ ܿܚܙܐ ܗܘܐ‪.‬‬ ‫̈‬ ‫ܘܠܓܘܕܐ‬ ‫ܕܐܝܩܪܗ ܒܕܚܠܬܐ ܪܒܬܐ ܡܝܩܪܝܢ ܗܘܘ ܡܬܒܩܐ ܗܘܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܣܗܕܐ ̈‬ ‫ܕܒܐܣܛܐܠ ܕܢܘܗܪܐ ܿ ܡܦ̈ܪܓܐ ܘܐܠ ܡܬܡܠܠܢܐ‬ ‫ܩܕܝܫܐ‬ ‫ܘܣܕ̈ܪܐ‬ ‫̈‬ ‫ܿ‬ ‫ܗܘܘ ܚܐܪ ܗܘܐ‪ .‬ܘܠܟܠܝܐܠ ܕܙܟܘܬܐ‬ ‫ܩܕܡ ܦܪܨܘܦܗ ܫܒܝܚܐ ܩܝܡܝܢ ܼ‬ ‫̈‬ ‫ܕܒܫܢܕܐ ̈‬ ‫ܿ‬ ‫̈‬ ‫ܕܩܢܘܡܝܗܘܢ ܩܢܘ܆ ܕܣܝܡܝܢ ܒ̈ܪܝܫܝܗܘܢ ܚܙܐ ܗܘܐ܀‬ ‫ܘܡܘܬܐ‬ ‫‪ 11‬ܘܚܙܐ ܬܘܒ ܬ̈ܪܝܢ ܓܒ̈ܪܝܢ ܗܕܝ̈ܪܝ ܒܚܙܬܗܘܢ‪ .‬ܕܒܝܡܝܢܗ‬ ‫ܘܒܣܡܠܗ ܐܚܝܕܝܢ ܗܘܘ ܠܗ‪ .‬ܘܐܬܦܢܝ ܠܘܬܗܘܢ ܘܒܕܚܠܬܐ ܪܒܬܐ‬ ‫ܿ‬ ‫ܩܝܡܝܢ‪ܿ .‬‬ ‫ܫܐܐ ܠܢܘܢ܆ ܕܡܢܘ ܗܢܐ‪ܿ .‬‬ ‫ܘܡܢ ܐܢܘܢ ܗܠܝܢ ܕܩܕܡܘܗܝ ܿ‬ ‫ܘܡܢ‬ ‫ܐܢܘܢ ܗܠܝܢ ܕܠܟܘܪܣܝܗ ܫܒܝܚܐ ܐܝܟ ̈‬ ‫ܥܒܕܐ ܒܕܚܠܬܐ ܪܒܬܐ‬ ‫ܡܙܝܚܝܢ܀‬

20

THE MARTYRS OF MOUNT BERʾAIN

12. Those who were supporting Him replied, “This is the Lord Christ, the powerful and mighty: He is the ‘mighty man of war’;37 He is the great King, honoured unto eternity. All those who hope on Him shall not be disappointed. Those who honour His glorious revelation with trembling are the angels and hosts of fire and spirit who came into being out of nothing at the nod of His will. The people standing in front of the throne of His majesty, clothed in lovely robes of light and with crowns of glory on their heads, are the faithful who are clothed in the robes of baptism and crowned with the crowns of martyrdom borne for the sake of their Lord.” 13. When they had told him this, they drew him to another place and showed him a darkness filled with indescribable terror, along with an abyss of immeasurable depth, a fearful fire and the worm that never dies which tortures the undying38 bodies and souls of the wicked and apostates. 14. While the young man was pondering on all this in himself, they conveyed him back before the throne of the King, and as he was insatiably looking this way and that at the glorious vision, he saw the priest of Christ, Mar ʿAbda the bishop, enter the ranks of intense light with great confidence until he came and fell down at the feet of the King of heaven and earth,39 begging Him to restore the soul of the young man Mihrnarse.

Exod. 15:3. B omits “undying.” 39 Compare “Lord of heaven and earth,” Hist.Simeon bar Sabbaʿe, PS 2, col. 874; Acts of Zebina, AMS II, 41 (“… of earth and heaven”). Much more frequent are “heavenly King,” and “Lord of heaven.” 37 38

‫‪21‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 12‬ܘܥܢܘ ܗܢܘܢ ܕܐܚܝܕܝܢ ܗܘܘ ܠܗ ܘܐܡܪܘ ܠܗ‪ .‬ܗܢܘ ܡܪܝܐ‬ ‫ܡܫܝܚܐ ܥܫܝܢܐ ‪ 349r.1‬ܘܓܢܒܪܐ‪ .‬ܗܢܘ ܓܢܒܪܐ ܘܩܪܒܬܢܐ‪ .‬ܗܢܘ‬ ‫ܒܗ ̈ ܐܠ‬ ‫ܡܠܟܐ ܪܒܐ ܘܡܝܩܪܐ ܠܥܠܡ ܥܠܡܝܢ‪ .‬ܘܟܠ ܕܡܣܒܪܝܢ ܼ‬ ‫ܿ‬ ‫ܒܗܬܝܢ‪ .‬ܘܗܢܘܢ ܕܠܓܠܝܢܐ ܡܫܒܚܐ ܒܐܪܬܝܬܐ ܡܝܩܪܝܢ܆ ܡܐܠܟܐ‬ ‫̈‬ ‫ܘܚܝܠܘܬܐ ܕܢܘܪܐ ܘܕܪܘܚܐ ܐܝܬܝܗܘܢ‪ .‬ܕܒܪܡܙܐ ܕܨܒܝܢܗ ܡܢ ܐܠ ܡܕܡ ܐܬܘ‬ ‫ܠܗܘܝܐ‪ .‬ܘܗܠܝܢ ܕܩܕܡ ܟܘܪܣܝܐ ܕܪܒܘܬܗ ܿ‬ ‫ܩܝܡܝܢ܇ ܘܥܛܝܦܝܢ‬ ‫̈‬ ‫̈‬ ‫ܟܠܝܐܠ ܕܬܫܒܘܚܬܐ܆‬ ‫ܐܣܛܐܠ ܕܢܘܗܪܐ ̈ܪܓܝܓܐ‪ :‬ܘܣܝܡܝܢ ܒ̈ܪܝܫܝܗܘܢ‬ ‫ܡܗܝ̈ܡܢܐ ܐܢܘܢ ܕܠܒܝܫܝܢ ̈‬ ‫ܐܣܛܐܠ ܕܡܥܡܘܕܝܬܐ ܘܡܟܠܠܝܢ ܐܦ‬ ‫̈‬ ‫ܒܟܠܝܐܠ ܕܣܗܕܘܬܐ ܕܚܠܦ ܡܪܗܘܢ܀‬ ‫‪ 13‬ܘܟܕ ܗܠܝܢ ܐܡܪܘ ܠܗ܆ ܢܓܕܘܗܝ ܐܠܬܪܐ ܐܚܪܢܐ‪ .‬ܘܚܘܝܘ ܠܗ‬ ‫ܚܫܘܟܐ ܡܐܠ ܣܘܪܕܐ ܕܐܠ ܡܬܡܠܠ‪ .‬ܘܥܘܡܩܐ ܕܬܗܘܡܐ ܕܐܠ‬ ‫ܡܬܡܫܚ‪ .‬ܘܢܘܪܐ ܕܚܝܠܬܐ ܘܬܘܠܥܐ ܕܐܠ ܿ‬ ‫ܡܝܬܐ܆ ܕܡܫܢܩܐ ܠܦܓ̈ܪܐ‬ ‫ܡܝܘܬܐ ܘܠܢ ̈‬ ‫ܐܠ ̈‬ ‫ܦܫܬܐ ܕ̈ܪܫܝܥܐ ܘܟܦܘ̈ܪܐ‪.‬‬ ‫‪ 14‬ܘܟܕ ܒܗܠܝܢ ܒܝܬ ܠܗ ܘܠܢܦܫܗ ܡܬܒܝܢ ܗܘܐ ܛܠܝܐ܆‬ ‫ܕܒܪܘܗܝ ܘܐܝܬܝܘܗܝ ܠܩܕܡ ܬܪܘܢܘܣ ܕܡܠܟܐ‪ .‬ܘܟܕ ܠܟܐ ܘܠܟܐ‬ ‫ܡܬܒܩܐ ܗܘܐ ܒܗ ܒܚܙܘܐ ܫܒܝܚܐ ܐܠ ܣܒܥܐܝܬ܇ ܚܙܐ ܠܟܗܢܗ‬ ‫ܕܡܫܝܚܐ ܡܪܝ ܥܒܕܐ ܐܦܝܣܩܘܦܐ ܕܥܠ ܒܬܘܟܠܢܐ ܣܓܝܐܐ ̈‬ ‫ܒܝܢܬ‬ ‫ܣܕ̈ܪܐ ܕܢܘܗܪܐ ܥܙܝܙܐ܇ ܥܕܡܐ ܕܢܦܠ ܥܠ ̈ܪܓܠܘܗܝ ܕܡܠܟܐ ܕܫܡܝܐ‬ ‫ܠܗ ܕܢܬܠ ܠܗ ܢܦܫܗ ܕܛܠܝܐ‬ ‫ܘܕܐܪܥܐ܆ ܘܡܬܟܫܦ ܗܘܐ‬ ‫ܼ‬ ‫ܡܝܗܪܢܪܣܐ܀‬

22

THE MARTYRS OF MOUNT BERʾAIN

15. Two ministers of fire approached, grabbed hold of him and raised him up on his feet and brought him to the young man. Those supporting him took him and handed him over to the bishop, saying “Your request has been granted: convert and baptize (him) and offer him to your Lord.” 16. While the young man’s soul was preoccupied with this glorious vision — and while at the same time he was being wept over as if he were dead by all who had gathered there — he had no awareness of what was taking place: the holy one of Christ reached the place where he was lying and stood over him, bidding the deacon accompanying him to establish quiet. 17. He knelt down in prayer before God, and while the man’s brother and sister, and everyone else, were out of their minds with much weeping, he stood up and finished40 his prayer; he took the leg, cold and dead, brought it up to the place from which it had been detached and, without any medicament or unguent, he attached it and joined it up41 with the sign of the Cross which has dissolved our death and revived our nature to immortal life. 18. He then cried out in a loud voice with an unwavering faith like Peter at the Gate (called) “Beautiful” in the case of the paralytic,42 and in the case of the faithful Tabitha who was raised by him, 43 saying to the corpse that lacked any sensation, “In the name of the Lord Jesus Christ, the Son of the living God, who was blasphemed against and persecuted by the wicked in the persons of those who worship him, arise, young man!” And immediately the young man came back to life.

Literally “sealed.” B “signed.” 42 Acts 3:1–10. 43 Acts 9:36. 40 41

‫‪23‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܡܫܡܫܢܐ ܕܢܘܪܐ ܘܐܚܕܘܗܝ ܘܐܩܝܡܘܗܝ ܥܠ‬ ‫‪ 15‬ܘܩܪܒܘ ܬܪܝܢ‬ ‫̈ܪܓܠܘܗܝ ܘܐܝܬܝܘܗܝ ܥܕܡܐ ܠܘܬܗ ܕܛܠܝܐ‪ .‬ܘܕܒܪܘܗܝ ܗܢܘܢ‬ ‫ܕܐܚܝܕܝܢ ܗܘܘ ܠܗ‪ :‬ܘܐܫܠܡܘܗܝ ܐܠܦܝܣܩܘܦܐ ܘܐܡܪܘ ܠܗ‪ .‬ܗܐ‬ ‫ܐܬܝܗܒܬ ܠܟ ܫܐܠܬܟ‪ .‬ܬܠܡܕ ܘܐܥܡܕ ܘܩܪܒ ܠܡܪܟ܀‬ ‫‪ 16‬ܘܟܕ ܢܦܫܗ ܕܛܠܝܐ ܒܗܢܐ ܚܙܘܐ ܫܒܝܚܐ ܥܢܝܐ ܗܘܬ‪ :‬ܘܡܢ‬ ‫‪ 349r.2‬ܟܠ ܕܟܢܝܫܝܢ ܗܘܘ ܐܝܟ ܡܝܬܐ ܡܬܒܟܐ ܗܘܐ܆ ܗܘ ܕܝܢ‬ ‫ܐܦܐܠ ܚܕܐ ܪܓܫܬܐ ܕܐܝܠܝܢ ܕܡܣܬܥ̈ܪܢ ̈ܗܘܝ ܩܢܐ ܗܘܐ‪ .‬ܡܛܝ‬ ‫ܕܡܫܝܚܐ ܐܠܝܟܐ ܕܪܡܐ ܗܘܐ ܘܩܡ ܠܥܠ ܡܢܗ‪ .‬ܘܦܩܕ‬ ‫ܩܕܝܫܗ‬ ‫ܼ‬ ‫ܠܡܫܡܫܢܐ ܕܥܡܗ ܕܢܩܝܡ ܫܠܡܐ܀‬ ‫‪ 17‬ܘܩܥܕ ܥܠ ܒܘ̈ܪܟܘܗܝ ܒܨܠܘܬܐ ܩܕܡ ܠܐܗܐ‪ .‬ܘܟܕ ̈‬ ‫ܐܚܘܗܝ‬ ‫ܘܟܠܗܘܢ ܒܒܟܝܐ ܪܒܬܐ ܡܫܬܢܝܢ‪ 16‬ܗܘܘ‪ .‬ܩܡ ܘܚܬܡ ܨܠܘܬܗ‪.‬‬ ‫ܿ‬ ‫ܘܩܪܒܗ ܠܕܘܟܬܐ ܿܗܝ ܕܐܬܦܣܩܬ‬ ‫ܘܢܣܒܗ ܠܫܩܐ ܡܝܬܬܐ ܘܩܪܝܪܬ ܼܐ‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ ‪17‬‬ ‫ܡܢܗ‪ .‬ܘܚܠܦ ܥܨܒܐ ܘܡܫܚܐ܆ ܠܐܘܬܗ ܘܨܡܕܗ ܒܪܘܫܡܗ‬ ‫ܕܨܠܝܒܐ܇ ܿ‬ ‫ܗܘ ܕܫܪܝܗܝ ܠܡܘܬܢ ܘܢܚܡܗ ܠܟܝܢܢ ̈‬ ‫ܠܚܝܐ ܕܐܠ ܿܡܝܬܝܢ‪.‬‬ ‫‪ 18‬ܘܩܥܐ ܒܩܐܠ ܪܡܐ ܒܗܝܡܢܘܬܐ ܕܐܠ ܦܘܠܓ܆ ܐܝܟ ܦܛܪܘܣ‬ ‫ܠܡܫܪܝܐ ܒܬܪܥܐ ܕܫܦܝܪܐ‪ .‬ܘܠܛܒܝܬܐ ܡܗܝܡܢܬܐ ܿܗܝ ܕܐܬܢܚܡܬ‬ ‫ܡܢܗ‪ .‬ܐܡܪ ܐܦ ܗܘ ܠܫܠܕܐ ܕܐܠ ܪܓܫܬܐ‪ .‬ܒܫܡܗ ܕܡܪܝ ܝܫܘܥ‬ ‫ܡܫܝܚܐ ܒܪܗ ܕܐܠܗܐ ܚܝܐ‪ܿ .‬‬ ‫ܗܘ ܕܡܢ ̈ܪܫܝܥܐ ܡܬܓܕܦ ܘܡܬܪܕܦ‬ ‫̈‬ ‫̈‬ ‫ܠܚܝܐ܀‬ ‫ܒܣܓܘܕܘܗܝ܆ ܛܠܝܐ ܩܘܡ ܠܟ‪ .‬ܘܒܪ ܫܥܬܗ ܛܠܝܐ ܦܢܐ‬

‫ܡܫܬܟܚܝܢ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܘܨܡܕܗ‬ ‫[ܠܐܘܬܗ‬ ‫ܚܬܡܗ‬

‫‪16‬‬ ‫‪17‬‬

24

THE MARTYRS OF MOUNT BERʾAIN

19. Just as the voice of Him who revived him had stirred44 Lazarus to leave death behind in all haste and come out of the tomb in his burial garments,45 so did the power of Christ working through His holy one bestir this young man to leap up speedily and arise from his dead state and his injury. 20. Against (all) hope this miracle took place, and all of a sudden weeping was turned into laughter for them: in place of sorrow, joy was born; in place of grief, happiness was infused over everyone gathered there; instead of elaborate laments, praise was upon every mouth and Christ our Lord was acknowledged to be God and Son of God even by pagans. 21. Then the young man came to himself, and meditating in his mind as he recollected what had been shown him, he recognized the priest of Christ whom he had previously seen in the vision now standing beside him. He rushed and fell at his feet, beseeching him with the words, “My lord, priest of Christ the eternal King, return to your Lord the pledge with which you were entrusted; just as orders were given that the request you made be granted you, so do not neglect the command ‘Convert, baptize and offer up to your Lord’,46 in accordance with the agreement made with you. Your Lord is my Lord, and your God is my God: I have no other king except for the one true King, concerning whom I was told ‘All who hope in Him shall never ever be disappointed.’” 47

Literally “chased.” For “Just as the voice — garments,” B has “Just as Christ raised Lazarus and he came out at a run from the tomb.” 45 Jn 11:44. 46 cf Mt. 28:19. 47 cf. Ps. 69:6. 44

‫‪25‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 19‬ܘܐܝܟܢܐ ܕܠܠܥܙܪ ܪܕܦܗ ܩܐܠ ܕܡܢܚܡܢܗ܆ ܕܒܪܗܛܐ ܩܠܝܐܠ‬ ‫ܢܫܒܩܝܘܗܝ ܠܡܘܬܐ‪ :‬ܘܢܦܘܩ‪ 18‬ܡܢ ܓܘ ܩܒܪܐ ̈‬ ‫ܒܡܐܢܝ ܩܒܘܪܬܗ܆‬ ‫ܗܟܢܐ ܐܦ ܠܗܢܐ ܙܪܒܗ ܚܝܠܗ ܕܡܫܝܚܐ ܕܒܩܕܝܫܗ ܡܥܒܕ ܗܘ ܼܐ‬ ‫ܕܩܠܝܐܠܝܬ ܢܫܘܪ ܘܢܩܘܡ ܡܢ ܡܝܬܘܬܗ ܘܡܢ ܬܒܝܪܘܬܗ܀‬ ‫‪ 20‬ܘܟܕ ܐܠ ܣܒܪ‪ :‬ܬܕܡܘܪܬܐ ܗܕܐ ܐܣܬܥܪܬ ܗܘܐ܇ ܘܡܢܫܝܠ ܒܟܝܐ‬ ‫ܠܓܘܚܟܐ ܐܫܬܚܠܦ ܗܘܐ ܠܗܘܢ‪ :‬ܘܚܠܦ ܟܪܝܘܬܐ ܚܕܘܬܐ ܐܬܝܠܕܬ‪:‬‬ ‫ܘܚܠܦ ܥܩܬܐ ܦܨܝܚܘܬܐ ܥܠ ܟܠ ܕܟܢܝܫܝܢ ܐܬܐܫܕܬ܆ ܘܚܠܦ‬ ‫ܕܐܘܠܝܬ ܼܐ ܬܫܒܘܚܬܐ ܒܟܠ ̈‬ ‫̈‬ ‫ܦܘܡܝܢ ܐܙܕܡܪܬ ܗܘܬ܆‬ ‫ܪܘܟܒܐ‬ ‫̈‬ ‫ܘܡܫܝܚܐ ܡܪܢ ܕܐܠܗܐ ܗܘ ܘܒܪܐ ܕܐܠܗܐ ‪ 349v.1‬ܗܘ ܕܐܦ ܡܢ ܚܢܦܐ‬ ‫ܡܬܬܘܕܐ ܗܘܐ‪.‬‬ ‫ܿ‬ ‫‪ 21‬ܗܝܕܝܢ ܛܠܝܐ ܟܕ ܠܘܬ ܢܦܫܗ ܼܐܬܐ‪ :‬ܘܒܥܘܗܕܢܗ ܕܗܘ ܕܐܬܚܘܝ‬ ‫ܗܡܣ ܗܘܐ‪ :‬ܘܠܟܗܢܗ ܕܡܫܝܚܐ ܿ‬ ‫ܠܗ ܒܓܘ ܡܕܥܗ ܿ‬ ‫ܗܘ ܕܒܓܠܝܢܐ‬ ‫ܩܕܡ ܚܙܝܗܝ ܐܫܬܘܕܥ ܕܗܐ ̇‬ ‫ܩܐܡ ܨܝܕܘܗܝ܆ ܪܗܛ ܘܢܦܠ ܥܠ‬ ‫̈ܪܓܠܘܗܝ ܘܡܬܟܫܦ ܗܘܐ ܠܗ ܿ‬ ‫ܘܐܡܪ‪ .‬ܕܡܪܝ‪ :‬ܟܗܢܗ ܕܡܫܝܚܐ‬ ‫ܡܠܟܐ ܕܠܥܠܡܝܢ܆ ܓܘܥܠܢܐ ܕܐܬܓܥܠ ܠܟ‪ .‬ܦܢܐ ܠܡܪܟ‪ .‬ܐܝܟ‬ ‫ܕܐܬܦܩܕܬ‪ .‬ܫܐܠܬܐ ܕܫܐܠܬ ܘܐܬܝܗܒܬ ܠܟ‪ .‬ܐܠ ܬܗܡܐ ܿ‬ ‫ܒܗ‪ .‬ܬܠܡܕ‬ ‫ܡܪܝ‬ ‫ܘܐܥܡܕ ܘܩܪܒ ܠܡܪܟ‪ .‬ܐܝܟ ܬܢܘܝ ܕܗܘܬ ܥܡܟ‪ .‬ܡܪܟ‬ ‫ܼ‬ ‫ܘܐܠܗܟ ܠܐܗܝ‪ .‬ܠܝܬ ܠܝ ܡܠܟܐ ܐܚܪܢܐ܆ ܐܐܠ ܐܢ ܚܕ ܡܠܟܐ ܕܫܪܪܐ‪.‬‬ ‫ܿ‬ ‫ܗܘ ܕܐܬܐܡܪ ܠܝ ܥܠܘܗܝ ܕܟܠ ܕܡܣܒܪܝܢ ܒܗ ܐܠ ܢܒܗܬܘܢ ܠܥܠܡ‬ ‫ܥܠܡܝܢ܀‬

‫ܕܢܚܡܗ ܡܫܝܚܐ ܘܒܪܗܛܐ ܢܦܩ [ܪܕܦܗ ܩܐܠ ‪ -‬ܘܢܦܘܩ‬

‫‪18‬‬

26

THE MARTYRS OF MOUNT BERʾAIN

22. “I have no other God apart from Him who made heaven and earth, the assemblies above and those below at the nod of His will. I renounce Satan48 and his vile teaching, who provides Gehenna as an inheritance to his pupils.” Thus, prostrate on his face, he related to the bishop everything in turn of what had been show to him, while all who listened were astounded at what was uttered by him. 23. He then cried out in a loud voice, “I acknowledge You, O Christ; do not close the door of Your mercy in my face, O Good One who desires the salvation of mankind. Receive me along with my brother and sister, the offspring of sinners; summon me to Your supernal light. Do not, Lord, do not reckon against us the innocent blood of Your holy martyrs shed by our father’s evil sword. You promised, Lord, as we have heard in Your scriptures, that a son will not be punished for the sins of his father, but rather, ‘the soul which sins and fails to repent shall die’.49 O You who in Your grace found all those who call upon Your name, cause Your light to shine in the hearts of my brother and sister so that they may recognize that You are the true God, 50 together with Your Father and Your Holy Spirit. Hold us worthy, Lord, of holy baptism which is accomplished by the invocation of Your Trinity, and let us not be deprived of participation in Your good things, and of mingling with all Your saints in Your heavenly Kingdom.”

Literally “Satan is renounced” (kpir satana). Modelled on the baptismal Renunciation (Apotaxis); although this is no longer present in the East Syriac rite, it will once have been present. 49 cf. Ezek. 18:4, 20. 50 B adds “Father of truth.” For “Father” used of Christ, compare Cyrus of Edessa (ed. Macomber, 148), “Father of the Age to come” (Is. 9:5). 48

‫‪27‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 22‬ܠܝܬ ܠܝ ܠܐܗܐ ܐܚܪܢܐ ܐܐܠ ܐܢ ܿ‬ ‫ܗܘ ܕܥܒܕ ܫܡܝܐ ܘܐܪܥܐ܆‬ ‫ܼ‬ ‫̈‬ ‫ܘܟܢܫܐ ܕܠܥܠ ܥܡ ܕܬܠܚܬ ܒܪܡܙܐ ܕܨܒܝܢܗ‪ .‬ܟܦܝܪ ܒܣܛܢܐ‬ ‫̈‬ ‫ܠܝܠܘܦܘܗܝ‪ .‬ܘܟܕ ܐܝܕܐ ܒܐܝܕܐ‬ ‫ܘܒܝܘܠܦܢܗ ܛܢܦܐ܆ ܡܘܪܬܢܐ ܕ ܓܝܗܢܐ‬ ‫ܕܐܦܝܣܩܘܦܐ ܟܕ ܪܡܐ‬ ‫ܠܟܠ ܡܐ ܕܐܬܚܘܝ ܠܗ ܬܢܐ ܩܕܡܘܗܝ‬ ‫ܼ‬ ‫ܥ ̈‬ ‫ܐ ܠܦܘܗܝ܀ ܘܟܠܗܘܢ ܐܝܠܝܢ ܕܫܡܥܝܢ ܗܘܘ ܬܡܝܗܝܢ ܗܘܘ ܥܐ ܠܝܠܝܢ‬ ‫ܕܡܬܡܠܠܢ ̈‬ ‫̈‬ ‫ܗܘܝ ܡܢܗ܀‬ ‫ܗܝܕܝܢ ܩܥܐ ܒܩܐܠ ܪܡܐ ܘܐܡܪ‪ .‬ܡܘܕܐ ܐܢܐ ܒܟ ܡܫܝܚܐ܇ ܐܠ‬ ‫‪23‬‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫ܬܐܚܘܕ ܒܐܦܝ ܬܪܥܗ ܕܚܢܢܟ‪ .‬ܛܒܐ ܕܨܒܐ ܒܚܝܝܗܘܢ ܕܒܢܝܢܫܐ܆‬ ‫ܐܚܝ ܬܪܒܝܬܐ ̈‬ ‫ܩܒܠܝܢܝ ܠܝ ܥܡ ̈‬ ‫ܕܚܛܝܐ‪ .‬ܘܩܪܝܢܝ ܨܝܕ ܢܘܗܪܟ‬ ‫̈‬ ‫ܕܣܗܕܝܟ ܩܕܝ̈ܫܐ‬ ‫ܕܠܥܠ‪ .‬ܐܠ ܡܪܝ܇ ܐܠ ܬܚܫܘܒ ܥܠܝܢ ܕܡܐ ܙܟܝܐ‬ ‫ܕܐܕܫܟ ܣܝܦܗ ܪܫܝܥܐ ܕܐܒܘܢ‪ .‬ܐܢܬ ܡܪܝ ܐܫܬܘܕܝܬ ܐܝܟ ܕܫܡܝܥ‬ ‫̈‬ ‫̈‬ ‫ܚܛܗܐ ܕܐܒܘܗܝ‪ .‬ܐܐܠ ܢܦܫܐ ܿ‬ ‫ܕܚܛܝܐ‬ ‫ܒܟܬܒܝܟ܆ ܕܐܠ ܡܬܦܪܥ ܒܪܐ‬ ‫ܠܢ‬ ‫ܿ‬ ‫ܘܐܠ ܬܝܒܐ ܗܝ ܬܡܘܬ‪ 349v.2 .‬ܐܘ ܕܐܫܟܚ ܒܛܝܒܘܬܗ ܠܟܠܗܘܢ‬ ‫̈‬ ‫ܒܠܒܘܬܗܘܢ ̈‬ ‫ܕܐܚܝ‪ .‬ܕܢܕܥܘܢܟ ܕܐܢܬ ܗܘ‬ ‫ܩ̈ܪܝܝ ܫܡܗ܆ ܐܕܢܚ ܢܘܗܪܟ‬ ‫ܐܝܬܝܟ ܠܐܗܐ‪ 19‬ܕܫܪܪܐ ܥܡ ܐܒܘܟ ܘܪܘܚܟ ܩܕܝܫܐ‪ .‬ܐܫܘܢ ܡܪܝ‬ ‫ܠܥܡܕܐ ܩܕܝܫܐ܆ ܕܒܩܪܝܬܐ ܕܬܠܝܬܝܘܬܟ ܡܬܓܡܪ‪ .‬ܘܐܠ ܢܬܓܠܙ‬ ‫̈‬ ‫ܕܛܒܬܟ‪ .‬ܘܚܘܠܛܢܐ ܕܥܡ ܟܠܗܘܢ ̈‬ ‫ܩܕܝܫܝܟ‬ ‫ܡܢ ܫܘܬܦܘܬܐ‬ ‫ܕܒܡܠܟܘܬܟ ܕܫܡܝܐ܀‬

‫ܐܒܐ‬

‫‪19‬‬

28

THE MARTYRS OF MOUNT BERʾAIN

24. When he had said all this amid tears while prostrate on the ground, then his brother approached and raised him up, saying, “Stand up, brother, why are many words needed when actions are close at hand? For who can give back existence to his natural being whose composition has been dissolved, apart from the Creator of nature? And who can revive a dead person apart from the Creator who created life in him in his mother’s womb? Why do we hold back, my brother and sister, by reason of lengthy words from receiving the holy (baptismal) mark of Christ and from being numbered among His worshippers through the hands of this holy servant of His who has been singled out by our Lord for this very purpose?” 25. When their sister heard all this from her brothers she cried out with a loud voice exclaiming, “Blessed is Christ who has multiplied hope for those who were without hope! Blessed is He who, by the breaking of my brother’s leg, broke Satan in whose snare we had been caught so as to do his will. Why do you delay, O true servant of Christ, whom his Lord has sent for the salvation of our souls? It is at your hands that our good God wishes to turn us towards His dominion. You were pleased to heal and bring to life the body that was broken, arise now and bring to life our souls that are dead with sin and wickedness, for they are far more valuable than our bodies in their created nature — but at present they are stained with wickedness through the working of the Enemy51 in opposition to their Creator.”

51

B “of Satan the Enemy.”

‫‪29‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܥܐ ܠܦܘܗܝ ܥܐ ܠܪܥܐ ܿܐܡܪ‬ ‫‪ 24‬ܘܟܕ ܗܠܝܢ ܟܠܗܘܢ ܟܕ ܿܒܟܐ ܘܪܡܐ‬ ‫ܗܘܐ‪ .‬ܗܝܕܝܢ ܩܪܒ ܐܚܘܗܝ ܘܐܩܝܡܗ ܘܐܡܪ ܠܗ‪ .‬ܩܘܡ ܠܟ ܐܚܝ܆‬ ‫̈‬ ‫ܡܬܒܥܝܢ ̈ܡܐܠ ܣ ̈‬ ‫ܓܝܐܬܐ܇ ܟܕ ܣܘܥ̈ܪܢܐ ܩܪܝܒܝܢ‪ .‬ܡܢܘ ܟܝ‬ ‫ܠܡܐ‬ ‫ܿ‬ ‫ܕܠܟܝܢܗ ܗܘ ܕܐܫܬܪܝ ܡܢ ܪܘܟܒܗ ܢܬܠ ܠܗ ܩܘܝܡܗ ܡܢܕܪܝܫ܆‬ ‫ܐܐܠ ܐܢ ܒܪܘܝܗ ܕܟܝܢܐ܀ ܘܡܢܘ ܓܝܪ ܕܠܡܝܬܐ ܡܫܟܚ ܕܢܐܚܐ܆ ܐܐܠ ܐܢ‬ ‫ܒܪܘܝܐ ܕܒܪܐ ܒܗ ܚܝܘܬܐ ܒܟܪܣ ܐܡܗ‪ .‬ܠܡܢܐ ܡܬܬܗܝܢܢ ̈‬ ‫ܐܚܝ܆‬ ‫ܒܐܪܝܟܘܬ ̈ܡܐܠ ܡܢ ܕܢܩܒܠ ܪܘܫܡܗ ܩܕܝܫܐ ܕܡܫܝܚܐ‪ .‬ܘܢܬܡܢܐ ܥܡ‬ ‫̈‬ ‫ܣܓܘܕܘܗܝ ܒܐܝ̈ܕܝ ܗܢܐ ܥܒܕܗ ܩܕܝܫܐ ܕܠܗܕܐ ܦܪܝܫ ܡܢ ܡܪܢ܀‬ ‫ܐܚ ܿ‬ ‫‪ 25‬ܚܬܗܘܢ ܕܝܢ ܟܕ ܗܠܝܢ ܫܡܥܬ ܡܢ ̈‬ ‫ܝܗ܆ ܐܙܥܩܬ ܒܩܐܠ‬ ‫ܪܡܐ ܘܐܡܪܬ‪ .‬ܒܪܝܟ ܗܘ ܡܫܝܚܐ ܕܠܕܐܠ ܣܒܪ ܼܐ ܣܒܪܐ ܐܣܓܝ‬ ‫ܠܣܛܢܐ ܕܒܦܚܗ ܨܝܕܝܢ‬ ‫ܠܗܘܢ‪ .‬ܒܪܝܟ ܗܘ ܕܒܬܒܪܗ ܕܐܚܝ ܬܒܪܗ‬ ‫ܼ‬ ‫ܗܘܝܢ ܠܡܥܒܕ ܨܒܝܢܗ‪ .‬ܠܡܢܐ ܡܬܬܗܐ ܐܘ ܥܒܕܗ ܫܪܝܪܐ ܕܡܫܝܚܐ܆‬ ‫̈‬ ‫ܕܢܦܫܬܢ‪ .‬ܒܐܝ̈ܕܝܟ ܨܒܐ ܠܐܗܢ ܛܒܐ ܕܢܦܢܝܢ‬ ‫ܕܫܕܪܗ ܡܪܗ ܠܦܘܪܩܢܐ‬ ‫ܠܘܬ ܡܪܘܬܗ‪ .‬ܠܦܓܪܐ ܕܐܬܬܒܪ ܫܦܪ ܠܟ ܠܡܚܠܡܘ ܘܠܡܚܝܘ‪.‬‬ ‫ܢܦܫܬܢ ̈‬ ‫ܩܘܡ ܢܚܡ ̈‬ ‫ܕܡܝܬܢ ܒܚܛܝܬܐ ܘܒܪܘܫܥܐ܆ ܕܣܓܝ ܡܝܬ̈ܪܢ‬ ‫ܡܢ ܦܓ̈ܪܝܢ ܒܒܪܝܬܐ ܕܟܝܢܗܝܢ‪ .‬ܘܗܐ ̈‬ ‫ܡܟܬܡܢ ܒܪܘܫܥܐ ܕܠܘܩܒܠ‬ ‫ܒܪܘܝܗܝܢ ܒܡܥܒܕܢܘܬܗ ܕܒܥܠܕܒܒܐ‪20‬܀‬

‫ܕܣܛܢܐ ܒܥܠܕܒܒܐ‬

‫‪20‬‬

30

THE MARTYRS OF MOUNT BERʾAIN

26. When the servant of Christ heard all this from the three of them, the blessed brothers and the sister, his soul was filled with great joy and his face lit up like the sun in the firmament. He opened his mouth and said to them, “Rejoice in our Lord, my beloved, for your names have been inscribed in the Book of Life;52 you have been made heirs of the Jerusalem above, and have been numbered among the firstborn inscribed in heaven,53 belonging to the Church of the living God. From this moment the Father desires you, the Son embraces you, and His Holy Spirit sanctifies you: before you the spiritual Bridal Chamber 54 is opened up; enter, take pleasure at your couches; come, my children, put on the splendid robe of glorious light, appropriate for the great position to which you have been invited. Crowns of victory have been prepared for you when you die for the sake of Christ: do not weaken in the contest that is full of feats of valour, for as a result of it all kinds of good things have been prepared for you.”

cf. Phil. 4:3. (Rev. 20:12 would not have been known to an East Syriac author since the book was not in the Peshitta). 53 cf. Heb. 12:23. 54 For the very common imagery of the eschatological Bridal Chamber, see Brock, “The Bridal Chamber of Light: a distinctive feature of the Syriac liturgical tradition,” The Harp 18 (2005): 179–91. For “spiritual Bridal Chamber,” see also Babai, History of Giwargis (ed. Bedjan), 551. 52

‫‪31‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 26‬ܘܟܕ ܗܠܝܢ ܫܡܥ ܥܒܕܗ ܕܡܫܝܚܐ ܡܢ ܬܠܬܝ̈ܗܘܢ ̈‬ ‫ܕܐܚܐ‬ ‫ܛ ̈ܘܒܢܐ܆ ܐܬܡܠܝܬ ܢܦܫܗ ܚܕܘܬܐ ܪܒܬܐ ‪ 350r.1‬ܘܢܗܪ ܦܪܨܘܦܗ ܐܝܟ‬ ‫ܫܡܫܐ ܒܪܩܝܥܐ‪ .‬ܘܦܬܚ ܦܘܡܗ ܘܐܡܪ ܠܗܘܢ‪ .‬ܚܕܘ ܒܡܪܢ‬ ‫̈‬ ‫ܫܡܗܝܟܘܢ ܒܣܦܪܐ ̈‬ ‫̈‬ ‫ܕܚܝܐ‪ .‬ܗܐ ܐܬܬܣܝܡܬܘܢ‬ ‫ܚܒܝܒܝ܆ ܕܗܐ ܐܬܟܬܒܘ‬ ‫ܝ̈ܪܬܐ ܕܐܘܪܫܠܡ ܕܠܥܠ‪ .‬ܘܐܬܡܢܝܬܘܢ ܒܒܘܟ̈ܪܐ ܟܬܝ̈ܒܝ ܒܫܡܝܐ‬ ‫ܕܥܕܬܐ ܕܐܠܗܐ ܚܝܐ‪ .‬ܗܐ ܡܟܝܠ ܿܨܒܐ ܐܒܐ‪ .‬ܘܡܚܒܒ ܒܪܐ‪ .‬ܘܡܩܕܫ‬ ‫ܠܟܘܢ ܪܘܚܗ ܩܕܝܫܐ‪ .‬ܗܐ ܦܬܝܚ ܩܕܡܝܟܘܢ ܓܢܘܢܐ ܪܘܚܢܐ‪ .‬ܥܘܠܘ‬ ‫̈‬ ‫ܒܣܡܟܝܟܘܢ܆ ܬܘ ܠܒܫܘ‪ .‬ܐܘ ܒܢ̈ ܼܝ ܐܣܛܐܠ ܦܐܝܬܐ‬ ‫ܐܬܓܐܝܘ ܒܗ‬ ‫ܿ‬ ‫ܕܢܘܗܪܐ ܫܒܝܚܐ‪ .‬ܕܚܫܚܐ ܐܠܬܪܐ ܪܒܐ ܕܠܗ ܐܙܕܡܢܬܘܢ‪ .‬ܗܐ ܡܛܝܒܝܢ‬ ‫̈‬ ‫ܟܠܝܐܠ ܕܙܟܘܬܐ ܒܡܘܬܟܘܢ ܕܚܠܦ ܡܫܝܚܐ‪ .‬ܐܠ ܬܫܦܠܘܢ‬ ‫ܠܟܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܐܓܘܢܐ ܡܐܠ ܢܨܚܢܐ‪ .‬ܕܡܢܗ ܟܠ ܛܒܢ ܠܟܘܢ ܡܛܝܒܢ܀‬

32

THE MARTYRS OF MOUNT BERʾAIN

27. Having said this, he bade the priests and deacons of the village to prepare everything that would be needed for baptism. Once all had been prepared in accordance with the holy father’s instructions, they brought along the wedding guests of the heavenly Bridegroom,55 clothed them in the garment of incorruptibility56 for the spiritual banquet, and gave them Communion with the spiritual food of the Body and Blood of Christ who gives life to those who partake of Him.57 Once the whole rite had been completed and everyone was desirous to receive a blessing from them through the (final) Greeting, the Spirit of the Lord, which had snatched up Philip after he had baptised the official of the Ethiopian queen Candace and he turned up in Azotus,58 did exactly the same thing though the persons involved were changed: instead of the person who baptized, it was the people who had been baptized whom the Spirit snatched59 from the midst of the assembly of the Church.

For this title of Christ, see for example, Babai, History of Giwargis, 485; it features rather frequently in liturgical texts. 56 cf. I Cor. 15:53. 57 In all the Syriac (and other Eastern Christian) baptismal rites, baptism is followed immediately by Communion. 58 Acts 8:40; B has the corruption “Byzantia”! 59 The author keeps the feminine verb (as in Acts 8:40) (as opposed to in 26 above); for the differing treatments of the grammatical gender of the Holy Spirit, see Brock, “‘Come, Holy Spirit, …, come, Holy Spirit …’. A forgotten aspect of early Eastern Christian imagery,” Aram 3 (1991): 249– 57. 55

‫‪33‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫̈‬ ‫ܘܠܡܫܡܫܢܐ ܕܩܪܝܬܐ‬ ‫ܠܩܫܝܫܐ‬ ‫‪ 27‬ܘܟܕ ܗܠܝܢ ܐܡܪ‪ .‬ܦܩܕ‬ ‫̈‬ ‫ܕܚܫܚܢ ܠܡܥܡܘܕܝܬܐ‪ .‬ܘܟܕ ܐܬܛܝܒ‬ ‫ܕܢܛܝܒܘܢ ܟܠܗܝܢ ܐܝܠܝܢ‬ ‫̈‬ ‫ܟܠܡܕܡ ܐܝܟ ܦܘܩܕܢܗ ܕܐܒܐ ܩܕܝܫܐ‪ .‬ܐܝܬܝܘ ܐܢܘܢ ܠܫܘܫܒܝܢܘܗܝ‬ ‫ܕܚܬܢܐ ܫܡܝܢܐ‪ .‬ܘܐܠܒܫܘ ܐܢܘܢ ܠܒܘܫܐ ܕܐܠ ܡܬܚܒܠܢܘܬ ܼܐ ܕܡܫܬܘܬܐ‬ ‫ܪܘܚܢܝܬܐ‪ .‬ܘܫܘܬܦ ܐܢܘܢ ܒܐܘܟܐܠ ܪܘܚܢܐ ܕܦܓܪܗ ܘܕܡܗ ܕܡܫܝܚܐ‬ ‫ܡܐܚܝܢܐ ̈‬ ‫ܕܢܣܘܒܘܗܝ‪ .‬ܘܡܢ ܒܬܪ ܕܝܢ ܕܐܫܬܡܠܝ ܟܠܡܕܡ‪ :‬ܘܟܠܢܫ‬ ‫ܡܣܘܚ ܗܘܐ ܕܒܝܕ ܫܠܡܐ ܢܬܒܪܟ ܡܢܗܘܢ‪ .‬ܪܘܚܗ ܕܡܪܝܐ ܿܗܝ‬ ‫ܕܚܛܦܬ ܠܦܝܠܠܝܦܘܣ܇ ܡܢ ܒܬܪ ܕܐܥܡܕܗ ܠܫܠܝܛܐ ܕܩܢܕܩ‬ ‫ܡܠܟܬܐ ̈‬ ‫ܕܟܘܫܝܐ‪ :‬ܘܐܫܬܟܚ ܒܐܙܘܛܘܣ܆ ܗܝ ܟܕ ܗܝ ܐܦ ܗܪܟܐ‬ ‫̈‬ ‫ܠܥܡܘܕܐ ܚܛܦܬ‬ ‫ܣܥܪܬ ܒܫܘܚܠܦ ܦ̈ܪܨܘܦܐ‪ .‬ܕܠܘ ܠܡܥܡܕܢܐ܆ ܐܐܠ‬ ‫ܿ‬ ‫ܟܢܫܗ ܕܥܕܬܐ܀‬ ‫ܡܢ ܡܨܥܬ‬

34

THE MARTYRS OF MOUNT BERʾAIN

28. There was a ravine above the village where the saints had been baptized, and in it was a little trickle of water, and a small and insignificant crevice into which, even if someone was standing just by it, he would not (think of) bending down to look in. It was in that crevice that the saints were to be found, in accordance with the divine Will60 which had transported them. They were filled with great joy there, and said to one another, “If our Lord is pleased that we should remain in this life, then let us reside in this abode as though in a spacious royal palace, seeing that it has been prepared for us by the grace of Him who cares for us. Or if the time for us to depart from this life to the true life61 is close at hand, let it be a protection for our bodies.” 29. They remained in the crevice for a period of three years. The bishop and those with him, seized with amazement at what had happened, gave praise to our Lord, and then each went off on his business. 30. The household (servants) who had been with the three stayed on in the village for ten days in the expectation that they would return, but when their hopes were disappointed they went off and told their father all that had happened. 31. He immediate wrote and informed king Shabur of the loss of his children. He received a reply in writing to the effect that he should make careful investigation concerning them, and immediately report back once he had found them.

Literally, “according to the will of the remza”: remza, “indication,” is often used in the context of some divine initiative. The reverse phrase, “remza of his will” occurs in 12 and 22. 61 The phrase “true life (or: salvation),” taken from 1 Tim. 6:19, is especially common in East Syriac writers of the seventh century, and in Babai in particular, e.g. in his History of Giwargis (ed. Bedjan), 445, 466. [Qardag #15] 60

‫‪35‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܡܢܗ ܕܩܪܝܬܐ ܿܗܝ ܿ‬ ‫‪ 28‬ܢܚܐܠ ܕܝܢ ܚܕ ܐܝܬ ܗܘܐ ܠܥܠ ܿ‬ ‫ܕܒܗ ܥܡܕܘ‬ ‫ܩܕܝܫܐ‪ 350r.2 .‬ܘܐܝܬ ܒܗ ܪܘܨܝܢܐ ̈‬ ‫ܗܢܘܢ ̈‬ ‫ܕܡܝܐ ܩܠܝܠ‪ .‬ܘܦܥܪܐ ܚܕ‬ ‫ܙܥܘܪܐ ܘܒܣܝܐ‪ .‬ܕܐܦܐܠ ܐܢ ܢܩܘܡ ܐܢܫ ܠܘܬܗ‪ .‬ܡܬܪܟܢ ܗܘܐ ܕܢܚܘܪ‬ ‫ܒܗ‪ .‬ܗܝܕܝܢ ܐܫܬܟܚܘ ܗܢܘܢ ̈ܩܕܝܫܐ ܿ‬ ‫ܒܗܘ ܦܥܪܐ ܐܝܟ ܨܒܝܢܗ ܕܪܡܙܐ‬ ‫ܕܫܢܝ ܐܢܘܢ‪ .‬ܘܚܕܝܘ ܒܗ ܚܕܘܬܐ ܪܒܬܐ‪ .‬ܘܐܡܪܘ ̈‬ ‫ܠܚܕܕܐ‪ .‬ܕܐܢ ܢܫܦܪ‬ ‫̈‬ ‫ܒܚܝܐ ܗܠܝܢ܆ ܐܝܟ ܕܒܐܦܕܢܐ ܪܘܝܚܐ ܕܡܠܟܘܬܐ ܢܥܡܪ‬ ‫ܠܡܪܢ ܕܢܟܬܪ‬ ‫ܒܗ ܒܥܘܡܪܐ ܗܢܐ‪ .‬ܕܐܬܛܝܒ ܠܢ ܒܛܝܒܘܬܗ ܕܝܨܘܦܢ‪ .‬ܘܐܢ ܬܘܒ‬ ‫ܩܪܝܒ ܙܒܢܐ ܕܒܗ ܢܫܢܐ ܡܢ ̈‬ ‫̈‬ ‫ܠܚܝܝܢ ܫ̈ܪܝܪܐ܆ ܢܗܘܐ ܗܢܐ‬ ‫ܚܝܐ ܗܠܝܢ‬ ‫ܣܬܪܐ ܠܦܓ̈ܪܝܢ܀‬ ‫̈‬ ‫‪ 29‬ܟܬܪܘ ܕܝܢ ܒܗܘ ܦܥܪ ܼܐ ܡܬܚܐ ܕܬܠܬ ܫܢܝܢ܀ ܐܦܝܣܩܘܦܐ‬ ‫ܕܝܢ ܘܕܥܡܗ ܟܕ ܐܬܬܚܕܘ ܒܬܗܪܐ ܕܡܕܡ ܕܗܘܐ܆ ܫܒܚܘ ܠܡܪܢ ܘܪܕܘ‬ ‫ܟܠܢܫ ܿ‬ ‫ܠܥܒܕܗ܀‬ ‫‪̈ 30‬ܒܢܝ ܒܝܬܗܘܢ ܕܝܢ ܿܕܗܢܘܢ ܕܐܝܬ ܗܘܘ ܥܡܗܘܢ‪ .‬ܟܬܪܘ ܿ‬ ‫ܒܗ‬ ‫ܒܩܪܝܬܐ ܿܗܝ ܥܣܪܐ ̈‬ ‫ܝܘܡܝܢ܆ ܟܕ ܡܣܟܝܢ ܕܟܒܪ ܬܘܒ ܿܥܛܦܝܢ‬ ‫ܠܘܬܗܘܢ‪ .‬ܘܡܢ ܕܐܠ ܗܘܐ ܐܝܟ ܣܘܟܝܗܘܢ܆ ܐܙܠܘ ܘܐܘܕܥܘ ܐܠܒܘܗܘܢ‬ ‫ܟܠ ܡܕܡ ܕܗܘܐ܀‬ ‫‪ 31‬ܗܘ ܕܝܢ ܡܚܕܐ ܟܬܒ ܘܐܘܕܥ ܠܫܒܘܪ ܡܠܟܐ ܥܐ ܠܒܕܢܐ‬ ‫̈‬ ‫ܕܒܢܘܗܝ܀ ܘܐܬܟܬܒ ܠܗ ܕܒܚܦܝܛܘܬܐ ܢܥܩܒ ܥܠܝܗܘܢ‪ .‬ܘܡܐ‬ ‫ܕܐܫܟܚ ܐܢܘܢ ܒܪ ܫܥܬܗ ܢܘܕܥܝܘܗܝ܀‬

36

THE MARTYRS OF MOUNT BERʾAIN

32. Then their father, following the royal authorisation, sent out in search of them all over the place — in villages, towns, mountains and valleys, in inhabited parts and deserted regions. After they had searched for six months and failed to find them, they gave up the search and turned to weeping and lamentation for them. And on the subject of the weeping, the laments and the mourning that took place concerning them, no tongue can possibly recount in a short space. 33. Now those saints were gladly living in that small abode, confined and awkward though it was. Under what constraints was placed62 that love of luxury, and that companionship with many, in order for them to endure in that confined place and solitary state for the space of three years, seeing that they had been brought up in the spacious apartments of their father’s palace! Yet without chains or doors or locks they endured in that confined space for all this time, not wishing at all to be seen outside it. Did not their clothes grow worn out,63 did not the heat oppress them, did not the harsh cold of winter cause them distress, did they not ponder how, from the luxury of their father’s house, they had come to this low estate? Did they not recall the luxuries and the choice food on which they had been brought up?

62 63

B “rebuked” cf. Deut. 8:4, 29:5.

‫‪37‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 32‬ܗܝܕܝܢ ܫܕܪ ܐܒܘܗܘܢ ܐܝܟ ܫܘܠܛܢܐ ܕܡܠܟܘܬܗ ܠܡܒܥܐ ܐܢܘܢ‬ ‫̈‬ ‫ܘܒܦܩܥܬܐ‪.‬‬ ‫ܒܟܐ ܠܬܪ ܘܒܟܠ ܕܘܟܐ‪ .‬ܒܩܘ̈ܪܝܐ ܘܒܡܕܝ̈ܢܬܐ‪ .‬ܒܛܘ̈ܪܐ‬ ‫ܒܝܬܒܐ ܘܒܚܘ̈ܪܒܐ‪ .‬ܘܟܕ ܒܡܬܚܐ ̈‬ ‫̈‬ ‫ܕܐܫܬܐ ܝ̈ܪܚܝܢ ܒܥܘ ܐܢܘܢ ܘܐܠ‬ ‫ܐܫܬܟܚܘ܆ ܦܫܘ ܡܢ ܕܢܒܥܘܢ ܐܢܘܢ‪ .‬ܘܐܬܦܢܝܘ ܡܟܝܠ ܠܘܬ ܒܟܝܐ‬ ‫̈‬ ‫ܘܐܠܘܠܝܬܐ ܘܠܡ̈ܪܩܕܬܐ‬ ‫ܘܐܠܝܐ ܕܥܠܝܗܘܢ‪ .‬ܘܠܒܟܝܐ ܕܝܢ‬ ‫̈‬ ‫ܿ‬ ‫ܕܡܛܠܬܗܘܢ ܗܘܝܢ ܗܘܝ܆ ܠܝܬ ܦܘܡܐ ܕܣܦܩ ܕܢܫܬܥܐ ‪350v.1‬‬ ‫̈‬ ‫ܕܦܣܝܩܬܐ܀‬ ‫ܒܡܠܬܐ‬ ‫‪ 33‬ܗܢܘܢ ܕܝܢ ܩܕܝ̈ܫܐ ܒܥܘܡܪܐ ܿ‬ ‫ܘܥܣܩܐ ܗܢܝܐܝܬ‬ ‫ܗܘ ܙܥܘܪܐ ܘܐܠܝܨܐ‬ ‫ܼ‬ ‫̈‬ ‫ܿ‬ ‫ܦܓܘܕܐ ܐܬܛܟܣܬ‪ܿ 21‬‬ ‫ܗܝ ܪܚܡܬ‬ ‫ܥܡܪܝܢ ܗܘܘ‪ .‬ܒܐܝܠܝܢ ܟܝ‬ ‫ܣܓܝܐܐ‪ .‬ܕܢܚܡܣܢܘܢ ܿ‬ ‫̈‬ ‫ܒܗܘ ܒܝܬ ܚܒܘܫܝܐ܇‬ ‫ܦܘ̈ܪܓܝܐ ܘܥܢܝܢܐ ܕܥܡ ̈‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫ܘܒܗܝ ܡܫܘܚܕܘܬ ܼܐ ܙܒܢܐ ܕܬܠܬ ܫܢܝܢ‪ .‬ܗܢܘܢ ܕܐܬܪܒܝܘ ܒܒܢܝܢܐ ̈ܪܘܝܚܐ‬ ‫ܕܒܝܬ ܡܠܟܘܬܐ ܕܐܒܘܗܘܢ܇ ܕܐܠ ̈‬ ‫ܣܘܛܡܐ ܘܕܐܠ ܬ̈ܪܥܐ ܘܣܘܟ̈ܪܐ ܣܝܒܪܘ‬ ‫ܒܕܘܟܬܐ ܿܗܝ ܠܐܝܨܬ ܼܐ ܗܢܐ ܟܠܗ ܙܒܢܐ‪ .‬ܘܕܢܬܚܙܘܢ ܠܒܪ ܡܢܗ ܣܟ‬ ‫ܐܠ ܡܨ ܛܒܝܢ ܗܘܘ‪ .‬ܐܪܐ ܟܝ ܐܠ ܒܠܝܘ ܢܚܬܝ̈ܗܘܢ܆ ܐܠ ܙܪܒ ܐܢܘܢ ܚܘܡܐ‪:‬‬ ‫ܘܐܠ ܠܐܨ ܐܢܘܢ ܥܪܝܐ ܘܩܘܪܫܐ ܒܙܒܢܗ ܕܣܬܘܐ‪ :‬ܐܠ ܟܝ ܐܝܬܝܘ ܥܠ‬ ‫ܿ‬ ‫ܠܗܘ ܟܠܗ ܡܘܟܟܐ‬ ‫ܐܒܘܗܘܢ܆‬ ‫ܒܠܗܘܢ‪ :‬ܕܡܢ ܿܗܝ ܓܐܝܘܬܐ ܕܒܝܬ‬ ‫̈‬ ‫ܐܬܘ܆ ܠܘ ܟܝ ܐܬܥܗܕܘ ܠܦܘ̈ܪܦܥܐ ܘܠܡܐܟܠܬܐ ̈ܪܝܫܝܬܐ ܕܒܗܝܢ‬ ‫ܐܬܪܒܝܘ‪.‬‬

‫ܐܬܬܟܣܬ‬

‫‪21‬‬

38

THE MARTYRS OF MOUNT BERʾAIN

(This would have been so) but for the same grace of our Lord that had brought up, nourished and preserved the young John the Baptist in the desolate wilderness,64 which now saw to all the needs of these saints, making them excel in the contest of endurance, and preserving them through its care from all harm from the Adversary who had delighted in the loss of their true life. With what knowledge of the Spirit and of the glorious mysteries of God’s most exalted providence were those holy people not illuminated, in so far as this was possible? What utterances of praise and glory appropriate to the divine Nature,65 the Cause of all good things,66 failed to ascend at every moment to the glorious Trinity from the spiritual mouths of the blessed brothers and sister? 34. While these three were experiencing such joy with their Lord, their father and all the subjects of his kingdom were tortured by great anxiety for them. Now those saints were also held worthy of glorious revelations of the future, and they saw people who were far off as though they were placed in front of their eyes.

This has in mind the tradition identifying Zacharias, father of John the Baptist, with the Zacharias son of Berachias whose murder in the Temple is referred to in Mt. 23:35; for the murder of Zacharias, see the Proto-Gospel of James 23–24. See R. Cowley, “The Blood of Zacharias in Ethiopian exegetical tradition,” Studia Patristica 18:1 (1985): 293–302. Elizabeth fled with her young child to the wilderness, where John and his mother were miraculously hidden in a mountain and nourished; cf. also Brock, “The Baptist’s diet in Syriac sources,” OrChr 54 (1970): 116 (repr. in From Ephrem to Romanos [Aldershot, 1999], chapter X). 65 For the use of the term “divine Nature” as the object of praise see History of Grigor (ed. Bedjan), 373; also Hist. Simeon bar Sabbaʿe, PS 2, col. 854). 66 Perhaps a distant reflection of the Neoplatonic term “Cause of all.” 64

‫‪39‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܐܐܠ ܛܝܒܘܬܐ ܕܡܪܢ ܿܗܝ ܕܠܝܘܚܢܢ ܡܥܡܕܢܐ ܒܚܘܪܒܐ ܡܓܙܝܐ‬ ‫̈‬ ‫ܠܩܕܝܫܐ ܗܠܝܢ‬ ‫ܠܫܒܪܘܬܗ ܪܒܝܬ ܘܬܪܣܝܬ ܘܢܛܪܬ܆ ܿܗܝ ܐܦ‬ ‫ܡܠܝܬ ܟܠܡܕܡ‪ .‬ܘܒܐܓܘܢܐ ܕܡܣܒܪܝܢܘܬܐ ܒܚܝ̈ܪܐ ܥܒܕܬ‪ .‬ܘܡܢ‬ ‫ܢܟܝܢܝܢ ܕܒܥܠܕܪܐ܆ ܿ‬ ‫ܟܠ ̈‬ ‫ܗܘ ܕܪܓܝܓ ܗܘܐ ܐܠܒܕܢܐ ܕܚܝܝ̈ܗܘܢ ܫܪܝ̈ܪ ܼܐ‬ ‫ܿ‬ ‫̈‬ ‫ܫܒܝܚܐ‬ ‫ܒܒܛܝܠܘܬܗ ܢܛܪܬ‪ܿ .‬ܐܝܕܐ ܗܝ ܓܝܪ ܝܕܥܬܐ ܕܪܘܚܐ ܘܕ̈ܪܐܙܐ‬ ‫ܕܡܕܒܪܢܘܬܗ ܕܐܠܗܐ ܪܡܬ ܡܢ ܟܠ܆ ܕܐܠ ܐܬܢܗܪܘ ܿ‬ ‫ܒܗ ܗܠܝܢ ܩܕܝ̈ܫܐ‬ ‫ܬܫܒܚܬܐ ̈‬ ‫ܒܟܡܐ ܕܡܨܝܐ‪ .‬ܘܐܝܠܝܢ ̈‬ ‫ܘܩܘܠܣܐ ܿܕܙܕܩܝܢ ܠܟܝܢܐ ܠܐܗܝܐ‬ ‫ܛܒܢ܆ ܕܠܘ ܡܢ ܿܗܢܘܢ ̈‬ ‫ܥܠܬܐ ܕܟܠ ̈‬ ‫ܦܘܡܐ ̈ܪܘܚܢܐ ܿܕܗܝ ܐܚܘܬܐ‬ ‫ܡܒܪܟܬܐ‪ .‬ܒܟܠܫܥ ܠܬܠܝܬܝܘܬܐ ܡܫܒܚܬܐ ܿܣܠܩܝܢ ܗܘܘ‪.‬‬ ‫‪ 34‬ܘܟܕ ܼܗܢܘܢ ܒܗܢܐ ܟܠܗ ܒܘܣܡܐ ܕܥܡ ܡܪܗܘܢ ܐܝܬܝܗܘܢ‬ ‫̈‬ ‫ܡܫܬܡܥܢܐ‬ ‫ܗܘܘ܆ ܒܛܘܪܦܐ ܣܓܝܐܐ ܕܥܠܝܗܘܢ ܐܒܘܗܘܢ ܘܟܠܗܘܢ‬ ‫ܕܡܠܟܘܬܗ ‪ 350v.2‬ܡܫܬܢܩܝܢ ܗܘܘ‪ .‬ܐܫܬܘܝܘ ܗܘܘ ܕܝܢ ܐܦ ܼܗܢܘܢ‬ ‫̈‬ ‫ܩܕܝ̈ܫܐ ̈‬ ‫ܫܒܝܚܐ ܕܥܬܝ̈ܕܬܐ‪ .‬ܘܐܠܝܠܝܢ ܕܪܚܝܩܝܢ‪ .‬ܐܝܟ ܕܩܕܡ‬ ‫ܠܓܠܝܢܐ‬ ‫̈‬ ‫ܥܝܢܝܗܘܢ ܣܝܡܝܢ ܿܚܙܝܢ ܗܘܘ܀‬

40

THE MARTYRS OF MOUNT BERʾAIN

35. When the time had arrived that it pleased their Lord that they should leave the earth and depart for heaven with their own martyrs’ crown, Adarparwa the eldest looked at his brother and sister and said, “I see that our holy father Mar ʿAbda the bishop has prepared everything, and he is on his way to come to us, in accordance with what he has been shown by a holy angel concerning the place where we are, in order to give us the lifegiving sustenance of the Body and Blood of our Lord Jesus Christ.” Straightaway they stood in prayer until the holy priest of Christ arrived with a deacon, whose name was Mar Addai.67 36. They met him eagerly, like children rejoicing in their true father. He gave them Communion with the Holy Mysteries and strengthened them saying, “Take heart, lift up your heads, for your salvation is at hand; and beseech our Lord for your aged father, that our Lord in His compassion may have mercy on him.” 37. Then Mihrnarse said, “No, father, do you beseech Him on our behalf, for you will journey to Christ three days before we do.”68

67 68

Otherwise unknown, though the name is not uncommon. See sections 85–6 for this.

‫‪41‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 35‬ܟܕ ܕܝܢ ܡܛܝ ܙܒܢܐ ܕܒܗ ܫܦܪ ܗܘܐ ܠܡܪܗܘܢ ܕܐܠܪܥܐ‬ ‫ܢܫܒܩܘܢ ܘܠܫܡܝܐ ܢܫܢܘܢ ܒܟܘܠܐܠ ̈‬ ‫̈‬ ‫ܒܐܚܘܗܝ‬ ‫ܕܩܢܘܡܝܗܘܢ܆ ܚܪ‬ ‫ܐܕܪܦܪܘܐ ܩܫܝܫܗܘܢ܆ ܘܐܡܪ ܠܗܘܢ‪ܿ .‬ܚܙܐ ܐܢܐ ܐܠܒܘܢ ܩܕܝܫܐ ܡܪܝ ܥܒܕܐ‬ ‫ܐܦܝܣܩܘܦܐ܆ ܕܛܝܒ ܟܠܡܕܡ ܘܢܦܩ ܕܢܐܬܐ ܨܝܕܝܢ‪ .‬ܐܝܟ ܕܐܬܚܘܝ ܠܗ‬ ‫ܡܢ ܡܐܠܟܐ ܩܕܝܫܐ ܥܠ ܕܘܟܬܐ ܿ‬ ‫ܕܒܗ ܐܝܬܝܢ‪ .‬ܕܢܬܠ ܠܢ ܣܝܒܪܬܐ‬ ‫ܡܐܚܝܢܝܬܐ ܕܦܓܪܗ ܘܕܡܗ ܕܡܪܢ ܝܫܘܥ ܡܫܝܚܐ‪ .‬ܘܒܪ ܫܥܬܗ‬ ‫ܩܡܘ ܒܨܠܘܬܐ ܥܕܡܐ ܕܡܛܝ ܠܘܬܗܘܢ ܟܗܢܐ ܩܕܝܫܐ ܕܡܫܝܚܐ ܥܡ‬ ‫ܡܫܡܫܢܐ ܚܕ ܕܫܡܗ ܗܘܐ ܡܪܝ ܐܕܝ܀‬ ‫̈‬ ‫ܒܢܝܐ ܕ ܿܚܕܝܢ ܒܐܒܘܗܘܢ ܫܪܝܪܐ‪.‬‬ ‫‪ 36‬ܘܣܘܚܘ ܠܩܘܒܠܗ ܐܝܟ‬ ‫ܘܫܘܬܦ ܐܢܘܢ ܒ̈ܪܐܙܐ ̈‬ ‫ܩܕܝܫܐ‪ .‬ܘܚܝܐ ܠܢܘܢ ܘܐܡܪ ܠܗܘܢ‪ .‬ܐܬܠܒܒܘ‪..‬‬ ‫ܘܐܪܝܡܘ ܪܝܫܟܘܢ‪ .‬ܡܛܠ ܕܡܛܐ ܦܘܪܩܢܟܘܢ‪ .‬ܘܐܦܝܣܘ ܠܡܪܢ‬ ‫ܚܠܦ ܐܒܘܟܘܢ ܣܒܐ‪ .‬ܕܢܚܘܢܝܗܝ ܡܪܢ ܒ̈ܪܚܡܘܗܝ܀‬ ‫ܡܝܗܪܢܪܣܐ ܐܡܪ ܠܗ‪ .‬ܐܠ ܐܒܘܢ‪ .‬ܐܐܠ ܐܢܬ ܐܦܝܣ‬ ‫‪ 37‬ܗܝܕܝܢ‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫ܚܠܦܝܢ܆ ܡܛܠ ܕܬܠܬܐ ܝܘܡܝܢ ܡܢ ܩܕܡܝܢ ܚܙܩ ܐܢܬ ܠܘܬ‬ ‫ܡܫܝܚܐ܀‬

42

THE MARTYRS OF MOUNT BERʾAIN

38. Their69 sister Mahdukht(y) also spoke up and said, “Pray for us, holy father, for in seven days time our persecutors will catch up with us, and on the fifteenth day (from now) we shall be crowned (in martyrdom).” The spiritual father was amazed at the great knowledge of hidden things that the holy children had acquired. He embraced and kissed them with the holy kiss70 and, having committed them to the grace of God, he left them to go off. 39. When the aforementioned seventh day arrived, when the persecutors were able to catch up with them, their father’s horse broke away from the stable boy and came at a gallop to the place where the saints were hidden. They, on seeing the horse, recognised it to be their father’s. They then poked their heads out of the cavern to see if anyone was following it; along came two young men from their household, mounted on horses and chasing after it. On catching sight of them they put their heads back inside the cave and fell on their faces in prayer. When the young men arrived, they bent down and peered into the cave — where they saw the saints prostrate on their faces. For something like an hour they were unable to utter a word or move, in their amazement and fear. Once the blessed ones had finished their prayer, they got up from where they had been lying on their faces and spoke to them as follows, “Peace be with you. Why are you standing there amazed?” Once they had recognised that they were the king’s children, they fell on their faces in front of them. The saints told them, “Go and tell the king: ‘Here are the people for whom you have been searching for such a long time, but they did not turn up until it pleased the true God to reveal to you their whereabouts.’”

69 70

B + “young.” 1 Cor. 16:20, 2 Cor. 13:12, 1 Thess. 5:26, 1 Pet. 5:14.

‫‪43‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 38‬ܡܗܕܘܟܬܝ ܕܝܢ‪ 22‬ܚܬܗܘܢ܆ ܥܢܬ ܐܦ ܗܝ ܘܐܡܪܬ‪ .‬ܨܐܠ ܥܠܝܢ‬ ‫ܠܫܒܥܐ ̈‬ ‫̈‬ ‫‪23‬‬ ‫ܝܘܡܝܢ ܡܕܪܟܝܢ ܠܢ‬ ‫ܐܘ ܐܒܘܢ ܩܕܝܫܐ‪ .‬ܡܛܠ ܕܡܟܐ‬ ‫̈ܪܕܘܦܝܢ܆ ܘܠܝܘܡܐ ܕܚܡܫܬܥܣ̈ܪ ܡܬܟܠܠܝܢܢ‪ .‬ܘܟܕ ܒܝܕܥܬܐ ܪܒܬܐ‬ ‫̈‬ ‫ܕܟܣܝܬܐ ܕܩܢܝܢ ܗܘܘ ̈ܒܢܝܐ ̈ܩܕܝܫܐ ܬܗܪ ܐܒܐ ܪܘܚܢܐ‪ :‬ܥܦܩ ܘܢܫܩ‬ ‫ܐܢܘܢ ܒܢܘܫܩܬܐ ܩܕܝܫܬܐ‪ .‬ܘܐܓܥܐ ܠܢܘܢ ܠܛܝܒܘܬܗ ܕܐܠܗܐ܆ ܘܚܙܩ‬ ‫ܡܢ ܨܝܕܝܗܘܢ܀‬ ‫̈‬ ‫‪ 39‬ܟܕ ܕܝܢ ܡܛܝ ܝܘܡܐ ܕܫܒܥܐ ܕܐܬܩܕܡ ܐܬܐܡܪ‪ :‬ܕܒܗ ܡܕܪܟܝܢ‬ ‫ܠܗܘܢ ̈ܪܕܘܦܐ܆ ‪ 351r.1‬ܐܬܦܠܛ ܣܘܣܝܐ ܕܐܒܘܗܘܢ ܡܢ ܡܫܡܫܢܐ܆‬ ‫ܘܐܬܐ ܒܪܗܛܐ ܥܕܡܐ ܠܕܘܟܬܐ ܿ‬ ‫ܕܒܗ ܛܫܝܢ‪ 24‬ܗܘܘ ̈ܩܕܝܫܐ‪ .‬ܘܟܕ‬ ‫ܕܕܐܒܘܗܘܢ ܐܝܬܘܗܝ‪ .‬ܗܝܕܝܢ ܐܕܝܩܘ‬ ‫ܚܙܐܘܗܝ ܠܣܘܣܝܐ ܐܫܬܘܕܥܘ‬ ‫ܿ‬ ‫ܪܝܫܗܘܢ ܠܒܪ ܡܢ ܡܥܪܬ ܼܐ ܕܕܡ ܐܢܫ ܐܬܐ ܒܬܪܗ‪ .‬ܘܗܐ ܡܛܝܘ ܬ̈ܪܝܢ‬ ‫̈‬ ‫ܥܠܝܡܐ ܡܢ ̈ܒܢܝ ܒܝܬܗܘܢ ܕܪܟܝܒܝܢ ̈ܪܟܫܐ ܘܪܕܦܝܢ ܒܬܪܗ‪ .‬ܘܟܕ‬ ‫ܿ‬ ‫ܠܓܘܗ ܕܡܥܪܬܐ ܿܗܝ‪ .‬ܘܢܦܠܘ‬ ‫ܚܙܘ ܐܢܘܢ ܐܓܢܝܘ ̈ܪܝܫܗܘܢ‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫ܥܐ ܠܦܝܗܘܢ ܒܨܠܘܬܐ‪ .‬ܟܕ ܕܝܢ ܡܛܝܘ ܥܠܝܡܐ ܗܢܘܢ‪ :‬ܘܐܬܓܗܢܘ‬ ‫ܘܚܪܘ ܒܡܥܪܬܐ܆ ܚܙܘ ܐܢܘܢ ܠܩܕܝ̈ܫܐ ܕܪܡܝܢ ܥܠ ̈‬ ‫ܐܦܝܗܘܢ‪ .‬ܘܬܡܗܘ‬ ‫ܐܝܟ ܫܥܐ ܚܕܐ‪ .‬ܘܡܢ ܕܚܠܬܗܘܢ ̈ܐܠ ܐܫܟܚܘ ܠܡܡܠܠܘ ܐܘ ܠܡܫܢܝܘ‪.‬‬ ‫ܘܡܢ ܒܬܪ ܕܫܠܡܘ ܨܠܘܬܗܘܢ ܛܘܒܢܐ܆ ܩܡܘ ܡܢ ܐܝܟܐ ܕܪܡܝܢ ܗܘܘ‬ ‫̈‬ ‫ܥܐ ܠܦܝܗܘܢ ܘܡܠܠܘ ܥܡܗܘܢ ܘܐܡܪܘ ܠܗܘܢ‪ .‬ܫܠܡܐ ܥܡܟܘܢ‪ .‬ܡܢܐ‬ ‫ܿܩܝܡܝܢ ܐܢܬܘܢ ܘܬܡܝܗܝܢ‪ .‬ܘܡܢ ܕܐܫܬܘܕܥܘ ܐܢܘܢ ̈‬ ‫ܕܒܢܝ ܡܠܟܐ ܐܢܘܢ‪.‬‬ ‫̈‬ ‫ܢܦܠܘ ܥܐ ܠܦܝܗܘܢ ܩܕܡܝܗܘܢ‪ .‬ܘܐܡܪܘ ܠܗܘܢ ܩܕܝ̈ܫܐ‪ .‬ܕܙܠܘ ܐܡܪܘ‬ ‫ܠܡܠܟܐ‪ .‬ܕܗܐ ܿܗܢܘܢ ܕܙܒܢܐ ܣܓܝܐܐ ܒܥܝܬ ܐܢܘܢ ܘܐܠ ܐܫܬܟܚܘ܆‬ ‫ܥܕܡܐ ܕܫܦܪ ܐܠܠܗܐ ܕܫܪܪܐ ܕܢܓܐܠ ܠܟ ܥܠܝܗܘܢ‪.‬‬

‫ܛܠܝܬܐ ܕܝܢ ܨܘܠܛܢ ܡܗܕܘܟ‬ ‫‪ ms.‬ܠܟ‬ ‫ܥܡܪܝܢ‬

‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬

44

THE MARTYRS OF MOUNT BERʾAIN

40. The young men urged them to mount the horses if they liked, and to come with them, but they replied, “Not so, but first you go and inform the king about us.” 41. So they led away the king’s horse and returned in haste to go and report that the king’s children had been found. One of them said to his companion, “What happens if, while we are going off to make this known, they leave the place and cannot be found? The king will be furious with us and put us to death. No, let one of us stay behind and guard them without their being aware of it, while the other goes off and informs (the king).” After one of them had stayed behind and the other had dashed off to inform the (king), the sun then set and night held sway. 42. Meanwhile the saints engaged in ardent supplication before our Lord, as though the time of their contest had already arrived. The man who was guarding them was sitting in a concealed position in the vicinity of the cave, when all of a sudden the entire mountain on which the cave was situated was filled with an intense light from heaven, and two men of fire descended from heaven and entered their cave, encouraging them and bidding them “Be valiant; have no fear, for an invincible strength has been given you, an armour that cannot be destroyed in the fight against your enemies. Behold, the great region of light71 is waiting expectantly for you to come quickly to reside there.”

The “region of light” already features in Aphrahat (Dem. 23:51) and the Liber Graduum (PS 3, cols 360–1, 461); Hist. of Simeon bar Sabbaʿe (PS 2, cols. 899, 906); it is also to be found in some East Syriac liturgical texts, e.g. the Anaphora of Addai and Mari and the Hudra (ed. Darmo), I, 584; II, 454. The term “region of light” is also known from Mandaean and Manichaean texts (for the latter, see Theodore bar Koni, Scholion (ed. Scher, 313). For the background to its use in Pseudo-Aristotelian “Theology,” see C. and B.G. Bucur, “‘The Place of Splendor and Light.’ Observations on the paraphrasing of Enneads 4.8.1 in the Theology of Aristotle,” Le Muséon 119 (2006): 271–90, esp. 279–80. 71

‫‪45‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܥܠܝܡܐ ܡܦܝܣܝܢ ܗܘܘ ܠܗܘܢ ܕܐܢ ܫܦܪܐ‬ ‫‪ 40‬ܘܟܕ ܗܢܘܢ‬ ‫ܠܗܘܢ ܢܪܟܒܘܢ ̈ܪܟܫܐ ܘܢܐܙܠܘܢ ܥܡܗܘܢ܆ ܐܡܪܘ ܠܗܘܢ‪ .‬ܐܠ ܗܟܢܐ‪.‬‬ ‫ܐܐܠ ܩܕܡܝܐܝܬ ܙܠܘ ܐܘܕܥܘ ܥܠܝܢ ܠܡܠܟܐ‪.‬‬ ‫ܕܡܠܟܐ ܘܥܛܦܘ ܡܣܪܗܒܐܝܬ ܕܢܐܙܠܘܢ‬ ‫‪ 41‬ܘܕܒܪܘ ܠܣܘܣܝܐ‬ ‫ܼ‬ ‫ܘܢܘܕܥܘܢ ܥܠ ̈ܒܢܝ ܡܠܟܐ ܕܐܫܬܟܚܘ‪ .‬ܘܐܡܪ ܚܕ ܠܚܒܪܗ‪ .‬ܕܠܡܐ‬ ‫ܿ‬ ‫ܟܕ ܐܙܠܝܢܢ ܘܡܘܕܥܝܢܢ ܥܠܝܗܘܢ܇ ܢܫܢܘܢ ܡܢ ܕܘܟܬܐ ܗܕܐ ܘܐܠ‬ ‫ܢܫܬܟܚܘܢ‪ .‬ܢܬܚܡܬ ܥܠܝܢ ܡܠܟܐ ܘܢܩܛܘܠ ܠܢ‪ .‬ܐܐܠ ܢܬܒ ܚܕ‬ ‫ܡܢܢ ܘܢܛܪ ܐܢܘܢ ܟܕ ‪ 351r.2‬ܐܠ ܪܓܝܫܝܢ܆ ܘܚܕ ܡܢܢ ܢܐܙܠ ܘܢܘܕܥ‪.‬‬ ‫ܘܡܢ ܒܬܪ ܕܦܫ ܚܕ ܡܢܗܘܢ‪ܿ :‬‬ ‫ܗܘ ܕܝܢ ܐܚܪܢܐ ܪܗܛ ܠܡܘܕܥܘ܆ ܫܡܫܐ‬ ‫ܡܟܝܠ ܥܪܒ ܗܘܐ ܠܗ‪ .‬ܘܐܚܕ ܠܠܝܐ ܫܘܠܛܢܗ܀‬ ‫‪ 42‬ܗܝܕܝܢ ܗܢܘܢ ܩܕܝ̈ܫܐ ܒܬܟܫܦܬܐ ܣܓܝܐܬܐ ܕܩܕܡ ܡܪܢ‬ ‫ܐܝܬܝܗܘܢ ܗܘܘ‪ .‬ܐܝܟ ̇ܡܢ ܕܡܛܝ ܠܗ ܡܟܝܠ ܙܒܢܐ ܕܐܓܘܢܐ‪ܿ .‬‬ ‫ܗܘ‬ ‫ܿ‬ ‫ܕܝܢ ܕܢܛܪ ܗܘܐ ܠܗܘܢ‪ .‬ܚܕ̈ܪܝ ܡܥܪܬܐ ܡܛܫܝܐܝܬ ܿܝܬܒ ܗܘܐ‪.‬‬ ‫ܿ‬ ‫ܘܡܢܫܝܐ ܠܬܡܠܝ ܟܠܗ ܛܘܪܐ ̇‬ ‫ܐܝܬܝܗ ܗܘܬ܆ ܢܘܗܪܐ‬ ‫ܗܘ ܕܒܗ ܡܥܪܬܐ‬ ‫ܥܙܝܙܐ ܕܡܢ ܫܡܝܐ‪ .‬ܘܗܐ ܬ̈ܪܝܢ ܓܒ̈ܪܐ ܕܢܘܪܐ ܢܚܬܘ ܡܢ ܫܡܝܐ ܘܥܠܘ‬ ‫ܠܡܥܪܬܗܘܢ‪ .‬ܘܡܠܒܒܝܢ ܗܘܘ ܠܗܘܢ ܿ‬ ‫ܘܐܡܪܝܢ ܠܗܘܢ‪ .‬ܐܬܚܝܠܘ‪.‬‬ ‫ܘܐܠ ܬܕܚܠܘܢ‪ .‬ܕܗܐ ܝܗܝܒ ܠܟܘܢ ܚܝܐܠ ܐܠ ܡܙܕܟܝܢܐ܇ ܘܙܝܢܐ ܿܐܠ‬ ‫ܡܬܚܒܠܢܐ ܕܒܩܪܒܟܘܢ ܕܠܘܩܒܠ ܒܥ̈ܠܕܒܒܝܟܘܢ‪ .‬ܘܗܐ ܚܐܪ‬ ‫ܼ‬ ‫ܘܡܣܟܐ ܠܟܘܢ ܐܬܪܐ ܪܒܐ ܕܢܘܗܪܐ܇ ܕܩܠܝܐܠܝܬ ܬܐܙܠܘܢ ܬܕܝܪܘܢ ܒܗ܀‬

46

THE MARTYRS OF MOUNT BERʾAIN

43. On beholding this awesome sight, the young man wanted to approach the cave, saying to himself, “These people have been well instructed in the sorcery of the Christians’ teaching; this is why they are producing likenesses such as these. I will approach and have a look at what is being performed by them.” All of a sudden a rod of fire was dispatched against him, to beat him and to teach him, by the scars from its blows, that he was not beholding some delusion, as he had imagined, but real events. When it had inflicted blows on his face and whole body, making him into a burning brand, he took refuge in flight, to save himself from being entirely burnt up. 44. Now his companion arrived and informed the king about them. He dispatched thirty horsemen with him to the place where they had been found, with instructions to bring them quickly. He wrote at once to king Shabur concerning the discovery of his children. 45. King Shabur then sent one of his confidants72 with a written message (to the king) that he send him his daughter, concerning whose beauty he had heard from his representative, so that he (Shabur) could take her in marriage.

Instead of gawwaye, Bedjan’s text regularly has gbayya “elect” (thus in sections 57, 70, 73, 74, 84). 72

‫‪47‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 43‬ܘܟܕ ܚܙܐ ܿ‬ ‫ܗܘ ܥܠܝܡܐ ܚܙܬܐ ܿܗܝ ܕܚܝܠܬܐ ܨܒܐ ܠܡܬܩܪܒܘ‬ ‫ܿ‬ ‫ܠܘܬܗ ܕܡܥܪܬܐ‪ .‬ܟܕ ܿܐܡܪ ܗܘܐ‪ .‬ܕܗܠܝܢ ܒܚܪܫܘܬܐ ܕܝܘܠܦܢܐ‬ ‫ܕܟ̈ܪܣܛܝܢܐ ܪܒܬ ܐܬܪܕܝܘ‪ .‬ܘܡܛܠܗܕܐ ̈‬ ‫ܕܡܘܬܐ ܕܐܝܟ ܗܠܝܢ ܡܚܘܝܢ‪.‬‬ ‫ܐܐܠ ܐܬܩܪܒ ܐܝܟ ܕܐܚܙܐ ܠܗܠܝܢ ܕܡܣܬܥ̈ܪܢ ܡܢܗܘܢ‪ .‬ܘܒܪ ܫܥܬܗ‬ ‫̈‬ ‫ܒܫܘܡܬܐ‬ ‫ܐܫܬܕܪ ܥܠܘܗܝ ܫܒܛܐ ܕܢܘܪܐ ܠܡܢܓܕܘܬܗ ܘܠܡܠܦܘܬܗ‬ ‫ܕܡܚܘܬܗ܆ ܕܠܘ ܛܘܥܝܝ ܿ‬ ‫̈‬ ‫ܕܣܒܪ ܐܐܠ ܫܪܪܐ ܕܣܘܥ̈ܪܢܐ‪ .‬ܘܟܕ‬ ‫ܚܙܐ ܐܝܟ‬ ‫ܼ‬ ‫̈‬ ‫ܥܐ ܠܦܘܗܝ ܘܟܠܗ ܦܓܪܗ ܡܫܩܦ ܗܘܐ ܠܗ‪ .‬ܥܒܕܗ ܠܟܠܗ ܐܘܕܐ‬ ‫ܒܥܪܘܩܝܐ ܕܕܠܡܐ ܟܘܠܢܐܝܬ ܢܐܩܕ܀‬ ‫ܕܡܚܪܟ‪ .‬ܐܬܓܘܣ‬ ‫ܼ‬ ‫ܿ‬ ‫‪ 44‬ܗܘ ܕܝܢ ܚܒܪܗ ܐܚܪܢܐ܆ ܡܛܝ ܘܐܘܕܥ ܠܡܠܟܐ ‪351v.1‬‬ ‫̈‬ ‫ܥܠܝܗܘܢ‪ .‬ܗܘ ܕܝܢ ܫܕܪ ܥܡܗ ܬܠܬܝܢ ܦ̈ܪܫܝܢ ܠܕܘܟܬܐ ܿ‬ ‫ܕܒܗ‬ ‫ܐܫܬܟܚܘ‪ .‬ܕܩܠܝܐܠܝܬ ܢܝܬܘܢ ܐܢܘܢ‪ .‬ܘܟܬܒ ܒܫܪܥܬܗ ܘܫܕܪ‬ ‫ܠܡܠܟܐ ܫܒܘܪ܆ ܥܠ ܫܟܚܬܐ ̈‬ ‫ܕܒܢܘܗܝ܀‬ ‫‪ 45‬ܗܘ ܕܝܢ ܡܠܟܐ ܫܒܘܪ ܫܕܪ ܠܚܕ ܡܢ ܓܘܝ̈ܐ‪ 25‬ܕܝܠܗ܆‬ ‫ܿ‬ ‫ܘܟܬܒ ܠܗ ܕܢܫܕܪ ܠܗ ܠܒܪܬܗ‪ܿ :‬‬ ‫ܫܘܦܪܗ ܡܢ‬ ‫ܗܝ ܕܫܡܥ ܥܠ‬ ‫ܿ‬ ‫ܕܢܣܒܝܗ ̈‬ ‫ܒܢܫܐ܀‬ ‫ܕܝܠܗ‬ ‫ܫܪܝܪܐ ܼ‬

‫‪̈ (also in 57, 70, 73, 74 and 84).‬‬ ‫ܓܒܝܐ‬

‫‪25‬‬

48

THE MARTYRS OF MOUNT BERʾAIN

46. The party, once dispatched, galloped off at great speed to fetch them quickly, in accordance with their father’s orders. They were met by the man running away in flight, who told them, “Do not go on, for you will not be able to approach the place.” He recounted to them all that he had seen, and showed them the burns on his body. They, however, were not to be held back by this, but raced on in order somehow or other to reach the place and see for themselves what had been told them. On their arrival there the sight about which they had been told had disappeared, and they did not see anything. But when they reached the entrance of the cave they were smitten with hallucinations, and their eyes were blinded, so that they could not find the cave’s entrance: 73 even though they could hear the saints’ voices singing out in prayer before God, they were unable to go in towards them. They said to one another, “Let us wait until morning when the way into the cave will be visible to us, and we can (go in and) seize them.” 47. When dawn came and the sun rose, the saints saw the men who had been sent after them standing by the mouth of the cave: they were groping around like blind men, and could not reach the entrance to the cave, while the glorious (three) gave praise to Christ at the tops of their voices. 48. Their pursuers were in a state of great amazement and wonder: some were laughing at themselves and at their blindness, while others were bitterly complaining, using threatening words against them. 49. When morning had come and those who had been dispatched had not returned to the (king) who had sent them, he gave orders that a horse be brought so that he might go to them in person. He then mounted it and set off with a large force with him.

73

Cf. Gen. 19:11.

‫‪49‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ܿ 46‬ܗܢܘܢ ܕܝܢ ܕܐܫܬܕܪܘ܆ ܒܚܐܦܐ ܣܓܝܐܐ ܪܗܛܝܢ ܗܘܘ ܕܢܝܬܘܢ‬ ‫ܐܢܘܢ ܩܠܝܐܠܝܬ‪ .‬ܐܝܟ ܦܘܩܕܢܐ ܕܐܒܘܗܘܢ‪ .‬ܘܦܓܥ ܒܗܘܢ ܿܗܘ ܿ‬ ‫ܕܥܪܩ‬ ‫ܗܘܐ ܘܐܡܪ ܠܗܘܢ‪ .‬ܐܠ ܬܐܙܠܘܢ ܡܛܠ ܕܐܠ ܡܫܟܚܝܢ ܐܢܬܘܢ‬ ‫ܠܡܩܪܒ ܠܬܡܢ‪ .‬ܘܐܫܬܥܝ ܠܗܘܢ ܟܠܡܕܡ ܕܚܙܐ‪ .‬ܘܚܘܝ ܠܗܘܢ‬ ‫ܐܦ ܝܩܕܢܐ ܕܦܓܪܗ‪ .‬ܐܠ ܕܝܢ ܐܬܟܠܝܘ ܡܢ ܗܕܐ܆ ܐܐܠ ܪܗܛܝܢ ܗܘܘ‬ ‫ܕܒܟܠܦܪܘܣ ܢܡܛܘܢ ܥܕܡܐ ܿ‬ ‫ܠܗ ܠܕܘܟܬܐ‪ .‬ܘܢܚܙܘܢ ܐܦ ܗܢܘܢ‬ ‫ܠܗܠܝܢ ܕܐܬܐܡܪ ܠܗܘܢ‪ .‬ܘܟܕ ܡܛܝܘ ܿ‬ ‫ܠܗ ܠܕܘܟܬܐ‪ .‬ܫܢܝ ܗܘܐ‬ ‫ܿ‬ ‫ܚܙܘܐ ܿ‬ ‫ܠܬܪܥܗ‬ ‫ܗܘ ܕܐܬܐܡܪ ܠܗܘܢ ܘܐܠ ܚܙܘ ܡܕܡ‪ .‬ܘܟܕ ܡܛܝܘ‬ ‫ܕܡܥܪܬܐ܆ ܒܠܥܘ ܒܫ̈ܪܓܪܓܝܬܐ ܘܐܬܥܘܪ ̈‬ ‫ܥܝܢܝܗܘܢ܇ ܕܐܠ ܢܫܟܚܘܢ‬ ‫ܿ‬ ‫̈‬ ‫ܩܠܝܗܘܢ ̈‬ ‫ܕܩܕܝܫܐ ܫܡܥܝܢ ܗܘܘ ܕܡܙܡܪܝܢ‬ ‫ܬܪܥܗ ܕܡܥܪܬܐ‪ .‬ܘܟܕ‬ ‫ܒܨܠܘܬܐ ܕܩܕܡ ܠܐܗܐ‪ .‬ܠܘܬܗܘܢ ܠܡܥܠ ܐܠ ܡܫܟܚܝܢ ܗܘܘ‪.‬‬ ‫ܿ‬ ‫̈‬ ‫ܡܥܠܢܗ ܕܡܥܪܬ ܼܐ‬ ‫ܠܚܕܕܐ‪ .‬ܢܟܬܪ ܥܕܡܐ ܠܨܦܪܐ ܕܢܬܚܙܐ ܠܢ‬ ‫ܘܐܡܪܘ‬ ‫ܘܢܐܚܘܕ ܐܢܘܢ܀‬ ‫‪ 47‬ܘܟܕ ܢܓܗܬ ܘܣܠܩ ܐܦ ܫܡܫܐ܆ ܿܚܙܝܢ ܗܘܘ ܠܗܘܢ ܗܢܘܢ‬ ‫ܿ‬ ‫ܩܕܝܫܐ ܿ‬ ‫̈‬ ‫ܦܘܡܗ ܕܡܥܪܬܐ ܿܩܝܡܝܢ‬ ‫ܠܗܢܘܢ ܕܐܫܬܕܪܘ ܥܠܝܗܘܢ ܕܥܠ‬ ‫ܿ‬ ‫̈‬ ‫ܠܬܪܥܗ‬ ‫ܣܡܝܐ܆ ܘܐܠ ܡܕܪܟܝܢ ܠܗ‬ ‫ܗܘܘ ܘܡܓܫܓܫܝܢ ܐܝܟ‬ ‫̈‬ ‫ܕܡܥܪܬܐ‪ .‬ܘܡܫܒܚܝܢ ܗܘܘ ܢܨܝܚܐ ܠܡܫܝܚܐ ܒܩܐܠ ܪܡܐ܀‬ ‫̈ܪܕܘܦܐ ܒܬܗܪܐ ܘܒܕܘܡܪܐ ܪܒܐ ܐܝܬܝܗܘܢ ܗܘܘ‪.‬‬ ‫‪ 48‬ܗܝܕܝܢ ܼܗܢܘܢ‬ ‫ܼ‬ ‫‪26‬‬ ‫ܘܡܢܗܘܢ ܥܠ ‪ 351v.2‬ܢܦܫܗܘܢ ܘܥܠ ܣܡܝܘܬܗܘܢ ܡܓܚܟܝܢ‬ ‫ܗܘܘ‪ .‬ܡܢܗܘܢ ܕܝܢ ܡܬܡܪܡܪܝܢ ܗܘܘ‪̈ .‬‬ ‫ܘܡܐܠ ܕܠܘܚܡܐ ܠܗܘܢ ܿܐܡܪܝܢ‬ ‫ܗܘܘ܀‬ ‫ܿ‬ ‫‪ 49‬ܟܕ ܕܝܢ ܗܘܐ ܨܦܪܐ ܘܐܠ ܦܢܘ ܗܢܘܢ ܕܐܫܬܕܪܘ ܠܘܬ ܡܫܕܪܢܗܘܢ‪.‬‬ ‫ܦܩܕ ܕܢܝܬܘܢ ܠܗ ܣܘܣܝܐ ܕܗܘ ܒܩܢܘܡܗ ܢܐܙܠ ܥܠܝܗܘܢ‪ .‬ܘܪܟܒ‬ ‫ܗܘ ܥܡ ܚܝܐܠ ܣܓܝܐܐ ܕܥܡܗ܀‬ ‫̈‬ ‫ܢܦܫܬܗܘܢ‬

‫‪26‬‬

50

THE MARTYRS OF MOUNT BERʾAIN

50. The others, greatly wearied from failing to find the cave, returned to report the affair to the children’s father — and there he was, furious with them, on his way to meet them! When he saw them they dismounted and fell on their faces before him. In a great fury he asked them “Where are the young people? And why haven’t you brought them along?” They replied, “We have found the place where they are, and we have heard their voices, but our eyes were prevented from seeing them.” He ordered them to remount and go with him. 51. When he reached the vicinity of the cave, the saints heard the sound of the horses and the quantity of accoutrements, so they immediately stood up in prayer. 52. On catching sight of the cave from a distance, (their father) said to those travelling with him, “Isn’t this the cave you are speaking of?” Those who had already seen it replied, “This is indeed the cave; but whether the young people are now inside it or not, we have no idea.” 53. All of a sudden the horses of the king and his forces all stopped dead, unable to proceed. 74 Their riders with much whipping (tried to) force them on, but they were unable to advance. The king and everyone with him were in a state of astonishment and amazement, and once they had stopped whipping their horses, they heard the sound of the saints as they sang so beautifully in praise of God. 54. He gave orders to the horsemen to dismount, and to go on foot to fetch them When a large number of them had dismounted in order to rush upon the children, the power which had bound the movement of their mounts now bound their own steps. As they stood beside their horses unable either to proceed or to remount, a great fear seized hold of the king and all his company.

For a comparable motif, see II Macc. 8:24–35 (Heliodorus’ attempt to enter the Temple). 74

‫‪51‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܿ‬ ‫ܐܫܟܚܘܗ ܠܡܥܪܬܐ܆ ܥܛܦܘ‬ ‫‪ܿ 50‬ܗܢܘܢ ܕܝܢ ܡܐ ܕܐܠܝܘ ܣܓܝ ܘܐܠ‬ ‫ܕܢܘܕܥܘܢ ܣܘܥܪܢܐ ܐܠܒܘܗܘܢ‪ .‬ܘܗܐ ܗܘ ܠܚܝܡ ܥܠܝܗܘܢ ܘܐܬܐ ܒܐܘܪܚܐ‬ ‫̈‬ ‫ܥܐ ܠܦܝܗܘܢ‬ ‫ܐܠܘܪܥܗܘܢ‪ .‬ܘܟܕ ܚܙܐܘܘܗܝ܇ ܢܚܬܘ ܡܢ ܪܟܫܗܘܢ ܘܢܦܠܘ ̈‬ ‫ܩܕܡܘܗܝ‪ .‬ܘܫܐܐ ܠܢܘܢ ܒܚܡܬܐ ܥܫܝܢܬܐ܆ ܕܐܝܟܐ ܐܢܘܢ ܛܠܝܐ‪ .‬ܘܥܠ‬ ‫ܡܢ ܐܠ ܐܝܬܝܬܘܢ ܐܢܘܢ‪ .‬ܘܦܢܝܘ ܠܗ ܕܠܕܘܟܬܐ ܿ‬ ‫ܕܒܗ ܐܝܬܝܗܘܢ‬ ‫ܐܫܟܚܢܢ‪̈ .‬‬ ‫ܘܩܠܝܗܘܢ ܫܡܥܢܢ܇ ܡܢ ܕܠܡܚܙܐ ܐܢܘܢ ܕܝܢ ܐܬܬܚܕ ̈‬ ‫ܥܝܢܝܢ‪.‬‬ ‫ܘܦܩܕ ܠܗܘܢ ܕܢܪܟܒܘܢ ܘܢܐܙܠܘܢ ܥܡܗ‪.‬‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫ܕܝܠܗ ܕܡܥܪܬܐ܆ ܫܡܥܘ ܩܕܝܫܐ‬ ‫ܠܩܪܝܒܘܬܗ‬ ‫‪ 51‬ܘܟܕ ܐܬܐ ܥܕܡܐ‬ ‫ܩܠ ̈ܪܟܫܐ ܘܙܝܢܐ ܣܓܝܐܐ܆ ܘܡܚܕܐ ܩܡܘ ܒܨܠܘܬܐ܀‬ ‫ܿ‬ ‫‪ 52‬ܗܘ ܕܝܢ ܿ‬ ‫ܚܙܗ ܠܡܥܪܬܐ ܡܢ ܪܘܚܩܐ ܘܐܡܪ ܠܕܐܬܝܢ ܥܡܗ‪ .‬ܠܘ‬ ‫ܿ‬ ‫ܗܕܐ ܗܝ ܡܥܪܬܐ ܿ‬ ‫ܥܠܝܗ‪ .‬ܥܢܘ ܘܐܡܪܘ ܠܗ ܿ ̈ܗܢܘܢ‬ ‫ܕܐܡܪܝܢ ܐܢܬܘܢ‬ ‫ܕܚܙܝܐ ܗܘܬ ܠܗܘܢ ܕܐܝܢ ܒܫܪܪܐ ܗܕܐ ܗܝ ܡܥܪܬܐ‪ .‬ܕܐܢ ܿ‬ ‫ܒܗ ܐܢܘܢ ܛܠܝܐ‬ ‫ܗܫܐ ܐܘ ܐܠ ܐܠ ܝܕܥܝܢܢ܀‬ ‫‪ 53‬ܘܡܚܕܐ ܩܡ ܠܗ ̈ܪܟܫܐ ܟܠܗ ܕܡܠܟܐ ܘܕܚܝܠܗ܆ ܘܐܠ ܐܫܟܚܘ‬ ‫ܠܡܗܠܟܘ‪ .‬ܘܟܕ ܣܓܝ ܡܚܘ ܘܐܠܨܘ ܐܢܘܢ ̈ܪܟܒܝܗܘܢ‪ :‬ܕܢܗܠܟܘܢ‬ ‫ܡܠܟܐ ܘܟܠܗܘܢ ܕܥܡܗ ܗܘܘ‪.‬‬ ‫ܐܠ ܐܬܡܨܝܘ‪ .‬ܒܬܗܪܐ ܘܒܕܘܡܪܐ ܗܘܐ‬ ‫ܼ‬ ‫ܘܡܢ ܕܒܗܠܘ ܡܢ ܿ‬ ‫̈‬ ‫ܕܡܚܝܢ ܗܘܘ ܠ̈ܪܟܫܗܘܢ‪ .‬ܫܡܥܘ ܩܠܗܘܢ ܕܩܕܝܫܐ‬ ‫ܕܒܩܐܠ ܗܢܝܐܐ ܡܙܡܪܝܢ ܘܡܫܒܚܝܢ ܐܠܠܗܐ‪.‬‬ ‫‪ 54‬ܘܦܩܕ ܠܦ̈ܪܫܐ ܕܢܚܬܘܢ ܡܢ ̈ܪܟܫܗܘܢ ܘܢܐܙܠܘܢ ܒ̈ܪܓܠܝܗܘܢ‬ ‫ܣܓܝܐܐ ܕܢܪܗܛܘܢ‪ 27‬ܥܠܝܗܘܢ‪ܿ .‬‬ ‫̈‬ ‫ܗܘ‬ ‫ܘܢܝܬܘܢ ܐܢܘܢ‪ .‬ܟܕ ‪ 352r.1‬ܢܚܬܘ‬ ‫̈‬ ‫ܚܝܐܠ ܕܐܣܪ ܠܗܠܟܬܐ ܕܒܥܝܪܗܘܢ܆ ܐܣܪ ܐܦ ܠܦܣܥܬܐ ܕܝܠܗܘܢ‪.‬‬ ‫ܘܟܕ ܥܠ ܓܒ ܪܟܫܗܘܢ ܩܝܡܝܢ ܗܘܘ‪ .‬ܘܐܠ ܠܡܗܠܟܘ ܡܫܟܚܝܢ‬ ‫ܗܘܘ ܐܦܐܠ ܠܡܪܟܒ‪ 28‬ܡܢܕܪܝܫ‪ .‬ܐܚܕܬ ܕܚܠܬܐ ܪܒܬܐ ܠܡܠܟܐ‬ ‫ܼ‬ ‫ܘܠܟܠܗܘܢ ܕܥܡܗ‪.‬‬ ‫̈‬ ‫ܣܓܝܐܐ [ܘܢܝܬܘܢ ‪ -‬ܕܢܪܗܛܘܢ‬ ‫ܘܟܕ ܢܚܬܘ‬ ‫ܠܡܪܟܒܘ‬

‫‪27‬‬ ‫‪28‬‬

52

THE MARTYRS OF MOUNT BERʾAIN

55. He then ordered the archers who were with him to shoot three arrows in the direction of the cave. Three of them drew their bows and each shot one arrow — and with their arrows they also shot the palms of their hands off their arms, while their arrows turned round in their course and struck their companions.75 Those whose hands had been severed wailed loudly, crying out in pain, as did their companions who had been struck by the arrows. They were also begging the saints to have mercy on them and provide healing for their afflicted state. 56. The glorious three put their heads out of the cave to look, and their beauty appeared like that of brilliant stars. Their father raised his voice amid tears76 and addressed them: “My children, won’t you come to your father? Were you not well brought up and trained in doctrine as part of an excellent education? Didn’t I tell king Shabur about you, so that he might show honour to you in his realm? Why have you denied77 your father, O my beloved children? Why have you rendered all my labours on your behalf fruitless and empty? Why have you made me into a legend and laughing stock throughout the entire Persian Empire?”

For the motif of arrows turning round and striking the aggressor, see Jacob of Serugh, Homily 113 (On Elijah, ed. Bedjan IV, 200; ed. Kaufman, 272–3), where the aggressor is Ahab; it also features in the Acts of Gubralaha and Qazo (ed. Bedjan, AMS II, 154). Compare Procopius, Persian Wars, I.vii.8–9, where some Hephtalite Huns, about to shoot their arrows at a certain holy man named Jacob, found their hands paralyzed and unable to handle their bows; Jacob’s prayers then restore their hands. See also the Introduction, p. xxv. 76 B “bitter tears groaningly.” 77 B “sinned against.” 75

‫‪53‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫̈‬ ‫ܕܐܝܬ ܗܘܘ ܥܡܗ܆ ܕܢܪܡܘܢ ܐܠܦܝ ܡܥܪܬܐ‬ ‫ܠܩܫܬܐ‬ ‫̈‪ 55‬ܘܦܩܕ‬ ‫̈‬ ‫̈‬ ‫ܬܠܬܐ ܓܐ̈ܪܝܢ‪ .‬ܘܡܬܚܘ ܬܠܬܐ ܡܢܗܘܢ ܩܫܬܬܐ ܕܝܠܗܘܢ‪ .‬ܘܫܕܘ‬ ‫̈‬ ‫ܠܦܣܐ‬ ‫ܟܠܚܕ ܡܢܗܘܢ ܚܕ ܓܐܪܐ‪ .‬ܘܥܡ ܓܐ̈ܪܝܗܘܢ ܫܕܘ ܐܦ‬ ‫ܕܐܝܕܝ̈ܗܘܢ ܡܢ ܕ̈ܪܥܝܗܘܢ‪ .‬ܓܐ̈ܪܝܗܘܢ ܕܝܢ ܥܛܦܘ ܠܒܣܬܪܗܘܢ ܘܥܠܘ‬ ‫ܒܚܒ̈ܪܝܗܘܢ‪ .‬ܘܐܝܠܠܘ ܒܩܐܠ ܪܡܐ ܟܕ ܿܒܟܝܢ ܗܘܘ ܗܢܘܢ ܕܐܬܩܛܥܘ‬ ‫ܿ‬ ‫̈‬ ‫ܡܬܟܫܦܝܢ ܗܘܘ‬ ‫ܐܝܕܝܗܘܢ܇ ܥܡ ܗܢܘܢ ܕܐܬܡܚܝܘ ܒܓܐ̈ܪܐ‪ .‬ܘܐܦ ̈‬ ‫̈‬ ‫ܠܩܕܝܫܐ ܕܢܪܚܡܘܢ ܥܠܝܗܘܢ‪ .‬ܘܢܬܠܘܢ ܐܣܝܘܬܐ ܠܟܐܒܝܗܘܢ܀‬ ‫̈‬ ‫‪ 56‬ܘܐܕܝܩܘ ̈‬ ‫ܢܨܝܚܐ ܬܠܬܝܗܘܢ ̈ܪܝܫܝܗܘܢ ܠܒܪ ܡܢ ܡܥܪܬܐ܆‬ ‫ܘܐܬܚܙܝ ܫܘܦܪܗܘܢ ܐܝܟ ̈‬ ‫ܟܘ ܿܟܒܐ ܢܗܝ̈ܪܐ‪ .‬ܘܐܪܝܡ ܐܒܘܗܘܢ ܩܠܗ‬ ‫ܒܒܟܬܐ‪ 29‬ܘܐܡܪ ܠܗܘܢ‪ .‬ܐܠ ܐܬܝܢ ܐܢܬܘܢ ܨܝܕ ܐܒܘܟܘܢ ̈ܒܢܝ܇ ܠܘ‬ ‫ܫܦܝܪ ܐܬܪܒܝܬܘܢ ܘܐܬܪܕܝܬܘܢ ܒܝܘܠܦܢܐ ܘܡܪܕܘܬܐ ܡܝܬܪܬܐ܇ ܐܠ‬ ‫ܐܘܕܥܬ ܡܛܠܬܟܘܢ ܠܫܒܘܪ ܡܠܟܐ ܕܢܝܩܪܟܘܢ ܒܡܠܟܘܬܗ܆ ܠܡܢܐ‬ ‫ܟܦܪܬܘܢ‪ 30‬ܒܐܒܘܟܘܢ ̈ܒܢܝ ̈‬ ‫ܚܒܝܒܐ‪ .‬ܠܡܢܐ ܥܒܕܬܘܢܝܗܝ ܠܥܡܠܝ‬ ‫ܕܒܟܘܢ ܣܪܝܩܐ ܘܣܦܝܩܐ‪ .‬ܠܡܢܐ ܥܒܕܬܘܢܢܝ ܡܬܐܠ ܘܓܘܚܟܐ‬ ‫ܿ‬ ‫ܒܟܠܗ ܡܠܟܘܬ ܦܪܣ܀‬

‫‪ +‬ܡܪܝܪܬܐ ܪܥܘܡܐܝܬ‬ ‫ܐܣܟܠܬܘܢ‬

‫‪29‬‬ ‫‪30‬‬

54

THE MARTYRS OF MOUNT BERʾAIN

57. The glorious ones answered him kindly, saying, “We have another Father whose fatherhood is more excellent than yours; it was He who told us ‘Everyone who does not leave father and mother, and follow me, is not worthy of me.’ 78 As to your telling us about the education and teaching which you gave us, your kind of education is actually harmful to our true life, and we pray that the memory of your teaching may be wiped out from our minds. And as for your telling us about king Shabur and the honour expected from him, we have a King whose realm is even greater than Shabur’s, and whose crown is even more exalted than his: we are servants and worshippers of this King, and not of Shabur, and we hope for honours from our King and our God which are much more glorious and exalted than those of king Shabur. So do you return home now with the force you came with, and wait for six days until king Shabur’s confidant arrives,79 along with the people dispatched with him to you, then you shall come out all together to us. For the day that is pleasing to Christ our God, on which we shall be crowned, is not yet come.” 58. At that moment the men who were crying out from the pain of their wounds shouted to them and their freedom of movement was restored, and they advanced without any difficulty towards their cave, carrying with them their severed hands, while the others came with the arrows embedded in the bones of their legs. 59. The (three) asked them, saying, “Do you believe that Christ the Son of the living God is able to give you healing, one that is easy, not involving drugs or suffering?” 60. They replied, wailing as a result of their wounds, “We will believe anyone who can provide us with a cure, that He is God and that there is no other god.”

78 79

cf. Mt. 10:37. See section 70.

‫‪55‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 57‬ܘܥܢܘ ̈‬ ‫ܢܨܝܚܐ ܒܣܝܡܐܝܬ ܘܐܡܪܘ ܠܗ‪ .‬ܐܝܬ ܠܢ ܐܒܐ ܐܚܪܢܐ‬ ‫ܕܡܝܬܪܐ ܗܝ ܐܒܗܘܬܗ ܡܢ ܕܝܠܟ‪ܿ .‬‬ ‫ܗܘ ܕܐܡܪ ܠܢ܆ ܕܟܠ ܕܐܠ ܿ‬ ‫ܫܒܩ‬ ‫ܿ‬ ‫ܒܬܪܝ ܐܠ ܿܫܘܐ ܠܝ‪ .‬ܘܕܐܡܪܬ ܠܢ ܡܛܠ ܡܪܕܘܬܐ‬ ‫ܐܒܐ ܘܐܡܐ ܘܐܬܐ‬ ‫ܼ‬ ‫ܕܝܘܠܦܢܐ ܕܐܠܦܬܢ‪ .‬ܡܪܕܘܬܟ ܡܣܓܦܢܝܬܐ ‪̈ 352r.2‬‬ ‫ܕܚܝܝܢ ܫ̈ܪܝܪܐ‬ ‫ܐܝܬܝܗ‪ .‬ܘܡܨܠܝܢܢ ܕܢܬܥܛܐ ܥܘܗܕܢܗ ܕܝܘܠܦܢܟ ܡܢ ܪܥܝܢܢ‪ܿ .‬‬ ‫ܿ‬ ‫ܘܗܝ‬ ‫ܕܐܡܪܬ ܠܢ ܡܛܠ ܫܒܘܪ ܡܠܟܐ ܘܐܝܩܪܐ ܕܡܢܗ܆ ܐܝܬ ܠܢ ܡܠܟܐ‬ ‫ܕܪܒܐ ܗܝ ܡܠܟܘܬܗ ܡܢ ܕܫܒܘܪ‪ .‬ܘܡܥܠܝ ܬܓܗ ܡܢ ܕܝܠܗ‪ .‬ܕܗܐ‬ ‫̈‬ ‫ܐܝܬܝܢ ̈‬ ‫ܘܣܓܘܕ ܼܐ ܘܠܘ ܕܫܒܘܪ‪ .‬ܘܐܠܝܩ̈ܪܐ ܕܡܢ ܡܠܟܢ ܘܐܠܗܢ‬ ‫ܥܒܕܐ‬ ‫ܡܣܟܝܢܢ܆ ܕܣܓܝ ܫܒܝܚܝܢ ܘܡܥܠܝܢ ܡܢ ܕܫܒܘܪ ܡܠܟܐ‪ .‬ܐܢܬ‬ ‫ܙܠ ܗܫܐ ܠܒܝܬܟ ܥܡ ܚܝܐܠ ܕܥܡܟ‪ .‬ܘܟܬܪ ̈ܫܬܐ ̈‬ ‫ܝܘܡܝܢ܆ ܥܕܡܐ‬ ‫ܿ‬ ‫ܕܐܬܐ ܓܘܝܐ ܕܫܒܘܪ ܡܠܟܐ‪ .‬ܘܐܝܠܝܢ ܕܐܫܬܕܪܘ ܥܡܗ ܠܘܬܟ܆ ܘܗܝܕܝܢ‬ ‫ܬܐܬܘܢ ܫܘܝܐܝܬ ܠܘܬܢ‪ .‬ܡܛܠ ܕܐܠ ܥܕܟܝܠ ܡܛܝ ܝܘܡܐ ܿ‬ ‫ܕܫܦܪ‬ ‫ܠܡܫܝܚܐ ܠܐܗܢ ܕܒܗ ܢܬܟܠܠ܀‬ ‫ܿ‬ ‫‪ 58‬ܘܡܚܕܐ ܩܪܘ‪ 31‬ܠܘܬܗܘܢ ܠܗܢܘܢ ܿܕܒܟܝܢ ܗܘܘ ܡܢ ܚܫܐ‬ ‫ܕܟܐܒܝܗܘܢ‪ܿ .‬‬ ‫̈‬ ‫ܘܒܗ ܒܫܥܬܐ ܐܫܬܪܝܬ ܗܠܟܬܗܘܢ‪ .‬ܘܐܙܠܘ ܦܫܝܩܐܝܬ‬ ‫ܨܝܕ ܡܥܪܬܗܘܢ܆ ܟܕ ܫܩܝܠܝܢ ܥܡܗܘܢ ܐܠܝ̈ܕܝܗܘܢ ̈‬ ‫ܡܩܛܥܬܐ‪ܿ .‬‬ ‫ܘܗܢܘܢ‬ ‫̈‬ ‫ܕܫܩܝܗܘܢ܀‬ ‫ܐܚ̈ܪܢܐ ܟܕ ܩܒܝܥܝܢ ܓܐ̈ܪܐ ܒܓ̈ܪܡܐ‬ ‫‪ 59‬ܘܫܐܠܘ ܐܢܘܢ ܘܐܡܪܘ ܠܗܘܢ‪ .‬ܡܗܝܡܢܝܬܘܢ ܒܡܫܝܚܐ ܒܪܗ‬ ‫ܕܐܠܗܐ ܚܝܐ‪ :‬ܕܗܘ ܡܨܐ ܠܡܬܠ ܠܟܘܢ ܚܘܠܡܢܐ ܕܠܝܐܠ ܕܐܠ‬ ‫̈‬ ‫ܣܡܡܢܐ ܘܕܐܠ ̈‬ ‫ܚܫܐ܀‬ ‫̈‬ ‫‪ 60‬ܘܥܢܘ ܘܐܡܪܘ ܟܕ ܡܝܠܠܝܢ ܡܢ ܟܐܒܝܗܘܢ‪ .‬ܕܟܠ ܕܡܨܐ‬ ‫ܕܢܬܠ ܠܢ ܐܣܝܘܬܐ ܡܗܝܡܢܝܢܢ ܒܗ܆ ܕܗܘܝܘ ܠܐܗ ܼܐ ܘܠܝܬ ܬܘܒ‬ ‫ܠܐܗ ܐܚܪܝܢ܀‬

‫ܩܪܒܘ‬

‫‪31‬‬

56

THE MARTYRS OF MOUNT BERʾAIN

61. The saints at once stretched out their hands, extracted their arrows painlessly, and restored their severed hands to their places. They made the sign of the cross over their wounds, saying, “In the name of our Lord Jesus Christ, receive your healing.” And they were healed immediately, with no trace of any harm.80 62. The men who had been healed cried out in a loud voice, saying, “We acknowledge you, O Christ, to be the Son of the living God. May all those who deny you be put to shame. Receive us, Lord, we who are lost in our wickedness and are stained with our sins; in Your grace, number us with those who worship You; mingle us among Your associates.” 63. When the king and everyone else heard what had been said, and saw what had happened, they were shaken and filled with great fear. 64. He then gave orders to keep close guard on those who had confessed Christ, to prevent them from going off and getting baptized so as to become Christians. These people, however, were (already) proclaiming out loudly “We are Christians.” 65. Everyone who had seen the power of Christ (working) in His saints, went off one by one, surreptitiously through fear, and they received holy baptism and became Christians. The number of those secretly converted was 780 souls. Subsequently when they were hunted down by the persecutors, they openly confessed and accepted death for Christ’s sake.

80

B omits “with no trace of harm.”

‫‪57‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 61‬ܘܒܪܫܥܬܗ ܦܫܛܘ ܐܝ ̈ܕܝܗܘܢ ܩܕܝ ̈ ܼܫܐ ܘܫܡܛܘ ܓܐ̈ܪܝܗܘܢ ܕܐܠ‬ ‫̈‬ ‫̈‬ ‫ܒܕܘܟܝܬܗܝܢ‪ .‬ܘܐܪܡܝܘ‬ ‫ܡܦܣܩܬܐ‬ ‫ܚܫܐ‪ .‬ܘܣܡܘ ܬܘܒ ܐܝ̈ܕܝܗܘܢ‬ ‫ܪܘܫܡܐ ܕܨܠܝܒܐ ܥܠ ̈‬ ‫ܫܘܡܬܗܘܢ ܘܐܡܪܘ ܠܗܘܢ‪ .‬ܒܫܡܗ ܕܡܪܢ‬ ‫ܡܫܝܚܐ ‪ 352v.1‬ܩܒܠܘ ܚܘܠܡܢܟܘܢ‪ .‬ܘܒܪܫܥܬܗ ܐܬܚܠܡܘ‬ ‫ܝܫܘܥ‬ ‫ܼ‬ ‫‪32‬‬ ‫ܘܗܘܘ ܕܐܠ ܢܟܝܢ ‪.‬‬ ‫‪ 62‬ܘܐܙܥܩܘ ܒܩܐܠ ܪܡܐ ܿܗܢܘܢ ܕܐܬܐܣܝܘ ܘܐܡܪܘ‪ .‬ܡܘܕܝܢܢ ܒܟ‬ ‫ܡܫܝܚܐ ܕܐܢܬ ܗܘ ܒܪܗ ܕܐܠܗܐ ܚܝܐ‪ .‬ܘܢܒܗܬܘܢ ܟܠ ܕܟ݀ܦܪܝܢ ܒܟ‪.‬‬ ‫ܼ‬ ‫̈‬ ‫‪33‬‬ ‫̈‬ ‫̈‬ ‫ܩܒܠ ܠܢ ܡܪܝ ܠܢ ܐܠܒܝܕܝ ܒܪܘܫܥܢ ܘܡܟܬܡܝ ܒܚܛܗܝܢ‪.‬‬ ‫ܘܡܢܝ ܠܢ ܥܡ ̈ܣܓܘܕܝܟ ܒܛܝܒܘܬܟ܆ ܘܚܠܛ ܠܢ ܥܡ ̈‬ ‫ܒܝܬܝܝܟ܀‬ ‫‪ 63‬ܡܠܟܐ ܕܝܢ ܘܟܠܗܘܢ‪ .‬ܟܕ ܫܡܥܘ ܐܝܠܝܢ ܕܐܬܐܡܪ‪ :‬ܘܚܙܘ ܐܝܠܝܢ‬ ‫̈‬ ‫ܕܗܘܝ܆ ܐܬܬܙܝܥܘ ܘܗܘܘ ܒܕܚܠܬܐ ܪܒܬܐ܀‬ ‫ܿ‬ ‫ܠܗܢܘܢ ܕܐܘܕܝܘ‬ ‫‪ 64‬ܗܝܕܝܢ ܦܩܕ ܕܢܐܚܕܘܢ ܐܢܘܢ ܙܗܝܪܐܝܬ‬ ‫ܿ‬ ‫ܿ‬ ‫ܒܡܫܝܚܐ܆ ܕܐܠ ܢܐܙܠܘܢ ܢܥܡܕܘܢ ܘܢܗܘܘܢ ܟ̈ܪܣܛܝܢܐ‪ .‬ܗܢܘܢ ܕܝܢ ܩܥܝܢ‬ ‫ܗܘܘ ܒܩܐܠ ܪܡܐ ܕܟ̈ܪܣܛܝܢܐ ܚܢܢ܀‬ ‫̈‬ ‫‪ 65‬ܟܠܗܘܢ ܕܝܢ ܿܗܢܘܢ ܟܕ ܚܙܘ ܚܝܠܗ ܕܡܫܝܚܐ ܕܒܩܕܝܫܘܗܝ܆‬ ‫ܟܠܚܕ ܡܢܗܘܢ ܐܙܠ ܡܛܫܝܐܝܬ ܡܢ ܕܚܠܬܐ܆ ܘܩܒܠ ܠܥܡܕܐ‬ ‫ܩܕܝܫܐ ܘܗܘܐ ܟܪܝܣܛܝܢܐ‪ܿ .‬‬ ‫ܗܘܝܢ ܗܘܘ ܕܝܢ ܟܠܗܘܢ ܐܝܠܝܢ ܕܐܬܬܠܡܕܘ‬ ‫ܫܒܥܡܐܐ ̈‬ ‫ܟܣܝܐܝܬ܆ ̈‬ ‫ܘܬܡܢܝܢ ̈‬ ‫ܢܦܫܢ‪ .34‬ܘܟܕ ܡܢ ܒܬܪܟܢ ܡܬܬܨܝܕܝܢ‬ ‫ܗܘܘ ܡܢܗܘܢ ܿܕܗܢܘܢ ̈ܪܕܘܦܐ ܘܡܘܕܝܢ ܗܘܘ ܓܠܝܐܝܬ ܘܡܩܒܠܝܢ ܗܘܘ‬ ‫ܡܘܬܐ ܕܚܠܦ ܡܫܝܚܐ‪.‬‬

‫‪ om.‬ܘܗܘܘ ܕܐܠ ܢܟܝܢ‬ ‫ܒܪܘܫܥܗܘܢ‬ ‫ܓܒ̈ܪܝܢ‬

‫‪32‬‬ ‫‪33‬‬ ‫‪34‬‬

58

THE MARTYRS OF MOUNT BERʾAIN

66. Having striven until sunset somehow to approach the cave, but without success, the king earnestly entreated and begged the saints to allow him to approach them, but they did not listen. So he returned home, in accordance with their instructions. His garments were rent and he wept in his deep and bitter feelings. From this time onward the affair was talked about all over the region. 67. Who can describe the thronging crowds of people who hurried to go to the cave of the saints? There were men and women together, old and young, believers and pagans. Just the report of the saints was sufficient to convert whole regions to the faith of Christ! Did anyone with illnesses or grievous81 sicknesses, who hastened to go and catch a glimpse of Christ’s athletes,82 fail to experience the swift disappearance of their sicknesses and illnesses at the mere sight of them? Were there any paralyzed who came83 on their beds, or on beasts of burden to their cave, who did not return home with the use of their feet fully restored?84 Were there any infirm, or people tormented by evil spirits, whose demons did not cry out at their bidding and take flight? Or who, enmeshed in the error of paganism, on seeing all that happened through their hands in the name of Christ, persevered and remained in his paganism?

B omits “grievous.” “Athletes of Christ” is used of martyrs in a few Persian Martyr Acts, e.g. AMS II, 390 (‘Aqebshma), IV, 247, 249 (Saba), whereas “athlete(s)” alone is more common (the usage goes back to IV Macc (e.g. 6:10). 83 B “Were there any who brought paralyzed or lame?” 84 with — restored] B “on foot.” 81 82

‫‪59‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 66‬ܟܕ ܕܝܢ ܥܙܝ ܡܠܟܐ ܥܕܡܐ ܠܡܥ̈ܪܒܝ ܫܡܫܐ‪ :‬ܕܟܒܪ ܡܨܐ‬ ‫ܕܢܬܩܪܒ ܠܘܬ ܡܥܪܬܐ ܘܐܠ ܐܬܡܨܝ‪ :‬ܘܐܦܝܣ ܣܓܝ ܘܐܬܟܫܦ ܠܗܘܢ‬ ‫ܠܩܕܝ̈ܫܐ‪ :‬ܕܢܦܣܘܢ ܠܗ ܕܢܬܩܪܒ ܠܘܬܗܘܢ̈ ܘܐܠ ܫܡܥܘ܆ ܥܛܦ ܠܗ‬ ‫ܐܝܟ ܦܘܩܕܢܗܘܢ ܠܒܝܬܗ‪ .‬ܟܕ ܡܨܪܝܢ ܡܐܢܘܗܝ ܿ‬ ‫ܘܒܟܐ ܒܚܫܐ ܪܒܐ‬ ‫ܡܬܡܠܠܢ ̈‬ ‫̈‬ ‫ܗܘܝ܀‬ ‫ܘܡܪܝܪܐ‪ .‬ܘܡܟܝܠ ܒܟܠܗ ܐܬܪܐ ܗܠܝܢ‬ ‫̈‬ ‫ܣܒܝܣܐ ܕܐܢܫܘܬܐ ܕܓܚܘ ܠܡܐܬܐ ܠܘܬ ܡܥܪܬܗܘܢ‬ ‫‪ 67‬ܠܟܢ̈ܫܐ‬ ‫ܘܕܢܫܐ‪̈ .‬‬ ‫ܕܩܕܝܫܐ܆ ܡܢܘ ܿܣܦܩ ܕܢܐܡܪ‪ .‬ܕ ܓܒ̈ܪܐ ‪ 352v.2‬ܐܟܚܕܐ ̈‬ ‫̈‬ ‫ܕܣܒܐ‬ ‫̈‬ ‫̈‬ ‫ܕܡܗܝܡܢܐ ܘܕܚܢ̈ܦܐ‪ܿ .‬ܣܦܩ ܓܝܪ ܒܠܚܘܕ ܫܡܥܗܘܢ‬ ‫ܘܕܥܠܝܡܐ‪.‬‬ ‫ܕܠܟܐ ܠܬ̈ܪܘܢ ܢܬܠܡܕ ܠܗܝܡܢܘܬܐ ܕܡܫܝܚܐ‪ .‬ܐܝܢܘ ܓܝܪ‬ ‫ܕܩܕܝ̈ܫܐ‬ ‫̈‬ ‫ܕܛܥܝܢ ܗܘܐ ܟܐܒܐ ܘܟܘ̈ܪܗܢܐ ̈‬ ‫ܩܫܝܐ‪ .35‬ܕܐܣܬܪܗܒ ܠܡܐܬܐ ܠܚܙܬܗܘܢ‬ ‫̈‬ ‫ܕܐܬܠܝܛܘܗܝ ܕܡܫܝܚܐ܆ ܘܠܘ ܒܚܙܬܗܘܢ ܒܠܚܘܕ‪ 36‬ܥܪܩܘ ܟܠܗܘܢ‬ ‫̈‬ ‫ܟܐܒܘܗܝ ܘܟܘ̈ܪܗܢܘܗܝ‪ .‬ܐܝܠܝܢ ܡܫ̈ܪܝܐ ܕܐܬܘ‪ 37‬ܒܥ̈ܪܣܬܐ ܘܒܒܥܝ̈ܪܐ‬ ‫ܠܘܬ ܡܥܪܬܗܘܢ‪ .‬ܕܐܠ ܒܪܗܛܐ ܚܠܝܡܐ ܕ̈ܪܓܠܝܗܘܢ‪ 38‬ܦܢܘ ܡܢ‬ ‫̈‬ ‫ܘܡܢܣܝܝ ܡܢ ̈ܪܘܚܐ ̈‬ ‫ܒܝܫܬܐ܆ ܕܠܘ‬ ‫ܨܝܕܝܗܘܢ‪ .‬ܐܝܠܝܢ ܟ̈ܪܝܗܐ‬ ‫ܿ‬ ‫̈‬ ‫ܒܦܘܩܕܢܗܘܢ‪ܿ 39‬ܩܥܝܢ ܗܘܘ ܕܝܘܝܗܘܢ ܘܥܪܩܝܢ ܗܘܘ ܡܢܗܘܢ‪ .‬ܐܘ ܡܢܘ‬ ‫ܕܗܘܝܢ ̈‬ ‫ܘܚܙܐ ܗܘܐ ܠܗܠܝܢ ̈‬ ‫ܕܐܚܝܕ ܗܘܐ ܒܛܘܥܝܝ ܕܚܢܦܘܬܐ ܿ‬ ‫ܗܘܝ‬ ‫ܒܐܝܕܝ̈ܗܘܢ ܒܫܡܗ ܕܡܫܝܚܐ܆ ܘܡܚܡܣܢ ܗܘܐ ܬܘܒ ܠܡܩܘܝܘ‬ ‫ܒܚܢܦܘܬܗ‪.‬‬

‫‪om.‬‬ ‫‪om.‬‬

‫ܘܐܝܬܝܘ ܡܫ̈ܪܝܐ ܘܚܓܝ̈ܪܐ [ܡܫ̈ܪܝܐ ܐܬܘ‬ ‫ܒ̈ܪܓܠܝܗܘܢ [ܒܪܗܛܐ ܚܠܝܡܐ ܕ̈ܪܓܠܝܗܘܢ‬ ‫ܡܢ ܦܘܩܕܢܗܘܢ‬

‫‪35‬‬ ‫‪36‬‬ ‫‪37‬‬ ‫‪38‬‬ ‫‪39‬‬

60

THE MARTYRS OF MOUNT BERʾAIN

68. In the short time during which the saints were made manifest, when they were crowned, the news of them flew like a bird to every region, and from all over the place people smitten with sicknesses rushed to them, as if to a mighty fountain of all kinds of benefits. 69. But why do we toil with the small “cupped handful” 85 of our words to measure the great ocean of the valiant deeds of the athletes of our Lord Jesus Christ? Let us hasten on, now, to approach their glorious crowning. 70. When the sixth day arrived, the confidant who had been sent by king Shabur turned up with the seven vanguards86 who were with him, bearing the king’s letter. Once PWLR had read king Shabur’s letter that had been sent to him, he began to lament and weep. When questioned by them why he was weeping – “Does he not want to give his daughter to Shabur?”,87 he replied saying, “Whence do I have a daughter to give him?” He then related to them all that had happened. They were astonished at what they heard, and said, ‘Come, let us go to the place where they are and take a look at it and listen.’ 71. So they all rode off together with a large number of horsemen — for who was there who was not eager to go and enjoy that glorious sight?

cf. Prov. 30:4. Middle Persian pesh-aspig, “vanguard” (lit. “before the horses”); see Gignoux in C.A. Ciancanglini, Iranian Loanwords in Syriac (Wiesbaden: Reichert, 2008), 233. Outside this text (where it also features in 72, 83 below), it seems that the word is not recorded elsewhere in Syriac. 87 B has “… why you are weeping? He did not want to give them an answer, and they said to him, It is because of your daughter that we have come from Shabur.” 85 86

‫‪61‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 68‬ܒܙܒܢܐ ܙܥܘܪܐ ܕܒܗ ܐܬܓܠܝܘ ܩܕܝ̈ܫܐ ܥܕ‪ 40‬ܐܬܟܠܠܘ܆ ܐܝܟ‬ ‫ܦܪܚܬܐ ܦܪܚ ܛܒܗܘܢ ܒܟܐ ܠܬ̈ܪܘܢ‪ .‬ܘܡܢ ܟܠ ܕܘܟܐ ܿܪܗܛܝܢ ܗܘܘ‬ ‫̈‬ ‫ܡܡܚܝܐ ܘܟ̈ܪܝܗܐ‪ .‬ܐܝܟ ܕܠܘܬ ܡܒܘܥܐ ܪܒܐ ܕܟܠ ܥܘܕ̈ܪܢܝܢ‪.‬‬ ‫ܠܘܬܗܘܢ‬ ‫ܿ‬ ‫‪ 69‬ܐܐܠ ܡܢܐ ̈ܐܠܝܢܢ ܕܒܚܘܦܢܐ ܙܥܘܪܐ ܕܡܠܬܢ ܢܟܝܠ ܠܝܡܐ ܪܒܐ‬ ‫̈‬ ‫ܕܢܨܚܢܝܗܘܢ ܕܐܬܠܝܛܘܗܝ ܕܡܪܢ ܝܫܘܥ ܡܫܝܚܐ܀ ܢܣܬܪܗܒ‬ ‫ܡܟܝܠ ܕܠܘܬ ܟܘܠܠܗܘܢ ܫܒܝܚܐ ܢܬܩܪܒ‪.‬‬ ‫ܕܐܫܬܐ܇ ܘܐܬܐ ܓܘܝܐ ܿ‬ ‫‪ 70‬ܟܕ ܓܝܪ ܡܛܐ ܝܘܡܐ ̈‬ ‫ܗܘ ܕܐܫܬܕܪ ܡܢ‬ ‫̈‬ ‫ܘܫܒܥܐ ̈‬ ‫ܦܝܫܣܦܝܓ ܕܥܡܗ ܥܡ ܐܓܪܬܐ ܕܡܠܟܐ‪.‬‬ ‫ܫܒܘܪ ܡܠܟܐ‪.‬‬ ‫ܘܟܕ ܩܪܐ ܦܘܠܪ ܐܠܓܪܬܐ ܕܡܠܟܐ ܫܒܘܪ ܕܐܫܬܕܪܬ ܠܗ܆ ܫܪܝ‬ ‫ܠܡܝܠܠܘ ܘܠܡܒܟܐ‪ .‬ܘܟܕ ܐܫܬܐܠ ܡܢܗܘܢ ܕܡܛܠ ܡܢܐ ܿܒܟܐ‪.41‬‬ ‫ܐܠ ܿܨܒܐ ܕܢܬܠ ܠܗ ܠܫܒܘܪ ܒܪܬܗ‪42‬܆ ‪ 353r.1‬ܦܢܝ ܠܗܘܢ ܟܕ‬ ‫ܿܐܡܪ ܐܝܡܟܐ ܠܝ ܒܪܬܐ ܕܐܬܠ ܠܗ‪ .‬ܘܟܕ ܐܫܬܥܝ ܠܗܘܢ ܟܠܡܕܡ‬ ‫ܕܗܘܐ܆ ܬܡܗܘ ܥܠ ܡܕܡ ܕܫܡܥܘ ܘܐܡܪܘ ܠܗ‪ .‬ܬܐ ܢܐܙܠ ܠܕܘܟܬܐ‬ ‫ܘܢܚܙܝܗ ܘܢܫܡܥ ܿ‬ ‫ܿ‬ ‫ܿܗܝ ܿ‬ ‫ܡܢܗ‪.‬‬ ‫ܕܒܗ ܐܝܬܝܗܘܢ‬ ‫̈‬ ‫ܣܓܝܐܐ‪ .‬ܡܢܘ ܓܝܪ‬ ‫‪ 71‬ܘܪܟܒܘ ܟܠܗܘܢ ܫܘܝܐܝܬ ܥܡ ܦ̈ܪܫܐ‬ ‫ܿ‬ ‫ܕܐܠ ܡܬܪܓܪܓ ܗܘܐ ܕܢܐܙܠ ܢܬܒܣܡ ܒܚܙܬܐ ܗܝ ܫܒܝܚܬܐ܀‬

‫ܥܕ ܕ ] )ܟܕ ‪ (ms‬ܥܕ‬ ‫‪+‬ܐܢܬ‬ ‫ܠܗܘܢ ܦܬܓܡܐ‪ .‬ܘܐܡܪܘ ܠܗ ܕܡܛܠ ܒܪܬܟ ܐܬܝܢ [ܠܗ ܠܫܒܘܪ ܒܪܬܗ ‪42‬‬ ‫ܠܘܬ ܫܒܘܪ‬ ‫‪40‬‬ ‫‪41‬‬

62

THE MARTYRS OF MOUNT BERʾAIN

72. On arrival at the saints’ cave, they found around about it a large crowd of people. When the king’s vanguards asked them, “What is the reason for your gathering together?” and “What are you looking for here?”, they replied, “We have gathered (to be) with the saints of Christ, and we are seeking from them healing for our illnesses.” 73. They went in through the midst of the great throng as far as the mouth of the cave, where they found (the saints) standing in prayer, with hands outstretched to heaven. The confidant gave them the greeting from Shabur the king, but they did not reply with a single word to him. He was greatly annoyed and said to them “O people worthy of an evil death, do you not accept the greeting of the great king Shabur?” Even so they did not give any reply at all. He then took a stone and threw it at them, but it turned round backwards and hit him on the forehead, smashing into it — whereupon the entire crowd exclaimed with a loud cry “Praise be to Christ for ever and ever, amen!” 74. This confidant — whose name was Gushtazad88 — having had a taste of the might of the saints, bound up his head and kept silent until they had completed their prayer. Once they had finished their prayer they turned towards the whole crowd and said to them, “Peace be with you, healing to your illnesses.” And immediately all the sick who were there received healing, whereupon the whole crowd thundered out with loud voices of renewed praise to God.

He is intended to be the same person as Guhshtazad who is known from the Martyrdom (sections 26–33) and the History of Simeon bar Sabbaʿe (sections 26–35, 50–69, 74; in PS 2); there he is described as a Christian in Shabur’s entourage who denied his faith out of fear, but then repented and was martyred at the same time as Simeon bar Sabbaʿe. In both these his name is explained as meaning “noble of the realm” (bar ḥere d-malkuta; sections 26 and 65 respectively); for the proper etymology of his name, Guhisht-azad, see Gignoux-Jullien, 75 (no. 203c). He also features in passing in the Acts of Martha (AMS II, 238). Another martyr Guhshtazad was from Karka d-Beth Slokh: AMS II, 287–8. 88

‫‪63‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 72‬ܟܕ ܕܝܢ ܡܛܝܘ ܥܕܡܐ ܠܡܥܪܬܗܘܢ ̈‬ ‫ܕܩܕܝܫܐ܆ ܐܫܟܚܘ ܚܕ̈ܪܝ‬ ‫̈‬ ‫ܦܝܫܣܦܓܢ‬ ‫ܡܥܪܬܐ ܟܢܫܐ ܣܓܝܐܐ ܕܐܢܫܘܬܐ‪ .‬ܘܟܕ ܫܐܠܘ ܐܢܘܢ‬ ‫ܕܡܠܟܐ ܕܡܢܐ ܿܗܝ ܥܠܬܐ ܕܟܢܝܫܘܬܟܘܢ ܿ‬ ‫ܘܡܢ ܿܒܥܝܢ ܐܢܬܘܢ ܗܪܟܐ‪.‬‬ ‫ܼ‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫ܘܦܢܝܘ ܗܢܘܢ ̈ܕܟܢܝܫܝܢܢ ܠܘܬ ܩܕܝܫܘܗܝ ܕܡܫܝܚܐ‪ .‬ܘܒܥܝܢܢ ܡܢܗܘܢ‬ ‫ܚܘܠܡܢܐ ܠܟܐܒܝܢ‪.‬‬ ‫ܿ‬ ‫ܠܦܘܡܗ ܕܡܥܪܬܐ܆‬ ‫‪ 73‬ܘܟܕ ܡܨܥܬ ܚܒܨܐ‪ 43‬ܣܓܝܐܐ ܥܠܘ ܥܕܡܐ‬ ‫ܐܫܟܚܘ ܐܢܘܢ ܿܕܩܝܡܝܢ ܒܨܠܘܬ ܼܐ ̈‬ ‫ܘܦܫܝܛܢ ܐܝ̈ܕܝܗܘܢ ܠܫܡܝܐ‪ .‬ܘܝܗܒ‬ ‫ܠܗܘܢ ܓܘܝܐ ܫܠܡܐ ܡܢ ܡܠܟܐ ܫܒܘܪ‪ .‬ܘܐܠ ܦܢܝܘ ܠܗ ܦܬܓܡܐ‪.‬‬ ‫ܘܐܬܒܝܫ ܠܗ ܣܓܝ ܘܐܡܪ ܠܗܘܢ‪ .‬ܐܘ ̈ܫܘܝܝ ܠܡܘܬܐ ܒܝܫܐ‪:‬‬ ‫ܠܫܠܡܐ ܕܡܠܟܐ ܪܒܐ ܫܒܘܪ ܐܠ ܡܩܒܠܝܢ ܐܢܬܘܢ‪ .‬ܗܢܘܢ ܕܝܢ ܐܦܐܠ‬ ‫ܗܟܢܐ ܦܢܝܘ ܠܗ ܡܕܡ‪ .‬ܘܫܩܠ ܗܘܐ ܗܘ ܟܐܦܐ ܘܫܕܐ ܒܗܘܢ‪.‬‬ ‫̈‬ ‫ܐܦܘܗܝ‬ ‫ܗܝܕܝܢ ܥܛܦܬ ܟܐܦܐ ܠܒܣܬܪ ܿܗ܆ ܘܡܚܬܗ ܒܝܬ‬ ‫ܿ‬ ‫ܪܡܐ ܫܘܒܚܐ ܠܡܫܝܚܐ‬ ‫ܘܦܕܥܬܗ‪ .‬ܘܝܒܒ‪ 44‬ܟܠܗ ܗܘ ܟܢܫܐ ܒܩܐܠ ܼ‬ ‫ܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ܀‬ ‫‪ 74‬ܘܟܕ ܫܩܠ ܗܘ ܗܢܐ ܓܘܝܐ ܕܫܡܗ ܗܘܐ ܓܘܫܬܐܙܕ܆‬ ‫ܛܥܡܬܐ ܕܚܝܠܗܘܢ ̈‬ ‫ܕܩܕܝܫܐ܆ ܨܡܕ ܪܫܗ ܘܫܬܩ ܥܕܡܐ ܕܫܠܡܘ‬ ‫ܨܠܘܬܗܘܢ‪ .‬ܘܡܢ ܒܬܪ ܕܫܠܡܘ ܨܠܘܬܗܘܢ ܐܬܦܢܝܘ ܠܘܬ ܟܠܗ ܟܢܫܐ‬ ‫̈‬ ‫ܠܟܐܒܝܟܘܢ‪ .‬ܘܒܪܫܥܬܗ‬ ‫ܘܐܡܪܘ ܠܗܘܢ܇ ܫܠܡܐ ܥܡܟܘܢ‪ .‬ܚܘܠܡܢܐ‬ ‫ܟܠܗܘܢ ܟ̈ܪܝܗܐ ܕܐܝܬ ܗܘܘ ܬܡܢ ‪ 353r.2‬ܩܒܠܘ ܚܘܠܡܢܐ‪ .‬ܘܪܥܡܘ‬ ‫ܟܠܗ ܿ‬ ‫ܗܘ ܟܢܫܐ ܒܩܐܠ ܪܡܐ ܕܬܫܒܘܚܬܐ ܚܕܬܐ ܕܐܠܗܐ܀‬

‫ܟܢܫܐ‬ ‫ܝܗܒ‬

‫‪43‬‬ ‫‪44‬‬

64

THE MARTYRS OF MOUNT BERʾAIN

75. Now Gushtazad suffered from gout89 in his hands and feet, and three fingers of his left hand were withered. 90 His fingers too were at once straightened up and he gave glory to God against his will. 76. The saints called out to him by name, saying to him “Gushtazad!” Astonished at how they knew his name even though they had never set eyes on him, he replied, “Here I am.” The saints then said to him, “We are asking you to speak the truth to us, if you are willing to do so: is God or man great?” He replied, “Without any doubt God is great.” They went on: “Why then were you angry when we were speaking with God in prayer and we did not accept from you the greeting of Shabur, who is a human being, just like everyone else?” He was silent and gave them no reply. 77. Gushtazad91 then said to them, “I have a message from the king to tell you in secret; bid the people keep away from the cave.” The glorious ones gave orders to the entire crowd, “Let no one stand around the cave.” So there remained just their father and the king’s envoys.

The Greek loanword is variously spelled podagra or potagra. This is the disease attributed to king Abgar of Edessa (Doctrina Addai, ed. Phillips, 7; Eusebius H.E. I.13.18(17); Acts of Mari (#2), and later tradition also attributed to Constantine (Chron. Anon. ad annum 1234, II, 45). 90 B adds “for thirteen years, and they could not be extended.” Perhaps this has fallen out of the text through homoioteleuton in Add. 12,174. 91 B “Behshtazad” (!). 89

‫‪65‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܓܘܫܬܐܙܕ ܐܝܬ ܗܘܐ ܠܗ ܟܐܒܐ ܕܦܛܓ̈ܪܐ ܒܐܝ̈ܕܘܗܝ‬ ‫‪ 75‬ܗܘ ܕܝܢ ̈‬ ‫̈‬ ‫̈ ‪45‬‬ ‫̈‬ ‫ܘܒ̈ܪܓܠܘܗܝ‪ .‬ܘܬܠܬ ܨܒܥܬܐ ܕܐܝܕܗ ܕܣܡܐܠ ܝܒܝܫܢ ܗܘܝ ‪ .‬ܘܡܚܕܐ‬ ‫̈‬ ‫ܐܬܦܫܛܝ ܨܒܥ̈ܬܗ‪ .‬ܘܫܒܚ ܐܠܠܗ ܼܐ ܟܕ ܐܠ ܿܨܒܐ‪.‬‬ ‫ܐܦ ܕܝܠܗ‬ ‫‪ 76‬ܘܩܪܐܘܘܗܝ ܼܗܢܘܢ ̈‬ ‫ܩܕܝܫܐ ܒܫܡܗ ܘܐܡܪܘ ܠܗ‪ .‬ܓܘܫܬܐܙܕ‪.‬‬ ‫ܘܬܡܗ ܕܐܝܟܢܐ ܡܦܣܝܢ ܒܫܡܗ ܟܕ ܐܠ ܚܙܐ ܠܗܘܢ‪ .‬ܘܐܡܪ ܗܐ‪ .‬ܘܟܕ‬ ‫ܐܡܪܘ ܠܗ ܩܕܝ̈ܫܐ‪ .‬ܡܫܐܠܝܢܢ ܠܟ ܕܝܢ ܕܬܐܡܪ ܠܢ ܫܪܪܐ ܐܢ ܿܨܒܐ‬ ‫ܐܢܬ‪ .‬ܠܐܗܐ ܪܒ ܐܘ ܒܪܢܫܐ‪ .‬ܘܦܢܝ ܠܗܘܢ ܕܐܠܗܐ ܪܒ ܕܐܠ ܦܘܠܓ‪.‬‬ ‫ܘܐܡܪܘ ܠܗ‪ .‬ܕܥܠ ܡܢܐ ܠܡ ܐܬܚܡܬܬ ܟܕ ܥܡ ܠܐܗܐ ܡܡܠܠܝܢ‬ ‫ܗܘܝܢ ܒܨܠܘܬܐ‪ :‬ܘܐܠ ܩܒܠܢ‪ 46‬ܡܢܟ ܫܠܡܐ ܕܫܒܘܪ ܕܐܝܬܘܗܝ ܒܪܢܫܐ‬ ‫ܐܝܟ ܟܠܗܘܢ ̈‬ ‫ܒܢܝܢܫܐ‪ .‬ܗܘ ܕܝܢ ܫܬܩ ܘܡܕܡ ܐܠ ܦܢܝ ܠܗܘܢ܀‬ ‫‪ 77‬ܗܝܕܝܢ ܐܡܪ ܠܗܘܢ ܓܘܫܬܐܙܕ‪ .‬ܐܝܬ ܠܝ ܡܠܬܐ ܕܡܠܟܐ‬ ‫ܕܐܡܪ ܠܟܘܢ ܟܣܝܐܝܬ‪ .‬ܦܩܘܕܘ ̈‬ ‫ܐܠܢܫܐ ܕܢܪܚܩܘܢ ܡܢ ܡܥܪܬܐ‪ .‬ܘܦܩܕܘ‬ ‫̈‬ ‫ܢܨܝܚܐ ܠܟܢܫܐ ܟܠܗ܆ ܕܐܢܫ ܐܠ ܢܩܘܡ ܚܕ̈ܪܝ ܡܥܪܬܐ‪ .‬ܘܦܫ ܒܠܚܘܕ‬ ‫ܐܒܘܗܘܢ ܿ‬ ‫ܘܗܢܘܢ ܕܐܫܬܕܪܘ ܡܢ ܡܠܟܐ‪.‬‬

‫‪ +‬ܒܡܬܚܐ ܕܬܠܬܥܣܪܐ ܫܢ̈ܝܢ ܘܐܠ ܡܬܦܫܛܢ ܗܘܝ‬ ‫ܘܡܩܒܠܝܢ ܗܘܝܢ [ܘܐܠ ܩܒܠܢ‬

‫‪45‬‬ ‫‪46‬‬

66

THE MARTYRS OF MOUNT BERʾAIN

78. Gushtazad began to address them, “You are aware of the powerful king Shabur and of his mighty realm, and of the slaughter (lit. sword) he has effected among the Christians, and is still effecting it each day. (Now) because he has heard how well you have been educated in the Magian teaching, it has pleased him to confer great honours upon you in his realm, and to take in marriage your sister. To this end I have been sent to convey her to the king92 in honour. Only the following is required: that you abandon this error into which you have been caught up.93 All that is glorious and excellent has been prepared for you by the king. What have you got to say in reply to all this?” 79. Adarparwa said to him in answer, “It is proper that each one of us should give a reply for himself. Therefore I will reply for my own self, while my brother and sister know (what they will say). My king and my Lord and my God is Christ. The smallest of his94 glorious and exalted gifts which he will grant to me — and I have received it (already) here — even the least whiff of them your king Shabur with all his glory cannot attain. And here on your own person are two true witnesses95 to my words: the bruise on your forehead, and your fingers that have been straightened; you should be persuaded by them.96 But you should know that you are going to endure death97 on behalf of this ‘error,’ as you call it. As for my brother and sister, let them speak for themselves.”

to the king] B “as queen.” B “have gone astray.” 94 B “And a small pledge of his.” 95 Cf. John 8:17. 96 B “you should be subjected” (sic!). 97 B “I am about to endure much.” 92 93

‫‪67‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 78‬ܘܫܪܝ ܓܘܫܬܐܙܕ ܕܢܐܡܪ ܠܗܘܢ‪ .‬ܕܐܢܬܘܢ ܿܝܕܥܝܢ ܐܢܬܘܢ‬ ‫ܠܡܠܟܐ ܬܩܝܦܐ ܫܒܘܪ ܘܐܠܘܚܕܢܗ ܥܫܝܢܐ‪ .‬ܘܕܐܝܕܐ ܚܪܒܐ ܥܒܕ‬ ‫ܒܟ̈ܪܣܛܝܢܐ ܘܗܐ ܟܠܝܘܡ ܿ‬ ‫ܥܒܕ‪ .‬ܡܛܠ ܕܫܡܥ ܥܠܝܟܘܢ ܕܪܒܬ‬ ‫ܼ‬ ‫ܐܬܪܕܝܬܘܢ ܒܝܘܠܦܢܐ ܕܡܓܘܫܘܬܐ܆ ܫܦܪ ܠܗ ܕܢܝܩܪܟܘܢ ܐܝܩ̈ܪܐ‬ ‫ܿ‬ ‫ܢܣܒܝܗ ܠܗ ̈‬ ‫ܒܢܫܐ‪ .‬ܘܗܐ ܐܫܬܕܪܬ‬ ‫̈ܪܘܪܒܐ ܒܡܠܟܘܬܗ܆ ܘܠܚܬܟܘܢ‬ ‫ܿ‬ ‫‪47‬‬ ‫ܐܢܐ ܕܐܘܒܠܝܗ ܒܐܝܩܪܐ ܐܝܟ ܕܠܡܠܟܐ ‪ .‬ܘܒܠܚܘܕ ܗܕܐ ܗܝ ‪353v.1‬‬ ‫ܿ‬ ‫ܕܚܣܝܪܐ‪ .‬ܕܠܗܕܐ ܛܘܥܝܝ ܕܐܬܬܚܕܬܘܢ‪ܿ 48‬‬ ‫ܬܫܒܩܘܢܗ܆ ܘܗܐ‬ ‫ܒܗ‬ ‫ܟܠܡܕܡ ܕܫܒܝܚ ܘܡܝܬܪ‪ 49‬ܡܛܝܒ ܠܟܘܢ ܡܢ ܡܠܟܐ‪ .‬ܡܢܐ‬ ‫ܡܦܢܝܢ ܐܢܬܘܢ ܥܠ ܗܠܝܢ ܕܐܬܐܡܪ܀‬ ‫‪ 79‬ܥܢܐ ܐܕܘܪܦܪܘܐ ܘܐܡܪ ܠܗ܆ ܟܠܚܕ ܡܢܢ ܚܠܦ ܢܦܫܗ ܙܕܩ‬ ‫ܕܢܬܠ ܦܬܓܡܐ‪ .‬ܘܥܠ ܗܕܐ ܚܠܦ ܢܦܫܝ ܡܦܢܐ ܐܢܐ ܦܬܓܡܐ‪.‬‬ ‫̈‬ ‫ܐܚܝ ܕܝܢ ܗ ܼܢܘܢ ܿܝܕܥܝܢ‪ .‬ܡܠܟܐ ܕܝܢ ܕܝܠܝ ܘܡܪܝ ܘܐܠܗܝ ܡܫܝܚܐ‬ ‫̈‬ ‫̈‬ ‫ܫܒܝܚܬܐ ܘܡܥܠܝ̈ܬܐ ܕܥܬܝܕ‬ ‫ܕܡܘܗܒܬܗ‬ ‫ܗܘ‪ .‬ܘܕܗܢܐ‪ 50‬ܙܥܘܪܐ‬ ‫ܕܢܬܠ ܠܝ܆ ܘܗܐ ܩܒܠܬ ܡܢ ܗܪܟܐ‪ .‬ܕܐܦܐܠ ܠܗܘܦܐ ܙܥܘܪܐ ܕܝܠܗܝܢ‬ ‫ܡܫܟܚ ܫܒܘܪ ܡܠܟܟ ܘܟܠܗ ܫܘܒܚܗ ܕܢܡܛܐ‪ .‬ܘܬ̈ܪܝܢ ̈‬ ‫ܣܗܕܐ ܫ̈ܪܝܪܐ‬ ‫̈‬ ‫ܕܡܠܬܝ ܗܐ ܒܩܢܘܡܟ‪ .‬ܫܘܡܬܐ ܕܒܝܬ ̈‬ ‫ܘܨܒܥܬܟ‬ ‫ܥܝܢܝܟ‬ ‫ܕܐܬܦܫܛܝ‪ܿ .‬‬ ‫̈‬ ‫ܘܙܕܩ ܠܟ ܕܬܬܦܝܣ‪ 51‬ܠܗܘܢ‪ .‬ܒܪܡ ܕܝܢ ܕܥ܆ ܕܚܠܦ‬ ‫ܗܕܐ ܛܘܥܝܝ ܕܩܪܝܬ ܡܘܬܐ ܥܬܝܕ ܐܢܬ‪ 52‬ܠܡܣܝܒܪܘ‪̈ .‬‬ ‫ܐܚܝ ܕܝܢ‪.‬‬ ‫ܗ ܼܢܘܢ ܚܠܦ ܢܦܫܗܘܢ ܢܐܡܪܘܢ‪.‬‬

‫ܕܠܡܠܟܬܐ‬ ‫ܕܛܥܝܬܘܢ‬ ‫ܘܡܥܠܝ‬ ‫ܘܪܗܒܘܢܐ‬ ‫ܕܬܫܬܥܒܕ‬ ‫ܕܩܪܝܬܢܝ‪ :‬ܣܓܝ ܥܬܝܕ ܐܢܐ [ܕܩܪܝܬ ܡܘܬܐ ܥܬܝܕ ܐܢܬ‬

‫‪47‬‬ ‫‪48‬‬ ‫‪49‬‬ ‫‪50‬‬ ‫‪51‬‬ ‫‪52‬‬

68

THE MARTYRS OF MOUNT BERʾAIN

80. Mihrnarse spoke up and said, “I am the least of Christ’s worshippers: let your king with his crown come and perform what Christ our Lord has done at the hands of me, the least of all His associates. Who of all the world’s kings and potentates has ever done what the Son of the living God has done in the world? Who of all those who hold worldly authority98 has given such power to his subjects, so that with authoritative words they can heal all kinds of sicknesses and diseases, in the way that Christ has granted to those who believe in His name? So as not to make a long speech to you, (I inform you) that I am a Christian, a worshipper and servant of Christ unto eternity; I have no other king, lord, or god. You too will reject Shabur’s realm and confess the dominion of Christ. What you have heard is my (reply); now let our sister speak on behalf of herself.” 81. So they asked their sister, and said to her, “What are you going to say in reply?”

The phrase “worldly authority” features in a number of East Syriac texts, e.g. History of Simeon b. Sabbaʿe, PS 2, cols 794, 847; Acts of Grigor (ed. Bedjan), 364, Synodicon Orientale, 102, 222; Ishoʿyahb III, Letters, 268. 98

‫‪69‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܕܣܓܘܕܘܗܝ ܕܡܫܝܚܐ‪.‬‬ ‫‪ 80‬ܥܢܐ ܡܝܗܪܢܪܣܐ ܘܐܡܪ‪ .‬ܐܢܐ ܐܢܐ ܙܥܘܪܐ‬ ‫ܢܐܬܐ ܡܠܟܟ ܥܡ ܬܓܗ܆ ܘܢܣܥܘܪ ܿ‬ ‫̈‬ ‫ܗܘ ܡܐ ܕܡܫܝܚܐ ܡܪܢ ܒܐܝܕܝܐ‬ ‫ܕܝܠܝ ܒܨܝܪܐ ܕܟܠܗܘܢ ̈‬ ‫ܒܝܬܝܘܗܝ ܣܥܪ‪ܿ .‬ܡܢ ܡܢ ܟܠܗܘܢ ̈ܡܠܟܐ‬ ‫ܘܫܠܝܛܢܐ ܕܥܠܡܐ ܣܥܪ ܡܡܬܘܡ‪ܿ .‬‬ ‫̈‬ ‫ܗܘ ܡܐ ܕܣܥܪ ܒܪܗ ܕܐܠܗܐ‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫ܝܗܒ‬ ‫ܚܝܐ ܒܥܠܡܐ‪ .‬ܡܢ ̈ܡܢ ܟܠܗܘܢ ܐܚܝܕܝ ܫܘܠܛܢܐ ܥܠܡܢܝܐ܆ ̈‬ ‫ܗܢܐ ܚܝܐܠ ܠܡܫܥܒܕܘܗܝ‪ .‬ܕܒܡܠܬܐ ܡܫܠܛܬܐ ܢܐܣܘܢ ܟܐܒܐ‬ ‫̈‬ ‫ܡܫܚܠܦܐ‪ .‬ܐܝܟ ܡܐ ܕܝܗܒ ܗܘ ܡܫܝܚܐ ܠܡܗܝ̈ܡܢܝ‬ ‫ܘܟܘ̈ܪܗܢܐ‬ ‫ܒܫܡܗ‪ .‬ܘܕܐܠ ܐܣܓܐ ܠܟ ܡܠܬܐ܆ ܟܪܝܣܛܝܢܐ ܘܣܓܘܕܐ ܘܥܒܕܐ‬ ‫ܕܡܫܝܚܐ ܐܝܬܝ ܠܥܠܡ ܘܠܝܬ ܠܝ ܿܡܠܟܐ ܘܡܪܐ ܘܐܠܗܐ ܐܚܪܢܐ‪.‬‬ ‫ܘܐܦ ܐܢܬ ܥܬܝܕ ܐܢܬ ܠܡܟܦܪ ܒܡܠܟܘܬܗ‬ ‫‪ 353v.2‬ܕܫܒܘܪ܆‬ ‫̈‬ ‫ܘܠܡܘܕܝܘ ܒܡܪܘܬܗ ܕܡܫܝܚܐ‪ .‬ܕܝܠܝ ܕܝܢ ܗܠܝܢ ܐܢܝܢ ܕܫܡܥܬ‪.‬‬ ‫ܿ‬ ‫ܢܦܫܗ ܬܐܡܪ‪.‬‬ ‫ܚܬܢ ܕܝܢ ܗܝ ܚܠܦ‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫ܘܫܐܠܘܗ ܠܚܬܗܘܢ ܘܐܡܪܘ ܠܗ‪ .‬ܐܢܬܝ ܡܢܐ ܐܡܪܐ ܐܢܬܝ‬ ‫‪81‬‬ ‫ܦܘܢܝ ܦܬܓܡܐ‪.‬‬

70

THE MARTYRS OF MOUNT BERʾAIN

82. The glorious Mahdukht(y)99 then spoke up: “To women meekness, modesty and silence are appropriate at all times and in every matter, above all in the presence of honourable men. But when the reply is on behalf of the faith, then speech is more praiseworthy than silence, 100 and when unabashed courage is better than a sense of shame that engenders sins, and at a time when ‘Life’ is being distributed, lest someone’s life be snatched away by others and so he ends up dead — for this reason I too was imagining that my brothers’ reply would indicate my own mind, but since my brothers saw fit for each to give a reply for his own part, it is all the more right that I should do so too, seeing that you are asserting that you came here for my sake, and you are eager to hear from me what my own intention is.

In modern times Mahdukht is particularly honoured in Araden, where a church is dedicated to her, and a pilgrimage is held on 12th January: see Fiey, “Sanctuaires et villages syriaques orientaux de la vallée de la Sapna (Kurdistan iraquien),” Le Muséon 102 (1989): 51–54, who mentions (note 48) that there are Arabic and Soureth translations of her martyrdom; he also lists some manuscripts written in the church dedicated to her. 100 Possibly a reminiscence of Ephrem, Nisibene Hymns, 50:1–2, “I will confess while I exist, and not be as though I did not exist; I will confess while I live, and not be someone dead during my lifetime.” 99

‫‪71‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫ܠܢܫܐ ܓܝܪ ܡܟܝܟܘܬܐ‬ ‫‪ 82‬ܥܢܬ ܢܨܝܚܬܐ ܡܗܕܘܟܬܝ ܘܐܡܪܬ‪.‬‬ ‫ܘܟܢܝܟܘܬܐ ܘܫܬܩܐ ܦܐܐ ܠܗܝܢ ܒܟܠܙܒܢ ܘܒܟܠ ܣܘܥܪܢ‪.‬‬ ‫ܘܝܬܝܪܐܝܬ ܩܕܡ ܓܒ̈ܪܐ ܡܝܩ̈ܪܐ‪ .‬ܐܐܠ ܒܦܘܢܝ ܦܬܓܡܐ ܕܚܠܦ‬ ‫ܗܝܡܢܘܬܐ܆ ܡܩܠܣ ܡܡܠܐܠ ܝܬܝܪ ܡܢ ܫܬܩܐ‪ .‬ܘܠܒܝܒܘܬܐ ܘܐܠ‬ ‫̈‬ ‫̈‬ ‫ܕܚܝܐ‬ ‫ܚܛܗܐ‪ .‬ܘܒܙܒܢܐ‬ ‫ܟܘܚܕܐ܆ ܝܬܝܪ ܡܢ ܒܗܬܬܐ ܿܒܪܝܬ‬ ‫ܡܬܦܠܓܝܢ‪ .‬ܕܐܠ ܢܬܚܛܦܘܢ ̈‬ ‫ܚܝܘܗܝ ܕܐܢܫ ܡܢ ܐܚ̈ܪܢܐ܆ ܘܗܘ ܢܫܪܟ‬ ‫ܠܡܘܬܐ‪ .‬ܘܥܠ ܗܕܐ ܐܦ ܐܢܐ ܿܪܢܝܐ ܗܘܝܬ‪ .‬ܕܡܢ ܦܘܢܝ ܦܬܓܡܐ‬ ‫̈‬ ‫ܕܐܚܝ܆ ܢܘܕܥ‪ 53‬ܗܘ ܐܦ ܪܥܝܢܝ ܕܝܠܝ‪ .‬ܐܐܠ ܡܛܠ ܕܫܦܪ ̈‬ ‫ܐܠܚܝ‬ ‫ܕܟܠܚܕ ܡܢܢ ܚܠܦ ܢܦܫܗ ܢܦܢܐ ܦܬܓܡܐ܆ ܝܬܝܪܐܝܬ ܠܝ ܿܙܕܩ ܗܕܐ‬ ‫ܠܡܥܒܕ‪ .‬ܕܐܝܟ ܕܗܐ ܿܐܡܪܝܢ ܐܢܬܘܢ܇ ܡܛܠܬܝ ܗܘܬ ܡܐܬܝܬܟܘܢ‪.‬‬ ‫ܘܪܓܝܓܝܢ ܐܢܬܘܢ ܕܬܫܡܥܘܢ ܡܢܝ ܕܡܢܘ ܨܒܝܢܝ‪.‬‬

‫ܝܕܝܥ‬

‫‪53‬‬

72

THE MARTYRS OF MOUNT BERʾAIN

Listen then to what I have to say: from whom and to whom do you mean when you tell me that I should go from light to darkness, from sweet to bitter, from Him who is good to him who is bad, from life to death, from Christ, the sweet pleasant fragrance, 101 to the foul smell of Shabur, who smells both inside and out, from the glorious immortal Bridegroom102 who in His grace has betrothed me to Himself, to the mortal one of dust103 during whose very life the worms (already) are squirming, and at whose death maggots are his portion. You are telling me to come down from heaven to earth, from God to man. Far be it from me that I should abandon my spiritual companionship with Christ my Lord and my God, to whom I have clung with my soul in love and true faith, and that I should go to union104 with king Shabur.” “You should know that your very own head will be severed by the sword at the order of king Shabur, on account of faith in Christ: blessed are you, seeing that you are going to be held worthy of the heavenly blessings!” “Now you have heard what I have to say, so write it down and inform your lord of our intentions and our words. Neither you nor your king, however much he wants to, is able to force us to depart from this abode which our Lord in His grace has given us.”

For Christ as “fragrance,” see Ephrem, Nisibene Hymns, 50:10 “living Fragrance who gives Life to all” (riḥa ḥayya d-maḥḥe kol). For the imagery of fragrance, see especially S.A. Harvey, Scenting Salvation. Ancient Christianity and the Olfactory Imagination (Berkeley: University of California Press 2006), passim, but esp. 132–3. 102 The title “glorious Bridegroom” is already found in Aphrahat, Dem.6.1, and Narsai (ed. Mingana), I, 278; II, 157. 103 B has “the heavenly and glorious Bridegroom, to the one of dust.” 104 B “crazed union.” 101

‫‪73‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܫܡܥܘ ܐܦ ܡܢܝ‪ .‬ܡܢ ܨܝܕ ܿܡܢ ܘܠܘܬ ܿܡܢ ܿܐܡܪܝܢ ܐܢܬܘܢ ܠܝ ܕܐܙܠ‪.‬‬ ‫ܡܢ ܢܘܗܪܐ ܠܘܬ ܚܫܘܟܐ܇ ܘܡܢ ܚܠܝܐ ܠܘܬ ܡܪܝܪܐ܇ ܘܡܢ ܛܒܐ ܠܘܬ‬ ‫ܒܝܫܐ‪ :‬ܘܡܢ ̈‬ ‫ܚܝܐ ܠܘܬ ܡܘܬܐ‪ :‬ܘܡܢ ܨܝܕ ܡܫܝܚܐ ܪܝܚܐ ܗܢܝܐܐ‬ ‫ܣܪܝܐ ܫܒܘܪ܇ ܕܣܪܐ ܓܘܗ ܥܡ ܒܪܗ܆ ܘܡܢ‬ ‫ܘܒܣܝܡܐ‪ :‬ܠܘܬ ܪܝܚܐ ܿ‬ ‫ܕܠܗ ܗܘ ܡܟܪܢܝ ܒܛܝܒܘܬܗ܇ ܨܝܕ‬ ‫ܨܝܕ‬ ‫ܚܬܢܐ ܫܒܝܚܐ ܕܐܠ ̈ܡܐܬ‪̈ :‬‬ ‫‪55‬‬ ‫‪54‬‬ ‫ܡܝܘܬܐ ܘܥܦܪܢܐ܇ ܕܒܚܝܘܗܝ ܬܘܠܥܐ ̈ܪܚܫܢ ܇ ܘܒܡܘܬܗ ܪܡܬܐ‬ ‫ܡܢܬܗ‪ .‬ܡܢ ܫܡܝܐ ܐܠܪܥܐ ܿܐܡܪܝܢ ܐܢܬܘܢ ܠܝ ܕܐܚܘܬ‪ .‬ܘܡܢ ܠܐܗܐ‬ ‫ܠܘܬ ܒܪܢܫܐ܆ ܚܣ ‪ 354r.1‬ܠܝ ܕܐܫܒܘܩ ܫܘܬܦܘܬܝ ܪܘܚܢܝܬܐ‬ ‫ܕܠܘܬ ܡܫܝܚܐ ܡܪܝ ܘܐܠܗܝ‪ .‬ܕܠܗ ܐܬܢܩܦܬ ܒܚܘܒܐ ܕܢܦܫܝ‬ ‫ܘܒܗܝܡܢܘܬܐ ܫܪܝܪܬܐ܆ ܘܐܙܠ ܨܝܕ ܢܩܦܐ‪ 56‬ܕܫܒܘܪ ܡܠܟܐ‪ .‬ܗܘܝܬ‬ ‫ܿܝܕܥ܆ ܕܐܦ ܪܫܟ ܕܝܠܟ ܒܣܝܦܐ ܡܬܦܣܩ ܡܢ ܦܘܩܕܢܗ ܕܫܒܘܪ‬ ‫ܕܠܛܘܒܐ ̈‬ ‫̈‬ ‫ܫܡܝܢܐ‬ ‫ܡܠܟܐ‪ .‬ܚܠܦ ܗܝܡܢܘܬܐ ܕܒܡܫܝܚܐ‪ .‬ܘܛܘܒܝܟ‬ ‫ܡܫܬܘܐ ܐܢܬ‪ .‬ܗܐ ܫܡܥܬܘܢ ܐܦ ܡܢܝ‪ .‬ܟܬܘܒܘ ܗܟܝܠ ܘܐܘܕܥܘ‬ ‫ܨܒܝܢܝܢ ̈‬ ‫̈‬ ‫ܘܡܠܝܢ ܠܡܪܟܘܢ‪ .‬ܒܩܛܝܪܐ ܓܝܪ ܠܡܫܢܝܘܬܢ‪ 57‬ܡܢ ܒܝܬ‬ ‫ܡܥܡܪܐ ܗܢܐ ܕܝܗܒ ܠܢ ܡܪܢ ܒܛܝܒܘܬܗ܆ ܐܠ ܐܢܬܘܢ ܡܨܝܢ ܐܢܬܘܢ‬ ‫ܐܦܐܠ ܡܠܟܟܘܢ ܐܢ ܢܨܒܐ܀‬

‫ܚܬܢܐ ܫܡܝܐ ܘܫܒܝܚܐ ‪ :‬ܠܘܬ ܥܦܪܢܐ [ܚܬܢܐ ‪ -‬ܡܝܘܬܐ‬ ‫̈ܪܚܫܐ ̈‬ ‫ܘܬܘܠܥܐ ܪܦܬܝܢ‬ ‫‪ +‬ܦܩܪܐ‬ ‫ܐܠ ܡܫܟܚܝܬܘܢ ܡܫܢܝܬܘܢ ܠܢ‬

‫‪54‬‬ ‫‪55‬‬ ‫‪56‬‬ ‫‪57‬‬

74

THE MARTYRS OF MOUNT BERʾAIN

83. When they learnt that they would not be able to seize them by force, they immediately wrote down what each of them had said. He sent it by the vanguards to king Shabur. 84. On reading what had been written to (or: by) him, he flew into a great rage, giving a mighty roar like that of a raving lion that has just tasted human blood. He then wrote a letter and sent it to PWLR their father and to Gushtazad his confidant. In it was written: “How could you listen to such abuse of our majesty and not immediately put an end to those who abuse us? Or how did you fail to fetter those sorcerers and bring them to our presence to die evil deaths? Since you have written to say that it is through some act of sorcery which they have learnt that no one can harm them, I have accordingly sent the chief sorcerer, along with two other sorcerers, to overpower them. Have them bound and bring them to our presence. But if even the chief sorcerer is unable to subdue them, kill them where they are, burn their bodies in fire and throw the remains in the river so that they cannot be honoured by those who follow their teaching. Investigate who made them Christians, so that he too may be arrested and crucified in a conspicuous place.” 85. This letter, which had been sent by the hands of that sorcerer and his associates, arrived on Saturday the 5 th,105 the twelfth day after the discovery of the glorious ones.

B omits “Saturday,” in which case “fifth” might be intended as “Thursday” (their martyrdom would then have been on a Sunday). With either reading it is hard to see how this information is meant to fit with the other chronological data that is given (sections 37–9, 47, 57, 85, 92, 94, 110). 105

‫‪75‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 83‬ܘܟܕ ܝܠܦܘ ܕܐܠ ܡܫܟܚܝܢ ܠܡܐܚܕ ܐܢܘܢ ܒܩܛܝܪܐ܆ ܟܬܒܘ‬ ‫ܒܪܫܥܬܗ ܟܠܡܕܡ ܕܐܡܪܘ ܚܕ ܚܕ ܡܢܗܘܢ‪ .‬ܘܫܕܪ ܒܝܕ ̈‬ ‫ܦܝܫܣܦܓ‬ ‫ܠܡܠܟܐ ܫܒܘܪ‪.‬‬ ‫‪ 84‬ܗܘ ܕܝܢ ܟܕ ܩܪܐ ܐܠܝܠܝܢ ܕܐܬܟܬܒ ܠܗ‪ .‬ܐܬܚܡܬ ܚܡܬܐ‬ ‫ܪܒܬܐ‪ .‬ܘܢܗܡ ܒܩܠܗ ܥܫܝܢܐ ܐܝܟ ܐܪܝܐ ܣܪܘܚܐ ܡܛܥܡ ܒܕܡܐ ܕܐܢܫܐ‪.‬‬ ‫ܘܟܬܒ ܐܓܪܬܐ ܘܫܕܪ ܠܦܘܠܪ ܐܒܘܗܘܢ ܘܠܓܘܫܬܐܙܕ ܓܘܝܐ‬ ‫ܕܝܠܗ܆ ܘܟܬܝܒ ܿ‬ ‫ܒܗ‪ .‬ܕܐܝܟܢܐ ܫܡܥܬܗܘܢ ܗܢܐ ܟܠܗ ܨܥܪܐ‬ ‫ܕܡܠܟܘܬܢ‪ .‬ܘܐܠ ܐܘܒܕܬܘܢ ܒܪܫܥܬܗ ܠܡܨܥ̈ܪܢܝܢ‪ .‬ܐܘ ܐܝܟܢ ܐܠ ܐܣܪܬܘܢ‬ ‫̈‬ ‫ܕܒܡܘܬܐ ̈‬ ‫ܒܝܫܐ ܢܡܘܬܘܢ‪.‬‬ ‫ܠܚ̈ܪܫܐ ܿܗܢܘܢ ܘܐܝܬܝܬܘܢ ܐܢܘܢ ܠܩܕܡܝܢ܆‬ ‫ܐܐܠ ܡܛܠ ܕܟܬܝܒ ܠܟܘܢ ܕܒܐܘܡܢܘܬܐ ܕܚܪܫܘܬܐ ܕܝܠܝܦܝܢ܇ ܐܠ ܐܢܫ‬ ‫ܡܫܟܚ ܕܢܟܐ ܐܢܘܢ‪ .‬ܗܐ ܫܕܪܬ ܠܪܫܐ ܕܚ̈ܪܫܐ܆ ܘܠܬ̈ܪܝܢ ܚ̈ܪܫܐ ܐܚ̈ܪܢܐ‬ ‫ܥܡܗ ܕܢܫܥܒܕܘܢ ܐܢܘܢ‪ .‬ܘܐܣܘܪܘ ܘܐܝܬܘ ܐܢܘܢ ܠܩܕܡܝܢ‪ .‬ܘܐܢ ܐܦܐܠ‬ ‫ܪܝܫ ܚ̈ܪܫܐ ܡܨܐ ܕܢܫܥܒܕ ܐܢܘܢ‪ .‬ܩܛܘܠܘ ܐܢܘܢ ܐܝܟܐ ܕܐܝܬܝܗܘܢ‪.‬‬ ‫ܘܐܘܩܕܘ ܦܓ̈ܪܝܗܘܢ ‪ 354r.2‬ܒܢܘܪܐ‪ .‬ܘܐܪܡܘ ܝܩܕܢܗܘܢ ܒܢܗܪܐ‪58‬܆ ܐܝܟ‬ ‫ܕܐܠ ܢܬܝܩܪܘܢ ܡܢ ̈ܒܢܝ ܝܘܠܦܢܗܘܢ‪ .‬ܘܥܩܒܘ ܥܠ‪ܿ 59‬‬ ‫ܗܘ ܕܥܒܕ ܐܢܘܢ‬ ‫ܟ̈ܪܣܛܝܢܐ‪ .‬ܘܐܦ ܗܘ ܢܬܬܚܕ ܘܢܙܕܩܦ ܒܕܘܟܬܐ ܝܕܝܥܬܐ‪.‬‬ ‫‪ 85‬ܐܬܬ ܕܝܢ ܐܓܪܬܐ ܗܕܐ ܕܐܫܬܕܪܬ ܒܐܝ̈ܕܝ ܚܪܫܐ ܗܘ ܘܚܒ̈ܪܘܗܝ‪.‬‬ ‫ܒܝܘܡܐ ܕܫܒܬܐ ܡܢܝܢܐ‪ 60‬ܕܚܡܫܐ‪ .‬ܕܐܝܬܘܗܝ ܝܘܡܐ ܕܬ̈ܪܥܣܪ‬ ‫ܕܫܟܚܬܗܘܢ ̈‬ ‫ܕܢܨܝܚܐ‪.‬‬

‫ܒܢܘܪܐ‬ ‫ܘܢܬܩܒܠܘܢ [ܘܥܩܒܘ ܥܠ‬ ‫‪ om.‬ܕܫܒܬܐ ܡܢܝܢܐ‬

‫‪58‬‬ ‫‪59‬‬ ‫‪60‬‬

76

THE MARTYRS OF MOUNT BERʾAIN

86. When this letter had been read out and its contents made known, they immediately sent horsemen to arrest Mar ʿAbda the bishop and to crucify him in accordance with the king’s order. They found him just as his holy body was being given funeral rites by the entire Church with the honour that befitted it. So the emissaries returned abashed to those who had sent them, and they told them what had happened. Then the saints called out106 and asked them, “Why haven’t you brought the bishop as your lord commanded?”107 They were amazed that not even what had been written concerning them was hidden from them; 108 and they replied, “If what was written concerning you is revealed to you, then neither will the reason why we have not brought the bishop be hidden from you.” 87. The glorious109 ones said to them, “Now let your sorcerers come and perform what they were ordered.” So the sorcerers took blood and hair, fat and dyes in accordance with their foul and disgusting rites, and they sat down in front of the cave of the saints, and spent two days and two nights conjuring, while the glorious ones did not cease from prayer 110 before God. 88. An innumerable mass of people gathered to the place, wanting to approach the cave, to receive a blessing from the saints and to be healed of their illnesses, but they were prevented by the horsemen from approaching, at the orders of those sorcerers.

B adds “to those horsemen who had been sent after Mar ʿAbda.” B “wrote.” 108 B has “was known to them in a hidden way.” 109 B “holy.” 110 B adds “and supplication.” 106 107

‫‪77‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 86‬ܟܕ ܕܝܢ ܐܬܩܪܝܬ ܐܓܪܬܐ ܗܕܐ܇ ܘܐܬܝܕܥ ܡܐ ܕܟܬܝܒ ܿ‬ ‫ܒܗ܆‬ ‫ܡܚܕܐ ܫܕܪܘ ܦ̈ܪܫܐ ܥܠ ܡܪܝ ܥܒܕܐ ܐܦܝܣܩܘܦܐ ܕܢܐܚܕܘܢܝܗܝ‬ ‫ܘܢܙܩܦܘܢܝܗܝ ܐܝܟ ܦܘܩܕܢܗ ܕܝܠܗ ܕܡܠܟܐ‪ .‬ܘܐܫܟܚܘܗܝ ܟܕ‬ ‫ܿ‬ ‫ܟܠܗ ܥܕܬܐ ܒܐܝܩܪܐ ܿܕܙܕܩ ܠܗ‪.‬‬ ‫ܡܬܥܦܐ ܦܓܪܗ ܩܕܝܫܐ ܡܢ‬ ‫ܘܥܛܦܘ ܿ‬ ‫ܗܢܘܢ ܕܐܫܬܕܪܘ ܗܘܘ ܠܘܬ ܡܫܕ̈ܪܢܝܗܘܢ ܟܕ ܒܗܝܬܝܢ܆‬ ‫ܘܐܘܕܥܘ ܐܢܘܢ ܣܘܥܪܢܐ‪ .‬ܘܩܪܘ ܐܢܘܢ ܩܕܝ̈ܫܐ‪ 61‬ܘܫܐܠܘ ܐܢܘܢ‪ .‬ܕܡܛܠ‬ ‫ܡܢܐ ܐܠ ܐܝܬܝܬܘܢܝܗܝ ܐܠܦܝܣܩܘܦܐ‪ .‬ܐܝܟ ܕܦܩܕ‪ 62‬ܡܪܟܘܢ‪ .‬ܗܢܘܢ ܕܝܢ‬ ‫ܐܬܕܡܪܘ‪ .‬ܕܐܦܐܠ ܐܝܠܝܢ ܿ‬ ‫ܕܐܬܟܬܒ ܥܠܝܗܘܢ ̈‬ ‫ܟܣܝܢ‪ 63‬ܡܢܗܘܢ‪ .‬ܘܦܢܝܘ‬ ‫̈‬ ‫ܓܠܝܢ ܠܟܘܢ܆ ܘܐܦ‬ ‫ܠܗܘܢ‪ .‬ܕܐܢ ܐܝܠܝܢ ܕܐܬܟܬܒ ܥܠܝܟܘܢ‬ ‫ܕܡܛܠ ܡܢܐ ܐܠ ܐܝܬܝܢܝܗܝ ܐܠܦܝܣܩܘܦܐ ܐܠ ܟܣܝܐ ܡܢܟܘܢ‪.‬‬ ‫‪ 87‬ܘܐܡܪܘ ܠܗܘܢ ̈‬ ‫ܢܨܝܚܐ‪ .64‬ܢܐܬܘܢ ܡܟܝܠ ܚ̈ܪܫܝܟܘܢ ܘܢܥܒܕܘܢ‬ ‫ܿ‬ ‫ܗܘ ܡܕܡ ܕܦܩܝܕܝܢ‪ .‬ܘܢܣܒܘ ܠܗܘܢ ܿܗܢܘܢ ܚ̈ܪܫܐ ܕܡܐ ܘܣܥܪܐ‪.‬‬ ‫̈‬ ‫ܒܥܢܐ ܐܝܟ ̈ܪܐܙܝܗܘܢ ܢܕܝ̈ܕܐ ܘܛܢ̈ܦܐ‪ .‬ܘܝܬܒܘ ܩܕܡ ܡܥܪܬܗܘܢ‬ ‫ܘܬܪܒܐ ܘܨܘ ܼ‬ ‫̈‬ ‫ܕܩܕܝ̈ܫܐ‪ .‬ܘܡܚܪܫܝܢ ܗܘܘ ܬ̈ܪܝܢ ̈‬ ‫ܠܝܠܘܢ‪ .‬ܗܢܘܢ ܕܝܢ‬ ‫ܐܝܡܡܝܢ ܘܬ̈ܪܝܢ‬ ‫̈‬ ‫ܢܨܝܚܐ ܡܢ ܨܠܘܬܐ‪ 65‬ܕܩܕܡ ܠܐܗܐ ܐܠ ܿܫܠܝܢ ܗܘܘ‪.‬‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ ܕܐܠ ܡܢܝܢ ‪ 354v.1‬ܐܬܟܢܫܘ ܠܬܡܢ܇‬ ‫‪ 88‬ܘܟܕ ܣܘܓܐܐ‬ ‫ܿ‬ ‫̈‬ ‫ܘܨܒܝܢ ܗܘܘ ܕܢܬܩܪܒܘܢ ̈ܠܘܬ ܡܥܪܬܐ‪ :‬ܘܐܦ ܕܢܬܒܪܟܘܢ ܡܢ ܩܕܝܫܐ܆‬ ‫ܘܢܣܒܘܢ ܚܘܠܡܢܐ ܠܟܐܒܝܗܘܢ‪ .‬ܐܠ ܡܫܬܒܩܝܢ ܗܘܘ ܡܢ ܦ̈ܪܫܐ‬ ‫ܕܢܬܩܪܒܘܢ ܒܦܘܩܕܢܗܘܢ ܿܕܗܢܘܢ ܚ̈ܪܫܐ܀‬

‫‪ +‬ܠܗܘܢ ܦ̈ܪܫܐ ܕܐܫܬܕܪܘ ܒܬܪ ܡܪܖ ܥܒܕܐ‬ ‫ܕܟܬܒ‬ ‫ܟܣܝܐܝܬ ܐܬܝܕܥܘ ܡܢܗܘܢ‬ ‫̈‬ ‫ܩܕܝܫܐ‬ ‫ܘܬܟܫܦܬܐ‬

‫‪61‬‬ ‫‪62‬‬ ‫‪63‬‬ ‫‪64‬‬ ‫‪65‬‬

78

THE MARTYRS OF MOUNT BERʾAIN

89. Now a blind man of about forty years old, who was well known to everyone in the region, and who had been blind from his mother’s arms,111 wanted to get close to the saints, but he was held back. On learning of the reason why from the man holding him, he bent down to the ground, felt around and took a stone, asked his guide in which direction the sorcerers were sitting and how far away they were from him, he then, having learnt what he wanted to know, hurled the stone in the direction he had been told, and he hit the sorcerer’s head by his eyes,112 and smashed it. At that very moment his own eyes were opened, and everyone gave praise to God. Two113 horsemen dashed up to seize him, but one of them fell and broke his leg: they picked him up and took him off to the sorcerers to heal him. In the meanwhile the blind man ran off and escaped. 90. Seeing that the sorcerers were unable to do anything for him, they took him up and carried him to the entrance of the cave, where he entreated the athletes of Christ to have pity on him. 91. Adarparwa addressed him: “My brother, why are you, a Christian, aiding114 the enemies of Christ?” The man with the broken leg replied, “Sir, all the horsemen in attendance here are Christians too, for the moment they saw what Christ was performing at your hands, they were all converted and baptised. And if any one of us were to be arrested and interrogated, far be it from us that we should deny (Christ). But we are obedient to king Shabur’s orders, seeing that we are horsemen.” Then the blessed three turned115 their hands and placed them on his leg: he was healed immediately.

B “womb.” B omits “by his eyes.” 113 B omits “Two.” 114 B “in service to.” For Christians in the service of the Sasanians, cf. Acts of Narsai (AMS IV, 178–9). 115 B “stretched out.” 111 112

‫‪79‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 89‬ܓܒܪܐ ܕܝܢ ܚܕ ܣܡܝܐ ܕܐܝܬܘܗܝ ܗܘܐ ܐܝܟ ܒܪ ܐ̈ܪܒܥܝܢ ̈ܫܢܝܢ‪:‬‬ ‫ܘܝܕܝܥ ܗܘܐ ܠܟܠܢܫ ܒܐܬܪܐ܇ ܕܡܢ ܕ̈ܪܥܐ‪ 66‬ܕܐܡܗ ܐܣܬܡܝ܆ ܗܢܐ ܟܕ‬ ‫ܿܨܒܐ ܗܘܐ ܕܢܩܪܘܒ ܠܘܬ ܩܕܝ ̈ ܼܫܐ ܡܬܟܐܠ ܗܘܐ‪ .‬ܘܝܠܦ ܕܡܢܐ ܗܝ‬ ‫ܥܠܬܐ ܡܢ ܿ‬ ‫ܗܘ ܕܐܚܝܕ ܗܘܐ ܠܗ‪ .‬ܘܐܬܓܗܢ ܐܠܪܥܐ ܘܡܫ ܘܢܣܒ ܠܗ‬ ‫ܟܐܦܐ ܚܕܐ‪ :‬ܘܫܐܠܗ ܠܡܕܒܪܢܗ‪ .‬ܕܐܠܝܟܐ ܡܢܗ ܿܝܬܒܝܢ ܿܗܢܘܢ ܚ̈ܪܫܐ‪.‬‬ ‫ܗܘ ܡܐ ܿܕܒܥܐ ܗܘܐ܆ ܿ‬ ‫ܘܟܡܐ ܪܚܝܩܝܢ ܡܢܗ‪ .‬ܘܟܕ ܝܠܦ ܿ‬ ‫ܫܕܗ ܠܟܐܦܐ‬ ‫‪67‬‬ ‫ܐܠܝܟܐ ܕܐܬܐܡܪ ܠܗ‪ .‬ܘܡܚܝܗܝ ܠܚܪܫܐ ܥܠ ̈‬ ‫ܥܝܢܘܗܝ ܘܥܠ‬ ‫ܪܝܫܗ ܘܦܕܥܗ‪ .‬ܘܒܫܪܥܬܗ ܐܬܦܬܚ ̈‬ ‫ܥܝܢܘܗܝ‪ :‬ܘܟܠܢܫ ܫܒܚܘ‬ ‫ܐܠܠܗܐ‪ .‬ܘܪܗܛܘ ܥܠܘܗܝ ܬ̈ܪܝܢ ܦ̈ܪܫܝܢ‪ 68‬ܕܢܐܚܕܘܢܝܗܝ‪ .‬ܘܢܦܠ ܚܕ‬ ‫ܡܢܗܘܢ ܘܐܬܬܒܪܬ ܫܩܗ‪ .‬ܘܢܣܒܘܗܝ ܘܐܝܬܝܘܗܝ ܠܘܬ ܚ̈ܪܫܐ‬ ‫ܕܢܐܣܘܢܝܗܝ܀ ܣܡܝܐ ܕܝܢ ܥܪܩ ܘܐܬܦܠܛ܀‬ ‫‪ 90‬ܘܟܕ ܡܕܡ ܐܠ ܐܬܡܨܝܘ ܕܢܥܒܕܘܢ ܠܗ ܚ̈ܪܫܐ܆ ܢܣܒܘܗܝ ܗܘܘ‬ ‫ܿ‬ ‫̈‬ ‫ܐܠܬܠܝܛܘܗܝ‬ ‫ܬܪܥܗ ܕܡܥܪܬܐ‪ .‬ܘܡܬܟܫܦ ܗܘܐ‬ ‫ܘܐܘܒܠܘܗܝ ܠܘܬ‬ ‫ܕܡܫܝܚܐ ܕܢܚܘܣܘܢ ܥܠܘܗܝ܀‬ ‫‪ 91‬ܘܐܡܪ ܠܗ ܐܕܘܪܦܪܘܐ ܠܡܢܐ ܐܚܝ ܟܕ ܟܪܝܣܛܝܢܐ ܐܢܬ ܡܥܕܪ‬ ‫ܠܒܥܠܕܒܒܘܗܝ ܕܡܫܝܚܐ‪69‬܀ ܥܢܐ ܿ‬ ‫̈‬ ‫ܗܘ ܕܐܬܬܒܪܬ ܫܩܗ ܘܐܡܪ‬ ‫ܐܢܬ‬ ‫ܿ‬ ‫ܡܪܝ ܐܦ ܟܠܗܘܢ ܦ̈ܪܫܐ ܕܗܪܟܐ ܩܝܡܝܢ ܟ̈ܪܣܛܝܢܐ ܐܢܘܢ‪ .‬ܕܡܢ‬ ‫ܠܗ‪ܼ .‬‬ ‫̈‬ ‫ܕܚܙܘ ܐܝܠܝܢ ܕܒܐܝܕܝܟܘܢ ܣܥܪ ܡܫܝܚܐ܆ ‪ 354v.2‬ܐܬܬܠܡܕܘ ܘܥܡܕܘ‬ ‫ܘܡܫܬܐܠ ܚܣ ܠܢ ܕܢܟܦܘܪ‪.‬‬ ‫ܟܠܗܘܢ‪ .‬ܘܐܢ ܡܬܬܚܕ ܚܕ ܚܕ ܡܢܢ‬ ‫ܼ‬ ‫ܠܦܘܩܕܢܐ ܕܝܢ ܕܡܠܟܐ ܫܒܘܪ ܡܫܬܡܥܝܢܢ ܡܛܠ ܕܦ̈ܪܫܐ ܐܝܬܝܢ܀‬ ‫ܘܐܣܛܘ‪ 70‬ܐܝ̈ܕܝܗܘܢ ̈‬ ‫ܛܘܒܢܐ ܘܣܡܘ ܥܠ ܫܩܗ‪ .‬ܘܒܫܪܥܬܗ‬ ‫ܐܬܚܠܡ܀‬ ‫ܟܪܣܐ‬ ‫‪ om.‬ܥܝܢ̈ܘܗܝ ܘܥܠ‬ ‫ܦ̈ܪܫܐ [ܬܪܝܢ ܦ̈ܪܫܝܢ‬ ‫̈‬ ‫ܠܒܥܠܕܒܒܘܗܝ ܕܡܫܝܚܐ ̇ܦܠܚ ܐܢܬ‬ ‫ܘܐܘܫܛܘ‬

‫‪66‬‬ ‫‪67‬‬ ‫‪68‬‬ ‫‪69‬‬ ‫‪70‬‬

80

THE MARTYRS OF MOUNT BERʾAIN

92. When the sorcerers saw that they had toiled away for two days without achieving anything, they said to the saints, “What kind of sorcery is it that you have learnt? For we have been unable to overcome it.” The saints replied, “Do you want to learn our power? We will show it to you at once.” They extended their hands towards heaven and prayed as follows: “O invincible Power that is close to those who reverence it, do You, Lord, put Satan to shame through the destruction of his ministers, and exalt Your holy Name116 through the victory of those who worship You.” 93. Immediately a flame of fire blazed up out of the ground upon which they were sitting, and it consumed them like dry stubble. As for the dust over which they were conjuring, not the slightest remnant of it was left. 94. When Gushtazad and those with him saw what had happened, they were converted in their minds to faith in Christ. On the night before the fifteenth day after their discovery, which was to be the day of their crowning, they came to them and (he) said, “Henceforth I am a servant of Christ the true King; 117 but supplicate on my behalf that our Lord may extend the hand of His mercy to me and receive me among His associates, for now I know that He is the Good God, who desires the salvation of mankind, so that by all sorts of means they may turn to His Lordship.”

116 117

B “Church.” Literally “King of truth,” as in the Acts of Zebina, AMS II, 48.

‫‪81‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 92‬ܘܟܕ ܚܙܘ ܚ̈ܪܫܐ ܕܐܠܝܘ ܬ̈ܪܝܢ ̈ܝܘܡܝܢ ܘܡܕܡ ܐܠ ܐܘܬܪ ܗܘܐ‪ .‬ܐܡܪܘ‬ ‫ܠܗܘܢ ܠܩܕܝ̈ܫܐ‪ .‬ܐܝܢܘ ܙܢܐ ܕܚܪܫܘܬܐ ܗܘ ܕܝܠܦܬܘܢ‪ .‬ܕܚܢܢ ܐܠ ܐܬܡܨܝܢܢ‬ ‫ܿ‬ ‫ܕܢܫܥܒܕܝܗ‪ .‬ܘܦܢܝܘ ܠܗܘܢ ̈ܩܕܝܫܐ‪ܿ .‬ܨܒܝܢ ܐܢܬܘܢ ܕܬܐܠܦܘܢ ܠܚܝܐܠ‬ ‫ܕܝܠܢ܆ ܡܚܕܐ ܡܚܘܝܢܢ ܠܟܘܢ‪ .‬ܘܦܫܛܘ ܐܝ̈ܕܝܗܘܢ ܠܫܡܝܐ ܘܨܠܝܘ‬ ‫̈‬ ‫ܠܕܚܠܘܗܝ‪ :‬ܐܢܬ ܡܪܝ‬ ‫ܘܗܟܢܐ ܐܡܪܘ‪ .‬ܚܝܐܠ ܐܠ ܡܙܕܟܝܢܐ ܕܩܪܝܒ‬ ‫‪71‬‬ ‫̈‬ ‫ܐܒܗܬ ܠܣܛܢܐ ܒܐܒܕܢܐ‬ ‫ܕܦܠܚܘܗܝ‪ .‬ܘܪܡܪܡ ܠܫܡܟ ܩܕܝܫܐ ܒܝܕ‬ ‫̈‬ ‫ܕܣܓܘܕܝܟ܀‬ ‫ܙܟܘܬܐ‬ ‫ܿ‬ ‫ܕܥܠܝܗ‬ ‫‪ 93‬ܘܒܪܫܥܬܗ ܩܕܚܬ ܫܠܗܒܝܬܐ ܕܢܘܪܐ ܡܢ ܐܪܥܐ‬ ‫ܿ‬ ‫ܝܬܒܝܢ ܗܘܘ܆ ܘܐܟܠܬ ܐܢܘܢ ܐܝܟ ܕܠܚܒܬܐ ܝܒܝܫܬܐ‪ .‬ܘܠܥܦܪܐ ܗܘܿ‬ ‫ܕܥܠܘܗܝ ܡܚܪܫܝܢ ܗܘܘ‪ .‬ܘܐܠ ܐܫܬܚܪ ܡܢܗܘܢ ܫܪܟܢܐ ܕܡܕܡ܀‬ ‫‪ 94‬ܓܘܫܬܐܙܕ ܕܝܢ ܿ‬ ‫ܘܗܢܘܢ ܕܥܡܗ ܟܕ ܚܙܘ ܡܕܡ ܕܗܘܐ܆‬ ‫ܐܬܬܠܡܕܘ ܠܗܘܢ ܒ̈ܪܥܝܢܝܗܘܢ ܠܗܝܡܢܘܬܗ ܕܡܫܝܚܐ‪ .‬ܘܐܬܘ‬ ‫ܠܘܬܗܘܢ ܒܠܠܝܐ ܕܝܘܡܐ ܕܚܡܫܬܥܣܪ ܕܫܟܚܬܗܘܢ‪ .‬ܕܐܝܬܘܗܝ ܗܘܐ‬ ‫ܝܘܡܐ ܕܟܘܠܠܗܘܢ‪ .‬ܘܐܡܪ ܠܗܘܢ‪ .‬ܕܐܢܐ ܡܟܝܠ ܥܒܕܗ ܐܢܐ ܕܡܫܝܚܐ‬ ‫ܕܚܢܢܗ‬ ‫ܡܠܟܐ ܕܫܪܪܐ‪ .‬ܐܐܠ ܐܦܝܣܘ ܚܠܦܝ ܕܢܘܫܛ ܠܝ ܡܪܢ ܐܝܕܐ‬ ‫ܼ‬ ‫ܘܢܩܒܠܢܝ ܒܒܝܬܝܘܬܗ‪ .‬ܡܛܠ ܕܗܫܐ ܝܕܥܬܗ ܕܗܘܝܘ ܠܐܗܐ ܛܒܐ‪.‬‬ ‫ܿ‬ ‫ܒܚܝܝܗܘܢ ̈‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ‪ .‬ܕܒܟܠ ܦܘ̈ܪܣܝܢ ܢܦܢܘܢ ܨܝܕ ܡܪܘܬܗ܀‬ ‫ܕܨܒܐ‬

‫ܠܥܕܬܟ ܩܕܝܫܬܐ‬

‫‪71‬‬

82

THE MARTYRS OF MOUNT BERʾAIN

95. The saints then greatly rejoiced over him, embracing and kissing him as a true brother. They then told him, “You are going to Mar Simeon bar Sabba‘e, the chief of the priests in the East, and he will clothe you in the holy garment of baptism and make you share in the true adoption of sonship, and you will be held worthy of the victorious crown as a result of your confession one day before him. But do you pray for us that we may go forth to our contest in victory; do not hinder our crowning, but urge on our father PWLR to carry out the order given him in writing by king Shabur.” Then he embraced and kissed them, whereupon he got up and went off to where his companions were asleep. 96. When it was morning, Gushtazad said to PWLR, “Carry out the king’s orders to you. Let us arise and set off, for we have delayed a great deal and have not gained anything.” 97. While everyone was in terror of the saints, and afraid to go to kill them lest they too perish, the glorious three stood at the mouth of the cave and addressed them: “Come, release us from this bodily life, and let us go to the true Life, for the time has come for us to travel to Christ our King.” 98. When they saw that the glorious ones were asking for (death by) the sword of their own accord, the entire vast assembly that had gathered there wailed amid bitter tears. Their father, however, rent his clothes and threw dust on his head: both he and all the army with him were wailing amid a bitter sound of weeping.

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‫‪TEXT AND TRANSLATION‬‬

‫‪ 95‬ܘܗܝܕܝܢ ܚܕܝܘ ܒܗ ܿܗܢܘܢ ܩܕܝ̈ܫܐ ‪ 355r.1‬ܚܕܘܬܐ ܪܒܬܐ‬ ‫ܘܥܦܩܘܗܝ ܘܢܫܩܘܗܝ ܐܝܟ ܕܐܠܚܐ ܫܪܝܪܐ܆ ܘܐܡܪܘ ܠܗ‪ .‬ܗܐ ܐܙ̇ܐ ܠܢܬ‬ ‫ܨܒܥܐ ܪܝܫ ̈‬ ‫ܨܝܕ ܡܪܝ ܫܡܥܘܢ ܒܪ ̈‬ ‫ܟܗܢܐ ܕܡܕܢܚܐ܆ ܘܗܘ ܡܠܒܫ ܠܟ‬ ‫ܠܒܘܫܐ ܩܕܝܫܐ ܕܡܥܡܘܕܝܬܐ ܘܡܫܘܬܦ ܠܟ ܒܣܝܡܬ ̈ܒܢܝܐ‬ ‫ܫܪܝܪܬܐ‪ .‬ܘܡܫܬܘܐ ܐܢܬ ܠܟܠܝܐܠ ܙܟܝܐ ܕܡܘܕܝܢܘܬܟ ܚܕ ܝܘܡܐ ܡܢ‬ ‫ܩܕܡܘܗܝ‪ .‬ܐܐܠ ܨܐܠ ܥܠܝܢ ܕܢܦܘܩ ܐܠܓܘܢܢ ܒܙܟܘܬܐ܆ ܘܐܠ ܬܗܘܐ ܡܥܘܟܢܐ‬ ‫ܠܟܘܠܠܢ‪ .‬ܐܐܠ ܚܦܛ‪ 72‬ܠܦܘܠܪ ܐܒܘܢ‪ .‬ܕܢܫܡܐܠ ܠܦܘܩܕܢܗ ܕܫܒܘܪ‬ ‫ܡܠܟܐ ܕܐܬܟܬܒ ܠܗ‪ .‬ܗܝܕܝܢ ܥܦܩ ܘܢܫܩ ܐܢܘܢ ܘܩܡ ܐܙܠ ܠܘܬ‬ ‫ܚܒ̈ܪܘܗܝ ܐܝܟܐ ܕܕܡܟܝܢ ܗܘܘ܀‬ ‫‪ 96‬ܘܟܕ ܗܘܐ ܨܦܪܐ܆ ܐܡܪ ܠܗ ܓܘܫܬܐܙܕ ܠܦܘܠܪ‪ .‬ܫܡܐܠ‬ ‫ܦܘܩܕܢܐ ܕܡܠܟܐ ܕܠܘܬܟ‪ .‬ܘܢܩܘܡ ܢܐܙܠ ܠܢ‪ .‬ܡܛܠ ܕܣܓܝ‬ ‫ܐܘܚܪܢ‪ 73‬ܘܡܕܡ ܐܠ ܐܘܬܪܢ‪.‬‬ ‫‪ 97‬ܘܟܕ ܟܠܢܫ ܿ‬ ‫ܩܢܛ ܗܘܐ ܡܢܗܘܢ ̈ ܕܩܕܝ̈ܫܐ ܕܢܐܙܠ ܠܘܬ‬ ‫ܿ‬ ‫ܩܛܠܗܘܢ ܕܠܡܐ ܢܐܒܕ܆ ܩܡܘ ܗܢܘܢ ̈‬ ‫ܦܘܡܗ‬ ‫ܢܨܝܚܐ ܬܠܬܝܗܘܢ ܥܠ‬ ‫ܕܡܥܪܬܐ ܘܐܡܪܘ ܠܗܘܢ‪ .‬ܬܘ ܫܪܘ ܠܢ ܡܢ ܗܠܝܢ ܚܝ̈ܐ ܕܦܓܪܐ܆‬ ‫ܘܢܐܙܠ ܠܘܬ ̈‬ ‫ܚܝܐ ܫ̈ܪܝܪܐ‪ .‬ܡܛܠ ܕܡܛܐ ܠܗ ܙܒܢܐ ܕܚܙܘܩܝܢ ܠܘܬ‬ ‫ܡܫܝܚܐ ܡܠܟܢ‪.‬‬ ‫̈‬ ‫‪ 98‬ܘܟܕ ܚܙܘ ܠܢܨܝܚܐ ܕܗܢܘܢ ܒܥܘ ܠܣܝܦܐ ܒܨܒܝܢܗܘܢ‪ .‬ܐܝܠܠܘ‬ ‫ܡܪܝܪܬܐ ܟܠܗ ܗܘ ܟܢܫܐ ܪܒܐ ܕܟܢܝܫ ܗܘܐ ܬܡܢ‪ .‬ܐܒܘܗܘܢ‬ ‫ܒܒܟܬܐ‬ ‫̈‬ ‫ܕܝܢ ܬܠܚ ܡܐܢܘܗܝ ܘܐܪܡܝ ܥܦܪܐ ܒܪܝܫܗ܆ ܘܡܝܠܠ ܗܘܐ ܒܩܐܠ‬ ‫ܗܘ ܘܟܠܗ ܚܝܐܠ ܕܥܡܗ‪.‬‬ ‫ܡܪܝܪܐ ܕܒܟܬܐ ܼ‬

‫ܐܦܝܣ‬ ‫ܐܘܪܚܢ‬

‫‪72‬‬ ‫‪73‬‬

84

THE MARTYRS OF MOUNT BERʾAIN

99. He then gave orders to one of the horsemen to go and kill them. The man thus instructed drew his sword and set off towards them, quaking with fear. Then the large crowd rushed weeping and wailing in the direction of their cave, many of them desirously eager to be slain along with them. The saints’ mouths, however, were filled with laughter,118 and their tongues gave praises. They said to their executioner, “Wait a little for us, so that we can pray before our Lord.” 100. The entire crowd put their weeping to silence so that they could hear the voices of the glorious ones, to see what they said in their prayer; their eyes, however, were brimming with tears unceasingly. 101. They raised their eyes and hands to heaven and spoke as follows in a loud voice:119 “Our Lord Jesus Christ, Fruit of mercy,120 who of His will, and the will of His Father and His Holy Spirit — for their will is one — caused immortal life to flow for us through the Food of His holy Body, who was suspended on the Branch121 of the Cross on the summit of Golgotha, and delivered our race from the error of idols, and brought us close to knowledge of the glorious Trinity of His Godhead;

cf. Ps. 126(125):2. Final prayers, with similar sets of requests, are to be found in some other Persian Martyr Acts, notably History of Simeon #97 (PS 2), Acts of Martha (AMS II, 238-9), of Saba (AMS IV, 246-7), Babai, History of Giwargis (ed. Bedjan), 537–40. 120 Compare Christ as “living Fruit” in the Acts of Thomas (ed. Wright, 282) and in the fragment an early East Syriac Anaphora (ed. R.H. Connolly, “Sixth-century fragments of an East Syrian Anaphora,” OrChr ns 12/14 (1925): 99–128; also “Fruit of life/salvation,” in a Soghitha attributed to Ephrem, in Beck (ed.), H. de Nativitate, Sog. 2, 22. 121 The author deliberately uses the Peshitta’s term in Gen. 22:13 for the bush in which the ram, sacrificed by Abraham in place of Isaac, was caught; for the terms in the LXX and Peshitta, see Brock, “Two Syriac verse homilies on the Binding of Isaac,” Le Muséon 99 (1986): 76 (and for the different typological patterns, 76–80). 118 119

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‫‪TEXT AND TRANSLATION‬‬

‫‪ 99‬ܘܦܩܕ ܠܚܕ ܡܢ ܦ̈ܪܫܐ ܕܢܐܙܠ ܢܩܛܘܐ ܠܢܘܢ‪ .‬ܘܟܕ ܫܡܛ‬ ‫ܗܘ ܕܐܬܦܩܕ‪ :‬ܘܐܙܠ ܥܠܝܗܘܢ ܟܕ ܿ‬ ‫ܣܝܦܗ ܿ‬ ‫ܪܥܠ ܡܢ ܕܚܠܬܗ܆‬ ‫ܗܝܕܝܢ ܪܗܛ ܿܗܘ ܟܢܫܐ ܣܓܝܐܐ ܟܕ ܿܒܟܐ ‪ 355r.2‬ܘܡܝܠܠ ܨܝܕ‬ ‫ܡܥܪܬܗܘܢ‪̈ .‬‬ ‫ܘܣܓܝܐܐ ܡܢܗܘܢ ܡܣܘܚܝܢ ܗܘܘ ܘܪܓܝܓܝܢ ܕܥܡܗܘܢ‬ ‫ܢܬܩܛܠܘܢ‪ܼ .‬ܗܢܘܢ ܕܝܢ ܩܕܝ̈ܫܐ ܐܬܡܠܝ ܦܘܡܗܘܢ ܓܘܚܟܐ ܘܠܫܢܗܘܢ‬ ‫ܬܫܒܘܚܬ ܼܐ ܘܐܡܪܘ ܠܗ ܠܩܛܘܠܗܘܢ‪ :‬ܟܬܪ ܠܢ ܩܠܝܠ ܕܢܨܐܠ‬ ‫ܩܕܡ ܡܪܢ܀‬ ‫‪ 100‬ܟܠܗ ܕܝܢ ܟܢܫܐ ܫܬܩ ܗܘܐ ܡܢ ܿܕܒܟܝܢ ܗܘܘ܆ ܕܢܫܡܥܘܢ‬ ‫ܩܠܗܘܢ ̈‬ ‫ܕܢܨܝܚܐ ܕܡܢܐ ܟܝ ܿܐܡܪܝܢ ܒܨܠܘܬܗܘܢ‪ .‬ܟܕ ܥܝ̈ܢܝܗܘܢ ܕܐܠ‬ ‫ܫܚܠܢ ̈‬ ‫ܫܠܝܐ ̈‬ ‫ܕܡܥܐ ̈‬ ‫ܗܘܝ܀‬ ‫‪ 101‬ܘܬܠܘ ̈‬ ‫̈‬ ‫ܠܫܡܝܐ ܘܗܟܢܐ ܿܐܡܪܝܢ ܗܘܘ‬ ‫ܘܐܝܕܝܗܘܢ‬ ‫ܥܝܢܝܗܘܢ‬ ‫ܼ‬ ‫ܒܩܐܠ ܪܡܐ‪ .‬ܡܪܢ ܝܫܘܥ ܡܫܝܚܐ ܦܐܪܐ ܕ̈ܪܚܡܐ‪ :‬ܕܒܨܒܝܢܗ ܘܒܨܒܝܢ‬ ‫ܐܒܘܗܝ ܘܪܘܚܗ ܩܕܝܫܐ ܕܚܕ ܗܘ ܨܒܝܢܗܘܢ‪ :‬ܐܪܕܝ ܠܢ ̈‬ ‫ܚܝܐ‪ 74‬ܐܠ‬ ‫̈‬ ‫ܡܝܘܬܐ ܒܡܐܟܘܠܬܐ ܕܦܓܪܗ ܩܕܝܫܐ܆ ܘܐܬܬܠܝ ܒܣܘܟܬܗ ܕܨܠܝܒܐ‬ ‫ܒܪܝܫܐ ܕ ܓܓܘܠܬܐ܇ ܘܦܪܩܗ ܠܓܢܣܢ ܡܢ ܛܘܥܝܝ ܕܦܬܟ̈ܪܐ‪:‬‬ ‫ܘܩܪܒܢ ܠܝܕܥܬܐ ܕܬܠܝܬܝܘܬܐ ܡܫܒܚܬܐ ܕܐܠܗܘܬܗ܇‬

‫‪̈ +‬‬ ‫ܚܕܬܐ ܘ‪-‬‬

‫‪74‬‬

86

THE MARTYRS OF MOUNT BERʾAIN

who promised us, instead of the earth that sprouts thorns, 122 a heavenly abode filled with delight; do You, Lord, exalt Your Church in all quarters with the victory that comes from on high; subdue before her all who fight against her; bless, Lord, this place where we are going to be sacrificed for Your name’s sake, and preserve its inhabitants;123 increase, Lord, prosperity in this region where we are being slain out of love for You, and in the case of anyone who may remember us and make memorial of us before You in this place,124 do You, Lord, in Your grace bless his house and fields, drive from him all that is harmful both from within and from without; and may she who is barren give birth, she who has lost children, gain many; and may anyone who takes refuge in this place where our bodies will be hidden not be dominated by any evil person (or: the Evil One) or evil action on the part of men; and in the case of anyone, Lord, who asks for Your help in this place, do You, Lord, open the door of Your compassion to his requests: may there be no locusts in his field, no hail on his vines, no weevils or blight or mildew, no plague125 either among human beings or among cattle. Bless, Lord, this assembly who, through Your grace, have become spectators of our contest; in Your mercy send recovery and healing to the illnesses of their sick. Have mercy, too, Lord, in Your compassion on our executioners:126 do not reckon against them the innocent blood of Your servants. And may there rise up from the mouths of all of us praise to Your glorious Trinity for ever and ever.” And the entire assembly responded with “Amen.”

Cf. Gen. 3:18. B “and our commemorations.” 124 B adds “and reads our history and copies it out.” 125 B adds “of a pestilence.” 126 Cf. Acts 7:60. 122 123

‫‪87‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܘܡܠܟ ܠܢ ܚܠܦ ܐܪܥܐ ܡܘܥܝܬ ̈‬ ‫ܟܘܒܐ ܥܘܡܪܐ ܕܫܡܝܐ ܡܐܠ‬ ‫̈‬ ‫ܒܘܣܡܐ܆ ܐܢܬ ܡܪܝ ܪܡܪܡ ܥܕܬܟ ܒܟܠ ̈‬ ‫ܦܢܝܢ ܒܙܟܘܬܐ ܕܡܢ ܪܘܡܐ܆‬ ‫ܿ‬ ‫ܿ‬ ‫ܥܡܗ‪ .‬ܒܪܟ ܡܪܝ‬ ‫ܩܘܕܡܝܗ ܠܟܠܗܘܢ ܐܝܠܝܢ ܿܕܡܩܪܒܝܢ‬ ‫ܘܫܥܒܕ‬ ‫‪75‬‬ ‫ܐܠܬܪܐ ܗܢܐ ܕܒܗ ܡܬܕܒܚܝܢܢ ܚܠܦ ܫܡܟ܇ ܘܢܛܪ ܥܡܘ̈ܪܘܗܝ ‪.‬‬ ‫ܘܐܣܓܐ ܡܪܝ ܟܗܝܢܘܬܐ‪ 76‬ܒܕܘܟܬܐ ܗܕܐ܆ ܿ‬ ‫ܕܒܗ ܡܬܩܛܠܝܢܢ ܡܛܠ‬ ‫ܿ‬ ‫ܘܥܒܕ ܕܘܟܪܢܢ ܩܕܡܝܟ ܒܕܘܟܬܐ‬ ‫ܚܘܒܟ‪ .‬ܘܟܠ ܕܡܬܥܗܕ ܠܢ‬ ‫ܗܕܐ‪77‬܆ ܒܪܟ ܡܪܝ ܒܛܝܒܘܬܟ ܒܝܬܗ ܘܚܩܠܗ‪ .‬ܘܛܪܘܕ ܡܢܗ ܟܠ‬ ‫̈‬ ‫ܢܟܝܢܝܢ ܕܠܓܘ ܘܕܠܒܪ‪ .‬ܘܕܥܩܪܐ ܬܐܠܕ‪ .‬ܘܕܡܓܙܝܐ ܬܪܒܐ‪.‬‬ ‫ܕܡܬܓܘܣ ܒܕܘܟܬܐ ܗܕܐ ܿ‬ ‫ܕܒܗ ܡܬܛܡܪܝܢ ܦܓ̈ܪܝܢ܆ ܐܠ ܢܫܬܠܛ‬ ‫̈‬ ‫ܕܒܢܝܢܫܐ‪ .‬ܘܟܠ ܡܪܝ‬ ‫ܒܗ ܒܝܫܐ ܘܐܠ ܡܥܒܕܢܘܬܐ ‪ 355v.1‬ܒܝܫܬܐ‬ ‫ܿ‬ ‫ܕܫܐ ̈ܠ ܡܢܟ ܒܕܘܟܬܐ ܗܕܐ ܥܘܕܪܢܐ‪ .‬ܦܬܚ ܡܪܝ ܬܪܥܐ ܕܚܢܢܟ‬ ‫̈‬ ‫ܒܓܘܦܢܘܗܝ‪ .‬ܘܐܠ‬ ‫ܠܫܐܠܬܗ‪ .‬ܘܐܠ ܢܗܘܐ ܩܡܨܐ ܒܚܩܠܗ‪ .‬ܘܐܠ ܒܪܕܐ‬ ‫̈‬ ‫ܬܘܠܥܐ ܘܐܠ ܫܘܒܐ ܘܐܠ ܝܪܩܢܐ‪ .‬ܐܠ ܡܘܬܢܐ‪ 78‬ܕܒܢܝܢܫܐ ܘܐܦܐܠ ܕܒܥܝ̈ܪܐ‪.‬‬ ‫ܒܪܟ ܡܪܝ ܠܟܢܫܐ ܗܢܐ ܒܛܝܒܘܬܟ‪ ̈ .‬ܕܗܘܐ ܿܚܙܝܐ ܕܐܓܘܢܢ‪ .‬ܘܫܕܪ‬ ‫ܒܡܪܚܡܢܘܬܟ ܚܘܠܡܢܐ ܘܐܣܝܘܬܐ ܠܟܐܒܐ ܕܟ̈ܪܝܗܝܗܘܢ‪ .‬ܪܚܡ ܡܪܝ‬ ‫ܒܚܢܢܟ ܐܦ ܥܠ ̈ܩܛܘܠܝܢ܆ ܘܐܠ ܬܚܫܘܒ ܥܠܝܗܘܢ ܕܡܐ ܙܟܝܐ‬ ‫̈‬ ‫ܕܥܒܕܝܟ‪ .‬ܘܡܢ ܦܘܡ ܟܠܢ ܬܣܩ ܬܫܒܘܚܬܐ ܠܬܠܝܬܝܘܬܟ‬ ‫ܡܫܒܚܬܐ ܠܥܠܡ ܥܠܡܝܢ‪ .‬ܘܥܢܐ ܟܠܗ ܟܢܫܐ ܐܡܝܢ‪.‬‬

‫‪ om.‬ܘܢܛܪ ܥܡܘ̈ܪܘܗܝ‬ ‫ܕܘܟ̈ܪܢܝܢ‬ ‫ܘܩܪܐ ܬܫܥܝܬܢ ̇‬ ‫‪̇ +‬‬ ‫ܘܟܬܒ ̇‬ ‫ܠܗ‬ ‫‪ +‬ܕܫܪܥܘܛܐ‬

‫‪75‬‬ ‫‪76‬‬ ‫‪77‬‬ ‫‪78‬‬

88

THE MARTYRS OF MOUNT BERʾAIN

102. Then they turned to all who were gathered there, their faces like blazing flames, and they said, “May the peace which Christ left to His Church be with all of us for ever, amen.” 103. Straightway Adarparwa, the oldest, approached and bent down his head before his executioner, who struck and cut off his head. His brother Mihrnarse ran up and caught some of his blood and rubbed it on his face as he too bent down his head before the sword. The man struck and killed him: he immediately turned leprous,127 white as snow, his hand trembled and the sword fell from it. He did not want to kill their sister, but the glorious woman said to him, “Finish off your full task,128 and do not keep me long apart from my brothers.” 104. He, however, said to her, “Would that I had not killed them either,” and set off at a run to a stream of water where he washed his sword. 105. She called out to him again and said, “As Christ, whom I worship, lives, if you swear to me that you will kill me,129 then I will heal you of your leprosy.” He swore to her he would kill her if she healed him. Then she said, “Go and wash in the water in which you washed your sword: you will immediately be healed.” He went off, washed, and was healed. 106. Straightway he went to her, struck and cut off her head, as he had sworn. Immediately the entire assembly thundered out, the sound of their weeping reaching up to heaven.

A similar motif features in the Acts of Barhadbeshabba, AMS II, 315 (the right hand of executioner becomes puffed up and disease spreads, leading to his death). 128 Cf. Acts of Narsai (AMS IV, 179) for the victim bidding the executioner to go ahead. 129 B omits “that you will kill me.” 127

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‫‪TEXT AND TRANSLATION‬‬

‫‪ 102‬ܘܐܬܦܢܝܘ ܠܘܬ ܟܠܗܘܢ ܿܗܢܘܢ ܕܟܢܝܫܝܢ ܗܘܘ ܬܡܢ‪ .‬ܟܕ‬ ‫ܐܝܬܝܗܘܢ ܦ̈ܪܨܘܦܝܗܘܢ ܐܝܟ ܫܠܗܒܝܬܐ ܕܡܬܓܘܙܐܠ܆ ܘܐܡܪܘ ܠܗܘܢ‪.‬‬ ‫ܫܠܡܐ ܿ‬ ‫ܗܘ ܕܫܒܩ ܡܫܝܚܐ ܠܥܕܬܗ܆ ܗܘ ܢܗܘܐ ܥܡ ܟܠܢ ܠܥܠܡܝܢ‬ ‫ܐܡܝܢ܀‬ ‫‪ 103‬ܘܒܪ ܫܥܬܗ ܩܪܒ ܐܕܘܪܦܪܘܐ ܩܫܝܫܐ ܘܐܪܟܢ ܪܝܫܗ ܩܕܡ‬ ‫ܩܛܘܠܗ܆ ܘܡܚܝܗܝ ܘܦܣܩܗ ܠܪܝܫܗ‪ .‬ܘܪܗܛ ܐܚܘܗܝ ܡܝܗܪܢܪܣܐ܆‬ ‫ܘܫܩܠ ܡܢ ܕܡܗ ܘܫܦ ܒܦܪܨܘܦܗ ܘܐܪܟܢ ܪܝܫܗ ܩܕܡ ܣܝܦܐ‪.‬‬ ‫ܘܡܚܝܗܝ ܘܩܛܠܗ‪ .‬ܘܒܪܫܥܬܗ ܐܓܪܒ ܐܝܟ ܬܠܓܐ‪ .‬ܘܪܬܬ ܐܝܕܗ‬ ‫ܿ‬ ‫ܕܢܩܛܠܝܗ ܠܚܬܗܘܢ‪ .‬ܘܐܡܪܬ‬ ‫ܘܢܦܠ ܣܝܦܗ ܡܢܗ‪ .‬ܘܐܠ ܿܨܒܐ ܗܘܐ‬ ‫ܠܗ ܗܝ ܢܨܝܚܬܐ‪ .‬ܫܡܐܠ ܟܠܗ ܿ‬ ‫ܥܒܕܟ ܘܐܠ ܬܫܘܚܪܢܝ ܡܢ ̈‬ ‫ܐܚܝ܀‬ ‫‪ 104‬ܗܘ ܕܝܢ ܐܡܪ ܿ‬ ‫ܠܗ‪ .‬ܠܘܝ ܕܝܢ ܐܦܐܠ ܠܗܠܝܢ ܩܛܠܬ‪ .‬ܘܐܙܠ‬ ‫ܡܪܗܛܐܝܬ‪ 79‬ܠܘܬ ܿ‬ ‫ܗܘ ܪܘܨܝܢܐ ̈‬ ‫ܕܡܝܐ ܘܐܫܝܓ ܣܝܦܗ܀ ‪355v.2‬‬ ‫ܿ‬ ‫ܠܘܬܗ ܘܐܡܪܬ ܠܗ‪ .‬ܚܝ ܗܘ ܡܫܝܚܐ ܿ‬ ‫ܕܣܓܕܐ‬ ‫‪ 105‬ܘܬܘܒ ܩܪܬܗ‬ ‫ܿ‬ ‫‪80‬‬ ‫ܐܢܐ ܠܗ‪ .‬ܕܐܢ ܝ ܿܡܐ ܐܢܬ ܠܝ ܕܩܛܐ ܠܢܬ ܠܝ ܆ ܐܢܐ ܡܚܠܡܐ ܐܢܐ‬ ‫ܠܗ‪ .‬ܕܐܢ ܡܚܠܡܐ ܠܗ‪ܿ .‬ܩܛܠ ܿ‬ ‫ܠܟ ܡܢ ܓܪܒܟ‪ .‬ܘܝܡܐ ܿ‬ ‫ܠܗ‪.‬‬ ‫ܗܝܕܝܢ ܐܡܪܬ ܠܗ‪ .‬ܙܐ ܠܫܝܓ ܿ‬ ‫ܒܗܢܘܢ ̈ܡܝܐ ܕܐܫܝܓܬ ܒܗܘܢ ܣܝܦܟ‬ ‫ܘܡܚܕܐ ܡܬܐܣܐ ܐܢܬ‪ .‬ܘܗܝܕܝܢ ܐܙܐ ܠܫܝܓ ܘܐܬܚܠܡ܀‬ ‫ܿ‬ ‫ܿ‬ ‫ܘܦܣܩܗ‬ ‫ܥܠܝܗ ܐܝܟ ܕܝܡܐ܆ ܘܡܚܐ‬ ‫‪ 106‬ܘܒܪ ܫܥܬܗ ܐܙܠ‬ ‫ܿ‬ ‫ܠܪܝܫܗ‪ .‬ܘܒܪ ܫܥܬܗ ܪܥܡ ܟܠܗ ܟܢܫܐ ܒܒܟܝܐ ܒܩܐܠ ܪܡܐ ܥܕܡܐ‬ ‫ܠܫܡܝܐ܀‬

‫ܡܣܪܗܒܐܝܬ‬ ‫‪̇ om.‬ܕܩܛܐ ܠܢܬ ܠܝ‬

‫‪79‬‬ ‫‪80‬‬

90

THE MARTYRS OF MOUNT BERʾAIN

107. When they wanted to burn the bodies of the glorious ones on the spot where they had been crowned, in accordance with the king’s orders, the saints’ bodies were not to be found in the place where they had been crowned. 130 108. For a long while the holy site of the glorious crowning of Christ’s martyrs 131 remained unadorned, seeing that the pagans did not allow any building to be erected there. This continued until the persecution of the Christians ceased, through the grace of our Lord. Then a small building was put up there, and little by little, thanks to diligent people, a splendid shrine was built in their honour, through the power and assistance of the prayers of the glorious ones.132 As for the healing of all kinds of persistent illnesses, and the manifold benefits which come from the holy place where the saints were hidden, facts rather than words proclaim them.133 109. This is the history, told briefly, of the valiant deeds of the glorious athletes, Christ’s martyrs. Let everyone who reads this history pray in love for him who wrote it, that our Lord may have pity on him in His grace through the prayer of all the holy martyrs, and on all who read it and all who listen with discernment, amen. 134 B has “… where they had been killed, for angels had hidden them from the hands of wicked men.” 131 B “athletes.” 132 For the slow development of any cultic buildings on the site, compare the Acts of Martha (AMS II, 240–1), Acts of the Captives (AMS II, 324). 133 and the manifold — proclaim them] B “and with the assistance of the glorious ones’ prayers mighty miracles were performed in that holy place, rather than words.” 134 For this section B has “This is the history of the killing of the glorious athletes and martyrs of Christ, and let everyone who copies it, or reads this history, pray for the author and composer, the sinner who laboured and soiled (the manuscript); may our Lord forgive his sins and the sins of the assembly gathered to listen, through the grace of Christ, at the prayers of all the martyrs who were slain for the sake of His name; and for all who read and listen, for eternal ages.” 130

‫‪91‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 107‬ܟܕ ܕܝܢ ܨܒܘ ܕܢܘܩܕܘܢ ܐܢܘܢ ܠܦܓ̈ܪܝܗܘܢ ̈‬ ‫ܕܢܨܝܚܐ ܒܕܘܟܬܐ‬ ‫ܗ̇ܝ ܿ‬ ‫ܕܒܗ ܐܬܟܠܠܘ ܐܝܟ ܦܘܩܕܢܗ ܕܡܠܟܐ‪ .‬ܐܠ ܐܫܬܟܚܘ ܦܓ̈ܪܝܗܘܢ‬ ‫ܕܩܕܝ̈ܫܐ ܒܕܘܟܬܐ ܿܗܝ ܿ‬ ‫ܕܒܗ ܐܬܟܠܠܘ‪81‬܀‬ ‫‪ 108‬ܢܘܓܪܐ ܕܝܢ ܕܙܒܢܐ ܟܬܪܬ ܕܘܟܬܐ ܿ‬ ‫ܗܝ ܩܕܝܫܬܐ ܕܒܝܬ‬ ‫ܟܘܠܠܗܘܢ ܫܒܝܚܐ ̈‬ ‫ܕܣܗܕܘܗܝ‪ 82‬ܕܡܫܝܚܐ ܒܫܚܝܡܘܬܐ‪ .‬ܒܕܐܠ ܿ‬ ‫ܫܒܩܝܢ‬ ‫ܗܘܘ ̈ܚܢܦܐ ܕܢܬܒܢܐ ܿ‬ ‫ܒܗ ܒܢܝܢܐ ܡܕܡ ܥܕܡܐ ܕܒܛܠ ܒܛܝܒܘܬܗ‬ ‫ܕܡܪܢ ܪܕܘܦܝܐ ܡܢ ܟ̈ܪܝܣܛܝܢܐ‪ .‬ܘܗܝܕܝܢ ܐܬܒܢܝ ܬܡܢ ܒܢܝܢܐ ܙܥܘܪܐ‪.‬‬ ‫ܘܐܝܕܐ ܒܐܝܕܐ ܒܝܕ ̈‬ ‫ܐܢܫܐ ܟܫܝ̈ܪܐ‪ .‬ܐܦ ܗܝܟܐܠ ܫܒܝܚܐ ܐܬܒܢܝ ܐܠܝܩܪܗܘܢ‪.‬‬ ‫ܕܢܨܝܚܐ‪ .‬ܠܚܘܠܡܢܐ ܕܟܠ ̈‬ ‫ܒܚܝܠ ܥܘܕܪܢܐ ̈ܕܨܠܘܬܗܘܢ ̈‬ ‫ܙܢܝܐ ܕܟܘ̈ܪܗܢܐ‬ ‫ܕܗܘܝܢ ܡܢ ܕܘܟܬܐ ܩܕܝܫܬܐ ܿ‬ ‫ܥܣܩܐ‪ .83‬ܘܠܥܘܕ̈ܪܢܐ ܣܒ ̈ܝܣܐ ܿ‬ ‫̈‬ ‫ܕܒܗ‬ ‫ܛܡܝܪܝܢ ܩܕܝ̈ܫܐ܆ ܗܢܘܢ ܣܘܥ̈ܪܢܐ ܡܟܪܙܝܢ‪ 84‬ܝܬܝܪ ܡܢ ̈ܡܐܠ܀‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܦܣܝܩܬܐ܆‬ ‫‪ 85109‬ܗܕܐ ܗܝ ܬܫܥܝܬܐ ܒܡܠܬܐ‬ ‫ܕܢܨܚܢܝܗܘܢ ܕܐܬܠܝܛܐ‬ ‫ܢܨܝܚܐ ̈‬ ‫̈‬ ‫ܣܗܕܘܗܝ ܕܡܫܝܚܐ‪ .‬ܟܠ ܕܝܢ ܿܕܩܪܐ ܒܬܫܥܝܬܐ ܗܕܐ ܢܨܐܠ‬ ‫ܿ‬ ‫ܒܛܝܒܘܬܗ ܒܨܠܘܬ‬ ‫ܡܟܬܒܢܗ‪ .‬ܕܡܪܢ ܢܚܘܢܝܘܗܝ‬ ‫ܒܚܘܒܐ ܥܠ‬ ‫ܼ‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫‪ 356r.1‬ܟܠܗܘܢ ܣܗܕܐ ܩܕܝܫܐ‪ .‬ܘܠܟܠ ܕܩܪܝܢ ܘܠܟܠ ܕܫܡܥܝܢ‬ ‫ܒܦܪܘܫܘܬܐ ܐܡܝܢ܀‬

‫ܐܬܩܛܠܘ‪ .‬ܡܛܠ ܕܛܫܝܘ ܐܢܘܢ ܡܐܠ̈ܟܐ ܡܢ ̈‬ ‫ܐܝܕܝܗܘ ܕ̈ܪܫܝܥܐ‬ ‫̈‬ ‫ܕܐܬܠܝܛܘܗܝ‬

‫‪om.‬‬

‫‪81‬‬ ‫‪82‬‬ ‫‪83‬‬

‫ܕܢܨܝܚܐ ̈‬ ‫ܘܒܥܕܪܢܗ ܕܨܠܘܬܗܘܢ ̈‬ ‫̇‬ ‫ܚܝܐܠ ̈ܪܘܪܒܐ ܒܕܘܟܬܐ ܗܝ [ ܘܠܥܘܕܪܢܐ ‪ -‬ܡܟܪܙܝܢ‬ ‫ܩܕܝܫܬܐ ܡܣܬܥܪܝܢ ܗܘܘ‬ ‫ܢܨܝܚܐ ̈‬ ‫ܕܐܬܠܝܛܐ ̈‬ ‫̈‬ ‫ܕܟܬܒ ܐܘ ̇ܩܪܐ ‪85‬‬ ‫ܕܣܗܕܘܗܝ ܕܡܫܝܚܐ‪ .‬ܘܟܠܡܢ ̇‬ ‫ܗܕܐ ܗܝ ܬܫܥܝܬܐ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܘܡܟܬܒܢܗ ܘܚܛܝܐ ܕܐܠܝ ܘܛܪܛܫ‪ .‬ܡܪܢ ܢܚܣܐ‬ ‫ܟܬܘܒܗ‬ ‫ܒܗ ܒܬܫܥܝܬܐ ܗܕܐ ܢܨܐܠ ܥܠ‬ ‫ܘܚܘܒܐ ܕܟܢܫܐ ܕܨܝܬܝܢ ܘܫܡܥܝܢ ܒܛܝܒܘܬܗ ܕܡܫܝܚܐ‪ :‬ܒܨܠܘܬ ܟܠܗܘܢ ̈‬ ‫ܚܘܒܘܗܝ ̈‬ ‫̈‬ ‫ܣܗܕܐ‬ ‫ܕܐܬܩܛܠܘ ܡܛܠ ܫܡܗ‪ :‬ܘܠܟܠ ̇ܕܩܪܝܢ ܘܫܡܥܝܢ ܠܥܠܡ ܥܠܡܝܢ‪.‬‬ ‫‪84‬‬

92

THE MARTYRS OF MOUNT BERʾAIN

110. Those holy martyrs were crowned on 12 Kanun II (January).135 May their prayer be upon all our community, and upon the entire party of the Orthodox,136 for ever and ever, amen. Ended is the history of the holy martyrs, natural brothers and sister, beloved by our Lord, who testified in Tur Berʾain. May their prayer assist us continually for ever, amen.

This is the date commemorated at Araden (see note 99, above); it is also found in the Calendar of Rabban Saliba, ed. P. Peeters, “Le martyrologie de Rabban Saliba,” Analecta Bollandiana 27 (1908): 145, 173. 136 “May their prayer …” to the end is absent from B. The phrase trisay shubha is a calque on Greek orthodoxos/oi where the element dox- has the sense of “opinion.” Since the term is much more frequently found in Syrian Orthodox writings, but would be most unusual for writings of the Church of the East (who prefer the loan, ortoduksa/e), this sentence will be a later addition, once the text had crossed the ecclesiastical boundary. 135

‫‪93‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ 110‬ܐܬܟܠܠܘ ܕܝܢ ܗܢܘܢ ̈‬ ‫ܣܗܕܐ ܩܕܝ̈ܫܐ ܬ̈ܪܥܣܪ ܒܟܢܘܢ ܐܚܪܝ‪.‬‬ ‫ܨܠܘܬܗܘܢ ܥܠ ܟܠܗ ܟܢܘܫܝܢ‪ .‬ܘܥܠ ܟܠܗ ܓܒܐ ܕܬ̈ܪܝܨܝ ܫܘܒܚܐ‪.‬‬ ‫ܠܥܠܡ ܥܠܡܝܢ‪ 86‬ܐܡܝܢ‪.‬‬ ‫̈‬ ‫ܕܣܗܕܐ ܩܕܝ̈ܫܐ‬ ‫ܫܠܡܬ ܬܫܥܝܬܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܟܝܢܝܐ ܚܒܝܒܘܗܝ ܕܡܪܢ‬ ‫ܘܐܚܐ‬ ‫ܕܐܣܗܕܘ ܒܛܘܪ ܒܪܐܢ‪ .‬ܨܠܘܬܗܘܢ‬ ‫ܬܥܕܪ ܠܢ ܐܡܝܢܐܝܬ ܐܡܝܢܐܝܬ ܐܡܝܢ‪.‬‬

‫ܟܢܫܢ‪ [ .‬ܟܢܘܫܝܢ ‪ -‬ܥܠܡܝܢ‬

‫‪86‬‬

INDEXES INDEX OF BIBLICAL REFERENCES Genesis 3:18 14 19:11 22:13 Exodus 15:3 Deuteronomy 8:4 29:5 Psalms 69:6 125(126):2 Proverbs 30:4 Ecclesiastes 7:3 Ezekiel 18:4 18:20 2 Maccabees 8:24–35 4 Maccabees 6:10 Matthew 10:21,22 10:37 12:19

101 4 46 101

28:19

21

22:51

9

8:17 11:44

79 19

Luke John

12

Acts 3:1–10 7:60 8:40 9:4 9:36 26:14 1 Corinthians 15:53 16:20 2 Corinthians 13:12 Philippians 4:3 1 Thessalonians 5:26 Hebrews 10:21 12:23 13:20 1 Peter 5:14

33 33 21 99 69 9 23 23 53 67 2 57 5 93

8 101 27 5 18 5 27 38 38 26 38 9 26 9 38

INDEX OF NAMES ʿAbda, bishop 1, 8, 14, 35, 86 Abraham 4 Addai 35 Adarparwa Tit. 8, 35, 79, 91, 103 Ahwan (village) 7 Arioch 4 Azotus 27 Beth Garmai 4 Candace 27 DRSWS 4 Ethiopians 27 Gabriel Tit. Gehenna 22 Golgotha 101 Gomorrah 4 Gushtazad 74, 75, 76, 77, 78, 84, 94, 96 Herbat Glal 1 Jerusalem 26 John the Baptist 33

Karka d-Beth Slokh 6, 7 Kardalʿomar 4 Ladab 1 Lazarus 19 Mahdukht(y) Tit., 8, 38, 82 Mihrnarse Tit., 8, 14, 37, 80, 103 Persia 56 Persian(s) 1, 6 Philip 27 PWLR 4, 70, 84, 95, 96 Satan 22, 25, 92 Shabur Tit., 1, 4, 31, 44, 56, 57, 70, 73, 76, 78, 79, 80, 82, 83, 91[not AMS II, 33], 95 Shemʿon bar Sabbaʿe 95 Simon Peter 9 Syarzo(r) Tit. Sodom 14 Tur Berʾain Tit., Expl.

94