Homilies of Mar Jacob of Sarug / Homiliae Selectae Mar-Jacobi Sarugensis. Volume VI Homilies of Mar Jacob of Sarug / Homiliae Selectae Mar-Jacobi Sarugensis: Edited by Paul Bedjan and Sebastian P. Brock 9781463210366

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Homilies of Mar Jacob of Sarug

Homilies of Mar Jacob of Sarug Homiliae Selectae Mar-Jacobi Sarugensis

Edited By

Paul Bedjan With Additional Material By Sebastian P. Brock Biography of Paul Bedjan By Heleen Murre-van den Berg Volume VI

9

GORGIAS PRESS 2006

First Gorgias Press Edition. Copyright © 2006 by Gorgias Press LLC. All rights reserved under International and Pan-American Copyright Conventions. Published in the United States of America by Gorgias Press LLC, New Jersey, from the edition published by William Drugulin in Leipzig, Germany, 1902-1910.

ISBN 1-59333-327-7 (Set) ISBN 1-59333-328-5 (Vol I) ISBN 1-59333-329-3 (Vol II) ISBN 1-59333-330-7 (Vol III) ISBN 1-59333-331-5 (Vol IV) ISBN 1-59333-332-3 (Vol V) ISBN 1-59333-333-1 (Vol VI)

9 GORGIAS PRESS 46 Orris Ave., Piscataway, NJ 08854 USA www.gorgiaspress.com

Printed in the United States of America

Preface to the Gorgias Reprinted Edition By Sebastian P. Brock Jacob of Serugh, described by the unknown author of a biographical note as ‘the flute of the Holy Spirit and the lyre of the faithful Church’, has a good claim to be the finest Syriac poet after the great master, Ephrem. Jacob’s main editor was the Lazarist Father Paul Bedjan (1838-1920), a man who, by his very large number of editions of Syriac texts, has done an immense service to Syriac literature. Jacob of Serugh was particularly well served by Bedjan, who published no less than 222 of his mimre. The majority of these are to be found in the five volumes devoted specifically to Jacob, Homiliae selectae Mar-Jacobi Sarugensis (1905-1910), running to well over 4000 pages. Although these are not critical editions (and were not intended as such), they are for the most part perfectly serviceable and usually remain, nearly a century later, the only edition available, since only very rarely have any of them been subsequently republished in a critical edition. A large number of Jacob’s mimre still remain unpublished. Bedjan’s five volumes are today very hard to find, even in good libraries, and a reprint has long been a desideratum. Bedjan provided in each volume a short Avant Propos, in which he gave some indications of his manuscript sources, and (at the end) a Table of Contents. Since these Tables of Contents are in Syriac, an English version of them has been given at the beginning of each volume, alongside a cumulative Table of Contents for all six volumes at the beginning of the extra volume 6. At the end of several of his publications Bedjan provided some further texts which had nothing to do with the title of the volume in question. This was the case, not only with his edition of Sahdona, mentioned below, but also in the first volume of the Homiliae Selectae where, at the end, he has two Appendices. The first of these is entitled ‘On the Church and the Apostles’, and it consists of the excerpts from the Syriac translation of Eusebius’ Theophania, a work lost, apart from some excerpts, in Greek, but preserved in translation in the earliest dated Syriac manuscript, British Library, Add. 12150, copied in Edessa and dated November v

vi

Sebastian P. Brock

411. The Syriac text of the Theophania had been edited by S. Lee in 1842, and it is from his edition that Bedjan took his extracts (these are III.27; IV.6-8, 11, 26; V.40 and 44). The second Appendix is entitled ‘On the Destruction of Jerusalem’; this consists of two separate groups of texts: first come further extracts from Eusebius’ Theophania (IV.13-22), following which Bedjan prints the Syriac translation of Book VI of Josephus’ Wars, deriving his text from Ceriani’s photolithographic edition of the earliest Syriac manuscript with a complete Old Testament, in the Ambrosian Library, Milan (B.21 Inf., 7a1 in the Leiden Peshitta edition), in which Book VI of Josephus’ Wars follows IV Maccabees, as a ‘fifth’ book (hence Bedjan refers to this as ‘Book V’). At the end of Appendix I, after giving Eusebius’ quotation (V.44) of the famous Testimonium Flavianum concerning Jesus, Bedjan has added his own translation, from Latin, of the same passage (Josephus, Antiquities, XVIII.63-64). In addition to reprinting the five volumes of the Homiliae Selectae it seemed a good opportunity to add a sixth volume containing the eleven mimre by Jacob which Bedjan included at the end of his edition of Sahdona’s Book of Perfection, S. Martyrii qui et Sahdona quae supersunt omnia (1902), the first nine of which he also published separately the same year under the title Cantus seu homiliae Mar-Jacobi in Jesum et Mariam. To these a further five mimre have been added, on Tamar (Gen. 38), Peter, John and Paul at Antioch, the Baptism of Constantine, the Sleepers of Ephesus, and the Council of Chalcedon. For the most part the text of these has been taken from editions that are difficult of access; two are published here for the first time: that on Peter, John and Paul at Antioch is taken from an edition, submitted as an Oxford dissertation, by the late Alan Thomas, while the other, on the Council of Chalcedon, is edited directly on the basis of the two surviving manuscripts. Though brief introductions are provided for these five mimre, questions of authenticity which have been raised concerning some of them are not further discussed. Following the Syriac texts in the sixth volume a biographical sketch of Jacob’s editor, Paul Bedjan, is presented by Heleen Murre-van den Berg. Then, to conclude the volume, a series of indices is provided: of first lines of both published and (where available on the basis of catalogues) unpublished mimre by Jacob, of translations into modern languages, of the manuscripts used by

Preface to the Gorgias Reprinted Edition

vii

Bedjan, of the biblical passages commented on in the published mimre, and of the names and subjects of the printed titles of the mimre (it should be noted that the titles often vary in the different manuscripts). A bibliography devoted specifically to Jacob is to be found in Kh. Alwan, ‘Bibliographie générale raisonée de Jacques de Saroug (d. 521), Parole de l’Orient 13 (1986), pp.313-83. More recent literature can be located in my Syriac Studies: a Classified Bibliography (1960-1990) (Kaslik, 1996) and the subsequent bibliographies for 1991-1995 and 1996-2000 in Parole de l’Orient 23 (1998) and 29 (2004) respectively (that for 2001-2005 is in preparation). WX Not unfittingly is Jacob known in Syriac tradition as Mor Jacob Malfono, ‘the Teacher’ par excellence. Short excerpts from his mimre frequently feature as bo‛awotho in liturgical texts that are in daily use; the republication of Bedjan’s edition of his mimre will once again provide access to the full text of a large number of his wonderful poems—and it is ‘wonder’ that Jacob speaks of in connection with Ephrem’s poetry, but they are words which one might fittingly apply to Jacob himself:

‫̈ ܐ‬ ‫ܪܘܕܐ ܕܒ ܐ ܐ ܕܒ‬ ... ‫ܒܒ ܒ ܗܪܐ ܪܒܐ‬ ‫̈ܓ ܗܝ‬ ‫ܒ‬ ‫ܐ ̈ܪܐ‬ ‫ܐ ܕ ܐ ܐ ܕܗܐ ܪܕ ܒ‬ .‫ܘܐܬܪܐ ܪܘ ܐ ܕ ܓ ܐܘܬܗ‬ ‫ܘܐܓ‬ ‫ܐ‬

‫ܒ ܒ ܪܕ ܐ‬ ‫ܒܐ‬ ‫ܪܕ‬

‫ܝ‬ ‫ܐ‬

‫ܕ‬

‫ܒ ܡ ܕܘ‬ ‫ܒ ܒ‬ ‫ܕ‬

The Making of the Gorgias Reprinted Edition By George A. Kiraz The making of these volumes was indeed a saga! The idea of reprinting the Homilies of Jacob of Sarug, originally edited by Bedjan in 1905-1910, was born not much later than the birth of Gorgias Press itself back in late 2001. Most of our reprints at the time were made from books belonging to my private library, a collection I started in my teenage years back in Bethlehem but grew year after year. There was one major problem in reprinting Jacob’s homilies: my library only held volume 1 (out of 5 volumes). As I have been searching unsuccessfully for a whole set of Bedjan’s edition for the past twenty yeas or so, there was no hope finding one in the antiquarian market. Library copies I had access to were so tightly bound that made it impossible to make use of them. The project was put on hold. Finally in April 2005, we managed to gather an entire set from three private collections: volume 1 from my collection, volumes 2 and 3 from David Taylor’s collection, and volumes 4 and 5 from Sebastian Brock’s collection (in addition to the reprinted material in volume 6 from Andreas Juckel’s collection). But who would trust sending such treasures with a postal system? The following May, both Sebastian and David were attending a special Symposium held in honor of Robert Murray at Princeton, organized by Peter Brown and Emmanuel Papoutsakis. This seemed a good opportunity. I asked them if they will be willing to bring their copies with them. While they were attending the conference, Gorgias staff would work non-stop to digitize the books. They can then take their respective copies back with them. They kindly agreed and a plan was put in place. At the end of the conference, my wife Christine and I held in our private home a party honouring Robert Murray. The invitees were excited to see our operation, housed in the basement of our home. At the end of the day, everyone left, apart from Robert and Sebastian who stayed as our guests for a few days. With all the excitement of the day, David forgot to pick up his Bedjan volumes and left for England. As soon as he got to his office in Oxford, he ix

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The Making of the Gorgias Reprinted Edition

sent us an email requesting that we send his copies with Sebastian. This seemed the safest and fastest way to get the volumes back to Oxford. The next day, Sebastian and I drove to Pittsburg where Sebastian gave a lecture at Saints Cyril and Methodius Byzantine Catholic Seminary. During the day-long journey, going through the Blue Mountains, we had sufficient time to discuss, inter alia, the reprint project and the material that would go in a new volume six. Sebastian, with his typical generosity, offered to underwrite some of the costs for which Gorgias Press in indebted. All went well, and at the end of the trip, we went back to Piscataway. Sebastian picked up his and David’s Bedjan volumes and went back to Oxford. We were relieved that the copies went to their original owners safely. But did they? When Sebastian reached Oxford, he sent us a disturbing email. His lugguage containing all of the four Bedjan volumes must have been put on the wrong flight. The airline promised to search for them. It was not until a few days later that we learnt that the Bedjan volumes have been travelling on their own, but finally they were located, all intact. Here at the Press, we began working on the project in earnest as soon as Sebastian left for Oxford. The amount of work that went into preparing the text took quadruple times as long as we had originally anticipated. The Bedjan volumes are not that thick, until one realizes that they are printed on thin paper. Each volume was about 900 pages. The scanned images bled, a technical term indicating that one can see the text of the reverse side of a page. Typically one can set the parameters of a scanner to get rid of bleeding, but without access to the originals for a sufficient period of time, that was not possible. The bleeding had to be removed digitally using various techniques that the Gorgias staff innovatively came up with. Maintaining the original red headings would make printing prohibitively expensive and had also to be turned into lighter greyscale to be distinguished from the black text. The borders, most of which were broken, had to be removed from each single page. In most cases, one can develop automatic methods to remove borders, but as the borders in question were so close to the text, the entire thing had to be done manually, page by page. The usual speckles (dots introduced during scanning) were also

The Making of the Gorgias Reprinted Edition

xi

removed, but our automatic techniques could not be used here either as this would also remove the Syriac diacritic points, many of which are fine in the Bedjan edition. This process too had to be done manually. After one year of work, we were at the stage to run quality assurance on the volumes, ensuring that, after all the digital processing, the text is intact. However, we found out that about 50 pages throughout the volumes did not withstand all the digital manipulation, and required redigitization from the start. Dayroyo Mikael Öz of Oxford was kind enough to agree to rescan pages. In May 2006, exactly one year after the project began, the volumes went to press.

Table of Contents to Volumes I-VI VOLUME I Preface to the Reprinted Edition ..........................................................v By Sebastian P. Brock The Making of of the Gorgias Reprinted Edition .............................ix By George A. Kiraz Table of Contents..................................................................................xiii Avant-Propos By Paul Bedjan Homily Subject* .......................................................................... Page

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19

*

Admonition [17] ..............................................................................1 Descent of the Most High on Sinai, and the Mystery of the Church [129].........................................................................3 Consecration of the Church, and the prophet Moses [37] .....36 The Bronze Serpent [205] ............................................................47 The priest Aaron [239]..................................................................65 The Star seen by the Magi, and the Slaughter of the Innocents [135] ..............................................................................84 The Baptism of the Law, that of John, and that which our Lord gave to the Apostles [57]...........................................153 The Baptism of our Saviour in the Jordan [170] ....................167 Holy Baptism [115] .....................................................................193 The Prayer which our Lord taught his Disciples [100]..........212 The Young man who said to our Lord, ‘What shall I do to inherit eternal life?’ [237] .................................................248 The Prodigal Son [236] ...............................................................267 The Pharisee and the Tax Collector [234] ...............................299 The Parable of the Workers in the Vineyard [47] ..................320 Zacchaeus the Tax Collector [226] ...........................................344 The Rich Man and Lazarus [208]..............................................364 The Canaanite Woman [269] .....................................................424 The Sunday of Hosannas (Palm Sunday) [260] ......................445 Our Lord’s Question, and the Revelation which Simon received from the Father [5]..........................................460

The number in the Index of First Lines is given in square brackets.

xiii

xiv

Table of Contents to Volumes I-VI

20

Simon Peter, when our Lord said ‘Get behind me, Satan’ [77] .....................................................................................482 21 The Denial of Simon [122] ........................................................506 22 The Commemoration of the Departed, how they benefit from Offerings and Alms made on their behalf [27] .....................................................................................535 23 The holy Fast of 40 days, I [203] ..............................................551 24 The holy Fast of 40 days, II [304].............................................571 25 The holy Fast of 40 days, III [216] ...........................................588 26 Divine Love [95 = 106] ..............................................................606 27 Admonition (on Divine Care) [295] .........................................627 28 Repentance [161] .........................................................................646 29 Repentance, and Admonition [278]..........................................666 30 Our Lord’s words, ‘What will it profit a person if he gains the entire world but loses his soul [272] ........................683 31 The End [331] ..............................................................................698 32 The End, and Judgement [131] .................................................713 Appendix I: ‘On the Church and the Apostles’...............................721 (Excerpts from Eusebius, Theophania)......................................... Appendix II: ‘On the Destruction of Jerusalem’ (a) Excerpts from Eusebius, Theophania................................744 (b) Josephus, War, Book VI.......................................................770 Table of Contents [Syriac]...................................................................838

VOLUME II Table of Contents.....................................................................................v Avant-Propos By Paul Bedjan 33 Tower of Babel [23] ........................................................................1 34 David and Goliath [33].................................................................28 35 Elisha, whose Bones raised a Dead Person [54].......................77 36 Daniel and his Three Companions in the Furnace [127] ........94 37 The Annunciation to Zechariah [89]........................................137 38 ‘In the Beginning was the Word’ [176] ....................................158 39 The Only-Begotten Word [196] ................................................169 40 Emmanuel [160] ..........................................................................184 41 ‘You are a Priest for ever’ [190].................................................197 42 Reception of the Holy Mysteries [198] ....................................209

Table of Contents to Volumes I-VI 43

xv

Our Lord portrayed in Scripture as Food and Drink [18] .....................................................................................228 44 The Healing of the Leper [41] ...................................................244 45 The Healing of the Centurion’s Servant [147] ........................265 46 The Samaritan Woman [261].....................................................281 47 The Good Samaritan [369].........................................................312 48 The Three Dead People raised by Christ [255] ......................334 49 The Transfiguration [154] ..........................................................347 50 The Ten Virgins [168].................................................................375 51 The Sinful Woman [211] ............................................................402 52 The Repentant Thief [178].........................................................428 53 The Passion .................................................................................447 1, For Monday of Holy Week [97]............................................447 2, For the Vigil of Tuesday of Holy Week [151] ....................470 3, For the Vigil of Wednesday of Holy Week [355]...............489 4, For the Vigil of Holy Thursday [312] ..................................505 5, For the Vigil of Holy Friday [199]........................................522 6, For Holy Friday [324].............................................................554 7, For the Vigil of Holy Saturday [119]....................................580 8, For the Vigil of the Sunday of the Resurrection [144] .....598 54 The Sunday of the Resurrection [69]........................................611 55 The Sunday of the Resurrection [319] .....................................624 56 Confessors and Martyrs [162]....................................................636 57 New Sunday, and the Apostle Thomas [189] .........................649 58 The Sunday of Pentecost [307] .................................................570 59 ‘Behold, we have left everything’ [379] ....................................689 60 John the Evangelist [65] .............................................................705 61 The Conversion of the Apostle Paul [228]..............................717 62 The Apostle Paul [215] ...............................................................747 63 The Love of God towards humanity, and of the Just towards God [156]...............................................................769 64 The Love of Vain Glory [184]...................................................793 65 Pride [92].......................................................................................806 66 Love for the Poor [265]..............................................................816 67 The End [300] ..............................................................................836 68 The End and the Last Judgement [299]...................................858 69 The Departed [136] .....................................................................873 70 Consolation for Departed Priests [328] ..................................877 (Consolation for Departed Priests, attributed to Ephrem) .886 Table of Contents [Syriac]...................................................................891

xvi

Table of Contents to Volumes I-VI

VOLUME III Table of Contents.....................................................................................v Avant-Propos By Paul Bedjan 71 The Six Days of Creation, First Day [34] ....................................1 The Six Days of Creation, Second Day [150] ...........................27 The Six Days of Creation, Third Day [30] ................................43 The Six Days of Creation, Fourth Day [146] ...........................60 The Six Days of Creation, Fifth Day [223] ...............................79 The Six Days of Creation, Sixth Day [187] ...............................97 The Six Days of Creation, Seventh Day [152] ........................129 72 The Creation of Adam, and the Resurrection of the Dead [240] ....................................................................................152 73 The Blessings of Isaac on Jacob [315]......................................175 74 Jacob’s Revelation at Bethel [332] ............................................192 75 Our Lord and Jacob, the Church and Rachel [16] .................208 76 The Two Sparrows in the Law [142]........................................224 77 The Red Heifer [200] ..................................................................242 78 The Two Goats, the Sacrifice of Azaza’el [212] .....................259 79 The Veil on Moses Face [61] .....................................................283 80 The Mysteries, Types and Depictions of Christ [361]...........305 81 Our Lord’s remaining on Earth for 30 Years before performing Miracles [101]..........................................................321 82 Our Lord’s Combat with Satan [310].......................................335 83 The Beatitudes [36] .....................................................................363 84 Our Lord’s words, ‘Do not swear at all’ [85] ..........................375 85 Our Lord’s words, ‘Foxes have their holes’ [250] ..................395 86 ‘The Kingdom of Heaven is like Leaven’ [166]......................411 87 The Five Loaves and Two Fishes [35] .....................................425 88 The blind Timaeus [352] ............................................................462 89 The Widow with Two Small Coins [68]...................................483 90 The Prodigal Younger Son [306] ..............................................500 91 Jairus’ Daughter [270] .................................................................530 92 The Widow’s Son whom our Lord raised [229] .....................546 93 The Resurrection of Lazarus [309] ...........................................564 94 Faith [52].......................................................................................581 95 Reception of the Holy Mysteries [370] ....................................646 96 The Beheading of John the Baptist [249] ................................664 97 Praises of John the Baptist [183]...............................................687

Table of Contents to Volumes I-VI

xvii

98 Stephen, the First Martyr [59]....................................................710 99 The Apostle Thomas [105] ........................................................724 100 The Castle which the Apostle Thomas build in India [254].....................................................................................763 101 The Fall of the Idols [268] .........................................................795 102 Drunkards [233]...........................................................................824 103 Love of Money [88] ....................................................................842 104 ‘The Word is Vanity’ and ‘Vanity of Vanities’ [22] ................858 105 ‘Seek what is above’, and on Outer Darkness [244] ..............876 106 The Psalm, ‘Praise the Lord with New Praise’ [263] .............892 107 Praises at Morning and Evening [14] .......................................907 Table of Contents [Syriac]...................................................................913

VOLUME IV Table of Contents.....................................................................................v Avant-Propos By Paul Bedjan 108 The Flood [186] ...............................................................................1 109 Abraham and his Types [197]......................................................61 110 ‘The Lord will raise up for you a Prophet like me’ [259] ......104 111 The Two Harlots (Solomon’s Judgement) [257] ....................116 112 The Second Homily on Elijah, when he ran away from Jezebel [292] .................................................................................133 113 The Third on Elijah, on Naboth of Jezreel [334]...................154 114 The Fourth on Elijah, on King Ahaziah [371]........................207 115 The Fifth on Elijah, on his Ascent to Heaven [232]..............226 116 The First Homily on Elisha [79] ...............................................261 117 The Second on Elisha, and on the King of Moab [193]....................................................................................282 118 The Third on Elisha, and on the Shunamite woman [291].................................................................................296 119 The Fourth on Elisha, and on Naaman and Gehazi [365] .................................................................................318 120 The Fifth on Elisha, and on the Vision of the Saints [104] ...................................................................................333 121 The Sixth on Elisha, and on the Capture of Samaria [273] ...............................................................................349 122 The Prophet Jonah and his Preaching in Nineveh [140]...............................................................................368

xviii

Table of Contents to Volumes I-VI

123 The First on Daniel, and on the Dream which Nebuchadnezzar saw [139] ........................................................491 124 The Third on Daniel, and on the Tree which Nebuchadnezzar saw [335] ........................................................517 125 The Chariot which the Prophet Ezekiel saw [337] ................543 126 Our Lord’s Fight with Satan [118]............................................610 127 ‘The Kingdom of Heaven is like a Grain of Mustard’ [308] ..............................................................................632 128 The Parable of the Camel and the Rich Man [235]................649 129 The Signs which our Lord performed [238] ...........................666 130 The Man who had in him Legion [364] ...................................683 131 The Paralytic aged 38 [32] ..........................................................701 132 The Fig Tree which our Lord cursed [194] .............................724 133 The Parable of the Vineyard [86]..............................................740 134 (Theological) Investigation, and the Consecration of the Church [286].....................................................................767 135 The Assembly of Bishops, and Enkainia [349].......................789 136 The Lawgiver of the Old and New Testament is one and the same [7] ...................................................................803 137 Solitaries [82] ................................................................................818 138 Solitaries [339]..............................................................................836 139 Praise at Table, I (Providence) [90] ..........................................872 140 Praise at Table, II (Bread and Wine) [84] ................................877 141 Praise at Table, III (the Word of Life) [13] .............................883 142 Praise at Table, IV (Bees) [191].................................................888 143 Praise at Table, V (Almsgiving) [149].......................................894 144 Praise at Table, VI (Drink Offering) [341] ..............................899 145 Praise at Table, VII (Excess) [316] ...........................................904 146 Praise at Table, VIII (Ingratitude) [9].......................................910 Table of Contents [Syriac]...................................................................915

VOLUME V Table of Contents.....................................................................................v Avant-Propos By Paul Bedjan 147 Cain and Abel, I [39].......................................................................1 148 Cain and Abel, II [356] .................................................................17 149 Cain and Abel, III [317]................................................................32 150 Cain, Abel and Seth [177].............................................................47

Table of Contents to Volumes I-VI 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185

xix

Sodom, I [83]..................................................................................61 Sodom, II [214]..............................................................................76 Sodom, III [280] ............................................................................96 Sodom, IV [311] .........................................................................117 Melkizedek [289]..........................................................................154 (The Upright Job, attributed to Ephrem) [325]......................180 Job [231]........................................................................................202 Moses’ extended hands during battle [327] .............................290 Jephtha’s Daughter [246]............................................................306 Samson, I [134] ............................................................................331 Samson, II [123]...........................................................................355 King David and Uriah [245] ......................................................367 King Uzziah and the Prophet Isaiah [247] ..............................393 The Torrent which the Prophet Ezekiel saw [103]................430 The Entry of our Lord to the Temple [326] ...........................447 ‘This one is appointed for the Fall and Uprising of Many’ [275] ...................................................................................467 The Miracle which our Lord performed in Cana [107].........470 The Treasure hidden in a Field [288] .......................................494 The Woman who was bent double [338].................................506 The Woman with an Affliction [40] .........................................525 The Parable of the Feast which a King made for his Son [290] .......................................................................................551 The Woman with Seven Husbands [318] ................................569 The Five Talents [121]................................................................587 Monday of Hosannas [108]........................................................613 The Passover of the Law on the Night of the Thursday of the Mysteries [49]..................................................631 Death and Satan [48]...................................................................641 The Cherub and the Thief [45] .................................................658 The Third Time our Lord was seen by his Disciples [6] ..................................................................................687 The Lame Man who was healed by Simon and John [78]........................................................................................708 Edessa and Jerusalem [218]........................................................731 The holy Mar George, the Martyr [174] ..................................747 Admonition [264] ........................................................................771 The Departed [20] .......................................................................781 Death [12] .....................................................................................784 Consolation over the Departed [75].........................................789

xx

Table of Contents to Volumes I-VI

186 187 188 189 190 191

Consolation over the Departed [124].......................................792 The Departed [132] ....................................................................796 The Departed [153] .....................................................................800 Children who die [155] ...............................................................804 The Departed [284] .....................................................................817 A Daughter of the Covenant who departs from the World [333]...................................................................................821 192 The End, I [175] ..........................................................................836 193 Judgement at the End, II [298]..................................................856 (The End, III: see vol. II, p.858) 194 The End, IV [164] .......................................................................873 195 The End of the World, V [167].................................................886 Errata and Variant Readings...............................................................900 Table of Contents [Syriac]...................................................................904

VOLUME VI Preface to the Reprinted Edition ..........................................................v By Sebastian P. Brock The Making of of the Gorgias Reprinted Edition .............................ix By George A. Kiraz Table of Contents for volumes I-VI ..................................................xiii Abbreviations .........................................................................................xxi

Part I. Texts By Paul Bedjan and Sebastian P. Brock [The first page number for texts 1-9 is that of the present volume, and of Bedjan’s edition in Cantus seu homiliae Mar-Jacobi in Jesum et Mariam (1902), and the second page number (for 1-11) is that of his edition of the same texts, with two further ones, at the end of his S. Martyrii qui et Sahdona quae supersunt omnia (1902).] 1 The Blessed Virgin, Bearer of God, Mary [173]............ 2 614 2 The Annunciation [87]....................................................... 27 639 3 The Visitation to Elizabeth [73]....................................... 49 661 4 On the Virgin Mary, against those who say that she did not remain in Virginity after her Birthgiving [117] ................................................................. 73 685 5 The Death of the Virgin Mary [109]................................ 97 709 6 The Nativity of our Saviour in the Flesh, (I) [366] ....... 108 720 7 The Nativity, II [365] ......................................................... 163 775

8 9 10 11 12 13 14 15 16

Table of Contents to Volumes I-VI

xxi

The Nativity, (III) [294]..................................................... 178 The Ascension [55]............................................................. 196 Virginity [287]...................................................................... 221 Council of Nicaea [58] ....................................................... 231 Tamar and Judah (Genesis 38) [362]............................... 255 Peter, John and Paul at Antioch [42]............................... 270 The Baptism of Constantine [180]................................... 297 The Sleepers of Ephesus [102]......................................... 324 Council of Chalcedon [128] .............................................. 331

790 808 832 842

Part II. Paul Bedjan, Missionary for Life (1838-1920) By Heleen Murre-van den Berg Introduction ..........................................................................................340 Khosrowa in the first half of the nineteenth century .....................341 Education and Persian years...............................................................343 Publishing in Europe ...........................................................................347 Khosrowa, the Lazarist Mission and the Chaldean Church ..........352 Bedjan’s publications in context: readership and objectives .........357 Conclusions ...........................................................................................364 Appendix. Bedjan’s Publications........................................................367

Part III. Indices By Sebastian P. Brock Index of First Lines..............................................................................372 Index of Modern Translations ...........................................................400 Index of Manuscripts used..................................................................407 Index of Biblical Passages commented on ......................................410 Index of Names and Subjects.............................................................412

xxii

Abbreviations

Abbreviations CSCO Corpus Scriptorum Christianorum Orientalium (Louvain) GOFS Göttinger Orientforschungen, Reihe Syriaca (Wiesbaden) MUSJ Mélanges de l’Université Saint-Joseph (Beirut) PdO Parole de l’Orient (Kaslik) PO Patrologia Orientalis ROC Revue de l’Orient Chrétien ZDMG Zeitschrift der deutschen morgenländischen Gesellschaft (Wiesbaden). See also Lists of Abbreviations to Index of First Lines and Index of Modern Translations.

Pagination Note The main body of this volume consists of three parts. Part I, Texts, covers pages 1 through 337. These are located at the other end of the book like a traditional Syriac bound book. Pages 2-220 have a second pagination in brackets. The unbracketed numbers are those of this edition and of Bedjan’s edition in Cantus seu homiliae Mar-Jacobi in Jesum et Mariam (1902). The bracketed numbers [614]-[831-2] are those of his edition of the same texts at the end of his S. Martyrii qui et Sahdona quae supersunt omnia (1902). The flow of text of pages 213 [825] to 220 [832] differs in the two editions, and this has been indicated by bracketed page numbers in the margins. Part II, Paul Bedjan, Missionary for Life (1838-1920), begins on page 339 and follows this note directly. Part III, Indices, follows Part II immediately and ends on page 415. Hence, pages 337 and 415 meet in the middle of the book. ‫ܘ ܐ‬ ‫܀ܘ ܘ ܗ‬

Part II. Paul Bedjan, Missionary for Life (1838-1920)

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Introduction One of the most fascinating Chaldeans of the nineteenth century is the missionary-scholar Paul Bedjan. He was born a Chaldean and became a Roman Catholic Lazarist, spent half of his life in Europe, but remained intimately connected with the affairs of his people in Iran and Northern Mesopotamia. His primary audience not only included the Chaldeans of his homeland Persia, but also those whose roots were in the traditional Church of the East, as well as those belonging to the Syrian-Orthodox and Syriac-Catholic Churches. A major aim of the present introduction into Bedjan’s life and work is to show how Bedjan, despite his prolonged absence from the Middle East and his cordial and fruitful connections with the European orientalists of his time, can be considered to have remained true to his early vocation, that of a missionary to his own people. Rather than the result of a fresh inquiry into Bedjan’s life and work, something that would deserve and require a scholarly monograph, this contribution offers an overview of what is known about Bedjan so far on the basis of published materials. In all likelihood, archival research, both in the Middle East and in Europe, would yield considerable additional materials, especially since Bedjan in his European years kept a lively correspondence with correspondents both in the Middle East and in Europe. The most important publication on Bedjan so far is Père Vosté’s “Paul Bedjan, le lazariste persan”, that appeared in 1945.1 Making use of unpublished sources and giving a detailed overview of Bedjan’s publications, Vosté’s “Notes” will remain unsurpassed for some time to come. Another important source is Aristide Chatelet’s overview of the Lazarist mission in Persia, which, besides giving ample information on the Lazarist context, has a few interesting additions to make on Bedjan himself.2 Chatelet, who like Bedjan was a missionary of the Lazarist mission in Urmia and Khosrowa, might even have met with Bedjan before the former left for Iran in 1903, although he does not explicitly say so.3 A third source, which 1 J.-M. Vosté, “Paul Bedjan, le lazariste persan (27 nov. 1838 – 9 juin 1920). Notes bio-bibliographiques”, OCP 11 (1945) 45-102. 2 Aristide Chatelet, “La Mission Lazariste en Perse”, Revue d’histoire des missions 10-16 (1933-1939). 3 Chatelet, “La Mission”, 16 (1939), 264.

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provides a different kind of insider perspective, is a small book by Nimrod Simono which was published in Tehran, in Neo-Aramaic and Persian, in 1984. Simono, a Syriac scholar in the CatholicAssyrian tradition, although partly dependent on Vosté, apparently had access to independent sources as well.4 I further employed the numerous and sometimes lengthy introductions that Bedjan added to his publications. In these, Bedjan not only introduces the texts in their historical and scholarly contexts, but often also indicates why and for whom he thought these texts of particular relevance. These introductions present the outlines of Bedjan’s European agenda, whereas his Neo-Aramaic publications, most of which consist of re-writings rather than translations, provide insight in his theological and missiological concerns. An in-depth analysis of these publications, however, awaits further research.

Khosrowa in the first half of the nineteenth century Khosrowa, the large village where Paul Bedjan was born in 1838, is located on the Salmas plain in Azerbaijan, northwestern Iran, about 80 kilometers north of the city of Urmia, northwest of Lake Urmia. The Salmas plain is a fertile region, where the Qajar ruling family, with their background in Tabriz, had extensive possessions. In the early decades of the nineteenth century, Khosrowa and neighboring villages, as well as the Urmia plain further south, had a considerable Christian population, alongside a majority of Kurdish and Azeri inhabitants and a small Persian-speaking elite. Most of these Christians belonged to the Church of the East, but also the Armenian Church was well represented, the region being close to the traditionally Armenian regions in the eastern parts of the Ottoman Empire and the southern parts of Russia, including what today is the Armenian state. The Uniate Chaldean Church, which had its origins in the sixteenth century, by the early nineteenth century had attracted a considerable part of the Church of the East, mostly so on the plains and lower mountain regions north of the

Nimrod Simono, Paul Bedjan, 1838-1920, Tehran 1984. Simono, born in the Salmas region in 1908, like Bedjan was trained by the Lazarist missionaries, in Tabriz, Urmia, Paris and Dax, after which he completed his studies in Rome. In his later years he was an influential teacher of Classical Syriac and Neo-Aramaic in Tehran. He passed away in July 2004.

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provides a different kind of insider perspective, is a small book by Nimrod Simono which was published in Tehran, in Neo-Aramaic and Persian, in 1984. Simono, a Syriac scholar in the CatholicAssyrian tradition, although partly dependent on Vosté, apparently had access to independent sources as well.4 I further employed the numerous and sometimes lengthy introductions that Bedjan added to his publications. In these, Bedjan not only introduces the texts in their historical and scholarly contexts, but often also indicates why and for whom he thought these texts of particular relevance. These introductions present the outlines of Bedjan’s European agenda, whereas his Neo-Aramaic publications, most of which consist of re-writings rather than translations, provide insight in his theological and missiological concerns. An in-depth analysis of these publications, however, awaits further research.

Khosrowa in the first half of the nineteenth century Khosrowa, the large village where Paul Bedjan was born in 1838, is located on the Salmas plain in Azerbaijan, northwestern Iran, about 80 kilometers north of the city of Urmia, northwest of Lake Urmia. The Salmas plain is a fertile region, where the Qajar ruling family, with their background in Tabriz, had extensive possessions. In the early decades of the nineteenth century, Khosrowa and neighboring villages, as well as the Urmia plain further south, had a considerable Christian population, alongside a majority of Kurdish and Azeri inhabitants and a small Persian-speaking elite. Most of these Christians belonged to the Church of the East, but also the Armenian Church was well represented, the region being close to the traditionally Armenian regions in the eastern parts of the Ottoman Empire and the southern parts of Russia, including what today is the Armenian state. The Uniate Chaldean Church, which had its origins in the sixteenth century, by the early nineteenth century had attracted a considerable part of the Church of the East, mostly so on the plains and lower mountain regions north of the

Nimrod Simono, Paul Bedjan, 1838-1920, Tehran 1984. Simono, born in the Salmas region in 1908, like Bedjan was trained by the Lazarist missionaries, in Tabriz, Urmia, Paris and Dax, after which he completed his studies in Rome. In his later years he was an influential teacher of Classical Syriac and Neo-Aramaic in Tehran. He passed away in July 2004.

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city of Mosul in the Ottoman Empire.5 In the latter half of the eighteenth century, a relatively small and somewhat isolated Chaldean community came into being on the eastern side of the Hakkari mountains, with its main center in Khosrowa.6 When after the preparatory work of Eugène Boré in the late 1830s, the Vincentian Fathers, or the Lazarists as they are usually called, commenced missionary work in Persia in 1840, the establishment of a post in Khosrowa, with its Catholic community, was a logical step. The first years of the Lazarist mission were marred by rivalry with the American Protestant mission that had been established in Urmia in the mid 30s. The 40s were rife with strive between the two missions, both making use of their diplomatic contacts in Tehran to hinder their opponents as much as possible. By the early 50s, both missions were well established and seem to have accepted each other’s presence, although Catholic-Protestant rivalry would continue to influence much of their decisions in the second half of the century.7 Both missions were active in the educational field and supported a network of village schools headed by a local teacher and complemented by a seminary that aimed at training the brightest boys as future pastors or priests. The Protestants had their seminary first in Urmia and later in a nearby village called Sir; the Lazarists founded a Catholic seminary in Khosrowa, in 1846.

On the catholic movement within the Church of the East, see David Wilmshurst, The Ecclesiastical Organisation of the Church of the East, 1318-1913, Louvain: Peeters, 2000; for an overview see my “The Patriarchs of the Church of the East from the Fifteenth to Eighteenth Centuries”, Hugoye 2,2 (1999), [http://www.bethmardutho.org/hugoye], both including further references. 6 Wilmshurst, The Ecclesiastical Organisation, 315-8. 7 For an overview of the missions in Urmia, see my From a Spoken to a Written Language. The Introduction and Development of Literary Urmia Aramaic in the Nineteenth Century, Leiden: Nederlands Instituut voor het Nabije Oosten [Publication of the “De Goeje Fund” 28], 1999; on the Lazarist mission in particular, see the recent thesis by Thomas O Flynn, O.P., “The Western Christian Presence in the Caucasus and Qajar Persia, 180270” [Ph.D. St. John’s College, Oxford], 2003. Among the older literature, Chatelet, “La Mission”, remains an important source, on the early years, see also Eugène Boré, Correspondence et mémoires d’un voyageur en Orient, Paris: Olivier-Fulgence, 1840 (2 vols.). 5

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Education and Persian years It was in the Lazarist seminary that Paul Bedjan was received among the first group of pupils. Born in Khosrowa on the 27th of November 1838, in one of the wealthier, influential and Catholic families of the village, he entered the seminary in 1846, together with Désiré Salomon who was to become a life-long colleague and friend. In the seminary, the boy Paul received his first training from the missionaries Joseph Darnis (1814-1858) and Augustin Cluzel (1815-1882). They taught French and some Latin, whereas a Chaldean teacher is said to have taught them to write NeoAramaic, in which language Darnis also taught a course in theology.8 The students were expected to live a life similar to that of the missionaries, including obligatory prayer and mass as well as supervised recreation. Despite certain Latin influences, the missionaries intended to make their students’ lifestyle as close to local custom as possible, including the obligation to wear local dress. Of the first group of eighteen students, eleven became priests, four of which also entered the Lazarist congregation.9 At the age of seventeenth, Bedjan traveled to Paris to enter the novitiate of the Lazarist order.10 When and why exactly he 8 Chatelet, “La Mission”, 11 (1934), 267; Neo-Aramaic by Chatelet is called “Chaldéen vulgaire”. This attention to the vernacular may be attributed partly to the success of the American mission in writing and printing Neo-Aramaic, but has roots also in earlier Chaldean attention to the language of the people. Somewhat strangely, Classical Syriac is not mentioned among the subjects, but considering a later remark (idem, 431), where “chaldéen vulgaire et littéral” are mentioned in one breath, it seems likely that Classical Syriac was also taught in these early years. More striking perhaps is the absence of Persian, the official language of the country. 9 Idem; on the seminary in later years, see Chatelet, “La Mission”, 11 (1934), 408-10, where Chatelet, with what seems to be a guilty conscience, notes that the teaching of Latin was intended merely to grant access to scholarly literature, not to encourage Latin to be introduced into the Chaldean liturgy. 10 Chatelet, “La Mission”, 11 (1934), 267, 420, 431, 15 (1838) 98; the three other Chaldeans that became Lazarists were Désiré Salomon, Jean DbiGoulim and ‘frère’ Issa Mouchil. Chatelet writes that Dbi-Goulim returned from Paris in 1858, whereas Issa returned before taking orders because of eye problems. Salomon returned from Paris in 1862, and also joined the mission.

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decided to enter the Lazarist congregation is not certain.11 He arrived in Paris in October 1856 and received further theological training in the mission seminary of the Lazarists. His training was concluded by his ordination to priesthood on May 25, 1861, in the meantime also having taken his Lazarist orders and being incardinated into the Latin rite. Whether he was given a choice in returning to Persia is unlikely, but nothing indicates that he resented the fact that he was sent back almost immediately after he had finished his studies. At the age of twenty-two, almost five years after he left, Paul Bedjan returned to Khosrowa as a Lazarist missionary. He was warmly received by the people of his village, causing the ‘turning’ not only of heads but also of hearts,12 described with what seems a tinge of jealousy by Cluzel, who by then was the head of the mission: “He puts us all into his shadow, we cast only a faint light compared to him.”13 To the admiration of the Khosrawis, Bedjan had not only brought with him a harmonium, but had also learned to use it. After he played it during mass, a woman friend is said to have remarked to Bedjan’s mother “Oh, you must be happy to have given birth to a child that smart, who at the same time sings with his mouth, his feet and his hands; may he not loose his mind from all that intelligence”14 Bedjan, who had traveled from Paris with a French Lazarist, also had brought a small “autographic” press.15 By that time, the Lazarist missionaries in Persia had began to resent the popularity of the publications of the American mission press,16 and had begun to look for means to Vosté, “Paul Bedjan”, 47. Chatelet, “La Mission”, 11 (1934), 420: “l’enfant gâté de Khosrovah, fit tourner toutes les têtes et tous les cœurs à sa venue.” 13 Idem. 14 Chatelet, “La Mission”, 11 (1934), 421. 15 Idem; Vosté, “Paul Bedjan”, 49. 16 This press was at work since 1841 and by 1861 had produced a good number of printings, the most important of which were the New Testament in Neo-Aramaic and Classical Syriac of 1846 and the Old Testament, in a similar two-language edition, in 1852. On this press, see From a Spoken to a Written Language, 91-111, and J.F. Coakley, “Edward Breath and the Typography of Syriac”, Harvard Library Bulletin 6/4 (1995), 41-64, and “Printing Offices of the American Board of Commissioners for Foreign Missions, 1817-1900: a Synopsis”, Harvard Library Bulletin 9,1 (1998), 5-34. 11 12

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supply their flock with suitable Catholic reading materials.17 Bedjan’s heavy French baggage, therefore, as was already noted by Vosté, largely symbolizes his future career: the press introducing us into the importance the Persian Lazarists attached to publishing and printing, and the harmonium alerting us to the latinizing tendencies in the mission and with Bedjan himself.18 However, not much in Bedjan’s missionary years in Persia betrays his later interest in writing and publishing. He is praised by his superiors as a successful preacher, both in Khosrowa, where he spent his first year, as well as in Urmia, to which he, to his and the people of Khosrowa’s regret, was transferred a year later. During his year in Khosrowa he also taught in the seminary. According to the sources, Bedjan succeeded in converting “Nestorians” to the Catholic faith, among others in Ardishay, a little village at the forefront of the Catholic-Protestant strive, as well as in the city of Urmia. Even Mar Gabriel, the ‘fickle’ bishop of Ardishay, in 1875 for a short period became a Catholic under Bedjan’s influence. During the nineteen years of his work in Persia, Bedjan moved back and forth a few times between the missions of Urmia and Khosrowa, apparently liking Khosrowa more, but seen by his superiors as doing more good in Urmia, where mission work among the “Nestorians” under influence of the Protestant mission, in a predominantly Muslim context, was more demanding than in the tranquil surroundings of “Little Rome”, as Khosrowa was sometimes called.19 There are no indications that Bedjan occupied himself with the printing press he had brought back from Europe. Indeed, although the dearth of books is mentioned several times by Cluzel in his correspondence with Paris and Rome, not much seems to have been undertaken in this respect. This was probably due to the fact that this first press, the “pitiable” lithographic press, was not 17 Chatelet, “La Mission”, 11 (1934), 414; he notes that Cluzel had urged both Rome (Propaganda Fide) and Paris several times to take responsibility for supplying reading materials for the missions among the Chaldeans. His last request, in 1860, to the Procureur général of the Lazarists, led to Bedjan’s bringing the small press. 18 Vosté, “Paul Bedjan”, 48. 19 On this period, see Vosté, “Paul Bedjan”, 49-51, and Chatelet, “La Mission”, 11 (1934) 567, 572 (successful preaching), 582 (Ardishay), and 12 (1935), 97-9 (Mar Gabriel).

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functioning very well; in fact, so far only one booklet, a catechism printed in 1875, can be assumed to have been printed on Bedjan’s press. The mission press in Mosul, where French Dominicans were active among the Chaldeans, was concentrating on Arabic-language materials, whereas ordering books from the Vatican presses was considered too expensive.20 It was Bedjan’s colleague Désiré Salomon who took steps to remedy the situation; during a visit to France and Belgium he not only perfected his printing skills, but also brought (two?) “beautiful presses” from Belgium, which arrived in Urmia in 1876.21 From then on, Salomon succeeded in supplying the Lazarist mission with publications in Neo-Aramaic and Classical Syriac that could begin to compete with the publications of the Protestant press. Salomon was also involved in writing and translation, and one of his more important contributions was a translation of the New Testament. It was published in 1877, in a two-language edition, with the Classical Syriac (Peshitta) text in a large type at the upper two-thirds of the page, and the Neo-Aramaic translation in a smaller type at the lower one-third of the page.22 Salomon’s successes in supplying Neo-Aramaic and Classical Syriac reading materials for the Lazarist mission, make it doubtful whether Vosté’s suggestion that Bedjan went to France to engage himself with book printing, should be taken as anything more than an a posteriori reason given to a departure that was necessitated by other reasons.23 There are no indications that Bedjan was very active in the printing and publishing business in Urmia, and neither was there, towards 1880, a very pressing need for additional 20 Compare Chatelet, “La Mission”, 12 (1935), 99, 16 (1939), 399-401 and From a Spoken to a Written Language, 111-3. At least one catechism printed in Rome (1861, edited by Joseph Guriel), seems to have been used in Persia, cf. R. Macuch, Geschichte der spat- und neusyrischen Literatur, Berlin: de Gruyter, 1976, 399. Guriel (d. 1890) was another Rome-educated Chaldean from Khosrawa. Gabriel Oussani, in “The Modern Chaldeans and Nestorians, and the study of Syriac among them”, JAOS 22 (1901), 79-96, apart from Bedjan, lists a number of other Assyrian writers of the time, most of which concentrated on Classical Syriac. 21 Chatelet, “La Mission”, 12 (1935), 95. 22 From a Spoken to a Written Language, 112, Chatelet, “La Mission”, 16 (1939), 399-400. 23 Vosté, “Paul Bedjan”, 51, 56. At both places, Vosté does not refer to a concrete archival source.

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missionary publications. Nimrod Simono gives a slightly different interpretation and attributes to Bedjan an interest in the rising orientalist profession, stimulated by the recent archeological excavations in the Mosul region and the interest of western orientalists in the history of the ancient Assyrians and the Syriac churches. According to Simono, Bedjan himself asked for transferal to Europe in order to be able to pursue his orientalist aims.24 However, although Bedjan’s connections with European scholars and his later choice of texts to be published indicate that Simono might have a point in seeing Bedjan’s orientalist interests as a reason for his departure to Europe, it is Chatelet who gives a clue as to the immediate reason for Bedjan’s departure from Persia in 1880. In 1877, Bedjan had been nominated interim-superior of the mission house in Khosrowa, a post that, considering his strong ties to his native town, must have been much to his liking. However, in 1879, Cluzel, the head of the mission, nominated Louis Bray, a somewhat younger and ambitious colleague, as the permanent superior of the mission in Khosrowa. Bedjan was not able to work under him, and requested a transferal to Paris. Although Cluzel had liked him to stay in Persia, his request was granted and in 1880, at the age of forty-one, Paul Bedjan left for Europe, never to return to his native country again.25

Publishing in Europe It is Bedjan’s European years that gave him the fame that lasts into the twenty-first century. However, except for the mere outlines, not much is known about his life in Europe. Nor do we know much about the exact circumstances that led him to concentrate on editing and translating. Whether such a course was suggested to him by Lazarist superiors in the Paris headquarters, where he stayed the first five years after he left Persia, whether there were encouragements from the Propaganda Fide, or that perhaps Lazarists in Persia had come up with the plan, is difficult to say on the basis of the available materials.26 His first interest seems to have Simono, Paul Bedjan, 13-4. Chatelet, “La Mission”, 12 (1935), 437-8; cf. also 13 (1936), 415, where Chatelet summarizes: “Be it disappointment, be it incompatibility of characters, Bedjan, as we know, has taken refuge in Paris”. 26 Perhaps one clue is to be taken from a remark by Chatelet (“La Mission”, 12 (1935), 444), where he notes that Cluzel’s successor, Jacques 24 25

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missionary publications. Nimrod Simono gives a slightly different interpretation and attributes to Bedjan an interest in the rising orientalist profession, stimulated by the recent archeological excavations in the Mosul region and the interest of western orientalists in the history of the ancient Assyrians and the Syriac churches. According to Simono, Bedjan himself asked for transferal to Europe in order to be able to pursue his orientalist aims.24 However, although Bedjan’s connections with European scholars and his later choice of texts to be published indicate that Simono might have a point in seeing Bedjan’s orientalist interests as a reason for his departure to Europe, it is Chatelet who gives a clue as to the immediate reason for Bedjan’s departure from Persia in 1880. In 1877, Bedjan had been nominated interim-superior of the mission house in Khosrowa, a post that, considering his strong ties to his native town, must have been much to his liking. However, in 1879, Cluzel, the head of the mission, nominated Louis Bray, a somewhat younger and ambitious colleague, as the permanent superior of the mission in Khosrowa. Bedjan was not able to work under him, and requested a transferal to Paris. Although Cluzel had liked him to stay in Persia, his request was granted and in 1880, at the age of forty-one, Paul Bedjan left for Europe, never to return to his native country again.25

Publishing in Europe It is Bedjan’s European years that gave him the fame that lasts into the twenty-first century. However, except for the mere outlines, not much is known about his life in Europe. Nor do we know much about the exact circumstances that led him to concentrate on editing and translating. Whether such a course was suggested to him by Lazarist superiors in the Paris headquarters, where he stayed the first five years after he left Persia, whether there were encouragements from the Propaganda Fide, or that perhaps Lazarists in Persia had come up with the plan, is difficult to say on the basis of the available materials.26 His first interest seems to have Simono, Paul Bedjan, 13-4. Chatelet, “La Mission”, 12 (1935), 437-8; cf. also 13 (1936), 415, where Chatelet summarizes: “Be it disappointment, be it incompatibility of characters, Bedjan, as we know, has taken refuge in Paris”. 26 Perhaps one clue is to be taken from a remark by Chatelet (“La Mission”, 12 (1935), 444), where he notes that Cluzel’s successor, Jacques 24 25

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been the Chaldean breviary, which he proposed to edit to the Propaganda early in 1883 and which resulted in a publication, consisting of four volumes, in 1886 and 1887.27 From that time onwards, we can be reasonably certain that literary matters were his prime concern, especially since his first publication in 1885, which preceded the breviary, the Neo-Aramaic translation of the Imitatio Christi by Thomas a Kempis, was received in Persia with great enthusiasm.28 Between 1885 and 1912 no less than forty volumes, many of which contained over 300 pages of Syriac text (some even up to almost 1000 pages as is the case of the Jacob of Sarug volumes), resulted from his literary labors. All of these were printed by a specialist in oriental printing, the printing house W. Drugulin in Leipzig, in beautiful two-color (black and red), once even threecolor (including gold), printing.29 One person that almost certainly encouraged Bedjan to pursue literary and historical researches was Rubens Duval, the French Syriac scholar who had just published his Traité de grammaire syriaque.30 In 1883, Duval published a collection of Neo-Aramaic texts in the dialect of Salmas, in transcription and French translation. In the introduction, he thanks an anonymous Persian, who had supplied him with the texts and had assisted in their translation. In 1885, Duval published an article on Syriac inscriptions in the Salmas region, and from the introduction it becomes clear that it was Paul Bedjan who not only had attracted his attention to these inscriptions, but who also had asked his colleagues of the mission in Persia to search and copy the ancient inscriptions of the region, making use of ink rubbings. It is highly Thomas, during a visit to Rome in October 1883 discussed with the Prefect of the Propaganda Fide “the issue of the Chaldean publications which Paul Bedjan was about to undertake.” This suggests that some pressure from the mission in Persia as well as from the Propaganda might have been exerted upon Bedjan. However, at that point he had already started to work on the breviary. 27 Vosté, “Paul Bedjan”, 57-8. 28 Vosté, “Paul Bedjan”, 78. Note that a Classical Syriac translation of the Imitatio had already been published by Joseph Guriel (Rome, 1857), cf. Oussani, “The Modern Chaldeans and Nestorians”, 90. 29 Compare the list in the appendix. As far I could establish, Barhebreaus’ Chronicum (1890) was the only publication in which also gold leaf was used. 30 Rubens Duval, Traité de grammaire syriaque, Paris 1881.

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likely therefore, that Bedjan was also Duval’s informant in the first publication.31 It might well have been Duval who alerted Bedjan to the possibility of a double track: not only to provide books for his compatriots in Persia, but to also contribute to western scholarship, not only by the edition of Classical Syriac texts, but also by providing texts in Neo-Aramaic.32 Bedjan’s Paris-years were concluded with a visit to Rome between November 1884 and March 1885, in connection to the Chaldean breviary. According to Simono, it was in Paris that Bedjan met with Ignace Guidi, an Italian Syriac scholar who kept track of Bedjan’s works over the years and according to Bedjan rendered him very valuable assistance.33 Soon after his visit to Rome, Bedjan moved to a small town near Liège in Belgium, Ans lez-Lièges, where for fifteen years between 1885 and 1900, he was chaplain of the Provincial House of the Filles de la Charité. By this time, his literary career had taken off in full speed, and it seems likely that the relatively undemanding position of chaplain of a group of active Vincentian sisters was given to him to enable him to continue in this direction. His years in Belgium became the most productive of his life, resulting among other things in the sevenvolume Acta Martyrum et Sanctorum, published between 1890 and 1897. Other historically-oriented works that were published in this period were the Histoire de Mar Yabalaha, Patriarche, et de Rabban Sauma (1888/1895), Barhebreaus’ Chronicon syriacum (1890), and the Rubens Duval, Les dialects néo-araméens de Salamas. Textes sur l’état actuel de la Perse et contes populairs. Publiés avec une traduction française, Paris: F. Vieweg, 1883, iv-v, and Duval, “Inscriptions syriaques de Salamas, en Perse”, Journal Asiatique V (1885), 39-62, here 41-3. On the identification of the anonymous Persian with Bedjan, compare also From a Spoken to a Written Language, 115 (where I erroneously confuse Duval with Jacques Rhetoré, who was active in the Dominican mission in Mosul between 1873 and 1921 and published on Neo-Aramaic, cf. also Jacques Rhétoré, Les Chrétiens aux bêtes Souvenirs de la guerre sainte proclamée par les Turcs contre les chrétiens en 1915, Paris: CERF, 2005). Simono (Paul Bedjan, 14) supports this identification. In Duval’s La Littérature Syriaque (Paris, Librairie Victor Lecoffre, 1907, third edition) Bedjan is not mentioned explicitly. 32 Duval and Bedjan appear to have remained in touch at least till 1903, when Bedjan, in the preface of the Homilæ S. Isaaci Syri Antiocheni (xxii), thanks Duval who supplied him with detailed notes on Isaac the Great. 33 Simono, Paul Bedjan, 14; Vosté, “Paul Bedjan”, 83, Bedjan, Acta Martyrum II, vii-viii. 31

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Syriac Histoire ecclésiastique of Eusebius (1897). In the year 1898, three works by Barhebreaus were printed: the Ethicon, the Book of the Dove and the Nomocanon. During these years, Bedjan was in close contact with orientalists of the university of Louvain, A. Van Hoonacker, J.B. Abbeloos and Th. J. Lamy.34 Bedjan mentions them in his prefaces, thanking them for their support and assistance. Also Jean-Baptiste Chabot, then a young priest and “a promising orientalist”, was among his contacts in his Belgium years.35 After a two-year period in the Collège de Theux, also in Belgium (Seraing), during which Bedjan prepared the editions of Thomas of Marga’s Liber Superiorum (1891) and the History of Mar Sahdona (1902),36 he was appointed as chaplain of another Vincentian sisterhouse, in Köln-Nippes, part of the city of Cologne, in 1902. Although constituting a very active community, which in Bedjan’s time kept running a school, an orphanage and a hospital, the sisters probably took care of most of the work themselves, thus enabling Bedjan to continue his literary work. In his mid-sixties, he embarked on a new large-scale project, the edition of the homilies of Jacob of Sarugh, the first volume of which appeared in 1905 and the fifth volume in 1910, in total comprising almost 4500 pages of Classical Syriac poetry. In this period he further edited a volume of Homilies of Isaac of Antioch (1903), the History of Isaac of Nineve (1909), and the Syriac text of the recently discovered Book of Heraclides of Damascus by Nestorius (1910).37 Vosté, “Paul Bedjan”, 57-8. Acta Martyrum II, vii-viii; III, vi-viii. 36 In these years Bedjan also contributed to an ambitious project of his editor: Johannes Baensch-Drugulin, Marksteine aus der Weltliteratur in Originalschriften, Leipzig: Drugulin, 1902; he provided Neo-Aramaic sayings with translation (p. 58-60). These are commented on by Maurice Chamizer who notes that this language “bildet seit Erscheinen der verdienstvollen Publikationen von Paul Bedjan eine wohlgepflegte Specialität unser Offizin.” I want to thank Dr. J.F. Coakley who kindly drew my attention to this work, as well as to L. Yaure’s article on Bedjan (cf. n.38). 37 Bedjan also contributed to the French translation and annotation by F. Nau, which appeared in the same year under the same title: Le livre d’Héraclide de Damas (Paris: Letouzey et Ané). 34 35

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In this last period, he also returned to publishing in NeoAramaic, which he had not done since the publication of Histoire Sainte in 1888. In 1904, he published a devotional booklet at the occasion of the fiftieth anniversary of the proclamation of the dogma of the Immaculate Conception, Mois de Marie, whereas his the last volume to be published was another Neo-Aramaic rewriting based on the Acta Martyrum et Sanctorum: a collection of eastern and western Saint’s lives in Vies des Saints, which was published in 1912, when Bedjan was seventy-four. At the request of his colleagues in Persia, he then started to work at an annotated translation of the bible in Neo-Aramaic, which he is said to have completed shortly before his death. Perhaps because lack of funding, especially during the First World War, the translation was never published.38 June 9, 1920, at the age of eighty-two, Paul Bedjan died in Köln-Nippes. According to Simono, he was buried “in a spacious and well laid-out graveyard, among beds of violets— symbolizing his humble and fruitful life”.39

38 Cf. Vosté, “Paul Bedjan”, 87-8 (basing himself on missionary correspondence and on a note by Anton Rücker, who knew Bedjan well in his later years – cf. Rücker, Oriens Christianus 10-11 (1920-21), 146-151), and Simono, Bedjan, 15. Simono adds that a manuscript of the translation of the New Testament is in Tehran. Bedjan’s concerns about the manuscript are referred to in a letter he wrote to Lazar[us] Yaure on 28 May, 1920, shortly before his death: “I will send you the last page of the New Testament as an example, the only one that has been printed [sic], in the book language [Classical Syriac] and in the language of the lay people [leššānā d-calmāyē > Neo-Aramaic], with commentary.” It appears that Bedjan hoped that Yaure, who had recently visited him in Köln-Nippes, would be able to get his translation printed and distributed, cf. L. Yaure, “Le-dkārā d-Monseigeur Paul”, in Reviving a Famous Ancient Language (New York: The Syriac Press, 1920), 2. On Yaure, see Martin Tamcke, ‘“Eingeborener Helfer” oder Missionar? Wegen und Note des Lazarus Yaure im Dienste der Mission’, in Tamcke e.a., Syrisches Christentum weltweit. Studien zur syrischen Kirchengeschichte. Festschrift Prof. Hage (Münster: LIT Verlag 1995), 355-85. 39 Paul Bedjan, 16: “Pagruhy pešlēh motbā b-xad bēytqburā rwīxā w-suqlā, b-peqxē d-bānapšēh, ṣurtā d-xayyuhy makkīkē w-canwāyē.” Simono does not give the exact location, but includes a picture of the tombstone amidst the violets.

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Khosrowa, the Lazarist Mission and the Chaldean Church Bedjan’s literary output, to which I shall return in the last section, was not his only means of communication with the people he had left behind. Through a regular correspondence and the occasional visitor from Persia, he kept in close contact with his native village, the Lazarist mission, the Chaldean church and the wider circle of the Syriac-speaking Christians of the Middle East. The interest was mutual: although some of his former colleagues in Persia might have wanted to soon forget about him, the majority thought highly of him and wanted him to remain involved in matters of church and society. The first indication of Bedjan’s ongoing connections with Persia comes when less than a year after his departure, Cluzel not only informed him that his mother died in what was a particularly difficult year for Persia, marred by famine, war and the plague, but also asked him to collect money in Europe for the Chaldeans.40 Bedjan apparently succeeded in doing so, and from then on he became an important benefactor of the Chaldean community in Persia, not only by regularly sending money from Europe to Persia, but also by distributing considerable numbers of free copies of his publications.41 In 1882, Mgr. Augustin Cluzel died, leaving the Lazarist mission without a superior and a vacancy for the post of Apostolic Prefect in Persia. Many Chaldeans objected to the most likely Vosté, “Paul Bedjan”, 52. This was the season 1880/1881, the year in which the Kurdish sheikh Ubaydullah revolted against the Ottomans and the Persians, and advanced into the Urmia and Salmas plains, disrupting the harvest, causing many refugees from the mountains to come down to Khosrowa and Urmia, and threatening the villages and towns all along Lake Urmia, cf. John Joseph, The Modern Assyrians of the Middle East. Encounters with Western Christian Missions, Archaeologists, and Colonial Powers, Leiden: Brill 2000, 119-121. 41 Compare e.g. Chatelet, “La Mission”, 13 (1936) 409-10, where around 1885 he refers to a fund “Cluzel-Bedjan”; and Vosté, “Paul Bedjan”, 75-6 with statistics in n. 2; of the school books Syllabaire chaldéenne and Doctrine chrétienne Bedjan send 1700 copies to Mesopotamia and Persia, of other books up to 1000 copies; only very few of such donations were funded for by the Propaganda. On donations that contributed to the printing of his publications, cf. Rücker on Bedjan, 147, 150. 40

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successor, the already mentioned Louis Bray, and they used Bedjan to plead their case before the Lazarist Superior General in Paris. Despite Bedjan’s departure, Bray had not been able to build up a good relationship with the Chaldean community of Khosrowa. According to Chatelet, this should be attributed partly to Bray’s lack of subtlety and understanding of the local situation, but at the same time it must be assumed that the persistent resistance from the side of Bedjan’s family, supported by other influential members of the community, hardly gave Bray a chance to succeed. It seems likely that the Chaldean party would have preferred to see Désiré Salomon become Cluzel’s successor. The combined effort of Bedjan in Paris and the Chaldeans in Khosrowa resulted in preventing Bray from becoming Cluzel’s successor, but to avoid further conflicts, the Superior General appointed an outsider, Jacques Thomas, who had recently returned from a ten-year posting as the superior of the Lazarist mission in Alexandria (Egypt). Bray and Salomon both were given the rather vague (and newly created) position of “premier consulteur” of the mission. In 1883, Rome confirmed the Lazarist decision by appointing Thomas also as Apostolic Prefect and Delegate.42 The next episode in Bedjan’s ongoing connection with the Middle East became the edition of the Chaldean breviary. As indicated above, in May 1883 Bedjan put before the Propaganda a detailed plan for the first printed edition of the Chaldean breviary.43 He proposed not only to edit the Syriac texts of the various liturgical books that together constituted the priests’ manual (hudrā, kaškul, gazzā, memrā d-bacutā, ktābā da-qdām wa-d-bātar, and the Psalter), but to also combine them along the lines of the Latin division into the common and the proprium. After detailed investigations, the Propaganda agreed with the proposal towards the end of 1883, without, however, taking steps towards an official imprimatur. After Bedjan’s superior Mgr Fiat, the Superior-General of the Lazarists, objected to have Bedjan work on a project that might not be of any use for the Chaldean church (lacking the imprimatur), it surfaced that Bedjan himself had tried to ward off interference of the Chaldean hierarchy – which of course would be needed as soon as the imprimatur was sought. Chatelet, “La Mission”, 12 (1935), 437-9, 442-3. The following is based mainly on Vosté (“Paul Bedjan”, 57-67) who gives a detailed description of the process. 42 43

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Early in 1884, the Chaldean patriarch Eliya Abu l-Yonan (1879-1894) learned of Bedjan’s plans and immediately began to oppose them. The Propaganda, changing its plans and starting to work towards the imprimatur, invited Eliya to send to Rome Mar Khayyath, metropolitan of Diyarbakir and one of the clerics that was most opposed to the plan. He was to bring with him additional manuscripts and work together with Bedjan on the text of the breviary. The plan worked, and from November 1884 to March 1885 Khayyath and Bedjan established a text that would satisfy the Chaldean hierarchy. The result was printed, and the first volume, with the imprimatur, appeared in 1886. However, when the volumes arrived in Mesopotamia, the patriarch soon discovered that Bedjan had introduced quite a number of additional chances that had not been discussed with Khayyath. In Bedjan’s opinion, the latter had not been critical enough about “the snake hiding among the beautiful flowers”, and Bedjan felt compelled to further purify the Chaldean liturgy of whatever remnants of heresy he detected.44 There can be little doubt that the rather strong latinizing tendencies in Bedjan’s version of the Breviary were the main reason of the conflicts between the Chaldean hierarchy and Bedjan, although I assume that Chatelet is right in pointing also to the latent rivalry between the Persian and Mesopotamian parts of the Chaldean church that prevented the largely Mesopotamian-based hierarchy to appreciate Bedjan’s efforts unbiased.45 Meanwhile, Bedjan had not lost his support among the Chaldeans of Persia. In 1887, Isaac Khudabash, former pupil of the Propaganda, suggested to the Propaganda that Mar Augustin BarShino, the bishop of Khosrowa, was not functioning well and that the community would greatly benefit from a coadjutor. For this post, he proposed Paul Bedjan, despite the fact that Bedjan formally did not belong to the Chaldean church anymore. Although it is likely that Bedjan himself would not have accepted the charge, the immediate negative response of the Chaldean patriarch, unhappy with Bedjan because of the execution of the breviary and probably also because of his incardination into the Latin rite, prevented any further discussion. After Augustin BarShino died in 1890, the Persian Chaldeans again proposed Bedjan 44 45

Vosté, “Paul Bedjan”, 66. Chatelet, “La Mission”, 13 (1936), 424-6.

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as his successor. Much more so than a candidate from Turkey, Bedjan as a Persian would be able to lead his people in spiritual as well as temporal affairs, at a time when negotiations with the Persian authorities were often expected from the local clergy.46 By this time, Bedjan had squarely opposed the Chaldean patriarch over the edition of the missal, causing the project, despite the support of the Propaganda, to be abandoned early in 1890. Not only Bedjan’s latinizing tendencies (even more outspoken in the proposal for the missal then in the breviary) but also the tensions between Persian and Turkish Chaldeans became highly contentious.47 It is likely therefore that neither the Propaganda nor the Chaldean patriarch favored Bedjan as candidate for the bishopric. Bedjan did not see himself as a candidate either, and probably advocated the candidature of the Persian Isaac Khudabash in Paris. Although Khudabash was young and inexperienced, being only thirty-five at the time, he was appointed in 1894, after a vacancy of four years.48 Bedjan’s reluctance to return to Persia as a bishop did not prevent him from interfering with Persian affairs. In 1888, he warned the Chaldeans in Persia that Paris had plans to start a new mission among the Armenians, interpreted by Bedjan and the Chaldeans in Persia to be to the detriment of the mission in Khosrowa.49 This discussion surfaced again in 1892, and again Bedjan in Europe and Salomon in Persia fought hard to prevent the establishment of the new mission. Soon afterwards, Bedjan opposed the candidate for the archbishopric of Urmia, Thomas Audo, probably because of his Turkish background that was considered to be a handicap in managing the temporal affairs of his Persian flock. Bedjan seems to have been so influential that in already in 1890 the superior of the mission in Persia, Hilarion Montéty, asked him to refrain from contacts with the Persian missionaries and not to meddle in the appointments of Chaldean clergy. Since it was Montéty himself who was opposed by Bedjan and his supporters, this request was not very effective. After years of conflicts between the “Chaldean” party in Persia and the missionaries, in which Bedjan continued to play a part, Montéty was forced to resign as head of the mission in 1896, leading Vosté, “Paul Bedjan”, 52-5. Idem, 67-73. 48 Idem, 54, Chatelet, “La Mission”, 13 (1936), 580-1. 49 Chatelet, “La Mission”, 13 (1936), 575. 46 47

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Chatelet to conclude that the “Chaldean party once again came out victorious”.50 Meanwhile Bedjan had become connected with Persia in another, somewhat surprising way. Around 1894, issues over tax, ownership of churches, and the administration of the civil affairs (somewhat unclearly divided over the bishop, Isaac Khudabash, and the Persian-appointed mushabir, ‘mayor’, involving also French consular protection), led the inhabitants of Khosrawa to devise a plan to buy the village. Khosrawa, according to Chatelet, was owned by the crown prince of Persia, who rented out the grounds and the houses to the inhabitants. Bedjan was willing to provide a mortgage, enabling the villagers to buy the village, but of course also binding them to pay a yearly rent.51 It soon became impossible for the village to pay this rent, and within two years Bedjan became the sole owner of the village.52 It is somewhat unclear what this meant in practice, but it certainly had Bedjan in the forefront of the affairs of the village, in the intricate interplay of temporal and spiritual aspects of it. Bedjan’s involvement in the village induced the Khosrawis in 1903 to request Bedjan to return to Khosrowa for the third time. Bishop Isaac Khudabash had resigned, probably because he was not able to keep his ground between the Lazarist missionaries, the Persian authorities and the villagers, and Bedjan was thought to be the only person able to function under such complicated circumstances. Vosté suggests that at this time the Chaldean patriarch might have been willing to consider Bedjan’s appointment, but Bedjan, sixty-four at the time, enjoying his literary activities and having recently moved to Köln-Nippes, appears to have not at all been tempted to spend his last years in his hometown. He remained in Europe, continued his literary Idem, 14 (1937), 96-107, 246-7, 254-7. This loan raises a number of questions that have not been sufficiently answered so far. Bedjan is said to have come from a wealthy family, but it seems unlikely that the money he spent on supporting the Chaldeans in Persia (money, books, matrices for the press, and the loan) came from his family possessions. Some of the money he sent to Persia came from rich supporters of the mission (cf. n. 41), but it seems unlikely that they would have funded Bedjan’s buying the village. The most likely source is the deeds of his books in Europe, and it would be worthwhile to investigate what profits in this business were made at the time. 52 Chatelet, “La Mission”, 15 (1938), 428-32. 50 51

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production and supported the Chaldeans in Persia with money and books rather than with his actual presence.53 In Europe, his last years were overshadowed by the First World War, whose consequences badly affected the Assyrians, decimating the population in the Hakkari mountains and causing ten thousands of refugees in Persia and northern Mesopotamia.54 Although the sources so far do not allow us to fully understand Bedjan’s involvement in the affairs of the Chaldeans, the mission and especially the village of Khosrowa, there can be little doubt that he maintained a strong interest in what happened in his homeland, despite the fact that he never seems to have wanted to return in person. His interest was not only in the spiritual affairs of his people, but also in the actual political and economic situation. An interesting confirmation of these “worldly” interests can be found in the texts that Rubens Duval collected from him when he had only just left Persia. In these, Bedjan not only sketched the often-difficult situation of the Christians in Persia, but also put forward many proposals for general improvement of the country, in the agricultural, commercial and political domains. Although these proposals betray a somewhat exaggerated trust in modernity, education and westernization in general, they also testify to his real and enduring interest in the welfare of his country and its inhabitants—Christians and nonChristians alike.55

Bedjan’s publications in context: readership and objectives Rather than discussing each of Bedjan’s publications in detail, I would like to draw attention to some of the general themes and objectives that have made his oeuvre into a tightly knit and consistent life work. I will focus on two aspects: his intended readership and the overall aims of his extensive project of Syriac publishing. Before going into these themes, it is necessary to say a few words about a very visible sub-distinction in his work: between his works in Neo-Aramaic and his works in Classical Syriac. The vast majority of his work, thirty-two of the forty titles, consists of editions of Classical Syriac texts. Very seldom Bedjan Vosté, “Paul Bedjan”, 55-6. Simono, Bedjan, 15-16. 55 Duval, Les dialects néo-araméens. 53 54

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production and supported the Chaldeans in Persia with money and books rather than with his actual presence.53 In Europe, his last years were overshadowed by the First World War, whose consequences badly affected the Assyrians, decimating the population in the Hakkari mountains and causing ten thousands of refugees in Persia and northern Mesopotamia.54 Although the sources so far do not allow us to fully understand Bedjan’s involvement in the affairs of the Chaldeans, the mission and especially the village of Khosrowa, there can be little doubt that he maintained a strong interest in what happened in his homeland, despite the fact that he never seems to have wanted to return in person. His interest was not only in the spiritual affairs of his people, but also in the actual political and economic situation. An interesting confirmation of these “worldly” interests can be found in the texts that Rubens Duval collected from him when he had only just left Persia. In these, Bedjan not only sketched the often-difficult situation of the Christians in Persia, but also put forward many proposals for general improvement of the country, in the agricultural, commercial and political domains. Although these proposals betray a somewhat exaggerated trust in modernity, education and westernization in general, they also testify to his real and enduring interest in the welfare of his country and its inhabitants—Christians and nonChristians alike.55

Bedjan’s publications in context: readership and objectives Rather than discussing each of Bedjan’s publications in detail, I would like to draw attention to some of the general themes and objectives that have made his oeuvre into a tightly knit and consistent life work. I will focus on two aspects: his intended readership and the overall aims of his extensive project of Syriac publishing. Before going into these themes, it is necessary to say a few words about a very visible sub-distinction in his work: between his works in Neo-Aramaic and his works in Classical Syriac. The vast majority of his work, thirty-two of the forty titles, consists of editions of Classical Syriac texts. Very seldom Bedjan Vosté, “Paul Bedjan”, 55-6. Simono, Bedjan, 15-16. 55 Duval, Les dialects néo-araméens. 53 54

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wrote Classical Syriac,56 but his great love for the Syriac language is amply testified by his careful editions of a range of Syriac texts. It is through these texts that the majority of present-day readers have come to know and value Bedjan. The other eight volumes were written in “Néo-Araméen”, “idiome d’Ourmiah”, “chaldéen populaire” or “leššānā d-calmāyē” (“language of the lay people”), the various terms Bedjan used for his mother tongue. To these eight volumes, we should add the texts he provided to Duval for Les dialects néo-araméens de Salamas. These texts together constitute an excellent example of Literary Urmia Aramaic as it developed under the influence of the American missionaries in the nineteenth century; Bedjan was one of the first native-speakers to use it extensively and his books in this language became a classic example of good usage.57 These texts range from relatively literal translations (Imitatio Christi), via easy-to-read re-writings of classical texts (Histoire Sainte58 and Vies de Saints) to free writing in some of the prefaces and in parts of Manuel de piété and Mois de Marie, as well as in the Duval-texts. In addition to the differences in language and genre, the two groups of texts were published differently: most of the Neo-Aramaic texts were printed in a smaller type, in smaller volumes, and in cheaper editions, whereas the Classical Syriac editions were printed in larger volumes and larger types, and usually with hard-back covers. Generally speaking, the Neo-Aramaic texts appear to have been aimed primarily at a lay public, including 56 Two editions have Classical Syriac prefaces, in addition to a French one: Barhebreaus’ Chronicon (1890) and Histoire complète de Josèph (1891). Since Classical Syriac was used at the time in correspondence and other writings, especially in clerical circles, Bedjan might have used it in corresponding with his Chaldean colleagues in Persia, but he might as well have used Neo-Aramaic or even French. Simono has a few Neo-Aramaic quotes from letters written by Bedjan, as has Yaure (“Le-dkārā d-Monseigeur Paul”, 2). 57 Compare H.J. Polotsky, “Studies in Modern Syriac”, Journal of Semitic Studies 6 (1961), 2-32 and Murre-van den Berg, “Paul Bedjan (183801920) and his Neo-Syriac Writings”, René Lavenant, VI Symposium Syriacum 1992 [OCA 247], Rome 1994, 381-92. 58 According to Anton Rücker (Rücker on Bedjan, 148), Histoire Sainte is based on a French example, which I have not been able to identify so far. Whether this French text was simply translated or used as a muster, cannot be established at the moment.

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children, which were educated in Neo-Aramaic more than in Classical Syriac. In the West, Bedjan has become known mostly for his editions of Classical Syriac texts and there can be little doubt that from the beginning, Bedjan was aware of their importance for European scholarship: in the very first introduction he wrote, to the first edition of the History of Mar Yabalaha in 1888, he mentions the orientalists, “the scholars of the west”, alongside his readers in the Middle East, “my dear countrymen of the East.”59 Similar expressions are found in many other prefaces; Bedjan almost always tries to mention the two readerships in one breath.60 Over time, Bedjan began to see himself as part of this group of orientalists: he pays ample attention to the historical context of the texts he edited and he adhered to western methods of comparing and collating manuscripts as much as possible. He prepared new editions when he thought better manuscripts had turned up, whereas he used his numerous contacts in the Middle East and in Europe to acquire as many manuscripts of a given text as possible.61 He prides himself with the appreciation of his work by European orientalists and mentions their support in his introductions.62 He urges them to appreciate the beauty of Classical Syriac, especially as found in the poetry of Jacob of Sarugh: “The orientalists will also find here the most beautiful and correct style”.63 Although he was aware also of the interest of some orientalist scholars in Neo-Aramaic,64 only Mois de Marie has a Histoire de Mar Yabalaha (1895), xiii. Cf. similarly in the Nomocanon, xiii: “Nous sommes heureux d’avoir pu l’achever dans l’intérêt du clergé de l’Orient et des savants de l’occident”. 61 Compare e.g. the introductions to his later works Liber Superiorum vi (1901) and Mar Isaacus Ninivita iv-v (1903). More research is needed to track the extent of his scholarly work, including his search for manuscripts in Europe and the Middle East. It is likely that his colleague Désiré Salomon played an important role in collecting MSS from Persia and Hakkari, compare Histoire de Mar Yabalaha (1888), ix. 62 Compare especially the introduction of the various volumes of the Acta Martyrum. 63 Homiliae Selectae I, ix. 64 Certainly so via his contacts with Duval, and perhaps also judging from his remark in the preface to Mois de Marie, xvi-xv, where he stresses in the French preface that this is an original work, the first of this type in NeoAramaic, and “le plus beau modèle du style néo-araméen.” 59 60

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French preface, the other publications have no prefaces or a preface in Neo-Aramaic, in which no reference is made to a possible western audience. On the other hand, all of the editions of Classical Syriac texts, except for the breviary, have an introduction in French only or in Classical Syriac and French, and in these introductions, as indicated, many references are made to the orientalist reading public. However, despite his strong awareness and appreciation of the European orientalist scene, he is clear about his ultimate aims: to provide books for his “compatriots”, be it lay or clerical, in order to further the cause of the Catholic missions in Persia and Mesopotamia. In the end, scholarly concerns, however important, had to give way to missionary and theological concerns. This goes without saying for his books in Neo-Aramaic, the earliest of which went to press without a preface, but which because of the choice of language evidently were intended for a readership in the Middle East. Of these, the Syllabaire chaldéenne and the Doctrina Christiana, were expressly written for use in the mission schools, whereas the translation of the Imitatio Christi and the Manuel de piété probably were intended for a somewhat wider readership. The breviary, although for a while regarded as an academic project, was undoubtedly intended to ease the liturgical life of his fellow priests in the Middle East, whereas Barhebreaus’ Nomocanon was edited with the “interests of the Eastern clergy in mind.”65 Also the other Classical Syriac publications were primarily intended for a MiddleEastern readership, “my dear countrymen (“compatriots”) of the East”,66 and similarly elsewhere “I am happy to be able to offer today to my countrymen …”.67 In the introduction to the Ethicon and the Book of the Dove, Bedjan distinguishes a range of possible readers, most of whom can be situated in the Middle East, among his fellow clergy as well as lay Christians: the “theologian”, the “mystique”, the “preacher”, the “historian”, the “philologist” and the “simple believer”.68 In the introduction to the first volume of the homilies of Jacob of Sarugh, published in 1905, he is even more outspoken: “I work mainly for the missions.”69 Nomocanon, xiii. Histoire de Mar Yabalaha (1895), xiii. 67 Chronicon, v. 68 Ethicon, v-iv 69 Homilae Selectae I, xii. 65 66

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The last remark indicates that a certain tension between the two aims could not be avoided. In the introduction to the first volume of the Acta Martyrum et Sanctorum, Bedjan makes this tension explicit. He stresses that in editing and collecting the lives of the Saints, the eastern audience comes first. It is for their spiritual benefit that these Lives are collected and because of that “we have been forced to abridge or to adapt (‘rectifier’) certain passages of these Lives”70, mostly because Bedjan did not agree with the theological contents. However, he adds: “While pursuing our aim, at the same time we wanted to cater for the wishes of our European readers, by maintaining scrupulously the details they might be interested in.”71 It is between the interests of the European readers and the spiritual benefit of the Eastern readers that Bedjan steers his course, chosing texts that could be appreciated by both groups, and using then current methods of editing only in so far they did not interfere with what he thought the primary object: “to put good books into the hands of our dear Easterners”.72 What were the criteria of “good books” according to Bedjan? Taking into account both the contents of his volumes and the way he wrote about them in his introductions, I distinguish four important criteria: (1) the books should be dogmatically sound; that is, in accordance with Catholic doctrine; (2) the books should further piety and good morals; (3) the books should educate the readers in the history of the world-wide Christian Church, in particular with the history of the Syriac churches; (4) the style of the book should be accessible as well as elegant. The dogmatic criterion, the book being in accordance with the teachings of the Roman Catholic Church, is almost a sine qua non – if the book deviates too much of what by Bedjan is perceived as Catholic doctrine, it is not edited by Bedjan, whereas smaller ‘mistakes’ are either corrected or come with a warning. This accounts for the homilies of Jacob of Sarugh, for his editions of Barhebreaus, of Isaac of Nineveh and Isaac of Antioch. Some books, according to the introductions, were chosen primarily because of their dogmatic interest: the book of St. Martyrius or Mar Sahdona as an example of an “Anti-Nestorian” martyr within the Acta Martyrum I, v. Idem, vi. 72 Idem, v. 70 71

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early Church of the East,73 as well as the Compendium Conciliorum, an overview of the eleven ecumenical councils up to the Council of Florence in 1439, which had been translated by the Chaldean patriarch Mar Yosep II Ṣliba Bet Macruf from Arabihc into Syriac, on the basis of a Latin original.74 This dogmatic interest might also have been one of the reasons for Bedjan to edit the History of Mar Yabalaha, which includes the description of Rabban Sauma’s cordial contacts with Rome in the late thirteenth century.75 The dogmatic criterion naturally was also decisive in the Neo-Aramaic translation of the Doctrina Christiana, for use in the Catholic schools, whereas the propagation of Catholic doctrine explicitly was among the reasons to compile Mois de Marie.76 Bedjan also edited Nestorius’ Book of Heraclide, proving, as he thought, that Nestorius was indeed a heretic who was justly condemned by the Council of Ephesus.77 Over and above Bedjan’s interest in dogmatic issues, the furthering of piety and Christian morals constituted the primary aim of his texts. Bedjan refers to this aim many times in his introductions, and his emphasis on piety and morals is obvious when taking into account the texts he chose. His largest project, the Acta Martyrum et Sanctorum, is perhaps the most outstanding example, providing the faithful with a huge collection of historical examples of practical piety, “la pratique de la vertu”.78 The edition of the homilies Jacob of Sarugh, his other large project, perfectly served this aim: “the instruction of the clergy and the faithful in 73 S. Martyri, qui et Sahdona, vi-iii; cf. also André de Halleux, Maryrius (Sahdona). Oevres Spirituelles I, [SCCO 201, Script. Syri 87] Louvain: Peeters, iii-v. 74 Cf. Herman Teule, “Joseph II, Patriarch of the Chaldeans (16961713/14) and the Book of the Magnet. First Soundings”, R. Ebied and H. Teule, Studies on the Christian Arabic Heritage, Louvain: Peeters, 226. 75 A telling example of the type of notes Bedjan adds, can be found in Histoire de Mar Yabalaha, 84 n.5, where the fourteenth-century text describes the Pope as “Catholicos Patriarch of Romanya and all the Westerners”, to which Bedjan adds in a note: “and also of the Easterners, because he is the substitute of Simon Peter, the head of the apostles on which the world-wide church is built and to whom were entrusted all the lamb and sheep of our Lord”. 76 Mois de Marie, v-viii. 77 Nau, Livre d’Héraclide, xii. 78 Acta Martyrum I: v.

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dogma, morals and piety.”79 In Neo-Aramaic, Histoire Sainte provides another example: every bible story, re-told more or less according to the outlines of the bible text, is concluded by a few lines in which the main message is summarized, some of these of a dogmatic, many others of a moral and pietistic character. Note, however, that the inclusion of Barhebreaus’ Book of the Dove and the edition of Isaac of Nineveh’s De Perfectione Religiosa suggests that Bedjan also had an interest in the ascetic and mystical aspects of Eastern Christian piety. In addition to his interest in practical piety comes his preference for works with a historical component. The History of Mar Yabalaha in two editions, Eusebius of Caesarea’s Ecclesiastical History, Barhebreaus’ Chronicon and Thomas of Marga’s Liber Superiorum are important historical works, which by Bedjan were recognized as such. In all likelihood, Bedjan considered the Saints’ lives to be in more or less the same historical category. It is in these works that Bedjan seems to have found the best way to reconcile the interests of western scholars and eastern theologians, priests and lay people: historical texts as a source for historical enquiries, and at the same time as a never-ending supply of exempla of Christian life through the centuries, of great interest for the faithful and the clergy alike. Last but not least Bedjan selected texts that in his opinion also stylistically and grammatically represented the best of Syriac literature, preferring texts that were elegant as well as accessible, clear as well as beautiful. Such texts, he supposed, would benefit readers in East and West, but perhaps even more so the Syriac scholars in the west, as he notes in his introduction to the homilies of Jacob of Sarugh: “The orientalists will find here the most beautiful and correct style.”80 The above criteria, dogmatic, spiritual, historical and stylistic, perhaps in combination with his somewhat distanced position in Europe, also enabled Bedjan to include whatever he thought relevant from the Syrian Orthodox tradition, most importantly the works by Barhebreaus and Jacob of Sarugh’s homilies. By this, he contributed to viewing Syriac literature as constituting one literary tradition, despite dogmatic, ecclesial and geographical differences. 79 80

Homiliae Selectae I, ix. Homiliae Selectae I, ix.

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Although further research into Bedjan’s editing methods, his specific interests in dogmatic issues and the type of morality and piety he propagated is much needed and would certainly yield new insights, the general line is clear: his choice of texts reflects his wish to serve his own people, lay and clergy, with useful and well-written books, which further dogmatic and historical knowledge, as well as Christian piety and sound morals. At the same time, he was well aware of the growing readership of western orientalist scholars, and he tried to accommodate their interest in Syriac literature not only by choosing what he thought correct and beautiful examples of Syriac texts, but also by focusing on editing newly discovered and historically interesting texts.

Conclusions As indicated at the beginning of this article, the life and work of Paul Bedjan deserve more detailed attention than could be given in this contribution. Among the subjects that would certainly benefit from closer scrutiny are the details of his life in Europe and the aims and objectives of his œuvre, both in Neo-Aramaic and Classical Syriac. On the basis of what I have sketched so far, however, it is possible to summarize the most important outlines. Within the context of the late nineteenth and early twentieth century, Paul Bedjan was an exceptional person. He was the only Assyrian who at that time was recognized as a Syriac scholar among the western orientalists, he was one of the few Chaldeans that studied in Europe and entered into the Lazarist order, he was one of the first to see his work published and distributed in Europe, and he was the only Chaldean Lazarist that was posted in Europe for most of his life. At the same time, he remained in close contact with his home country and village and devoted most of his time to supplying books for his own people. The missionary motivation that in his first working years was expressed in preaching and teaching, in his later years was expressed in writing and translating into Neo-Aramaic and by editing Classical Syriac texts. His was a missionary life, notwithstanding the fact that during his European years scholarly interests were added to his missionary vocation. These scholarly interests brought him fame in Europe and perhaps also a moderate income with which to support his townspeople at home.

364

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Although further research into Bedjan’s editing methods, his specific interests in dogmatic issues and the type of morality and piety he propagated is much needed and would certainly yield new insights, the general line is clear: his choice of texts reflects his wish to serve his own people, lay and clergy, with useful and well-written books, which further dogmatic and historical knowledge, as well as Christian piety and sound morals. At the same time, he was well aware of the growing readership of western orientalist scholars, and he tried to accommodate their interest in Syriac literature not only by choosing what he thought correct and beautiful examples of Syriac texts, but also by focusing on editing newly discovered and historically interesting texts.

Conclusions As indicated at the beginning of this article, the life and work of Paul Bedjan deserve more detailed attention than could be given in this contribution. Among the subjects that would certainly benefit from closer scrutiny are the details of his life in Europe and the aims and objectives of his œuvre, both in Neo-Aramaic and Classical Syriac. On the basis of what I have sketched so far, however, it is possible to summarize the most important outlines. Within the context of the late nineteenth and early twentieth century, Paul Bedjan was an exceptional person. He was the only Assyrian who at that time was recognized as a Syriac scholar among the western orientalists, he was one of the few Chaldeans that studied in Europe and entered into the Lazarist order, he was one of the first to see his work published and distributed in Europe, and he was the only Chaldean Lazarist that was posted in Europe for most of his life. At the same time, he remained in close contact with his home country and village and devoted most of his time to supplying books for his own people. The missionary motivation that in his first working years was expressed in preaching and teaching, in his later years was expressed in writing and translating into Neo-Aramaic and by editing Classical Syriac texts. His was a missionary life, notwithstanding the fact that during his European years scholarly interests were added to his missionary vocation. These scholarly interests brought him fame in Europe and perhaps also a moderate income with which to support his townspeople at home.

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365

His missionary convictions, in combination with his enduring love for his people was also expressed in a fighting spirit that surprised some of those who knew him well,81 and which was not lessened by later years of scholarly retreat. Over the years Bedjan was willing to oppose the Chaldean hierarchy and the Lazarist missionaries, over two issues in particular: the ‘Catholic’ rather than ‘Chaldean’ character of the uniate church, and the spiritual and material welfare of the Chaldeans of Persia, especially those of his hometown Khosrowa. One of the interesting questions for further research would be to trace how Bedjan’s latinizing efforts influenced the course of the Chaldean church. Some of his concerns and proposals, such as the introduction of the organ in the liturgy and a catholicized veneration of Saint Mary, seem to have been easily accepted, at least in the longer run. Even the breviary, despite strong protests against it in its early days, is still in use in the Chaldean church. His most enduring legacy, however, is in the field of Syriac literature. It is here that he made his most important contribution. His editing of thousands of pages which before him were only accessible in manuscript to a small number of Syriac clergy or European scholars, contributed significantly to the study of Syriac literature and, through that, to the study of the history and theology of Syriac-speaking Christianity. In addition, his contribution to Neo-Aramaic writing had a huge impact both on the scholarly discourse and the lives of the faithful. Bedjan’s careful and elegant style of writing gave readers in East and West an excellent example of how the vernacular language could be used in literary texts, putting the language in the same league as the venerated Classical Syriac. What perhaps contributed most to his long-lasting popularity among readers of Syriac, is the form in which Bedjan published his work. All editions, both in Classical Syriac and in Neo-Aramaic, are beautifully executed and by this significantly enhance the pleasure of reading Syriac. This might explain why even today, despite the fact that from a scholarly perspective one might criticize his editing methods, his editions are much sought after by scholars and other readers of Syriac alike. It is therefore Bedjan’s genuine love for the language in its classical and modern Cluzel, in the period of Bedjan’s leaving Persia, found him “étonnement combattif”, cf. Chatelet, “La Mission” 12 (1935), 438.

81

366

Heleen Murre-van den Berg

forms, as well as for the rich and diverse contents of Syriac literature, that distinguish his work from that of others who contributed to this field.

Paul Bedjan, Missionary for Life (1838-1920)

367

Appendix. Bedjan’s Publications The following list of publications by Bedjan is taken literally from an undated brochure of the Drugulin Press, kept in the National Library in Jerusalem, which I could use thanks to Prof. Gideon Goldenberg of the Hebrew University. The brochure is nicely decorated by a border decoration along all 8 pages. An annotated list of Bedjan’s publications can be found in Vosté, “Paul Bedjan”, 78-88. Vosté’s list has 36 items, counting re-editions as one with the first edition and taking Barhebreaus’ Book of the Dove (1898) and the Ethicon (1898), bound in one volume, as one. We may add to this list the texts that Bedjan contributed to Duval’s Les dialects néo-araméens de Salamas. Textes sur l’état actuel de la Perse et contes populairs. Publiés avec une traduction française (Paris 1883).

[Title page]

LA LISTE

DES PLUS BELLES ÉDITIONS SYRIAQUES ET NÉO-ARAMÉENNES PUBLIÉES PAR P. BEDJAN, PRÊTRE DE LA MISSION LAZARISTE; PARIS, RUE DE SÈVRES, 95 ET EXÉCUTÉES PAR LA CÉLÈBRE IMPRIMERIE W. DRUGULIN SOUS LA SURVEILLANCE DE SON SAVANT DIRECTEUR M. LE DOCTEUR MAURICE CHAMIZER DE LEIPZIG

[Page 3-7] 1. 2. 3.

4. 5. 6.

IMITATIO CHRISTI, nunc primum ex latino in chaldaicum, idiomatis Urmiæ Persidis, translata. 1885, in -8º. 254 p. MANUEL DE PIÉTÉ, ou livre de prières, de méditations et des offices, en Néo-araméen. 1886, in-12. 515 p. MANUEL DE PIÉTÉ, ou livre de prières, de méditations et des offices. (Seconde edition, revue, corrigée, considérablement augmentée, particulièrement par cinq instructions sur la Vraie Eglise.) en Néo-araméen. 1893, in-12. XI + 685 p. BREVIARIUM CHALDAICUM, (editio prima et unica). Pars prima, ab Adventu ad Quadragesimam. 1886, grand in-8º. XII + 1042. BREVIARIUM CHALDAICUM . . . . Pars secunda, a Quadragesima ad Pentecosten. 1887, grand in-8º. XII + 1015 p. BREVIARIUM CHALDAICUM. . . . Pars tertia, a Pentecoste ad Dedicationem. 1887, grand in-8º. XII + 987 p.

368

Heleen Murre-van den Berg 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28.

LIBER PSALMORUM, HORARUM DIURNARUM, ORDINIS OFFICII DIVINI, ET HOMILIARUM ROGATIONUM, ad usum scholarum. 1886, grand in-8º. 336 p. DOCTRINA CHRISTIANA, lingua chaldaica, idiomatis Urmiæ, Persidis. 1886, in-18. 147 p. SYLLABAIRE CHALDÉEN, idiome d’Ourmiah. 1886, in-8º. 70 p. HISTOIRE DE JOSEPH, PAR SAINT EPHREM, poème inédit en dix livres. 1887, petit in-8º. IV + 265 p. HISTOIRE COMPLÈTE DE JOSPEH, PAR SAINT EPHREM, Poème en douze livres. 1891, petit in-8º. XI + 369 p. HISTOIRE SAINTE, en Néo-araméen. 1888, in-12. 377 p. HISTOIRE DE MAR YABALAHA, PATRIARCHE, ET DE RABAN SAUMA. 1888, petit in-8º. XII + 187 p. HISTOIRE DE MAR YABALAHA . . . . revue et corrigée. 1895, petit in-8º. XV + 205 p. HISTORIE DE MAR YABALAHA, DE TROIS AUTRES PATRIARCHES, D’UN PRÊTRE ET DE DEUX LAÏQUES NESTORIENS. 1895, petit in-8º. XVI + 574 p. COMPENDIUM CONCILIORUM ŒCUMENICORUM UNDECIM. 1888, in-8º. 242 p. GREGORII BARHEBRÆI CHRONICON SYRIACUM. 1890, grand in-8º. VIII + 606 p. ACTA MARTYRUM ET SANCTORUM. Tomus primus. 1890, in8º. X + 550 p. ACTA MARTYRUM ET SANCTORUM. Tomus secundus. 1891, in8º. XIII + 688 p. ACTA MARTYRUM ET SANCTORUM. Tomus tertius. 1892, in-8º. VIII + 688 p. ACTA MARTYRUM ET SANCTORUM. Tomus quartus. 1894, in8º. XV + 668 p. ACTA MARTYRUM ET SANCTORUM. Tomus quintus. 1895, in8º. XI + 705 p. ACTA MARTYRUM ET SANCTORUM. Tomus sextus. 1896, in-8º. XI + 691 p. ACTA MARTYRUM ET SANCTORUM. Tomus septimus (seu Paradisus Patrum). 1897, in-8º. XI + 1019 p. HISTOIRE ECCLÉSIAST. D’EUSÈBE DE CÉSARÉE. (Version syriaque, manuscrit de l’an 462!!!) 1897, petit in-8º. VIII + 598 p. ETHICON, SEU MORALIA GREGORII BARHEBRÆI. 1898, in-8º. VII + 517 p. LIBER COLUMBÆ, seu Directorium Monachorum GREGORII BARHEBRÆI. 1898, in-8º. II + 88 p. NOMOCANON, (seu jus ecclesiasticum et civile) GREGORII BARHEBRÆI. 1898, in-8º. XIII + 551 p.

Paul Bedjan, Missionary for Life (1838-1920)

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29. LIBER SUPERIORUM, seu Historia Monastica, auctore THOMA MARGENSI …. HISTORIA FUNDATORUM MONASTERIORUM IN REGNO PERSARUM ET ARABUM, HOMILIÆ MAR NARSETIS IN JOSEPH, ET DOCUMENTA PATRUM. 1901, in-8º. XV + 711 p. 30. S. MARTYRII, QUI ET SAHDONA QUÆ SUPERSUNT OMNIA, et Homiliæ Mar Jacobi Sarugensis. 1902, in-8º. XXI + 874 p. 31. HOMILÆ (67) S. ISAACI SYRI ANTIOCHENI. 1903, in-8º. XXII + 885 p. 32. MOIS DE MARIE. En Néo-arameen. 1904, in-18. XV + 386 p. 33. HOMILIÆ SELECTÆ MAR JACOBI SARUGENSIS. Tomus primus. 1905, in-8º. XVII + 839 p. 34. HOMILIÆ SELECTÆ MAR JACOBI SARUGENSIS. Tomus secundus. 1906, in-8º. XVIII + 892 p. 35. HOMILIÆ SELECTÆ MAR JACOBI SARUGENSIS. Tomus tertius. 1907, in-8º. XIV + 914 p. 36. HOMILIÆ SELECTÆ MAR JACOBI SARUGENSIS. Tomus quartus. 1908, in-8º. XIV + 916 p. 37. HOMILIÆ SELECTÆ MAR JACOBI SARUGENSIS. Tomus quintus. 1910, in-8º. XIX + 905 p. 38. MAR ISAACUS NINIVITA, DE PERFECTIONE RELIGIOSA. 1909, in-8º. XVIII + 646 p. 39. NESTORIUS, le livre d’Héraclide de Damas. 1910, in-8º. X + 634 p. 40. VIES DES SAINTS, en Néo-araméen. 1912, in-12. XI + 687 p.

372

Sebastian P. Brock

Index of First Lines Abbreviations A = J.S. Assemani, Bibliotheca Orientalis (Rome, 1719; repr. Piscataway NJ, 2002), I, pp.305-39 (numbered list of Jacob’s Mimre) Albert = M. Albert, Homélies contres les juifs par Jacques de Saroug (Patrologia Orientalis 38:1; 1976). Alwan = Kh.Alwan, Jacques de Saroug, Quatre homélies métriques sur la création (CSCO 508, Scr.Syri 214-5; 1989). B = P. Bedjan, Homiliae Selectae Mar-Jacobi Sarugensis (Paris/Leipzig, 1905-1910; repr. Piscataway, 2006). Cited by volume, page and homily number. BA = P. Bedjan, Acta Martyrum et Sanctorum I-VII (Paris/Leipzig, 1890-97). Borgia sir. 10, 45, 128 = Vatican, Borgia syr. 10, 45, 128 as listed by J-M.Sauget, in Le Muséon 87 (1974), pp.301-2. BS = P. Bedjan, S. Martyrii qui et Sahdona, quae supersunt omnia (Paris/Leipzig, 1902), pp.603-685 (also published separately as BSM, apart from last two homilies). BSM = P. Bedjan, Cantus seu Homiliae Mar-Jacobi in Jesum et Mariam (Paris/Leipzig, 1902). Dam. 12/13, 12/14, 12/15 = Damascus, Patriarchate, manuscripts described in Dolabany, CatDZ (see below), pp.45-58 (12/14), 59-71 (12/13), and 72-87 (12/14). Dolabany, CatDZ = Mar Filoksinos Yohanna Dolabany, Catalogue of Syriac Manuscripts in Za`faran Monastery (ed. Mar Gregorios Yohanna Ibrahim; Syriac Patrimony, 9; 1994). Frothingham = A.L. Frothingham, ‘L’Omelia di Giacomo di Sarug sul battesimo di Costantino imperatore’, Atti della R. Accademia dei Lincei (Anno CCLXXIX, 1881-2), ser. 3. Memorie della Classe di Scienze morali, storiche e filologiche 8 (1882), pp. 167-242. Guidi = I. Guidi, ‘Testi orientali inediti sopra i sette dormienti di Efeso’, Reale Accademia dei Lincei (Anno CCLXXXII, 188485), Ser. 3. Memorie della Classe di Scienze morali, storiche et filologiche 12 (1884), pp.1-105 (esp. 18-19). (Anno CCLXXXII, 1884-85), pp.18-29. Mouterde = P. Mouterde, ‘Deux homélies inédites de Jacques de Saroug’, Mélanges de l’Université Saint Joseph 26 (1944/6), pp.1-56.

Index of First Lines

373

Overbeck = J.J. Overbeck, S.Ephraemi Syri, Rabbulae episcopi Balaei aliorumque opera selecta (Oxford, 1865). Reinink = G.J. Reinink, Das syrische Alexanderlied in drei Rezensionen (CSCO 454-5, Scr. Syri 195-6; 1983). SM = Soghyatha mgabbyatha (ed. S.P. Brock; Monastery of St Ephrem, Holland, 1982). StrothmannH = Jakob von Sarug: der Prophet Hosea (Göttinger Orientforschungen, Reihe Syriaca 5; 1973). StrothmannT = Jakob von Sarug: drei Gedichte über den Apostel Thomas (Göttinger Orientforschungen, Reihe Syriaca 12; 1976). It has been possible to derive first lines for a number of unpublished mimre from catalogues (Dolabany, CatDZ has been especially useful, since he provides them for all the contents of the large collection in Dam. Patr. 12/15). Borgia sir. 128 (Shmoni) A 209, ined. (On choice of foods) Dolabany, CatDZ, p.324 (Supplication) Vatican sir. 536, no. 7 B I, 460-82 (19; ‘Who do people say I am?’) B V, 687-707 (178; Third appearance of Christ) B IV, 803-17 (136; Single Lawgiver of OT and NT) A 213, ined. (Philistines) B IV, 910-14 (146; Praise at table, 8) Dam. 12/15, no. 150

‫ܕܐ ܕ‬

‫ܐܒܐ ܓ ܐ ܕ‬ ‫ܕܒ ܗ ܐ ܢ‬ ‫ܗ‬ ‫ܐܕ‬ ‫ܐܒܐ ܕ‬ ̇ ‫ܓܐ ܗܝ ܐܪ ܐ‬ ‫ܐܒܐ ܘܒ ܐ ܘܪܘ ܐ ܕ ܕ ܐ‬ ‫ܝ‬ ‫ܐ ܪ ܬܪ‬ ‫ܐܒܐ ܘܒ ܐ ܘܪܘ ܐ ܕ ܕ ܐ‬ ‫ܒ ܘܬܝ‬ ‫ܒ‬ ‫ܐܕ‬ ‫ܐܒܐ ܪ‬ ‫ܕ‬ ̈ ‫ܝ ܙܘ ܐ ܕ‬ ‫ܐܕ ܒ‬ ‫ܬܐ‬ ‫ܗ‬ ‫ܐ‬

‫ܐܕ‬

‫ܝ‬ ‫ܒ‬ ‫ܬ̈ܪ ܐ‬

5

‫ܐܕ‬

‫ܐ‬

‫ܐܘ ܓ ܒ ܐ ܗܒ‬ ̇ ‫ܬܗܪ ܐ ܐ‬ ‫ܘܪܐ‬ ‫ܐܘ ܕ‬ ‫̈ܒܐ‬ ‫ܕ ܐ‬ ‫ܐ‬ ‫ܐܘ ܒ ̈ ܒ ܗܒ ܬ ܒ‬

10

374

Sebastian P. Brock

(Departed) SM 95-102 (no.21; Body and Soul) B V, 784-8 (184; On departed)

‫ܐ ܐ ̈ ܐ‬ ‫ܐ‬ ‫ܐ‬ ‫ܐܘ‬ ‫ܐܕܡ‬ ‫ܕ ܬܐ ܕܐ‬ ‫ܐ‬ ‫ܬܐ‬ ‫ܐܘ‬ ‫ܐ ܬܐ‬ ‫ܐܘ ܘ ܐ ܬܘ ܒ‬ ‫ܪܘ ܐ‬ ‫ܐ‬ ‫ܐܘܕܐ‬ ̇ ‫ܬܗܪ ܐ ܐ‬

B IV, 883-8 (141; Praise at table, 3) B III, 907-12 (107; Morning and evening praise) StrothmannT, 164-289 (Thomas, II)

‫ܒ‬

‫ܕ‬

‫ܝ‬ ‫ܗܒ ܟ ܐ‬

‫ܐܘ‬

15

‫ܐ‬ B III, 208-23 (75; Rachel and Leah) B I, 1-2 (1; Admonition) B II, 228-44 (43; Christ as food and drink) Dam. 12/13, no.209 = 12/14, no. 261 (Faith) B V, 781-84 (183; the Departed) Dam. 12/14, no. 211 (Faith) B III, 858-75 (104; Vanity of vanities) B II, 1-27 (33; Tower of Babel) BA III, 665-79 & Amar (Ephrem)

‫ܐܘܪ ܕܒ ܐ ܒ ܘܢ‬ ‫ܪ ܐ ܗܘܬ‬ ‫ܐ̈ܪܙܐ‬ ̈ ‫ܟ‬ ‫ܬ ܒ‬ ‫ܐܙ‬ ‫ܒ ܐ ܐ‬ ‫ܕܒ‬ ‫ܐ̈ ܒ‬ ‫ܐ ܐ‬ ̈ ̈‫ܐ‬ ‫ܐ‬ ‫ܘܩ‬ ̈‫ܒ‬ ‫ܕܐ‬ ‫ܐ‬

‫ܐ ܐ ܗܘ‬ ‫ܗ ܐ ܕ ܐܐ ܘܪܓ‬ ‫ܐܙ ܒ‬ ‫ܕ ܒ‬ ‫ܝ ܐܪ ܐ‬ ‫ܐ‬ ‫ܨ ܬܐ ܪ‬ ̈ ‫ܓܒ‬ ‫ܒ‬ ‫ܐܒ ̇ ܐ ܕ ܓ‬ ‫ܐܐ‬ ‫ܐ ܘܒ ܨ‬ ‫ܐ‬ ‫ܐܘ‬

‫ܐ‬ ‫ܐ‬ ‫ܐ‬ ‫ܐ‬ ‫ܐ‬

20

Index of First Lines A 152, ined. (Joseph, 6) Dam. 12/15, no. 145 (Burial of Moses) B I, 535-50 (22; the Departed) = BA V, 615-27 BA VI, 674-89 (Consolation) Alb 182-217 (Against Jews, 7) B III, 43-60 (71:3; Creation) B I, 81-2 (5:5; Aaron) B IV, 701-24 (131; Paralytic aged 38) B II, 28-76 (34; David and Goliath) B III, 1-151 (71; Creation 1) B III, 425-62 (87; 5 loaves and 2 fishes) B III, 363-74 (83; Beatitudes) B I, 38-48 (3; Consecration of Church and Moses) A 204, ined. (Adultery of Synagogue) B V, 1-16 (147; Cain and Abel, 1) B V, 525-51 (170; Paralytic woman)

‫ܐ‬

375

‫ܚ ܕ ܘܪ‬ ‫ܐ ܐܕ‬ ̇ ‫ܐ‬ ‫ܐ‬ ‫ܐ ܐܓ ܐܕ ܐ‬ ‫̈ ܐ‬ ‫ܒ‬ ‫ܐ ܐ ܗܘܐ ܐܕ ܐ‬ ‫ܕ ̇ ܐ ܒ ܒܐ‬ ‫ܐ‬

‫ܐ ܗܘܐ‬ ‫ܐ‬ ‫ܐܕ ܐ‬ ̇ ‫ܐ‬ ‫ܨܒܐ ܕ ܐ‬ ‫ܐ‬ ̈ ̈‫ܐܐ‬ ‫ܒܐ‬ ‫̈ܪܘ ܐ‬ ‫ܐ ܙܠ ܒ ܐ‬ ̈ ‫ܢ‬ ‫ܐܕ ܐ‬ ‫ܐ‬ ‫ܐ‬ ‫ܕ ܒܐ ܨ‬ ‫ܒ ܕܘ ܗܒ ܕܐ‬ ‫ܕܘ‬ ‫ܒ ܘ ܐ ܗܒ ܕܐ‬ ‫ܒ ܐ‬ ‫ܗܘ ܢ ܬܪܐ ܪܒܐ‬ ‫ܐ‬ ‫ܘܓ ܐ‬ ̇ ‫ܘܒܐ ܕ ܒ ܓ‬ ‫ܒ ̇ܐ ܒ‬ ‫ܐ‬ ‫ܐ ܗܒ‬ ‫ܕܒ ̇ ܐ‬

25

‫ܐ‬ ‫ܐ‬ ‫ܐ‬

30

‫ܐ‬ ‫ܐܢ‬ ‫ܐ‬ ‫ܐ‬ ‫ܐ‬

35

‫ܐ‬ ‫ܐ‬

‫ܐ‬

‫ܐ ܗܒ‬ ‫ܐ‬ ‫ܙ ܐ‬ ‫ܐ ܗܒ ܐ‬ ‫ܐ‬ ‫ܗܒ‬ ‫ܐ ܐ ܕ ܓ ܕܐܬܐ ܕ‬ ‫̈ ܐ‬

40

376

Sebastian P. Brock

B II, 244-64 (44; Leper) VI.13 (Conversion of Antioch) A 62, ined. (On the End, 7) A 197, ined. (King Asa) B V, 658-87 (177; Cherub and Thief) Dam. 12/14, no. 232 (Moses and Burning Bush) B I, 320-44 (14; Workers in Vineyard B V, 641-58 (176; Death and Satan) B V, 631-41 (175; Passover in the Law) A 207, ined. (Burial of Moses) A 153, ined. (Joseph, 7) B III, 581-646 (94; Faith) Vatican sir. 483, no. 6 B II, 77-94 (35; Elisha’s bones) BS 808-32 = BSM 196220 = VI.9 (Ascension)

‫ܐ ܐ ܪܒܐ ܕܐܬܐ ܕ‬ ‫̈ ܐ‬ ‫ܐ‬ ‫ܝ‬ ‫ܒ‬ ‫ܐ‬ ‫ܐ‬ ‫ܕܒ‬ ‫ܒ ̈ ܐ ̈ ܐ‬ ‫ܐ‬ ‫ܬܐ‬ ‫ܕ‬ ‫ܗܒ ܟ‬ ‫ܐ ܪ ܝ‬ ‫ܒ ܐ ܐ‬ ‫ܗܒ ܟ‬ ‫ܝ‬ ‫ܐ ܪ‬ ‫ܒ ܐ ܐ‬ ‫ܝ‬ ‫ܐܦ ܗ ܐ ܝ ܐ‬ ‫ܕ‬ ‫̈ ܬܝ‬ ‫ܐ ܚ‬

45

‫ܒ ܒܐ ܒ‬ ̈ ‫ܝ ܒ ܐܕ ܐ‬ ‫ܐܪܕܐ ܒ‬ ‫ܕܐܙ‬ ‫ܐܪܙܐ ܒ ܪ ܐ‬ ‫ܒ ܐ‬ ‫ܗܘܐ‬ ‫ܒ‬

‫ܐ‬

‫ܐܪܙܐ ܓ ܐ ܕ‬ ‫̈ ܐ‬ ‫ܐ ܐܘܪ ܐ ܕܪ‬ ‫ܐ̈ܪܙ‬ ‫ܐ‬ ‫ܒ‬ ̇ ‫ܟ‬ ‫ܕ‬ ‫ܐܪ ܨܐܕܝ ܪܘ‬ ‫ܒ ܐ ܐ‬ ‫ܐ‬ ‫ܐܬܐ ܨ‬ ‫ܕܗ‬ ‫ܐܪ‬ ‫ܒ ܐ‬ ‫ܝ ܘܙ‬ ‫ܐܬܬ‬ ‫ܘ ܐ‬ ‫ܝ‬ ‫ܐܬܬ‬ ‫ܐ‬ ‫ܗܕ‬ ‫ܬ ܒ‬

50

55

Index of First Lines

‫ܓ‬

A 149, ined. (Joseph, 3) B I, 153-67 (7; Three Baptisms) BS 842-65 = VI.11 (Council of Nicaea) B III, 710-23 (98; Stephen) A 117, ined. (Admonition) B III, 283-305 (79; Veil of Moses) A 116, ined. (The complaint of the poor) M 29-36 (Strangers) Reinink (Alexander, rec. 2,3)

̈

‫ܒ‬ ‫ܒ‬ ‫ܒ‬

‫ܒ‬ ‫ܒ‬ ‫ܒ‬

‫ܒ‬

‫ܥ ܬܪܗܛ‬ ‫ܟ‬ ‫ܬ‬ ‫ܝܐ ܪ‬ ‫ܒ‬ ̈ ‫ܒ‬ ‫ܪܒܐ ܕ‬ ‫ܒ ܐ‬ ‫ܨ‬ ‫ܐ ܐ‬ ‫ܕܐܒܐ‬ ‫ܝ‬ ‫ܐܬ ܐ‬ ‫ܕ ܓ ܐ ܗܝ‬

‫ܒ‬

‫ܝ‬

‫ܢ ܗܒ‬

60

‫ܒ‬

‫ܒ‬ ‫ܘܐ‬

‫ܐ‬

A 200, ined. (Moses, 3)

Alwan II (Adam created mortal or

‫ܢ ܐܙ‬

‫ܒ‬

‫ܒ‬

‫ܐܪܬܚ‬

Reinink (Alexander, rec.1)

‫ܒܐܘܪ‬

‫ܒ‬ ̈

A 214, ined. (Uzzah)

B II, 611-23 (54; Resurrection)

‫ܕ‬

‫ܐ ܐ‬ ‫ܕܒ ܐ ܪ ܒ ܐ‬ ̈ ̈ ‫ܕ‬ ‫ܗܘܝ‬ ‫ܬܗ ܕܒ ܐ ܐ‬ ‫ܪܒ ܐ‬ ‫ܐ ܕ ̈ ܕܐ‬ ‫ܪܘ ܐ‬ ‫̈ ܐ‬ ‫ܕ ܒܓ‬ ‫ܐ‬ ‫ܘ ܐ‬ ‫̈ ܐ‬ ‫ܐܚ ܗܘܐ‬ ̇ ̈ ‫ܗܪܓ‬ ‫ܐ‬ ‫ܐܐܒ‬ ̈ ‫̇ܒ‬ ̈ ‫ܐܐܒ‬ ‫ܐ‬ ‫ܐ‬ ‫ܒܐ ܢ ܗܒ‬

B II, 705-16 (60; John the Evangelist)

B III, 483-500 (89; Widow’s mites)

377

65

‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬

70

378

Sebastian P. Brock

immortal?) Dam. 12/14, no. 235 (Moses and water of Marah) BS 661-85 = BSM 49-73 = VI.3 (Visitation)

‫ܝ‬ ‫ܝ‬

A 217, ined. (David, 3) B V, 789-92 (185; Departed) Vatican sir, 464, no 7 B I, 482-506 (20; Get thee behind me, Satan) B V, 708-31 (179; Lame man healed by Simon and John) B IV, 261-81 (116; Elisha 1) [incipit = Dam. 12/14, no 247] Dam. 12/15, no. 108 (The two thieves) Dam. 12/15, no. 63 (Peter’s coin from the fish) B IV, 818-36 (137; Solitaries) B V, 61-77 (151; Sodom, 1) B IV, 877-82 (140; Praise at table, 2) B III, 375-95 (84; Do not swear) B IV, 740-66 (133; Parable of

‫ܪ‬

‫ܐܐ‬ ‫ܬܐ‬

‫ܒ‬ ‫ܒ‬

‫ܬܙ‬ ‫ܟ‬

‫ܐ‬ ‫ܬ ܒ‬ ‫ܝ ܐܙܘܥ‬ ‫ܒ ܗܪܐ ܒ‬ ‫ܒ ܐܐ ܐ ܐ ܕܐܒ‬ ‫ܒܒ‬ ‫ܐ ܐ ܬܐ ܘܕܘ‬ ̇ ‫ܐ‬ ‫ܘܢ ܐ ܝ‬ ‫ܐ‬ ‫ܐܐܒ ܐ‬ ̈ ‫ܐ ܟ ܢ ܐܪ‬ ‫ܟ‬ ‫ܬ ܒ‬

‫ܗܒ ܟ ܝ ܨܒ‬ ‫ܐ‬ ‫ܪ‬ ‫ܬܗ ܕܒ ܐ ̈ ܒ ܐ‬ ‫ܕܒ ܒ ܘ ܐ‬ ‫ܬܟ ܢ ܬ‬ ̇ ‫ܬܗܪ ܐ ܐ‬ ‫ܪ‬

‫ܐ‬

‫ܬܗ ܕܒ ܐ‬ ‫ܒ ܐ‬ ‫ܝ‬ ‫ܬܟ ܬܪܗܛ‬ ‫ܪ̇ ܐ ܐ‬ ‫ܗ ܕ ܐ ܬܘ ܒ‬ ‫ܘܪܢ‬ ‫ܟ ܐܬܐ‬ ‫ܗܪܐ ܕ‬ .‫ܬܢ ܒ ܐ ܐ‬ ‫ܘܐܙ‬ ‫ܟ ܐܬܐ‬ ‫ܗܪܐ ܕ‬

‫ܒ‬ ‫ܒ‬ ‫ܒ‬

75

‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬

80

‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬

85

Index of First Lines

.‫ܬܢ ܒ ܐ ܐ‬ ‫ܘܐܬ ܐ‬ ‫ܒ ܐ ܐ ܕܐ ܘܗܝ‬ ‫ܕܐ‬

Vineyard) BS 639-61 = BSM 27-49 = VI.2 (Annunciation) B III, 842-58 (103; Love of money)

‫ܐ‬

B II, 137-58 (37; Annunciation to Zechariah) B IV, 872-7 (139; Praise at table, 1)

‫ܐ‬

Borgia sir. 128 (Behnam) B II, 806-16 (65; Haughtiness) A 87, ined. (On Matthew 12:43) Dam. 12/15, no. 14 (Christ’s incomprehensibility ) B I, 606-27 (26; Love) BA VI, 662-73 (XL Martyrs of Sebaste) B II, 447-70 (53:11; Crucifixion) A 17, ined. (Balaam and Balak) A 100, ined. (Addai and Abgar) B I, 212-48 (10; Lord’s Prayer)

379

‫ܐ‬

‫ܐ ܕܐ ܘܗܝ‬ ‫ܐ ܗܪܐ‬ ‫ܐ ܕܐ ܘܗܝ‬ ‫ܐ‬

‫ܒ ܐ‬ ‫ܕ‬ ‫ܒ ܐ‬

‫ܐ ܐ ܕܐ ܘܗܝ‬ ‫ܬܪܐ ܘܓ ܐ ܕܐܒ ܗܝ‬ ‫ܐ‬ ‫ܐ ܐ ܕܐ ܘܗܝ‬ ‫ܐ‬ ‫ܕ‬ ‫ܐ‬ ‫ܐ ܐ ܕܐ ܘܗܝ‬ ‫ܕܐ‬ ‫ܐ ܐ ܕܐ ܪ ܕ‬ ̇ ‫ܐܪ ܐ‬ ‫ܐ ܐ ܕܐܬܐ ܓ ܐ‬ ‫ܒ ܐ ܕܬܪ‬ ‫ܒ‬

‫ܐ ܐ ܕܐܬܐ ܒ‬ ‫ܕ ܬ‬ ‫ܐ ܐ ܕܕܪܫ ܐܘܪ ܐ‬ ‫ܬܐ‬ ‫ܒ‬ ‫ܐ ܐ ܕܗܘܐ ܕܒ ܐ‬ ‫̈ܐ‬ ‫ܐ ܐ ܕ ܒ ܒ ̈ ܗܝ‬ ‫ܘܙܘܬܗ‬ ̈ ‫ܗܝ‬ ‫ܐ ܐܕ ܒ‬ ‫ܘܙܘܬܗ‬ ‫ܪ‬ ‫ܐ ܐܕ‬ ‫̈ ܐ‬

‫ܒ‬

90

‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬

95

‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬

100

380

Sebastian P. Brock

B III, 321-34 (81; Christ’s 30 years) G 18-29 = VI:15 (Sleepers of Ephesus) B V, 430-47 (164; Ezekiel and torrent) B IV, 333-49 (120; Elisha, 5) B III, 724-62 (99; Thomas) = Str I B I, 606-27 (26; Love) B V, 480-94 (167; Miracle at Cana) B V, 613-31 (174; Entry to Jerusalem) BS 709-19 = BSM 97107 = VI:5 (Death of Virgin) A 174, ined. (Body of Christ passible before resurrection) BA VI, 650-61 (Sergius and Bacchus) A 26 = 198, ined. (Moses, 1) A 40, ined. (On priests, 2) StrothmannT 290-447 (Thomas, III) B I, 193-211 (9; Baptism) Albert 68-85 (Against

‫ܐ‬

‫ܒ‬

‫ܒ‬

‫ܐ‬ ‫ܬܪ‬ ‫̈ ܬܝ‬

‫ܚ‬

‫ܒ ܐ ܐܕ‬ ‫ܐ ܐ‬ ‫ܒ ܐ ܐܕ‬ ‫̇ ܐ‬ ‫ܐ‬

‫ܒ ܐ‬

‫ܐ ܐ ܨܒ ܘܐܙ‬ ‫ܐ‬ ‫ܐ ܕܐܙܕܒ ܘܐܬ ܪ‬ ‫ܓ ܐ ܕܐ ܐ‬ ‫ܐ ܕܐ ܐ ܕܐܬܐ‬ ‫ܒ ܒ ܕ ܬ‬ ‫ܐ‬ ‫ܐ ܕܐ ܓ ܗܘܐ‬ ‫ܘܬܐ‬ ‫ܒܐ ܒ‬ ‫ܒ‬ ‫ܐ ܕܐܬ‬ ‫ܐܒ ܗܝ ܨܒ ܐ‬ ‫ܐ ܕܒ ܒܐ ܐܪ ܪܘ ܐ‬ ‫ܐܪ ܐ‬ ‫ܘ‬ ‫̈ ܐ‬ ‫ܐ ܕܒ ܬܗ ܐ‬ ‫ܘܙܕܩ ̈ ܐ‬ ‫̈ܐ‬ ‫ܒ‬ ‫ܐ ܕܒ‬ ̈ ‫ܘܢ‬ ‫ܒ ܐ‬ ‫ܐܕ ܒ ܐ‬ ‫ܕܐ ܙܘ ܕ ܗܝ‬ ‫ܐ ܕ ܒ ܪܘ‬ ‫ܐ‬ ‫ܬܗ‬ ‫ܪ‬ ‫ܘ ܐ ܘܐܬ‬ ‫ܐܕ‬ ‫ܒ ܓ ܐ ܕܐ ܐ‬ ̈ ‫ܐ‬ ‫ܓ‬ ‫ܐܕ ܒ‬ ‫ܒ ̈ ܐ ܐܒ ܗܝ‬ ‫ܐ ܕܨ ܒ ̈ܒܐ‬ ‫ܐ‬

‫ܒ‬ ‫ܒ‬

105

‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬

110

‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ‬

115

Index of First Lines Jews, 2) BS 685-708 = BSM 7376 = VI.4 (Mary’s virginity) B IV, 610-31 (126; Temptation of Christ) B II, 580-98 (53:7; Crucifixion) Dam. 12/15, no. 153 (Departed) B V, 587-613 (173; Five talents) B I, 506-31 (21; Denial of Peter) B V, 355-67 (161; Samson 2) B V, 792-5 (186; Consolation for the departed) Dam. 12/13, no. 208 = 12/14, no.260 (Faith) A 164, ined. (Crucifixion, 1) B II, 94-137 (36; Daniel and Companions) VI.16 (Chalcedon) B I, 3-38 (2; Sinai)

A 16, ined. (On Isaiah 9:6)

381

‫ܕ ܒ ܬܐ‬ ‫ܒ ̇ܗ ܕܒ ܘ ܐ ܕܪܡ ܗܘ‬ ‫̈ ܐ‬ ‫ܐ ܗ‬ ‫ܒܐ‬ ‫̇ܗ‬

‫ܙ ܐܕ‬ ‫ܕ ܪ‬

‫ܐ‬

‫ܬ ܒ ܐ‬ ‫ܘܒܐܙ‬ ‫ܐ‬ ‫ܗ ܪܓ ܓܐ ܕ‬ ‫ܪܗ ܒܐ ܨܒ‬ ̇ ‫ܐ‬ ‫ܪܝ ܐ ܝ‬ ‫ܐ‬ ‫ܐ ܐ ܐܒܐ‬ ‫ܐ ܕܕ ܐ ܐܨܕ ܪ‬ ‫ܒ ܐ ܐ‬ ̇ ‫ܢ ܗܪܓ‬ ‫ܒ ܕ‬ ‫ܒ ܒܐ‬ ‫ܗܘ‬ ‫̈ ܐ‬

‫ܐ‬

‫ܒ‬ ‫ܒ‬ ‫ܒ‬

120

‫ܒ‬ ‫ܒ‬ ‫ܒ‬

‫ܒ ܪܟ‬ ‫ܓ‬ ‫ܕܐܪܕܐ‬

‫ܓ ܐ ܪܒܐ ܒ ܘ ܕ̈ܪܘ ܐ‬ ‫̈ ܐ‬ ‫ܒ‬

125

‫ܒ‬ ‫ܓ ܪ ܐ ܕܐܪ ܐ ܕ‬ ‫ܕ ܐ ܒ ܘܐܬ ܓ‬ ‫ܓ ܐ ܪܒܐ ܕ ̈ ܒ‬ ‫̈ ܐ‬ ‫ܓ ܒ ̈ ܐ ܕܒ ܬܘ‬ ‫ܩܒ ܐ‬ ‫ܓ ܒ ̈ ܐ ܕܨ ܐ ܬܘ‬ ‫ܪ‬ ‫ܐܕܐ‬

‫ܒ ܐ‬

‫ܐܐ‬

‫ܕܘ‬

130

382

Sebastian P. Brock

B I, 713-20 (32; End and Judgement) B V, 796-800 (187; Departed, 3) A 140, ined. (Abraham and Isaac) B V, 331-55 (160; Samson 1) B I, 84-153 (6; Star of Magi, Innocents) B II, 873-7 (69; Departed, 2) BA IV, 650-65 (Symeon the Stylite) Dam. 12/14, no. 234 (Moses and Exodus) B IV, 491-516 (123; Daniel and Nebuchadnezzar) [incipit in Dam. 12/14, no 254] B IV, 368-490 (122; Jonah) A 65, ined. (End, 10) B III, 224-42 (76; Two sparrows; Lev. 14) A 155, ined. (Joseph, 9) B II, 598-610 (53:8; Crucifixion) A 195, ined. (Day and

‫ܐ ܕܗ̇ܘܐ ܕ ܐ‬ ‫ܗܘ‬ ̈ ‫ܐ‬ ‫ܕ‬ ‫ܐܐ ܝܐ ܐ ܬ‬ ‫ܐ ܐ ܐ‬ ‫ܓ ܐܐ ܐܨ‬ ‫ܐܒ ܗܡ‬ ‫ܝ‬ ‫ܐ ܕܐ̈ܪܙ‬ ‫ܐ‬ ‫ܐ‬ ‫ܐ ܪܒܐ ܕ ܐ‬ ‫ܙ ̈ ܗܝ‬

‫ܕ‬ ‫ܕ‬ ‫ܕܠ‬ ‫ܕ‬ ‫ܕ‬

135

‫ܒ ̇ ܒܐܘܪ‬ ‫ܗܐ‬ ̇ ‫ܐ ܕ̈ܪܐ ܘܐܬ‬ ‫ܕ‬ ‫ܢ ܕܐܨܘܪ ܨ ܐ‬ ‫ܗܒ‬ ‫ܐ‬ ‫ܕ ܐ‬ ‫ܢ ܕܐܪܕܐ ܒ ܒ‬ ‫ܗܒ‬ ‫ܐ‬ ‫̈ܐ‬ ‫ܢ‬ ‫ܗܒ‬ ̇ ‫ܐܬܬܓ ܒ‬ ‫ܐ‬

‫ܐܕ‬

‫ܢ‬ ‫ܗܒ‬ ‫ܬ̈ܪ‬ ‫ܐ‬ ‫ܐ‬ ‫ܢ‬ ‫ܗܒ‬ ‫ܬܐ‬ ‫ܕ‬ ‫ܐ‬ ‫ܢ ܬܘܒ‬ ‫ܗܒ‬ ‫ܬܟ‬ ‫ܒ‬ ‫ܕ ܚܒ‬ ‫ܐ‬ ‫ܗܘ‬ ‫̈ܪ ܐ‬ ̈ ‫̈ ܐ‬ ‫ܗܘܐ ܒ‬ ‫ܬ ܐܒ ܐ ܐ‬ ‫ܐ‬ ‫ܢ ܐ‬ ‫ܗܘܝ‬

140

145

Index of First Lines night, work and rest) B III, 60-79 (71:4; Creation) B II, 265-80 (45; Healing of centurion’s son) Dolabany, CatDZ, p. 329 (‘Seek what is above...’) = B III, 883, line 3; part of Hom. 105. B IV, 894-9 (143; Praise at table, 5)

383

‫ܕ ܗܪܐ ܪܒܐ‬ ‫ܐ‬

‫ܐܒܐ‬ ‫ܗ‬ ‫ܒܒ ܐ‬ ‫ܬܗ ܕܒ ܐ ܐ‬ ‫ܗ‬ ̈ ‫ܐ‬ ‫ܒ‬ ‫ܒ ܘܐܬܪ ܐ‬ ‫ܗ ܕ‬

‫ܓܐܕ‬

‫ܗ ܐܕ‬ ‫̈ܒ ܐ‬

B V, 800-3 (188; Departed, 12)

‫ܐ ܘܐ ܪ‬ ‫ܘܐ‬ ̈ ‫ܐ‬ ‫ܐ‬ ‫ܗܘܐ ܬ‬ ‫ܘܕ‬ ‫ܬܐ‬ ‫ܒ ܐ‬ ‫ܐ‬ ‫ܘ ܐ‬ ‫ܢ‬ ‫ܕ‬ ̈ ‫ܒܐ‬ ‫ܘ ܐܕ ܐ ܒ‬ ‫ܒ ܐ ܕܐ ܐ‬

B II, 347-75 (49; Transfiguration)

‫ܐ‬

B III, 27-43 (71:2; Creation) B II, 470-88 (53:2; Crucifixion) B III, 129-51 (71:7; Creation)

B V, 804-16 (189; Departed children) B II, 769-92 (63; Love of God) A 180, ined. (Gal. 6:14) Dam. 12/15, no. 27 (Moses’ raised arms)

‫ܐ‬

‫ܙܘ ܐ ܕ ܐ ܟ ܗܐ‬ ‫ܒ ܐ ܒ ܐ‬ ‫ܙ ܪܒ ̈ܐ‬ ‫ܐ ܕ ܐ ܨܘ ܐ‬ ‫ܐ ܕ ܕܐ‬ ‫ܙ ܪ ܗܘ‬ ‫ܒ ܬܟ‬ ‫ܝ‬ ‫ܙ ܐ ܕ ܐ ܗܘ‬ ‫ܒ ܐ ܕ ܘܙܘܬܐ‬ ‫ܙ ܐ ܐ ܕܪܘ ܐ‬ ‫ܐ‬ ‫ܘ‬

150

155

384

Sebastian P. Brock

BA I, 160-72 (Habbib) B II, 184-96 (40; Emmanuel) B I, 646-66 (28; Repentance) B II, 636-49 (56; Martyrs. Also attr. to Narsai) Poc. 404, f.369a (Descent on Sinai) B V, 873-86 (194; End, 4) Dam. 12/15, no. 107 (Passion) B III, 411-24 (86; Kingdom as leaven) B V, 886-99 (195; End, 5) B II, 375-401 (50; Ten virgins) Dam. 12/15, no. 185 (Table) B I, 167-93 (8; Baptism of Christ) Dam. 12/15, no. 133 (Apostles) Dolabany, CatDZ, p.263 (Destruction of Amid) BS 614-39 = BSM 2-27 = VI.1 (Mary)

‫ܓ ܙ ܐ‬

‫ܕܐ ܒ‬ ‫ܒ‬ ‫ܪܐ‬ ‫ܐܒ ܐ ܐ‬ ‫ܪܒ ܒ‬ ‫ܕܕ ̇ ܐ ܐܒ ܗܝ‬ ̈ ‫ܐ‬ ‫ܐ‬ ‫ܬܘ ܐ‬ ‫ܬܗ ܕ‬ ̇ ‫ܐܪ ܒ‬ ̈ ‫ܐܬ ܐ‬ ‫ܐܕ‬ ̈ ‫ܘܢ‬ ‫̈ ܒܐܓ‬ ‫ܐ‬ ‫ܐܨ‬ ‫ܘܒܐ ܒ‬ ‫ܐ ܕܙܒ ܐ‬ ̈ ‫ܓܒ ܐ ܐ‬ ‫ܐ‬ ‫ܐ ܪܒܐ ܒ ܒ‬ ‫ܬܗ‬ ‫ܒ‬ ̈ ‫ܐ ܕ ܐ ܕܐ ܕܪ‬ ‫ܐ‬ ‫ܬܐ ܬ ܕܬܘܒ ܐ‬ ‫ܐ‬ ‫ܐ ܕܪܘ ܐ ܕ ܘܢ‬ ‫̈ܐ ܐ‬ ‫ܐܘ ܐܨ ܐܨ‬ ‫ܐ‬ ‫ܕ ܐ‬ ‫ܐ ܒ‬ ‫ܐ‬ ‫ܐ‬ ̈ ̇ ‫ܐ‬ ‫ܬ‬ ‫ܐ ܕܕ ܐ ܕ‬ ‫ܐ‬ ‫ܓ‬ ‫̈ ܐ‬ ‫ܒ̈ ܐ‬

‫̈ܒܐ ܕ ̈ ܐ ܕ‬ ‫ܬܐ‬ ‫ܬܪ‬

‫̈ܐ‬

‫ܒܐ ܕ‬ ‫ܘ‬

160

165

170

Index of First Lines B V, 747-71 (181; George)

‫ܒܐ ܕܨܒܐ ܕ ܪܒ ܒ ̈ ܘܗܝ‬ ‫ܒ‬

B III, 687-710 (97; John the Baptist)

̇ ‫ܗܐ ܙ‬ ‫ܡܓ‬ ‫ܕ ܗܝ ܐ‬ ‫ܐܕܐ‬ ‫ܐ‬ ̈ ‫ܬܐ‬ ̇ ‫ܐ ܒ ܐ ܕܕ ܐ ܐܒ ܗܝ‬ ‫ܐܕܡ‬ ‫ܐ‬ ‫ܐ ܕ̈ܪ ܐ ܕܐܓ‬ ‫ܓ ܐ‬ ‫̈ ܗܝ‬ ‫̇ܪܕܐ‬ ‫ܐ ܕ̈ܪ ܐ ܕ‬ ‫ܐ ܕ ̈ܐ‬ ‫ܥ ܕܐ ܘܗܝ ܗܪܐ‬ ‫̇ܐܪ ܒ‬ ‫ܪܒܐ‬ ‫ܥ ܕ ܚ ܒ ܒ ܘܢ‬ ‫ܕܐ ̈ܪ ܐ‬ ‫ܥ ܗܪܐ ܕ ̈ ܐ‬ ‫ܒ ܗܪܗ ܐ ܩ‬ ̈ ‫ܥ ܗܪܐ ܕ‬ ‫ܐ ܚ‬ ‫ܕ‬

B II, 793-805 (64; Pride)

‫ܘܬܐ ܗܐ‬

B V, 836-56 (192; End, 1) B II, 158-69 (38; John 1:1) B V, 47-61 (150; Cain and Abel, 4) B II, 428-46 (52; Thief on right hand) A 9, ined. (Annunciation) Frothingham = VI:14 (Constantine) A 211, ined. (Joshua, 2) Dolabany, CatDZ, p.262 (Abgar)

Alwan III (Adam’s expulsion from Paradise) B IV, 1-61 (108; Flood) B III, 97-129 (71:6; Creation) A 167, ined. (Crucifixion, 4)

385

‫ܐܒ ̇ ܪܒܐ ܕ‬ ̇‫ܙ‬ ‫ܐܒ ܢ ܐܕܡ‬ ‫ܐ ܐ ܕܐ‬ ‫ܕ ܐ‬

‫ܒܓ ܪ ܕ ܐ‬ ‫ܐܐܕ‬ ‫ܚ‬ ‫ܪܐ ܕܒ‬ ‫ܓܐܐ ܐܬ ܐ ܐ‬ ‫ܒ ܐ‬ ‫ܥ‬ ‫ܨ ̈ ܒܐ ܒ‬ ‫ܘ‬

175

180

185

386

Sebastian P. Brock

B II, 649-69 (57; New Sunday and Thomas) B II, 197-209 (41; Ps. 110:4) B IV, 888-93 (142; Praise at table, 4) A 208, ined. (Phineas) B IV, 282-96 (117; Elisha, 3) B IV, 724-39 (132; Cursed fig tree) A 201, ined. (Moses and Amalek) B II, 169-84 (39; OnlyBegotten Word) B IV, 61-103 (109; Abraham and his types) B II, 209-27 (42; Reception of Mysteries) B II, 522-54 (53:5; Crucifixion, 5) B III, 242-59 (77; Red Heifer) Vatican sir. 118, no. 28 (Paralytic) Dolabany, CatDZ, p.322 (Table) B I, 551-70 (23; Fast, 1)

‫ܒ‬ ‫ܐ ܪܒܐ‬

‫ܪ ܐ‬ ‫̈ ܐܒ‬ ‫̈ ܐ ܕܐ ܒ ̈ܒܐ‬ ̈ ‫ܗܪܐ‬ ‫̈ܐ ܕ ܒ ܗܒ‬ ̈ ‫ܒ ܐܒ‬ ‫ܢ‬ ‫ܬܪܟ‬ ‫̈ܒܐ‬ ‫ܓ‬ ‫ܢ‬ ̈ ‫ܐܕ ܐ‬ ‫ܪ‬ ‫ܒܐ‬ ‫ܐ‬ ‫̈ܒ ܗܝ ܕܒ ܐ ܬܪܐ‬ ‫ܓ‬ ‫ܒ‬ ‫ܐܓ‬ ‫ܗܒ ܟ ܐ‬ ‫ܕܐ‬ ‫ܐ ܢ‬ ‫ܐ‬ ̈ ‫ܐ‬ ‫ܚܪ‬ ‫ܐܪܙܟ ܪܒܐ‬ ‫ܒ ܐ ܐ‬ ‫ܢ‬

190

195

‫ܒܐ ܕ ܐ ܒ ܝ ܒ‬ ‫ܐ ܨܒ‬

‫ܙܘ ܐ‬

‫ܒ ܗܝ ܒ ܐ ܘ‬ ‫ܬܐ‬ ‫ܒ‬ ̇ ‫ܓ ܐ ܕܐ̈ܪܙ ܗܐ ܒ‬ ‫ܬܓ ܘ‬ ‫ܐܐ‬ ‫ܐܨܦ ܒ ܕ‬ ‫ܒ‬ ̇ ̈ ‫ܐ ܒܐ ܐ‬ ‫ܐ‬ ‫ܬܪܗܛ‬

‫ܗܕ ܒ‬

200

Index of First Lines

M 23-8 (Mary and Golgotha) B I, 49-67 (4; Bronze serpent) Dam. 12/15, no. 91(Symbols of our Lord in OT) Dam. 12/15, no. 75 (On the deaf, blind, and possessed) B I, 364-424 (16; Dives and Lazarus) Dam. 12/15, no. 204 (Plague of locusts)

‫ܝܒ ܐ ܐ‬ ‫ܐ ܐ ܪܡ ܗܘ ܐ ܟ‬ ‫̈ ܐ‬ ‫ܐ ܕܐ̈ܪܙ ܐ ܘ‬ ‫ܒ ܐ ܐ‬ ‫ܐ‬ ̈ ‫ܐ‬ ̇ ‫ܕܪܐܙܐ ܗܐ‬ ‫ܬܓ ܘ‬ ‫ܐܐ‬ ‫ܬܬܠ‬ ‫̇ܒ‬ ‫ܐ‬ ‫ܐ ܝ‬ ‫ܒ‬

A 88, ined. (Parables of 10 coins and 100 sheep) B V, 78-96 (152; Sodom, 2) B II, 747-69 (62; Paul, 2) B I, 588-66 (25; Fast, 3)

A 224, ined. (6 days of creation)

205

‫ܘܒܐ ܐܓ‬ ‫̇ܓ ܐ ܐ‬ ‫̇ ܐܐܐ‬ ‫ܒܐ‬

Vatican sir. 543, no.4 (On sophists) B II, 402-28 (51; Sinful woman whose sins were forgiven) B III, 259-83 (78; Two Goats)

387

210

(‫ܐܙܟ ) ̣ܝ ܐܪܙܟ‬ ‫ܐܒ‬ ‫ܝ‬ ‫ܒ‬ ‫ܐ ܐ ܕ ܐܬܐ ܨܐܕܝ‬ ‫ܐ ܕܐ̈ܪܙ ܒ ̇ ܐ‬ ‫ܝܒ ܐ ܐ‬ ‫ܬܪ‬ ̇ ‫ܗܘ‬ ‫ܐܕ ܐ‬ ̇ ‫ܒ ܕ ܘܡ ܒ ̇ ܐ‬ ‫ܝܒ ̈ ܐ‬ ‫ܬܪ‬ ‫ܗ‬ ‫ܣ ܐ‬ ‫ܒ ܕ‬ ̇ ‫ܐ ܕ ܐܐ‬ ̇‫ܒ ܕܨܘ ܐ ܬܘܒ ܒ‬ ‫ܐܐ‬ ‫ܐ ܐ ܐ ܗܘ ܕܒ‬ ‫ܒܐܐ ܐ‬

215

388

Sebastian P. Brock

B V, 731-47 (180; Edessa and Jerusalem) Dam. 12/13, no.216 (Joseph, 4) Dolabany, CatDZ, p. 281 (The dirty garment) O 355-61 (Constantine; part of. = VI.14) Jacob?/George of Arabs, ed.V. Ryssel (Myron) B III, 79-97 (71:5; Creation) Dam. 12/15, no. 162 (Ezekiel’s vision) B I, 82-4 (5:6; Aaron) B I, 344-64 (15; Zacchaeus) Albert (PdO 10 (1981/2), 67-77) (Priesthood) B II, 717-47 (61; Paul, 1) B III, 546-63 (92; Widow of Nain’s son resuscitated) A 67, ined. (Kingdom and Gehenna)

‫ܐ ܐ ܕܕ ܐ ܒ ܬ‬ ̇ ‫ܐܘܪܗܝ ܕܬ ܪ‬ ‫ܐܐ‬ ‫ܐ ܗܕ ܐ‬ ‫ܒ‬ ̈ ‫̈ܐ ܐ‬ ‫ܨܐܐ ܐ ܐ ܢ‬ ‫ܐܘ ܕ‬ ‫ܐ ܐ‬ ‫ܡ‬ ‫ܗܐ ܐ ܬ‬ ‫ܬܗ‬ ‫ܪܘܢ ܕ ܐ ܕ ܐ‬ ‫ܪ ܐ ܐ‬ ‫ܒ‬

‫ܐ ܪܒܐ‬

‫̈ ܐ ܕܙܪܥ ܒ ܐ‬

‫ܐ‬ ‫ܒ‬ ‫ܐ‬ ‫ܐܕ‬ ‫ܐܗܪܘܢ ܐ ܕܐܬ‬ ‫ܒ ̈ ܐ ܐܪ ܐܘܪ‬ ‫ܐ ܢ‬ ‫ܒ‬ ‫̈ܪ ܐ ܘ ܒܐ ܪܒܐ‬ ‫ܐ ܐ‬ ‫ܐ‬ ‫ܬܐ ܕ ܥ ܨܕܬ‬ ̇ ‫ܐܪ ܐ‬ ‫ܐ ܕ ̈ܐ ܕ‬ ‫ܐܪ ܐ ܕ ̈ ܐ‬ ‫ܬܗ‬ ‫ܐ ܕ ̈ܐ ܕ‬

B V, 202-89 (157; Job) B IV, 226-60 (115; Ascension of Elijah) B III, 824-41 (102; Against

‫ܐܐ‬

220

‫ܐ‬

‫ܐ ܐܐ‬ ‫ܐܕ ܐ ܪ‬ ‫̈ ܬܗ‬ ‫ܐ‬ ‫ܝ‬ ‫ܒ‬ ‫ܪܘ‬ ‫ܬܐ ܐ ܐ‬

225

230

Index of First Lines drunkenness) B I, 299-319 (13; Pharisee and Publican) B IV, 649-66 (128; Camel and needle’s eye) B I, 267-99 (12; Prodigal son) B I, 248-67 (11; Matthew 19:16) B IV, 666-83 (129; Miracles of our Lord) B I, 68-70 (5:1; Aaron) B III, 152-75 (72; Creation of Adam) = Alwan IV Dam. 12/14, no. 220 (Jacob’s rods) A 118, ined. (Widow of Nain’s son resuscitated) Poc. 404, f.402r (Joseph 2) B III, 876-92 (105; Col. 3:1-2) B V, 367-93 (162; David and Uriah) B V, 306-30 (159; Jephtha’s daughter) B V, 393-429 (163; King Uzziah and Isaiah) Poc. 404, f.344v

̇ ‫̈ܐ‬

‫ܐ‬ ‫ܐ‬

389

̇

‫ܗܝ‬ ‫ܬܗ ܕܒ ܐ‬ ‫ܐ‬ ‫ܬܗ ܕܒ ܐ‬ ‫ܐ‬ ‫ܗܪܐ‬

‫ܢ ܗܪܐ ܗܝ‬ ̇ ̇‫ܪ‬ ‫ܐ‬ ‫ܢ ܗܪܐ‬ ̇

̇

235

‫ܟ‬

‫ܟ‬ ̇‫ܪ‬ ̈ ‫ܐܬܘܬܐ ܕܓ ܒ ܘܬܟ‬ ‫ܙܥ ܒ ܬܗܪܐ‬ ‫̇ܒ ܐ‬ ‫ܪܐ‬ ‫ܐ ܐܕܡ‬ ‫ܪ ܐ ܓ ܪܒܐ‬ ‫ܒ ܗ ܕܐܕܡ‬ ‫̇ܒ‬ ‫ܐ‬ ‫ܐ ܕ ̈ܐ‬ ‫ܐܪ ܐ ܕ ̈ ܐ‬ ̈ ‫ܐ‬ ‫ܕܪܐܙܐ ܒ ܐ‬ ‫ܕ ̈ܒ‬ ‫ܐ ܕ̈ܪܘ ܐ ܕܐܪ ܪܘ‬ ‫ܨ ܒ ܬܢ‬ ̇ ‫ܐ ܕ̈ܪ ܐ ܬܘܒ ܐܠ‬ ‫ܐ ܐ ̈ܪ ܐ‬ ‫̈ ܐ ܕܗܘܐ‬ ‫ܐ‬ ̈ ̈ ‫ܐ ܒ ܘܗܝ‬ ‫ܐ‬ ‫ܐ ܪܘ ܐ ܕܨܒܐ‬ ‫ܐ‬ ‫ܒ‬ ̈ ‫ܐ‬ ‫ܬ̈ܪܐ‬ ‫ܝܐ‬

240

245

390

Sebastian P. Brock

(Conversion of Rome by Peter) B III, 664-87 (96; Beheading of John the Baptist) B III, 395-411 (85; ‘Foxes have their holes..’) Dam. 12/15, no. 28 (‘Are you the one who comes...?’) Vatican sir. 483, no. 6

B III, 763-94 (100; Thomas’ castle in India) B II, 334-47 (48; 3 dead persons raised by Christ) Alwan I (Gen. 1:26 and Nativity) B IV, 116-32 (111; Judgement of Solomon) A 44, ined. (Departed, 1)

‫̈ܐ‬ ‫̈ ܐ‬

‫ܕ‬

‫ܬ̈ܪܐ‬ ‫ܓܟ‬

‫ܝܐ‬ ‫ܒ‬

‫ܐ‬

‫ܝ‬

250

‫ܒ‬ ‫ܬܙ‬

‫ܕ‬

‫ܒܐ ܕܒ ܒ ܬܗ‬ ‫ܐܒ ܐ‬ ‫ܝ ܐ ܟ) ܝ‬ (‫ܐ ܢ ܐ ܟ‬ ‫ܐ‬ ‫ܢ ܗܒ‬ ‫ܐ ܗܪܐ‬ ‫ܐ‬

‫ܢ ܗܒ‬ ‫ܐ ܗܪܐ‬

‫ܝ‬ ‫ܐ‬ ‫ܒ‬ ‫ܐ‬ ‫ܐ‬ ‫ܕ‬ ‫ܐ‬ ‫ܕ‬

255

‫ܐ ܢ ܐ ܟ ܪܒ‬ ‫ܐ ܪܐ‬ ‫ܗܘ‬ ̈ ‫ܬܝ‬ ‫ܐ ܚ‬ ‫ܒ ܬܟ‬ ‫ܕܐ‬ ‫ܐ‬

‫ܐܕ‬

‫ܢ ܗܒ‬ ‫ܬ̈ܪ‬

B IV, 104-16 (110; ‘The Lord will raise up a prophet..’) B I, 445-59 (18; Palm Sunday) B II, 281-312 (46; Samaritan woman) A 169, ined. (Crucifixion,

‫ܒ ܬܐ ܝ ܨܪܬ ܨ‬ ‫ܒ ܓ ̈ܐ‬ ‫ܒ ܐ ܕ ̈ ܐ ܕܐ‬ ‫̈ ܐܘ‬ ‫ܒ ܐ ܕ ̈ ܐ ܕܪܕܐ ܬܢ‬ ‫ܐ‬ ‫ܐ‬ ‫ܘܐ‬

260

Index of First Lines 6: Cherub and Thief) B III, 892-912 (106; Psalm 148) B V, 771-80 (182; Admonition) B II, 816-36 (66; Love of poor) A 94, ined. (Jairus’ daughter) A 25, ined. (Slaughter of Innocents) B III, 795-823 (101; Fall of idols) B I, 424-44 (17; Canaanite woman) B III, 530-45 (91; Jairus’ daughter) B I, 71-4 (5:2; Aaron) B I, 683-98 (30; Matthew 16:26) B IV, 349-67 (121; Elisha, 6) Dam. 12/13, no. 212 (Faith) B V, 467-80 (166; Luke 2:34) Dam. 12/15, no 33 (Juliana Saba) Borgia sir. 10 (Sacrifices) B I, 666-8 (29;

391

‫̈ ܐ‬ ‫̈ ܐ‬

‫ܘܐ‬ ‫ܒ ܐ ܕܐ ܐ‬ ‫ܐ ܐ‬ ‫ܒ‬ ‫ܘܐ‬ ̈ ‫ܐ‬ ‫ܬܝ ܒ‬ ‫ܕ‬ ‫ܗܪܐ ܢ ܒ ܐܗ‬ ‫ܘܐܬܐ ܬܟ‬ ‫ܗܘܐ‬ ‫ܗܪܐ ܢ‬ ‫ܐ‬ ‫ܐܪ ܐ ܐ ܐ‬ ‫ܐ‬ ‫ܗܘܐ ܕ‬ ‫ܗܪܐ‬ ‫ܠ‬ ‫ܐ‬ ‫ܕ‬ ‫ܗܪܐ ܪܒܐ ܕ ܒܒ ܐ‬ ̈ ‫ܒ‬ ‫ܢ‬ ‫ܗܪܐ ܪܒܐ ܕ ܗܘܐ‬ ̈ ‫ܒܐܪ ܐ ܒ‬ ‫ܢ‬ ‫ܐܐ ܒ ܐ ܐ‬ ‫ܕܐܬܐ ܐܬܪܢ‬ ‫ܐܗܪܘܢ‬ ‫ܪܐ ܘ ܪܐ‬ ‫ܐ ܕܐ ܐ ܨ ܐ ܗܝ‬ ‫ܪܒܐ ܕܐ ܘܬܐ‬ ‫̈ ܟ‬ ‫ܒ‬ ‫ܒ‬ ‫ܒ ܐ ܐ‬ ‫ܒܐ‬ ‫ܐ‬ ‫ܢ‬ ‫ܕܒ ܐ ܐ‬ ̈ ‫ܢܒ‬ ‫ܒ‬ ‫ܒ‬ ‫ܐ ܐ‬ ‫̈ ܐ‬

‫ܒܐ ܙܗ ܐ ܐ‬ ‫ܕܓ ܒ ܘܬܐ‬ ‫ܓ ܘ ܗܘܘ ܐ ܐ ܐ ܐ‬ ‫ܐ ܕܐ ܘܬܐ‬ ‫ܐ ܐܘܪ ܐ ܪܒ ܐ‬ ‫ܓ‬

265

270

275

392

Sebastian P. Brock

Repentance and admonition) Dam. 12/14, no. 243 (Elijah)

‫ܕܬ ܒ ܬܐ‬ ‫ܐܐ‬

B V, 96-117 (153; Sodom, 3) Dam. 12/15, no. 140 (Martyrs) Albert 44-67 (Against Jews, 1) Dam. 12/15, no. 168 (End) B V, 817-20 (190; Departed) Albert 160-81 (Against Jews, 6) B IV, 767-89 (134; Consecration of Church) BS 832-42 = O 384-91 = VI.10 (Virginity) B V, 494-506 (168; Treasure in field) B V, 154-80 (155; Melkizedek and symbols) B V, 551-69 (171; Matthew 22:2) B IV, 296-317 (118; Elisha and Shunamite) B IV, 133-54 (112; Elijah’s flight from Jezebel)

‫ܕܕ ܐ‬ ‫ܪܒܐ‬ ‫̈ܐ‬

̇

‫ܓ‬

‫ܓ‬ ̇ ‫ܪ ܐ ܐ‬ ‫̈ܐ ܒܘ‬ ‫̈ ܕܐ‬ ‫ܘܬܐ ܪܒ ܐ‬ ‫ܐ ܗܘܝ‬ ‫ܐ‬ ̈ ‫ܐ‬ ‫ܐ‬ ‫ܐ‬ ‫ܐ ܪܒܐ ܕ‬ ̇

‫ܗܘ‬ ‫ܢܐ‬ ‫ܐ‬ ‫̈ ܐ‬ ‫ܒ ܐܕ‬ ‫ܬܗ‬ ‫ܬ ̈ ܐ‬ ‫ܐ ܕܙܕ ܬܐ‬ ‫ܕ‬ ‫ܕ̈ܪܘ ܐ‬ ‫ܐ‬ ‫ܬܐ‬ ‫ܐ‬ ̇‫ܒ‬ ‫ܐ‬ ‫ܕ‬ ‫ܒܐܪ ܐ ܐ ܬ ܐ‬ ‫ܝܓܐ‬ ‫ܬܪܐ ܐ‬ ̇ ‫ܐ ܒ ܐ‬ ‫ܘ‬ ‫ܐ‬ ‫ܬܪܐ ܪܒܐ‬ ‫ܓ‬ ‫ܐ‬ ‫ܐ‬

‫ܬܪܐ ܪܒܐ‬ ‫ܕܐ ܘܬܐ‬ ‫ܐ‬ ‫ܬܪܗ ܕ‬ ̇ ‫ܐ‬

‫ܐ ܐ ܒ ܐ ܕܬܗܪܐ‬ ‫ܨܒ ܐ‬

280

285

290

Index of First Lines Dolabany, CatDZ, pp.282, 324 (Hour of death) BS 790-808 = BSM 17896 = VI.8 (Nativity) B I, 627-46 (27; Admonition) Dam. 12/15, no. 20 (Martyrion of St Stephen made into a fire shrine when they entered Amid) Dam. 12/15, no.15 (Nativity) B V, 856-72 (193; End, 2) B II, 858-72 (68; End and Judgement) B II, 836-58 (67; End) Albert 112-35 (Against Jews, 4) Albert 136-59 (Against Jews, 5) Dam. 12/13, no. 207 = 12/14, no. 259 (Faith) B I, 571-87 (24; Fast, 2) A 177, ined. (I Timothy 2:5) B III, 500-29 (90; Prodigal son) B II, 670-89 (58; Pentecost)

393

̈‫ܐ‬ ‫ܝ‬ ‫ܕܐ‬ ‫ܐ‬

‫ܐ‬

‫ܟ ܬܙܘܥ‬ ̇

‫ܐ‬

295

‫ܕ ܐ‬ []‫̈ ܐ‬ ‫ܐ ܢ‬ ‫ܒ‬

‫ܬܟ‬

‫ܐ ܐ ܕܗ‬ ‫ܒ ܐ ܐ‬ ‫ܐ ܐܓ ܐܗܘܐ‬ ‫ܗ‬ ‫ܐ‬ ‫ܐ ܓ ܒ ܘ‬ ‫ܘ ̈ܐ ܕ‬ ‫ܐ ܐܘܪ ܐ ܗܘܬ‬ ‫ܕܐܪܕܐ‬ ‫ܐ ܐ ܕܐ ܐ‬ ‫ܗܘܐ ܒ ܐ ܐ ܐ‬ ‫ܐ ܒ ܐ ̇ܐ ܗ‬ ‫ܗ‬ ‫ܒ‬ ‫ܓܒ‬ ‫ܐ‬ ‫ܐ‬ ‫ܒ ܬܐ‬ ‫ܐ̈ܪܐ ̈ ܐ ܕܨܘ ܐ‬ ‫ܐ‬ ‫ܐ ܪܒܐ ܕ ܒ‬ ‫ܒ ܐ‬ ‫ܢ ܬܪ ܐ ܪܒܐ‬ ‫ܚ‬ ‫ܕܬ ܒ ܬܐ‬ ‫ܕܓ ܟ‬ ‫ܢ ܬܪ‬ ‫ܚ‬

300

305

394

Sebastian P. Brock

‫ܒ ܒܐ‬ ̈ ‫ܬܝ ܐܙ‬ ‫ܚ‬ ‫ܒ ܐ ܐ‬ ‫̈ ܬܝ‬ ‫ܚ‬

B IV, 632-49 (127; Kingdom as mustard seed) B III, 564-81 (93; Raising of Lazarus)

‫ܟ‬ ‫ܐ‬

‫ܒ ܐ‬ ‫ܚ ܬܪ‬ ‫ܕܕ ̇ ܐ ܐܒ ܗܝ‬ ‫̈ ܬܝ ܕܐ ܙ‬ ‫ܚ ܝ‬ ‫ܬܟ‬ ‫ܬܪܐ ܕܒ‬

B III, 335-63 (82; Our Lord and Satan) B V, 117-53 (154; Sodom, 4)

‫ܨܘ‬

B II, 505-21 (53:4; Crucifixion, 4) A 188, ined. (Finding of Cross)

‫̈ ܐ‬

‫̈ ܐ‬ ‫ܙ ̈ ܗܝ‬

A 173, ined. (Christ’s Descent to Sheol) B III, 175-91 (73; Blessings of Isaac) B IV, 904-9 (145; Praise at table, 7) B V, 32-47 (149; Cain and Abel, 3) B V, 569-87 (172; Woman with 7 husbands) B II, 624-35 (55; Resurrection) Dam. 12/13, no. 226 (Resurrection) Dam. 12/15, no. 144 (Patron saint) A 59, ined. (Antichrist)

‫ܐ‬ ‫̈ܐܬ‬

‫ܨ ܐܒܐ ܘ‬ ‫ܒ‬ ‫ܨ ܒܐ ܕ ܝ‬ ‫ܒ ̈ ܐ‬ ‫ܨ ܐ ܕ ܪܘ‬ ‫ܕ ܠ‬

̈ ‫ܠ‬

‫ܟ‬

‫ܐ‬ ‫ܡ‬ ‫ܐ‬ ‫ܐ ܘܓ‬ ‫ܡ‬ ‫ܟܕ ܐ‬ ‫ܐ ܕܕ ܐ‬ ‫ܐ ܗܒ‬ ‫ܒ ܘ ܐ‬ ‫ܐܕ ̈ ܐ ܬ‬ ̇‫ܒ‬ ‫ܕܐ‬ ‫ܒ‬ ‫ܐ‬

‫ܗ ܕܒ ܐ ܬܘܒ‬ ‫ܐܬܬ ܬ ܕܬܬ‬ ‫ܟ ܢ ܗܐ ܙ‬

‫ܐ‬

‫ܪ‬

310

320

‫ܐܕ ܐ‬

‫ܐ‬ ‫ܐ ܕܒ‬

315

‫ܐ‬

Index of First Lines

395

‫ܐ‬ B I, 74-8 (5:3; Aaron) B II, 554-79 (53:6; Crucifixion, 6) B V, 180-202 (156; Job) [Ephrem] B V, 447-66 (165; Presentation in Temple)

B V, 290-306 (158; Moses’ extended hands) B II, 877-86 (70; Consolation, for priests) Poc. 404, f.312r (Consolation) A 150, ined. (Joseph, 4) B I, 698-713 (31; End) B III, 192-207 (74; Jacob at Bethel) B V, 821-36 (191; Departed Daughter of Covenant) B IV, 154-207 (113; Naboth) B IV, 517-43 (124; Daniel, 3) A 90, ined. (Admonition, against

‫ܐ‬

‫ܬ̈ܪ‬ ‫ܐ‬

‫ܐ‬

‫ܒܗܘ‬ ‫ܝ‬ ‫ܒ ܗܘܐ ܒ ܐ ܘ‬ ‫ܐ ܒ ܐ ܐ‬ ‫ܒܐ ܒ ܙ ܬܐ ܘܕܪܐ‬ ‫ܗܕ ܐ‬ ‫ܗܘ‬ ‫ܐ‬ ‫ܕܗܘܐ‬ ‫ܒ ܒ ܐ‬

325

(‫ܪܐܙܐ ) ̣ܝ ܐܪܙܐ‬ ‫ܪܒ ܐܓ ܐ ܕ ܒ ܘ ܐ̈ܪܙܐ‬ ‫ܐ‬ ‫ܬܪ‬ ‫ܐ ܘܪ ܐ‬ ‫ܪܒܐ ܕ‬ ‫ܕ ̈ ܐ ܘ ܐ ܕܕܒ ̈ ܐ‬ ̇ ‫ܪܒ ܗܘ ܐ‬ ‫ܗܘ ܕ ܓ ܒ‬ ‫ܒܐܒ ܢ ܐܕܡ‬ ‫ܐ‬ ‫ܪܓ ܐ‬ ‫ܬ‬ ‫ܬܐ ܐܪܐ‬ ‫ܝ‬ ‫ܪܘ ܐ ܕ ̈ ܐ ܬ‬ ‫ܓ‬ ‫ܐ ܐܕ‬ ‫ܪ‬ ‫ܘ ܐ‬ ‫ܐ ܐ‬ ‫ܪ‬ ‫ܒ ܒ ܐ ܒܐ‬ ‫ܕ‬ ‫ܪ ̇ ܐ ܐ ܕܙܒܐ ܒ ̈ ܐ‬ ‫ܕܒ ̈ ܐ‬ ‫ܒ‬ ‫ܪ ̇ ܐ ܐ ܬܘܒ‬ ‫ܐ‬ ‫ܐ ܘܨ ܐ‬ ‫ܪ‬ ‫ܬܐ‬ ‫ܕ‬

330

335

396

Sebastian P. Brock

blasphemers) B IV, 543-610 (125; Ezekiel’s vision) B V, 506-25 (169; Luke 13:11) B IV, 836-71 (138; Solitaries, 2) B I, 78-81 (5:4; Aaron) B IV, 899-904 (144; Praise at table, 6) A 165, ined. (Crucifixion) Zingerle, Chrestomathy, 169-72 Paris syr. 196, no 81 (Finding of Cross) StrothmannH (Hosea)

Vatican sir. 543, no. 4 (Love of world and faith) Vatican sir. 483, no.6 A 147, ined. (Joseph, 1) B IV, 789-803 (135; Assembly of bishops) BA I, 131-43 (Shmona and Gurya) Dam. 12/13, no. 225 (Thomas; 7:7!) B III, 462-83 (88; Blind

‫ܐ ܕ̇ ܒ‬ ‫ܒ ܐ‬ ‫ܕܐ‬ ̈ ‫ܨ ܬ ܐ‬ ‫ܐܕ‬ ‫ܘܪ ܡ ܐ ܢ‬ ̈ ‫ܐ‬ ‫ܐܕ‬ ‫ܐ‬ ̈ ‫ܬܓ‬ ‫ܡ‬ ‫ܐ ܒ‬ ‫ܢ ܘܐ ܒ‬ ‫ܗܒ ܟ‬ ‫ܬ‬ ‫ܕ‬ ‫ܐ ܕܐ‬ ‫ܒ ܐ‬

‫ܪ‬ ‫ܪ‬ ‫ܪ‬ ‫ܪ‬ ‫ܪ‬ ‫ܪ‬

‫ܪ ܐ ܒܐ ܕܐܬܐ ܕ ܒ ܐ‬ ‫ܐܒ ̈ ܬܐ‬ ‫ܪ ܐ ܒܐ ܕܒ ܪ ܒܐ‬ ‫ܕܐܒ ܐܬܐ‬ ‫ܪ ܐܕ̈ ܐܕ ܒ ܐ‬ ‫ܒ ܬܐ‬ ‫ܐ‬

340

345

‫ܓ ܐ ܐܪ ܐ‬ ‫ܬܐܒ‬

‫ܙܐ ܕܓ ܘܬܗ‬ ‫ܒ ܐ‬ ‫ܐܒ ܐ‬ ‫ܐ ܕܒ‬ ‫ܐ‬ ‫ܘܢ ̈ܐ ܐ‬ ‫ܐܨ ܒ ܘ‬ ‫ܐ‬ ‫ܢ ܘܐ‬ ‫ܬܐ‬ ‫ܐ ܘܓ ܪ ܐ ̈ ܕܐ‬ ‫ܒܐܘ ̈ ܘܢ‬ ‫ܕ‬ ‫ܗܘܐ ܬܐܘ ܐ‬ ‫ܕ ܕܒ‬ ‫ܗܪܗ‬ ‫ܐ ܐ ܐ ܕܕ‬

350

Index of First Lines Timaeus) Vatican sir. 566, no. 3 (Satan) Dolabani, Cat.DZ, p.282 (Admonition) B II, 489-505 (53:3; Crucifixion, 3) B V, 17-32 (148; Cain and Abel, 2) A 148, ined. (Joseph, 2) Dam. 12/15, no.72 (Christ walking on water) Moesinger 52-63 (Sharbel) Poc. 404, f.395r (Joseph 1) B III, 305-21 (80; Symbols of Christ) Brock (Le Muséon 115 (2002), 279-315) = VI.12 Borg. sir. 128 (Behnam) B IV, 683-700 (130; man with legion of demons) B IV, 18-32 (119; Elisha, 4) BS 720-74 = BSM 10862 = VI.6 (Nativity, 1) BS 775-90 = BSM 163-

397

‫̈ ܐ‬ ‫ܒ‬ ‫ܐܒ ܐ ܐܬ ܪ‬ ‫ܐ‬ ‫ܗܘܐ‬ ‫ܐܕܡ‬ ‫ܐܕ ܐ ܘܓܒ‬ ‫ܐ‬ ‫ܘܕܐ‬ ‫ܒ ̈ܪ ܐ‬ ‫ܕ‬ ‫ܐܙ ܒ‬ ‫ܒ ܕܗܒ‬

355

‫ܬܒ‬ ‫ܒ ܕ‬ ‫ܒ‬ ‫ܐ‬ ‫ܕܐܘ‬ ‫ܢ ܐ ܗܘ ܪܒܐ‬ ‫ܒ‬ ‫ܕܐ‬ ‫̈ ܗܝ‬

‫ܐ ܕܗܘܐ‬ ‫ܕܐ ܒ ܬ‬

‫ܒ‬

‫ܐܪ ܐ‬ ‫ܬܐ‬ ‫ܘܒ ܐ ܕ ܒ ܬܐ‬ ‫ܒ ܐ ܒܐ‬ ‫ܬܐ‬ ‫ܐܘ ܒ ܐ‬ ‫ܬܐ ܝ ܨܐܕܝ ܘܐ ܐ‬ ‫ܬܟ‬ ‫ܐ ܕܒ‬ ‫ܬܓܐ ܕ ̈ ܕܐ‬ ‫ܪܘ ܐ‬ ‫ܒ‬ ‫ܕ‬ ‫ܬܗܪܐ ܐ‬ ‫ܐ ܐ‬

360

‫ܝ ܗܒ‬ ‫ܬܗܪܐ ܐ‬ ‫ܐ ܕ ܐ ܬܗܪܐ‬ ‫ܬܗܪܐ ܗܘ ܟ ܒ ܐ ܐ‬ ‫ܘܙ ܪ ܗܘ‬

365

‫ܐ‬

‫ܐ‬

‫ܬܗܪܐ ܪܒܐ‬

398

Sebastian P. Brock

‫ܒ ܐ ܕܒ ܗ‬

78 = VI.7 (Nativity, 2) A 170, ined. (Crucifixion) B II, 312-33 (47; man who fell among thieves) B III, 646-63 (95; Reception of Mysteries) B IV, 207-26 (114; Elijah 3) [inc. = Dam. 12/14, no. 245] Albert 86-111 (Against Jews, 3) Dam. 12/14, no. 236 (Moses and manna etc.) Graffin (excerpts; L’Orient Syrien 3 (1958), 335-6) (Betrothal of Rebecca) Dam. 12/14, no. 257 (Daniel and Belshazzar) A 203, ined. (Moses and the rock)

‫ܒ‬ ‫ܕܒ‬

‫ܘ ܐ ܒ‬ ‫ܐ‬

B II, 689-704 (59; Matthew 19:27) A 81, ined. (Repentance, 3)

‫ܬܘ‬

370

‫ܬܘܒ ܐ ܐ ܪܒܐ ܘܓܒ ܐ‬ ‫ܒ ܗܪܗ‬ ‫ܒ ܐ‬ ‫̇ ܪܗ ܐ‬

‫ܬܘܒ ܘܕ ܐ‬ ̇ ‫ܗܐ ܕܪܫ‬ ‫ܬܘܒ ܝ ܗܒ‬ ‫ܝ‬

‫ܬܘܒ ܝ ܗܒ ܕܐܙ‬ ̇ ‫ܬܗܪ ܐ ܐ‬ ‫ܒ‬ ‫ܝ ܗܒ‬ ‫ܐ‬

‫ܬܘܒ‬

375

‫̇ ܪܗ ܐ‬ ‫ܗܒ‬

A 156, ined. (Joseph, 10) A 172, ined. (Burial of Christ)

‫ܬܗܪܐ ܪܒܐ‬ ‫ܒ ܐ ܐ‬ ‫ܬܘ‬ ‫ܐ ܐ‬

‫̇ܐܠ‬ ‫ܓܟ‬ ‫ܒ‬ ‫ܒ‬

‫ܒ‬

‫ܬܘܒ ܝ ܗܒ‬ ‫ܝ‬ ‫ܐܐ‬ ‫ܬܘܒ‬ ‫ܒ ܓܟ‬ ‫ܬܪ ܐ ܕ̈ܪ ܐ ܒ‬ ‫ܐܐ ܓ ܒ‬ ̈ ‫ܬܪ ܐ ܪܒܐ ܕ‬ ‫̈ܒ ܐ‬ ‫ܬܪ ܐ ܪܒܐ ܚ‬ ‫ܒ ܐ ܐ‬

380

Index of First Lines A 154, ined. (Joseph, 8)

‫ܚ‬

399

‫ܬܪ ܐ ܪܒܐ‬ ‫ܕ ̈ ܐ‬

Earlier editions not mentioned above: 16 [Hom. 75] P. Zingerle, Monumenta Syriaca I ( Oeniponti, 1869), 33-44. 31 [Hom. 5:5] J.J. Overbeck, S. Ephraemi Syri Rabulae Episcopi Edesseni Balaei aliorumque Opera Selecta (Oxford, 1865), 336. 58 [VI.11] Overbeck, S. Ephraemi Syri...aliorumque Opera Selecta, 392-408. 61 [Hom. 79] Zingerle, Monumenta Syriaca I, 75-90. 102 [VI.15] H. Gismondi, Linguae Syriacae Grammatica et Chrestomathia cum Glossariis (Rome, 1913), 45-53. 117 [VI.4] J.B.Abbeloos, De Vita et Scriptis Sancti Jacobi (Louvain/Bonn, 1867), 256-300. 142 [Hom. 76] Zingerle, Monumenta Syriaca I, 45-57. 159 [BA I, 160f] E. Manna, Morceaux Choisis de la littérature araméenne I (Mosul, 1901), 290-307; W. Cureton, Ancient Syriac Documents (London, 1864), 86*96*. 173 [VI.1] Abbeloos, De Vita et Scriptis, 202-52. 212 [Hom. 78] Zingerle, Monumenta Syriaca I, 58-74. 254 [Hom. 100] Schröter, ZDMG 25(1871), 321-77 (cp also 28 (1874), 584-626). 268 [Hom. 101] J.P.P. Martin, ‘Discours de Jacques de Saroug sur la chute des idoles’, ZDMG 29 (1876), 107-47. 287 [VI.10] Overbeck, S. Ephraemi...aliorumque Opera Selecta, 384-91. 332 [Hom. 74] Zingerle, Monumenta Syriaca I, 21-32. 337 [Hom. 125] G. Moesinger, Monumenta Syriaca II (Oeniponti, 1878), 76-167. 350 [BA I, 131f] Cureton, Ancient Syriac Documents, 96*-107*. 362 [VI.12] P.Zingerle, S. Jacobi Sarugensis Sermo de Tamar (Oeniponti, 1871).

400

Sebastian P. Brock

Index of Modern Translations Abbreviations BA: - see 17. Bickell = G. Bickell, Ausgewählte Gedichte der Syrischen Väter (Kempten, 1872). ET = English translation. FH = Festal Homilies (in Kollamparampil). Frothingham: - see 17. FT = French translation. GT = German translation. Guidi: - see 17. Hansbury = M. Hansbury, Jacob of Serug, On the Mother of God (Crestwood NY, 1998). Isabaert-Cauuet = I. Isabaert-Cauuet, Jacques de Saroug, Homélies sur la Fin du Monde (Paris, 2005). IT = Italian translation. Kollamparampil = T. Kollamparampil, Jacob of Serugh, Select Festal Homilies (Rome/Bangalore, 1997). Landersdorfer = S. Landersdorfer, Ausgewählte Schriften der Syrischen Dichter (Kempten, 1912). StrothmannT: - see 17. Vona = C. Vona, Omilie Mariologiche di S. Giacomo di Sarug (Rome, 1953). For other abbreviations, see List of Abbreviations and 17. (a) Texts in vols I-V The numbers on the left are the homily numbers. Volume I 2 (Sinai): FT, Babakan, ROC 17 (1912), 411-26, 18 (1913), 42-52. 4 (Bronze Serpent): ET, Anon., The True Vine 6 (1990), 3856. 5 (Aaron): study, M. Wurmbrand, L’Orient Syrien 6 (1961), 255-78. 7 (Three Baptisms): abbreviated ET, S.P. Brock, in T.N. Finn, Early Christian Baptism and the Catechumenate: West and East Syria (Collegeville, 1992), 189-197. 8 (Baptism of Christ): ET, Kollamparampil (FH VI), 159-86. 12 (Prodigal Son): Anon., The True Vine 5:4 (1994), 11-37.

Index of Modern Translations

401

13

(Pharisee and Publican): ET, Anon., The True Vine 9 (1991), 19-34. 18 (Palm Sunday): ET, Kollamparampil (FH X), 246-60. 19 (‘Who do people say I am?’): GT, Landersdorfer, 316-32. 21 (Simon Peter’s denial): GT of excerpts, Zingerle, Theologische Quartalschrift 53 (1871), 414-7. 22 (Departed): ET, R.H.Connolly, Downside Review 29 (1910), 262-70, and Anon., The True Vine 5 (1990), 41-53; GT, Landersdorfer, 304-15; Spanish tr. (< GT) in Textos Eucaristicos Primitivos II (Madrid, 1954), 563-71. 26 (Love): ET, Anon., James of Serugh. A Song about Love (AideInter-Monastères, 1992); FT, E. Khalifé-Hachem, Parole de l’Orient 1 (1970), 281-99. 31-32 (The End): FT, Isabaert-Cauuet, 17-50. Volume II 35 (Elisha’s bones): FT, F. Graffin, N. Sed, F. Cassingena, D. Rance, F.Akan, Le Saint Prophète Élisée d’après les Pères de l’Église (Spiritualité Orientale 59; 1993), 365-82. 41 (Melkizedek): ET, J. Thekeparampil, The Harp 6 (1993), 5364. 49 (Transfiguration): ET, Kollamparampil (FH VIII), 201-30; FT, E. Khoury, Parole de l’Orient 15 (1988/9), 65-90. 50 (Ten Virgins): ET, Anon., The True Vine 4:1 (1992), 39-62. 51 (The Sinful Woman): ET, S.F. Johnson, Sobornost/Eastern Churches Review 24 (2002), 56-88. 52 (Thief on the right): GT, Landersdorfer, 360-74. 53:2 (Crucifixion): ET of excerpts, Connolly, Downside Review 27 (1908), 285-7. 54 (Resurrection): ET, Kollamparampil (FH XIII), 292-305. 55 (Resurrection): ET, Kollamparampil (FH XIV), 306-17. 57 (New Sunday and Thomas): ET, Anon., The True Vine 4:2 (1992), 49-66. 58 (Pentecost): ET, Kollamparampil (FH XVII), 353-69); GT, Landersdorfer, 271-85. 62 (Paul, 2): ET, Anon., The True Vine 10 (1991), 57-73. 67-68 (The End): FT, Isabaert-Cauuet, 51-103. 69 (Departed): GT of opening, Zingerle, ZDMG 12 (1858), 118.

402

Sebastian P. Brock

Volume III 71 (Creation): FT of excerpts, Babakan, ROC 19 (1914), 14850; T. Jansma, L’Orient Syrien 4 (1959), 3-42, 129-62, 25384; Arabic, B.M.B. Sony, L’Homélie de Jacques de Saroug sur l’Hexaemeron I-II (Rome, 2000). 71a (Creation, First Day): ET, R. Darling, in J.W. Trigg, Message of the Fathers of the Church IX (Wilmington, 1988), 184-202. 71f (Creation, Sixth Day; pp.102-29): FT, Sony, Parole de l’Orient 11 (1983), 172-99. 74 (Jacob at Bethel): GT, Bickell, Ausgewählte Gedichte, 247-58, and Landersdorfer, 332-43; FT, F. Graffin, L’Orient Syrien 5 (1960), 227-46. 75 (Church and Rachel, Synagogue and Leah): ET, Anon., The True Vine 4:4 (1993), 50-64. 76 (Two Sparrows): FT, F. Graffin, L’Orient Syrien 6 (1961), 54-66. 77 (Red Heifer): ET, D. Lane, The Harp 15 (2002), 25-42; study, Zingerle, Zeitschrift für katholische Theologie 11 (1887), 92-108. 78 (Two Goats): ET, D. Lane, The Harp 18 (2005), 365-91. 79 (Moses’ Veil): GT, Bickell, 259-74; Landersdorfer, 344-60; FT, O. Rousseau, La Vie Spirituelle 91 (1954), 142-56; ET, S.P. Brock, Sobornost/Eastern Churches Review 3 (1981), 72-84 (repr. in Studies in Syriac Spirituality (Syrian Churches Series 13; 1988), ch. 8); Dutch tr., A Welkenhuysen, De Sluier van Mozes (Brugge, 1983; 3rd edn 1994). 80 (Mysteries and types of Christ): for this cento, see J. Konat, Le Muséon 118 (2005), 71-86. 81 (Christ’s hidden thirty years): ET, Anon., The True Vine 4 (1990), 37-49. 86 (Kingdom of Heaven as Leaven): ET, Anon., The True Vine 3 (1989), 44-57. 94 (Faith): GT of excerpts, G. Krüger, Ostkirchliche Studien 23 (1974), 188-96. 95 (Reception of Mysteries): FT, J. van der Ploeg, Studi e Testi 233(1964), 401-18; ET of excerpts, R.H. Connolly, Downside Review 27 (1908), 278-87. 96 (Beheading of John the Baptist): FT abbreviated, ROC 19 (1914), 67-8, 143-8.

Index of Modern Translations 97 98 99 100 101 103 104 107

403

(John the Baptist): FT of excerpts, Babakan, ROC 19 (1914), 150-3. (Stephen): ET, Anon., The True Vine 7 (1990), 43-54. (Thomas): GT, Strothmann, 27-163 (no.I). (Thomas and Palace in Heaven; short recension): GT, R. Schröter, ZDMG 25 (1871), 40-65, 321-77; cf also 28 1874), 584-626. (Fall of Idols); FT, J.P.P. Martin, ‘Discours de Jacques de Saroug sur la chute des idoles’, ZDMG 29 (1876), 107-47; GT, Landersdorfer, 406-31. (Love of Money): Abbreviated FT, Babakan, ROC 19 (1914), 61-7. (Vanity of Vanities): GT, K. Deppe, Kohelet in der syrischen Dichtung (GOFS 6; 1975), 68-121. (Praise at Morning and Evening): ET, Anon., The True Vine 7:2 (1998) 59-64.

Volume IV 109 (Abraham and his types): ET, R.E. McCarron, Hugoye 1:1 (1998). 112-115 (Elijah): FT, F. Graffin and others, Le Saint Prophète Elie d’après les Pères de l’Église (Spiritualité Orientale 53; 1992), 484-604. 116-121 (Elisha): FT, F. Graffin, N. Sed, F. Cassingena, D. Rance, and F. Akan, Le Saint Prophète Élisée d’après les Pères de l’Église (Spiritualité Orientale 59; 1993), 249-363. 117 (Elisha, 2): ET, Anon., The True Vine 1 (1989), 51-67. 123 (Nebuchadnezzar’s Dream): part of the lacuna on p.493 is filled by an early quotation, ed. with ET, Brock, Parole de l’Orient 13 (1986), 84-5, 89-90. 124 (Madness of Nebuchadnezzar): ET, M. Henze, The Madness of King Nebuchadnezzar. The Ancient Near Eastern Origins and Early History of Interpretation of Daniel 4 (Leiden, 1999), 25169. 134 (Consecration of the Church): GT, S. Grill, Jakob von Sarug. Die Kirche und die Forschung (Heiligenkreuzer Studien, 13; 1963). Volume V 155 (Melkizedek): ET, Anon., The True Vine 2 (1989), 30-55.

404

Sebastian P. Brock

160 165

(Samson): ET, Anon., The True Vine 11 (1992), 51-70. (Entry to the Temple): ET, Kollamparampil FH V), 13858. 167 (Miracle at Cana): GT, S. Grill, Jahrbuch der Österreichischen Byzantinischen Gesellschaft 8 (1959), 17-28. 177 (Cherub and Thief): GT of excerpts, Zingerle, Theologische Quartalschrift 53 (1871), 417-20. 183 (Departed): opening only: GT, Zingerle, ZDMG 20 (1866), 521-6, and IT, G.Rinaldi, Aevum 22 (1948), 88-90. 192-195 (End): FT, Isabaert-Cauuet, 105-96. 194 (End, 4): FT, Babakan, ROC 18 (1913), 358-74. VI.1

VI.2 VI.3 VI.4

VI.5

VI.6 VI.7 VI.8 VI.9 VI.12 VI.13

VI.14

(b) Texts in vol. VI (Mary): ET, Anon., The True Vine 5:1 (1994), 2-28, and Hansbury, 17-42; LT, Abbeloos, De Vita et Scriptis; GT, Bickell, Ausgewählte Gedichte, 228-46, and Landersdorfer, 285-303; IT, Vona, 115-34. (Annunciation): ET, Hansbury, 43-64; IT, Vona, 135-50. (Visitation): ET, Hansbury, 65-88; IT, Vona , 151-67. (Perpetual Virginity of Mary): ET, J. Puthuparampil, The Mariological Thought of Mar Jacob of Serugh (Excerpta e Diss. ad Doctoratum, PIO Roma, 2002), 97-121; IT, Vona, 16985. (Dormition of Mary): ET, Hansbury, 89-100, and S.J. Shoemaker, Ancient Traditions of the Virgin Mary’s Dormition and Assumption (Oxford, 2002), 408-14; GT, A. Baumstark, Oriens Christianus 5 (1905), 82-99; IT, Vona, 187-94. (Nativity I): ET, Kollamparampil (FH I), 41-93; IT, Vona, 195-235. (Nativity II): ET, Kollamparampil (FH II), 94-107; IT, Vona, 237-48. (Nativity III): ET, Kollamparampil (FH III), 108-27; IT, Vona 249-62. (Ascension): ET, Kollamparampil (FH XVI), 327-52. (Tamar): ET, Brock, Le Muséon 115 (2002), 293-302. (Conversion of Antioch): ET, L.A.R.Thomas, The Legends concerning Peter and Antioch in Syriac Tradition, with an Edition and Translation of Jacob of Serugh’s Homily on the Conversion of Antioch (BLitt. Dissertation, Oxford, 1978). (Baptism of Constantine): IT, Frothingham, 33-52.

Index of Modern Translations VI.15

VI.16

405

(Sleepers of Ephesus): ET, S.P. Brock in Festschrift for M. Lattke (forthcoming); LT of first poem = VI.15, P. Benedictus, in Acta Sanctorum Julii VI (Antwerp, 1729), 387-9; IT of expanded form (ed. Guidi), Guidi, 29-32. (Council of Chalcedon): ET, S.P. Brock , in Texts and Studies (ed. Abp Methodios, Athens) 8/10 (1989/91), 44859; FT G. Krüger, L’Orient Syrien 2 (1957), 125-36.

(c) Texts edited by Bedjan in Acta Martyrum et Sanctorum IVII. BA I, 131-43 (Shmona and Gurya): ET, W. Cureton, Ancient Syriac Documents (London, 1864), 96-106; GT, Bickell, Ausgewählte Gedichte, 275-87, and Landersdorfer, 374-86; BA I, 160-72 (Habbib): ET, Cureton, Ancient Syriac Documents, 8696, and R. Doran, in R. Valentasis (ed.), Religions of Late Antiquity in Practice (Princeton, 2000), 413-23. BA III, 665-79 = Amar (Ephrem): ET, Amar, PO 47:1 (1995). BA IV, 650-65 (Simeon the Stylite): ET, S.A. Harvey, in V.L. Wimbush (ed.), Ascetic Behaviour in Graeco-Roman Antiquity. A Source Book (Minneapolis, 1990), 15-28; GT, Landersdorfer, 387-405; FT (from GT), H.G. Blersch, La colonne au carrefour du monde. L’ascension de Siméon, le premier stylite (Spiritualité Orientale 77; 201), 147-77; IT, I.Pizzi, Bessarione III.4 (Anno 12; 1908), 18-29. (d) Other texts (in alphabetical order of subject) Alexander: GT, G.J. Reinink, CSCO 455, Scr. Syri 196 (1983). Body and Soul: ET, H.J.W. Drijvers, in G.J. Reinink and H.L.J. Vanstiphout (eds), Dispute Poems and Dialogues (Orientalia Lovaniensia Analecta 42; 1991), 121-34. Burial of Strangers: FT, Mouterde, MUSJ 26 (1944/6), 15-22. Creation of Man: FT, Kh. Alwan, CSCO 509, Scr. Syri 215 (1989). Crucifixion (A 165): GT of excerpts, Zingerle, Theologische Quartalschrift 53 (1871), 412-14. Crucifixion, Cherub and Thief (A 169): GT of excerpts, Zingerle, Theologische Quartalschrift 53 (1871), 420-22. Crucifixion (A 170): GT of excerpts, Zingerle, Theologische Quartalschrift 53 (1871), 524-6. Edessa: ET, W. Cureton, Ancient Syriac Documents, 106-7 (sughitho).

406

Sebastian P. Brock

Hosea: GT, W. Strothmann, Jakob von Sarug. Der Prophet Hosea (GOFS 5; 1973). Jews, Six Homilies against: FT, M. Albert, PO 38 (1976). Mary and Golgotha: FT, Mouterde, MUSJ 26 (1944/6), 9-14. Myron: GT, V. Ryssel, Georgs des Araberbischofs Gedichte und Briefe (Leipzig, 1891), 14-36. Priesthood: FT, M. Albert, Parole de l’Orient 10 (1981/2), 54-65. Rebecca, Betrothal of Rebecca (A 32): FT, F. Graffin, L’Orient Syrien 3 (1958), 324-36. Theatre, Spectacles of (fragments only): ET, C. Moss, Le Muséon 48 (1935), 87-112. Thomas, II: GT, Strothmann, 165-289. Thomas, III (Palace in Heaven; long recension): GT, Strothmann, 291-447.

Index of Manuscripts Used

407

Index of Manuscripts Used Bedjan gives indications of which manuscripts he is using for each homily in the Avant-Propos to each volume. In the following index, arranged according to libraries and manuscripts, the reader can readily discover for which homilies he has made use of any particular manuscript. Roman numerals indicate the volume in question, and Arabic the homily number. An asterisk attached to a homily number indicates that for this homily Bedjan used only this manuscript. It should be noted that this index only covers the present volumes I-VI. Further information on manuscripts with Jacob’s mimre will be found in A. Vööbus’ Handschriftliche Überlieferung der Memre-Dichtung des Ja`qob von Serug, I-IV (CSCO Subsidia 39-40, 60-61; 1973-80). Beirut, (‘Cahier de’): II. 59. Beirut, (‘Copie de’): IV. 115, 139-146. Beirut, (‘Imprimé de’): V. 156. London, British Library, Add. 12162: I. 16, 26; II. 49; III. 71, 72; IV. 108, 125; V. 156, 157. London, British Library, Add. 12163: V. 159. London, British Library, Add. 12165: I. 21, 23-25; II. 51, 53, 54, 57, 58; III.83*, 85, 86, 93, 95, 105*, 106*; VI. 5*, 6, 7. London, British Library, Add. 14515: I. 12, 14; II, 47; III. 96, 97; V. 165; VI. 3*, 8, 9. London, British Library, Add. 14516: VI. 1. London, British Library, Add. 14574: V. 162. London, British Library, Add. 14580: II. 38, 39. London, British Library, Add. 14584: III. 71; IV. 113; V. 156, 157. London, British Library, Add. 14585: II. 53. London, British Library, Add. 14588: I. 8, 17; III. 84; VI.14. London, British Library, Add. 14589: V. 187*. London, British Library, Add. 14590: II. 100; IV. 108, 114*, 121, 123, 125; V. 157, 162; VI. 13. London, British Library, Add. 14605: III. 90. London, British Library, Add. 14607: III. 101. London, British Library, Add. 14608: V. 183*-186*, 189, 190*, 191*. London, British Library, Add. 14618: I. 28. London, British Library, Add. 14623: IV. 122.

408

Sebastian P. Brock

London, British Library, Add. 14624: III. 101; IV. 133. London, British Library, Add. 14630: III. 103; V. 168. London, British Library, Add. 14651: VI.16. London, British Library, Add. 14725: III. 77; IV. 133. London, British Library, Add. 17155: I. 7; II. 41*, 81; III. 94; V. 192*, 193*, 194, 195; VI. 8, 9. London, British Library, Add. 17157: I. 2, 10; III. 90; IV. 108; V. 167. London, British Library, Add. 17158: III. 107*. London, British Library, Add. 17159: III. 73*, 92; IV. 111*. London, British Library, Add. 17160: III. 102; IV. 136. London, British Library, Add. 17161: III. 87; IV. 123, 124*. London, British Library, Add. 17162: II. 34. London, British Library, Add. 17183: V. 188*; VI. 8, 9. London, British Library, Add. 17184: IV. 112*, 113, 116*-120*, 121. London, British Library, Add. 17218: VI. 8, 9. London, British Library, Add. 17262: IV. 137, 138. Mardin, (‘Copie de’): IV. 115, 139-146. Mardin, (‘Manuscrit de’): V. 147-150, 151*-155*, 175*, 178*. Mosul, (‘Copie de’): IV. 126, 127, 132*. Mosul, (‘Manuscrit de’): V. 174*, 175*, 179*, 180*. Oxford, Bodleian Library, Cat. 135 (= Pococke 404): I. 19, 20; II. 35*, 36-40, 44, 45*, 46-48, 50, 52-54, 56, 58-63; III.71, 72, 77, 80*, 81, 82, 87, 88*, 89*, 91-94, 96-98, 99*, 101; IV. 125, 130, 134, 135*, 136-138; V. 158*, 160, 162, 164, 172, 177, 181*; VI. 11*, 13. Oxford, Bodleian Library, Cat. 136 (= Hunt 595): VI. 10*. Paris, Bibliothèque Nationale, Syr. 177: II. 42, 49, 60, 63; III. 95. Paris, Bibliothèque Nationale, Syr. 195: I. 10, 14, 23-26; VI.2. Paris, Bibliothèque Nationale, Syr. 196: I. 4, 8-18, 20-22, 26, 29, 30; II. 44, 50-54, 56-58, 64*; III. 102, 109, 110*; IV. 131; V. 165; VI. 2, 6, 7. Paris, Bibliothèque Nationale, Syr, 197: IV. 137, 138. Vatican Syr. 92: II. 70; V. 189, 194. Vatican Syr. 114: I. 4; II. 34; III. 76, 79. Vatican Syr. 115: II. 33(*), 36, 61; VI. 15. Vatican Syr. 116: I. 22; II. 51. Vatican Syr. 117: I. 1*, 2, 4, 5*, 7, 8, 10-18, 21, 23-25, 28-30, 31*, 32*; II. 34, 37, 42, 43, 46, 49, 51, 54, 55, 57, 58. 61, 62, 65*,

Index of Manuscripts Used

409

67*-69*, 70; III. 74*, 75*, 76, 78, 79, 84, 87, 90, 94, 95, 100, 101, 103, 104; IV. 122, 125-128, 132-134, 136, 147-50; V. 159, 160, 161*, 163, 164, 166-168, 169*, 171, 172, 177, 195; VI. 1, 12-14, 16. Vatican Syr. 118: I. 4, 6*, 8-14, 18, 21, 26, 29, 30; II. 37, 40, 44, 47, 48, 51, 53-55, 57, 66*; III. 76, 78, 82, 85, 86, 91, 98, 100; IV. 109, 129, 130, 131, 133, 134; V. 165, 166, 170, 171, 182*; VI.1, 4*. Vatican Syr. 217: VI. 15. Vatican Syr. 251: I. 7; II. 40, 43. Vatican Syr. 252: V. 163; (VI. 12). Vatican Syr. 464: I. 3*, 19, 21, 27*, 28; V. 173*.

410

Sebastian P. Brock

Index of Main Biblical Passages COMMENTED ON This Index cover only those mimre which have so far been published. References are by mimro number in the present six volumes unless otherwise stated; for other abbreviations, see Index of First Lines. Gen.

Exod. Lev. Num. Deut. Judg. I Sam. II Sam. I Kgs II Kgs

1:1 - 2:3 1:26 2:7 4 4:25-26 11:1-9 14:18-24 19 27:27-29 28:10-22 29 38 17:8-16 19 34 14 16 19:1-10 21:8 18:15 11 14-16 17:24-58 11 3:16-28 19:3 21:1-19 1 2:11 2:15 - 4 3 4:8-37

71 Alwan I 72 147-149 150 33 155 151-154 73 74 75 VI:12 158 2 79 76 78 77 4 110 159 160-161 34 162 111 112 113 114 115 116 117 118

5 6:11-22 6:24-32 7:1-20 13:21 Job 1 (etc.) Ps. 110:4 149:1 Eccles. 1:2 Isai. 6 Ezek. 1, 10 47 Jon. Dan. 2 3 4 Matt. 2 4:1-11 5:3-11 5:34 6:9-13 8:2-4 8:20 13:31-32 13:33 13:44 14:3-12 14:17-21 15:22-28 16:15-20 16:23 16:26

119 120 121 121 35 157 41 106 104 163 125 164 122 123 36 124 6 82, 126 83 84 10 44 85 127 86 168 96 87 17 19 20 30

Index of Main Biblical Passages

Mark

Luke

17:1-8 49 19:23-26 128 19:27 59 20:1-16 14, 133 21:18-22 132 22:1-10 171 22:23-33 172 25:1-13 50 25:14-30 173 26:57-75 21 1:40-44 44 4:30-32 127 5:1-20 130 5:22-4, 35-43 91 5:24-34 170 6:17-29 96 9:2-8 49 10:17 11 10:23-27 128 10:28 59 10:46-52 88 11:12-14 132 12:18-27 172 12:41-44 89 14:53-72 21 1:5-23 37 1:26-38 VI:2 1:39-56 VI:3 2:21-40 165 2:34 166 4:1-13 82, 126 5:12-14 44 6:20-22 83 7:1-10 45 7:11-17 92 7:36-50 51

John

Acts

Col. Heb.

411

8:26-39 130 8:40-42, 49-56 91 8:42-47 170 9:28-36 49 9:58 85 10:25 11 10:29-37 47 11:2-4 10 13:11-13 169 13:18-19 127 13:20-21 86 14:16-24 171 15:11-32 12, 90 16:19-31 16 18:9-14 13 18:24-27 128 19:1-10 15 19:12-28 173 20:27-40 172 21:1-4 89 22:54-71 21 23:39-43 52 23:43 177 1:1 38 2:1-11 167 3:14 4 4:7-42 46 11:1-44 93 21:9-14 178 3:1-10 179 3:22 110 7 98 7:37 110 9 61 3:1 105 5:6 41

412

Sebastian P. Brock

Index of Names and Subjects This Index cover only those mimre which have so far been published. References are by mimro number in the present six volumes unless otherwise stated; for other abbreviations, see Index of First Lines. Aaron 5 Abel 147-150 Abraham 109 (and his Types) Adam 72 (Creation of), Alwan: II-III Admonition 27, 29, 182 Ahaziah 114 Alexander Reinink Alms for the Departed 22 Almsgiving 143 Annunciation VI:2 Ascension VI:9 Azazael 78 Babel, Tower of 33 Bacchus BA VI:650-61 Baptism 9 Baptism, of Jesus 7, 8 Baptism, of John 7 Baptism, of Law 7 Beatitudes 83 Bees 142 Bethel, Revelation at 74 Bishops, Assembly of 135 Body and Soul SM:21 Bread and Wine 43, 140 Bronze Serpent 4 Cain 147-150 Cana, Miracle at 167 Canaanite Woman 17 Centurion’s servant, Healing of 45

Chalcedon, Council of VI:16 Cherub and the Thief 177 Christ as Food and Drink in Scripture 43 Church 2, 3 (Consecration of), 134 (Consecration of) Confessors and Martyrs 56 Constantine, Baptism of VI:14 Council of Chalcedon VI:16 Council of Nicaea VI:11 Creation, Six Days of 71 Daniel and Nebuchadnezzar’s Dreams 123-124 Daniel and his Three Companions 34 David 34 (and Goliath), 162 (and Uriah) Dead raised by Christ 48 Death 184 Death and Satan 176 Departed 22, 69, 70 (priests), 183, 185-188, 189 (Children), 190, 191 (Daughter of the Covenant); BA VI:674-89 Drink Offering 144 Drunkards 102 Edessa 180 Elijah 112-115

Index of Names and Subjects Elisha 35 (his Bones), 117121 Elizabeth VI:3 Emmanuel 40 End (Eschaton) 32, 66, 68, 192-195 Enkainia 135 Entry of Christ to Temple 165 Ephesus, Sleepers of VI:15 Ephrem BA III:665-79 = Amar Excess 145 Ezekiel 125 (Vision of Chariot), 164 (Vision of Torrent) Faith 94 Fast, Great (Lent) 23-25 Fig Tree cursed by Christ 132 Five Loaves and Two Fishes 87 Flood 108 Gehazi 119 George, martyr 181 Golgotha Mouterde Goats, Two 78 Goliath 34 Good Samaritan 47 Gurya BA I:131-43 Habbib BA I:160-72 Harlots, the Two 111 Hosanna 18 (Sunday of), 174 (Monday of) Hosea StrothmannH Idols, Fall of 101

413

Ingratitude 146 Isaac, Blessings of 73 (on Jacob) Isaiah 163 Jacob 73 (Blessing by Isaac), 74 (Revelation at Bethel), 75 (and Rachel) Jairus’ Daughter 91 Jephtha’s Daughter 159 Jerusalem 180 Jews Albert: I-VII Jezebel 112 Jezreel 113 Job 156 (attr. to Ephrem), 157 John the Baptist 96 (Beheading of), 97 (Praises of) John the Evangelist 60, 179, VI:13 (at Antioch) Jonah 122 Judah VI:12 (and Tamar) Judgement 32, 68, 193 Lawgiver of Old and New Testaments 136 Lazarus, Resurrection of 93 Legion, Man possessed by 130 Leper, Healing of 44 Lord’s Prayer 10 Love, Divine 26, 63 Love for the Poor 66 Magi 6 Martyrs 56 (also attr. Narsai); BA VI:662-73 (of Sebaste) Mary VI:1-5; Mouterde Melkizedeq 41, 155

414

Sebastian P. Brock

Miracles of Christ 81 (30 Years without), 129 Moab 117 (King of) Money, Love of 103 Moses 3, 79 (Veil of) , 158 (his extended Hands) Myron Ryssel (also attr. George of Arabs) Mysteries, Reception of 42, 95 Mysteries, Thursday of 175 Mysteries and Types 80 Naaman 119 Naboth 113 Nain, Widow of 92 Nativity VI:6-8; Alwan I New Sunday 57 Nicaea, Council of VI:11 Nineveh 122 Only-Begotten Word 39 Palm Sunday 18 Parable of the Camel and the Rich Man 128 Parable of the Feast given by a King for his Son 171 Parable of Grain of Mustard Seed 127 Parable of the Leaven 86 Parable of Rich Man and Lazarus 16 Parable of the Talents 173 Parable of the Ten Virgins 50 Parable of the Treasure hidden in a Field 168 Parable of Workers in the Vineyard 14, 133 Paralytic aged 38 131

Passion 53 Passover 175 Paul 61 (Conversion of), 62, VI:13 (at Antioch) Pentecost 58 Peter (see Simon Peter) Pharisee and Tax Collector 13 Praise 106 (Ps 149), 107 (at Morning and Evening), 139146 (at Table) Presentation of Christ in the Temple 165 Pride 65 Priesthood Albert Prodigal Son 12, 90 Providence 139 Rachel 75 Rebecca Graffin (excerpts) Red Heifer 77 Repentance 29 Repentant Thief 52, 177 Resurrection of Christ 53:8, 54-55, 178 (third Appearance) Resurrection of the Dead 72, 172 Samaria 121 Samaritan, the Good 47 Samaritan Woman 46 Samson 160-161 Satan 82, 126, 176 Sayings of Christ 30 (Mt 16:26), 84 (Mt 5:34), 85 (Mt 8:20 = Lk 9:58) Sebaste, XL Martyrs of BA VI:662-73 Sergius BA VI:650-61

Index of Names and Subjects Seth 150 Sharbel Moesinger Shmona BA I:131-43 (and Gurya) Shunamite Woman 118 Simeon the Stylite BA IV:650-65 Simon Peter 20, 21, 179, VI:13 (at Antioch) Sinai 2 Sinful Woman 51 Sleepers of Ephesus VI:15 Sodom 151-154 Solitaries 137-138 Solomon 111 (his Judgement) Sparrows, Two 76 Stephen, First Martyr 98 Strangers (monks) Mouterde Tamar VI:12 (and Judah) Temptation of Christ 82, 126 Theological Investigation 134 Thief, the Repentant 52, 177 (and Cherub)

415

Thirty Years of Christ without Miracles 81 Thomas, Apostle 57, 99, 100 (his Castle in India), StrothmannT:II-III Timaeus 88 Transfiguration 49 Uriah 162 Uzziah 163 Vain Glory 64 Virginity VI:4 (of Mary), VI:10 Widow of Nain 92 Widow with Two Coins 89 Woman with an Affliction 170 Woman Bent Double 169 Woman with Seven Husbands 172 Word of Life 141 Zacchaeus 15 Zacharias (NT) 37

337

175

16. On the Council of Chalcedon

ťƘĿŴŹ Ļĥ ŦŵūĭĿĭ ŦƦƊŶ ķŴƌĥ ĺĭƢƙƌĭ .ŦŁĭųƆĥĪ ťƄſƢŨ ŧűƇſ ƎƀũƠƖƉĪ ƈƕ ťŬƆŴƘ ťƆĪ ŦŁŴƍƊſųŨ IJųſƦƊŶĿĪ ƁƄƆ .Ÿƌűƌ ƈŬƖŨĪ ťƍƟĿŴƘ űƀŨ ƁƄƤſĿ ƋſĿƦƌ ŦƦƇƃ ƈźƉ IJŤƆĭ ƈƊƕĪ ťƀźŶ ƈƕĭ .ŦųƆĥ ƢŨ ĴƦſŁŤƉ ĶŴƀŨ ƅƀƊŶƭ Ŧĭųƌ

16. On the Council of Chalcedon

145

150

155

160

165

170

336

ťƀſƢŶ ĭĥ ĴŁŴŶƢƊŨ ĿųŨƦƣŁ ťƆ IJĬĭƦſĥ ťƌĬ ĴŁŴƀſƢŶĪ ťƏĿŴƘ ųƇƃ ò .ƦſŤƖƀƣĿ ƎƀƍƀƍƉ ƎſĿŁ ŧƢũƆ IJĬŴƀƍƉŁĪ ò ò ƢƖƏĪ ŦųƆĥ űŶ ŦŁųƀƉŁĭ ťƇƀŶ ò ƈũƏĪ ťƤƌƢŨ űŶĭ .ŦŁƮƀƕĽĭ ťƤŶ ò IJƢƄƌŁĥĪ űŶ ŦŁŴƙƀƟĮĭ ŦŁŴƉĭ ťƤŷƆ ò .ĺŴƤſ ŴſĭĬĪ ťƐƀū ƦƀŨ ŦĭĬ ƚƀƟĮĪ űŶĭ ťƉƮŶ ƎƀƍƉñ ƢźƐƆ ŦƦƇƉĭ ƢźƐƆ ĺŴƤſ ò ñ ƎƀŨƢƟ ťƆ ĭĬűƆ ťƌĬĪ ŦƦƀƇſĪĭ ò ťźƀƆ ò ťƉƮŶ ƎſƢƉĥ ƎƀƆĬ .ťƌűŨĥ ƁƍŨ ñ ò ƢƉŤƌ ťƍƉ ķĭųƀƘĪŴū ƗƊƣĪ ťƍſĥĭ .ķŴƌĥ Ƌŷƍƌĭ ťƉĿ ťƇƠŨ ťƖƠƌĪ ťƆĥ ñ ŦŁĭƦſĥ ƎƉĪ ŧűƇſ ťƍſĥĭ ò ĭųŨĪ įƢƉĪ ò .ƎƀƏƭŴƘ ƎƉ űŷŨ ťŬƆŴƘ ĭĥ ťƍƀƍƉ ƋƀƐƌ ò ħĥŁ ťƆĥ IJĬŴũƣŴŶ Ļĥ ųƉŴƘ ĭĬ ĶƢŶ ŦŁűƕ ťƀƖƟ ŦųƆĥ ƢŨ ĭĬ űŶ ĭĬ űŶ .ťƀſƮŷƆ ťƆĭ ťƣĭƭűƆ ťƆ ťƐƀƘƦƉ ťƆĭ ò ĭĥ IJĬŴŨĥ ƎƉ ƁƆ ƦƙƇſ ŧĿƢƣ ťſĭĪ ò .ķŴƄƀƍƙƆŴſĪ ťŷƀƆĪ ŧƢŹŁ ťƌĥ ťƇũƠƉ ťƆĭ ñ ñ ŦƦŷũƤƉĪ ųƏƢƃ Ŵū ƎƉ űƇſŁĥĪ ĭųŨ ò Ŵū ƎƉ ƁƌűƇſ ŴſĭĬĪ ķƢſƦŶ ĭĬ ųŨ .ťƀƉ ĸŴźƇƀƘ ƎƉ ťƇūƮƙŨ űŬƌŁĥĪ ĭųŨ ò ñ ĭĬĪ IJĿųŨŴƣ ĭĬ ųŨ .ŦŁŴŷƉ ƎƉ ƁƆ ƅƐŶ ñ ò ƦƀŨ ŦĭĬ ƚƀƟĮĪ ĭųŨ ŦƦƆŴŬū ƈƕ ťƐƀū .IJĬŴŨĥĪ ťƉĭƢƆ ƁƆ ơƐƉ ĭĬĪ ƁƍƇƃĭŁ ĭĬ ųŨ ñ ñ ò ŧƢũƏ ƁƆ Ʀſĥ ĵŴƀƣĪ ųƀƠƉŴƖƆ ŦĭĬ ƦŷƌĪ ĭųŨ .ųŨ ƦſĭĬ ťŨƦſĪ ťƄƤŶ Ŵū ƎƉ ƁƆ ơƐƉ ĭĬĪ ñ ò ƋƀƟĥĭ ŧƮũƟ IJĪĽ ťƇƠŨĪ ĭųŨ ŦƦƀƉ .ųƍƀƊſ ƎƉ ƁƆ ƋƀƠƉ ŴſĭĬĪ ƁƀƃŴƏ IJĬĭƦſĥ ƁƃƢũƏ Ƣƀƙƣ ťƀƉƭĥ ŁƢŨ ƁƃƢũƏ Ƣƀƙƣ .ŧƢŨĪ ĬŁƢƀƄƉ ƁƃŁŴƍƊſĬ ŧƢſƢƣ Ļĥ ò ŦųƆĥ ŁŴƆ ƁƄſűſĥ ƁŹŴƤƘĭ ƁƄƇƟ ƁƊſĿĥ ò .ƁƄƀƘĭĪĿ ƎƉ ťƍſĪ űũƖƌĭ Ÿƌűƌ ƈŬƖŨĪ

335

110

115

120

125

130

135

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ñ .ŧĪĿñ ťƄƤŷŨ ųƇſĪ IJųŨ ĭĬ IJĬŴƀƐƃŁĪ ťƊƃĭ ò ťƀũƍŨ ò ƦſĥƢſƢƣ ŧƢŨĪ IJĬŴƐƘŴŹ ŦĬ ò .ŦƦƊƄŶ ťƇƉ ťŨĿ ťƀũƌ ťƀƉűƟ ĭĬ ƦſŤƊƀƄŶ ųƍƕ ƢŨűƉ ťƌŤƃ ťƣŴƉ .ƦſĥƢſųƌ ħƦƃĥ IJĬĭƮƙƐŨ ŦųƆĥ ƢŨ ƎƆ ľűŨ ĭĬĭ ŦĭĬ IJĬĭƦſĥ ŧƢŨ ƋƆ ƦƀƤſƢŨĪ ò .ķŴƄƀŶĥ ƎƉ ťſƢƉ ƋƀƠƌĪ ħĭŁ ťƀũƌĭ űſĭĪ ŁƢŨ ƎƉ űƀƇſĪ ŦƦƇƉ ĺŴƤſ ŴſĭĬ .ƦſĥƢſųƌ ťƊƆĽ ųƆ ĿĽ ķŴƌƢŨ ĺŴƤſĭ ķĭƭŁĥ ƈƄŨ ųƆ ŸſŵƉĭ ŦĭĬ ƎƀƖŹ ųƊƤƆĪ .ŦĭĬ ĿĥĽ ųƆ ĬŁŴŷƀũƤŨ ħĭŁ ƈſĥŴƊƣĭ ŦŁƮƀƠſ ƅƇſĪ ŦƦſĥĭ ťƀƖƣĥ ŦŁ .ƈſĥŴƍƊƕ űƆĥŁ ƎźŨŁ ŦƦƆĭƦŨ ƋƆ ŦĬ ƦſĥƢſƢƣ ŦųƆĥ ƢŨ ƎƊƕ IJĬĭƦſĥĪ ñ ñ ŧƢƉĭĪ ĭĬĭ ŧƢũƍū ĭĬ .ųƆ ŀĿĪ ƎƉĭ ťƕĿĥ Ŵū ƎƉ ťƖſĪ ťũƐƕ ųƆ ŧƢƟñ űŶ .űſĭĪ ƦƀŨ ƎƉ įƞƌĪ ťŷƉĽ ųƆ ŧƢƟñ űŶĭ ò ťſűſŤŨ ťƆĪ ŦŁƢſŵū ťƘŤƃ ųƆ ŧƢƟñ űŶĭ .ƁƤſĥ ŁƢŨ ƎƉĪ ťƄſƢŨ ťŨĿŴƌ ųƆ ŧƢƟñ űŶĭ ò ŦƦŷƀũƣĭ ŦŁƮſųƌ ƎſųƇƃ ƎƀƆĬĭ ò ò ƎƉ ƎƀƇƇƉŁĥĪ .ŦƦƣŴƟ Ɓƀũƌ ťƤſűƟ űſĭĪ ŁƢŨ ƎƉ űƀƇſĪ ŦƦƇƉ ĺŴƤſ ƈźƉ ƦſĥƢſƢƣ ƋſƢƉ ŁűƇſĪ ťƉƮŶ ƎſƢƉĥ ųŨ ƎſĪŴƉĭ ťƤƌƢŨ űŶĭ ŦųƆĥ űŶ ŦŁŴƉ ƋƖŹ ťƆ ťŨĥĪ ĬƦƇƉ ƋƆ ŦųƆĥ .ŦĭĬ ťƤƌƢŨĪ ŦŁŴƉ ƋƖŹ ĭĬ ĺŴƤſ ťƆĥ ťƣŴƤŶ ťƆĭ ŦŁŴƀƉ ťƆ ƋƆ ŦųƆĥ .ĭĬ ŦŁŴƀƉ ťƆĪ ŦŁŴƉ ƋƖźƌĪ ŦĭĬ ƈũƠƉ ťƆĭ ò ťƉƮŶ ķŴƄƆ ĭĥ ŴƠƀŹƭĬ ťƌűŨĥ ƁƍŨ .ƦſŤŹŴƊƕ ķĭƦƌĥ ƎſĪĿ ŦĬ ťƄƤŷŨ ťƍƊƆ ñ ťƖƣŁ ťŶƮſ ƋſƢƉĪ ųƖŨƢƊŨ ŦƦƇƉ ŦĭųƌĪ .ĶĪĥ ƈźƉ ťŨĿ ųŨŴŷŨ IJĬŴƇƕ ƈũƟ ò ò ŦŁŴƀƉ ƦƀŨ ƎƀƉŴſ ŦƦƆŁ ŦĭĬ ŦĭųƌĪĭ

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ò ò ķĭųƀƉŴƟ ƎƉ ŧƮƀƊū ťƤƌĥ ŁƦŶĥĪ ŧĪĬ ò .ķŴƌĥ ƦƠƘĥ ťƖƠƌ ŴŬŨĪ ŧƮƀƠƀƆĭ ò ťƄƇƉ IJűũƖƆ ťŨĿ ťŶŵŨ ŁűũƕĪ ŧĪĬ ò ò .ķŴƌĥ ƦƤũŶ ťƤƌĥ ƦƍƀŨĭ ŦƦƍſűƊŨĭ ò ķĭųſƮũū ƈƕ ŦƦƇƀƖũƆ ƦŬƇƘĪ ŧĪĬ ò ò .ŦųŨĥ ƈƕ ķŴƌĥ ƦŬƇƘ ħĭŁ ťƀƍũƆĭ ò ò ťƌƦŶ ŦƦƇƄƆĭ ƦƍƀŨ ŁűũƕĪ ŧĪĬ .ťŨĿ ŦŵūĭĿĭ ťƍſƢŶ Ļĥ ťƇƄƌĭ ťƊƐŶ ñ ŦƦƇƕ ŁĭĬĪ ŧĪĬ ųƇƃ ťƊƇƕ ƈƙƌĪ ñ ƎƉĭ ñ .ŦųƆĥ ƢŨ ĴŵƉĿ ťƆĥ ųƆ ƅƊƏ ťƀƍƟ ŁŴƉűŨ ųƇƃ ťƊƇƖƆ ĬƦƇƕĿĥ ŦĬĪ ñ ñ ŦƦſƢŨ ťũſƢŶ ŦĬĭ .ĬƦƇźƉ ųƇƃ ò ĭƢƠƕ ò ŴƙŷƏ ťŷŨűƉĭ ŦŁƮſĪ ŴƊūĬ ŦŁűƕ ò .ťƀƏŴŶ ƦƀŨ ĭĭĬ ƎƀŨƢƟƦƉĪ ťƍŨƭŴƟ ŴƇźŨ ò ŦƦƤƀŨ ƎƉ ľĭƦƣĥ ĭĬ ťƊƃĭ ƢƉĥñ ĭĬ ťƊƃĭ .ťƕĿŤŨ ƁŬƏ ŧƮƠƘĪ ŦƦƣŴƍƃ ŧĪĬ űƀŨĪ ñ ťƕĿŤŨ ŁƢƖƏ ƎſųƇƃ ƎƀƆĬĪ ŧĪĬ IJĬ ƎƉĭ ..ƦſŤƃŴƤŶ ťƇƇƉƦƉ ŦĬĪ ƎƆ ơƤƘĭ ƁƇū ñ ñ ųſƦſĥ ťƌĭűƠƇƃĪ ĸĭĪųƌŴƏ IJĬ ŧĪĬ ò ò ñ ñ ò .ťƄƇƉ ƁƇƖŨ ųƆ ĭĭĬ ŧĪŤƣĭ ŦŴſĪ ĬŴƤƍƃĪ ñ ųƣĿ ƈƕ Ŧųƌ ťƀũū ĸŴƆŴƘĪ ťŨĿ ųƉƢŶ ñ ò ñ ò ñ ųƀƍƤƍƄƉĪĭ ųƀƌƮŨűƉĪĭ .ųƀƍƊƀƠƉĪĭ ĬŁĭŁƢſ ƎƉ ŦųƆĥ ƢŨ ķŴƌĥ ŀĭƢƙƌ ò Ƌƕĭ .ķŴƌĥ ơƍƤƌ ťƌųū ŴŬŨ ťƘŴƟĮ ñ ŴƀƉĿĥĪ ƈƕ ò ŦųƆĥ ƢŨĪ ĬŁűƖŨ ťƟűƏ ųŨ ò .ķŴƌĥ ŦŴƇƌ ŧűƀƊƆŁ ƥſĿ ķŴƖƊƣĪ ųƉƢŶ ò ĭĥ ťƌĥ ƈƇƊƉ ŦĬ ƈƀƄƉ ĭĬ ķŴƄƆ ťſĭĪ .ƦſĥƢſųƌ ƢƉĥŁĪ ŦƦƇƊƆ ŧĿŁĥ Ʀſĥ ķĥ ò ťſĪĭųſ ò ťƀƇƣ Ŵū ƎƉ ŴƖũƌĪ ŦŁűŶ ĭĥ .ŦųƆĥ ƢŨĪ ĬŁűƕ ťƠſűƏ ťƍƉ ƈźƉ ò ťƌĿŁŴſ ťƆĪ ťƣĭƦƃŁ ƈƕ ŁĭĬ ŦƞƆĥ ķŴƉ ñ .ŦŁĭųƆĥĪ ųƍſƢƟ űſĽ ħƢƟƦƌ ĭŁ ťƍſƢŶ ťƆĪ ŦŁƮſƢƣ ƚƆŤƌ ķĭųƍƉĭ

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.ŧĪĿŴƐŨĭ ťŨĿ ťƇŶűŨ ƅƀƉĪŴƟ ƎƀƊƀƟĪ ŧĪĭĭĪ ťƆĭ ťƍƇźŨ ťƆĭ ťƀƇƣ Ʀſĥ ťƆĭ .ŦųƆĥ ƢŨ ĴƦŶŴũƣŁ ƈƕ ƎƀƊƀƟ ķĭųƇƃĭ ĭĬ Żƀƣ ŪŹ űƃ ĶĪĥĪ ųŷŨŴƣ ƅƆ ŪƀũŶĪĭ ò ƅƌŴŷũƤƌĪ ƅƆ ƁƌĬ ŦĬ .ĶĪĥĪ IJĬĭűƇſ ñ ŦĬ ťƣĬ ƎſűƉ ŴŷũƤƊƆ ťƌĥ ťƖŨ ò .ĴƦŶŴũƣŁ ƈƕ ťƌĥ ħƢƟƦƉ ŦƦƇƇƖŨĭ ñ IJƢƉ ťƌĥ ťƖŨĪ ŦƦƖŨ ŧĪĬ ƁƍƉ ťƇƃŁ ťƆ .IJƦƀƖƣŁ ŦĭĬŁĪ ťƌĥ ĸƢƘƦƉ ĴƦſĪĭƦƆĪ ò ò ƎƉŴſ ŴƀŬƏĪ ťƣĭƦƃŁ Ļĥ ťƟűƏ ƈźƉ .ťŨĿ ťƤŷŨ ŴƇƇƊƊƆ ťƌĥ ƗſĮŁƦƉ ŦĬ ťƃŴƤŶĪĭ ťƀƇƆĪ ĬƦŶ ŧĪĬ ƈźƉ ñ .ųŨƢƣ ťƤŷŨ ŴƇƇƊƊƆ ƁƌƦƟĮ ťƍƍŹ ò ťƤƍƀƍũƆ ŦŁŴƉ ƦƇƕ ŁĭĬĪ ŧĪĬ .ƦſĥƢſƢƉ ƦƇƙƌ ƦźƉĭ ťƕĿĥ ƦƕĮĭ ò ťƤƌĥ ƦƇƘĥĪ ŧĪĬ ŦųƆĥ ƎƉ ťźƀƤƘ .ťƀƍŶĭĿ ťƍźƆŴŶ ƎƉ ķŴƌĥ ƦƟűƏĭ ñ ŦƦſƢŨ ųƇƄƆ ŦŵūĭĿ ƦƇƕ ŁĭĬĪ ŧĪĬ ñ.ųƇƃ ťƕĿŤŨ űƀƣĥĪ ťƉĪĭ ťƀũƣĭ ťŨƢŶĭ ò ĬƦƇƖŨĪ ò ñ ò ƁŬƏ ñ ťƕĿĥ ƁŨƦƀƆ ŦƦƠƕ IJĬ .ťſĭĿ ŁŴƉűŨ ųƇƃ ťƊƇƕ ĪĭĪƦƉ ŦĬĭ ŧƢŨĪ ĬŁűƖŨ ťƉŴƉ ŁűƣĥĪ ŧűŷƉĪ ŧĪĬ ò .ƎſűſĬ ƎƉ ŦĬ ťƤƍƀƍũƆ ƦƍƟŁ ħĭŁ ťƆ ò ŦŁƮſűŨĭ ŦŁűƕ ŴŬŨ ŁĮƢƃŁĥĪ ƎƉ ñ.ųƇƃ ųƤŬƣĭ ñ ŦƦſƢũƆ ƈƕ ŧƢƠƘ ķŴƀŬƆ ŧƢŨĪ ĬŁűƖŨ ťƊƇƣ ťƊƀƟ ŁŵŶĪ ŧĪĬ .Łűũƕ ťƟűƏĭ ƦŷƆĪ ƦƤŬƣĭ ƦƇƕ Ʀƙƣĭ ò ĬƢũŶ ƈƕ űŶ ŧƢŨĪ IJĬŴƌųƃ ƦŬƇƘĪ ŧĪĬ ò .ķŴƌĥ ƦƟűƏ ŦŁĭųƆĥĪ ťƍƤƊƤƉĭ ťƍƀƣ ťƇƉĪ ťƀƙƣ ťƊƀƟ ŁŵŶĪ ŧĪĬ ñ .ųƌĭĬ ƎƉ ơƙƌ IJƦƣĥĪ ťƍſĥĭ ƦūŵƉ ĬƢŹŁĭ ò ò ťƤƌŤƆ ŁĪƢŹĪ ŧĪĬ ķĭųſƮƉŴƕ ƎƉ ťƌŤƃ ò ƅſĥĭ .ķĭĬƢƊƖƉ ŦĭĬ ťſŵŬƉ ťŨĿŴŷŨ ťƀƖŹ

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Ʀſĥ ťƆ ŧĿŁĥ ťŬƆŴƙƆĭ űŶ ƎƉĪ Ʀƌĥ űŶ ñ .ųƌĭĬ ųƆ ƅƤŶ ŴŬƇƙƊƆ ťƖŨĪ ťƍſĥĭ ñ ŦŵŶ ťƆ ƥƌĥ ĴĿĬŴƌ ťƆĪĪ Ŀųƌĥ IJƢƉ ƅŨ ò .ŦƦƇƟĭŁ ƎƉ IJĬ ťƀƙƣ ƅŶĿĭĥĪ ƅƆĬĥ ƅŨ ťƍƀƣ ťƇƉĪ Ʀƌĥ ťƏŴū ƦƀŨĪ ŦŁĥñ ĴŁŴƆ .ťũŹ ƁŬƏ IJƢƉ ĴƦſŴƆĪ ŦĭĬĥ ƅƊƕ ñ ħƢƟ ťƆ ħĭŁ ĴŁŴƆ ŦŁŴƉĪ ťŶĥñ IJƢƉ ƅŨ .ĶĭƦƊƉ ĬĿŁŴƕ ƎƄƐƉƦƉ ťƆĪ ŧƢſƦƕ ĭĥ ñ ŦƦƇƀƇƉ ŦƦƇƉ IJŁŴƠƀƍƐƆ ħĬ ƅŨƢƣ ƢƉĥĪ ñ ťƆĥĭ ťƌĥ ŦŴƣ ñ ķĥ .ƅƇſĪ Ʀƌĥ ĿŴƖƏ ƎſŴƣ ŧƭĭűŶ ƈƕ ĴĿŁŴƕ ŧűƣŁĪ Ƣƀū ĭĬ Ʀƌĥ űƖƉ ñ ťƆűƆĭ ŦŴƣĪ ñ ťƍſŤƆ ƎŬƉ ĵŁŁĭ .ŦŴƣ ķƢƉ ƁƆ ħĬ ťƊŶƭ ĵŤƣĥĪ ƦŨƢƟĪ ťƌĥĭ ò .ƁŨŴŶ ƈźƉ ĴƦŨĬŴƉ ƎƉ ŧƢƄƌŁĥ ťƆ ñ ŦĬ Ƣƀū IJƮŨĭĪ ƁƆ ťƇƣĥĪ ƅſĥ ƁŨ ƎſŤƃ ñ .ŴƇƇƊƊƆ ƁƆ ƦƟĮ ŦĬ ťŨĿ ƅŨŴŶĭ ò ƅƕĿŁ űŶŁƦƌ IJƢƉ ťƆ IJŁŴƇƄƏ ƈźƉ ƁƘŤŨ .ťſĭ ťƇƉĭ ťƠƀƙƏ ťƠſƢƏ ƁƆ ŦĭĬĥ ťƆĪ ŦųƆĥ ƢŨ ƁƆ IJĬ ŧƢſƢƣ ƁŬƏ ƦŶƢƏĪ ò .IJĬ ŧƢſƢƣ ħĭŁ ƅƇſĪ ƅƀƊŶƭ ƎſŤƀŬƏĪĭ ŦųƆĥ ƢŨ ĶĭƦƊƉ ƅƕĿŁ űƀŶĥ Ƣƀū ťƆ ñ ťƍſĥĪ IJĬŴƘŤŨ ò ťƆĥ .ĴŁĭųƆŤŨ ƢƙƃĪ ñ ŦŁĥ ĴŁŴƆ ŦŁŴƍƊſĬĭ ťŨŴŷŨĪ ƎƉñ .ƦſĥƢſƢƣ IJĬŴƉĪŴƟ ĭĬ ŸſƦƘ ťƊŶƭĪ ťƕĿŁ ƦſŤƇƀƃŁĭ ŧƢſƢƣ ŧƢŨ ťƌĥ ĸŴūƦƉ ŦŁŴƍƊſųŨ ŴƇƇƊƊƆ ťƌĥ ħƢƟƦƉ ŦųƆĥ ƢŨ IJƦƀƖƣŁ ŦĭĬŁ ƅŷŨŴƤƆĪ ƅſĥ .ƅƍƉ ĿƦƕĥ ťƌĥĪ ťƆĥ Ʀƌĥ ơƀƍƏĪ ŴƆ ò Ƣƀū ƅƆ ĭĬ Ʀſĥ ŦƦƀŨųƇƣĪ ŧƮƀŬƣ ťƤƍƃ ò .ĴƦƤƊƣŁ ƈƕ ƎƀƊƀƟĪ ťŶĭĿĭ ŧĿŴƌĪ ťƐƄŹĭ ñ ķƢƉ ƥſűƟ ƥſűƟ ƥſűƟ ƎƀƖƟĪ ťƘƮƏ ò .ķĭųſƮƍƄŨ ťŷŨŴƣ ƎƀƠƕĮĪ ťƃŤƇƉ Ļĥ ò ò ò ťŶĭĿĭ ŧĿŴƌĪ ťƍƤƊƤƉĪ ƎſĪŴū ƎſĪŴū

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16. On the Council of Chalcedon Although both French and English translations of this mimro exist, the Syriac text is published here for the first time. If genuine, this is the only place in his poetry where Jacob openly expresses his views on the Council of Chalcedon and diphysite theology; while the opening invocation is characteristic of his style, the last two lines are not typical of his endings and so perhaps this points to another hand at work, at least in part. The mimro is preserved in two manuscripts, both of which expressly attribute it to Jacob of Serugh: British Library, Add. 14651, ff.173r-177r, and Vatican Syr. 117, ff.139v-140v. The former manuscript was completed on 23rd April 850, while the latter belongs to the 12th/13th century. In the London manuscript it follows Jacob’s mimro on the Council of Nicaea. The text below is based on the earlier manuscript, with a few minor corrections where the text is clearly corrupt (e.g. in 107 and 136 there are two ò (after ¾ĆâăÏ), extra syllables, Ìß †… (at the end) and ťźƀƆ respectively: these have been dropped). The Vatican manuscript adds an extra line at various points, thus:

ò ò after 107: IJĬŴƙźŶ ŧĪŤƣĪ ŦƦŹŴƆĪĭ ťƉƢŶĪ ťƀƣŴƍƃ ò after 115: ťƊƇƕ ĶűƟ ƎƉ űƀƇſĪ ŴſĭĬĭ ťŷƉĽ ŴſĭĬ ò after 118: ťſűƀŷƀƆ ųƆ ĭĭĬ ƎƀƊƣĿ ŦŁŴƉűŨĭ ò ťƇƄƏ ò ŴŶƢƉĥ IJųƀƌĭƞũƌĪĭ after 128: ťƃŴƤŶ ƁƍŨ Instead of line 141 it has ŦųƆĥ ƢũƆ ųƆ ŭƇƙƉĪ ťƍſĥ ĭĬ ĶƢŶ

Its omission of line 149, with its mention of the technical term ‘properties’ (diloyotho), is probably correct, especially if the mimro is really by Jacob. Otherwise the variants are few and of little significance.

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ò ŦƦſƮŨ ľƢƘ ųƙƟĭŁ űƀŨĪ ťƊƇƕ Ƣũƍū ñ .ƅƊƤŨ IJƮƙƃĪò ŧűũƕŴƣ ƎƉ ĴŁűƖƆ ųƀƟĭƢƘ ķŴƇƀŶ ƈƃ ųƍƉ ƎƀƖſĮĪ ťŨĿ ťƇƀŶ ò .ĴƦƀƕƢƉ ƎƉ ŦƦƣŴƟ ƁƊƇŹ ťƣĭƭĪ ĿŴūĮ ŦƦƀƇźƆ ŧƢŨ ųŨŴŷŨ ŦĭĬĪ ŦųƆĥ ƢŨ .ŦƦƀŨųƇƣĪ ŧƢƀŬƣ ťŶŁƢŨ ťƌĭĬ ĴűƇſ ĶĪĥ ƈźƉ ťƀƇŬƆ ŦŁĥĪ ŧƮƀƕ ƎƉ ŵƀƍū ò ò ŦŁŴƍƊƆ ųƆ ƎƀŬƇƙƉ ŦĬĭ .ŦƦŷƣŴƊƆĭ

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ťƊƇƣ ķĭųƆ ƎſƢƉĥ űƃ ķĭųƊƇƤŨ ŴƆŤƣ ƑƀƏĪŴſŁ ťƄƇƊƆ ŧƢƠƏ ĭĭĬ ŴŨƦƃ ŧűŷƉĭ ò ŦƦƊƀƏ IJŵŶĭ IJƢƉ ŦŁĪ .ƎƆ ƦƀƇūŁĥĪ ťƀŶĪ ķŴƌĥ ŦŵŶĭ Ʀŷƌĭ ťƄƇƉ ŦĭĬ ħĬĿƦƏĥ ñ .ķŴƄƊƕ ťƊƇƣ ŦĭĬ ƢƉĥ űƃ ķĭųƊƇƤŨ ĵŤƣ ñ ťŶŴƇƆ ųƇƠƣ ŧƢƠƌĪ IJƢƣĭ ŧƢŨĥĪ ĭĬ ò .ŦŁƢƖƊŨ ŴƤŹ ŧĪŴƇſ ŴƇƕ ťƍƉ ƈźƉ ųƊƕ ķĭƦŷƌĪ ķŴƌĥ ƑƀƘĥ ťƄƇƉ ĸŴƐſĪŁ .ķĭųſƮŬƘ ƈƕ ťƍũƌ ťƇƄſĬĭ ĸŴƐƘĥ ŴŬƆ ƎƍƊŶĿ ĥ[ÿƃ]ĿĬ[Ī] Ŧĭųƌ ťƃĿĬĪ ųƆ ƎſƢƉĥ Ŵƍƕ .Ŧĭųƌ ťƃĿĬĪ ķűƠƘ ŴſĭĬ ƎũūĪ ťƀƕĿ ķƢƉ ťŷƀƤƉ ķƢƀƕĥ [ŦĬ] ĴƦƇźƉ .ƦſĥƢſƢƣ ťƊŶŴƌ ƦſĥĪ ƢƣŁĭ ŦŵŶŁĪ ķŴƌĥ ƁƐƃĭ ŦĭĬ ƁƐƄƉĪ [Ǝſ]űƍƇŨ ŦĭĬ ŸƇƣ ñ ŦƦƍƤŨ ŴũƄƣĭ ķŴƌĥ ŴƠũƣĭ .ĥ[Ÿƀƌ]Ī IJĬ ųƍƕ Ŵū ƎƉ ŧƮƉŤƆ ťũūĪ ťƀƕĿ ĭĬ ƅſƢŨ .ťƉĭĿ ŁŴƄƇƉĭ ŦƦƍūĭ ťƌŴƍū ķŴƌĥ ŁĿĭĥĭ

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ñ ťƆ[ĭ] ųƉĬŴŹ ƎƉ ťƆĭ ųƐƍū ƎƉ ťƆ ŦĭĬ ŦŵŶ ò ò ò IJƮŬƣ .ťƄũƌĪ IJƢƣĭ ĬƦũŨ ƎƉ ťƖƉĪ IJĭĬ ťƣĪŴƟ ŁűƖŨ ťźƐƘŴƏ űŶ ƎƉŁ ŦĭĬ Ʀſĥ .ƦſŤƣĭƢƘ ųƆ ĵŤƤƉĭ ťƀƇźƆ ųƄũƆĭ ñ ƎƊƆ ŦŁƢſƢƣ IJĬ [ťƀƇŹ] ƁƆ ƢƉĥ Ʀƌĥ ŁŤƉ .ƁƍƉ ťƤŹŁ ťƆĭ Ʀƌĥ ťƄſĥ ƎƉ ƁƆ ơƤƘ ƁƇū ŦŁƢſƮƣ ƅſŴŶĥ ťƌĥ ťƀƇŹ ƢƉĥ ñ .ƦſĥƢſƢƣ ƅƆ ƢƉĥĪ ƎƉ ƁƆ ŦŴŶĭ ƁƇū IJĬĭƦſĥ ťƄſĥ ťƄƇƉ ĸŴƀƟĪñ ųƆ ƢƉĥĭ ťƍƕ .ťƌƢƕŴƏ ƈƕ ƅƆ ťƌĥ ťƇū ťƌĥ ƎſűſĬĭ ƢƉĪŁĥĭ ŪŹ ťŷƌŴū ĬűŶĥĭ ťźƐƘŴƏ ƗƊƣ ñ ò ŦĭĬ ŦŴŷƉĪ ŧĪŴƇſ ĭųŨ .ŦƦƠƀƊƕ ò ƚƃ ųƊƕ ƈƇƉĭ Ǝƀƌĥ ŻƤƘĭ ĬƦƖŨĽ .Ʀƌĥ ŧűŹƞƉ ƁŨ ŦŁŴƉ ŪƀŶĭ ťƀƍƣĭ ťźƀƣ ò ƢŨ ƅſĥ ƅƆ ťƌĥ ŦŵŶ ñ ŧƢƐƕŁƭŁ ťƀƍƣ ñ .ťŨĿ ŧƢūŴƌĭ ųƆ Ʀſĥ ťƍŨĮ ŁƢƉĥĪ ƎƉĭ ò ťƀƌŴſ ƦƀŨĪ ťƍũƣŴŶ ƎƉĭ ťƍƀƍƉ ƎƉĭ ò ò ò .ťƄƇƊƆ ųƆ Ʀſĥ ťƀƍƣ ƎſŁƭŁĭ ƎƀƖũƣĭ ŦŤƉƦƆŁ IJƮũŶĭ ťƌĥ ƦƟƢƕ ųƍƉ ťƀƇŹ ƢƉĥ .IJƮũŶ ťƖũƣĭ ťƌĥ ƎƍƄƉĪ ŧĿŴŹ ƥſƢŨ ŦĬĭ ò ò ŧĪŴƇſ Ļĥ ŧƭŤŶĭ ťũƏĭ ťƍƤſƭ ŴƤƍƃ ò ŦƦƊƀƏ ķĭŵŷƌ ķŴƠƐƌĪ .ķĭųƆ ƦƀƇūŁĥĪ ťƀŶĪ ò ťƀƐƘĥĪ ŧĿŴƃ ųƇƄŨ ťƇƟ ŦĭĬ ƈƙƌ .ƦƀƇūŁĥ ƎƆĪ ŦƦƊƀƏ ŧĪĬ ĭŵŶĭ ƋƆ ĭŁĪ ĭĪĿƦƏĥĭ ŴƕĮĭ ŦŁƢƖƊŨ ƦſĥĪ ŧĪŴòƇſ ŴƖƊƣ .ķŴƌĥ ƢŨűƌ Ŀűƣ ťƄƇƉĪ ĭĭĬ ƎſƢũƏ űƃ ƢƉĥ ƎƃĬĭ ťƃƢƘĭĬĪ ĬƢŨ ķŴƌĥ ŪũƆĭ .ŦŁŴƍƊſĬĪ ťƍſĮ ŴƤũƆĭ ŴũũƆŁĥ ŴƉŴƟ ƎƆ ĿűƖƉ ĭĬĪ ŦųƆĥ ƈƕ ƎƍƀƇƀƃŁĭ .ųƍƀŨĽ ƅſĥ ƎƆ ƢŨűƉĭ ƎƆ ƈƀŷƉĭ ķĭųſĪĥĽ ƋƟĭ ťƀƇŹ ŦĭĬ ƈƕ ŪũƇƉ ĭĬ űƃĭ .ĭĭĬ ŴƇƕ ųƊƕ ťƍƤſƭ Ļĥĭ ťƙƠƐƘĥĭ ò ťƕĿĥ ƎƉ ƈƖƆ ĭĭĬ ƎƀŨƦſ űƃ ťƀƇźƆ ĭŵŶ

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ñ ƁŨƢƉ ųŨĪ ŦƦƍſűƉ ĸŴƐƘĥ IJĬ ŧĪĬ ŴƆ ųƆŤƣĭ ħƢƟĭ ŪſƦſ ťƟŴƤŨ ŧƢũū ŦŵŶĭ ñ.ųſƦſĥ ŧűſĥ ŧĪĬ ŦƦƍſűƉ ŧƢũū ƁƆ ƢƉĥ ñ ĸŴƐƘĥ ųƊƣ ŧĪĬ ŦƦƍſűƉ ŧƢũū ƢƉĥ .ųƣűū ťƍƉĪ ųƍƀƕĿ ŴŬŨ ŦĭĬ ƢƉĪŁĥĭ ò ƦƍƀŨ ťƀƇŹ ŦĭĬ İĬĿ ĪĭĪŁĥ ťƆĭ ťƟŴƣ .IJĬŴƉĪŴƟ űƀŶĥĪ ťƕĿƦƆ ŦŵŶĭ ƎƀźƇƙƆ ťźƉ ųƊƕ ŪƐƌĭ ťƊŷƆ ƎŨŵƌĪ ŦĭĬ ơƙƌ ťƟŴƤƆ .ųƐƀƄŨ ŦĭĬ ƦſĥĪ ťƍƘĿŴƕ ƎƉ ħųſĭ ơƘĥĭ ñ ŧƢũū ƈũƟ ųŨ ƁƠŨŁĥĭ ƎŨŵƉĪ ĭĬ .ųŨ ťƠŨƦƌ [ĬƢũŶ] ĭĬ ĻĥĪ ĬƢũŷƆ ųŨųſĭ ò ƎƀƠŨƦƉ ųŨĭ ťƍƘĿŴƕ Ƣũƕ ťƤƊŶ IJűſŤŨ ò .ĬƦƇźƉ ķĭųſƦƍƀŨ ƎƀƤŷƇƉ [ŴſƢƣĭ] ƢƉĥĭ ťƍƕĭ ĭĭĬ ƎƀƤŷƇƉĪ ťƀƇŹ ŦŵŶĭ ñ .ƁƆ ĵĮĥ ĭĥ ķĭƦƌĥ ƎƀŨųſ ķĥ ťƊŷƆ ƁƆ ŴŨĬ ťƀƇźƆ ųƄũƆĭ ŦĭĬ ƎŨŵƉĪ ŧƢũū ŦĭĬ ħƢƟ .ƅƕĿĥ IJĬ ŧűſĥĭ Ʀƌĥ ťƄſĥ ƎƉ ťƀƇŹ ƁƆ ƢƉĥ ò ñ ƅƊƕ Ŧĭųƌ ƦŷƄƣĥĪ ŦƦƊƀƏĭ ťƘŁŴƣ ųŨ ñ .ťƍſĪ ƦƀŨ ŴŬƆ ƅƆ ťƌĥ ƋƇƤƉ ƁƆ ƦƀƇū [ťƆ ķĥ]ĭ [ŧƢſĿ]ŀ ťƆĭ ŧĪĬ [ŦĭĬ] [ĥ]ĵ ťƀƇŹ ƢƉĥ ñ.ųŨ ťƌĥ ƥƀūĿ ťƆĭ ƁƆ ťſŵŶ ťƆ ĶĭƦƊƉ ŦƦƊƀƏĪ ò ťƀƐƘĥĪ ťƟŴƣ ųƇƄŨ ťƇƟ ŦĭĬ ƈƙƌ .IJĬŴƄũƆ ŧűŶ[ÿƉĭ] ŦƦƊƀƏ ŸƄƣĥ ťƀƇŹ ƋƆ Ī[į]Ī ťƙƠƐƘĥ űſĽ ťƣĪŴƟ ŁűƖƆ ŦƦƇƉ ƦƇƕ ò .ųƆ ĵŤƤƉĭ ķĭųſűſĥ ƎƉ ųƙźŶ Ŀűƣĭ ƅƕĿĥ IJĬ ŧűſĥĭ Ʀƌĥ ťƄſĥ ƎƉ ťƀƇŹ ƁƆ ƢƉĥ .ƦŷƄƣĥ ƎſƢƉĥĪ ŦƦƊƀƏ IJĬ ťƄſĥĭ ƅƉĬŴŹ Ŵƍſĥĭ ñ ĸŴƐƘĥ ƎƉ ťƌĥ ųƍƉ ťƀƇŹ ƢƉĥ .ĭĬ ťƍƤſƭ ƎƉĪ ťƀũū ƑƘĭĿĪ ťƌĥ ĬƢŨĭ ñ IJƢƣĭ ĸŴƇƃĥ ųƇƄŨ ťƄƀƇƊſ ĭĬ ĿŤŶ .ųƉĬŴŹ ƎƉ ĭĥ ųƐƍū ƎƉ ƥƌĥ ŦŵŷƌĪ ĭųƌĥĪ ò IJĬŴƕĭűſ ƎƉĭ IJĬŴũſƮƟ ƎƉĭ IJĬŴƉ[įƭ] ƎƉ ĭĥ ò .ķĭųſűſĥ ƎƉ IJĬŴƀƙźŷƌ ŦŁŤƌĭ IJĬŴŨŤƆ ŧƢƠƌĪ .ťƌĥ

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ò ŦŁƢƖƊŨ ŴƤŹ ŧĪŴƇſ ŴƇƕ ťƍƉ ƈźƉĭ .ĭĭĬ ŴƟƢƕ ťƄƇƉ ĸŴƀƟĪ ĶűƟ ƎƉĪ ťƍŨĮ ťƍſŤŨĭ ò ò ťƄƇƉĪ ò ķĭųƀƍźƆŴƣĭ ťƙƍŶ ťƍŨĮ ŦĭĬ Ƣũƕ ò .ŧĿĬŴƌ ƁƍũƆ ķŴƌĥ ƢƀƖƌĪ ťſƢƉ ťŨĽĭ ĸŴƐƘĥ ŴŬŨ ŧƢſƦƕ űŶ ƎƉŁ ŦĭĬ Ʀſĥ .ŧĿŴŹĪ ųƣƢŨ ųƍƖƆ ŧƢſĪ ťƍũƌĪ ťŨĽĭ ò ƎƉŁ ųƍƖƆ ŧƢƀŹ ťƍŨĭ ťƘŤƃ ƥƍƃĭ ò ò ò .Ǝƀƌĥ ĿƦƏĭ IJĭĬ ƎƙƀƇūĪ ťƘŤƃ ŦŵŶĭ ò ķŴƌĥ Ƣƀƕĥĭ ŧĿĬŴƌ ŦĭĬ ƈƕ ŧĿĬŴƌ ƁƍũƆ .ƢƉŤƊƆ ŧĿĬŁ ťƕĿĥ ƈƕ ŴŨƦſĭ ķĭĬƦƍƣ ƎƉ ĭűƌĭ ò ò ĭĭĬ ŴũƤŶŁĥ ò ťƀƇŹ ķĭųſƦƍƀŨ ťƊƀŶĿ .ťƄƇƉ ŦŁĥĪ ĭųƌĥ Ŧŵŷƌ ŁŴŷƌ ŴƍƉĪ ķƦƇźƉ ŦĭĬ űƠƘ ťƍƉ Ŧŵŷƌ ƚƆŤƌĭ .ƎſŴŷƌ ŦŁŤƌ ƎƖŨŁ ťƆĥĭ ƎƖŨŁĪ ĭųƌĥ ťƄƀƇƊſ ųƊƣ ƎſĪ ķĭųƍƉ űŶ ƎƉŁ ŦĭĬ Ʀſĥ ñ ťƌĥ ŦĭĬ ƢƉĥ ťƌĬ .ťƌĥ ƚƇſñ ťƌĥĭ ťƌĥ Ʀŷƌ ñ ťƍƄƐƉ ƅſĥ ƎƀźƇƘ ŴŬƆ ƁƆ ťƌĥ ĵŤƕ ñ ñ .ķƦƇźƉ ŦĭĬ űƠƘ ťƍƉ ŦŵŶ ƚƇſĭ ťƊŷƆ ŦƦſĥĭ ťƍƘĿŴƕ ŪƏ ųƆ ƎſƢƉĥĭ Ŵƍƕ .ƎƍƊƤŶĥ ťƆĭ ťƊŷƆ ŦĭĬ ĿŴƕĮ ťƤƉĿ ƎƉ ŦĬĪ ŦƦƍſűƊƆ ťźƉ ŧĿŴŹ ƥſĿ ƎƉ ťƀƇŹ ŦĭĬ İĬĿ .ƢƉĥ ƎƃĬĭ ťŬƀƍŶ ťƇƠŨ ťſƢƊƆ ŧƢƟĭ IJĬŴŨƮƖƆ ťũūĪ ťũŹ ťƀƕĿ ƅƍƉ ƎƀƖŨ ñ .ƎƉűƆ ŦĬĽĪ ťŨĥĪ ĭĬ ƎƉ ĴƦƀƕƢƉ ĿŴŹ ťƕĿŁ ƎƉ ƈƖƆ ťũƀƆĽ ŦŵŶĭ ĬƢƀŶ ťƆŁĭ .ƦſŤƉŴƕĿ IJĬŴƉĪŴƟ űŬƏĭ ųƤſĿ ƎƃĿĥĭ ò ƎƉ ƥƌĥ IJųſŵŶĪ ĭųƌĥĪ ĿŤŶ ñ IJƢƣĭ ťƙƍŶ .ŧĪĬ IJĬ ťƍƉĪ ųƍƀƕĿ ŴŬŨ ƢƉŤƌĪ IJƢƣĭ ŦŁŴƙƍŶ ƎƉ ťũƀƆĽ ƁƤźƉ ťƤƉĿ ƎƉ ŦĬĪ .ťƕĿŁ ƎƉ ƈƖƆ ƎƟƦƉ ťƀƇŬŨ ťƍƉŴſ ŦĬĭ ťƌƢŶĥ ťƕĿƦŨ ĵŴƖƌ ĵĮŤƌĪ ťƀƇŹ ŦĭĬ ƅƘĬ .ťƕĿŁ ƎƉ ƈƖƆ ťũƀƆĽ ŦŵŶĭ ĬƢƀŶ ťƆŁĭ IJƦſĥ ťƀƍƣĭ ƁƆ Ʀƀƍƣ ťƍƤƉĪ ƢƉŤƌĪ IJƢƣĭ

15. The Sleepers of Ephesus

ñ ŦŁĥ űƕ ķŴƌĥ ŴƟŴũƣĪ ħĭŁ ŦĭĬ űƠƘĭ ò ŦƦƍſűƉĭ ťƃƮƃ ĿŴƖƐƌĪ Ƣƀū ŦĭĬ ħĬƢƐƉ .ťƍƀƕĿ ķųŨ ĸŴƐƘĥ ŴŬƆ ĵŴƖƌ ĴŴƘųƌĭ ųƌƢƕŴƏ ƈƕ ĸŴƐƘĥ ƎƉ ťƄƇƉ ŦĭĬ ơƙƌ ò ĭĭĬ ŴũƤŶŁĥĭ .ķĭųſƦƍƀŨ ťƊƀŶƭ ťƀƇŹ ò ťƀƐƀƘĥĪ ťƃƢƃ ķĬ ƎƉ ľĭƢƖƌ ľŴƙƌ .Ǝƌĭűƌĭ ťźƀƆ ťƄƇƉ ŦŁŤƌ ťƆűƕ ŧĿŴŹĪ ųƣƢŨ ťƘŤƃĪ ŦŁƢƖƉ ƎƉŁ ŦĭĬ Ʀſĥ ñ ò ĭĭĬ ŴũƤŶŁĥĭ .ķŴƤŹƦƌ ųŨĪ ťƊƀŶƭ ťƀƇŹ ñ ƎƉ ķĭųƊƕ ĭĭĬ ŴƇƠƣ ò ķĭųſųŨĥĪ ťƙƐƃ ĭĬ .ŧĿųŨŴƤƆĭ ťūƢŹŴƠƆĭ ķĭųƆ Ŧĭųƌ ĭĬĪ ò ò ŦƦŷƌ ťƀƤſƭ ťƆĭ ťƀũū ķĭųƊƕ ŴƇƠƣ ťƆ ò ò ƥƀũƆĪ ťƍſĥ ĨƢźƟƦƉ ťƆĪ .ťũŹ ŦƦŷƌ ò ò ťƄƇƉĪ ñ ƎƉ ķĭųƊƕ ĭĭĬ ŴƇƠƣ ťƙƍŶ ťƖũŹ ĭĬ ñ ñ ťƍſĥĪ .ųƆ ĭĬ ťūƢŹŴƟ ťƖũŹ ĭĬ ƎƉ ƈƠƣĪ ƎƉŁ ĭĭĬ ĭƦŨĭ ŦŁƢƖƊƆ ŴƇƕĭ ĭĭĬ ŴƠƇƏ ŧĿŴźƆ .ĭƢƉĥ ƎƃĬĭ ťŬƀƍŶ ťƇƠŨ ťſƢƊƆ ĭƢƟĭ IJĬŴŨƮƖƆ ťũūĪ ťũŹ ťƀƕĿ ƅƍƉ ŴƖũŨ ñ .ƎƉűƆ ŦĬĽĪ ťŨĥĪ ĭĬ ƎƉ ĴƦƀƕƢƉ ƢŹ ťƊƀŶƭ ŧƮƉĥĪ ŦŁŴƍƊſųƆ ťſƢƉ ŦĭĬ ŦŵŶ .ķĭųƀƍƕƭŴƘĪ ťũŹ ŧƢūĥ ĵƦƌĪ ŦŁĥĭ ťƀƊƤŨ ƈƖƆ Ǝƀƌĥ ơƏĥĭ ķĭĬƦŶĭƭ ƈƠƣ ò ñ ŦĭųƌĪ ŧƢƀƖƆ ųƠũƣĭ .ķĭųƀƉĪĬ Ƣźƌ ŦĭĬ ĵŤƤƉĭ ĸŴƐƘŤƆ ƈƕĭ ťƄƇƉ ŦĭĬ ƅƘĬ ò ķŴƌĥ ťƄſĥĪ .ťƌűƟŴƘ ƈƕ ĭĪƢƉĪ ťƀƇŹ ŦŁƢƖƊŨ ƎƀƤŹ ŧĿŴŹ ŀƢŨ ŦĬĪ ųƆ ƎſƢƉĥĭ Ŵƍƕ ñ .ķŴƌĥ ƦƀƊƌ ųŨĪ ťƌĭƢŹ ťƄƇƉ ŦĭĬ ŪƤŶŁĥĭ ò ò ķĭĬŁŴƍƉĭŤƆ ťƍƉĭĥ ĭŁĥĭ ħĭŁ ŦĭĬ űƠƘĭ ò ñ.ųƉŴƘ ƈƕ ŴƊƏĭ ŦŁŴƍƉĭŤŨ ťƘŤƃ ŴƙƇūĭ ò ò ťƍƣƭ ƁƍŨ ťźƐƘŴƏ ƎſƭŁ ƎƉŁ ŦĭĬ Ʀſĥ .ķŴƌĥ Ƌŷƍƌ ťſƢƉ űſƦƕĪ ĭĭĬ ŴũƤŶŁĥĭ ò ĭűũƕĭ ķĭųſĪĥĽ ŴƊƏĭ ŧƢŨĥ ƎƉ ťŶŴƆ ò ò .ŧĿĬŴƌ ƁƍŨĪ ķĭųſųƊƤƆ ķĭųŨ ĭĭĬ ŴŨƦƃĭ .ťƌĥ

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15. The Sleepers of Ephesus

ò ƢƄƣŤŨ ķŴƌĥ ĺĿĮĭ .ŦŁŴƄƇƉ ƦƀŨ ťƀŶ ò ŧĪŴƇſ ò ĸŴƐƘĥ ƎƉĪ ťƍƣƭ ƁƍŨ ƈƕ ò .ťƕŴƊƣ ĶűƟ ŴƇƇƊƊƆ ƁƆ Ʀſĥ ŧƢƉŤƉ ò ťŷŨŴƣ ĭƢƉĮĭ ťƇƖƘ ò ƁƆ ĭŁĭĽ ťƌŴƍūĪ IJĬŴƍŨ .ťƌƢŶĥ ŧĿŁŤƆ ĬĿŁĥ ƎƉ ơƙƌ ťƄƇƉ ĸŴƀƟĪ ò ųƍźƆŴƤŨĪ ŦƦƍſűƉĭ ťƃƮƃ ĿŴƖƐƌĪ ñ .ťŨĿ ťƕĭĮ ųŨ ŦĭĬ ƁƉĿĥĭ ĸŴƐƘŤƆ ƈƕ ƑƀƊŹĿŤƆĭ Ļĥ ķŴƇƘĥĭ ĸĭŵƆ ŧĪŤƕ űũƕĭ .ųźƍƆŴƤŨĪ ŦŁĭƮƊƆ ŧƢƠƏ ħƦƃĭ ò ò ŦųƆĥ ĶűƟ ťƊƐŨ ƋƀƐƌĭ ŦŁŤƌ ƥƍƇƃĪ ò ò .ŧĪŴƇſ Ļĥ ŧƮũƣĭ ťũƏ ťƍƣƭ ƥƍƃ ò ò ò ťſűſĥ űũƕ ťƣƮŶ ťƊƆƞƆ ťƊƐŨ ĭĭĬ ŴƊƏĭ ò ò ƎƉŁ ŦĭĬ Ʀſĥĭ .ťƍƣƭ ƁƍŨ ťƊƀŶƭ ťƀƇŹ ķĭųſƮũŶ ƅſĥ ĭűũƕƦƣĥ ťƆĭ ťƌűƟŴƘ ŴźƣĪ ñ .ŦŵūĭĿ ĭĬ ƎƉ ĺŴƤſĪ ĬƢſűŨ ŴƀƤŹŁĥ ŴƇƕĭ ò ťƊƐŨĪ ò ťƙƍŹ ŦŤƊŹ ťŷſĿ ķĭųŨ ơƐƌ ťƆĪ .ķŴƌĥ ŴūƢźƟ ťƄƇƉ ĶűƟĭ ķĭųſƮũŶ ĭŵŶ ò ťƃĿĬ Ʀſĥ ŦĬĪ ƅƌűƟŴƘ ƈƕ ĭĪƢƉĪ ťƀƇŹ ò ťƊƀƉŁ ƈƕ ŦŵūĭĿ ƥũƆĭ ťƄƇƉ ŦĭĬ ƗƊƣ ò ķĭƦƀƌĪ ťƄƇƉ űƠƘĭ .ķŴƌĥ Ŧŵŷƌĭ ťƀƇŹ ò ò ťƍƕ Ŵū ƎƉ ŧƮƉĥ ŴƙźŶĭ ťŨĥĪ ĭĭĬ ŴŹĬĿ .ķŴƌĥ ŴƇƕĥ ťƄƇƉ ƦƉĪŴƟ ťŨĬĿŴƐŨĭ ò ĭĭĬ ƎſƢſĬŁĪ ķĭųƀƉŴƍƠƆ ťƄƇƉ ŦĭĬ ŦŵŶ ñ .ŦĭĬ ƢƉĥ űƃ ķĭųƊƕ ƈƇƉ ťƆĪŴƤŨĭ ò ƁƆ ĭƢƉĥ ƁƌűƟŴƘ ķĭŁƢũƕ ťƍƉ ƈźƉ ťƀƇŹ ñ .ťƌĥ űũƕ ķŴƄƆ ťƍƣƭ ƎƉĭ ŴŷŨĪ ĭŁ ŴŨĭƢƟ IJĬĭƮũŶ ťƖũƣĭ ťƃƢƘĭĬĪ ĬƢŨ ųƉŴƘ ŦĭĬ įƦƘ ò ò .ťſűſĥ űũƕ ťƣƮŶ ťƊƆƞƆ ƎƍſűŬƏ ťƆ ñ ƎƆ ĿűƖƉ ĭĬĭ ťƀƊƣĪ ĭĬ ťſƢƉ ƎƆ Ʀſĥ .ƎũƆ ŁŴƀƃĪ ƎƍŶ ƎƀŨƢƠƉ ųƆĭ ƎƍſűŬƏ ųƆĭ ƑƀƊŹĿĥ Ƌƕ ķŴƇƘĥĭ ĸĭĮ ťƄƇƉ Ʀſĥ ƅƆ .ťƣĪŴƟĪ ťŶĭĿĭ ŧƢŨĭ ťŨĥ ťƄƇƉ Ʀſĥ ƎƆĭ ò ķŴƌĥ ĭűŬƌ ťƟŴũƤŨĭ ťƄƇƉ ŦĭĬ űƠƘ

15. The Sleepers of Ephesus

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15. The Sleepers of Ephesus The famous story of the seven (or eight) young men of Ephesus who took refuge in a cave during the persecution of Decius (249-51), fell asleep and woke up in the reign of Theodosius II (408-50), is attested in several different Syriac sources, the earliest of which is Jacob’s mimro. No doubt the earliest form of the legend was in Greek, and it must have originated in Ephesus around the middle of the fifth century: by the end of that century it seems that pilgrims were already visiting the cave on Panayir Dag outside Ephesus (the ruins of the cave church can still be visited today). Like many legends which caught the public imagination different versions of it quickly sprang up as it spread west in Latin (translated by Gregory of Tours with the help of a Syrian named John), and east in Syriac. The presence of a version of the story in the Qur’an (Sura 18) is further testimony to its popularity. Jacob’s account is closer to the prose narrative incorporated into the Zuqnin Chronicle than to the (related) form in the Ecclesiastical History attributed to Zacharias Rhetor. The text is taken from I. Guidi’s edition of Vatican Syriac 115, ff.79r-82v, of the seventh or eighth century, in his Testi orientali inediti sopra i sette dormienti di Efeso (Reale Accademia dei Lincei, Anno CCLXXXII, 1884-85), pp.18-23. Guidi also published (pp.23-29) a later recension, somewhat expanded, which he found in a much later manuscript, Vatican Syr. 217; this is not reproduced here, but the main differences are recorded in the notes to the English translation of Vatican Syr. 115 in the Festschrift for M. Lattke (forthcoming). Two further manuscripts preserve the mimro, Jerusalem, St Mark’s Monastery 156, and Mardin Orth. 139.

5

ñ ųƕĿŁ ŸſƦƘĪ ŦųƆĥ ƢŨ ųƆ ŧƢƟűƆ ò .ŧĿĬŴƌ ƁƍŨĪ ŧƢƘŴƣ ƢƉĮĥ ƅƕĿŁ ƁƆ įƦƘ ųƆ ťũū ŧƮƉĥ ųƍƕ Ŵū ƎƉĪ ťũŹ ťƀƕĿ .ķĭĭųƌ ųƊƕĪ ťƉĭĿĪ ŧƢſűŨ ķŴƌĥ ƥƍƃĭ ò ťƌŵſĮ ò ƎƉĪ ŧƢƃĥ ƅſƢŨ ųƆ ťũū ťźŶ

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14. The Baptism of Constantine

ƎƍſƞƘŁĥĪ ƈƃĪ ŧĪŴũƖƆ ƎƍƀƕƢƉ ųŨ ò ťƍŶƞƌ ťƇƉ ťſĬĮ ťƌųƃ ŦŁŤƌĪ IJƢƉ ĪŴƠƘ .ŦƦƀŨ ťƌųƆ ųƆ ŀűƠƌĭ ťŶĭƢƆ ŧƢƠƌĭ ò ƎƀƊƇƕ ŁƢƉ ŦŁĭųƆŤƆ ŧƢƊƖƉ Ŧĭųƌĭ ò .ķƦŨŴŶ ƈƃ ƎƀƐŶƦƉ ųŨĪ ťƇƄſĬ Ŧĭųƌĭ .ƁƍƀƐŨĪ ƅſĥ ťƉĿĪ ŦƦƍƀƄƣ ťſƢƣ ĭĬ ųŨĭ ŦŁŴũƀŹ ťƇƉ ťƀƕĿ ŦŁĥĭ ťƄƇƉ ŦĭĬ űƠƘ .ťƣĪŴƟ ŸŨűƉ ųŨ ŦĭĬ ƎƟŁĥĭ ŦƦƀũƆ ųƣűƟĭ ò ĸŴƍƀźƍźƏŴƠŨ ŦƦƍſűƉĭ ťƃƮƃ ĭĭĬ ĭĮĭĿ .ŦĽƢƠƇƃĥĪ ŦŁŴƀƖŹ ƎƉ ťſƢƉ ųƟƢƘĪ ò ò ťƍƊſųƉ ťƄƇƊƆ ųƆ IJĭĬ IJƭűƣĭ ŦŁƮūĥ ƁŨƦƃ .ĭĭĬ ƎſƢƉĥ űƃ ƎƀƆĬ ŦĬ ƅſĥĪ ƎſųŨ ŦĭĬ ŪſƦƃĪ ƁƀƕŴŹĪ ťƄƤŶ ƅƍƉ ĻĪĿĪ ťũźƆ ťŷŨŴƣ .ŦƦſĪŴƊƖƉĪ ťŷƀũƣ ŧĿĬŴƌ ƅƆ IJŴŶŁĥĭ ƅƕűƉ ƁƃĪĭ ƅŨƢū ƁƃĪĪ ťŷƀƤƉ ĭĬ ƅſƢŨ ò ŧĪŤƣĪ ò ò ťŷŨĪĪ ò .ťƙƍŹ ŦŤƊŹ ŦŁĭŤƊŹ ƎƉ ĬƦƀƕƢƉ ŴŬŨ ŧƢƉĥ ĴűũƕĪ ťŷƀƤƉ ĭĬ ƅſƢŨ .ŦƦſųƆĥ ĬŁŴƄƇƉ ƦƀŨ ŦŁƢſ ƦſĭĬĭ ĴŁŴƄƇƉ Ƌƕĭ ƅƊƕ Ŧĭųƌ ťſƢƉ ťŷƀƤƉ ò .ƅſƭŴƠƏ ƈƕĭ ƅƀũŨűƇƖŨ ƈƕ ťƇƀŶĪ ŦĭĬŁĭ ťƄƤŶ ĻĭĪĿŁĭ ŧĿĬŴƌ ŪƀƆƞŨ ųŨ įƞƌŁŁ .ťƕĿĥ Ŵū ƎƉ ŦŁĭƢƃƦƘĪ ŦŁŴƀƖŹ Ļĥ ò ƈƃ ƅƆ ƎƀŨƦƤƌ ƎƀƌƭĪŴƕ ƈƃĭ ŦŁŴƃĮ .IJĬŴƊŶƮƆ ťŷŨŴƣ ųƍƀŨĽ ƅſĥ ƅŨ ťŨĽ ťſƢƉĪ ò ĸŴƍƀźƍźƏŴƟ ŦƦũſƦƄƆ Ǝƀƌĥ ƈũƟ .ťŷŨŴƣ ƢƉĮĭ įƞƘŁĥĭ IJűŶĭ Ǝƀƌĥ ŧƢƟĭ ò ŦĭĬ ƋƏĭ ťƍźƏ Ƌƕ ŧĿĥĪ ĪŴŶŤƌĪ IJĬŴƘĥ ò .ŦŁűƕ ƎƉ ơƙƌ ĻŴŷƐƌ ƑƀƏƭųƆĭ ñ IJƢƣ ƎſűſĬ ƎƉ ŦĬĭ ŦŁŴźƀƆŁŤŨ įƞƌ .ƎƤƍƃ ųƇƄƆ ťƊŶƭĪ ŧĿŴƣ ŦĭĬŁ ĬŁŴƆĽ

14. The Baptism of Constantine

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ò ñ ŦƦƍſűƉ ųƇƄŨ ŧűũƕ ƥſĿ űƠƘ ƎƀƆĬ ĿƦŨ ò .ťƍſĪ Ŧŵŷƌĭ ťƐƀƟ ŦƦƀƌĭ ŦŁŤƌ ƥƍƇƃĪ ŦƦſƢũƃ Ƌƕ ťūĿ ťƀƍƟĭ ťƉƢƃĪ ŦƦƤũƣ ñ ťŷƤƉĪ ŧƢŹĥŁĭ ťźƙƌĭ ŦƦƘĮĭ .ťƠƆĪ ħųſĪ ò ñ űƠƘĪ ťƊƃĥ ķĭųƇƃ ĭŁĥ ŧűũƕ ƥſĿ ĭĬ ò ĭĭĬ ŴũƀŹŁĥĭ .ťƇƀŶĪ ťƍſĪ ķĭŵŷƌĪ ťƤƍƃ ò ò ƦƕƞƉ ķŴƌĥ ŴſƦſĥĭ ŧűũƕ ťƤƍƃ ƥſĿ űƠƘ ò .ťŨĿ ŦŵūĭƢŨ ťſűƇƄƆĭ ťƣƮŷƆ ķĭųƆ ŦƦſƢũƃ Ƌƕ ťźƙƌĭ ťƐƀƟ ķĭųƆ ĿűŶĥ ñ ťŷƤƉĭ ŦƦƘĮĭ .Ʀſĥŵſŵƕ ťƠƆĪ ħųſĪ ò ĭŵŶ ñ ò ķĭųſųƆŤƆ ƎƀƖƟ ŴſƢƣĭ ťſűƇƃ .ťƌűƠſ ƎƉ ķŴƌĥ ķŴƟƢƙƌĭ ķĭųƆ ķĭŁŤƌ ĶĪĪ ƦſĥƢſƢƉ ƎƆ ŧĪƢƐƉ ŦĬĪ ŦŁŵŶ ŧĪĬ .ŦƦƀŨųƇƣĪ ťƌűƠſ ƎƉ ĭƞƘĭ ƎƆ ĭŁ ò ƎƍŷƇƘ ĭĬ ķŴƄƆ ƎƀƉŴſ ķĭųƇƃĭ ƎƌűŬƏ ĭĬ ķŴƄƆ .ťƌűƠſ ƎƉ ƎƆ ķĭƞƘŁĪ ťƌűƕ ŦĬ ò ò ķŴƄſųƆŤƆ ķŴƄƇƟ ŴƊſĿĥ ŧűũƕ ƥſĿ ƢƉĥ ò .ķŴƄƇſĪ ťƇƠŨ ƎƀƖƊƣ ťƆ ĭĥ ƎƀƄƀƉĪ Ƣũƃ ò ŦƦƀŨųƇƣ ŁĭĬ ò ƦźƆƦƣĥĭ ŧűũƕ ƥſĿò űƠƘ .ťſűƇƃĪĭ ťƣƮŶ ķĬĪ ķĭųƀƉĪųŨ ťƣƮŶ ƎƉ ŦƦƇƀŶĪ ŧĿŴƌ ŁĭĬ ƦƊƠƌŁĥ ñ ŦƞſĿŁ ťƍſűƆ ƥƍƇƃ ĭŵŶĭ .ķĭųƆ ŦĭĬ ľĪĮĪ ò ñ ŧűũƕ ƥſĿ ĭĬĪ ĬŵūĭĿĭ ĬƦƊŶ ŁĭĬ ƦŷƀƌŁĥ .ųƍƉ ĿŵūŁĥĪ ťſŤƘ ťƍſűŨ ťſƢƊƆ ƁƕĿĭ ñ ųŨĪ ŦƦƀŨ ƈźƉ ťƄƇƉ ųƆ ŸƇƣ ŦĭĬ űŬƏ ñ ĻĥĪ .űƟĭĥ ŧĿŴƍŨ ųŨ ƦſĭĬ űŬƏĪ ŦƦƀŨ ĭĬ ò ŧĪŤƤƆ ò ò ťŷŨĪ ò ťƙƍŹ ŦŤƊŹ ƦſĭĬ ħƢƠƉ ųŨ ò ò .ŦƦƕűƀŨ ťƆĪ ŧƮƃƦƘ ťƊƆƞƆ ťƊƐŨ ƦƊƏĭ ťƍƊſųƉ ťƄƇƊƆ ťũŹ ŧűũƕ ųƆ ŦĭĬ ƁƍƘ ťƇƃĪ ŦųƆŤƆ ƎƌŵūĿĥ ųŨĪ ŦƦƀŨ ťƌųŨ ò .Ǝƀƌűƕ ƈƄŨ ųƆ ŸũƤƌĪ ƎƆ ťƆĭñ ųŨ ò .ƎƀƉŴſ ķĭųƇƃ ųƆ ŀűƠƌĭ ųƊƤƆ ĪŴŬƐƌĭ ƅƏ ťƆĪ ťƆŴƕĭ ťŨĿ ťƖƣĭĿ ƦƀŬƏĪ ťƄſĥ

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14. The Baptism of Constantine

.ķĭűƟĥŁĪ ťƉűƕ ƁƉŴƙƆ ŦŁƮũƀƏ ħƢƟĥ ťƆĪ ñ IJĿƦŨ ƎſŁĥĪ ŧƭűƆ ŧűƐŶ ķŴƄƆ ťƌĥ űũƕĭ ñ .ķŴƃŁŴſűƇƄŨ ųŨ ƎƀŶŵũƉĭ ƎƀƆųƉ ĭĭĬĪ ñ ťƣĬ ŦŁŤƌ ųƆ ķĭƦŷƇƘĪ ťƍźƏ ĭĬ .ŦƦƀŨųƇƣĪ ťƌűƠſ ƎƉ ķŴƄſƞƙƌĭ ķĭųƀƍƀƕƮŨ ĭĭĬ ŴũƤŶŁĥ ķŴƌĬ ƎſűſĬ .ƎƍƀźƇƘ Ƣũƃ ŦŁŴƖƀƌƞŨ ŦƦƇƉ ƢƉŤƌĪ ñ ƎƍſűƊƕĪ ťƃĿĬ ƢƉŤƌ ŦƦſĪŴƊƖƊŨ ųŨ .ŧƭŴƃĮ űſĽ ƎƆ ƎƍƀƄƘĬ ƎƍźƇƘĪ ťƉĭ ò ñ ò ŧűũƕ ƥſĿ ĭĬĪ ųƊƕò ŴƇƇƉĭ ķĭųƀƉŴƘ ŴŶƦƘ ñ .Ʀƌĥ űƠƘ ķĥ ƎƀƇƉ ƗƊƣĪ ųƆ ƎſƢƉĥ űƃ ĺŴƤſ ťƆĥ ŦųƆĥ ƦƀƆĪ Ǝƍƀƕűſ ƎƍŶ .ĭĬ ķĥ ťƆĥ ťƍƀƏŤƉ ťƆĭ ťƟĭƢƘ ťƆĭ ŦƦſĪŴƊƖƉĪ ťƊƣĭĿ ŪƐƌĪ IJƢƉ ƎƍƀƖŨ .ťŷƀƤƉ ťſƢƉĪ ŧƢƀŹ ŴŬŨ ŧƮƉŤŨ ťƍƉƦƌĭ ťƠƉŴƕĭ ťƉĭĿĪ ŦųƆĥ ĭĬĪ ƎƍƀƍƊſųƉĭ ò ľƢƘ ųƍƘĪĪ ťƉűŨĭ .ŦŁŴƀƖŹ ƎƉ ťƤƍƀƍŨ ųƤſĿ űƀƌĥĭ ĬƦƙƏ ƢźƘĥĭ ŧűũƕ ŦĭĬ ƗƊƣ ñ Œ ò ƈƕĭ ťƣƮŶ ƈƕ ťũƀƌ ľƢŶĭ .ťſűƇƃ ñ ķŴƄƆ ťƠƙƏ ťƆ ťƄƇƊŨ ķŴƖŹŁĪ ķĭƦƀƖŨĪ IJĬ ñ .ķĭƦƌĥ ƎƀŨĽ ŦĬ ƎƉŴſ ķŴƖŹŁĪ ƁŨ Ļĥ ťƣĬĪ ñ ťũƇƄƆ ñ ťƆ ò ŧűũƕ ƢƉĥ ťƣĪŴƟ ťƌĥ ťƉĿ ñ ťƆ ŦƦƀƍūƮƉ ŧƮſŵŷƆĭ .ťƌĥ ħųſ ò ò ķŴƄƀƇƉ ŦƦŨűƃ ƈƕ ƁƆ ŁĿĿƦƣĥ .ťƄƇƊƆĪ ƅſĥ ƁŨ ķĭűŹĽŁĪ ķĭƦƌĥ ƎſƞƉ ťƆ Ļĥ ñ ťƆ ķŴƖƍŹĽŁ ťƆ ƈƀũũƆ ķŴƄƘĬŁĪ ťƌĥ ơũƣ ò ťŷŨĪ ò .ŧűƀƕĪ ƅſĥ ŦŤƊŹ ķĭƦƌĥ ƎƀŨƢƠƉ ťƆĭ ò ķĭƦƌĥ ƎƀƉƞƟ ťƆ ťƕĭűƀŨĭ ŧƭŴƃŵŨĭ ò .ĵųƆĭ ťƄƉ ŧĪŤƤƆ ŦƦƇƕ ķĭƦƌĥ ƎƀƍŨ ťƆĭ ò ñ ťƌĥ ĺűſñ ķŴƃƦƖƌƞƆĭ ķŴƃŁŴŷſƢƐƆ ųƆ ò ñ ťƌĥ ƑƙƉĭ .ķŴƃŁŴũƆĪ ŦŁŴƇūűŨ ųŨ ñ ƈƀƄƉ ŧĿŴƌ ò ķŴƄƀƉĪĬ ĵŴƃĥŁĪ ťƕűſ .ķŴƄſƞƙƌĭ ŦŁŤƌĪ ķŴƄŨĿ ťƍźƐƆ ĭƢƟ

14. The Baptism of Constantine

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ñ ŦŁŴƍźƆŴƣ ƦŨųſ ĭĬ ƅƆ ťƄƇƉ ƢƉĥ ñ ťƊƇƃ .ƅƍƀŨĽ ƅſĥ ƈŬƖŨ IJųſĿŴƖƏ ƦƀŨĽĪ ò ò ŦŁŴƄƇƉ ƦƀŨĪ Ŧŵū ƦƀŨ įƦƘ ŧűũƕ ƥſĿ ƋƟ ò .ƎſųſűƇƀƆĭ ŦƦſĭƮƤƆ ŦĭĬ ħųſĭ ŭƇƘĭ ƎƀźƇƘ ƎƉ ŦƦſĭƮƣĭ ŧƮũƣ ĭĭĬ ŴƠƙƌ .ťƇŨŴŶ ƎƉ ķĭųƆ ŴſƞƘŁĥĪ ťŨĿ ŦĭűŷŨ ò ò ƎƃƮũƉ ŧűũƕ ƥſƢƆĭ ĸŴƍƀźƍźƏŴƠƆ ųƆ IJĭĬ ò IJƞƘĪ ŦųƆĥ ƢũƆ IJĭĬ ò ò .ƎſųƀƍŨ ƎŷũƤƉĭ ŦŁűŶ ťƍƊſųƉ ťƄƇƊƆ űŬƏĭ ŧűũƕ ŦĭĬ ħƢƟ .ťƣƮŶ ƎƉ ŦƦƊƠƌ űũƖƌĪ ųƆ ŦĭĬ ƑƀƙƉĭ ñ ťƄſƢŨ ťŨĥ ƅƍƀŨĽ ĿŴƖƏ ťƄƇƉ ƢƉĥ ñ .ťƍƀƇƃ ťƆĪ ťƣƮŶ ķĬ ķĭűŨŤƌĪ ťƆĭĪ ñ ƎƀźƇƘ ƎƉ ŧűũƕ ŦĭĬ Ʀŷƌ ƋƀŷƆĭ Ķŵū ò ƈƃ ƎƉ ŧƭŤŶĪ ŧĪŴū ųƆ ťƙƀƠƌĭ .Ǝƀũū ťƍƊſųƉ ŧűũƕ ŦĭĬ ƢƠſƦƉ ťƄƇƉ ŁŴƉűŨ .ųƊŶĿ ƁŬƏĥĪ ťƍźƆŴƣ ƈƠƣ ŦųƆĥ ƎƉĪ ŧƭŤŶ IJĬŴƃƢƃĭ ŧűũƕ ħƦſĭ ťƊſŤŨ ƦƍƟŁ ñ IJĬŴƇƕ ťƄƀƐƌĭ .ŦŁŴŷƀƇƣĪ ŦŁŴũƀŹ IJĬ ò ťſűƇƃ ķĬ IJĬŴƉĪŴƟ ķŴƇƖƌĪ ŧűũƕ ŦĭĬ űƠƘ .ƦſĥƢſƢƉ ķŴƌĥ ƦƀƊƌĭ ťƣƮŶ Ļĥĭ ñ ŦĭĬ ƢƉĥ űƃ ķĭųƊƕ ƈƇƉĭ ųƉŴƘ ŦĭĬ įƦƘ .ķŴƌĥ ƦƀƊƌĪ ƋƇŶƦƉ űƃ ŦƦŨĿ ŦƦƊŷŨ ĭĬ ŦųƆĥ Ļĥ ĭĬ ťƄƇƉ ĺŴƤſĪ ķĭƦƌĥ Ǝƀƕűſ ťƆ ñ ťƆĭ .ųƊƕ ťƌƢŶĥ ŧƢƉ ŦĭųƌĪ ŦĭĬ ơũƣ ķŴƖŹŁĪ ķĭƦƀŨĽ ŦƦƇƕ ŧűſĥĭ ťƍƊƇźƉ ò .ŧĪŴƇſ ƈƕ ťƕĭĮ ķŴƉĿŁĭ ķĿŁĥĪ ťƤƌĥ ò ťƇƀŶ ŧƢƖƏ ŦƦſĪŴƊƖƉĪ ķĭƦƌĥ Ǝƀƕűſ ťƆ .ťŨĿ ťƕĭŵŨ ķĭűƣĥŁĪ ķĭƦƀƖŨ ŧƮũƣĪ ťƉűƆĪ ťũſĬĿ ŦŁŴƉ ķŴƄƀƇƕ ŦƦſĥ ťƉŴſ ťƌųŨ ñ ťƊƃĥ ųƆ ķŴƃŁŴŶƢƉĪ ťƍſĪ Ŀŵūĭ .ťſŴƣĪ ò ķŴƄƀƉĪųŨ ŧĿŴƌ ƚƀƏĥ ťƉŴſ ťƌųŨ ò ŦƦſĥ ƎƏŴŶ ťƆĪĭ .ķŴƄſƮŬƘ ƈƕ ŧűƍƣ ñ ťſƢƉ ĭĬ ƁŶ ƦſŤƤſűƟ ųŨ ƦƀƊſĪ ĭĬ

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14. The Baptism of Constantine

.ƎƉŴſĪ ťƌĬ ťƉŴƀƆ ŦŵŶĥĪ ƦſĭƦƣĥĪ ƁŨŴŹĭ ò ƥſĿ ƢƉĥ ĸŴƍƀźƍźƏŴƟ ťƍƊſųƉ ťƄƇƊƆ ťƌųƃ .ŦŁűŶ ƦſĭĬĭ ƦƀƃĪŁĥ Ļĥ ƦƀŷƏĪ ťƣĬ ŦųƆĥ ƢŨĪ ťƉĪĭ ŧƢŬƘ ƅƆ ĵŁĥ ŦŁ ò ò IJĬĭƦſĥĪ ĶĪĥĪ IJĬĭűƇſĪ ťƟŴũƣ Ļĥ ťƀŶ ò ƥſĿ ƈƕ ò ƎƀƣĪŴƟ ŀĭűƠƆ ųƊƕ ťƄƇƉĭ ťƌųƃ ŦųƆĥ ƢŨĪ ťƉĪĭ ŧƢŬƘĪ ŦĮĥƮŨ ŴƘŁŴƣ ťƉĪĭ ŧƢŬƘ IJƦƣĥĭ ƈƃĥĭ ťƄƇƉ ŦĭĬ űƊƕ ò Ƌƕ ťƉĭĿ ŁŴƄƇƊŨ ŦŁƢſ ŦĭĬĭ .ťƤſűƟ ťŷƀƤƉ Ĭűũƕ ŧƢŬƙŨ ťƊƀƇŶ ťƤƙƍŨ ťƊƀƇŶ .ŦŁŴƠſĪĮĪ ŧƮƘŴƣ ķĭųƇƃ ųŨ ŦĭĬ ƅƐƌĭ ťŨĿ ťŷŨŴƤŨ ŦŁűƕ Ŵū ƎƉ ťƄƇƉ ŦĭĬ ơƙƌ .ťŨĿ ŦŴſĮĭ ŦŁĭƢũƍū ųƆ ťƙƀƠƌĭ ťƄſƢŨ ťŨĥ ťƀƕĿ ųƊƕĭ ťƄƇƉ ŦĭĬ ŪƃĿ ñ ƎƀźƇƘ ƦƀũƆ ķĭųŶĿĭĥ ĭĽĿŁĭ .ŦŁŴƄƇƉĪ ĭĬ ò ò ƎƀƊƕĿĪ ťƤƍƃĭ ťŷŨŴƣĪ ƁƇƠŨ ƎſűŶĪ ŧƮƀƕ .ŦŁŴƀƖŹ ƎƉ ťƄƇƊƆ ƁƍƘĥĪ ťŷƀƤƉ ťſƢƊƆ ò ñ ŧűũƕ ƥſĿ ĭĬĭ ťƀƕĿĭ ťƄƇƉ ƎƀźƇƙƆ ŴźƉ ò .ťƄƇƉ ƅƇƊƆ ŦƦſĪĭŁ ƈƃ ĭĭĬ ƎſĪŴƉ űƃ ò ñ ųƆ ŦĭĬ ƅƊƏĥĭ ŧűũƕ ƥſĿ ĭųƆ ťƄƇƉ ŦĭĬ űƠƘ ò .ŧĿĭƦƘ ƈƕ ťƌųƃ ƥſĿ űſĽ ųƍƀƊſ ƈƕ ò ťƄƇƉĪ ųƍƉ IJĭĬ ķƮƉĥƦƉ ƎƀƆĬ ŦĬ ƅſĥĭ ò ò .ŦŁŴƍƊſĬĪ ťƍŶƞƌ ťƇƉ ŧűũƕ ƥſĿ űſĽ ŴƄƇƊŨ ƁƍſĿŁ ƅſƦſĥ ĭĬ Ʀƌĥ ƈƖƆĭ ƎƉŴſ .ƁƆ ƦƀƆ ťƌƢŶĥ ƅƍƉ ƢũƆĭ ŧƢũŶĭ ťŶĥ ñ ťŨŴŶ ĺĭƢƘĥĪ ťƌĥ ŦƞƉ Ƣƀū ťƆ ƁƊƕ ŁűũƕĪ ĭĬ ò ťƀŶ ò ƁƆ ŴƍƃƦƣĥ ƅſűſĥ ò ƈƕ ŦĬĪ .ŦŁűŶ ò ƅƕƢƘĥ ťƍƉĭ ťƀŶĪ ťŶĿĭŤƆ ƁƌƦſĪĬ Ʀƌĥ .ŦŁŴƄƇƉ ƦƀŨ ƁƆ ĭĬ Ʀƌĥ ŪƀƤŶ ťŨĥ ƦƃĭűŨ ñ ťŷƀƤƉ ťſƢƉ ŧűũƕ ƢƉĥ ñ ƅŨ ťŨĽĪ ĭĬ .ųƍƀŨĽ ƅſĥ ƅŨ Ƣſűƌĭ ƅƊƕ Ŧĭųƌ ťƀƣŴũŷŨ ƦſĥĪ ŧƮũƣ ƎƀƆĬĪ IJƢƉ ĭĬ ľĪĮñ .ťƀƍŶĭĿ ŦĮĭĿ ťƌųŨ ƎƉŴſ ķĭűŷƌ

14. The Baptism of Constantine

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ñ ò ťƆŴƕ ò ŧűƇſĪ ŦŁűŶ ťƉĥ ƅſŴŶĥ ŦŁ .ťƊŶƭ ťƇƉĪ ŦųƆĥ űſĽ ķĭųƆ ťŨƢƠƉĭ ò Ŵū ƎƉ ƈƀƤŶĪ ťƍſĮ ƥũƆĭ ŁŴŶ ŦŁ ťƀƉ .ŦĽƢƠƇƃĥĪ ųũū ƈũƟŴƆ ŀƦƃŁĥ ųŨĭ ò Ŵū ƎƉ ťŨĿ ťƇƀŶ ƥũƆĭ ŁŴŶ ŦŁ ťƀƉ .ųŷƀƇƣ IJĭĬĭ ŦųƆĥ ƢũƆ ťŶĥ IJĭĬĭ űƊƖƌĪ ųƇƕĥĭ ĸŴƍƀźƍźƏŴƠƆ ťƌųƃ ĬƢŨĪ ò ĭƞũŶĭ .ųŨ ķĭĿŴŷƌĪ ķĭųƇƃ ťƤƍƃ ñ űƃ ŦƦſĪŴƊƖƊƆ ťƍƊſųƉ ťƄƇƉ ŦĭĬ Ʀŷƌ .ŦŁŴƍƊſĬĭ ťŨŴŶ ťƇƉĪ ťƀƙƣ ťũƇŨ ò ò ťƀƉ ƎƉ ƈƖƆ ŧĿŴƌ ŦŵŶĭ IJĬŴƍƀƕ ŦĭĬ ťƆŁ ñ .ŧƢƉĭĪ ťƇƉ ŦĭŵŶ ĭĬ ƎƉ IJųƇŨŁĥĭ ĺĮĭ ñ ŦĬĪ ŦƦƀŨųƇƣĪ ųũŹ ñ ťƌĥ ŦŵŶ ĭĬ ťƍƉ ò .Ɓƃ ťƍƊƆĭ ťƀƉ ƎƉ ƈƖƆ ťƣƢũƌƦƉ űƃ ñ ťūĥƦƆ IJĬŴƇƠƣ ųƤſƢŨ ŦĭĬ ƦſĥĪ ŦŁŴƄƇƉĪ ĭĬ .ŦƦſĪŴƊƖƊƆ ŦĭĬ Ʀŷƌ ťƊƀŷƣ ťƤƌƢŨ ƅſĥĭ ò ťƍſĪĪĭ ťƄƇƉĪ ťūĥŁ ƎƉŁ ŦĭĬ ƦƀƆ ñ ťūŁ ĭĬ űŶĪ .ŦųƆĥ ƦƀŨĪ ŦŁŴƄƇƉ IJĬĪ ťƍƊſųƉ ťƄƇƉ ŦƦſĪŴƊƖƉĪ ťƌĮĭŤƆ ŦĭĬ Ʀŷƌ ñ .ŦƦſĪŴƊƖƉĪ ųƠƉŴƕ Ŵū ƎƉ Ÿſƞƌ ơƇƏĭ ò ųŨ ķĭĿŴŷƌĪ Ǝƀũū ƈƃ ƎƉ ťƤƌĥ ĭŁĥĭ ò Ŵū ƎƉ ŦĭĬ ƚźƕŁĥĪ ťŨĿ ŦŴſŵŨ ťƀƉ ťƉĿ ťƇƠŨ ťŨĿ ťŷŨŴƣ ƎƉŁ ƦƊƕĿ .ŦŁŴƀƖŹ ƎƉ ťƄƇƊƆ ųƟƢƘĪ ťŷƀƤƉ ťſƢƊƆ ĸŴƍƀźƍźƏŴƟ ťƍƊſųƉ ťƄƇƉĪ ųƉĥ ŁĮĭĿ ñ ñ ƁƏĥ IJĬŴƊŶƮŨĪ ĭųƆ ťŷŨŴƣ ƦƠƏĥĭ .ĬƢũƆ ƈƃĪ ťƍƀŶŤƉĭ ťũŹ ŧƢƉ ƅƆ ťƌĥ ťſĪŴƉ ò .ťƀźŶ űſĽ ĴƦſŁŤƉ ŁĭĬ ŦŁŴũƀźŨĪ ĬŁŴƀƖŹ ƎƉ ťƄƇƊƆ ƦƀƍƘĥĪ IJƢƉ ƅƆ ťŷŨŴƣ ò .ƅƊƤƆ IJĪĭĥĭ ĴĿĬŴƌ ŦŵŶĭ IJĬŴƍƀƕ ŁĿųƌĥĭ ųƊƣŴŬŨ ŦĭĬ ƦſĥĪ ťŨƢŬƆ ƦƀƏĥĪ IJƢƉ ƅƆ ťŷŨŴƣ ò .ŦųźŶ ƎƠŨŴƣĪ ŦƦſĪŴƊƖƊŨ ųƤƙƌ ƦƀŶĥĭ ò ťƀŶĪ ŧƢƙƐŨ ųƆ ħƦƃŁĥ ƎƉŴſ IJƢŨ ŦĬ

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.ťƌĥ IJŤƊźƉĭ ťſƢƏ ťŷſƢŨ ťƌĥ ĵŴƍƉĭ ŧĿĬŴƌ ŪƀƆƞƆ ťƇƀŶ ĭĬ ƦſĥĪ IJƢƉ ťƌĥ ƎƊſųƉ .ƁƆ ơƍƤƉ ŦŁĭŤƊŹ ƎƉ ƁƆ ťƃűƉ űƊƕĥĭ ŁŴŶĥ ŦƦſĪŴƊƖƉ ƁƆ ƎƟŁĥ ĶŴƟ ñ ƈƕĪ ƦƖƊƣĪ .ťŷƀƤƉ ťſƢƉ ŦŁĥ IJĬ ò ƥſĿ ƢƉĥ ŦƦſĪŴƊƖƊƆ ťƇƀŶ ĭĬ Ʀſĥ ťƌųƃ ò .ƅƀƉĪĬ ƈƕĪ ŦŁŤƀƍƏ ŦŁŤƆĭ ƅŨƢū ťƃĪŁ ƅŨƢū ƈźƉ ƅƆ ŧƢƃŁ ťƆ ŦŁĥĪ ťŨƢƕ .ťŷƀƤƊŨ ųŨ ƅƆ ťƌĥ ťƃűƉ űƊƕŁĪ ĶűƟĪ ŦŁŴŷƀƤƉĪ ťŷƤƉ ŦŁĥĭ ťƌųƃ ŦĭĬ űƠƘ ñ űƃ ųƊƕ ƈƇƉĭ ųƉŴƘ įƦƘĭ .ųƆ ƢƉĥ ñ Ʀƌĥ ťƃĪƦƉ ƅƆ ťƌĥ ŸƤƉĪ ťŷƤƉ ťƌųŨ .ŦƦſĪŴƊƖƊƆ ťƌĥ ƦŷƉ ťƆ ŦŤƊŹ ťŨƢūĪ ŦŁĭŤƊŹ ťƇƉ ťƄƇƊƆ įŴƤƊƌĪ ťƌųƃ IJƢƣ ò .ťŨĿ ŧĿĬŁ IJĬŴƍƀƖŨ ŦŵŶĭ ųŨƢū ĿƦƌĭ ťƉĿ ťƇƠŨ ŴŷũƤƊƆ ųƉŴƘ ŦĭĬ įƦƘ .ųƍƉ ųŨƢū ƁƃĪĭ ŧĿĬŴƌ ųƆ ħųſĪ ťũźƆ ò ťƄƇƉĪ ųƍƉ IJĭĬ ķƮƉĥƦƉ ƎƀƆĬ ŦĬ ƅſĥĭ .ŦųƆĥ ĶűƟ ŦŁŴƖũŨĭ ŦƦƙƤƃƦŨĭ ò ƎƐƍū ŁŴƆĪ ťƖƀƙƣ ƅƀƊŶƮƆ IJƢƉ ťƌĥ ŧĪŴƉ ò .IJĬĭűƇſ ķĭųƇƃĭ ĶĪŤƆ ƦƀŶĥ ĴƦſŁŤƊŨĪ ñ IJƢƉ ťƌĥ ŧĪŴƉ ƁƇƕ ƦƖƙƣĪ ĴŁŴũƀźƆ ųƆ .Łűũƕ ťƊƀƇŶ ŦŁĭŤƊŹ ťƇƉ ƦſĭĬ IJƦſĥĪ ƁƆĪ ò ĴĿĬŴƌ ŦŵŶĥĪ Ɓƍƀƕ ŁĿųƌĥĪ IJƢƉ ťƌĥ ŧĪŴƉ ñ ñ Ƣƀƙƃ .ťſĿŴƣ ƎƉ ƦƀŨĿŁĥ ųŨĪ ƁƀƕŴźŨ ųŨ ťƇƃ ųƆĥĭ ťŷƀƤƉ ťſƢƉ ƅſƦſĥ ĭĬ Ʀƌĥ .ťƕĿŤŨ ƦŶƦƆĭ ťƀƊƤŨ ƈƖƆ ĭĬ Ʀƌĥ ŻƀƇƣĪ ķĭųŨĪ ťƉ ƈƃĭ ťƕĿĥĭ ťƀƊƣ ķŴƌĥ ƅƇſĪ .ťƇƃĪ ŧƢƉ ƅƍƉ ƢũƆ ƎſƢŶĥ ŦųƆĥ ƦƀƆĭ ñ ĸŴƍƀźƍźƏŴƟ ťƍƊſųƉ ťƄƇƊƆ ťƌųƃ ƢƉĥ ñ ƎƉŴſĪ .ĴűƊƖŨ ųŨ ŧĪŴƇſ ƅſĥ ƦſĭĬ ĴƢŬƙŨ ŦĭĬ ƦſĥĪ ŦŁĭŤƊŹ ƎƉ ƦƀƃĪŁĥĪ ŀĬ ò ťƀƊŨ ò .ŦƦſĪŴƊƖƉĪ ťƀŶ ƁŷƏĭ ĵŴƕ ŦŁ

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ĴŁŴũƀźƆĭ ƅƀƊŶƮƆ ťŷŨŴƣ ƁƟĭƢƘ ťŷƀƤƉ ñ ťƊƃĥ IJƢƉ ƅŷũƤƌĪ ťƉŴƘ ŦƞƉ ťƆĪ ťƆĭĪ ò .ƦſŤƍƀƉĥ ŦƦſƮŨ ƎƉ ƎŷũƣŁ ƅƆ ñ .Ʀƌĥ űƖƉĪ ƅſĥ ƅƀƊŶƮŨ ťŶĥŁĪ ƦƀŨĽ ƈƄƆĪ ò ŴƖƊƣ ŦĭĬĪ ĶűƉ ťƣƮŶ Ƌƕ ťſűƇƃ .ƦſĥƢſƢƉ ťƌƞƆĭĥ ƎƉ ķĭųƇƃ ŴƇƇſĥĭ ŧĿŁĥ ťƌųŨ ťŨĿ ťŷƌŴū ƎſĭĬĪ ƎƆ IJĭ ò ñ ųŨ ƎƆ ƎſĿűƖƉ ťƆ ŦųƆĥ .ƎƍſƦƀƉ ķĥĭ ñ ťƆ űũƖƌ ťƍƉĪ ƈƀƄƉ ƎƆ IJĭ Ǝƍƀƕűſ .ƎƍƄƇƉĪ ƅſĥ ķƢūĥ ŪƐƌĪ ťƉŴſ ťźƉĪ ťŨĿ ťŶĭŵŨ ƎƀźƇƘ ƎƉ ťƄƇƉ ŦĭĬ ơƙƌ ñ ťƃĪƦƌĭ űƊƖƌ ŦŁŤƌĪ .ŦƦſĪŴƊƖƊŨ ųŨ ò ƥſĿ ơƙƌ ťƄƇƉ ƈũƟŴƆ ŦŁűƕ Ŵū ƎƉ ťƌųƃ ò ò .ŧƭŤŶ ƁƍŨĪ ŧĪŴū ķĭųƊƕĭ ĸĭƢƀƇƟ ųƇƃĭ ò ñ ųƆ ƢƉĥ űƃ ťƄƇƉ ƦƉĪŴƟ ŧűũƕ ŀĿ ħƢƟ ñ ò .ĪŴŬƏĭ ƈũƟ ƅƇŨŴƠƆ ŦŁĥ ťƌųƃ ƥſĿ ŦĬĪ ťŨĿ ťƇŶűŨ IJĬŴƉĪŴƟ ĪŴŬƏĭ ƅƤſĿ ƎƃĿĥ .ťſĬĮ ťƌųƄŨ ųŨ ŸſĪŵƉ ƈƃ ƎƉ ƥƀƤƟĪ ťƣĭƮƘ ƦƀŨ ťƉŴſ ťƌųŨ ťŨĿ ŧĿĬŁ ò ƎſƭƦŨĪ .ĭĭĬ ƎƀƖƉƦƤƉ ťŷŨŴƣĪ ťƇƟò Ǝƀũū ñ ťũū űŷŨĭ ŧĿĬŴƌ ƎƆ ħųſĪ ĭĬ ƅſƢŨ ƎƀƖƟ .ŦƦſĪŴƊƖƊŨ ƅƇƀŶ ŦŴŶĪ ťƌƢŶĥ ťũŬŨ ñ ñ ò ťƣĪŴƟ ŁűƖƆ ųſűŶĪ ĭĬ ƅſƢŨ ƎƀƖƟĪ ťƤƍƃĭ .ťƌűŨĥ ƎƉ ŧƮũƣ ħĮŴƣ ĬŁŴũƀźŨĭ ñ ò ťƌųƃ ƥſĿ űſƞƆ ųƆ ŦĭĬ ťźƉĭ ťƄƇƉ ƗƍƉ .ťŨĿ ťƇŶűŨ IJĬŴƉŴƟ űŬƏĭ ųƤſĿ ƎƃĿĥ ñ ťŨĿ ŦĭűŷŨ ųƊƇƣ ƈũƟ ò ƥſĿ ĭĬ ťƌųƃ ťƉĿ ťƇƠŨ ŦŁűŶ ťŷŨŴƣ ƎƉŁ ƦƊƕĿĭ ŦŁűŶ ťŨƢƕ ĸŴƍƀźƍźƏŴƠŨ ťƀƕĿ ŦĭĬ IJűŶ .ŦŁŴƀƖŹ ƎƉ ųƆ IJƞƘŁĥĭ ŧƢƀźƆ ƈƕĪ ťƤŷŨ ƢƉŤƌ ĸŴƍƀźƍźƏŴƟ ťƄƇƉ IJƢƣ ò ťƇƉ ťſĬĮ ťƌųƄƆ ŦŁŴƍƊſĬĪ ťƍŶƞƌ ťŨĿ ŧƢūŴƌ ƁƆ ơƍƤƉ ŦĬ ťŨƢū ķĬ IJƢƉ

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.ťƄƇƉ űſĽ ƎƉ ťƌųƄƆ ťƊƇƣ ŧűũƕ IJƦſĥĭ ò ƢƉĥ ƎƃĬ ťſƮũƕ ŁƢũƆ ťƃŤƇƉ ŀĿ ñ .ŸƌĪ ƁƄƍƉĭ ƁƄƊƕ IJƢƉ ŦĬ ƋſƢƉ ƁƄƆ ƋƇƣ ò ťƘŴƠƐƀƘŤƆ ƢƉĥ ƎƃĬ ŧűũƕĪ ťƣĿĭ ñ .űƊƖƌĪ ŦŁĥ ĸŴƍƀźƍźƏŴƟ ťƌųƃ ƅƆ ƋƇƣ ñ ò ťſƦŶŁ ƦƀŨ ťƍƀƣ ŦĭĬ ĺĿĮ ťƀƇƕ ĭĬ .ťƣĪŴƟ ƦƀŨ ŴŬŨ ťƍƀƣ ŦĭĬ ĺĿĮ ťſƦŶŁ ĭĬĭ Ʀŷƌĭ ťƠƉŴƖƆ ťƉĭĿ Ŵū ƎƉ ƈſĥƢũū ƑŹ .ťƣĪŴƟ ŁűƖƆ ƎƀźƇƘ ƎƉ ŧűũƕ ơƙƌĭ ò ñ ƢƊƃĥ ŦŁŴƊƆ ťƃŤƇƉ ƥſĿĪ ĬƦſŁŤƉ IJųŨ ò ñ .ŦĭĬ ƢŨŁ ťƤƀũƆ ŧűũƕ ƥſĿ ĭĬĪ ĬƦƠƙƊŨĭ ò ñ ťƊƃĪ ŧűūŵſŤƆ ĭĥ ťƌųƆ ťƌĬ ƎƀƉĪ ñ .ŦĭĬ ŧƢƉĭĪĭ ťſƦŶŁ ĭĬĭ ťƀƇƕ ĭĬ ťƣĪŴƟ ŁűƖƆ ƁƉĿĥĪ ťŶĿĭŤŨ ŧűũƕ ŦĭĬ İĬĿ ñ ŸſƞƘĭ ĽĥĪ ñ .ŦĭĬ ŧĪŴƉ űƃ ħĿŴƉ űŬƏ ťƘŴƠƐƀƘŤƆ ťƊƇƣ ŦĭĬ ħųſĭ ųƉŴƘ ŦĭĬ įƦƘ ñ .űƊƖƌĪ ŦŁĥ ĸŴƍƀźƍźƏŴƟ ƅƊƕ ťƊƇƣ ñ ťſĬĭŁ ťƆĪ ŦƦſĪŴƊƖƊƆ ųƀƣűƟ ĶŴƟ ñ ƁƀƕŴŹ ťƙƀŷƏ ƅƍƉ űƊƖƌĪ ŦŁĥ ťƄƇƉĪ ťƇƊƏ ƦƀŨĪ ťũū ųƇƃ ųƆ ĭĬ ƢƀƊƃ ŦĬĭ ťŷŨŴƣ IJƢƉĮŁĭ ŦŁűƕ ŧűŶŁĭ ŧĿĬŴƌ Ÿƌűƌ ñ ħųſĭ ťƙƀƟŵŨ ƥŶĪ ťſűƀŷƀƆ ĬƢŬƘ ųƆ ò ƁƏŴŷƆ ťƀŶ ųƉĪĭ ò .ŦųźŶ ƎƠŨŴƣĭ ťŨŴŶ ò ťƀƍŶĭƭ ťƀƍŨ ŧűƇſĪ ŦƦſĪŴƊƖƉĭ ñ ŦĭĬ ƎƟŁĥ .ťƉĭĿ ŁŴƄƇƊŨ ŦŁƮſ ķĭĭųƌĪ ųŨ ĸĭƢƀƇƟ ųƇƄƆ ťƘŴƠƐƀƘĥ ŦĭĬ űƠƘ ƎſűſĬ .ŦƦſĪŴƊƖƉĪ ťŷƀũƣ ťƐƄźƆ ĭĭĬ ŴũƀŹŁĥĭ ĭĭĬ ƎſĮƢƄƉĭ ťƃƢƃ ųƇƄŨ ŦĮĭƮƃ ŴƠƙƌ ñ ťƄƇƉĪ .ƎƀƇƀŨĥĪ ƈƃ ƎƉŴſ ķĭűŷƌ űƊƕ ñ ťƄƇƉĪ ťƄƇƉĪ ųƉĥ ųƆ ñ ŁĭĬ ƦƖƊƣ ĵĮĥ .ŦƦſĪŴƊƖƊŨ űƊƖƌ ŁŴŷƌĪ ťƣĪŴƟ ŁűƖƆ ñųƇƠŨ ƗƊƣĪ ťƄƇƉò ŧƢƊƆ ťŷŨŴƣ ƦƠƏĥ .ųƍƀƕĿ ƈƕ ĬĿĬŴƌ ŭƆĮĥĭ ťƄƇƊƆ IJƞƘĭ

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ĸŴƍƀźƍźƏŴƟĪ ųƍƀƕĿ ŴŬŨ ŧĿĬŴƌ ųƆ ŸƌĪ .ƁƀƕŴŹ ųƊƕĭ ťƤƀŨ ƦſųŨĭ ťƄƤŶ űſƢŹĭ ò ŧűũƕ ƁƇƉ ĸŴƍƀźƍźƏŴƟĪ ťƉĥ ƦƖƊƣ ñ ñ ò .ŴŷũƤƊƆ ųƉŴƘ ƦŶƦƘĭ ųſűſĥ ƦźƤƘĭ ĬĿĬŴƌ ťƄƇƊƆ IJŴŶĪ ťũŹ ƅƆ ťƌĥ ŧűŬƏ ñ űſĽ ųŨƢƟĭ ŧƢƟĭ .ŦƦſĪŴƊƖƉĪ ťƍƀƕ IJĬ ò ñ ųƆ ŦĭĬ İĬĿĭ ŧƮƀƏĥ ƦƀũƆ ŧűũƕ ŀĿ ĭĬ .ťƍƟĿŴƘ ƈƕ ŦƦſĭƮƤƆ ŦĭĬ ƢũƐƌĪ ò ƈƕ ŧĿĬŴƌ ųƆ ŸƌĪ ķƮƊƃŁŁ ťƆ ƎƀƄſűƇſ ò ò ƎƀƃƦŬƍŶ ƈƠŨ ťſƢƉ ƗƊƣĪ .ťƀƊƣ ƁƊƤŨ ŦƦſĪĭŁ ƈƠŨ ŦŁűŶ ťŷŨŴƣ ƎƉŁ ƦƊƕĿ ò .ťƉĿ ťƇƠŨ ŦƦſĭƮƣĪ ƎſųƀƉŴƘ ƎƉ ťſĿŴƣ ƎƉĪ ŦųƆĥ ƢŨ ŦƦŶŴũƣŁ ƅƆ ñ ťƤƌŤƆ ťƊƆŴƤƆĭ .ķŴƌĥ ľĭƢƘŁĪ ƦƀƖŨ ťŨĿ ųŨŴŷŨ IJƦŶŁŁĥĪ ŧƢŨ ƅƆ ƎƍſűŬƏ ò ŧĪŤƣĪ ò .ťƙƍŹ ŦŁŴƀƖŹ ƎƉ ťƤƌĥ ľƢƘĭ ñ ťƄƇƉĪ ųƉĥĪ ĬŁŴƆĽ ƗƊƣĪ ťſƢƉ ĭĬ ƅſƢŨ ò IJƞƘĭ ƎƆ ƁƕĿŁĥ ĴŁŴƆƞŨĭ ò .ƎſűƇƀƆ ŦŁƮũƏ ƎƀƖŹ ĴŁŴƊƀƇƖƆ ĴƢũƌ ťſƢƉ .ƅƌĭƢƃĪƦƌ ķĿƦŨ ƎƉ Ļĥ ƎſŁĥĪ ŧƭĪĭ ò ñ ťſĬĭŁ ťƆĪ ŧűũƕ ŀĿ ĭųƆ ťƄƇƉ űƠƘĭ .ŦƦſĪŴƊƖƉ ƁƆ ƎƟŁĥ ĵĮĭ ƅƍƀŨĽ ĿŴƖƏ ñ ťƄƇƉ ƦƀŨ ƎƉ ƦƠƙƌĪ ŧƢƠƐƆ ŧűũƕ ųƇũƟ .IJĬŴƉĪŴƟ ĭĬ ĴƢŨ ťŨĿ ŦĽĭĪĭ ŦŁĭűŷŨĭ ƦſŤƇƀƇƟ ųŶĿĭĥ ŦĭĬ ĽĿŁ ŧƮƀƏĥ ƦƀũƆ ò .ķĭųƍƟĿŴƘ ƈƕ ķŴƌĥ ƢũƐƌ ŧĪŴƇƀƆĪ ò ò ŧűũƕ ŀĿ ƎƉ IJĭĬ ķƮƉĥƦƉ ƎƀƆĬ ŦĬ ƅſĥĭ .ŦųƆĥ ĶűƟ ŦŁŴƖũŨĭ ŦŁŴƆƞŨ ŴƉŴƟĪ ò ñ ĸŴƍƀźƍźƏŴƟ ŧĪŴƇſ ĭűŶ űƊƖƌĪ ĵĮĥ ò ƎƉĪ .űũƕĥ ŦƦƊƠƌ ķŴƄƆ ƎƀƊƀŷƆĪ ťſűƇƃ ò ƎſƭƦƆ ťƍƀƣ ƎƀƖŹĪ ŧűūŵſŤƆ ĭĥ Ǝƀũū ò .ŦĭĬ ťƉĪƦƉ ťƃŤƇƉ ƥſĿ ƈſĥƢũŬƆĪ ťſƮũƕ ŁƢŨ ƋſƢƊƆ ŧƢƠƏ ŧƢƀƕ IJƦſĥ

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IJųƇŨŁĥĭ ĺĮĭ ťƊƀƇƕ ťƌųƆ ťƄƇƉ ŦĭĬ IJųſŵŶ ò ñ ŀĿ ĭųƆ ųƆ ŦĭĬ IJųſƢƟĭ .ųƊƕ ƈƇƉĭ ŧűũƕ ñ ŦĭĬ ƢƉĥ űƃ ŦƦſŁƢŨ Ļĥ ťŨĿ ťƇŶűŨ ñ ŦĬ ƁŬƏ ťƇƀŶĪĪ ŧĿŴƌĪ ŧƢũū ťƌĥ ŦŵŶ ñ ŦƦƀŨųƇƣĪ ťźũƣ űƀŶĥĪ .ƁƍƀŷƊƌĪ ťƖŨĭ IJųƀƆŤƣ Ļĥ ƦſƞƉĪ ĭųƌĥ IJĬĭűſĽ ħĭƢƟ ŦŁ ñ ťƍƉĭ ĬĿŁĥ ŴƍſĥĪ .ƁŬƏ ƈƀŶĪĪ ťƖŨ ò ŀĿ ħƢƟ ťŨĿ ťƇŶűŨ űŬƏĭ ĴƢŨĭ ŧűũƕ .ŦƦƀŨųƇƣ ŦĭĬ ƚźƖƉĪ ŧĿŴƌĪ ŧƢũŬƆ ĴĿŁĥ Ŵƍſĥĭ Ʀƌĥ ťƄſĥ ƎƉ IJƢƉ ĭĥ ƁƆ ƢƉĥ .ĸŴƍƀźƍźƏŴƟ ťƄƇƉĪ ųūĥŁ ƅƍƉ ųƆ ĺĮĪ ñ ŧƮƀƕ ƎƉ űŶ IJƦſĥ ťƌĥĪ ĭĬ ųƆ ƢƉĥ ò .ķŴƌĥ ľĭƢƘĥ ŧĪŴƇƀƆĪ ťſƢƉ ƁƌĿűƣĪ ƎƉŴſ ŧƮũƣ ķŴƇźƟƦƌ ťƆĪ ťƄƇƊƆ ųƆ ƢƉĥ .ťƠƉŴƕĭ ťƉĭĿĭ ťƕĿĥ ƥūĿŁ ĴƦƆŴƙƊŨ ťƆĪ ò ťƇƉ ƎƀƆĬ ťƄƇƊƆ ƢƉŤƌĪ ŧűũƕ IJƢƣ .ťƌĿŴƌ ƎƉ ƗƊƣĪ ĶűƉ ųƆ ŦŴŷƌĭ ñ ŦĭĬ ƁƇƕŁĥĭ ťƄƇƉ ŁŴƆ ƎƉ ťƃŤƇƉ ĭĬ ò ñ ųƆ ƑƀƙƉ ťƄƇƉĭ .űũƕĥ ťƍƉĪ ŧűũƕ ŀĿ ĭųƆ ò ñ ŦƦſĪĭŁ ƈƃĭ ťŷŨŴƣ ơƏĥ ŧűũƕ ŀĿ ĭĬĭ .ķĭĬƦƆŤƣ ħųſĭ ƈƠŨ ťſƢƉ ƗƊƣĪ ñ ķĭĬŁŴƖŨ ò ñ ťƄƇƊƆ ƁƍƘ ųƆ ƅƇƉ űƃ ŧűũƕ ŀĿ ĭĬ .ťƌĥ ŭƀūĿ ƁŬƏ ƅƍƊƆŴŷƆĪ ťƄƇƉ ƁƍƀƖƊƣ ķĭųſƦſĥĪ ƅſĥ ťƀƣŴũŷŨ ųŨ ŧƮũƣ ķŴƣŴƙƌ ñ űƊƕĭ ŁŴŶĭ ŦƦſĪŴƊƖƉ IJƢƉ ŀűƟŁŁĭ .ųŨ ƅƆ ťƀƃűƉ IJĬĪ ŦųƆĥ ƈƕ ŧƢũƏ ƁƆ Ʀſĥĭ ñ .ƅƆ ĵŴƍƉĪ ťƀƍƏ ƅŨƢū ƅƍƉ ĵĮĥĭ ò Ŵū ƎƉ ƦƀƃĪŁĥ ķĥ ŦƦſĪŴƊƖƉĪ ťƀƉ .ƅƍƀŨĽ ĿŴƖƏ ťƀƣŴũŷŨ ŦĬ ŧƮũƣ ťƆ ķĥĭ ñ ťƄƇƉ ťƌųƆ ųƆ ťƌĥ ƈũƠƉ ťƄƇƉ ƢƉĥ ñ ťƌĥ ƋŶĿĭ ñ ŧűũƕ ĴƦƇƉ ƁƆ ťƇũƠƉĭ .ųƆ ò ŦŁƮũƏ ƎƀƖŹ ŧűũƕ ŀĿ İĬĿ ťŨĿ ŦĭűŷŨ .ĸŴƍƀźƍźƏŴƟ ťƄƇƉĪ ųƉŤƆ ŦŁƮƀƙƣ

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.ŁŴƉĥ ķĥ ťƆĭ ŧƮũƣ ƈźƉ ťƌĥ ťƉųƉ ťƆĪ ò ò ƁƆ ƎſĿųƉ ťƆ ŧĪŴƇſ ƚƇŶ ťƄƇƉ ƅſűƍƣ .ķŴƇźƟƦƌ ťƆĪ ťƌĥ ŀƦƃƦƉ ķĭĬƦƇźƉ ñ ƅƆ ŁƢƉĥĪ ƅſĥñ ƁƉĪŴƟ ƎƉ ľĭƢƘ ťƄƇƉ ƢƉĥ .ųƆ ťƌĥ ŻƇŶ ŧƮũƣĪ Ƌƕ ƅƉĪ ťƣĬ ťƆĥĭ ųƆ ťſƢƃ űƃ ĬƢƉ űſĽ ƎƉ ŧűũƕ ŦĭĬ ơƙƌ .ƗƊƣĪ ĶűƉ ŦƦƍƊſųƊƆ ƢƉŤƌĪ ĵĮĥĭ ŦųƆĥ ĶűƟ ŁĭĬ ťƄſƢŨ ŦŁŴƆƞŨĪ ĬñŵŶ .ťŨĿ ťƤŷŨ ŴƀƆƞƊƆ ĭĬ Ļĥ ĴƢŨĭ ŦųƆĥ ƢũƆ ĭĭĬ ŴƆűū ťƇƀƇƃ ķĭĬŁŴƖŨ ƥſƢŨ .ŧĿĬŁ ťƀƇƉĪ ŦŁŴƖŨ ĭűũƕ ťƊūƦƙŨĭ ñ ŦƦƃƢũƉĪ ųƏƢƄŨ ŧƢƣĭ ƦŷƌĪ ťũŹ ò ŦƦƏƮƃ ƈƕ ƅƀƊŶƭ ķŴƆŴŬƌ .ŦŁűƇſĪ ĸŴƍƀźƍźƏŴƟĪ ųƍƀƕĿ ƎƉ ťƄƤŶ IJƢƉ ĻĭĪĿ .ťƀòŶĪ ťŶĿĭĥ ųƆ ŦŴŷƌĭ ĴĿĬŴƌ ŦŁŤƌĭ ŦŁŴƀƖŹ ƎƉ ťƄƇƉ ľĭƢƘĭ ŧƮũƤƆ ŦƞƘĭ ò ťũū ŧűŷƌĭ .ťƤƀŨ Łųũƌĭ ŦŁűƇſĪ ƦƠƇƏ ƦŶƢƘ ŦŁŴƍƊſųŨ ŦƦƊƀŶĿ ŦŁŴƆĽ .ťƊŶƭ ťƇƉĪ ŦųƆĥ ŁŴƆ ťƉĭƮƊŨ ƈƖƆ ò ò ñ ŁĭĬ ťƊƀŶĿĪ ťƍƀƊƣĪ ŧĪŴū ĬĭƢƠſ ñ .ŦŁĭųƆĥĪ ĸŴƌĿŁ ĶűƠƆ ĬŴƊƏ ŴƇƕĥĭ ƎſűſĽ ĴŴŷƇƣĪ ťƊŶƭ ƎƀƆųŨ IJƢƉ ťƌĥ ťƀƖŨ .ĬŁŴƀƖŹ ƎƉ ťƄƇƊƆ ƁƍƘĥĭ ŧƮũƤƆ ŦƞƘ ĴŁűƕ ťƠſƢƘ ĴŁŴƙƀƟĮĭ ƅƇźƟĭ ƅƤŷŨ ñ .ťƍƍŶ ĭĥ Ʀƌĥ űƖƉĪ ƅſĥ ųƇſŤƆ ŦŁ ťƍƍŶ ƎƉ ťƊŶƭ ƦũƐƌĭ ƦƇƕ ŦŁŴƆĽ .ŧƮũƣ ƎƀƆųƆ ķŴƌĥ ľĭƢƙƌĪ ťƊŶƭ ĭĭĬ ŴƇūĭ ƁƄƀƌƭűƤƉ űſĽ ťƊƇƤŨ ƁƆĮ ŦŁŴƆĽ ƁƄƆ ĭĥ ñ .ķĭųƆ ťƌĥ ľƢƘĭ ŧƮƀƕ ƎƉ űŶ ťƌĥ ĿűƤƉ ŦĬĪ ĭĬ űƖƉĪ ƅſĥ ŦųƆĥ ƢŨĪ IJĬŴƊŶƭ ĭĭĬ ŴƖƙƣ ƦſŤƇƀƇƟ Ʀŷƌĭ Ŀűƣ ĬűūŵſŤƆĭ IJĬĭűſĽ ŦŁĥ ƦſŤƄƀƄƉ ťƊƀƇƕ ŁŴƉűŨĭ .ĬŁĭĪŴƠſĪ ŦŁĭŵſŵƕ ųƆ ŦŴŷƌ ťƆĪ

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ñ ŧĪĬĪ ĭųƌĥ ƅƆ ťƌĥ ťƠũƣ űũƕŁ ųƇƃ .ƅſƦſĥ IJƢŨ ŴƆĪ ƎƀƖƟ ťƀƇŬŨ ŧƭŤŶ ĶűƟĭ ñ ųƉŤƆ ųƠŶĪĭ ťƄƇƉ ŦĭĬ ơƕĮ ŧűŷƉ ƎſűſĬ ñ űƃ ñ ƢƉĥ .ƎƀŨĬĿŁŁ ťƆ ƁƖƊƣĭ IJĿƦƃ ųƆ ò ŁĭĬ ťƊƀƟ űƃ ťſűƇƄƆĭ ťƣƮŷƆ ŧƢƟ ñ .ťƍźƏ ƎƉ ŴƙƇſĪ ĶűƉ ųſűƉŴƟ ķĭƢƉŤƌĪ ƈƇƊƌ IJƢƣĭ ųƉŴƘ ŦĭĬ įƦƘ ŧűŷƉ ƎſűſĬ ò Ƌƕĭ ťƣƮŶ Ƌƕ .ųƉĥ ƦƉĪŴƟ ťſűƇƃ ŧƮũƣĪ ťƉűŨ ťƇƀŶ Ʀſĥ ķĥ ƁƆ ķĭƢƉĥ .ƁŨ ķĭƦƌĥ ƎƀƖźƉ ŴƀƖźƉ ĭĥ ťŨƢū ťƃűƌ ò Ƌƕ ťƣƮŶ ķĬ ķĭųƀƉŴƘ ŴŶƦƘ ťſűƇƃ ò .ƦſŤŶƢƉ ƥƍƇƃ ƁƍƖƆ ƎƀƖƟ ŴſƢƣĭ ñ Ǝƍƀƍƕűſ ŧƢūŴƌ ƎƉ ŦĬ ŦŁŴƍƉĭŤƆ ųƆ .ƅƍƉ ƅŨƢŬƆ ƎƀƃűƉ ƎſƞƉĪ ŧƮƠƕ ƦƀƆĭ ŦƞƉĪ ĭĬ ƦƀƆĪ ķŁŴƍƉĭŤƆ ƎƍƕĪĭĥ ŦĬ .ŦƦſĭƮƣ ŦƦƏƮƃ ŀĿ ŧƮũƣĪ ťƉĪ ƅſĥ Ʀſĥŵſŵƕ ųƉŤƆ ƢƉŤƌĪ ťƄƇƉ IJƢƣ .ƁƉŴƍƟĪ ťŨƢū ƁƍƉ ťƃĪƦƌĪ IJƦƌĥ ťƀŨĽ ťƆĪ ò ťƊƃ ƁƍƌĭĿűƕ ťƆĭ IJűſĥĽ ĭŁĥ ŦŁŴƏĥ .ťƍƊƆŴŶ ƈƕ ƎƀƘƞſ ŦĬ ĭŁĥĪ ƎƀƆĬĭ ƅŨƢū Ƌƕ ťƆĭ ƅƊƕ ƁƆ ƦƀƆ IJĬ ųƆ ŧƢƉĥ ñ ŧĪĬĪ ĭųƌĥĭ .ťŬƐƌ ƅŨƢū űũƕŁ ųƇƃ ò ƎƀƆĬ ƅƌŴŹŴƇƌĭ ťũƇŶ ƅƆ ŴŨųſĪ ťſĪŁ ñ ŧƢƐŨĪ ťƏƢƃĭ .ťƀƖū ŁĭĬ ƅƀƇƕ ĴƦƍƖŹĪ IJĬ ñ ťƄƇƊƆ ĭűŬƏĭ ŦƦƍſűƉ ųƇƃĭ ŧƭŤŶ ĭĭĬ ŴŨƢƟ ò Ī ŧĪŴū ò ò ñ ƦƕƞƊŨ ŧűũƕ ŀĿ ĭĬĭ .ŧƭŤŶ ƁƍŨ ƎƀƙƤƃƦƉ űƃ ŦŁŴƍƐƀƙƉ ųƆ ĭĭĬ ŴŨƢƟ ñ .ŧƮũƣ ƎƀƆĬ ķŴƇźƟƦƌ ťƆĭ ƅƉŤƆ ųƀƖƊƣ ñ űũƕŁ ƎƃĬĪ ųƆ ťƟĪĮ ťƆ ĴŁŴƄƇƊƆĭ ñ.ųƇƃ ťƕĿŤŨ ŁűũƕĪ ťŷƌŴūĪ ťũŹ ľŴƙƌĭ ò ķŴƌĥ ơŶĪĭ ŧƭŤŶ ƁƍũŨ ťƄƇƉ ŦĭĬ ơƕĮ ò ñ ñ IJĬĭĪŴŷƇŨ ƋƟĭ .ťƌŴūĥ ĭųŨ ŧűũƕ ŀĿ ĭĬ ƈƇƊƌ IJƢƣĭ ťũŹ ŧűũƕ ųƉŴƘ ŦĭĬ įƦƘ

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ò ĭĭĬ ŴƉƦŶ ŧűƊƕ ƎƉ ƢƀƟĮ ŦƦŷƌĪ ĭųƌĥĭ ťƀƉ ñ ĭĬ ơƀƐƕ ťƆ ƅƇſĪ ťŨƢū .ŦƦſĪŴƊƖƊƆ ųƆ ñ ò ŧűũƕ ŀĿ ĭųŨ ŦĭĬ ơƕĮ ŧűŷƉ ťƄƇƉ ƎſűſĬ ñ űƃ .ťƤƀŨ ŧűũƕ ƁƉĪŴƟ ƎƉ ĵĮ ųƆ ƢƉĥ ñ ƁŬƏ ƁƇſĪ ƁƍƙūŴƐƆĪ Ʀƕűſ ťƣĬ ƦƀƖŨ ñ ťƆ ťƍƊƆŴŶ űſĽ ħƢƟŁĥĪĭ .ƅƆ ťūĿ ñ ķĥ ťƄƇƉ ƁƍƀƖƊƣ ŧűũƕ ƢƉĥ Ʀƌĥ űƠƘ .ŦųƆĥ ƢŨĪ ĬĿŵŬŨ ųŨ ŧƢƉĥ IJĭĬĭ ñ ƎƀƖū ĭĬ ƅƀƇƕ ťƠƉŴƕĭ ťƉĭĿ ƗƊƣŁ ťƆ ķĥĭ ò .ŧĪŴƇſĪ ťƉĪ ĪŴƣĥŁĪ ĭųƌĥ ƦſĥƢſƦſ ò ƦſĥƢſƢƉ ŦƦſĭƮƣ ƅƍŹŴƇƌ ťƆ ò ƎſĬƦƖū ƈƟ ƈƖƆĪ ťƉĭƢŨ ťſƢƉ ƗƊƣĪ ƦũƤŶŁĥĪ ƅſĥ ŧƮũƤŨ ťŨƢŶ ťƉĿŁĪ ĭųƌĥ .ťŨĿ ƅƖƣĭƢƆ ųƆ ƢũƀƐƉ ťƆ ťƉĭƢŨ ťſƢƉ ųƍƉ ơŶĿĥĭ ŧűũƕ ƢƉĥ ƎſųƇƃ ƎƀƆĬ ñ ťƆĭ ųƊƕ ŦĭĬ Ʀſĥ ťſƢƉĪ ĬűſĥĪ .ŦĭĬ ƈŶĪ ĸŴƍƀźƍźƏŴƟ ťƄƇƉĪ ųƉĥ ŧűŷƉ ƎſűſĬ ñ ñ ò ƦŷƇƣ .ųƊƣŴū ƎƉ ƈƖƆ ťƠƏ ƦƤũƆĭ ųſƦŷƌ ñ Ŵū ƎƉ ťƌŴſ ŁŴƉűŨ ƦƠƙƌ ƦŶƢƘĭ ųƍƟ .ŧƢſƮŨ ŧƮũƤƆ ķŴƌĥ ŦƞƘŁ Ŧƞƌ ĶŴƘ ƎƉĪ ťƉŤŨ ƦƉĪŴƟ ƦƊƟ ŁƦŷƌ ŦŁŴźƀƙŷŨ .ťŨĿ ťŷƌŴū ķŴƌĥ űŶĥĭ ŧƭŤŶ ĭŵŶĭ ò ñ ųƊƕ ñ ò ťƤƀũŶ ķĭųƇƃĭ ŧűũƕ ŀĿ ĭĬ ŦĭĬ ƈƕĭ .ƎƌƢƉĥĪ ƅſĥ ťƄƇƉ ƦƉĪŴƟ ťŨĿ ťƀƄũŨ ñ .ŴƇƇƊƊƆ ŦƦƀƍŨŴŹ ųƉŴƘ ƦŶƦƘĭ ŧĪŴƇſ ƅſĥ ĴƦƀŨĿ űƃ ĴƦƊŶĿ ťƊƃ IJŵŶ ò ò ƎƊŶƭ ťƍƃĬĪ ĺĪĭ ťƤƌ .ƎſųſĪŴƇſ ĴŴƇũū ƅƉĥĪ ťƏƢƃ ŴŬŨĪ ťƊŶƭ ƎƀƆųŨ ñ ñ .ĬĪŴƇſ ƈƕ ƎƉŴſ ťƉŤƆ ųƀƠƀƕŁ ťƆ ò ƦſĭĬ ŧƢũƣ űƃ ťũƇŶ ƅƆ ŴŨųſĪ ťſĪŁ ƎƀƆųŨ .ŧƢſƮŨ ŧƮũƣĪ ťƀƃĮ ťƉĪ ƗƘƦƤƌ ťƆ ƅŨƢū ťƃűƌĪ ťƤƌĥĪ ťƉűŨ ťƇƀŶ ĭĬ ƦƀƆ ò ťƤƀŨ ťƇƇƊƊŨ ƅƆ ťƖŹŁ ťƆ .ťƤƌĥ ƁƇźƟĪ

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ò ò ƁƖƙƣĭ ñ ñ ò ƦƆŁ .ųƀƖƉĪ ƈƖƆĪ ťƉĭƢƆ ĬƦũŨ ƦſŤƤƀƤŶĭ ƦſŤƉŴƕĿ ŁĭĬ ťƙƤƃƦƉĭ ò .ŧĪŴƇſ ƚƇŶ ťƤŶ ťƀƇƉĪ ŦŁŴƆĽ Łűũƕĭ ťƤƌĥ ľĭƢƙƌĪ IJĬŴŨĥ ò ƦƀŨ ƎƉò ƦŷƌĪ ťũŹ ò .ķŴƇũŶƦƌ ťƆĪ ƅſűſĥ ƁƇũūĪ ťƊƆĽ ƈƕ ĸŴŶ ŦƦſĭƮƤŨ ťŷƌŴū űũƖƌ ŪƀźƉ ťƤƀŨ .ƎƠƐƘƦƌ ťƆĪ ƎſųƀƉŴŶƮŨ ƅƀƊŶƭ ķŴƆŴŬƌ ťƄƇƉĪ ųƉĥ ŁűũƕĪ ŦƦƊƀŶĿ ŦŁŴƖũƆ ĭĥ ñ .ŧƮũƣ ƈźƉ ŁĭĬ ĬŁĿűƣ ŦųƆĥ űſĽĭ ñ ò ŧűũƕ ŀĿ ĭųƆ ƦŷƇƣ ƦŨƦƃ ŧűŷƉ ƎſűſĬ .ƅƆ ŧƢƃŁ ťƆ ťƌŴūĥ ķųŨ ťƌĥ ƅƊƕĪ ĴŁŴźƀƆŁĥĪ ťƇƀƇƃ ŧűƕĥĭ ŧƢƀƤƃ ĶŴƟ .ŦŁŴſƢƄŨĭ ťŨĿ ťƤŷŨ ĴƢƊƆ ƑƀƘĥĭ ťƄƇƉĪ ųƉĥ ŁĿűƣĪ ŧƢƠƐƆ ŧűũƕ ƈũƟ ñ .ŦųƆĥ űſĽ ųſƦſĥ ųƊƕĪ ƗƊƣĪ IJűŶĭ ťŨĿ ťƤŶ ųũƆ ťƇƉĭ ŧűũƕ ŦĭĬ ƈƕ .ŦƦŨĿ ŦƦƊŷŨ ťŨĿ ťƄƇƊƆ ųƆ ŦĭĬ űŬƏĭ ò ò ťſűƇƄŨĭ ťƣƮŷŨ ƢŶĭ IJĬŴƍƀƕ ŦĭĬ ťƆŁ ò ƥũƆĭ .ƎƀƆĬ ƈũƟŴƆ ŦŵūĭĿ ƎƀƇƉĪ ťƘĥ ųƊƕ ƈƇƉĭ ťũŹ ŧűũƕ ųƉŴƘ ŦĭĬ įƦƘ ò .ķŴƇźƟƦƌ ťƆĪ ŧĪŴƇſ ƈƕ ƑƀƙƌĪ IJƢƣĭ ñ ķĥ ŧƮũƣ ƎƀƆĬ IJƢƉ ķĭŁŴƊƌ ťƆ Ʀƌĥ űƠƘ .ťŨƢū ťƃűƌ ŧƮũƣĪ ťƉűŨ ťƇƀŶ Ʀſĥ ťƆĪ ñ űƊƕ ŁŴŶĭ ŦƦſĪŴƊƖƉĪ ťƀƉ ò ĨŵƊƌ ųŨ .ƅƆ ťƀƃűƉ IJĬĪ ŦųƆĥ ƈƕ ŧƢũƏ ƁƆ Ʀſĥĭ ò ĪŴŷƇŨ ťƀƃűƉ ƅƀƉĪĬ ƈƕĪ ťŨƢū IJƢƉ ŴƆ ò .ƅƍƉ ťƀƃűƉ ƅſűſĥ űũƕĪ ťƆŴƕ ťƆĥ ŦƦſĪŴƊƖƊŨ ƁŬƏ ŸƀũƣĪ ťƇƀŶ ĭĬ Ʀſĥ ò ò ŧƢƖƏĭ .ŦŁųƀƉŁĭ ŦŁĭƮũūĭ ťƇƀŶ ñ ƅƀźƌŤŨ ŦĭĬ ƦſĥĪ ŻſĥĥĪ ĬƦŷƌ ƁƆ ĭĬ ĪųƏĭ .ŦŁƢƐƕƭƦƆ ťƘŤƃ ķŴƖƊƣ ŦĭĬ ųƟűƏ űƃĪ ò Ŵū ƎƉ ƢƀƟĮĪ ųƠƏĥĭ ĬƦŶĥ ťƀƊƆ ò ťƀƉ ò .ŦųźŶ ťƀƐŷƉ ŦƦſĪŴƊƖƉĪ Żſĥĥ ƎƊſĬĭ

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ŧƮũƣ ťƙƆĥ ķĭųƆ ĭĭĬ ŴƤƍƃ ťƍƖźƇƠƤŨĭ ò .ŦƦſĭƮƣ ķĭĬŁŴƉĥ Ƌƕ ķĭųƍƉ ò űŷƇƃ ò ò ķĭųſűƇſ Ƌƕ ŦƦſĭƮƣ IJĭĬ ƎƇƕ űƃĭ ò ťƆĭ ťƍſĪ ò Ǝƕűſ ò űƃ IJĭĬ ò ĶűƟ .ƎƇƀŶĪ ò ťŨĿ ťƄƇƉĪ ŧƢƠƐƆ ĭĭĬ ŴŶƦƘ ƎſĪ ťƍſĪ ò ò ò ò ƎƤūƦƤƌ ťƆĪ Ǝƀƌĥ ĺĪĭĥĭ .IJĭĬ ƁƤƍƃŁĥĪ ƎƀƄƆ ĵƦƌĪ ťƄƇƊƆ ųƆ Ʀſĥ ťŨĿ ŧĿűƌĪ ò .ťũƆ ŁĭűŷŨ ŦŁŴƄƇƉ ƦƀũƆ ƈŬƖŨ ƎƀƆĮ ƢſƢƉ ťƊƃĭ ŦĭĬ Ÿƀƍū ťƊƃĪ ťƇƄƍƆ ųƆ ĭĥ ò ƈƕ ŦĭĬ ĪƦƕŁĥ ťƄƇƉ űſĽ ƎƉĪ .ƎſųſűƇſ ò Ļĥĭ ŦƦſĭƮƣĪ ťũŹ ŦĭĬ ơƙƌ ƎſųſűƇſĪ ñ ò ƥſĿ ĭĬĪ ųƍƀƕĿ ƈƕ ťƕĭĮ ƈƙƌĭ .ŧűũƕ ò ťƇƉ ťũŹ ŧűũƕ ŦĭĬ ŪƀŹŁĥĭ ťƍŶƞƌ .ĶŴƠƌ ŧĿĥűŨ ťƍźƏ Ƌƕ ťƣĭƦƃƦŨĪ ťƄƇƉ ƈũƟŴƆĭ ťƤƀŨ ƈũƟŴƆ ųƤƙƌ ĪƦƕ .ťźƀƆŁĥ ƅſĥ ƦſĥƢũƍū ŧĿĥĪ űŶĥĭ ò ò ťƄƇƉ ĶűƠƆ ŦƦſĭƮƣ ƎſųƇƃ IJĭĬ ƁƇƕ ò ò űƃ ƎſĬƦƙƍƄŨĭ ò .ƎſųƀũƀũŶ ƎƍƀƖŹ ò ŀĿ ŦŵŶ ŧƢſƮŨ ŧƮũƣĪ ųƇƃ ŧƢƘŴƤƆ ŧűũƕ ò ò ò .ĬƦũŨ ƎƉ ťƖƉĪ ƈŷƣĭ IJĬŴƍƀƕ ťƆŁĭ ƦſŤƉŴƕĿ ťƉĭƭ ŧƢƊƆ ŧƢƠƌ IJƢƣĭ ñ ķĥ ŧƮũƣ ƎƀƆųƆ IJƢƉ ķŴƌĥ ľĭƢƘ .Ʀƌĥ űƠƘ ťƍźƏ Ƌƕ ťƄƇƉ ťƌĬ ťƖźƌ IJƢƉ ťƆ .ťƤƀŨ Łųũƌĭ ťƕĿĥ ŧűŶŁĭ ĴĿĬŴƌ Ÿƌűƌ ò ñ ŦŁƢūĥ űũƕ ųƉŤƆ ŸƇƣĭ ŧűũƕ ŀĿ ĭĬ ñ .ĸŴƍƀźƍźƏŴƟ ťƄƇƉĪ ųƉĥ ŦƦƍƊſųƉ IJųƆ ťƤƀŨ ƈũƟŴƆ ŧĿĥĪ ƎſűŶĥŁĪ ťƌűƕ ŦĬ .ŦƦſĭƮƤŨ ťŷƌŴū űũƖƌ ŪƀźƉ ƁƃƢŨĪ ŦŁŴƖŨ ƎƉ ƎƀƇƣŁ ħĭŁ ťƆĭ ŦŁŴƆƞŨ ƁƉŴƟ .ŦųƆĥ űſĽ ƁƄƊƕ ťƌĥĭ ŧĿűƕ ƁƆ IJĭĬ ò ŀĿ ŸƇƣ ƎſųƇƃ ƎƀƆĬ ťƄƇƉĪ ųƉŤƆ ŧűũƕ .ťƤƀŨ ƈũƟŴƆ űŷƃĥ ķĭųſƭŁ ŧĿĥĪ ķĭűŷƌĪ ŦƦƀƍƊƖŹ [ųƍƉ] ƦƖƊƣ ƎƀƆĬ ŧűŷƉ

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ñ ťũū ơƀƕŁƦƉ ƎƀƐƄƌƦƉ űƃ ťƍƀƊſĪ ĭĬ ñ .ųƊƕ ķĭƦƌĥĭ ťƇƊƏ ƦƀŨĪ ťũū ŧűŶĭ ñ ťƉĭƢŨ ťƤƊƣ ŧƮũƣĪ ťƇźƠŨ ťƄƤŶ ƥũƆ ò .ŦƦſĭƮƣ ťƤŷŨ ƎƀƖūĭ ƎƀƐƄƌƦƉ űƃ ťƣƮŶ űſĽ ƁƀƕŴŹ ŁƢƉĥ ƎſųƇƃ ƎƀƆĬ .ķŴƌĥ ƦƙƆĥĪ ķĭųƇƃ ŴſűŶĭ ĭĭĬ ŴƊƄŶŁĥĭ ųƇſĪ ƋſŤŨ ƈƕ ťƄƇƉ ħƦſĭ ŧƢƘĽ ŦĭĬĭ ò ķĭųƇƃ IJĬŴƉĪŴƟ ĭŁĥĭ ò .ťƍźƀƇƣĭ ťƐƄŹ ťƣƮŶ ķųƆ ķŴƌĥ ŧƢƟĭ ťƄƇƉ Ŀűƣ ò .ųƆ ķĭűŬƏĭ IJĬŴƉĪŴƟ ķŴƇƕĭ ťſűƇƄƆĭ ñ űƃ ķĭųƊƕ ƈƇƉĭ ųƉŴƘ ŦĭĬ įƦƘ ŦĭĬ ƢƉĥ .ťƌĥ ťƃĪƦƉ ķŴƊŨĭ ƎƄſĥĪ ƁƆ ķĭƢƉĥ ƁƍƌŴƕĪĭĥ ķŴƃŁŴƍƉĭŤŨ ťƇƀŶ Ʀſĥ ķĥĭ .ķĭƦƌĥ ƎƀƐƙƉĭ ķĭƦƌĥ ƎƀƕűſĪ ťƉ ƁƍƉ ķŴƐƃŁ ťƆ ťƤƉĿ ƎƉ ŦĬ ƅƆ ƎƌƢƉĥĪ ķŴƌĬ ƎſƢƉĥ .ťƇƃŴƐŨĭ ŦŁŴƍƉĭŤŨ ƎƍſƢſųƉĪ ò ƥƍƃ Ŀűƣ ŦƦſĭƮƣ ƎƀƙƆĥ ťƖŨƭĥ ò .ťſĬĭŁ ťƆĪ ķĭŁŤƌ ƎſųƊƕ ƎſųſĪŴƇſĭ ķŴƌĥ ƈźƟĭ ťƤŷƌĪ ƎƉ ťƌĮĭĥ ƅƆ űũƕ ò .Ʀƌĥ ťƃĪƦƉĭ ŧĪŴƇſ ķĬĪ ķĭųƉűŨ ƁŷƏĭ ťƍƀƊſ ŴŨųſĭ ťƄƇƉ ƦƉĪŴƟ ŦƦƇƉ ĭƢƉĥ .ŦĭĬ ųƙƆĥ ĭĬ ķŴƌĥ ƚƆĥĪ ťƤƀŨ ŧƢƙƏĪ ŦŁĭƭŁŤƆ ŧűŷƉ Ŀűƣĭ ŧƢƠƏ ŦĭĬ ħƦƃ .ŦƦſĭƮƣĪ ŧƮũƣ ķĭųƇƃ ĭƦſĥ ŴƤƍƃĪ ò ŦĭĬ Ʀſĥ ƎƃĬ IJĭĬ ĿĪƦƣĥĪ ŦŁƮūĥ ƥſƢŨ .ťƍƤſƮƆĭ ťƃƮƄƆ ťƊƇƣ ťƄƇƉ űſĽ ƎƉ ò ķŴƄƆ ťƌĥ ĺĪŴƉ ŦƦũſƦƄŨ ƎƀƆĬ ĿƦŨ .ŴŬƇƙƊƆ ƎƉŴſ ƁƆ Ʀſĥ ťŨĿ ŧĿűƌĪ ŦƦſĭƮƣĪ ŦƦƏƮƃ ƥſĿ ŧƮũƣ ķĭųƇƄƆ ŦƦƀƌ ŧűŷƉ ŧƮũƣ ťƙƆĥ ķŴƄƍƉ űŷƇƃ .ķŴƄƆ ťŨųſƦƉĪ ŦƦŨĬŴƉ űſĽ ŧűŷƉ Ŀűƣĭ ò ŴŶƦƘ Ǝƀƌĥ ĭƢƟĭ ŦŁƮūĥ ķĭųƆ ťƍſĪ .ŦŁŴũſĬƢŨ ķĭųƆ ĿĪƦƣĥ ťƄƇƉ űſĽ ƎƉĪ

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ñ ƈƀƇƟ ĶűƉ ŦĭĬ ƢƀƐŶ ķĥĪ .ťƇƉƦƌ ųŨ ťƣƮŶ űſĽ ųƊƕ ƁƀƕŴŹĭ ťƍźƏ ƈƕ ñ .ŦĭĬ ƢƉĥ űƃ ķĭųƊƕ ƈƇƉĭ ųƉŴƘ įƦƘĭ ñ ťƄƇƉ ĶűƠƆ ķĭƦƌĥ ƎƀƇƕĪ ťƉ ķŴƄƆ ŧƢƃŁ ťƆ .ťŨĿ ťƕĭŵŨ ųƆ ťƌĥ ƢƀƖƉĭ ťƌĥ ķŴƄƊƕĪ ťƍƀƊſ ŴŨĬĭ ťƄƇƉ ƦƉĪŴƟ ŦƦƇƉ ĭƢƉĥ .ķŴƄƀƍƀƕƭ ƎƀƊƀƟ ķĭĭųƌ ťƇŶĪ ťƆĪĭ ñ ñ ò ŦŁŴƇūĪ ųƇƃĪ ųƀƍũƆ ƁƀƕŴŹ ŧƢƉĥ .ķŴũũƆŁĥ ťƌĥ IJƦſĥ ķŴƄƍƇƀŷƉĪ ò ò IJűƀƊƆŁ Ļĥ ťſĿŴƣ ƎƉ ķŴƄſƦſĥ ƁƍŨ ò Ƌƕ ťƣƮŶ ĭĥ ķŴŨĬĿŁŁ ťƆ .ťſűƇƃ ò ĭűƃ ƎƉ ŦĬ ťƤƀŨ ťƆŴƖŨ ƦƀŨĿĪ ťƀƍŨ .ƋƀƄƏĥ ƎƉ űŷŨ ķŴƄƀƍƀƕƭ ķŴźƍƟƦƌ ťƆ ťƌĥ ķŴƄƊƕ ƁƍƌĭƦƊŶĿĭ ƁƍƌĭƦũŶĥĪ .ťƄƇƉ ƦƉĪŴƟ ķĭƢƉĥŁ ťƍƉ ķŴƄƆ ťƌĥ ťƙƇƉĭ ķĭƦƌĥ ƎƀƆĥƦƤƉĭ ťƄƇƉ ƦƉĪŴƟ ķĭƦƌĥ ƎƀƆŤƕ ŦĬ .ķĭűŷƃŁŁ ťƆĭ ťƍƊƆŴŶ ƈƕ ķĭƦƌĥ ŴƍƘ ŦƦſĭƮƣ ƥƍƃ Ŀűƣ ųƆ ķĭƢƉĥ ò .ťſĬĭŁ ťƆĪ ķĭŁŤƌ ƎſųƊƕ ķĭųſĪŴƇſĭ ò ťƍƀƍƉ ƅſĥ ƥƍƃ Ŀűƣ ƎƀƙƆĥ ťƖŨĿĥ .ƎſűƠƌ ķŴƌĬĪ ŦƦſĭƮƣĪ ŦƦƏƮƃ ŀĿ ķŴƌĥ ƈźƟĭ ťƤŷƌĪ ƎƉ ťƌĮĭĥ ƅƆ űũƕ ò .Ʀƌĥ ťƃĪƦƉĭ ŧĪŴƇſ ķĬĪ ķĭųƉűŨ ƁŷƏĭ ťƣƮŶ ķųƆ ƁƀƕŴŹ ƦƙƆĥ ƎſųƇƃ ƎƀƆĬ ò .ŦŁĭƢſųƊŨ ķŴƌĥ ƦƊƄŶ ťſűƇƄƆĭ ťƄƇƉ ƦƉĪŴƟ ķĭƢƉĥŁ ƎƄſĥĪ ķŴƃƦƙƆĥ ŦĬ ò .IJűƀƊƆŁ ĭĥ ķŴƄƀƍƀƕƭ ķŴƖſĮƦƌ ťƆ ťƉĪ ƗƘŴƣĭ ťŨƢŶ ťƌųŨ ƁƊƕ ķĭƦƌĥ ĭűŶ ñ .ŦƦſĭƮƣĪ ŦƦƏƮƃ ƈƕ ŦĭĬĪ ťƕĭŵŨ ò IJĬŴƏĥƦƣ ƎƉ ŧƭŴŹ ƎƀƇƕĿĭ ťƕĿĥ ťƖſĮñ ñ .ťŨĿ ťŷƌŴŬŨ ťƕĿĥ ƈƕ ųƀƇƕ ŸƆĪŵƉĪ ťƉűŨ ò ò ò ƎſųſűƇſ ƈƕ ŦŁűƇſ ťƤŷŨ ƎƀƖū .IJŁĭűŶ ŴƌĬĪ ťŷƀƍū ťƇźƠŨ ƎƀŨƢŶƦƉ űƃ

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ƦſŤƄƀƄƉ ķĭųƊƕ ƈƇƉĭ ųƉŴƘ ŦĭĬ įƦƘ .ƁƉŴƍƟĪ ťŨƢū ųƆ ťƃĪƦƉ ķŴƊŨĭ ƎƄſĥĪ ťƏƢƃ Ŵū ƎƉ űƇſŁĥ ƁƊƕĪ ťƀƍƏ ĭĬ ťŨƢū .ťƆ ťƊƆĪ ĭĥ ƁƍƌŴƃĪŁĪ ťƇƀŶ ķŴƄŨ Ʀſĥ ŦŁŴƇūĪ ťƀƖŨƦƉ ťƆ ŴƇƇƉ ŧĿƢƣ .ŦŁŴƄƇƉ ĶűƟ ŦŁŴƇūĪ ŧƢƀƙƣ ťƆ IJƢƉ ƎƆ Ƣūĥ IJĬĭƦſĥ ťƤƉĿ ķŴƌĬ ƎſƢƉĥ .įƞƙƉ ťƕĿŤƆ ųŷƌĪ űƀŨĪ ŧƢƘƞƆ ťƉűƕ ñ ųƆ ķĭƢƉĥ ťƍƉ ƈźƉĭ ķĭųƆ ƢŬƌĪ ñ ķŴƙƆŤƌĪ ťƆĥ .ťƍźƏ ƎƉ ƁƀƕŴŹ ųƇƃ ťƊŷƆ ŴƇƃĥĭ ťƤƉĿ ķűƖŨ ĭĿŁƦƏĥĭ ŴƇƕ .ťƃŴƤŶ ƢŨ ķĭĬŴŨŤƆ ĭƢƟ ťƀƇƆ ŴŬŨĭ ñ ķŴƌĥ ƚƆŤƌĪ ĬŁŴƍƉĭĥĪ ŦƦƤƀŨ ųƇƃ ò ƈƃ ƎŷƀƄƣ ò .ťſĿŴƣ ƎƉ ŦƦƤƀŨ ĭĬ ųŨĪ ƁƀƕŴŹ ƅƉŤƆ ƅƊƕ ŦƦſĥĭ ťƍźƏ ŦŁ .ŧƮũƣ ƈũƟŴƆ ŧĿĥĪ ĪŴŶĥŁĪ ťƌűƕ ŦĬ ñ ƦſŤƇƀƇƟ ĴŁĭƢũƍŬƆ ųſŴŶ ŦŁ .ťƇƊƏ ƦƀŨĪ ťũū ųƇƃ ƅŨ įƞƌƦƌĭ ñ ųƍƀƕĿ Ļĥ ĭĬ ťƀƘĿ ťƄƇƉ ƅƆ ĭĬ ħųſ .ŦŁŴźƀƆŁĥĪ ťƇƀƇƃ ŧűƕĥĭ ťƌŴūŤŨ ĶŴƟ ƎƆ ťƉĪŁĥĭ ƎƊƕ ŧűŷƉ ƅƆ ŦŁ ñ IJĭĬĭ ò ƎƍŶ ƅƆ Ŧĭųƌĭ .ťƤƀŨ ťƆŴƕ ƎſűƇſĪ ťƀƍŨ ƦſĥƢũƍū ƎƤſƢŨ ųŨ ĶŴƟĭñ ťŨĥ ƎƆ IJĭĬ ò ƎƍŶĭ .ŦŁŴƇūĪĭ ŧƢƟŴƣ ƎſűƇſĪ ťƀƍŨ ò ñ ťƆ ƅƀƌűƟŴƙƆĭ ƅƆ ƎƍƀƖƊƣ Ǝƍſƞƕ ò ñ Ʀſĥ ƎƇſĪĪ ò ĭĬ .ƎſƦſĥ ŧűũƖƤƉ ƅƀƍƀŨƞƆĭ ñ ŦŁĥŁ ƅƊƕ ƁƀƕŴŹ ĴŁƢũŶ ŦŁƢƙƏ IJĬ .ƎƊƕ ĵĮŤƌĭ ťƣĭƦŨ ťƄƇƊƆ ťƖŹŁĪ ťſƞƉĪ ñ ƚƇƉĪ ķĭųŨĿ ŦĭĬ ƗƊƣ ŦŁŴƇūĪ ųƇƃ ò ò .ťƆŴƕ ƁƀƇƉ ŧűƀƊƆŁ ķĬ ĭƢƉĥĪ ĶűƊƆ ĿŴƊŬƌ ƈŬƖŨ ķĭųƍƀŨƞƆĪ ŦĭĬ ĪƦƕŁĥĭ .ŴŨĽĪ ĶűƉ ŧűũƖŨ ųŨ ķĭųƆ ťƇƊƤƌĭ ųƊƕ ŁŁĥĭ ŦƦƤƀŨ ƁƀƕŴŹ ųƉŤƆ ŦĭĬ ŧƢƟ

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ŦŁŴƉ ƋƖŹ ťƆĭ ƁŨĥ ƎƉ ŻƀƇƘĪ ťƀƏĥ Ʀſĥ Ƣũƃ .ŦŁŤƌ ťƃĿųƆ ťſűƇƃ ķĥĭ ťƣƢŶ ķĥ ŴƆĮĥĪ ƎƀƆĬ ŦŁĭƭŁŤŨ ƎƀƃƢƃƦƉ űƃĭ .ŦŁŴƣƢŶĪ ťƉĥ ƈƀũũƆ ŴźƉĭ ŴƆĮĥ ñ ƎƀƌŁĭ ųŨ ĭĿĪƦƣĥĪ ťƌƢƕŴƏ ƈƕ ųŨ ñ ƈƕ .ĸŴƍƀźƍźƏŴƟ ťŨĿ ťƄƇƉĪ ťŨƢū ĭĬ ò Ļĥĭ ťƣƮŶ ƎƉ ķĭųƍƉ ĭĭĬ ŴƖƊƣ ťſűƇƃ .ŦŁŴƍƉĭŤŨ IJƮſųƉ ťƤƌĥ ťƃĿĬ Ʀſĥ ŦĬĪ ò ñ ƎſƢſųƉ ƁŬƏĪ ťƌƦƕĭűſ .ŦŁŴƀƏŤŨ ųŨ ñ .IJĬĭűſĽ ƎƀƆĮĥ ťƖŨĪ ĭųƌĥĪ ťƄƇƊƆ ķŴŷƇƣ ò .IJĬŴƉĪĬ ƎƉ ťŨƢū ƎƀƃűƉ ŦƦƇƕ ťƆĪĭ ťƄƇƉ ƦƉĪŴƟ ŧƢƠƏ ƦƇƕ ŧűŷƉ ƎſűſĬ ò ñ .ŴƆĮĥĪ ƎƀƆĬ IJĬĭűūŵſĥ ƎƉ ŁĿĪƦƣĥĪ IJĬ ƎƆ ŁűƠƘĪ ƅſĥ ŦŁĭƭŁŤƆ ƎƍƆĮĥ ŦĬ ñ ñ ñ .ŦŁŴƣƢŶ ųƇƃĪ ųƉĥ ƈƀũũƆ ųƍƀźƉ ñ ƎƌĿĪƦƣĥ ťƍƉ ƈźƉ ųŨ ƎƍƀƌŁĭ .ŦŁŴƍƉĭŤŨ ƎƀƊƀƄŶ ŪŹĪ ťƤƌĥ ĿƦŨ ťƄƇƉĪ ųŨƢū ķŴƃűƌĪ ƅſĥ Ƣƀū ƎƍſŁĥ ƦſŤƇƀƇƟ ŴƖƊƣĪ ŧűŷƉ ķŴƌĬ ŴƀƍƘ ųƍƉ ťŨƢŬƆ ųƆ ƎƍƀƃűƉ ŦƦƇƕ ťƆĪĪ .ĬƦƇźƉ ķĭŁĿĪƦƣĥĪ ťŨĿ ťƄƇƉĪ ƦſŤƇƀƇƟ Ŀűƣĭ ŧƢƠƏ ťƄƇƉ ŦĭĬ ħƦƃ .ŦŁŴźƀƙŷŨ ťƤƌĥ ķĭŁŤƌ ťſĬĭŁ ťƆĪ ò űſĽ ťƌűƟŴƘ ťźƉ ķŴƌĥ ħĬĿĥĭ ťƀƇũŨ .űŷƃĥ ķĭųƇƃ ĭĭĬ ŴũƀŹŁĥĭ ťƣƮŶ ŴŨĽ ĭĭĬ ĭĿĪƦƣĥĪ ķŴƌĬ ķĭųƇƃ ťƄƇƉ ĶűƟ ŴƇƕ ò .ƦſĥƢſųƌ IJĭĬĪ ƎſųƇƃ ųƆ ŴƀƕƦƣĥĭ ŦŁŴƣƢŶĪ ťƉĥ ƈƀũũƆ IJƢƉ ƎƍƆĮĥ .ŦŁŴƍƉĭŤŨ IJƮſųƉ ťƤƌĥ ƅƆ ƎƍſƦſĥĭ ķĭĬŁŴƍƉĭĥ ƅƆ ķŴƕƦƤƌ ķŴƇƖƌ IJƢƉ ĪŴƠƘ .ŦŁŴƍƉĭŤŨ ƎƀƐƙƉ ƁŬƏĭ ķŴƌĥ ŧƮſųƉ ťƤƌĥ ƎƀƆĬ IJĬŴƉűƟ ĭĭĬ ŴƇƕĭ ťƄƇƉ ŦĭĬ űƠƘ ò Ƌƕ ƎſĪ ťƣƮŶ .IJĬŴƉĪŴƟ ĭĭĬ ŴƊƟĭ ťſűƇƃ

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.ĬĿƦŨ ĶŴƠƌĪ ĸŴƍƀźƍźƏŴƟĪ ťƌűƕ ťźƉ ñ ťƟĪĮ ĭĬ ųƆĪ ƎſƢƉĥĪ ŦĭĬ Ʀſĥ ŦŁŴƄƇƉ IJĬ .ťŨƢū ťƄƇƉ ƎƍƀƇũƠƉ ťƆĪ ƎſƢƉĥ ťƌƮŶĥ ĭĭĬ IJĬĭĿĬĥ ťƆ ťſƢƉĪ ųƕĿĪ ųƊƕ ŦĭĬ ƦſĥĪĭ .IJĬŴŨĥ ĿƦŨ ŦŁŴƄƇƉ ƈƕ ŦĭĬ ƋƟĪ ťƆĥ ťŨĿ ťƄƇƉ ĸŴƍƀźƍźƏŴƟ ƥƉƦƣĥ űƃĭ ò ĭĭĬ ĭĮĭĿ ŦƦſƮŨ IJűŶ ò ťƕĿĥ ŁĽĪ .ťƊƊſ ŦŁŴƄƇƉ ƈƕ ĸŴƍƀźƍźƏŴƟ ŦĭĬ ħƦſ űƃĭ ñ ŦĭĬ ŦŁĥĪ ñ ƈƃĭ ñ ťƆ űƃ IJĬŴƉĪŴƟ űŬƏ .ťŨĽ ųƆ ĭĭĬ ƎſűŬƏ ƎƀƖŨ ťƆ ķĥĭ ƎƀƖŨĪ ĭĬ ķĥ .ķĭųƆ ŁĭĬ Łűƌ ųƘĭĽƢƘ ƈƕĪ ťŨƢū ƎƉ űƃ ķĭųƆ ŦĭĬ ľƢƖƉ ŦĭĬ IJƢƏĪ ƈƕ ťŨƢūĪ ųŷſĿ ò ƎſƭƦŨĭ .ĭĭĬ ƎſŁĥĪ ťƉ ųƆ ĭĭĬ ƎſűŬƏ ƎƀũƆ ųŨ ĭĭĬ ƎƀƊƀƠƉ ĭĭĬ ƎƀƆĮĥĪ ťƉĭ IJĬŴƉĪŴƟ ĭĭĬ ƎƀƇƣ .ťŨĿ ťƕĭŵŨ ƎƍſűŬƏ ŦĬ ťŨƢū ťƄƇƊƆ òIJĭĬ ƥƉƦƣĥĪ ƎſųƇƃ ƎƀƆųƆ ťƄƇƉ ŦĭĬ ŦŵŶ .ŦĭĬ ĺűſñ ťƆ ƢƉŤƌ ťƍƉĭ ųƉŴƍƠŨ ƢŶĭ ò ò ťƊƀƄŷƆĭ ŦŁŴƏŤƆ ƈźƟ ŦĬ ƁŨĥ .ŁĿűƕŁĥ ťƆĭ IJűſĽ ŧƢƟ ťƆĪ ťƀƏĥ ơũƣ ťƆĭ ƁƆ űŬƍƉĪ ťŨƢūĪ ťźũƤƆ űũƕĥ ťƍƉĭ ò .ƁƆ ťƊƀƤƉĪ Ɓƍƀƕ ƦƍƀŨĪ ŦƦƀƍƏ ŦŁŤƆĭ ťŨƢū ŦĭĬ Ʀſĥ ťƐƃĪ ťƄſĥ ťƣĬ IJŴƆĪ ñ ťũƃŴƃ ŁŴƉűŨ ťƀƇŬŨ ťƆĥ .ƁƉĪŴƟ ĶŤƟ ò ñ ĿĥŤƆ ųƆ ťƊźƉĪ IJŁŴƙƏĪ ųƇƃ ťƇƇƊƉĭ .IJűſĽ ƎſŁĥĪ ƎƀƇſŤƆ ľƢƖƉĪ ťŨƢūĪ ųŷſĿĭ ƦƖƇŨ ťŨƢŬŨ ťƏƢƃ Ŵū ƎƉĪ ƦƀźŶ ťƍƉ Ɓƃ ò ò ĭűŬƌĪ Łűũƕ ťƍƉ ŦųƆŤƆ .ƁƀŶ ĭĥ ò ò ò Œ ƁŨĥ ħƢƟ ťƆ ťƀũū ťƊƐŨĭ ťŷŨĪ ťƊƆĪ ò ò ĶĪ ĭĥ .ķĭųƆ űũƕ ťƆ ŦŁŴƇƕĭ ťŬŶ ò ťƀƍƏ ťŨƢū ƎƀŨƞƕ ƎſƞƉĪ ŦŁŴƏĥ ƦƀƆ .ƎƀƊƀūĿĪ Ʀſĥĭ ƎƀƇƀźƟĪ Ʀſĥĭ ƎƀƠſƢƕĪ Ʀſĥ ò ťƄƇƉ űſĽ ƎƉ IJĭĬ ķƮƉĥƦƉ Ƣƀū ƎƀƆĬ űƃĭ .ŧűŷƉ ĿűƤƌ ŦŁĭƭŁŤƆĪ ŦĭĬ ĸƢƘŁĥ

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ò ò ŦŁŴƏĥ ƎƉ IJĭĬ ķƮƉĥƦƉ ƎƀƆĬĪ ťƊƃĥĭ ò .ķĭųſƮƠƕĪ ťƙƇŶŴƣ ƈƄŨ ŧűſĥ ŴƀƘĿĥĪ ŦŤƊŹ ųŨƢū ťƏĥƦƉ ťƆĪ ƈƀƄƉ ľĭƢƖƌ .ŧƢŬƘ ƎƊƆŴŶ ťƀƇźƆ ĵƦƌĪ ƎƍƀŷƄƤƉ ťƆĭ ñ Ũ ťƄƇƉ ĬƢŨĪ ťŨƢŬƆ IJĬŴƀƏŤƌ ƎƄſĥĪ ťƖ .ťƏĥƦƌ ťƆĪ ťƤŷŨ ťƀƖū ŦƦƍƊſųƉĭ ťŬƐƉ ŦƦƤƀŨ ťƙƍŶ ĭĬ űƃ ťƏĥƦƉ ķĥĪ .ƋƇŶƦƉĪ ĭųƌĥ ťƀƇŹ ŧĪĿñ IJĬŴŨĥĪ ťŶĿĭŤŨĭ ñ ò ñ ťƀƇŶ ŧƢźƕ ĬŁŴƙƐŨĭ ųƉŴƙŨ ŦŁŴƆĽ .ĸŴƍƀźƍźƏŴƟĪ IJĬŴŨĥ ŁŴƊƌĪ ťƙƤƃƦƉ űƃ ĬƦƤƀŨ ƚƆŤƌĭ ųƊƕ ťƀƇŹ ťŨƢƌ IJƢƉ ťƆ .ŁĭĬ ŦĮĥĿĪĪ ŁĭĬ ťƀƆƞƉ ťƆ ťƀƇŹ ŁŴƊƌĪ ñ ťƣĪŴƟ ŁűƕĪ ųƌƢƟ ĶƢƉƢƌ Ƣƀū ŦĭĬ űſƦƕĪ ñ .ƑƀƏƭĥ ƈƃ ųƍƉ ĿŴūŵƌĪ ŦĭĬ ŪƀźƉĭ ñ ŁĭĬ ťƀƆƞƉ ťƆ ĬƢŨĪ ĬŁŴƊƆ ťƌĬ ƈźƉĭ .ŁĭĬ ťƙƤƃƦƉ ťƙƍŶ ťƄƇƉ IJĬŴŨĥĪ ŦŁŴƊƆ ñ ŁĭĬ ťƀƕĿ ťƆ ŦŁŴƉ ŦŵŶŁ ĬűƀŷƀƆĪ ñ ťƄƇƉ ťƀŶĪ ñ ñ ĭĬ ķĥĪ ĬƦƟĮ .ŦĭĬ ŦĮĥĿĪ ñųƆ ŧűŷƉĭ ťƣĪŴƟ ŁűƕĪ ųƌƢƟ ñ ƋſƢƉ ĭĬĭ ñ ñ.ųƌƢƟ ƋſƢƉĭ ƑƀƏƭĥ ƈƃ ųƍƉ ñ ƢūĮĭ IJĬŴŨĥ ƈźƉ ŦŁŴƉ ŦĭĬ űƠƘ ťſƢƉ ƎſűſĬ .ųƍƙƆŴſ ƎƉ ĸŴƍƀźƍźƏŴƟ ƚūƦƐƌ ťƆĪ ñ ųƍƉ ųƤƙƍƆ ųũƐƌĭ ŧƢƀƕ ťſƢƉ Ŀűƣ ñ .ŁĭĬĪ ŧĪųŨ ŦƦƍƊſųƉ IJĬ ŁĭĬ ƦŶƞƘŁĥĭ ò ò ťƍźƀƇƣĭ ťƐƄŹ ĭŁĥ ŧűŷƉ ƎſűſĬ ò ò .ťƍƤſƭĪĭ ŧƭŤŶ ƁƍŨĪĭ ŧƭŤŶĪ ŧĪŴūĭ ķĭĬƦƍƀŨ ƎƉ ƢźƘĪ ťƄƇƊƆ IJųƀƌŴƙƖƌĪ ñ Ʀſĥ ťƇŨĥĪ Ƣƀū ĭĭĬ ƎſƢũƏ .ŦƦƍƊſųƊƆ ųƆ ŁĭĬĪ ŧĪųŨ ŁĭĬ ťŷſƞƘĪ ĭĭĬ Ǝƀƕűſ ťƆĭ .ŁĭĬĪ ŧĪųƆ ŁĭĬ ťũſŤſƦƉĭ ŁĭĬ ťŬƀūĿĪ ñ ñ ƦŨĿ ťŷſƞƘ ųũƆ ŴŬŨĭ ųƉŴƙŨ ťƀƄŨ ò ò ñ ñ .ťŨĿ ťŷŨŴƣ ųƍƀƕƢŨĭ ųƀƍƀƖŨ ťƖƉĪ ò ťƄƇƉĪ ųƇŨĥĪ ŦƦƉŴſ Ļĥ ŴƀƇƉŁĥ űƃĭ

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ƈŶűƌ ťƆ ƎƉñ IJƢƏĥ ųƉŴƘĭ ƁƍƏĥ ĬŁŵŶ .ŦĭĬ ħƢƟƦƌ ŦŁŴũſƦƆ ƎſųſƭƦŨĪ ñ ò ĺűſ ťƆ űƃ ťƄƇƉ ŦĭĬ ƗƇŨ Ǝƀźũƣ ƎſƭƦŨ .ŦŁŴũſƦƆ ŦĭĬ ħƢƟƦƌ ĺĪĭƦƣĥĪ ťƉĪ ò ò ĬŁŴƙƏ ƈƕĭ IJĬŴƍƀƕ ƦƍƀŨ ŧĿŤŬŨ ŦĭĬ ƗƇŨ ò .ķŴƌĥ ľƢƖƌ ťŨĿ ťƕĭŵŨ IJĬŴƕĭűƀƆĪ ťƏƢƃ Ŵū ƎƉ ųƊƕ ťŨƢūĪ ųŷſĿ ŦĭĬ IJƢƏ ò ò .ĬŁŴƙƏ ƈƕĭ IJĬŴƍƀƕ ƦƍƀŨ ŦƦƀƊŹ ŦŁŵŶ ñ ƈƄƆĭ .ĬŁĭŤƊŹ ƎƉ ķĭųƆ ŦĭĬ ľƢƖƉ ŦŁĥĪ ƎƌƢƉĥĪ ƅſĥ ĸŴƍƀźƍźƏŴƟ ŦĭĬ űƇſŁĥ .ťƏƢƃ Ŵū ƎƉ ťſƢƏ ťŨƢū ųƊƕ ơƙƌĭ ñ ŴŷũƤƊƆ ųƉŴƘ ƦŶƦƘĭ ųƉĥ ĬŁŵŶ .ųŨ ťƏĥƦƌĪ ťŨƢūĪ ťźũƣ ųƆ ħųſĪ ťũźƆ ťƊŶƭ ƁŬƏ ŦųƆĥ ƢŨ ƅƆ ťƌĥ ŧűŬƏ ò .ťƤƍƀòƍŨĪ ŦŁŴũƆ Ʀƌĥ ĺűſñ ƦƌĥĪ ƎƀźƇƘ ŴŬŨ ĸŴƍƀźƍźƏŴƟ ŦĭĬ ƁŨĿŁĥ ñ .ŧƢũū ŦĭųƌĪ ŧĪŴƇſ ĭĬĪ ĬƦŶŴƤƉ ƦźƉĭ ò ò ĬŁŴƙƏ ƈƕĭ IJĬŴƍƀƕ ƦƍƀŨ ťŨƢū ĭĬ űƃ .ŦĭĬ ĵŴƌƦƉ ťƤƀŨ ťŨƢūĪ ŦŁĭŤƊźŨĭ IJĬĭűſĽ IJųſƢƟ ťƆĪ ĬĿŁŤŨ ťƀƏĥ IJĬŴŨĥ ơũƣ ťƆ .ťſƢƏ ťŨƢū űũƕƦƣĥ ťƆ ťƍƊƆŴŷƆĭ ò ò ťŨĭƞƕ Ļĥ ŦŁŴƏĥ ťƤƌĥ ĭŁĥ .ķĭųſƮƠƖƆ ťƤƀŨ ťƍŶŴƣ ķŴƌĥ ŁųŨĥĭ ò ò ò ŦŁŴŷƉ Ļĥ ťƌƞƆĭĥ Ļĥ ŧűŬƌ ŦĭĬ ƈũƏ .ƦſĥƢſƢƉ ķŴƌĥ ƋƇƣĥ ťƙƀƏ ĶŴƙƆĭ ñ ťƌűƟŴƘ ƈƟ ŦĭĬ ƗƊƣĪ ťƉĪ ķĭųƍƉ űŶ Ʀſĥ ñ .ƦſŤƇƀƇƟ ųƤƙƌ ŪƐƌĪ ŦŁŴƉ ĵŤƣ ľĭƢƖƌ ťƄſŤƆĪ ŦĭĬ ĸƢƘƦƉ ħĭŁ ťƌƢŶĥ ñ ƎƉ ųƤƙƌ ŻƇƙƌ .ųƆ ŪƀŹŁĥĪ ŦŵūĭĿ ĭĬ ò ťƌƞƆĭĥ ƎƉ ķĭųƆ ŦĭĬ űƟŴƉ IJĬŴŨƦƄƆ űŶ ñ ŦĬ ħĭŁ ťƌƢŶĥĭ .ťƌĥ ťƀƏĥ ŴƆĪ ŦĭĬ ťƊſ ĬƢũŷƆ ŧĿŁĥ ĵƦƌ ľĭƢƖƌ ĸƢƘƦƉ űŶ ñ ƎſƢŶĥĭ .ŸƄƤƉĪ ĭųƌĥ IJĬŴƀƏŤƌ ĵŴƖƌ Ļƞſ

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ƦſŤũƀũŶ ĴĿĪ ŦƦſĥĭ ĶƢŨĥ ƅƆ ŦŁ ò ŦŤƊƆĪ .ƅƏƢƃ Ŵū ƎƉ ŧĿŤƘ ŦĭĬ įŴƣ ťƀƍƣ ñ ťƌŴƀƐƌ ĭųƆ ƦũŶĥ ƦƀŬƏĥ ƅƀƐƌ ƁŬƏĥĪĭ .ƁƉĪŴƟ ƎƉ ĵĮĭ ĶĬƢŨĥ ƦƀŨĪ ŧĿĪ ƅƆ Ƣũƕ ƈſĥƢƐſĥ ƦƀŨ ťƄƇƉ ŦĭĬĪ ťƏĥĪ ĬĿűƆ ñ ŦĬ .ƦſŤũƀũŶ ųŨƢƣ ťƌŁĥ ťƌĥ įŴƏ ťƌŤƃ ťƌĬ ŦĭĬ ŪſƢƟ ťƆ ťƆŴƖƆ ųƆ űƃ ò ŦĭĬ ƋƏ ťƖƣĭĿ ƈźƉ .ŦŁŴũſƦƆ IJĬŴƘĥ ųƆ Ɨũƌ ťƆŴƕ ĬƦƀŨ Ŵū ƎƉ ųƉĥ ƦźŶĪ .IJĬĭűſĽ ŦŁŤƌĪ ĬƢƊƆ ųƆ ŧƢƟ ŦŁŴũſƦŨĭ ĵĮŤƊƆĪ ƎƉ ƢŶĭƦƣŁ ťƆ ťƏĥ ƅƆ ľŴƘ .űŶ ĿƦŨ űŶ ƎſŁĥĭ ƎſƞũŶ ťƌƮŶĥ ŧƭĪĪ ƋƇƣĿĭĥ ƎƉ ťŨĿ ťƄƇƉ ťƀƟŵŶ ŦŁ ò ŦŵŷƌĪ ŦŁŴũſƦƆ ƅƊƕ ŦƦſĥĭ ñ.ųƀƘĥ ò .ķŴƌĥ ƦƀƉĿĥ ťŨƢŷŨ ťƙƆĥ ŦŁŴƆĽ ŧűŷŨĪ ò ò ƋƇƕ ƎƉ ŦĬĪ ťƉűƟ ťƄƇƉĪ ŧƭĪ ķŴƆĮ ñ ĸŴƍƀźƍźƏŴƟ ťƄƇƉĪ ĬĿĪĪ .ųƇſĪ ƗŨŁ ƦſĥƢũƍū ƁƍƀƕƢŨ ųŨ ĵĪ ťƌĬĪ ųŨƢƣ ñ ŦĬĭ .ƦſŤƣĭƢƘ ųŨƢƣ ƢƉĥ ťƌĥ ƞũŶ ò ťŨŴŶ ťƀƇƉĪ ťƌĪĥ ĭƦſĥĭ ťƕŴƊƣ ĭŁ .Ʀƌĥ ƈƇƊƉ ķĥ ƈƇƉ ťŨŴŷŨ ŧĿŴƉĥ Ʀƌĥĭ ķŴƄƊƕ ƦƇƇƉ ťŨƮƣ ƁŬƏ ťƃĿųƆ ťƉűƕ .ųŨ ƎƍſĪĿĪ ťŨƢƣ ĭĬ űŶ ĵųƆĭ ťƄƉĭ ñ ťƇƇƊƉ ƦƀŬƏĥ ŦŁŴũſŁĪ ųŨƢƣ ƈźƉ ò .ťƕŴƊƣ ƈƕ ƦſĥƢſųƌ ľűŨĥĪ ƈƕ ñ ĸŴƍƀźƍźƏŴƟ ťƄƇƉĪ ųŨƢƤŨ ƎƌĭĬ ƦƠƌ .ťƏƢƃ ƎƉ ŦĭĬ ťƍƄſĥ ƅſĥĪ ųŨƢƣ Ŧŵŷƌĭ ŧĪŴƇſ ƅſĥ ųƉĥĪ ťƖŨƢƊŨ ĬƢƉ ųƇũū ò .ťƤƍƀƍŨĪ ťƍƟŴſ ųƆ ĿĽ ťƤƌƢŨ ƅſĥĭ ñ ťƌĬĪ IJĬŴŨĥ IJĬĭƦſĥ ťƙƍŶĪ ŦĭĬ ĺűſĪĭ ò .ŦĭĬ ƚƍŷƌ ťƆĪ IJĬŴƉĪĬ ƈƕ ťŨƢū ųƆ ĿĽ ò ƦſĥƢſųƌ ƋƏ IJĬŴƍƀƕ ƦƀŨ ťŨƢūĪ ťũƃŴƃ ò .ĬƦƇƉ ƁƊŹĭ ųƍƉ ųƆ ĸĿ ĬŁŴƙƏ ƈƕĭ

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.ĭĬ ŧĿĬŁ ųƇƃĪ ťŨƢƣ ƢƉĥ ĴƦƀƕƢƊƆĪ ĴĪŴƇſ űſĽ ĵŴƕĥ ƁƆ ħĬ IJƢƉ Ʀƌĥ ťƕĿŁ .ťſųƆĥ ƅŨƢƣĪ ĬűƕŴƆ ŧƢƉŤƉ ơƕĮĥĭ ñ ƅƆĬĥ ŦƦƇƟĭŁ ò ųŨ ƎƉ ƅŶĿĭĥ IJĬ ťƉĿ .ťŨĿ ŧĿĬŴƍƆ ťƃŴƤŶ ƎƉ ħĮĭƦƣĥ ƅŨ ƅƆ ťƠſƢƘĪ ĴƦƀƕƢƉ ƎƉ ťƉĬŁ IJƢƉ ťƆ ñ .ƦſŤƍƀŨĽ ƦſŁĥ ťƕĿŤƆ ĬƦƇźƉĪ ò ķĭųƇƃ ƈũƟŴƆ ťƤƀŨ ƋƀŷƆ ŦĬ ĶĪĥĪ IJĬĭűƇſ .ťƌųū ŴŬŨ ķŴƌĥ ĻŴŷƐƌ ŸƄƤƉĪ ĭųƌĥĪ ųƆ ƦſƢŨñ űƃ ĶĪĥ ķŴŨŤƆ IJųſƦſƢŨ ťƊŶƮŨ .IJƢƉ IJųſƦƀƍƘĥ ƅƍƘĪĪ ťƉűŨ ųƆ ĭĬ ťƖŹĪĭ ñ ŦĬ ŦŁƮƀƙƣ ŦƦƇƇƕ ò ƈƄŨ ųƆ ƦƀƖŨ ò ñ .ųƆ űŨŤƌ ťƆĪ ƅſűſĥ ƈũūĪ ťƍƟŴſ ĭųƆ ųƆ ĶĪĥ ƈũƟŴƆ ŧĿĪ ƅƀũƆĪ ťƤƀũƆ IJųſƦſŵŶ .ĬŁĭĿűƖƊƆ ĬŁŴƆ ŦŁŤƌ ĴƢũƆ ŁĿűƣĭ ñ ĬŁŴƇƄƏ ƎƉ IJƢƉ ƎƍƙƇſ ŦƦƀƉűƟ IJĬ ñ .ĴŁĭųƆĥĪ ųŨŴŶĪ ťƊŶƭ ƎƀƖƀƙƣ ťƊƃĪ ò ŦĬ ťƍƟŁ ųƆ ĻĥĪ ųƆ Ʀƌĥ ĨƢŬƉ ŦƦƇƇƖŨ .Ʀƌĥ ķĥ ťƆĥ ƎſƢŶĥ ŦųƆĥ ųƆ Ŧĭųƌ ťƆĪ ŧƢũƏ ơƐƙƆ ŦĭĬ ƁźƉŁĥĪ ĶĪĥ ŦĭĬ ŦŵŶ ò .ťƍŨƭŴƟ űƀŨ ŦŁŴũſƦƆ IJĬŴƘĥ ŦĭĬ ƋƏĭ ĭĭĬ ķŴŨƢƠƌĪ ĶĪĥ ŦĭĬ ħųſ ųƏƢƃ IJƭŤƙƆ ñ ñ űƃ .ħĥŁĪ ĭųƌĥ ƈũƟƦƉ ťƆĪ ŦĭĬ ƢũƏ ųƊƕ ĬĿĪĭ ťŨĿ ĶĪĥ ťƣĬ ľĭƢƖƌ .ŴƇũƟƦƊƆ ŦŁŴũſƦƆ ŧĿŁĥ ĭĬ ƦſĥĪ ƦſŤũƀũŶ ťƣĬ IJĬŴƀƇƇƊƌ įŴƌ ƦƀŨĪ ŧĿűƆ ò .ķŴƌĥ ŁűŬƌ ťƀƉĪ ťźũƤŨ ŦĭĬ ƗƣĿĥ űƃĪ ñ ťŨĿ ŧƢūŴƍƆ ò ò ŦĮĥĿ ĭĭĬ ŴŨĿ ťƀƍƣĪ ĭĬ ñ ƦŨƢƟ Ǝƃĭ ñ ųƆ .ŴƍƟŁƦƊƆ ŦŁŴŨŤƟ IJĬ ťƆ ťƌƢŶĥĭ ťƊƇƖŨ ŦĭĬ Ʀſĥ ťƠſĪĮ įŴƌ ñ .ťƕĿŤƆ ĬƦƟƢƘ ĴŁĭųƆŤƆ ŦĭĬ ŪſƢƟĪĭ ò ťƊƇƕ ĿƦƐũƆ ťƠſĪĮ įŴƌĪ ŧĿĪ ƅƆ ĵĮ .ŴƀƍƤƊƆ ĴĿƦŨ ƎſƞũŶ ťƌƮŶĥ ŧƭĪĪ

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influence of the Abgar legend, where Abgar’s infirmity, sometimes described as leprosy, was evidently considered to have been from birth. In any case, both Syriac texts are of considerable significance for the study of the emergence of these legends since they are amongst the earliest witnesses. The text below follows the edition of Vatican Syr. 117, ff.524r-546v, by A.L. Frothingham, L’Omelia di Giacomo di Sarug sul Battesimo di Costantino Imperatore (Reale Accademia dei Lincei, Anno CCLXXIX, 1881-82). Frothingham also provided the variants of British Library, Add. 14588 (9th cent.). This manuscript, which suffers from a number of lacunas (lines 1-mid 78, 310-382, and 741-778), has a very large number of differences, with whole passages completely different, especially towards the end; in view of this it should best be treated as a different recension of the narrative. This of course raises literary problems which will require proper investigation. Part of the mimro (lines 495-686) is also to be found in Oxford, Bodleian Library (Marsh 711), under Ephrem’s name, and this was edited by J. Overbeck in his S. Ephraemi Syri Rabulae Episcopi Edesseni Balaei aliorumque opera selecta (Oxford, 1865), pp.355-61. Other manuscripts with the mimro are Jerusalem, St Mark’s Monastery 156 and Vatican Syr. 116. The reference to Aetius in lines 369ff refers to an episode in the mimro on Peter, John and Paul at Antioch (no. 13, above), lines 759ff. It will be noticed that there are a few unusual linguistic features, in particular the frequent use of the demonstrative han with plural nouns: this is a feature noticed by Nöldeke (para. 67, note 2) as being very rare (whereas with singular nouns it is rather common in poetry).

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ñ ųŨ ĿŤŶűƆ ťŨĿ ŧĿĬŴƌ IJĬĭƦſĥĪ ĺŴƤſ .ƦſĥƢſųƌ ƅŨƢƣ ťƌŁĥĭ Ŀųƌĥĭ ƁŨ ŸƌĪ ñ IJĬ ťƉĿĪ IJƢƉ Ʀƌĥ ťŶĿĭĥ ò ŦƦƇƟĭŁ ƎƉ ųƇƃ .ŧĿĬŁ ťƇƉĪ ťŨƢƤŨ ŧĪĿĥĭ ƅƆĬĥ ƅŨ ƁƍƀƕƢŨ ƁŨ ĵĪ ĸŴƍƀźƍźƏŴƟ ťƄƇƉĪ ñ ųŨƢƣ ñ ñ .ťƌĥ ĿĬŁ űƃ ųŨƢƣ ƢƉĥĪ ƁƆ ƞƆĥ ŦĬĭ ò ťƍƣĪ ò ƁƇƉĪ ò ťƣĬ ƈũƟ ŦƦƤƇŶ .ƅſűƖƇŨ ƎƉ ťƇƇƉò ƈƃ ķŴƌĥ ƎƀƠſƢƏ ŧƮƘŴƣ ťƇƉĪ ťƊƆĽ ĿĭĽĥĪ ķƢƉ ƁƆ ħĬ

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14. The Baptism of Constantine

14. The Baptism of Constantine The figure of Constantine, the first Christian Emperor, caught the imagination of later generations, and all sorts of legends grew up around him. The most famous of these, the so-called Donation of Constantine to Pope Silvester, proved to be immensely influential during the western Middle Ages, until the fifteenth century when its credentials were shown to be based on pure legend by Lorenzo Valla and others. Another interest of that legendary cycle concerned Constantine’s baptism. It is known from the earliest sources that he was baptised at the end of his life by Eusebius, bishop of Nicomedia. Eusebius, however, happened to have Arian sympathies, and so he soon came to be regarded as an unsuitable person to have baptised an emperor who was regarded as ‘equal to the Apostles’. Accordingly a different bishop with the same name was identified as the person who baptised Constantine: this was Eusebius of Rome, who features in the Syriac ‘Julian Romance’. The chronology of this Eusebius, the dates of whose pontificate were April October 310, caused a problem, and so eventually pope Silvester (314-35) came to be selected as the baptizer of Constantine. The poem on Constantine’s baptism attributed to Jacob of Serugh represents a stage in the development of the legendary history prior the emergence of Silvester, for the bishop of Rome is here left unnamed: this suggests that the tradition behind the poem belongs to a period when it had been realised that pope Eusebius was, from a chronological point of view, not a suitable candidate, but the choice of an alternative had not yet been made. One of the most striking features of the poem is the theme of Constantine’s leprosy, which is eventually healed at his baptism. Constantine’s healing from leprosy also occurs in the Life of Silvester, a Syriac translation of which is incorporated into the late sixth-century Ecclesiastical History attributed to Zacharias Rhetor (Book I, chapter 7), but there it is a punishment for his early persecution of Christians, whereas in the poem he has the disease from birth. Possibly one might attribute this difference to the

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ñ ŦĬ ťƄƇƉ ķĭƢƌ ťƘŤƃ ķŴƖƊƣ ƅƆ ťƖŨ ñ .ƅƆ ťƖŨ ŦĬ ƁƉĭĿĪ ŧĿŁĥ ƅƀźƌŤƆ ťƘĿĥ ơƏĥ ƎƄſĥ ťƊƀƄƏĥ ķųŨ ķŴƖƊƣ ƢƉĥ .ƁƌĭĥŵŶĪ ťƉ ƁŨ ƎƀŶŵũƉĭ ƎƀƠƀƊƉ ƎƀƆųƉĪ ñ ƅƆ ŧƢƃŁ ťƆ ŧĪųƇźƉ ŦŵƉĿ ƢƉĥ ò ò ƁƌųƄƆ Ŧĭųƌ ƦƇƠƣĪ ŧűƐŶĪ .ƁƍƤƊƤƊƆĭ ĬƦƤũƆ ťƆĥ ŧƢŬƘ ŦƞƟñ ƁƆ Ŧĭųƌ ťƆ .ƚƆŤƌ ŦŁűƕĪ ŦĮĥĿ ťƇƘĥ ųŨ ƢſƦŶ ťƆĥĭ ķŴƌĥ ĴƢũƌ ķŴƖƊƣ űſĽ ŴƇƕĭ ĭĭĬ ŴƤƍƃŁĥ ò .ķŴƌĥ ƈƖūĥ ŦųƆĥ ƢũƆ ĬŁŴƆƞŨĭ ñ ťƄŨ IJƢƣĭ ųƤſĿ ƎƃĿĥĭ ťŷŨűƉ űſĽ ò ƈƕ ò .ĭĭĬ ƎƀƖƉƦƤƉ ĬŁŴƙƏ ƎƉ ťƤŶ ƁƇƟĭ ŀűƟŁĥ ƁŨĪ ťƊƀŶĿ ŦƦƀŨ ťƊƇƤŨ ŀŴƘ ñ ķĥ ĺűſĪ ñ ĭĬ ƅſƢŨ ñ ťƌĥ ťƍƘ .ƅƆ ťƌĥ ŦŵŶĭ ƦƀƍƘŁĥ ƁŨĪ ŧƢŨĪ ĬƦƍſűƉ ťƊƇƤŨ ƁƣŴƘ .ťƘĭĪƭ ƎƉ ƁƃĿŴźƌ Ŧųƌ ŧƢŨĪ ųũƀƆĽ ŦųƆĥ ƢũƆ ķŴƌĥ ƈƖūĥĭ ķŴƌĥ ŦĭĬ ĶƦŶ ò ĖťƤƀŨ ŁųŨĭ IJĬĭűũƕ įƞƌĪ ťũŹ ĭĬ ƅſƢŨ

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.ťƏƢƃ Ŵū ƎƉ ŧĪŴƇſ ƅſĥ ƅƆ ŦŁűŷƉĭ ųƉűƆ ŦƦƣŁĭ ĬƢŬƘ ĵŴƃĥŁĪ Ʀƌĥ ŸƄƤƉ ťƆ .ŦƦſĪŴƊƖƉĪ ŦŁűŶ ťƏƢƃ ĴŁűƇſ ťƆĥ ñ ťƌĥ ƎƊſųƉ ťƆ ƎƀƆųŨ ťƌĥ Żſĥĥ ƢƉĥ ñ ñ ťƆĭ .ťƌĥ ťƖŨĪ ťƉ ƦƀƐƌ ťƆĥ ťƌĥ űƊƕ ò ĭĬ ťƊƀŹ ƁŬƏĪ ťƌĥ ƚźƖƉĪ ŧƢƙƖƉ ťƌĬ ò ñ ųƆĪ .ŦųƆĥ ƦƀũƆ ƦſĭĬ ĵŤƕĪ ťƉ ƦſĭĬ ƥũƆ ƥƌĥ ƈƃ Ŧŵŷƌĭ ŦŁƢƐƕĿƦƆ IJųƀƟűƏ ŪƏ .ŦƦſĪŴƊƖƊŨ ťŷƐƌ ŁŴŷƌ ƦſŤƉűƟ ĭĬĭ ñ ñ ƦƀƖŨĪ ƎƄſĥ ŦƦŷƌ ƁƆ ħĬ ķŴƖƊƣ ƢƉĥ ñ ĺŴƤſĪ ŧƢũƏ ƁƆ Ʀſĥĭ .ƎſųƇƄŨĪ ƅſĥ įƞƌ ķĭųƇƃ ƎſƢƀŶĭ ųƟűƏĭ ƁƆŁŁĥĭ ŦƦŷƍƆ ųƇƠƣ ñ űƃ ƎƟĭƢƙƆ ťƖƟ ųƍƀƕƢŨĭ .ųƆ ƢƉĥ ŦĭĬ ơƀƍƏĪ ŴƆ űƊƖƌĪ ŦŁĥĪ ŧƮƉŴƃĪ ťŨĿ .ĴŁĭƢũƍūĪ ťƇƀŶ ŦŴŶ ƎſųƇƄŨĪ ƅſĥ ñ ŻƆƦƤƌ ťŨĥĪĭ ťƍƕ ųƆ ñ ĪƢƘŁ ťƆ ųŨ ò .ŦƦſĪŴƊƖƊƆ ŦŤƀŬƏ ĶűƟ ŦƦŷƍƆ ĬƦŶĥ ťƍƀƄƌ ťƆĪ ųƠŨĪĭ ŦĭĬ ƞŶ ŧƢŨĪ ĬŵƉĿĭ ñ ò .ƎƀƣƢƘƦƉĪ ťƉ ķĭųƆ ŻƇŷƉ ťƀƊƆĪ ĭĬ ò Ƣƀƙƣ ŦĭĬĭ ťƀƉĪ ťŨŴƖŨ ŦĭĬ ĬűƉĽ ĭĬ ò ò .ťƤƍƀƍŨĪ ŧűſĥ ƎƉ ŴƆ ŦĭĬ ƁƇƉƦƣĥĭ ñ ƦƀƆ ŦƦſĪŴƊƖƉĪ Ǝƀƕűſ ĭĭĬĪ ťƉŴƉ ųŨ ò ƎƉ ơƇƏ .ķĭƦƖƊƣĪ ƅſĥ ťƍƀƄƌ ťƆĪ ťƀƉ ò ŧűƀƊƆŁ ĶűƟ ųƤſĿ ƎƃĿĥĭ Żſĥĥ ŦŵŶĭ .űƊƕĥ ŁŴŶĥ ĶűƟŴƆ ťƌĥ ķŴƄƍƉ ŴƖũŨ ŦƦſĪŴƊƖƉĪ ŧƢƃŴŨ ŦĭĬĥ ƦŬƇƘŁĥĪ ƈƕĭ ò ñ ƎſųƇƃ ķƭŴŶƦƌ ųŨĭ ŦŁűŶ ŦĭĬĥĭ .IJƦƉŁŴƃ ťŶĭĿĭ ŧƢŨĪĭ ťŨĥĪ ťƊƤŨ ķŴƌĥ űƊƕĥ ò ƎƠŨŴƤƆ ñ ŦŁŴƄƇƊƆĭ ťŨŴŶ .ťƀƊƣĪ IJĬ ŧƢŬƘ ŦƞƟĭ ťŷŨűƉ ƎƟŁĥĭ ŦƦƀũƆ ųƣűƟ ò ƋƀƟĥ ŧűſĥ ƋƀƐŨĭ ťƉűƆ ĨŵƉĭ .ťƌųƃ ñ űƃĭ ųƆ ŴƤƍƃŁĥĪ ŧƮƉŤŨ ťƀƕĿ ŦĭĬ ŧűŶ .ųƆ ƈƇƉŁĥ ƦſŤƌĮĥĿ ťƣĪŴƟĪ ťŶĭƢŨ

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ò ťƌĭųƆĥĪ ťƠſƢƏ ťƏŴƍŨ ųƆ ƋƟĭ ŦĭĬ ƈƕ .ƦſĥƢũƍū ŦƦƀŨ ƈũƟŴƆ ųƇƟ ƋſĿĥĭ ò ŦŵūĭƢŨ ųŨƢŶ ò IJĭĬ ò ò IJĬŴƏĥƦƣ ƎƉ IJĬŴƏĥ IJűƌĭ ñ űƃ ĺŴƤſ ƎƉ ťƖŨ ŦŁŴƖũŨĭ .ŦĭĬ ƢƉĥ ñ ƎƉ IJƢƉ ƅƆ Ʀſĥ ķĥ ĶĭűƐƆ ŁƦŶĥĪ ŧĿŴƌ IJĬ ò ñ ĪŴƠƘ .ŦųƆŤƆĭ ťƌĬ ŦƦƀũƆ ĿŴƠƕŁĪ ųƆ ŧƢŨĪ ťŷƀƇƣ ųƉŴƘ ƦƇƉ ƋƇƣ ťƆ űƃĭ ñ ò ŴƕĮĭ ŁƦŷƌ ƦŶĮ ƎƉ ťſŵŶ .ųŨųƆŴƣ ƦſŤƇƀƇƟ ŁƦŷƌ ťƇŶűŨ ťƉĭĿ ƥſĿ ƎƉ .ŁƦŷƌ ķŴƖƊƣĪ ųƌűƟŴƙŨĪ ƎſĪųƏ ĭĭĬĪ ųƍƃƢƣ ƎƉ IJŴŶŁĥ ťƆĭ ŦƦƀũŨ ųŨ ŁƢŹ ò ĭŵŶĭ .ŦĭĬĪ ťƉ ƈƕ ĭĭĬ ƎſĪŴƉ ħĭŁĭ ťƤƍƃ ò ĬƦƀŨ ĭŵŶĭ ŧűƀƊƆŁ Ƌƕ ťƍƀƐƟ ƈƕ .ĭĭĬ ƎƀƠŨƦƉ ťƇƊƐƆĭ ťƍƀƊƀƆĭ ñ ťƍƀƐƟ ĭĥ ĴƦƀŨ Ƣƀƙƣ ķŴƖƊƣ ƢƉĥ .ųŨ ťƀƖŨƦƉĭ ųŨ ŧƢƀƐŶ ŧűŶ ťƆŴƆĥ ñ ƎƉñ ťƍƀƐƟ ƢƉĥ ĶűƉ ƢƀƐŶĪ Ʀƌĥ ƢƉĥ .ƅƆ ƎƀƖƉƦƤƉ ťƠƉŴƕĭ ťƉĭĿ ƅſƦſĥĪ ťƄſĥ ñ ķĥ ƅƆ Ŧƞƕ ñ ťƆ ťƀƊƏĪ ĬĿĬŴƌ Ʀƌĥ űƠƘ ñ .Ʀƌĥ ŵƉĿ ķĥ ƅƆ ťƖƉƦƤƉ ŦƦƀƉĪ ťƤƙƌĭ ťƉĭĿ ƥſĿ ƎƉ ŦƦŷƌĭ ťŷſĮĭ ƦſƢƟ ŧĿŴƍƆ ñ ķŴƉĭ .ƅſƦſĥĪ ťƄſĥ ĶűƉ ƢƀƐŶĪ Ʀƌĥ ƢƉĥ ñ ò ķŴƖƊƣ ƢƉĥ ťƌĬ ŦƦƀŨ ŦĭĬ ơƀƍƏ ťƀƉ ñ ťƕĿŤƆ ųƆ ñ ĪŴƠƘ ťƍƀƐƟ ƢƉĥ ò ťŨųſĭ .ťƀƉ ñ ò ťƀƉ ƦƐūĭ ťƕĿŤƆ ųźƖŨĭ ķŴƖƊƣ ŦĭĬ ħƢƟ ò ƎƉ ťŷŨŴƣ ƁŬƏĭ .ŦŁĿŴƉĪŁ ƈƕ ťſŵŶ ò ŦƦſĪŴƊƖƉ ƎƉŁ ŴƍŨĭ ŧűƀƊƆŁ ŴŨƢƟ ò ò ò .ťƀŶ ĿĽĭŤƆ ťƊƊƕ ķĭƦŷƌĪ ķĭųƀƘĥ ŴƊƏĭ ĭĭĬ ƎƀƄƐƉĭ ĭĭĬ ƎƀŷƀƇƣĭ ĭĭĬ ƎƀƊƀƟ űƃĭ .ťŨĿ ŻſĥĥĪ ųũƇƆ ųŷƆĪĭ ťƍźƏ ŦŁĥ ñ űƃ ųƉŴƘ įƦƘĭ ķŴƖƊƣ űſĽ ħƢƟ ųƆ ƢƉĥ ò .ŦƦſĪŴƊƖƉĪ ťƀƊŨ ƎƆ Ʀſĥ ťƌĿŁŴſ ķŴƉĪ ñ ò ťŨŴŶ ťƟƢƉ ŦŁĥĽ ŁŴƉűŨ ķŴƖƊƣ ƢƉĥ

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ñ űƃ ĬƦſŵŶ ťƌƢŶĥ ťƀƇŹ ťƌĬĭ .ŦĭĬ űŬƏ ƈƇƊƉ űƃ ŦĭĬ ťƍƟ ŦƦŨĿ ťƀƏĿƢƘĭ ò ñ ťƌƢŶĥ ťŶƢƟ ķųƆĭ .ķŴƄſƦƍƀŨ ħƦſĪ ò ò ŦƦŬƍŷŨĭ ťƤŶĭ ťƖƉűŨ ųƆ űŬƏĭ ƈƕĪ ŦƦũƃƢƉ ƎƉ ťƌűƟŴƘ ơƙƌ ķĭĬŁŴƖũŨĭ ñ .ųƆ ƎƀƖŨ ŦĬ IJĬĭƮũŶĭ ťũƏĪ ťƀƇźƆ IJĬĭĥƢƣ ò ƈƃ ƎƉ űŷƃĥ ķĭųƇƃ ŴƠƕĮĥ ƎſűſĬ Ǝƀũū .ťſĿƞƌ ĭñĬ ĺŴƤſĪ ųƊƤŨ ųŨ ƎƍſĪŴƉĪ ķŴƌĥ ťƠſƮƏ ťƐƀƊŹĿŤŨĭ ŴƇƘŤŨ Ƣƀƙƃ ò .ĵųƆĭ ťƄƉ ĪŴŬƐƌ ťƊƇƕĪ ťƟĭƢƙƆĭ ò ŧűƀƊƆŁ ĶűƟ ťŨĿ ťƤŷŨ ķĭųſƭĭĽ Ŵƙƃ .ŦƦſĪŴƊƖƉ ƎƆ ķŴŨĬ ĭŁĪ ĭĭĬ ƎſƢƉĥ űƃ ƎƍƇƄƏĥĪ ƈƕ ƎƆ ķĭĪųƕŁ ťƆ ķŴƄƍƉ ŴƖũŨ .ŦŁŴƇƄƏ ŴƟŴũƣ ŧĪĬ Ʀƣűū ŦƦƕűſ ťƇŨ ñ ķĥĭ ƎƍƀƖƀũŹĪ Łųũƌ ťŨĥĪ ƎƆ ŦŵŶ ò ťƀŶ ťƇƉĪ ŧĿĭƦƘ ƈƕ ƎƆ ŴƄƊƏĥ ĭŁ .ųŶƢƏ ťƤƀŨĪ ĬŁĭƢſƢƉ ťƇŶŁŁ ųŨĭ ųƇſĪ Ŧĭųƌĭ ĺŴƤſĪ ųƏŴƍŨ ƎƆ ŴƉŴƣĿĭ ĭŁ ò ò .ķĭųſĪŴŬƏĭ ŦųƆŤŨ Ƣƀƙƃ ĵųƆĭ ťƄƉĭ ñ ťƌĥ űƠƙƉ ťƆ ŦƦƀŨ ťƍŨĥ ķŴƖƊƣ ƢƉĥ .ƦŷƆƦƣĥĪ ƅſĥ ťƉĭĬĿĪ ŧĿŁĥ ƦƠƇƏ ťƆĥ ťƌĥ ŀűƠƉĭ ŦƦƀŨ ƁƆ ħĬ ƎſĪ ŴƣűƠƉ ñ .ŦƦſĪŴƊƖƉĪ ťƊƀŶĿ ťƌĮĭĥ ťƌĥ ťƍŨ ųŨĭ ñ ĴűũƕĪ ĬƦƀŨ IJŵŶĭ IJƢƉ ŦŁ ťƍƀƐƟ ƢƉĥ ò ŴŨĿ ŸƤŶĪ ĭųƌĥĭ .ƁƆ ƎƀƍƘƦƉ ƎƀŨŴŹ ƅƇſĪ Ŧĭųƌĭ ĬƦƀŨ IJŵŶ ŦŁ ƦƊƀƟĥ ŦŁƢƀƆ ò ťƀŶ ò ķŴŨųſƦƌ ųŨĭ .ťƃƢƃ ųƇƄƆ ŦŁűŶ ñ ťƌĥ ŀűƠƉ ťƆĭ ťƌĥ ťƍŨñ ťƆ ķŴƖƊƣ ƢƉĥ ñ ò .ŦųƆĥĪ ĭĬ ŦŵſŵƆ ŦƦƀŨ ƦƙŷƏ ťƆĥ ŧƢſƢƣ IJĭĬ ťƘĿŴŹ ťƆĪ ķĭųƇƃ ƎſƢƉĥ ñ .ŦŴŶƦƌ ťƆĭ IJųƀſƢŹ ŦƦƀŨĪ ųƀƏĥƦƣ ƎƉĪ ñ ķĭƦƌĥ ķŴƆĥŁĪ ķĭƦƌĥ ƎƀƖŨ ťƆĪ ķŴƖƊƣ ƢƉĥ ñ .ťƌĥ űũƕĪ ťƉ ŧĿĬŁĪ ŦŁĥ ĭŵŶĭ ķĭĭĥŁ

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.ƦſŤƇƀƇƟ ťƀƇŹ ƢƀƕŁŁĥ ŦƦƍƣ ƎƉ ƅſĥ ò ŦĭĬ ĶŤƟ űƃ IJĬŴŨŤƆ ŦŵŶĭ IJĬŴƍƀƕ ŦĭĬ įƦƘ .ƥƍƇƃ ƗƊƣĭ ŴƇƇƊƊƆ ųƉŴƘ įƦƘĭ ò ƦƃĭĪ ƎſűſĬ ƈƇƊƌ ŦƦƀƉ ŦĭĬ ƋƟ ťŷƀƇƣ ñ ñ ŦĭĬ ƢƉĥĪ ƎƉ ųƍƉ ƗƊƤƌ ƥƍƇƃ ťƖŨĭ .IJĬŴŨŤƆ ŦĭĬ ƢƉĥ ťũƐƆ ĪŴŬƏĥ ƁƍƀŨƢƟ ŦŁ ųƆ Ʀƌĥ ĺűſñ Ƣƀū ťƄſĥ ƎƉ ťƍƀƐƟ ƢƉĥ .ƈƇƊƌĪ ƋƟ ŧĿĬƦŨ ŦƦƀƉĭ ƥƍƇƃ ťƇƣĭ ñ ò ƁƉĪĬ ƎƉ ťƤƙƌ ƦƣƢƘĪ ťƌűƕ ĭųŨ ñ Ŵū ƎƉ ŧƢƘƞƆ ĬĪƢŹ ñ .ųƍƟ Ŧƞƌ ŦŁŴƉĭ ò ƦſŤƇƀƇƟ ƁƌĭƢŨĪ ĭŁĥĪ ťſĭűƌĬ ò ƦſŵŶ ò .Ʀſĥŵſŵƕ ƁƌĭƢƄƘ ťƊŹŴƏĭ ŦƦƇƤƤŨĭ ťƍƏŴŶ ťƆĪ ƁƆ ĭĭĬò ƎſĿŤū ťũƇƃ ŁŴƉűŨĭ .ťƕĭĮ ƁƀƇƉ ŦŁĭƭŁĥ ƁƆ ƎſŴŷƉĭ ųŨ ŦŴŶƦƉĪ ŧĿĬĮ Ʀſĥ ťƆĭ ŧĿŴƌĪ ťŶŁĿ .ƢƀƊƃĪ ŧĿŁĥĭ ťƃŴƤŶ Ƌƕ ťƉƢŨĪ ťƖƆĭŁ ò ķĭųƀƊūƦƙŨ ƁƆ ƎſƢƕƞƉĭ ƁƆ ƎſƢƉĥ űƃ ñ ťƍſŤƆ .ĬĿŁĥ ŴƌĬ ĺŴƤſĪ ųƊƤŨ ƢƙƃĪ ƁƍƄũƆ ťŨĿ ťƇŶĪĭ ťźƍƟĭ ŧĪĿŴƏ űƃĭ .ƈƇƉƦƉ ťƆĪ ťſŤū ŧĿŁŤƆ ƦƀźƉĭ ƦƖƍƉ ò ŴƆĪ ťſŤū ŧĿĬŴƌ IJĬĭűƇſ ťƤƊƣĪ ťƠƀƆĮ .ťƠƤƘƦƉ ťƆĭ ťƇƇƉƦƉ ťƆĪ ŦŁųƀƉŁ ŦŁŵŶ ò ťƍƀƍƉ ťƆĪ ŦŁŴƇƀŶ ƎƉŁ ƦſŵŶĭ ò ò ò ŧĿŴƌ IJĪŴūĭ .ťƟƮŨ ò Ɓƙƀźƌ ŧƮƀƕĪ ťƆųſ ò ò ŧƮƘŴƣ ƁƀƇƉ ťſŤū ťƊƀŶƭ ťƌĭĥ ƦſŵŶĭ .ŧƢũŨ ƎſĪŴƉĪ ƎƀƇſĥĪ ƎƀƆĬĪ ƁƆ ĭĭĬ ƎſƢƉĥĭ ñ ñ ŦƦũƃƢƉ ƦſŵŶ ťŷƀƤƉ ťƄƇƉ ųƀƇƕ ħƦſĪ ò .IJĬŴƉűƟ ťƕĭŵŨ ťƃŤƇƉ Ļĥ ŧƮƀƕ ƎſűŬƏĭ ųƆ ťƙƀƠƌĪ ƎſĿŁĭ ƎƀƖũƣĪ ŧĪŴū ƦſŵŶĭ .ƦſŤũƀũŶ ĬŁŴƆ ťƊƀƟĪ ƢƐƕƭŁĪ Ļĥ ñ ĬƦſŵŶ ťũƏ ķųƆĭ ŧĪŴūĪ ųƤſƢŨ ĶŤƟĪ ñ űƃ IJĬŴƉűƟ ťƤŷŨ űŬƏĭ ħƢƟĭ .ŦĭĬ ťƄŨ ò ƁƇƕĪ ƎƉ ŪŹ ŦĭĬ ƚƤƃƦƉ ķŴƄƀƘĥ ƈƕĭ

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ƁŶĥ ťƕĿƦŨ ŦƦƇƉĿĥ ƢŨĪ ťũŹ ŧƢƉ ò ƦƀŨ ƎƉĭ .ųƉŤƆ ųŨųſĭ ųƙźŶ ŦŁŴƉĪ IJĬŴƍƣ Ŧŵſŵƕ ƅſĥ ĵŴƀƤŨ ĶųƌĪ ťƇƀŶ Ƣũƍū .ĭĭĬ ƎƀƤƀũŶĪ ŧƮƀƏŤƆ ŧƢƣ ĬŁŴƙƀƟŵŨĭ ƅƇſĪ ťƆĥ ťƌĿĪŴƕ ƈƕ ƎƍƀƇƀƃŁ ťƆ .ĴŵƉĿ ťƆĥ ŦƞƙƉĪ ŧƢũƏ ƎƆ ƦƀƆĭ ò ŧƮƉĥ ŁŴƉűŨ ƎƍƀƊƀƟ ŦĬ ò ťŨĥĪ ƁƍƀŨ ñ ŦƦŨĿ IJĬ ŦƦƊſĿ ñ ťƆŁ ƎƉĭ .Ʀƌĥ ķĥ ťƆĥ ųƆ ĴŁĭƢũƍūĪ ťƇƀŶ ťƃŵƌĭ ŦŤƍƏ Łųũƌ ñ ĪŴƠƘ .ƅƆ ĭĬ ơƀƤƘĪ ŧƢŬƙƆ ťƍƘŁĪ ťƤƙƍƆ ųƆ ñ ñ Ʀƌĥ ķĥ ťƆĥ ųſƦſĥ ťƄſĥĪ ĺűſ ƥƌĥ ťƆĪ .ŦŁŴŷƀƇƣĪ ŧĪŴū ƎƉŴſ ŁųŨŁ IJƢƉ ťƆ ò ƚźŶĪ ŦŤƍƏ ŧűŷƌĭ ĭĭĬ ųƇſĪ ŴƆĪ ťƊƊƕ .ŦŁŁųũŨ IJųƀƘŴŷƏ ƎƍƀƙƤƃƦƉ ťƌűƕ ķųŨ ƅƌűƟŴƘ ƎƉ ŧƢŬƙƆ ťƄƘĬĪ ťƤƙƌ ŧűŷŨ .ŦŁŴũſƦƆ ĴŵƉĿ ŦƦƀƉ ťƃƢƃ ųƇƄƆ ò ŦŁŴſƢƄŨĭ ťŨĿ ťƤŷŨ ŧűƀƊƆŁ ŴƊƟ .ŴƣƦƃƦƊƆ ťũū ŦĭĬ ĿűƏ ŧĿűƇƖŨĭ ò ò ŧűƀƊƆŁ űſĽ ŦŴſĪĪ ŧƮŶŴƘ ƎƉŁ ĭĭĬ ŴƤƍƃ ò .ķĭųſűſĥ ƎƉ ŧűƖƌ ķŴƖƊƣ ŦŁŴƇŬƆĪ ò ŦŁŴŷƀƇƤƆ ŴƇƀŷƊƆ ťƃŤƇƉ ĭƦŷƌ ò .ƈſŤƀƌĪ űſĽ ťƀƇũŨ ƦƀũŨ ƈſĥƢũū ƅſĥ ƦſŤƍƀźƟ ƎƉŁ ŦŵŶĭ ĸŴƆŴƘ ŦĭĬ ƢŶĭ ñ ťƍſĥĭ .ƦſŤƣĭƢƘ ĭĬ ƈƃƦƐƉ ťƆĭĪ ò ťƣĪŴƟĪ ťŶĭĿĪ ťƍſĮ ŴƤũƆĭ ŧűƀƊƆŁ ŴƊƟ .ŦųƆĥ ƢŨĪ ųƊƤŨ ĭĭĬ ŴŶŁĿ ŦƦƣƢũƌ ƅſĥĭ ųƇƟ ťƆŁĭ ŦƦƀƉ ƈƕ ƋƟĭ ķŴƖƊƣ ŦĭĬ ħƢƟ .ƢƖƏñ ťƍƉĪ ųŨ ĿŤŶ űƃ ƥƍƇƃ ĿĬŁĭ ñ ƅƆ ťſƢƏ ŦƦƀƉ ųƆ ŦĭĬ ƢƉĥ ťƌĥ ƢƉĥ ò ƦƀŨ ƎƉ ĺŴƤſ ƋƟ ķĥ .ųƊƤŨ Ʀƌĥ ĶŴƟ ŦƦƀƉ ñ ò ƦƀŨ ƎƉ ŦƦƆŁĪ ĭųŨ ŦƦƀƉ ƋŷƌŁĥ ķĥ ñ .ƎƉŁ ƎƉ ĶŴƟ ƅƆ ťƌĥ ŧƢƟ ųƇſĪ ųƊƤŨ ò ĬŁŴƙƏ ƎƉ ťƇƟĭ ŦƦƇƉ ƦƖƉƦƣĥ űƃĭ

13. Peter, John and Paul at Antioch

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.ťŷƌĭ ƎƉŴſ ĴƢũƆ ķŴƟƢƙƌĪ ťƇƀŶ ķĭųŨ ƦƀƆĭ ñ ƥƍƇƃĭ ťƀƇźƆ IJĬŴƇƠƣ ĬŁŴſƢƏ ƎƉ ľƢƕ ò ƎſƢƀŶĭ .ťſƢƏ ŦƦƀƊŨ ŦŁĥ ŦĭĬŁĪ ťƤƍƃ ťƇƊƏ ƎƉĭ ťƍƀƊſ ƎƉ Ƣƀū ĭĭĬ ƎƀƤƀƍƃ ñ űƃ ĸŴƆŴƙƆ ƑƀƘĥ ķŴƖƊƣ ŦŵŶĭ .ųƆ ƢƉĥ ñ ķĥ ŧĿĬŁ Ŧŵŷƌ ťƤƍƃ ųƇƃĪ ķĭƦƀƖŨ ñ ŧĿŁĥ ƎƆ ħĬ .ƥƌĥ ƈƃ Ŧŵŷƌĭ ťƊƕ ŧƢƕĪ ƎƆ ťũū űƃ ƎŨĿ ųƆ ťũū ƎƍƉ ƢƐƕĿŁ .ƈƄƏĥĪ ƈźƉ ťƇũŶ ųƠƍŶ ƗƣĿĥĪ ƎſĪ űŶ ƎſűſĽ ŦŁĥĭ ŦųƆĥ ƢŨ ƋŷƌŁĥ űƃĭ .ƎƆ ƎƊſĬ ťƆ ŦĭĬ ƎƊƕ ŴƆĪ ƢƐƕűŶĪ ĭĬ ò ŦŵŶĪ ñ ĭĬ ķĥĭ ĭĭĬ ƎſƢƕƦƐƉĪ ťŨĿĭƭ ťƇƀŶ .ŦĭĬ ƈũƟ ťƆ ųƆ ƎƌƢƉĥĪ ƎƍƉ ŧƢƐƖƆ ñ ŧĿĬŁ ƎſŵŶ ñ ťƆĥ ťƤƍƃ ò ƎƄſĥ ŦĭĬĪ .ŦųƆĥ ƢŨ ĺŴƤſ ŴſĭĬĪ ķĭĪŴƌĪ ťſƞƉ ťƌĬ ťũƏ ƈƇƉ Ƣƀƙƣ ĸŴƆŴƘ ƢƉĥ .ķŴƌĥ ķĭƦƕƢū ķĭƦƀŷƉ ƁƠſĥĪ ƁƆ ŧƢŨƦƐƉ ñ ťƊƕ ŧűŶĥĪ ķĭƢŹĥŁ ƎƆ Ʀſĥ Żſĥĥ ƢƉĥ .ƥƉƦƤƉĪ ťƉ ŧĿĬŁ Ŧŵŷƌ ĵĮŤƌ ƎƉƦƆ ò ƈƃ ƎƉ IJĬĭŤƇƉĭ ŴƇƕ ƦſŤƙƀƟŁ Ǝƀũū ñ .ƥƍƇƃ ĿŤŶĭ ťſƢƏ ŦƦƀƉ ŦƦƕƞƊŨ ŴƊƏĭ ŦŁŴƆƞƆ ŴŨƢƟ ƎƍŶŴſ Ļĥ ķŴƖƊƣ ƎſűſĬ ò ò ò ƎƉĭ .ĭűƣĥ ťƖƉĪ ťūŴūĥ ƅſĥ ķĭĬƦũŨ ò ƦſŤƤƀƤŶ ŦųƆĥ ò ŁŴƆ ķĭųƀƍƀƕ ŴƆŁ ò .ĭĭĬ ƎƀƖƉƦƤƉ ťƤŶ ƁƇƟ ķĭųƀƉŴƘ ƎƉĭ ò ò ĺĭĿŵƌĪ ťŨĽĪ ťƀŶ ŦŁŴƀƉ ƦƀŨ ťƀŶ ò .ľĭƢƙƌ ųƤŷŨ ťƣŴƤŷƆĪ ťƤŶ ƥũƆĭ ò ò ŦŁŴƀƉ ƦƀŨ ŧƢũƏ ŦĭĬ ħųſĪ ŦƦƀƉ ƋŷƍƉ .ųŨ ƎƀƇſŵƕĪ ťƊŶƮŨ ťƆĥ ťƐƀƙŨ ŴƆ ťƤƌĥĪ ŧƢŬƘ ƥũƇƌĪ ťŨĽĪ ťƄſƦƐƉ ťƆ .ķŴƟƢƘƦƌ ųŨĪ ŦƦƆŴƙƉ ƎƉ ķŴƌĥ ƋƀƟĥĪ ųƊƀƟĥĭ ŧƢƟ ĿŵƖƇƆĪ ťƍƍŶ ĭĥ ñ űƠƘ IJƢƏĪ ĿƦŨĭ .IJĬĭűſĽ ŁŁĥĭ ųƤƙƍƆ ųƆ

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ťƀƌƢŬƘ ŧĿŁŴƕ ŧƢƉĭ ŦĭĬ ŧƢūĥŁ .ŸƇƘĪ ťƊƇƃĪ ĬƦƀũŨ ƅũƆ ŦƦƆŁ ƎƉ ŧűŶĭ ĬƢũƆ ťƙƖƌ ŦŁŤƌ ĬŁƦƌĥ ųƆ ŁĭĬ ŧƢƀŶĭ ò .ŁĭĬ ŦƞƆĥƦƉ ŦƦƉŴƕƭ ŦƦƇƇƀŨĭ ñ ŦĭĬ ĿĪƦƣĥ ĬƦƀũƆ ŧƢũū ŧƮƉŴƃ ƎƉ űƃĭ .IJĬŴŨĥ űƖƇŨ ŧűƇƣ ĵŁŁĪ ŁĭĬ ťƀŨĽ ťƆ ñ ťƍƊŶƢƉ ĭĬĭ ò ò ťƤƍƀƍŨĪ ťƀŷŨ ťŨĽ .ƥƉƦƤƉĪ ťƉ ŧĿĬŁ ŦŵŷƌĪ ĬƢũŬƆ ĬĿűƣ ųƕĿŁ ƎƉ ƢũƆ ŧƮũū ŦŵŶĭ ťƍƀƐƟ ŦŁĥ ñ IJƢƣĭ ťŨŤƃ IJųƀŷƉĭ .ƦſĥƢſƢƉ ťƄŨ ñ ťƆ ťƙƕƦƉ Ǝƃĭ IJűƀŷſŤƆ ŦŵŶĥ ƦſĭĬ ŦŴƣ ñ ķŴƉ .ťƍƀƍƟ ƎƉĭ ťƍŷƆŴƘ ƎƉ ƁƆ ťźƉ .ƁƆ ťƌųƉ ťƆ ĶűƉ ŧĿŁŴƕĭ ŦŁƢſ ƁƆ ƦƀƆ .ƁƆ ŁƢſñ ƎƉñ ĭŁĥ IJűƀŷſĥĪ IJĬĭƭŴũƟ ŦĬ ò ŦƦŬƍŷŨĭ ťƤŷŨ ųƕĿƦƆ ťźƉĭ ŦĭĬ ħƢƟ .ƅƆ ŧƢƃŁ ťƆĪ ųƆ ƎƀũũƇƉĭ ŧƮũū ŴŨƢƟĭ ñ ò ķŁŴƆ ĭŁĥ ťſĿƞƌ ĭĬĪ IJĬĭűƀƊƆŁ ŦĬ .ƎƀƊŷƍƉ ŦƦƀƉ ƎſƢƉĥĪ ƎƍƖƊƣ ťƀƊƏ ŴŶƦƘĭ ò ŦųƆĥ űſĽĪ ĴƦƟĪĮò ŴƌŁ ŧƮƉŴƃ ķĭųƇƃĭ ò ñ ĴƢŨĪ ťƇƠŨ ŴƠƕĮĥ ťƍƄƐƉ .ťƀŶ Ļĥ ƅƊƕ ƎƉŴſ ŦƦƍſűƉ ťſűŶĪ ŧƢũƏ ƎƆ Ʀſĥĭ .ƅſűƀŷſŤŨ ƎƆ ŦŴŶƦƉ ŦŁűŶ ŧĿĬŴƌĭ ĬƢŨĪ ŧűƇƣ ŦŵŷƌĪ ĬƦƀũƆ ťƍƀƐƟ ƈƕ ò .ĭĭĬ ƎƀƖƉƦƤƉ ťƤŶ ƁƇƟ ĬƦƘŁŴƣ ƎƉĭ ñ ķŴƉ ò ƎƉ ƅƆ ťźƉ ķĭųƀŹĬƮƉĭ ťƍƀƍƟ .ƅƆ ĿŁŴƉ ťƆ ĶűƉ ŧĿŁŴƕĭ ŦŁƢſ ƅƆ ƦƀƆ ƎƀƇŨĥŁŁ ťƆĭ ƁƄƀƄŨ ƁƇƣ ťƍƀƐƟ ƢƉĥ ñ .ĴƢũƆ ťŶŤƉ ťſĿƞƌ ĭĬĪ ŧƢũƏ ƎƆ ƦſĥĪ ťſĿƞƌ űſĽĪ ĴŁŴũƀŹ ƈƕ ĬŁƦƌĥ ŧƢƉĥ ñ ñ .Ʀƌĥ ƢƉĥĪ ƅſĥ ĴƢũƆ ťŶŤƌĪ ƎƉŴſ ŦŁĥ ñ ťƊƃ ƎƉƦƆ ĵĮŤƌ ĪĭųƀŨ ĭĬ űƃ ƦſĭĬ ƢƉĥ ò Ŧŵŷƌĭ ťƍŨƭŴƟ Ƌƕ ťƀƇŹ ŪƐƌĭ .IJĬŴƘĥ ò IJųſŁĿűŨ ŦĬ ƅſųƆĥ ƈƕ ƅƇƊƕ ųƇƃ

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.ŦĭĬ ĺűſñ ťƆ ŧĪŴƌ ŴƍƊƆ ťƍſĿŁĭ ñ ŁĭĬ ŁųƄƘ ò ŧűƀƊƆŁ ƎƉ ŁĭĬĪ ŦŁĥ ųƆ ò .ơƕŵƉ ťƆ ƥƌĥĭ ťƍŷũƤƉĪ ťƇƟ ƁƇƣĭ ñ ƥƍƇƃ ŦŵŶĭ ťƀƊƏ ƦŶƦƘ ĸŴƆŴƘ ƢƉĥ .ťŨĿ ŁĭĬ ťƆĭ ķĭƦƌĥĪ ťƊƃĥ ƦŶƦƘ ťƌĥ ñ ò ƅŨĿ ĺŴƤſ Ʀƌĥ ƢƉĥĪ Ƌŷƌ ŦƦƀƉ ƅſĥ .ĭĬ ŦųƆĥ ƢŨĪ ŦƦƣŴƠŨ ŧĪŴƌĭ ŦƦƀƉ Ƌŷƌ ñ ťƃƢƄŨ ŦƦƀƉ ƋŷƌƦƉ ķĥ ƥƍƇƃ ŦŵŶĭ .ĭĬ ŦųƆĥ ƢŨĪ ƅŨĿ ĺŴƤƀŨ ŧĪŴƌĪ ľĪĮñ ñ ťƀƊƏ ƈźƉ ƅƆ ŁƢƉĥĪ ƅſĥ ķŴƖƊƣ ƢƉĥ ñ ñ ťƆĭ ŦƦƀƉ ƈźƉ ťƌĥ ƢƉĥ ŦĬ .ťƌĥ ƈŶĪ ò ķĭųƆ ƋŷƍƉ Ʀƌĥ ŦƦƀƉ ķĥ ŦƦƀƉĪ ŦŤūŴƏĪ ò ťŶŤƉĪ ťƇƀŶ Ʀſĥ ťƆĪ .ųƇſĪ ťƆĥ ŦƦƀƉ ƈƇƉ ŧƮƉŴƃĭ ťƍƤſƭ Ƌƕ ĸŴƆŴƘ ƎſűſĬ ñ ñ űƃ .ťƌƢƕŴƏ ƈƕ Ǝƍſűũƕ ķŴƉĪ ŦĭĬ ƢƉĥ IJųƀƌĭƦſŵŶĭ ķŴƌĬĪ ťƉ ƅſĥ ťƀƊƏ ƦŶƦƘ .ĶŴƠƌĭ ŧƢƠƌĪ ťƇƀŶ ƁŨ ƦƀƆ ŦƦƀƉ ƋƀƟĥĪĭ ò ò ŧűƀƊƆŁ ĶűƟ ťŹŴſĪĬ ƅſĥ ñ Ŧĭųƌ ťƆ ƎƍŶ .ƎƍƀƤūĿ ťƆĭ ŦƦƣŴƟ ƎƀƌŁĪ ƎŨ ķŴŶŵũƌĭ ĺŴƤſĪ ųƊƤŨ ťƃƢƄŨ ŦƦƀƉ ťƀŶĪ ĭųƌĥ ò .ŦųƆĥ ƢŨĪ IJĬĭűƀƊƆŁ ƅſĥ ĭĬ ƎƍƀƍƊſųƉ ƅƆ ƎƍſƢƣŤƉ Ʀƌĥ ƢƤƉ ķĥĪ ŧƭŤŶ ƎſƢƉĥ .Ʀƌĥ ĻĥĪ ťƊƃĥ ųŨ ƎƍſĪŴƉ Ʀƌĥ ŧĪŴƉ ķĥĭ ò ƅƍƉ ƢſƦſ ŦƦƀƐƃ ƈƕ ŻƀƇƣĪ ƎŨ ƦƀƆ .ƅƆ ĻĥĪ ťƊƃĥ ƎƆ ťŷƃƦƤƉ ŦƦƕűſ ƦƀƆĭ ñ ñ ķĥ ĸŴƆŴƘ ƢƉĥ ŦƦƀƉ ťƀŶĪ ťƌĥ ŦŵŶ .ųƊƤŨ ťƀŶĪ ťƍſŤŨ ĿŴƙƃĥ ťƌĥ ŸƄƤƉ ťƆ ƎſűſĬ ŦƦƀƉ ŦŁŤƌĪ ŧƭŤŶĭ ŧƮƉŴƃ ĭĭĬ ĭűƠƘ ò .ƦſŤƇƀƇƟ ťƇƟ ŦĭĬ ơƕĮ ŦŤƀŬƏ ƎƉĭ ťſƢƏ ŦƦƀƉ ĬƦƀũŨ ťƉĿ ŦĬ ťƍƀƏŴƟ ƢŨ .ťƙƕƦƉ Ǝƃĭ IJĬŴŨĥ ŦŁŤƌĪ ųƉĥ ŧƢƀŶĭ ñ IJĬŴŨŤƆ ŦƦũŹ ŦĭĬŁĪ ťũƀŶ ŦƦƍſűƉ ųƇƃ ò ñ ñ ò ųŨųſ ĬŁĭŤƆ ųƇƃĪ .ťƍƄƐƊƆĭ ťƤƀũƆ

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ò ò ƎƆ ƎƊƀƤƉĪ ŦƦƉŴƣ Ƌƕ ƎŶŵŨ IJƢƉ IJŵŶ .ŦƦƍƊſųƊƆ ľĭƢƘŁ ťƆĥ ƎũƆ ħŤƃĭ ò ķƢƉ ųŨ ķŴƆųƌ ťƆ ťƀƐŶ ƅƊƤŨ ťƊƊƕ .ŦŁĥ ƢƖƏ ťƆ ĺŴƤſĪ ųƊƣĪ ƎſƢƉĥ ķĭĭųƌĭ ò ĶűƟ ƎƍƀƊƀƟ ŦĬ ƅƍƇƃĭŁ ƈƕ ťƍſĪ .ŦŁĥ ĿŴƖƐƌĪ ťƇƀŶ ƎŨ ƦƀƆ ƅƇƀŷŨ ťƆĥĪ ķĭųƊƕ ĸŴƆŴƘĭ ƎƍŶŴſ Ƌƕ ķŴƖƊƣ ƁƆĽ .ťŷƀƤƉĪ ųƊƣ ŦĭĬ ŸŨƦƤƉ ťŨĿ ťƤŷŨ ò ŦŤƀŬƏ ĶűƟ ųƇƟ ƋſĿĥ ķŴƖƊƣ ƎſűſĬ ò .ŦŤƀŬƏ ƈƕ ťŨĿ ťƆųŨĭ ťƟƦƣ ƈƙƌĭ ò ò ŦųƆĥ ŁŴƆ ŦƦſŴū IJĬŴƍƀƕ ŦĭĬ ťƆŁ ñ .ŦĭĬ ƢƉĥ űƃ Ĭűſĥ ŻƤƘĭ ťƉĿ ťƇƠŨ ñ ĺŴƤſĪ ųƊƤŨ ñ ƅƆ ťſĿƞƌ ĭĬ ťƌĥ ƢƉĥ .ƥƍƇƃ ŧĪŴƌĭ ųƇſĪ ųƊƤŨ ŧĿĬŴƌ ŦŵŶŁĪ ò ĬƦƖŨĽ ƥſƢŨ ųƆ ŦĭĬ ƢƀƏĥ ŧĿĬŴƌĪ ĭĬ ƅſĥĭ ò ò ƁƍƟŁ ĬƦũŨ .ųƆ ŦĭĬ ŦŵŶ ťƆĪ ŧĿĬŴƌ ŦŵŶĭ ò ò ƎƀƉŴƘ ƈƃ ƎƉ ťŷŨŴƣ ƁƇƟ ƎƀƊƕĿ ŴſƢƣĭ .ĭĬ ķĥ ťƆĥ ŦųƆĥ ƦƀƆĭ ĺŴƤſ ĭĬ ħĿĪ ķŴƌĥ ľƦƣĭ ųƇƟ ƋſĿĥ ĸŴƆŴƘ ƎſűſĬ ñ űƃ .ĿĬƦƌ ťƆ ƥƌĥ IJĬ ŦŁĿŴƉĪŁ ŴƆ ŦĭĬ ƢƉĥ ñ ťſĿƞƌ ĭĬĪ ĬŁŴƍƉĭŤƆ ķĭƦƌĥ Ǝƀƕűſ ťƆ ò ò .ťƀƊƏ ķŴŶƦƙƌ ƚƆĥ ƎƄſĥ IJĬĭűƀƊƆƦƆĪ ųƆ ťƌĥ įƦƙƉ ťƌĥĭ ťƀƊƏ ƁƆ ĭƦſĥĭ ŴƆĮ .ťƃĿĬ ŦĭĬĪ ĶűƉ ƈƕ ƥƌĥ ťƆ ĿĬƦƌĭ ò ųƍƉ ƁƆ Ʀſĥĭ ķĭųſűſŤŨ ŴƤŹ Ƣƀū ŧƢƠƕ ñ ƦƄƤŶĪ ťƍƀƖƆ ƎƄƣĪ ťƄſĥĭ .ŧĿĬŴƌ ŦŵŶ ķŴƖƊƤƆĪ ƅſĥ ĸŴƆŴƙƆ ťƀƊƏ ŴſƦſĥĭ ŴƆĮĥ .ŧĿĬŴƌ ŦŵŶĭ Ĭűſĥ ŦĭĬ ƋƏĭ ųũƇŨ ƁƆĽĭ ŦĭĬ ŸƄƤƉ ťƆ ŧűƀòƊƆŁ ƅſĥ ťƇƠŨ ťƖƠƌĪ .IJĬĭƦſĥ ķĭųƍƉĪ ĬŁŴƍƉĭĥ ťƏƢƘŁŁ ťƆĪ ò ťƀƊƏ ƈźƉ ŦųƆĥ ƋƤŨ ŦĭĬ ťƖƠƌĪĭ ò .ŦųƆĥ ƋƤŨ ŧĿĬŴƌ ŦŵŷƌĪ ŁĭĬ ťƟĪĮ ťƆ ñ ťƀƊƏ ĶŤƟ ñ ťŷŨŴƣ ƢƉĮĭ ťƀƉűƟ ĭĬ

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ñ ƎƆĭ ŦųƆĥ ƢũŨ ŧĪŴƌ ƥƌĥ ƈƃ .ƎƆ ơũƣ IJųƀƀƆŁĭ ħĭƢƟ ťƏĿŴƘ Ʀſĥ ķĥĭ ŦƦŨĿ IJĬ ŦƦƊſĿ .ķŁĭƢũƍūĪ ťƊƤƆ IJĬŴƀũƐƌ ťſĿƞƌ ťƆĪ Ʀƌĥ ƎƇſĪ ƎƉĪ ƅƆ ťƌĥ ĺűſñ Żſĥĥ ƢƉĥ ñ .ƎſųſƦſĥĪ ƅſĥ ƅƆ ťƌĥ ťƇū ŦŁƢſƮƣĭ ò ƎƇſĪ ƎſųƆĥ ò ƦſĥƢſƢƣ ķŴƌĥ ťƀƊƏ .ųƌƞƆĭĥ ƎƉ ĿŁŴƉ ƎƄſĥ ťƀƊƐƆ ťƀƊƏĭ ò ťƊƃ ò ƁƉĪĬ ƈƕ ťƌƞƆĭĥ ĽƢƕ ŦƦƍŨĮ ñ .Ƣƀū ĭĭĬ ƎſƞƉ ťƆĭ ƁƍƌĭĿűƖƌĪ ķĭųƍƉ ƦƀƖŨ ƗƊƤƌ ƥƌĥ ťƆĭ ƅƇƟ ľƦƣ ĸŴƆŴƘ ƢƉĥ .Ŧĭųƌ ťƄŶŴūĭ ŧƮƉŴƃĪ ŦĮĥĿ ťƏƢƘƦƌ ťƆĪ IJųƀŶƦƘ ħĭƢƟ ķŴƖƊƤƆ ƢƉĥ ĸŴƆŴƘ ƎſűſĬ ò .ƎſųƆĥ ƎƉ ĴųƆĥ ħĿĪ ƥƍƇƃ ĺűƌĭ ťƆĽ ĶŴƟ ŦŁ ƎƍŶŴƀƆ ƢƉĥ ķŴƖƊƣ ƎſűſĬ ñ .ƅƆ ĭĬ ƗƊƣĪ ŧƢŨĪ ųƊŶĿĭ ťſĬĮ ťƆĭƦŨ ñ ťƌĥ űũƕ ťƆ ŧĪĬ ťƌĥ ƎƍŶŴſ ƢƉĥ ñ Ƣƀƙƣ ťƆĪ .ťƤſĿ ƎƆ ƈƖƆ ŀĭĪŁĪ ťũƠƖƆ ųƆ ŦŁƢƐƕĿŁĪ ŦųƆĥ ƢŨ Ĵűũƕ ťƤſĿ .ƎƀƉŤŨ ƅƊƕ ťƌĥ ĻŁĭƦƤƉĭ ťƆĽ ĶŴƟ ŦŁ ò ŴƀƆƞƊƆ ťƃĿŴŨ ĭĭĬ ĭűƖƟ ŧƢŨĪ IJĬŴŷƀƇƣ ò ò ŦƦŬƍŷŨĭ .ĺŴƤſ ƎƉ ŴƖŨ ŦƦƉŴƕĿ ťƕĿŤƆ ųŨŴŷŨ ŦŁĥĭ ťŨĽĪ ťƀƇū ŧĿĬŴƌ ò ñ ò Ŀųƍƌ .ĭĭĬ ƎƀƃŴƤŶ ŦŁŴƀƖźŨĪ ųƀƘŴƏ ò ŦŁűŶ ŧĿĬŴƌ ťƀƊƐƆ ħųſĪ ťũŹ ťƀƏĥ ò Ɔ ƅƊƏ ųƌĿĪŴƖŨĭ .IJĬĭŤƖŨ ťƆűƃ ŦƞƀƆŤ ŦŵŶĭ ŧĿĬŴƌ ųƆ ħųſ ťƍƀźŨ ƁƊƀźƆĪ ĭĥ .ŧĿĬŴƌ Ŧŵŷƌĭ ťƌĬ ťƀƊƐŨ ŦŁĿŴƉĪŁ ĿŴƖƏ ñ ťƌĬ ťƀƊƏ įƦƘƦƉ ķĥ ƥƍƇƃ ŦŵŶĭ .ŦŁŴũſŁĪ ťŶĿĭŤƆ ƎſŁĥ ĬƦƇźƉ ñ ťƀƊƏ űŶ ŴƆ ťƣĬ ĪŴŷƇŨ ŧĿĬŴƌ ŦŵŶ ò ķĭųƇƃ ťƆĥ .ĴƦƕűſ ƎƉ ķŴƌĥ ťƀƊƏ ò ƅƆ ƎƀƄƐƉĪ ŧűũƖƆ ťŨŴŷŨ ťƍƟĿŴƘ űũƕ ò .ƅſűũƖƆ ťƃĮĪ ŦĽƢƠƇƃĥ ĿųŨƦƤƌ ťƆ

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.ťƇƃĪ ŧƢƉ ŦųƆĥ ĭĬ ĪŴŷƇŨ ĭĬ űŶ ųƊƆĽ ľĭƢƙƌ ųſűƀŷƀƆ Ŀűƣĭ ťŨĽĪ .ŦŁŴƆĭƦŨĪ ťƏƢƄŨ ŧƢƣĭ ťƌĪĥ ƎƉ ƈƕ ò ò ŦĭĬ ƈũŶ ťƆĭ ťƆĭƦũŨ ųƉĥĪ ťƖũŹ ơƙƌ ò .ŦĭĬ ťŨĿƦƉ ƦſŤƌƢŬƘ ŦƦŷƣŴƊŨĭ ŦĭĬ ŦųƆĥĪ ŦĭĬ ųƕűſ ťƆĭ ťƊƇƕ IJųſŵŶĭ ò ƁŶĥĭ ťŨƮū ƁƃĪĭ ťƀƊò ƐƆ įƦƘ ŦƦƀƉ .ŴƇƇƊƊƆ ťƊƇƕ ŦƞƉ ťƆ ƢƖƏĪ ŧƭĬŁĭ ñ ŦŁƮſƦſ ƁƆ ƢƉĥŁ ťƆ ĸŴƆŴƘ ƢƉĥ ò ò ŧűŬƍŨ .ŁŴƉŁ ťƀƤƟ ťƊƆĪ ƁƆ ƁƇū ŧĿƢƣ ñ ñ ƎƉñ Ʀƌĥ ĮƢƄƉ ųƆĪ ťſĿƞƌ ĭųƆ Ʀƌĥ ŦĭĬ ñ ųũſƢƟ ĭĥ Ʀƌĥ ĬűƀƊƆŁ IJĬĭĮĥƭ ĺűſĭ ñ ò IJĬĭűƀƊƆŁ ƥſĿĭ ťƌĥ ĬűƀƊƆŁ ķŴƖƊƣ ƢƉĥ ñ ťƆĭ ŁƢƉĥĪ ƎƄſĥ IJĬĭĮĥƭ ĺűſĭ ñ .ťƌĥ Ƣƙƃ ñ ŧűƀƊƆŁ Ŧųƌ ťƏĿŴƘ Ʀſĥ ťƆ ĸŴƆŴƘ ƢƉĥ .ĬŁŴƍƉĭŤƆ ųƆ ƚƇſ ťƆĪ ƋƀƄŶĪ ťƀƏŤƆ ñ ñ ťſĿƞƌ ĭĬĪ Ʀƌĥ ĬűƀƊƆŁ Ʀƌĥ ƢƉĥĪ ƅſĥ .ŦĭĬ ŦųƆĥĪ ťƌĥ ƎƊſųƉĭ ťƀƊƏ įƦƘ ñ ĪŴŷƇŨ ŦƦſŁ ťƀƊƏ űŶ ŴƆ ķŴƖƊƣ ƢƉĥ ò ñ .ƎſŵŶ ŧĿĬŴƌ Ʀƌĥ ŦƦƀƉ ķĥ ťƀƊƏ ŴŨƭĪ ťƀƊƏ ŦŁĥĭ ťŨĿ ŻſĥŤƆ ĸŴƆŴƘ ŦĭĬ űƠƘ ò .ĬƦƉŴſ ƎƉ ŧĿĬŴƌ ŦŵŶ ťƆ ųƉĥ ĸƢƃ ƎƉĪ ťƍƀƍƉ ťƆĪ ťƊƕ ƥƍƃĭ ťũŹ ŦĭĬ ơƙƌ ò .ŧűƀƊƆŁ ƎƉ ŧƢƕƦƐƉĪ ťƉ ŦŁĥ ķĭŵŷƌĪ ťƊƕ ųƇƃĪ ŦƦƕƞƊŨ ƋƟĭ ťƀƊƏ ŦŁĥ ñ ñ űƃ ųƍƀƕĿ ŴŬŨ ťƖū IJƢƣĭ .ŦĭĬ ƢƉĥ ťƀƊƏ ŧĿĬŴƌ ŦŵŶ ƅƊƤŨĪ ŧĿĬŴƌ ĺŴƤſ .ƅƊƤƆ ŧĪĭĥĭ ťƊƇƖŨ ŧĿĬŴƌ ŦŵŶĥĪ ƁƌŴƣĥ ñ ƥƍƇƃĭ ĶŤƟ ñ ťƀƊƏ ŦŁĥ ŦŵŷƌĪ ĿŤŶ .ųƊƕ ƈƇƉĭ ŧƮƉŴƃĪ ťƤſƢƆ ĸŴƆŴƘ ĬűŬƌĭ ñ ŦŁĥĪ ťƌĬ ťƀƊƏ ƈźƉ ķĭƦſűũƕ ķŴƉ .ŪƏŁ ťƊƣĭ Ʀƌĥ IJĬŴƀŶƦƘŁĪ ťƇƀŶ ƅŨ Ʀſĥ ò ŧűƀƊƆŁ ƎƉ ŦŁĥ ŧĪĬ ťſĭĬĪ ĭųƌĥ

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ñ ķĭƦƀƤƀƍƃĪ ŦƦƇƕ IJĬ ťƍƉ ĸŴƆŴƘ ƢƉĥ ò .ŦųƆŤƆ Ʀſĥ ťƍŨĿŴƟ ĭĥ ƎƉŴſ ĭĬ ŧĪŤƕ ñ Ʀƌĥ ƎƇſĪ ƎƉĪ ƅƆ ťƌĥ ĺűſñ ñŻſĥĥ ƢƉĥ .ƎſųƇƃ ƈźƉ ƅƆ ťƌĥ ťƇū ŦŁƢſƮƣĭ ñ ò ťƃĿųƆ ĭŁĥ ťſĿƞƌ ĭĬĪ ƋƆ IJĬĭűƀƊƆŁ ò .ťƃƢƃ ųƇƄŨ ťŬƆŴƘ ĭűũƕ ķĭųƀƇƠŨĭ ŧƢŬƘ ƥũƆĭ ťƉĭĿ ƎƉ ŦŁĥ ƋƆ ŦųƆĥ .ƢƉĥĪ ƎƄſĥ ťƉĭƢƆ ơƇƏĭ ƋŷƌŁĥĭ ƦƀƉĭ ñ ĭĮƢƃĥĪ ƎƀƆĬ ťƄſĥ ķŴƌĥ ĸŴƆŴƘ ƢƉĥ .ŴƆĮĥ ƎƄſĥĭ ĭŁĥ ƎƄſĥĪ ƗƊƣĥ ƦſĭĬ ŭƀūĿ ķŴƌĥ ķűŬƌ ťƉűƟ ťƉŴƀŨ Żſĥĥ ƢƉĥ .ķŴƌŁŁ ťƆ ħĭŁ ĺŴƤſĪ ųƊƣĪ ķŴƌĥ ķűƠƘĭ ñ ťŶĿĭŤƆ ĬĭŤƌŁ ƢŷƊƆĪ ťƉŴƀŨ ƎƀƉĪŴƟ ƎƉ ŴƠƙƌ ò ò ķŴƌĥ ƦƀŷƉĭ .ķŴƌĥ ŁűŬƌĭ ťƙƀƙƕ ŦƞŶ ñ ķŴƌĥ ŦŵŶĥ ƦſĭĬ ťƖŨ ťƌĥ ĸŴƆŴƘ ƢƉĥ .ƎƀƇūĪ ķĥĭ ƎſƢſƢƣ ķĥ ķĭųƍƉ ƗƊƣĥĭ ò ķĭųſƦƍƀŨ ťƌƢƕŴƏ ƈƕ ĭĭĬ ƎƀƇƇƊƉ űƃĭ ò ŦĬ .ƦƀƤſƢŨĪ ƅſĥ ƎſŁĥĭ ƎƀƖƟ ŧűƀƊƆŁ ťƃƢƃ ŴƤŬƣĪ ķŴƌĥ ƎƀƆĬ ŧƭŤŶ ƎſƢƉĥ .ķŴƌĥ ĵŤƣ ĴƦƕűſ ƅſĥĭ ťƣĬ Ʀƌĥ IJƢƟ ò ĭŁĥĭ ĸŴƆŴƘ ĭĬ űƠƘ ŦƦƕƞƊŨ ŴƊƟĭ ťŷƀƇƣ .ķŴƌĥ ŴƍƉ ĺűſñ ťƆ ƅſĥ ĵŤƤƉ IJƢƣĭ ŧĿŁŤŨ ƦƀƉĿĥĪ ťƀƣŴŬƣ ŴƍƉ ťũƏ ƁƆ ƢƉĥ .ťƌĭĬ ƎƉ ŵƀƇū ťŹŴſĪĬ ƅſĥ Ʀƌĥ ƈƇƊƉĭ ò ŧƢūŴƍŨ ƅŨ ťſŵŶƦƉ ŦƦƕűſ ŴƆ ƅƀƍƣĪ ò ñ ñ .ŦŁŴŷƉ ƈƕ ĴƞŶ ťƖƟĭ ƅƤſĿ ĪųƏĭ ųŶĿĭĥ ƎƉ ťƖŹ ƅƊƕĪ ťƌĬ ťƊƀƇƕ ŴƆĥ .ŦŁŴƍƙƇƉ ƅƍƉ ƗƊƤƌĪ ŦĭĬ ľĪĮñ ƅƆ ò ƎƇſĪ ťƆĥ ŦųƆĥ ƦƀƆĪ Ʀƌĥ ĺűſñ ťƆ .ķĿŁĥ ƦƄƀũƆ ťƐƀƊŹĿĥĭ ŴƇƘĥĭ ĸĭĮ ñ ťƆ ťŶĿĭĥ ƎƉ ťƌĥ ķŴƖƊƣ ƢƉĥ ťƌĥ Ƣũƕ ñ ťƆĭ ťƌĥ ƅƀũƆ ŧĿƢƣ .ŴƇƇƊƊƆ ťƌĥ ƚƄƌ ò ťƌĥ ƢƠƀƉ ťƆ ŦųƆĥ ƋƤŨ ťŨƮŶ ťƊƆƞƆ

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ò ŦŵŶ ĭĭĬ ƎſƢƀŨŁĭ ĭĭĬ ƎſűŬƍƉĪ ķĭųſƞŶ .ķŴƌĥ ƋƇŶĥĭ ťũƀƆĽ ŦĭĬ űũƕ ĺŴƤſĪ ųƊƤŨĭ ò ĸŴƆŴƘ IJűſŤŨ ŧĪĬ ŦŁĥ ƎƟĭƢƘ ƢƖƏ .ŦĭĬ ťƘĭĪĿĪ ĬƦƇźƉ ķŴŬƇƘƦƌ ťƆĪ ò ŦųƆĥ ƦƀũƆ ųŶĿĭĥ ĽĿŁĭ ťƃƢƄŨ ŦĭĬ ƈƕ .ƅƀźƌĥĪ ťƤſƭĭ ŧƭŤŶĭ ŧƮƉŴƃ ĭĭĬ ƎƀƤƀƍƃĭ ŦųƆĥ ƢŨĪ ťũŹ ŴƖƊƣĪ Ƣƀū ĭĭĬ ƎƀƤƀŬƣ .IJĬ ťƍƉ ƈźƉ ŦƦƇƕ ķĭŵŷƌĪ ĭĭĬ ŴƤƍƃŁĥĭ ò ĬƦƇźƉ ķĭųſƦƍƀŨ ťŬƆŴƘ ƈƙƌ ò .ŦųƆĥ ƦƀŨ űŷƃĥ ķĭųƇƃ ĭĭĬ ƎƀƤƀƍƃĭ ťźƊƌ ťƆűƕ ųƍƉ ŴƇŶĪĭ ŦŁĥĪ IJĬĭĥŵŶ .ųƘĭĽƢƘ ƈƕ ťƇƀŶĪ ŦĭŵŶ ťſƢƉ IJƢƣĥ ĬŁƭĭĽ ƈƕ ŧĿĬŴƌ ŭƆĮĥ ŧĿŴƌ ŁŴƉűŨĭ ò .ŦųƆĥ ƦƀũƆ ťŶĿĭĥ ĽĿŁĭ ķĭĬƦƍƀŨ Ƣũƕ ĬƦƇźƉ ƎſƢƉĥ ŴſƢƣĭ IJĬĭĥŵŶĭ ĭƢŶ .ƦſĥƢſƢƣ ĭĬ ŦųƆĥ ƢŨ ŦŁĥĪ ťƌĬĪ ñ ťƄŨ IJƢƣĭ ťƃĿŴŨ ťŷƉĭ űŬƏĭ ŦĭĬ ƈƕ ñ űƃ ŦųƆŤƆ ŧƢƟ IJĬŴũƣŴŷŨĭ ò .ųƆ ƢƉĥ ñ ò ťƌĥ ƚƤƃƦƉ ŦųƆŤƆ ŴƆĪ ĺűſ ĴŵƉĿ .ťƌĥ ĸƢƘƦƉ ķĭųƀƌƮƃĭĪ űŨĭĥĪ ťƆĥ ĴŁŴŷƀƇƤƆ ťƊŶƭĪ ťƕĿŁ ƎƉŴſ ƁƆ įĭƦƘ .ŦŁŴƤƌĥ ƈƕ ƈƟƦƣĥ ťƊƃ ŦŤƍƏ Łųũƌĭ ñ ò ķĭųƀƘĥ ƈƕ ťŨĿ ťƤŷŨ ĸŴƆŴƘ ťƄŨ ò .ŦĭĬ ƚƤƃƦƉ ŦųƆŤƆĪ ĭĭĬ ƎſƢũƏĭ ò ķĭųſƦƍƀŨ ħƦƌĪ ŦŁĥĭ ĬŁŴƆĽ ƎƉ ƋƟ .ĬŁĭƢƀƠƀƆ ŧƢƠſĥ ŴŬƇƘ ŧƮƉŴƃĭ ŧƭŤŶĭ ŴƇƇƊƊƆ ųƉŴƘ ŦĭĬ įƦƘ ŧƮƉŴƃ ƥſĿ Ƌƕ ñ ò .ķŴƌĥ ƁƍƘĥ ĬƦƖƌƞŨĪ ťƊƀƄŶ ĭĬ ñ űƃ ƈƇƊƌ IJƢƣ ťŨĿ ŻſĥŤƆ ųƆ ƢƉĥ ò ò ñ ķŴƉĪ .ťƍƤƊƤƉĭ ŦųƆĥ ƦƀũƆ ķĭƦſŵŶ ò ƎƀƊƕĿ ťƍŨƭŴƟ Ƌƕ ŧƭűƌ ƎƀŹĬĿ ťƠƆĪ ñ ò ò ƈƃ Żſĥĥ ƢƉĥ ŦųƆŤƆ Ʀſĥ ŦƦũŹ ò ò .ķĭųſƢƠſŤƆ ƗƤƇƃ ƎƀƊƀƟ ťƍƤƊƤƉĭ

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ťƌĥ ŴƍƉ Ʀƌĥ ĺűſñ ťƆ ƎƍŶŴſ ƢƉĥ ñ .ťƌĥ ĺűſ ťƆ ƦſĥƢſƢƣ ĸŴƆŴƘ ƢƉĥ ŧűƀƊƆŁ ĭĬ IJƦſĥ ťƌĥ ƎƍŶŴſ ƢƉĥ .ŦƦƀƊƤŷŨ ŦųƆĥ ƢŨĪ ųſűŶ ƎƖŹĪ ťƍƉ ƈźƉ ťŶŵŨ ťƌĬĭ ĸŴƆŴƘ ƢƉĥ ò .Ʀƌĥ ƚźƖƉĪ ťŶĮŴŨ ķĬĭ ŧűŬƌ ƎƀƆĬĭ ƎƀƆĬ ƈźƉ ĿĬŁŁ ťƆ ƁŨ ƎƍŶŴſ ƢƉĥ ò ƥſƢƆ IJŵŶĭ ĵĮ ŦŁ .ĭĬ Ļĥ ƗſƢūĪ ŧűƀƊƆŁ ķŴƖƊƣ ƦƉĪŴƟ ųƤſĿ ƎƃĿĥ ĸŴƆŴƘ ŦĭĬ ħƢƟ ñ .ųƆ ƈƇƊƌĪ ťƍƊƖŹ ĭĬ ųƉŴƘ įƦƘĭ ťƀƤƟ ťŶŵŨĭ ťƌĬ ŧűŬƌĪ ñ ŦƦƇƕ IJĬ ťƍƉ ñ .ƎƃĬ ƢſƦſ ŦĭĬ ƗƇŨ ťƆ ťƇźƟ űũƕĪ ųƆ ķĭƦƇƕ űƃ ƅƀźƌĥĪ ťƃƢƄŨ ķĭŁĮƢƃĥ ƎƉñ ò ķĭƦſƢƟ ŦƦƇƕ ŧűſŤŨĭ .ŦŁŴũſƦƆ ťƙƍŶ ñ ťſĿŴƣ ƎƉ ťŶĿĭŤƆ ųƍƄũƆ ķŴƖƊƣ ƢƉĥ .űſĭĪ ŁƢŨ ƎƉ ƋƤūŁĥĭ Ʀŷƌ ťſƢƉĪ ĬƦƇƉĪ ŁĭĬĪ ƎƄſĥ ŦŁĭĿŴƖƏĪ ťŶĿĭĥ ƎƍƀƌŁ .ųŶŴƇƣ űſĽ ųƠƆŴƐƆĭ ĬŁƦŷƉ ƎƉ ò ķĭƦƌĥ ťźÿƀƤƘ ƦſĥƢſƢƣ ĸŴƆŴƘ ƢƉĥ ò .ťƕĿĥĪ ťƊƊƕĪ ŦŁŴƖƀƌƞƆ ķĭƦƀƕűſ ťƆĭ ñ ƥƌĥ ťƆ ŧƢƐŨ ŧƢũƤƆ ĵŴƃŤƌĪ ŧűŷƉ ħųſ .ųƍƉ ťŶŤƌ ťũƇŶ ƚƇŶĪ ŧƢƊŶ ťƇƘĥ ò ťũƆ IJĬĭƦſĥ ŧƢũƣ ŧĪŴƇſ ƅſĥ ťƊƊƕĪ ñ ťƆ ķĥĭ .ŦŁŴƍƙƇƉ ƈũƠƉ ƎƄſĥ ťŨĿ ñ ŦĬ ñ ķĭųƍƉ ťƌĥ ƁƆ ťƌĥ ŦĭĬĭ ťƌĥ ĵŤƕ .ŦŁŴƍƙƇƉ ťƃƢƄŨ ĭĮƢƃĥĭ ķĭƦƌĥ ķĭĭĥŁ ŦųƆĥ ƢŨĪ ųŶĿĭĥ ƈũƟŴƆ ťƇƄƌ ƁŨ ƦƀƆĪ ñ ťƆ ƁƌĪĽ ƎƉŁ ľŴƐƉĿĪĪ ťŶĿĭŤŨĪ ŧĿĬŴƌ ĭĬ ò ò Ɓƍƀƕ ò ƎƉĭ Ŀųƌĥ IJĬŴƠƀƆĮ .ŦƦſŴū ĶĪĥ ƈźƉĪ ťſűƀŷſĪ ųƄƃŴƉ ťƆ .ŧĿĬŁ ťƇƉĪ ųƊŶŴƌ Ƌƕ ĬŁŴƙƀƟĮĭ ñ ķĥ ťƀƤƟ ŦŁŴƉĭ ŧĿŴƌĭ ťƤŷƆ ťƌĥ ĵŤƕ ñ ťƆ .ķĭƦƌĥ ƎƀƤƀũƆĪ ŦŁŴƍƊſųŨ ťƌĥ Ƣƙƃ

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ƢŨĪ ĬŁƢũƏ ťƌŁĥ ĵĮĥñ ƎƄſĥ ñ ñ ƎƉĪ ŦŁĭĮĭƢƃ ƁƍƉ ƈũƠƉĭ ƁƆ ŦŵŶ ñ .ƁƌŴƕƢū ŧűƐŷŨ ŦƦƤƀŨ űũƕĭ ťƍƇƄƐƉ ƅſĥĪ ųƇƃ ťƊƇƖŨ ťƊƀƄƏĥ ķĬ IJŴŶŁĥ ťƆ ñ .ťƌĥ ŦŴŶƦƉ ťƍƇƄƐƉ ƅſĥ ťƌĥ ĵĮĥĪ ƢƃĪ ñ ķĥ ĭűƊƆƦƊƆ ťƉĭĬĿĪ ťƕĿŤƆ ťƌĥ ĵĮĥ ñ ñ .ƁƍƉ ƗƊƣ ƎƉ ťƊƀƄƏĥ ķųŨ ƁƆ ƎſŵŶ ķĥĭ ò IJĬĭűƀƊƆƦƆĭ ŧƢũƆ ĭŵŶĪ ťƉĭĬƢŨ ĭĬ Ʀſĥ ñ .ŦŁŴƍƙƇƉ ƁƍƉ ƎƀƇũƠƉ ťƆ ťƌĥ ƢƉĥ ķĥĭ ŧűƐŶ ƈźƉ ƎƤſĿ ťƙŷƌ ƎƍŶŴſ ŦŁ .ƎƤſĿĪ ŧƢƖƏ ťƖſĪ ťƉűƕ Ŀĭűŷƌ ħƦƌ ñ Ƣƀƙƣ ñ ĿűŶ ò ŦĭĬ ƎƀƖŹĪ ĭĬ ťƉĭĿ IJűƀƇƟ ñ .Ʀſĥ ťƆ ŦŁƢŶĥ ųƆ ťƀƉĪĪ ŦŁŴƠƀƍƐŨ ťŨĬĪ ťƇƘĥ ťƉŤƏ ťƇƘĥ ťƍƀƍƟ ƦƀƆ .Ŧĭųƌ ťƍƉĭ ťźũƣ ťƇƘĥ ťƇƉĿŁ ťƆ ŦŁĭųƆĥĪ ťſĬĮ ťƊƣŴŬƆ ƦƠƙƌĪ ŧűſĥ ñ űƃ ĿĬƦƌ ťƆ ƎƉĭ ñ ĿĭűŶŁĪ ƦźƤƘ ñ.ųƆ ƗƊƣ ĭĭĬ ƎƀƠƖƉĭ ĭĭĬ ƎƀƇƀŨĥĭ ĭĭĬ ƎƀŨƦſ űƃĭ .ķŴƌĥ ŪũƇƌ ŦŁŴſƢƃ ƎƉĪ ƎƟĭƢƘ ťŨĽ ò Ƣũƍū ĸŴƆŴƙƆ ųƆ ŧƢƟ ķŴƌĥ ĿŴƖƐƌĪ ťƇƀŶ ò ñ .ŦŁŴƍƊſĬĪ ųŨƢƣ ħĿŤƌ ƎƇƇƕ ƈƄŨĪ ñ ĺűſñ ťƆ űƃ ťƃƢƄƆ ŦŁĥ ŁƢƕƦƏĥĪ IJĬ .ųƆ ƢƉĥĭ ŧƢƟ ƎƍŶŴƀƆĭ ķŴƖƊƣ IJųſŵŶĭ ñ IJĬĭƦſĥ ĸŴƆŴƘ ƢũƕĪ ťƌĬ ƎƍŶŴſ ƁŶĥ .ŁŴƊƌ ťƊƆĪĪ ĬƦƇƕ IJĬ ťƍƉ ƚƆŤƌĪ ųƆ IJƢƟ ųƍƤƆ ƗſĿŁ ťƊſ ƎƉ ŪŹĪ ųƆ ťƌĥ ĺűſñ ò .ťƊƀƄŶ ĶűƟ ŴƇƇƊƊƆ ŻƍƟƦƉ ťƆĭ ƦſĥƢſƢƉ ƎƇŨŴƠƆ ŦƦƊŶ ƎƀƇƉĪ ťƣĬ .IJĬŴƇźƟ ťƆĥ ųƆ ƎƀƆŤƤƉ ťƆ ųƆ ƎƀƖƊƣ ķĥ ñ űƃ ĸŴƆŴƙƆ ųƄũƆ ƎƍŶŴſ ơƙƌ ŦĭĬ Ƣũƕ ñ ò ƥſĿĪ ųƆ ŦĭĬ ƢƉĥĭ .ƅƆ ťƖŨ ŦĬ ŧűƀƊƆŁ ñ ƁƆ Ʀƌĥ ĺűſ ťƀƇŹ ťƄſĥ ƎƉ ĸŴƆŴƘ ƢƉĥ ò .ƁƆ IJųƀſŴŶ IJĬĭƦſĥ ťƄſĥ ŧűƀƊƆŁ ƥſĿĭ .ŦųƆĥ

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ķĭƦƖƇŨĪ ƈƕ ťƃƢƃ űŨŤƌĭ ķŴŬƇƘŁŁ ťƆ ò ƈƕ ťƌƞƆĭĥ ƦƀƆĭ ťƤŶ ųƆ Ƣũƕ .ķŴƄƀƊƣŴū ĬƞŶ ƎƉ ƈƖƆ ŦŁŴŷƉ ƦƀƆĭ ķŴƖƊƣ ƢƀƕŁŁĥ .ťŨŤƃ Ʀſĥ ťƆĪ ŦĭĬ ƢƉĪƦƉ ųƍƀƕƢŨĭ ñ űƃ ųƆ ŦĭĬ ƢƀƖƉĭ ƎƍŶŴƀƆ ŧƢƟ ųƆ ƢƉĥ .Ʀƌĥ ƅƀƉĪ ťƊƃ ťƌűƕ ĶűƟ ƅƆ ŁƢƉĥ ťƆ ò ƁƉĪĬ ƈƕ ŦŁŴŷƉ ƦƀƆĪ IJŵŶĭ ħĭƢƟ ŦŁ .ƁƆ ŦĭĬ ơƀƖƉĪ ťŨŤƄƆ ųƍƖŹ ƦſŵŶĪ ŦĭŵŶĪ ƎŨƢƆ ĬƦſŵŶ ťƀƇƆĪ ųŬƇƙŨ ƎƍŶŴſ ƢƉĥ .ƦſŤũƀũŶ ƎƊƕ ƈƇƉĭ ķƢƖƏ ŦŁĥĪ ķĭƦƖƇŨĪ ƈƕ ķŴƄƆ ŧƢƃŁ ťƆĪ ƎƆ IJĪĭƦƣĥĭ ò ƦƊŶĿ ťƊƃĪ ŴƙƇſĭ ƁŨ ĭĿŴŶ .ťƤƍƀƍũƆ ťƀƇƆ ťƌųŨ ĬƦſŵŶ ťƌĥĭ ķŴƖƊƣ ƢƉĥ .ŦĭĬ ƈƇƊƉĪ ųƍƉ ƦƖƊƣ ŁƢƉĥĪ ƎƄſĥĭ ò ƎƀŷƉ ťƘĿĥ ŧƢŬƘ ƁŨŤƃ ƋƇŷƉ ĭĬ ķĥ .ťƌĬ ťƃƢƃ ųƆ űŨŤƌ ťƆ ƎŶĿĭŤƆ ĴŴƘųƌ ñ ƎƟĭƢƘĪ ťƊƃ ŻƍƟƦƌ ťƆ ťƇƀŶ ħųſ ñ .ƎƆ ťƃĮ ťƆ ŧĿűƇƖŨĭ IJĬĭƦſĥ ƎƊƕ ò ŦŁĭĮĭƢƄƆ ŧƢƘĽ ķűƖŨ ŧűƀƊƆŁ ŴƄƘĬ ñ.ĬĭŤƌŁĪ ƅſĥ ŦŁŴƍƊſĬ ƎƀƖƟ ŴſƢƣĭ ĬŵūĭĿ ơƇƏĭ ŧƮƉŴƃĪ ťƤſĿ Żſĥĥ ŦĭĬ ƗƊƣ .ųƇƃ ťƃƢƃĪ ŧƭŤŶĭ ťƤſƮƆ ƥƍƃ Ŀűƣĭ ñ űƃ ƎƍŶŴƀƆĭ ķŴƖƊƤƆ ųƄũƆ ķĭųƆ ƢƉĥ .ķĭƦſŁ ťƆ ħĭŁ ĺŴƤſĪ ųƊƣĪ ķŴƃŁűƠƘ ťƆĪ ĪĭųſĪ ťƕĿŤƆ ƁƖŹĥĪ ƎƄſĥ ƎƀƖźƌ ŦƞƉ ťƆĪ ò ò ŦƞŶĭ ŧűŷƉ ŦĭĬ űƠƘ .ķŴƌĥ űŬƌ ťƙƀƙƕ ŦŁŴŷƀƇƤƆ ƥũƇƌ ŧűƐŶĪ ŦĭĬ ŪƤŶŁĥĭ ñ .ĺűſ ťƆ űƃ ƎƉŁ ŦĭĬ ĿĽ ŦŁűƖƆ ŦĮĥĿ ò ò ķĭĭųƌ ťƊƕ Ɓƌųƃ ŧƢŨĪ IJĬŴƌųƃ ƅſĥ ŴƆĪ ò ñ .ŦƦŷũƤƊƆ ťƇƀƇƃ ųƆ ħųſ ťƊƊƕĪ ŧűƐŷŨ ñ ò ķĭųƆ ƎƀƤſƢƘĭ ųƀƍƤƊƤƊƆ ťƕűſ ŁĭĬĪ .ķĭųƀƤſƭ ƎƉ ŧƢƖƏ ƈƠƣĭ ťƕƢŬƆ ŧƢƟ ƦſĥƢſƢƉ ťƘŤƃ ķŴƖƊƣĪ ųũƆ ƢŨŁŁĥĭ

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ò Ǝƀƍƀƕ Ŀųƌĥĭ ťƊƇƣ ƎƆ ħųſĭ ñ ŦĭĬ ƢƉĥ űƃ ŦŁŴŷƀƇƤƆ ťƍźƆŴƣ ħųſ ò .ŦŁŴũſƦƆ ťƕĿĥĪ ťƊƊƕ ŴƍƘĥ ŴƟŴƘ ŴƆĮĪ ťŶĭĿĭ ŧƢŨĪĭ ťŨĥĪ ťƊƤŨ ķŴƌĥ ĭűƊƕĥĭ .ĬĪŴƇſ ƎƉ ŧƢƃŴŨ ƥſƢƘ ťƆĪ ķŴƌĥ ŴƙƆĥĭ ťƀŶ ųƉĪĭ ĬƢŬƘĪ ŦĮĥĿ ŦƞƠƌĪ ƚƆĥ .ƎƊſųƉĪ ƎƊƆ ťƉĭĿ ŁŴƄƇƉ ŧĪĭƦƤƌĪĭ ĬĪŴƇſ űſĽ ťŨĿ ťŷŨŴƤŨ ťƀƊƤƆ ơƇƏ .ťƇŨŴŶ ťƆĪ ťƤƌĥĪ ŧƢŬƙƆ ųƊƕ ơƏĥĭ ò IJĬŴŨĥ ƦƀŨ ƎƉ ťƣĪŴƟĪ ťŶĭĿ IJĬŴŷƀƇƤƆ ħųſ ò .ťƕĿĥĪ ťƊƊƖƆ ĭűƊƆƦƊƆ ķŴƌĥ Ŀűƣĭ ò ĭĭĬ ŴƖƊƣ ĭĭĬ ŴŷƆĪŁĥĭ ĺŴƤſĪ ųũŹ ťƙƍŶ ò .ķŴƌĥ ĭűŬƌ ťŨĿ ŦŵūĭƢŨ ŧűƀƊƆƦƆĭ ķĭƦſŁ ťƆ ħĭŁ ĺŴƤſĪ ųƊƣĪ ķŴƌĥ ĭűƠƘ ò .IJĬĭűƀƊƆŁ Ƌƕ ĪĭųƀƆ ƁƖŹĥĪ ťƍƀƖźƉ ĭĬ ťƌƞƆĭĥ ƎƉ ųƤƙƌ ŁƢƉĭ ķŴƖƊƣ ŦĭĬ ƗƇŨ .ŦĭĬ űŬƌŁĥĪ ťŨŤƃ ųƍƐŶ ƎƍŶŴƀƆĭ ƎƉŁ ťƊŶƭ ĭĭĬ ƎƀƍƟ Ƣƀū ťƆ ĭĭĬ ĭƦŨ ťƟŴƤŨ .ƚƇŶƦƤƉ ťƆĪ ŦųƆĥ ƢŨĪ ųŨŴŶ ťƆĥ ŴƖƇŨĪ ƈźƉ ťŨĿ ťƤŷŨ ŦŁŴſƢƄŨ ŴƄƉĪñ .ŁĭĬ ƥƉƦƣŁĪ ŧűſƦƕ ŧűſĥ ĭĭĬ Ǝƀƕűſ ťƆĭ ķŴƌĥ ŁƢƄƘ ťƟƮƖŨĪ ƅſĥ ŦƦƍƣ ƦƇƕ ò ƢƖƏ ťũŹ ťŨĿĭ .ĭĬ űƖƉĪ ƅſĥ IJĬĭűƀƊƆŁ ķĭųƊƕ ƈƇƉĭ ķĭųſűſĥĽ ŦŁĥ ťƀƇƆĪ ųƊƇŷŨ ñ .ķĭƦƖƇŨĪ ƈƕ ķŴƄƆ ŧƢƃŁ ťƆĪ ŦĭĬ ƢƉĥ űƃ ò ƦƇũƏ ťƊƃĪ ƁŨ ŴƉĪŁĥ ķĭƦƌĥ IJűƀƊƆŁ .ƁƆ ƦſƢƃ ťƆĭ ŦŁŴƉĭ ťƤŶĭ ťŶŵŨĭ ŧƢƕĽ ñ Ƣƀū ŧƢƃĥ ťƄſƢŨ ťƣűū Ŧŵŷƌ ƋŶĿĪ .ŭƇƘƦƉ ťƆĭ ťƣĿŴƟĭ ťƉŴŶĭ ťƤŶ ƢũƀƐƉ ñ Ʀſĥĭ ťũŹĪ ťƇƠŶ ųƆ ƦſĥĪ ĭĬ ķĥĭ ŧƢƖſ ųŨ ñ ñ .ųƆ ŸƇƘ ĭĬ ĪŴŷƇŨ ŦƦƍŨĮ ŧűŷŨ ŦĭĬ ťƆ ò ĿŴƠƖƌ Ļƞſ ťŬƐƉ ñ ųƍƉ ŧƢƖſĭ ťŨŴƃ ñ .ųƍƉ ŧűŷƌĭ ťƄſƢŨ ťƕĿŵƆ ťũƀźƉ ŦĭĬŁĪ ò

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ƢƖƏĭ ťſƮƤƊƆ ťƍƊƆŴŶ ħųſĭ ŦŴſĪ ųƆ Ʀſĥĭ ƢſŴƕĭ ƥſƢŶĪ ťŨƢū ƁƏĥĭ ñ ñ ųźƤƘ ƋƇŶĥĭ .ŁĭĬ ťƙƀƙƃĪ ŦƦſĭĪ IJųƆ ťƍƠŨŴƣ ħųſ ŦƦƀźŷƆĭ ľĪĮ ƁƃŵƆ .ơƙƌĭ ųƖƊƣĭ ųƆ ŧƢƟ ťſƢƏ ŦƦƀƉ űŷƆĭ ŧƢŬƘ ƥũƆĪ ŦĭĬ ŦŴŷƉĪ ťƙƆŤŨ ŦĭĬ ƅƉĪ ò .ķŴƌĥ ƁƇƣĥĭ ŦųƆĥ ƅſĥ ťƇƇū ľƦƣĭ ųƍƠƌŴƏ ƈƠƣ ųƆ ƈƕĪ ťƍſĥĭ Ŧŵū ƦƀŨ ŦĭĬ .ƗũƏĭ IJƦƣĥ ŦĭĬ ŦĬĽĪ ƈƃĭ ťƕŴũƉ Ļĥ ò ťƖƊƣ ťƣƮŶ ŦƦƇƉ ťūĭĪ ųƍƉ ĭĭĬ ŴũƐƌ ò ò .ŦƦƄƆĬ ťƐƀŬŶ ťŹĬĿ ŧƮƀŬŶ ŧĿĬŴƌ ťƀƊƏ ò ò ò ŦƦƊƀƟ ŦƦƀƉ ťƣŤƙƌ ŦƞƀƆĥ ťƇƀŶ ŦųſƢƃ ñ ñ ƈƄƆ ťƀŶ ò ťƐūĪ ŦĭĬ ťƕŴũƉĪ .ųƆ ħƢƟĪ ķƮƕƦƐƉ űƃ ĬŁƮƀƙƤŨ ťƊƕ ŦĭĬ ƋƐŶ ò ò .ųƆ ĭĭĬ ƎſƢƟ ŦŴſĪĪ ťƤſĿĭ ŦŴſĪ ơƙƉ ñ ŪƀŶ ťƆ űƃ ťƀƃĮ ĭųƆ IJĬŴŨųſ ŴƊƇƣĥ ñ .ŦĭĬ űŬƌƦƉ ťƇūƮƙŨ ťƇƃ ķĥĮĭ ƈƃ ƋŷƍƊƆ ŦŁŴƉĪ ťƍſĪ IJĬŴƇƕ ĭĭĬ ŴƠƐƘ ò Ƌƕ ŦƦƆŴŬū ƈƕĭ .IJĬŴũƆĽ ŴƠƏĥ ťƐƀū ñųƀƏĥƦƣ ò ƎƉ ťƕĿĥ ƦƕĮĭ ťƐƀƟ ƈƕ ŪƃĿ ò ò .ŦƦƉƭ IJűƌĭ ŧƭŴŹ ŴƇƕĿĭ IJĬĭűſĥ ŴƕŵŨ ò ò ƁƉĿĥ ŦųƉŁ ťƐƃŴźƏĥ ƈƕĭ IJĬĭűſĥ ŴƄƄƏ ƈƖƆĪ ťƉĭƢŨ ťƤƊƣ ƅƤŶĭ ťƇƠŨ ŦĭĬ ťƖƟ ò .ŦŁŴƉ ƋƖŹĭ IJĬŴŨĥĪ IJĬĭűſŤŨ ųƤƙƌ ƋƇƣĥ ò .ƎƀƌƦƤƉ űƃ ťƊƕ ƁƌųƄƆ ŧƭŴźƌ ŴŨųſ .IJĪĭƦƣĥĪ ƅſĥ ŧƢũƟ Ŵū ƎƉ ĶŴƠƌ ƋƆ ťƆĪ ñ ƥũƆĪ ŧƢŬƙŨ ĶŴƠƌĪ ųƆ Ƣƙƣ ŦƦƆŁĪ ĭųŨ .ƋƖŹĪ ŦŁŴƉĭ ŧƢƕĽĭ ťƤŷŨ ųƠũƣ ťƆ űƃ ųƊƕ ƋƀƟĥĭ ŧƢũƟ Ŵū ƎƉ ƋŷƌŁĥĭ ƋƟ ñ .ŦĭĬ ƈũŷƉĪ ťƍƀƏ ĭĬ ƎƉ ĶĪĥĪ ĬƢƙƕ ò ŦĭĬ ƈũŶ ťƆĭ ťƇźƟ ƎƉ ơƇƏ ŧƢũƟĪ ťƖũŹ .ĭĭĬ ƎſŵŶ űƃ Ɨſŵƌ ťƕĭŵŨ ŧƭŴźƍƆĪ ŁĭĬ ŧűƀŶĥĭ ŦƦƀƇƕ ŴŬƆ ķŁŴƆ ŦŁĥ

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ŦŁŴƙƀƟĮĪ ťƌűƘ ƅſĥĭ ŧűſĥ ƁƆ ħĬ .ťſŴŶ ĺĿĮĪ ťƤƀŨ ŧƢƖſ ĿŴƠƖƌ ĵŴƖƌ ò ñ ťŨŴƃ ųƇƉĭ ťƤƀŨ ƋƐŶĪ ŦƦƊƀŶĿ ťƇƠŷƆ .ŦŁŴƍƊſĬĪ ťƕĿĮ ŧűƤƌ ťũƀƆĽ ťƍƠƠŨ ò ĭűƊƆƦƊƆ ƅƀźƌĥĪ ťƃƢƄƆ ŧűƀƊƆŁ ŴƇƕ ò .ťƟŴƣ ƦƍƀŨ ŦŁŴƍƊſĬ ƎƀƖƟ ŴſƢƣĭ ñ ťſĿŴƣ ƎƉ ŦųƆĥ ƢŨĪ ųŶĿĭŤƆ ĬŴƄũƆ ò űſĽ Ʀŷƌ ƎƊƆĭ ƎƄſĥĪ .ķŴƌĥ ľĭƢƙƌĪ ťƤƌĥ ųſűƀŷƀƆ Ŀűƣĭ ųƆ Ƣƙƣ ťŨĥĪ ƢƉĥ .ŦĭĬ űŨŤƌ ťƆĪ ťŨĿ ťƊƆĽ ĶĪĥ ƈźƉ ŦŁŴƆĭƦŨĪ ťƏƢƄŨ ŧƢƣĭ ťƌĪĥ ƎƉ ƈƕ .IJŴƟ ťƏƢƄŨ ťŶƮſ ťƖƣŁ ťƏŴƊƌ ƅſĥĭ ťƆĭƦŨ ťƏŴƍŨ ťƀƃĪ ŧƢŬƘ ƥũƆĭ ųƆ ƢƟĮ ò .ŦŁŴƆĭƦũŨ ŦĭĬ Ƣũƕ ƎƀƃĪĪ ťƉĪųŨĭ ųƍƉ ťƌĪĥ ŁĭĬ ƦƕĮ ťƆĭ ťƊƇƤŨ ƈƕ ò ñ ťƆĭƦŨ ŧƢƣ ťƆĭ ťƏƢƃ ƎƉ ơƙƌ .ĬŁűƇſĪ IJĬĪ ŦĭĬ ŦŁĥ űƃ IJĬŴŨĥ űſĽ ƎƉ ťƊƣŴū ťƆĪ ŦŁĥ .ťūĭĭĮ ťƆĪ ŧƢŬƘ ƥũƆĭ ťƏƢƃ ƎƉ ơƙƌ ò ĬŁŴƇƀŶ ĭŵŶĪ ųƆ ĭűŬƏ ŦŁŴƕƭ .ŦŁŴƣŴŬƉĪ ťƍŨƭŴƟ Ƌƕ ĸƢƘ ƦŶĮĭ ñ ĬĪŴƇſ Ƌƕ ƈƖƆĪ ťƉĭƢŨ ŧƮƀƕ ķĥĮ .ŦĥĪŁ ŦĭĬ ƅũƆ ťƤƌƢŨ ƅſĥ ųƆ ƢƙƣĪĭ ĸĪĭĿĬ ƎƉ ƈŶĪĪ ŦĭĬ ťƆ ƎſĿƞƊƆ ŦĭĬ ľƢƕ .ŦŁŴƀũƍŨ ĮƢƃĥĪ ĶűƉ ťƇƊƤƌ ťƆĥ ĭĭĬ ĶűƉ ťƆĪ ķŴƌĥ ƚŷƏĭ ŧƮƃƦƙƆ ƢŨŁ .ŦųƆĥ ƢŨĭ ŦĭĬ ŦųƆĥĪ ųƇƀŶ IJŴŶĭ ŦŁŴƀƇƉ ƎƉ ŦĭĬ ƢſƞŨĪ ŴƆ ŧűƊƖƆ ŦŁĥ ò .ťƤƍƀƍũƆ ťŶĭĿĪ ťƍſĮ ĵƦƌĪ ťƆĥ ò ťũŹ ŧƢƊŷƆ ťƀƉ ƚƇŷƣĭ ťƍźƠƆ ŦĭĬ ƈƕ .ŁĭĬ ŦŁĿŴƉĪŁĪ ŦŁĥĪ ŁĿĬŁĭ ųƉĥ ŁŵŶĭ ŴƤƉƦƣĥĪ ťƉ IJĬĭƭĬŁ ķĭŵŷƌĪ ƢƐƕƭŁ ųƆ ťũū .ųƇƃ ťƊƇƖƆ ťũŹ ŧƢũƏ ķŴƖƠƌ ķŴƠƙƌĪ ò ƁŶĥĭ ťŨƮū ƁƃĪĭ ťƀƊò ƐƆ įƦƘ ŦƦƀƉ

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ò ƦƀŨĪ ťƍƤƆ ťƆĭ ƎƉŁ ŦĭĬ Ʀſĥ ťƀƌŴſ ƎſĪĥĽ IJŴŶ ŧĿĬŁĪ ŦŁĥ ƎƟĭƢƘ ĭĥ .ƎƊƕ ħƢƠƉ ťƀƐźƍƙŨ ťƍźƏ ĭĥ ñ ŦĬ ťŷƀũƣ ŧĿŁĥĭ ťŨĿ ťƃƢƃ ťƌĥ ŦŵŶ .ŧĿŁĥ ŴƍƉĭ ťƃƢƃ Ŵƍſĥ ĵŤƣ ħĭƢƟ ŦŁ IJųſƦƇũƟ Ʀƌĥ ťƌĥ ƗƊñƣ ŦĬĪ ťƍƤƆ ķĬ .Ŵƍſĥ ťƃƢƃĪ ķĭųƍƉ ƚƆŤƌĭ ĵŤƣ ĵĮ ħĭƢƟ IJĬŁŁĥ ťƆĭ ķŴƖƊƣĪ ĬƦƇƉ ƎƍŶŴſ ƗƊƣ .ķŴƌĥ ĵŤƣĭ ųƉŴƘ įƦƘĭ ŧƮũū űſĽ ħƢƟ ťŨĿ ťƌĬ ťƃƢƃ ŴƍƉ ĺŴƤſĪ ųƊƤŨ .ťƌĬ ŧĿŁŤƆ ťƌĥ ĺűſñ ťƆĪ ƁƍƌŴƕĪĭĥ ķŴƌĥ ƁƉĭĥ ĺŴƤſĪ ųƊƤŨĪ ŧƮũū ĭĭĬ ŴƖƊƣ ò ŴƟƢŶ ťſĿĥ ŁŴƉűŨĭ .ŧƮƀƙƣ ƈƕ ķĭųƀƍƣ Ʀƌĥ ťƀƍƐƃĥĪ ĴŁŴƀƇŹ ƈƕ ƎƍƐŶĪ ťƆĥ ò .ťƌŁŁ ťƆ ħĭŁ ĺŴƤſĪ ųƊƣĪ ƅƍƊūĿ ťƘŤƄŨ ò ťƌĬ ťƃƢƄŨ ŦųƆĥ ƦſĥĪ Ʀƌĥ ĺűſñ ťƆ ò .ťƉĬŴŹ ƦƍſĮ ťƐƀƊŹĿĥĭ ŴƇƘĥĭ ĸĭĮ ñ ƎƉñ ťƌĬ ťƃƢƃ IJĬĭƦſĥ ƅƀźƌĥ Ʀƌĥ ťƖŨ .ŁŴƉŁ ťƊƆĪĪ ťƌŁŁ ťƆ IJŵŶ ĺŴƤſĪ ųƊƤƆ ƗƊƣĪ ĶűƉ ķŴƖƊƤƆ ųƕĪĭĥĭ ƎƍŶŴſ ŦŁĥ ñ .ŧĿŁĥ Ŵƍſĥ ųƆ ƢƉĥ űƃ ķŴƖƊƣ ųƆŤƣĭ ƁƇſĪ Ļĥ ĴƢũƟĪ ƁƆ ŧƢŨƦƐƉĪ ƎƍŶŴſ ƢƉĥ .ųƆ ƎƍƀƇƕĪ ťƌĬ ťƃƢƄŨ Ŧĭųƌ ťƃĿĬ ķŴƌĥ ƦƆŤƣĭ ķŴƌĥ ƦƀƉĭĥ ĺŴƤſĪ ųƊƤŨ .ķĭųƀƍƀƕƭĪ ŦƦƊŶ ƦƠƇƏ ťƍƌŁ ƅſĥĭ ťƌĥ ťƀƍƐƃĥĪ IJŁŴƀƇŹ ƈƕ ŴƐŶĪ ƋƆ ťƆŴƆĥĭ ò .ŧƢƀƙƣ ťƊƣ ťƌŁĥ ħĭŁ ťƆĪ ƁƌŴƊūĿ ťƘŤƄŨ ñ ťƌĬ ťƃƢƃ IJĬĭƦſĥ ƅƀźƌĥ ųƆ Ʀƌĥ ŦŵŶĪ ñ .ŧĪųƆ ĬƢƖƏ ĬŁĭƢũƍŬŨ ŦųƆĥ ƢŨĭ ŴƀƍƘ ŧĪĬ ťƕĿŁ ƎƉ ƢũƆ ƎƀƆĬĪ ĭųƌĥ ò ñ ñ .ƎƆ ŀűū ƎƉ ŴŬƆĪ ťƙƍŶĭ ťƍƤſƭ ĶűƟ ŻƍƟŁŁ ťƆ ŧĪĬ ƈźƉ ķŴƖƊƣ ƢƉĥ .ŦųƆĥ ƢŨĪ ųƍƇƃĭŁ ƈƕ ƎŶĿĭĥ ĽĭĿƦƌ

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ĴƢƘŴƣ ŦŵŶŁĪ ŦƦƀƕĿŁ ƈƕ ĴĿĬŴƌ ŸƌĪĥ .ųƇſĪ ťƆĪ ťƉ ĻŴźŷƌĪ ťƇƠƉĪ ŦŤƍƏ Łųũƌĭ ŦŁűƕ ŧűŶŁ ŦŁŴŷƀƇƣĪ ŦŁŴƃŵŨĭ ŦųƆĥ ƢŨĪ ĬĮĥĿ ŴƤƊƣĭ ťƤŷŨ ŴƀƆĽ ò .ķŴƆĮŤƌĪ ťŶĿĭŤƆ ŧƢƘĽ ķűƖŨ ķĭųƀƘĥ ŴƊƏĭ ñųƆ ŦĭĬ ƋŶĿĪ ŦųƆĥ ƢŨ ķĭĬŁŴƆĽ ŦĭĬ ƗƊƣ .ķŴƌĥ ĿŴƖƐƌ ŦŁĿŴƉĪƦŨĪ ŦĭĬ ŪƀŹŁĥĭ ŦƦƀƇƕ ŴŬŨ ťƤƉĿ ķűƖŨ ŴƄƉĪĭ ĭĭĬ ŴƊƌ ñ ò ƥſƢƆ ťŶĿĭĥĪ ųźƍƟĭ .ųƆ ŦĭĬ ơŷƣ ŧűƀƊƆŁ ŦƦƀƍƊŶƢƉ ťƉĥ ŁŴƉűŨ ŦŁŴũƀŹ ŁŁĥ ò ñ ò .ķŴƌĥ ƦƍƖŹ ŧĪŴƇſ ƅſĥ ųƀƙū ƦƏƢƘĭ ķŴƌĥ ƦƇƠƣ ƋƇƣĿĭĥ ƎƉ ťƇƊƕ ťƆĪĭ .ķŴƌĥ ƦƊƏ ƅƀźƌĥĪ ťƃƢƃĪ ťƇŷƌ ŴŬŨĭ ųƆ ķŴƌĥ űŶ ťŨĿŴƟĭ ťƠŶĭĿ Ƣƀū ŦųƆŤƆ .ŦųƆŤƆ ŴƆ ơƀŶĿĪ ŧĿŁĥ ơƀŶĿ ĭĬ ƎƆ ųƇƊƏ ƎƉ ŧĿŴƕĮ ťƀƍƉ ƋſƢƉĪ ƥƌĥ ƅſĥ ñ ťƆ űƃ IJĬŴƀƊƀƐƌ ŦƦƀƌ ųƍƀƊƀŨĭ .ŦŤƆ ŦƦƀƇƕ ƎƉ ŦųƆĥ ƢŨĪ ĬŵƉĿ ƎƃĬ .ķŴƌĥ ƎƄƣĥ ƅƀźƌĥĪ ťƇŷƍŨ ťƘĿŴŹ ťƆĪ ò ò IJĬŴƍƀƕ įƦƘĭ ŧűƀƊƆŁ ƥſĿĪ ĬƦƍƣ ƦƟƢƕ ñ .ŦĭĬ ƢƉĥ űƃ ŪƤŶƦƉ ŦĬĭ ťƀƊƤŨ ƢŶĭ ťƌĥ ƅƀƉĪ űƃ ŦƦƀƇƕ ŴŬŨ ťƤƉĿ ķűƖŨ ò .ĭĭĬ ƎſŴŶƦƉ IJƦſŴƣŁ ƎƉ ƈƖƆ ťũƃŴƃ ŦĭĬ ťƆ ò ťƊƆĪ ƎſƢſƢƣ ťƆĭ ƁƆ ƎſŴŶƦƉ ŦĭŵŶ .ƁŨ ŧűŹƞƉ ťŶĿĭĥĪ ťźƍƟĭ ĭĬ ťƊƇŶ Ɓƃ ĭĥ ò ŦĭĬ ŸƤŶƦƉ ťƕĭĮ ƎƀƆųŨ ŧűƀƊƆŁ űƃĭ ò .ťƌƢƕŴƏ ƈƕ ƅƀźƌĥ ƎƉ ŴƠƙƌ ťƀƌŴſ ŦĬ ŦĭĬ ųƇſĪ ťƆĪ ťƍƤƆ ĭĬ ķŴƖƊƣ ŦĭĬ ƗƊƣ ñ .ŦĭĬ ƢƉĥ űƃ ĬƢƀƕĥĭ ŧƢƟ ƎƍŶŴƀƆĭ ƅƆ ťƀƉĿ ťƆĭ Ʀƌĥ ƅƀƉĪ ťƊƃ ƎƍŶŴſ ĶŴƟ .ƢƀŬƌ ķĥ ťƊƃ ƅƖſĮĥ ťƆ ťŶĿĭĥĪ ťźƍƟ ŦƦƀƇƕ ŴŬŨ ƎƀƄƀƉĪ űƃ ťƤƉĿ ķűƖŨ ò .ƎƤſĿ ƎƉ ƈƖƆ ŦĭĬ Ʀſĥ ťũƃŴƃĭ ťƀƊƣ ŦĭĬ ťƆ

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ñ ƦſĭĬ ťƆ ķƢƉ ƢƉĥ ƁƍƀŨĽ ƈũƟŴƆ ĶŤƟ ñ .ťƌĥ ƢƉĥĪ ƅſĥ IJƦƇƉ ƈũƟ Ʀƌĥ ŧűƀƊƆŁ IJĬĭƦſĥ ťƌĬ ƅƍƀŨĽ ķĥ ķŴƖƊƣ ƢƉĥ ñ .ƁƆ ŦŴƆƦƌ ťƌƢŶĥ ťŷƀƇƣ IJƢƉ ťƌĥ ťƖŨ ñ Ǝƃĭ ťƌƢŶĥ ƁƆ ħĬ ƅƀźƌĥĪ ťƃƢƄƆ ťƌĥ ĵĮĥ ŦŁƢƐƕĿŁĪ ĴŁűũƕ ťƣĿ ķƢƉ ƢƉĥ ñ ťƆĭ ƅƊƕ ĵĮŤƌ ƅƆ ƢƙƣĪ ƎƉñ .ƅƆ Ŧƞƕ ñ ķŴƖƊƣ ƢƉĥ ñ ñ ŧűƀƊƆŁ ĭĬ ųƆ Ʀƌĥ ƋŶĿĪ ñ ųƆ ñ Ǝƃĭ ƁƆ ŦŴƆƦƌĪ ťƌĥ ťƖŨ .ťƌĥ ĵĮĥ ĴƢũƟ űſĽ ƎƉ ĭĬ ťƌƢƠƀƉĪ ųƆ ĭĬ ťƌĥ ĺűſñ .ƦſŁĥĪ ťƉűƕ ƁƆ IJŴƟ ƋƟĭ ƁƍƉűƟ İĬĿĪĭ ñ ťƆĭ ųƆ ƢƉĥĭ ĵĮ ķƢƉ ƢƉĥ ƅƆ Ŧƞƕ ò .ŦŁĭƭŁŤƆ ĭűƊƆƦƊƆ ķŴƄƀƘĥ ŴƊƀƏĭ ťſĬĮ ťƆĭƦŨ ƎƍŶŴſ űſĽ ķŴƖƊƣ ĵĮĥ .Ǝƀƌĥ ƎſŴƣ ŦŁŴƆĭƦŨĭ ŦŁŴƤſűƟĪ ƅſĪĥĽ ŦŁĥ ƁƍŷƇƣ ƎŨĿ ķŴƖƊƣ ƢƉĥ .ƅƀźƌĥĪ ťƃƢƃ ųŨ űƊƆƦƌĭ űŷƃĥ ĵĮŤƌĪ ĵĮŤƊƆĪ ƎƉ IJĬŁŁĥ ťƆĭ ƎƍŶŴſ ƗƊƣ ñ ŦĭĬ ƋŶĿ .ŦųƆĥ ƢŨĪ ĬŁĭĮĭƢƄƆ ųƆ ŦųƆĥ ƢŨĪ ŦĮĥƭ ƦƀƇƉ ŦƦƀƇƖƆ ŴƠƇƏ .ťƣĭƦƃŁ ƈƕ ĭĭĬ ƎƀƠƙƌ Ǝƃĭ ťƍſĮ ķŴũƐƌĪ ò ñ ŧűƀƊƆŁ ƥſƢƆ ťŶĿĭĥĪ ųźƍƟ Ƣƀū ŦĭĬ ųƠŷƣ ñ űƃ .ƅƀźƌĥĪ ťƃƢƃ ťźƉĥ IJƦƉĥ ŦĭĬ ƢƉĥ ƎƟĭƢƘ ƎƉ ťƤŷŨ ťƖũƌ ƎƍŶŴſ ŦŁ .ŦŁĭƭŁŤƆ ĭűƊƆƦƊƆ ƎƍƀƠƙƌ Ǝƃĭ ŦųƆĥ ĶűƟ ŴƀƆƞƊƆ ťƃĿŴŨ ĭĭĬ ĭűƖƟ ò .IJĭĬ ķƮƉĥƦƉ ƎƀƆĬ ŦĬ ƅſĥĪ ķĭĬŁŴƖũŨĭ ųƆ ƎſƢƟĪ ƈƄƆ ĭĬ ŪſƢƟĪ ťũŹ ťſŴƆ ò .ĭűƊƆƦƊƆ ƎƀƘĥ ƎƍƊƏ ƅƍƇƃĭŁ ƈƕ ò ñ įĭƦƘ ťƙƍŶ ƦƍƀŨ ŦŁŴŷƀƇƤƆ ťƕĿŁ ųƆ .ťƍƟĪ ŦŁƮƀŨ ĴŴŨĥ ŧűŷƌĭ ŦŤƍƏ ŁųũƌĪ ķĭƦƌĥ ƎƀƆĮĥĪ ƢƄƆ ťƌĥ ķŴƄƊƕĪ ƎƆ ƦſĪĭƦƣĥ ò ƎƉ ĴƦƀũƤƆ ľĭƢƘ ťƇƀŶ Ƣũƍū .ťƀũƣ

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ò .Ĵŵū ƦƀŨ ƎƉ IJƦƆŤƣ ťƊŶƮŨ ƁƆ ťƍƘ ĶŴƟ ñ ŦŁĭĿŴƕĮĪ ųƄƐƆ ťƉűƕ ƦŷƌĪ ťƉĿ ò .ťŷŨŴƣ ƁƇƟ ƅƆ ƢƉĮĥ IJƦƇƉ ĶƢƉĿ ò Ǝƀƣĭ ŦƦƕƞƊŨ ƋƟĭ ŦŁĥĪ ťƍƀƣñ ťũū ò .ŧĿűƇƖŨĪ IJĬŴƍƀƄƌ ƎƉ ĴŁűƕ Ǝƀƣ ųƍƉ ƈƖƆ ƦƀƉĭ ųŷŨűƉ ƎƖŹĪ ťƊźƘĪ ŧĿĭŁ .ƅƍſƢƟ ƎƉ ƗũƏĥ ĴƦƇƉĪ ŧƭŁĭŁ ƎƉ ñ ŴƍƉ ŦųƆĥ ƢŨ ƅŨƢƣ ƈƇƊƌ ơƙƏ ñ ñ ĺƢƘ ƎƉñ ĴŁŴƊƀƐŨĪ ťƄƃŴƊƆ ĭĥ .ųƆ ñ ťƌĭĬ ťƍſĥ ƅſƦſĥĪ ťƉ ƅſĥ ĴƢƉŤƌ űŶĥ .ƅƌŴƇƇƊƌĪ ƅƆ ƎƀƠƙƏ ťƆ ťƉĭƢŨ ŧƮƀƕĪ ò ķŴƌĥ ľĭƢƘŁĪ ƦſŁĥ ťƤƌĥĪ ťƐƀƙŨ ŴƆ ò .ťƕĿĥĪ ťƠƉŴƖƆ ťƉĭƭ ƥſĿ ƎƉ ĴĭűŬƌ ƅƀƊŶƭ ƎſƞƀƆĥĪ ƈƄƆ ťŨƞƕ ƎƀƖŹĪ ťƀƏĥ ƅſĥ ƦſĭĬ ñ .IJĬŴƌƭĪŴƕ ƎƉ ťƕĿŤƆ ųƇƉĭ ƗƙƣĥĪ ŧĿųƌ ò ò ťŶĥ ųƆ űũƕ ŧűƀƊƆƦƆĪ ťũŹ ťŨĿ ò ò ķŴƆƦƌĪ ķŴƌĥ Ŀűƣĭ .ťƤƍƀƍũƆ ťƀŶ ò IJĬŴŷƀƇƤƆ ħųſ ťŶĭĿĪ ťƍſĮĪ ťƇƀŶ Ƣũƍū .ķŴƌĥ Ŀűƣ ŦĽƢƠƇƃĥĪ ųũū ƈũƟŴƆĭ ŁĭĬ ťũſƢŶĪ ťƕĿŤƆ ťƄſƮŨ ŧƮƃĥ ŴƠƙƌ ñ .ťſŴŶ ĺĿĮĪ ťƤƀŨ ŧƢƖſ ųƍƉ ŴƟƢƕĭ ĸŴƐƘĥ ƦźƉ ƎƍŶŴƀƆĭ ťƉĭĬĿ ķŴƖƊƤƆ ŦŁĭƭųƌ ƦƍƀŨ IJĪŤƆĭ ĭűƌĬ ťƉĭĥƦƆ IJųƀźƉĪ ŧĿŁŤƆ ķĭųƍƉ űŷƇƃ ĿĪƦƣĥ űƃĭ ò ŴƊƏ .ŦŁĭƭŁŤƆ ĭűƊƆƦƊƆ ķĭųƀƘĥ ò ŧűƀƊƆŁ ƥſƢƆ ŦųƆĥ ƢŨĪ ųƍƀƇū ĵĪ ñ ñ űƃ .Ʀƌĥ ƈƀźŨ ƎƊƆ ťƘŤƃ ķŴƖƊƣ ųƆ ƢƉĥ ñ ŦĬ ƅƀźƌĥĪ ťƃƢƃ ƅŨ űƊƆŁƦƌĪ ƅƆ ĿŤŶ ñ.ųƆ űũƖƤƉĪ ťƀũƣ ƎƉ IJųƀƄƘĬĥĭ ĵĮ IJƢƉ ƁƆ ơƙƏñ ťƉĭĬĿĪ ťƃƢƃ ķŴƖƊƣ ƢƉĥ .ĭűƊƆƦƊƆ ƎƀƃƮƃ ƎſƭƦƆ ĵĮĥ ƎƄſĥĭ ƢŨűƌ ƎƄſĥ IJĬĭĪŴŷƆ ťƍƠƀƠŨ ťũƏ ŧĿĭŁ ñ Ǝƃĭ ŧƢũŶ ƁƆ ħĬ .ƁƌƦŷƇƣĪ ƅſĥ ťƌĥ ơƙƌ

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.ĴŁĭųƆĥĪ ťŷŨŴƣ ŧƢƉĮĪ ŦƦƇƉ ƁŨ IJƢŨ ųƊƆĽ ƈźƉ ųƉŤŨ ŸŨĿĪ ťſĿĥĪ ťſĿŴū .ƅƆ ƎſŴƣűƆ ťƌĥ ƅƀƇūĥĭ ƅƆ Ʀƌĥ ƁƆ ƁƇū ƅŨƢƣ ťƌƦƌ ųƆųƆƦƉ ŦĬ ƁƍƤƆ ťſĭĪ ñ ťƆűƆ ƎŬƉ ĵŁŁĪ IJƢƉ ĭĬ ƅƇſĪ .ƎſŴƣ ñ ƅƆ ŪƏĭ ƁƆ ħĬ IJĬĭƦſĥ [ƅƇſĪ] ųƇƃĪ ťƉ ĭĬ .Ʀƌĥ ơƀƍƏ ťƆ űƃ ťŷŨŴƣ ƅƆ ŪƏĭ ŦƦƇƉ ƁƆ ħĬ ñ ƅƆĭ ťƊƇƖƆ ťƍƟĪ ťƍſŤƆ ųƆ IJĭ ƅƆ ơũƣ .ƚƇŶƦƤƉ ťƆĪ ťƍƀƍƟ ŦĬ ťƍƠƌ ƅƆ ķĥĭ ŦĭĬĪ ƈźƉ ųƆ Ʀſĥ ťƍŨĮĭ ťƊƇƕ ĭĬ ťƍŨĮĪ .ƅƊŶĿűƆ ħŴŹ ƋƀƟ ƋƇƖƆ ƅƇſĪ ƅƍŨĮ ĴŁŴƊƀƐŨĪ ťŨŴŶ ƁƍŨƞƕĭ ŁƢŨŁŁĥĭ ƦƀźŶ .ƅƊƤƆ ŧĪŴƌ ĶŴƠƌ ĶĪĥĭ ƗƇŨŁ ŦƦƀźŶ IJųſƦũŶĥ Ļĥ ķƢƉ ƅƊŶĿĪ ťƍſŤƆ IJĬŴŨŴŹ .ƅƆ ķĥ ťƆĥ ƅƊƕ ťƍƟ ťƆĪ ťƍſŤƆ IJĬŴŨŴŹ ñ ƗũŹƦƉ ųŨ ųƆ ƦŷƌĪĭ ĭĬ ťƊƇƕ ťƊſ .ƅƊƤƆ ŧĪĭĥĭ ĬŴū ƎƉ ƁƍƀƆĪ ťƊŶƭĪ ťƊſ ťũū ñűŶ ƎƉ ƋƀƏŁŁĥ ŴƆĥ ťƊƇƕ ųƇƃ .ŦĭĬ ĺƦƌ ťƆ ƅƀƊŶƭĪ ŦƦƘŴŹ ŧűŷƆ ųƇƃ ťſĿŴƣ ƎƉ ťƊƇƖƆ ĬŁƢŨ ŦŁŴƌŤƃ ŴƆ .IJųƀƊƇƣĥ ŪƏ ĬƦƍƟŁĥ IJĬĪ IJƢƉ ŦŁŴũƀźƆ ò ťƀźŶ ƈƕ ťƀƤƟ ŧűŬƌ ŦŁŴƌŤƃ ƎƉ ò .ťƤƀŨ ƈƕ Ļĥ ťƊƏĿ ťƊŶƭ ƎſĪ ŦŁŴũƀŹ ñ ŦƦƇƀŶĪ ŧĿŴƌ ñ ƅƆ ŦƞŨűƆ ƅƍƉ ťƖũƌ ò ŧĿĬŴƌ .ƅƆ ƢƤƉűƆ ƅƍƉ ƎſĪĿ ťƀŶĭ ñ ųƆ ƋŶĿűƆ ųƆ ƈƟƢƖƉĭ ťƟƦƣ ĭĬ ťƀƊƏ ñ .ƈƇƉĥ ųŨĪ ŦƦƇƉ ƁƆ ħĬĭ ťƟƦƣ ƁƍƉ ŪƏ ñ ƅŷŨŴƣ ťƠƉŴƖŨ ťƤƌĥĭ ò ƎƀƌŁ ťƉĭƢŨ ŧƮƀƕ .Ʀſĥ ťƆ ťƏĿŴƘ ƅƌŴƄƀƐƌĪĭ ƎƀƕƦƤƉ ƅƀƇƕ ƅƆ ƈƇƉĥĭ ƅƍƉ ĿƦƕĥĭ ƅƕĿŁ ƁƆ įƦƘ ñ ƎſĪ ƅƍƀŨĽ ƈƀźŨ ƁƍƀŨĽ .ĵƦƌ ĭĬ ťŨĽ ťŨĽĥ ƅƇſűŨ ťŨƞƌ ťƆĥĭ ťŨĽĥĪ ƁŨ ƁŨĽ ò .ťŨŴŹ ťƇƉĭ Ÿƀũƣĭ ƢſĪĬĭ ƥſűƟĪ ťƣĪŴƟ

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St Mark’s Monastery, Jerusalem, 156 (15th cent.) Mardin Orth. 139 (16th cent.) Oxford, Bodleian, Pococke 404 (17th cent.) Mardin Orth. (18th cent.). The Vatican manuscript has a few extra lines here and there,5 all of which are almost certainly secondary, but otherwise the variants are not of much consequence. In the Oxford manuscript the text has some additions and omissions, together with a fairly large number of differences from both the London and the Vatican manuscript (significantly, it does not have any of the latter’s extra lines); many of these variations seem to be the result of rephrasing. This manuscript is, however, useful as a guide to reading the very damaged lines 779-85 in the London manuscript (a passage where the text in the Vatican manuscript has clearly been rewritten). The text below is taken from Thomas’ edition, based on the London manuscript, though in a few places this has been corrected after checking the manuscript itself. A few manifest errors have been corrected, but otherwise the only departures from the London manuscript are in the following lines (the reading to the left of the bracket is that of the edition, to the right, that of the London manuscript):

59 ŦŁĭƭųƌ] ŦŁĭƭŁĥ 182 ƎƀƃĪĪ (cp Oxford ms ƎƀƃĪ )] London ms unclear, but certainly not ƎƀƃĪĪ 464 ŪƏŁ] ŪƐƌ 657 ŦƦƀƉ ƈƕ ƋƟĭ (= Oxford ms)] ŦƦƀƉ ƎƉ ƈƖƆ ƋƟĭ ñ 713 ųŶƢƏ ... ĬŁĭƢſƢƉ] ųŶƢƏ ... ķĭĬŁĭƢſƢƉ ñ 724 ťƌĥ ťƍŨ (= Oxford ms)] omitted by error 803 ƋƀƐŨĭ (= Oxford ms)] ƋƀƠƉĭ (Vatican ms)

ťƍƙƆŴſ ƎƉ ƦƇźŨĪ ŦƦƇƉ IJƢƉ ƁŨ Ƣƀƕĥ ñ űƕ ƅŷŨŴƣ ƢƉĮĥ ĶŴƟĥ ƢƀƕŁŁĥĭ .ťƌĥ ĶŤƟ ƋƖŹĪ ŦŁŴƉĪ ťƍſĪ ĿŵŬƆ űũƖƤƉ ťƆĪ ŧƢŨ 5 After lines 41, 74,105, 136, 227, 362, 397, 440, 695, 715. Accidental omissions and/or additions will account for the irregularity in the couplets which will be noticed at various points in the mimro.

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13. Peter, John and Paul at Antioch The topic of this mimro evidently belongs to the local tradition of Antioch, whose conversion to Christianity is here accredited to a miracle contest organised by Paul, in which Peter and John raise from the dead the son of a local nobleman, named Cassianus. Though the existence of a church of Cassianus in Antioch is recorded in Greek in the Life of St Symeon the Stylite by Antony and in the Chronicle of Malalas, the story upon which Jacob based his mimro is known only from oriental sources, in Syriac, Arabic, Armenian (a translation of Jacob’s poem) and Ethiopic. The legend, which also provides an origin for the Syrian Orthodox form of tonsure, has been studied by Baumstark,1 Peeters2 and, more recently, by Van Esbroeck.3 Although Peeters (following Assemani) thought that the ascription of the homily to Jacob was to be doubted, Baumstark considered it to be genuine, and certainly the prologue is very much in Jacob’s style. It should be noted that the episode concerning Aetius (lines 759ff) is also alluded to in the mimro on the Baptism of Constantine. This mimro was edited as part of an Oxford dissertation by the late L.A.R. Thomas in 1978, on the basis of British Library Add. 14590, 33r-42v, of the eighth or ninth century, supplemented by Vatican Syr. 117, of the twelfth century, where the London manuscript has a lacuna between f.40 and f.41 (lines 514-653) and at the very end (786, last word, - end). Other manuscripts containing the mimro are: Chicago, Oriental Institute, A 12,008 (13th cent.)4 1

A. Baumstark, Die Petrus- und Paulusacten in der literarischen Überlieferung der syrische Kirche (Leipzig, 1902). 2 P. Peeters, ‘Notes sur la légende des apôtres S. Pierre et S. Paul dans la littérature syrienne’, Analecta Bollandiana 21 (1902), pp.121-40 (on Baumstark’s monograph). 3 M. Van Esbroeck, ‘La légende des apôtres Pierre, Jean et Paul à Antioche’, Oriens Christianus 78 (1994), pp.64-85. 4 Clearly a collation of this manuscript would be necessary for an eventual critical edition; unfortunately Thomas was unable to obtain a microfilm of it.

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.ŧĿĬŴƌ ƦƇƃ ťƃĮŁ Ɓƃ ťƊƃ ŦƦſĪŴƊƖƊŨ ò IJĿĬĪĮĥ ŦƦƆŁ ťƍƄƤƊŨĭ ƁƍƐƊŶ ŦŁűƕ .ťŨĿ ťƍſűŨ ŦŁŴƃĮ ƈƕ ƁƄƆ ƎƀƊƀƠƉĭ ŦųƆĥ ƢŨĪ ĬŁŴƍƊſĬ ĭƢſĬŵŨ IJƢŹ ò .ťƀŶ ťƀƇƉĪ ŦƦſĪŴƊƖƉ ŦŁŴƀƃűŨĭ ŦƦƆĮŴū űſĽ ƁƄƆ ŧƢƟñ ķĥĭ ťƙƀƟŵŨ IJĪŴŶĥ .ťƌűƠſ ƎƉ ƁƄƆ ƎſƞƙƉĭ IJŴŶ ƎƀƆĬ ŦƦƀƌĮ ƅſĥ ťƊƇƕ ƦƊŶĿĪ ťƤƙƌ ƁƄƆ ĭĥ .IJųſƦŷƄƣĥĪ ťƉĭ ŦƦŶƭĭĥ ƦƀŨ ťŷƀƤƊƆ ƁƖŨ ŧĿĬŴƌ ťƀƇƉĪ ŦŁŴƍƊſųŨ ťƏŴū IJĪŴŶĥ .ŦŁŴƠſĪĮĪ ťƍſĮ ƅſĥ ƁƤũƆ ŦƦſĪŴƊƖƉĭ ťƄƀƍƉĬ ƅſĥ ƁƃĿĭĽ ƈƕ ƁƆŁ ŧĿĬŴƌ ŪƀƆĽĭ ñ ťƆĪ ĭĬ IJƦƇƀƃŁĭ .ŦƦƀŨųƇƣ ƁƄƆ ťŨƢƟ ųƇƃ ťƊƇƖƆ ŦƦſŵŷƉ ƅſĥ ƢƉŁ ŦĭĬŁ .ĬƦſĪŴƊƖƉĭ ĬŁŴƍƊſĬ ƥƍƇƃ ĿŴźƌĭ ò ťƀŶ ƎƀƆųŨ ťƍſĪĪ ŧĿŴƌ ťƀƇūƦƉĪ ťƉĭ ñ ŦƦƆĮŴū ƎƉ ŦƞƙƉĪ ƅſƢŨ .ųƆ ƋŶĿűƆ

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ñ .ĬƦƙƆĥ IJĬĭ ŦŁűƖƆ ťŶĿĭĥ ƦƣĿĪ ƢƉŁĭ ò ŦƦŶƭĭĥ ƦƀŨ ťƖŨŁ ťƊƇƕĪ ťƟĭƢƙƆĪ .ťƟĭƢƘ ƎƉ ŪƏŁ ŦƦƆŁ ťƌŴŨĬƭ Ļĥĭ ťƙƣŴƣ Ļĥĭ ŧƢŹŴŶĭ ŦƦƟŵƕ ĬƦŷƄƣĥĪ ťƉĭ ñ ñ .ųƌŴƃŵƌĪ ųſűſĽ ĿŴŹŁĭ ųƍƉ ŪƏŁ ŧĿĬŴƌ ŪƀƆĽĭ ŦƦſĪŴƊƖƉĭ ŦŁŴƍƊſĬ ñ ƎſƞƙƉĪ ŦƦƆŁ ŧĪųƏ ò .ťƌųƀū ƎƉ ųƆ ñ ŧĪĭųſ ťƌŤƃ ųƍƕ ŦŵŷƌĪ ŦĭĬ ĵĮĥ ñ .ųſűſĽ ƁźƏĥĭ ŦƦŶƭĭĥ ƦƀŨ ƢƉƦƆ ŸƄƣĥ ò ťƤƍƀƍŨĪ ťƍƕ ĿŴƖƐƌĪ ŦųƆĥ ƢŨĭ .ųƇſĪ ŦĭĬŁĪ ĬƦƊŶĿ ŦŁűƕĭ ĬĿŁĥ ƎƉ Ʀŷƌ ò ťƟĭƢƘ ƎƉ ťƍƄƤƉ ƅſĥ ųƍƉ ƦƇƠƣĭ .ŧĿĬŴƌ ŪƀƆĽĭ ŦƦſĪŴƊƖƉĭ ŦŁŴƍƊſĬ ñ ƎſƢſƮƣĭ ųƆ ñ ƎſƢƀźƌĭ ųƆ ñ ƎƀƊƀƏ ŦĬ ųƆ ñ ķĭųŨĪ .ťŨĿ ťƍſĪĪ ŦƦƀŨųƇƤƆ ťƀƃĮ ñ Ī ťƉ ħƦſ ‫ ޟ‬ŦƦŨĿ ƋſŤŨ ƈƕ ťƇƀŶĪ ťƍſĪ ò ò IJĬŴƉĪŴƟ ƎƀƆŤƕĭ .ķŴƌĥ ķĭűƌĪ ťƊƇƕĭ ťƊƊƕ ò ñ ťƆŴƕ IJűũƕĭ ťƖƀƣƭ ƈƕ ťƍſĪ Ŀŵūĭ ñ ŦƦƆĮŴŬŨĭ .ŧĪĭƮƉ ƎƉ ťƍſĪ űũƕ ñ ñ ĭųƌĥĭ ŦƦƀŨųƇƤŨ ųƌĭűƌ ŦŁűƖƆ ŧƢƟĪ ñ ƎſƢƀźƌĪ ŦƦƆŁ ŧĪųƏ ò ťſŴŷƉĭ ťƠƙƉ .ųƆ ñ ųƍƉ ŧĿŴƌ ŦŁųŨĪ ťƙƀƟĮ ŧƢŹŴŶ ťſŴŷƉ ñ ťƄƕűƉĪ ŦƦſĪŴƊƖƉĭ .ŦƦƀŨųƇƤƆ ųƆ ñ ťƄƇƉ ƦƟŵƕ ŦŁŴƍƊſĬ ųƍƉ ťƇŶĪĪ .ťŶƮƉ ƈƕ ŧƢūƦƤƉĪ ťƉ ťƍſĪĪ ŧĿŴƌ ò ŁƢũƆĭ ƢƉƦƆ ŦƦƟŵƕ ŦŁŴƍƊſĬ ťƊƊƕ .ŦƦƀŨųƇƣĪ ťƌűƠſ ƎƉ ŧĿŴƍŨ ťƄƕűƉ ñ ťƙƀƟĮ ťƊƊƕ ò ŁƢũƆĭ ƢƉƦƆ ŧƢŹŴŶ ĶŤƟ ñ űƟĥŁ ťƆĪ ŦƦƆĮŴū ƎƉ ųƆ ñ ŦƞƙƉĭ .ųŨ ŁĭĬ ‫ޟ‬ĬŁƢźƌĪ ƦƀƃĮ ƢƉƦƆ ťƙƣŴƣ ķĥ

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ťƌƢƕŴƏ ƈƕ ťƙƣŴƤƆĭ ĵŤƣñ ĭĬ ŧƢŹŴŷƆ ñ .ťƇūĪƦƉ ťƆĭ ųƖũŹ ŴƍƉĪ ŦƦƟŵƕ IJŵŶĭ ƅƆ ĺűſñ ĵŴƃ Ʀƌĥ ťƌŤƃĪĭ Ʀƌĥ ŦƞſĿŁĪ ñ Ǝƃĭ ŧĪųƏ ò IJŵŶĭ ťƍſĪ ŪƠƕ .Ʀƌĥ Ŀŵū ñ ƎƊƆ ò ŦĬĭ ťƌĥ ŧűƠſ ƁƆ ƎƀƃŵƉĪ Ʀſĥ ŧĪųƏ .ŦƦſŵŬƊƆ ƦſŤƌŤƃ ķĭĪ ƈſĥƢƐſĥ ƢŨ ķŴƌĥ ųƇſĪĪ ťƍūƮƀźƠƆ ŧĪĭųſ ŦĭĬ ŦŵŶ .ŦŁŴũƀŶ ŁĭĬ ĬƦŷƘĽĪ ťƌŤƃ ŦĭĬ ĺĮĭ ťƍſĪ ƎƉ ƁƇƣ ťƌĥ ƅƇſĪĪ ŧƢŹŴŶ ųƆ ŵƉĿ .ŦƦſĭĪ ƎƉ ŧĿŴƌ ƁƇƃĪ ťƙƣŴƣ ƦƖƟ ñ ŦƦƟŵƕ ťƌĥ ŧƢƀźƌĭ ťƌĥ ťũſƦƃĪ ŧƢƉĥ ñ ñ ķĥĭ IJƢƉ ƁƆ ĺűſĭ ñ ųƊƣ ƁƆ ťƖŹ .ƁƆ ĪųƏ ŧƭŤŶ ŁƢŨ ƎƉ ŧĿŴƌ ťūĭĥ ťƌűƠſ ƁƇƃ ò .ŦŁŴƃĮ ħĬĭ ťƍſĪ IJƢƣĭ ťƍƄƤƉ ŪƏ ò ĬƦƀŨ Ŵū ƎƉ IJĬĭĪųƐƆ ŦƞſĿŁ ťƍſĪ ŦŵŶ ñ .ƢƉŁ ťƃĮŁĪ ŦŁŴũƀŷƆ ųƇƠƣ İĬĿĭ ųƤſĿ ƎƃĿĥĭ ĬĿŴƌ ƦƄƕĪĭ ĬŵūĭĿ ŦĭĬ Ÿƌ .įŵŨŁŁ ťƆ ƁƍƉ IJĬ ťƀƃĮĪ ťƀƇŬŨ IJĪĭĥĭ ƢƉŁ ƦƃĮĭ ŧĿŴƌ ƦƄƕĪĭ ťƌűƠſ ƈźŨ .ƦƇƠƣ ťƇƀƇƃ ŧĿĥűŨ ťƃĮĪ ťźƀƆŁĥ ƅſĥĭ ƁƄŨ ƁƆ ŁĿĬŁ ŧƮƘŴƣ ƦƀƇƉ ƢƉŁ ƁƄƆ ĭĥ ò ò ñ ťƐƘŴŹĭ .ƁƄŨƢƣ ųƇƃ İĬĿ ŦŁŤƇƙŨĭ ŦĭĬ ƈũſƦƉ ŦƦŨƮƣ ƈƕ ťŷƀƤƉ ťƤƊƣ ñ ųƍƉ ĿųƌŁ ƁƄƍƉĪ ťŷƌĪĭ .ŦƦſƢŨ ųƇƃ IJƦƌĥ ŧƭŤŶ ŁƢŨ IJƦƌĥ ŦƦƀƌĮ IJƦƌĥ ŦƦƇƉĿĥ .ŦŁŴƠſĪĮĪ ŧƮƘŴƣ ƦƀƇƉĭ ŦƦũƍŬƉ Ļĥ ñ ò ƈƕ ŴƇƇƊƊƆ ĭĬ ŧĿĬŁ ƢƉŁĪ ųƀƍƄƤƉ ñ ñ .ųƌĭƞƙƌĪ ųƆ ĭĭĬ ñƎſƢƀźƌ ŦĮĥĿ ťƍſŤŨĭ ñ ƎƉ ŦƦŶƭĭĥ ƦƀŨ ŁĭĬ ťſŁĥ űƃ ŁĭĬ ťƀƉĪ .ŦƦƀƍƊƖŹ ƎƉŁ ŁĿĽ ťƊƆĽ ťƍſĥĭ ò ƎũòſŤſ ƢƉŁĭ ŦŁűƕ ťƟĭƢƙƆĪ IJĭĬ

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ñ ťŨĬĿƦƉ ťƆĭ ťƀƇƣĭ ťƇſųŨ ťŨƦſ ‫ ޟ‬ƢƉŁĭ ñ ñ ò ò .ųƀƘĥ ƎƀƇū ųƌƢƕŴƐŨĪ ŁĭĬ ťƇƀƃŁĪ ƦƠŷƣ ŧĪĭųſĪ ĬƦƖƊƤƊƆĭ ŦƦƇƉ ƦŹĬĿĭ .ťƍŶĿŴƏ ƈƕ ťƌŤƃ ŧƢũū ƢƉƢƉŁĥĭ ĺĮĭ ñ ƅſĥĭ ťƌƢƕŴƏ ƈƕ ƗſĮŁŁĥ ŦƞſĿŁ ťƍſĪ ñ ŧĿƢƤŨ ķĥĪ ƚƇſĭ ĵŤƣĭ ñ .ƢƉŁ ťƍźŨ ĬŁĭƞſĿƦŨ ťƌŤƃ ŧƢũū ťƍſĪ Ŀŵūĭ ñ .ųŨ ŧƢƀƐŨĪ ŧĿŴū ƈźƉ űƟĥŁĭ ĬŴƠƘĥĪ ñ ŦĭĬ ŦĬĮ ťƊƃĪ ťƣĭƢƘ ĿŴŶ ťſƢũƕ ĭĬ .ŦĭĬ ƥƉƦƤƌĪ ŦŤƊŹ ŧĿŴŬƆ ŧűſĥ ħųſ ťƆĭ ò ñ ƢƉŁ IJűſŤŨ ŦĭĬ ƈƙƌĪ IJųŨ ĺűſĪ ŴſĭĬĭ .ťƏĿŴƘ ƈźƉ ŁĭĬ ĬƦƙƆĥ ŦŁŴƌƢŨűƉ ťƀƌĮ ťƆĭ ŧƢƀū ťƆĭ ŦĭĬ ťƀƘĿ ŴƆ ñ ťƌŤƃ ťƆĥ .ųŨ ŸƙƠƉĭ ŧĿŴŬƆ ťƍƏĪ ñ ŁĭĬĪ ŦĭĬ ƚƇſ űƃĭ ťƏŴƊƌ ťƆĪ ťƍźŨ ñ .űƟĥŁĪ ĬĿűƣĭ ŦŁƢƀū ƈƕ ŦĭĬ Ŀŵū ŧĿŴƌ ñ ñ ħƦſ ŦƦƀŨųƇƤƆ ųŨųſ Ŀŵūĭ ųƌĪ .űƟŴƉ ŧĿŴƍŨ ŦŁƮƀŬƆ ťƣŴƉ ĻĥĪ ƅſĥ ťƏŴƊƌ ƋƏ ťƌŤƃ ŧĪĭųſ ťƏŴƊƌ ĶűƟ ñ ñ .űƟĥŁ ŧĿŴƍŨ ťŷƃƦƤƉ ķĥ ŧƢƀūĪ ŧűſĥĪ ťƊƆŴƣ ƈƠƣ ťƌŤƃ ŧĪĭųſĪ ųƍſĪ Ŀŵūĭ .ťƌűƠſ űſĽ ŦƦſŵŬƊƆ ķĭƦƀƌ ŴŹĬĿĭ ñ ñųƆ ƎƀƘƦƍƉĭ ųŨ ñ ƎſƢƖū ñ ƎƀƄƀũƆĭ űƃ ųƆ ñ ƎƀƙŷƐƉĭ .ŧĿŴƍƆ ťƊŷƆ ŦĭĬŁ ĵĮĥŁĪ ųƆ ò ñ ò űƃ Ǝƀũū ƈƃ ƎƉ ƢƉƦƆ ĬĭĿűŶ ťƕŴŨŁ ò ñ ƦŹĬĿ .ķŴƌĥ ŦŴŶŁ ťƍƄƤƉ űſĽ IJĬ ųƆ ƦƇƠƣ ŦĮĥƭ ťƙƣŴƣ Ļĥ ŧƢŹŴŶĭ ŦƦƟŵƕ ñ .ķŴƌĥ Ŧŵŷƌ ŁĿűƣ ŦƞſĿŁ ťƍſűƆĭ ò ťƍſĪ ñ IJƢƉ ķŴƉŴƠƌĭ IJƢƟ ƁƆ Ʀſĥ ŧĪųƏ .ķŴƌĥ ƈũƟ ƎſƢſƮƣ ķĥ ķŴƌĥ IJŵŶĭ

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ñ ñ ųƆ ñ ŦĭĬ ťſƢƉ ťƌƢƕŴƏ ĭųŨ ŦĮĥĿ Ƣźƌ ñ ƎƉ ƦƇū ťƆ ƥƌŤƆĪ .ųƆ ķĥ ťƆĥ ŁĭĬ ŧűũƕ ò ñ ĿĽ ƦſŤƀƙŷƉĭ ƦſŤƌĮĥĿĭ ťƊƆĽ ųŨ .ŦƦƀƍƊƖźƆ ťƀƐƄŨ ƁŨĿĭ ŧƮƀƙƣ ƎſƭŁ ñ űƃ ųſƮũūĪ ñ ŁĭĬ ťƍźŨ ťƇŨĥ ƢƉŁ ŁƢźƌĭ ñ űƃĭ .ŁĭĬ ťƇƀŨĥĪ ŁĭĬ ťſŵŶƦƉ ŁĭĬ ťſűŶ ñ ñ ñ ĮĭĿ ųƏƢƃ ťƀƇƉĪ ťƊƀŶƭ ŧƭŤƙŨ ųũƆ .ťƇŨĥ ťƤƀũƆ ŦƦſŵŬƉĭ ŦƦƇƉĿĥ ƅſĥĭ ťƙƣŴƤŨĭ ŦƦƟŵƖŨĭ ŧƢŹŴŷŨ ŧƢſĬĮ ò ƅſĥ ķĭųƆ ťũũŷƉĭ .ŦŁĭƮƀƆĭ ťƀƍũƆ ŦĭĬ ĺűſñ ťƆĪ ŧƢƃĥ ƎƉ ŦĮĥĿ ƁƙŷƉ .ųƍƉ ťƇƠŶ ƦƍƖŹĭ ťƕĿĮ ųƍƉ ĿƦƌĪ ŁĭĬ ťƇƀƃŁĭ ŁĭĬ ťũƀũƆĪ ƢƉŁ ŧƢſƦŶ ñ ñ .ťƃĪŵƉ ťƆ ťƀƇŬƆ ŦŁĥ ųƌƢƕŴƏĪ ťƉĪ ñųƌŴƃŵƌĪ ųƆ ñ ĭĭĬ ƎſƢƀźƌ ŦƦƆŁ ŧĪųƏ ò ñ ťƆĭ .ŦŁƮƀŬŨ ťƀƍƉƦƉ ķĥ ŁĭĬ ťƇŶĪ ťƙƃ ƥƍƃĭ ťƄſƢŨ ťƕĿĮ ƁŨĿŁĥ űƃĭ ñ ťƤƌŤƆ ųƏƢƃ ñ ñ ƦƕűſŁĥ .ƢƉŁ ťƍźŨĪ ųƆ ò ñ ťƇŨĥĪ ťƌŤƊŨ ųƤſĿ ƎƃƢƉĭ ťƙƄƌ ŦŁƦƌĥ .ŦƦſĭĪ ƈƕ ķĭƢƉŤƌ ťƍƉĭ ťƍƀƖŹ ñ ťƏƢƃ ñ ñ ťſĭ ƦƀƇƉ ŦƦƇƉĿĥ ƅſĥ ťŨƦſĭ ťƙƄƌ ñ .ĵŤƤƉĪ ƎƉñ ƢƉŤƌ ťƍƉ ŁĭĬ ťƍźŨĪĭ ñĬŁĭĿŤŶ ƈƕĭ ĬŁŴƙƄƌ ñ ò ƈƕ ťũũƣ ƎſĪųƏ ñ .ųŨ ťũſƦſĪ ťƇƖƉŴƏ ƈƕĭ ųſĮŴū ƈƕĭ ñųƆ ŦŵŶűƆ ñ ƢƉŁĪ ųƏƢƃĭ ñ ñ ťƀƇŬŨ ŧĪųƏ ñ ñ ųƇƃĭ ųƆ ñ ŦŵŶ ŧƢũūĪ .ĭĬ ŦŁŴƇƀƄƍŨ Ĭűũƕ ƢƉŁ ťƍźŨĪ ťźũƣ ųƇƄŨ ŦƦƇƉ ƦƠƙƌĭ ñ ñ ò .ťŨĿ ťŨŤƃĭ ťƇŨĥ ųƀƊŶƭĭ ųƀũƀũŷƆĭ ò ò ťƊŶŴƇŨĭ ťƉŵŬŨ ŴƤŬƣ ŧĪĭųſ ƦƀŨĪ ò ò ò .ŦƦƀƇƐƉ ƈƕ IJĭĬ ķŤƀŬƏĪ ŦƦƀŶĭƞŨĭ

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ñ ƈƟƢƕƦƌĪ ťſĿĥĪ ťſĿŴŬƆ ťŷƘ ŦĭųƌĪ .ųŨ ŧƢũƍū Ƌƕ ŁĭĬ ťƣƦƃƦƉ ƎſƮƘŴƣ ƎſƭƦŨ ò ñ ŦĭĬ ŦŵŶĪ ñ ŦŁŴƙƄƍŨĭ ťƘĥĪ .ųŨ ŧƢƘŴƤŨ ŦƦƀƌĮ Ƌƕ ĻŁĭƦƤƌ ťƆĪ ƢũƖƌ ŦĬĪ ťƉ ñ ñ ųſűſĥĽ ųƆ ħƢƟ ťƙƄƌ ťƊƃĪ ųſŵŷƌĪ ųƆ ƋƟ ñ IJĬ ƎƉ ŧĪĭųſ ŦĭĬ ĺűƌ ťƆĪ ŁĭĬ ťƀƙŶƦƉ ñ ñ ŦĭĬ ƢſĬŁĭ .ŁĭĬ ŦŁŴƙƄƌĪ ųƆ ŦĭĬ ƢũƏĭ ųŨ ŦųƆĥ ƦƀŨĪ ŦŁŴƌƢŨűƉ ŦĭĬ ƦſĥĪ ƈźƉĭ ñ .ŧĪĭųſ ťƃŵƌĪ ŦĭĬ ŸƄƣĥ ťƆ ťƌƢƕŴƏ ĭųŨ ñ ñ ŧƮƘŴƣ ťƇƉĪ ųƍƀƕĿ ĭĬĭ ƢƉŁĪ ĬŁŴƆĽ .ŦƦƀƌĮ űſĽ ťƌŤƃ ŧƢũūĪ ųũƆ ƁƍƘĥ ĬƢŨĪ ťŷƌűƆ ťƀƄƐƉ ťƊƃĪ ŦųƆĥ ŦŵŶ ñ ñ ħųſ ŁĭĬ ťſŴƣĪĭ .ƦƖŨĪ ƎƄſĥ ŸƄƣŁĪ ųƆ ñ IJűŶĭ ťƌŤƃ ŧƢũūĪ ĬŁŴƘŁŴƤŨ ųũƆ .ŦĭĬ Ɓƍƣ Ǝƃĭ ŧƢūĥŁ ƎƉ ŧĿŁŴƕ ŁƞƇŶĪ ñ ñ ħųſĭ ĬŁŴƍƊſĬ ŦŵŶĪ ƈźƉ ťſƢƉ ųƆ .ŁƢũƟ ƎſƮũū ƎſƭƦƆĪ ƈźƉ űƆĥŁ ƎſƭŁĪ ñ ñ ųƍƉ ųſƮũū ƈƠƣĪ ƈźƉ ťƌŤƃ ťſƢƉ ñ ñ ñ ħųſ ò ųƆ .ĬŁŴƍƊſĬĪ ŧƢūĥ ĬŴƕƢƘĭ ťƀƍŨ ƦƖŨĪ ƅſĥ ŁĪĽ ƦƆĽĪ ƢƉŁ ŁĮĭĿĭ .ŦƦƀƌĮ ƅſĥ ťƘĽŴŷŨ ŧƢūĥ ťƖŨŁ ƦſƢƣĭ ƦƇƠƣ ŧƢũūĪ ųƙƣŴƣ Ļĥ ĬƢŹŴŶĭ ĬƦƟŵƕ ñ ķŴŷƃƦƤƌĪ ŦƦƆŁ ŧĪųƏ ò .ťŨĿ ťƏĿŤƠŨ ųƆ ò ñ ķŴƉ ĺűſñ ťƆ űƃ ťƍƄƤƉ ŦĭĬ űũƕ ħųſ ò ñ .ŦĭĬ ĨƢźƟƦƌĪ ŧĪųƏ ħųſĭ ƞƇŷƉĭ Ūƀƍū ò ħųſ ųŶĿĭŤƆ ťƍƘĭ ķĭƦƖƊƣĪ ƅſĥ ťƍƄƤƉ .ŦŁŴƍƊſĬ ŁĭĬ ĬƦƍƟŁĥĪ ťƌƢƕŴƏ ƋƟĭ ŁĭĬ ťũſŤſĪ ťƄſƢŨ ťƕĿĮ ťƇƠŶ ƦƇũƟ ò ƦƤũƆ ƦƇƠƣ ƦƇƕ ƦƄƘĬĭ .ťƇŨĥĪ ťƌŤƉ ñ ťƆ ŦƦŶƭĭĥ ƦƀŨ Łűũƕ ťƍƉ ƥƌĥ ŦĭĬ ĬŵŶ ò ųŨ ñ ĪŴŷƇŨ ťƆĥ ñ ĿĽĪ ŧƢſĽ ĭĬ .ťƆŴƕ

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ò ťƤƌĥĪ ťƐƍūĪ ųƍƉ ƦƖŨĪ ŦƦƊƀƏ .ťƌŤƃ ñ ñ ƎƄſĥĪ ŁƢŶ ƦƟĪĭ ŦŁĥ ƎƄſĥĭ ĵĮĥ ò ò ĨĭƢƏŁĪ .ĬƦŶƭĭĥ ƦƀŨ ŦŁűſƞƉĭ ťũƤƌ ťŶĿĭĥ ĬƦƇƠƣ ťũū ťƍſŤƆĪ ŁĭĬ ƦƙƇſ űƃĭ ñ ò ñ ŦĭĬ ťƉĿĪ ťƌƢƕŴƏ ƈƕ ųƀƘĥ ƦƊƏ .ųƆ ŦŁĭĿŤŷƆĭ ŦŁŴƙƄƍƆĭ ƦŷƇƣ ŧűŷƉĭ .ƦƄũƆ ťŶĿĭĥ ŦƦŷſƮƏĪ ťƊƀƄƏŤŨĭ ò Łűƣĭ ƦŷƇƣĭ ŁĭĬ ťƤƀũƆĪ ťƇŨĥĪ ťƌŤƉ ò ƦƤũƆ ŦƦƀƌĮ ƅſĥĭ ò ťƌŤƉ .ŦƦƇƀƆĮĪ ñ ƦŨƦſ ƦƠƙƌ ƦŷƘĭ ŦƦŶƭĭĥ ƦƀŨ ŧƢƀŶ ñ Ƣũƕ ñ ƞƇŶƦƌ ŧƢūĥŁ ĭĬ ñ IJƦƉŤƆ .ųŨ ñ ò ñ ñ ŧƮƘŴƣ ƦƀƇƉ ƢƉŁĪ ųƀƍƀƕĭ ųũƆĭ ųƤƙƌ ñ ñ ĭĭĬ ƎƀƇƀƠƣ ŦųƆĥ ŁŴƆ .ųƍƉ ťƀƖŨĭ ųƆ ŦƦŷſƮƏĪ ťƊƀƄƏĥ ƢũƆ ŁĭĬ ťƤƀũƆĭ ñ .ŦŁŴƤſűƟĪ ŧƮƘŴƣ ƦƀƇƉ ųƍƉ ŴŬƆĭ ò ťƉŴƉ ƦƀƇƉĭ ŦƦƘƢźƉĭ ŦƦƀƌĮ ƢũƆ .ťſűƀŷſĪ ųŷƌűŨ ťſĬĮĪ ťƤƙƌ ŴŬƆĭ ñųƘĭĽƢƘ ƈƕ ťƄŶŴū ŸƀƆĮĭ ųũƇŨ ñ ťƤŶ ñ ñ .ŦųƆĥ ŁŴƆ ųƤƙƌ ‫ޟ‬ ťƀƖūĭ ťƄŷūĭ ťƀƆƞƉ ò ñ ñ ƍƀƖŨ ŦŁŴƖŨ ƈƃ ųƍƤƇŨĭ ųƀ ŧűſĪĽ .ťŨĿ ťƇƀƇƃ ŧűƕŁ ƎƄſĥĪ ŁĭĬ ťƌŴūŤŨ ñųƆ Ƣũƕ ñ ŦĬĭ ųſűſĥĽ ñ ťźƉĭ ŧĪĭųſ ŦŁĥ ñ .ŁĭĬ ĬƦƇƃĭ ƦƊƟ ƢƉŁĪ ĬŁŴƍƊſĬĭ ñ ťƆ űƃĭ ŦĭĬ ťƖŨ ñ űƃ ųŨ ñ ƋƟĭ ñ ĿŤŶ ťƖŨ ñ ƎƀŨƦƉĭ .ŁĭĬ ťŷſƢƏĭ ŁĭĬ ťƙƄƌ ƅſĥĪ ųŨ ñ ò ťƀƙŷƉ ŧűſĪĿĥ ƎƉ ťſŵŶƦƉ űƃ ųƀƘĥ ñ ñ ñ .ĬŁŴƙƄƌ ƎƉ ŧƢƀŶ ťƆ ƅſĥĭ ŧƢƀŶĭ ťũƍŬƉ ò ťƊƃĪ ųƀƘĥ ñ ò ŦŵŷƌĪ ųƆ ŁĭĬ ťūƢŬƉ ƎſŤƘ ñ .ŁĭĬ ťƙƄƌ ĻĥĪ ųƀƇƕ ƢũƐƌĪ ŁĭĬ ťƀƙŶƦƉĭ ñ ñ ĬűſĪĿĥ ƎƉ ĬƢƘŴƣ ŦĭĬ ơſűƉ ťƀƙŶƦƉ űƃĭ

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ñ ƦƀƉĭ ñ ĺĭĿŵƌ ťƆĪ ťƇƠŷƆ ųƊƇŹĪ ñ .ųŨ ťſƢŶĥ ĭĬ ŦŁŴƊƀƄŶĭ ťƉƭ ŧƮƘŴƣ ťƀƇƉĪ ŦƦƇƃĭ ñ ñ ƦƀƌƦƏĥ .ŁĭĬ ťũƤŶƦƉ ųſƮũū ŁƢũƟĭ ųƆ ñ ƦŨƦſĭ ŧĪĭųſ ƦƀŨ ƎƉ ŧĪŴƇſ ĻĥĪ ŧƢƀŶ ñ .ĬŁŴƊ ƀƄŷŨ ųƆ ŁĭĬ ťſŴƠƉ ŦĭĬ ƦſĥĪ ĭĬ ķĥ ŁĭĬ ťũſŤſ ĶĬƢŨĥ ƦƀŨĪ ťƐƍŬƆ ĭĬ ųƆ ñ .ŁĭĬ ŦƞƆĥƦƉ ųƍƉ ŸƌűƌĪ ťƟĭƢƙƆĭ ñ ŦƦƀƍƊƖŹ ŧĪųƆ ĬĭŤƍƏ ŧĪĭųſ ƦƀŨĪĭ .ťſƦƀƆƦƆ ĿŴũƟŁ ħĭŁ ťƆ ŁƢũƟ ƎſƭŁĪ ò ñ ĭĭĬ ƎſƢƀŶĭ ñ ťŨŴƃ ťƀƇƉĪ ťƇƠŷŨĪ ƅſĥ ųŨ ñ ñ ťƕĿĮ ťƠƍŶĪ .ŧƮƃĥ ƈƃĪ ŦƦƇƇƕ ťƊƇŹĭ ñ ñ ťƍŷƆŴƘ ťƆĪ ŧĿŴŨ ŦĭĬŁĪ ĬŴƠũƣĭ ĬŴźƣĭ ñ ħƢƟƦƌĪ ŦĭĬ ƈŶĪ ñ ťƆĪ ŧƢƃĥ ƦƀƆĭ .ųƆ ŁĭĬ ŧűƐŷƉĭ ŁĭĬ ťŷƙƠƉĭ ŁĭĬ ťƊƀƇŹĭ .ŁĭĬ ŦƞƀƆĥĭ ŁĭĬ ŧƢƀŨŁĭ ŁĭĬ ťƠƖƉĭ ñ ñ ķĭųſűſĥĽ ƎƉ ĬŴƠƐƘĭ ĬŴƣƢƘ ŧĪĭųſ ƦƀŨĪĭ ñ ŦŁƦƌĥĭ .űũƕŁ ťƍƉĭ ŧƭŤƘ ƦƊŶƢŨ ŧűƠſ ñ Ʀſĥŵſŵƕ ųƤƙƍŨ ŦĭĬ ŸƌĪ ŦĮĥƭĪ ťŷƉĽ .ƦƠƙƌ ťŹĬƢŨ ťſűƀŷſĥĪ ĬĿĬĮ ƈũƟŴƆĭ ĴŴũƆŁ ŦƦƀŨ ŦŁŴƙƄƍŨĭ ťƇƣŁ ħŁŁ ñ ñ ŦŵƇūƦƉĭ ųƆ ñ ƎƀũƤŶ ñ ťƆ .ųƀƃŴƏ ƎƉ ųƆ ñ ųƊƕ ŦĭųƌĪ ŧƢũū ķŴƆƦƌĪ ķŴƌĥ ƑƀƘŁĪ ñ ťƆĭ ųƆ ñ űƃ ųƤƙƌ ñ ñ ƎſƢƐŨ ñ .ųƆ Ǝƀƍƕ ťźƀƤƉ ñ ñ ŸƄƣŁ ťƏĿŴƘ ťƀƖŨ ƦſƢƣĭ ųƆ ƦŨĿĪĮĥ .ųŨ ŦŤƀŨŁŁĭ ťƄſƢŨ ťƕĿĮ ħŴƍūŁ ƎƄſĥĭ ŦŁŴƍƊſĬĭ ŧƢũƏ ťƇƉĪ ťƍƀƕƢŨĭ ò ŧĪĭųƀƆ ųƆĪ ťŷƘ ŁĭĬ ƦƆĽ .ťƉĿŁ ťũƤƍŨ ŧƭŁŴƕ ťƀƇƉĪ ŦƦƊƀƏ ơƘŁ ŦŵūĪ ųƍƉĭ ñ .ųƇƃ ťƊƇƖƆ ťŨĿ ŧĿŁŴƕ Ÿƌűƌ ųƍƉĭ ñ ĵƦƌ ĭĬĪ ŦŁŴƆƞŨ ƦƖŨ ŦųƆĥ ƎƉ ųƆ

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ñ ųſƦſĥ ĬƦƇƃĪ ŦĭĬ ĺűſñ ťƆĪ ƢƉĥŁ Ƣũƃĥĭ ñ .ŁĭĬ ŦƦƀƌĮĪ ŦĭĬ ĺűſñ ŦĬĪ ƅƆ ťƌĥ ƢƉĥĭ ŦƦƀƌĮ űſĽ ŦĭĬ ƈƕ ƎƉ ƈƕĪ ťƣŴƉ ťƣĿ ťƆĭ .ťƍſƮƟ űſĽ ĿŤƄƉ ťƆ űƃ ųƊƏ ťƆĥ ñ ŦųƆĥ ƈƕ ŁƢƙƣ ƢƉŁĪ ĬŁŴƍƊſĬ .ŦĭĬ ƈũŷƉĪ ťƀƍƏ ťŨƢƤƆ ĬƦƍƟŁĥ IJĬĭ ñ ƍƊſĬ Ƣƀū ťƆ ŴƆĥ ŦĮĥƭ ƦƀƇƉĪ ĬŁŴ ñ ťƆ ŧƮƘŴƣ ťƣŴƉ ƦƀƌĮĪ ŦŁƦƌŤƆ .ŦĭĬ Ƣźƌ ťƀƆűƕ ƎƉ ŦĭĬ ŦƞƘƦƉ ŧĪĭųſ ťƆ Ļĥ .ŦƦƀƌĮ űſĽ ťŶĿĭĥ ųƆ ŁĭĬ ťƇƀƆĮ ƅſĥĪ ñ űƃ IJĬŴŨĥ ħŴƠƖſ ųŨƦƃ ƎƃĬ ŦĭĬ ŁŤƉ ò ò ķĭųƇƃ ĭĭĬ ķĭĪŴƌ ųƆĪ IJĬŴƠſƦſűŨ .IJĬŴŶĥ ŧĿĽŴŨ ƦſĥĪ ƦƖƉƦƣĥ ťƆĭ ųƃƢŨ ťƣŴƉĭ .IJĬŴŨƦƃ ťƌŤƃ ŧƢũŬƆĪ ƅſĥ ħŴƠƖſĭ ťƣŴƉĪ ĬŁƞƕ ŦƞƖƉ ƁƌĮ űƃ ĻĥĪ ƎſűƉ ƢƉŤƌ ñ .ŦŁŴƍƊſĬĪ ųŨŴŶ ƈźƉ ŦŁŴƌƢŨűƉ ñ ñ ŁĭĬ ĬƦƙƙƃ ĬŁŴƍƊſĬĭ ƢƉŁĪ ĬŁŴƆĽ .ťŨĿ ŧƢƕƞƆ ųƤƙƌ ƎƃƢƌĪ ťƉĿ ŦĮĿŤƆ ťƣĭƢƘ ƅſĥ ƢƉŁ ƈƕ ƗƊƣ ťƣĬ ƎſűƉ .ŦŁŴƍƊſĬĪ ŧƮƘŴƣ ƦƀƇƉĭ ŦƦſĬŵŨ ĿŴŶĭ ŧĪĭųſĥ ƦƀũƆ ŦƦƇƃ ŁĭĬĭ ŧĪĬ ƦƇƕ ñ ťƠƆĪ ñ űƃ .ĶĬƢŨĥ ƦƀŨĪ ŦŁŴƍƊſĬ ųŨ ťŨĿ ťƐƍūĪ ťƄſƢŨ ťƕĿŵŨ ųŨ ŧƢſƦŶĭ ñ ťŷƀƤƉ ųƍƉ ñ .ŦŁĥĪ ŸƌűƌĪ ŁĭĬ ťƀƄƐƉĭ ñĬƢũū ųƆ ƦƀƉ ŦŁŴƍƊſųŨ ťƊƀƊŶ űƃĭ ñ ñ ƢŨŁŁĥĭ ŁƢƕĮ ƦƕĮĭ .ųƀƃŴƏ ƎƉ ųũƆ ñ ťƆ űƃ ťƇƀƄƌ ŧƢũū IJĬŴŶĥ ųƇƠƣĭ ñ ťƖŨ ñ ĵƦƌ ťƆĪ ťƕĿĮ ųƊƇŹ ñ .ųƆ ŦƦũŹ ťƌĿ ťƆĭ ųƇźƟ ųƆ Ļĥ ťƌųƆ ųƌĪ ťƌŤƃ ťſƢƉĭ .ŧƮƃĥ ƎƉ ƦſŵūĪ ťƇƠŶ ťƇŨŤŨ ƦŨƦſĭ ò ťƆĪ ŦĭĬ ĺĿĮñ űƃ ťƀƉűƟ ƦƀƉĭ ŦƦƇƇƕ

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ò ŦŁĭĿŤŷƆĭ .ĴƦƇźƉ Ʀźƣ ťƤƌĪ ŦƦŶƭĭĥ ƦƀŨ ŦƦƀźƣ ƅſĥ ĴĿƦŨ ƦƠƙƌĭ ñ ƅƆĪ ñ ò .ųƀƉĪĬ ƈƕ ťƣĪŴƟ ĸĭĿŁ ŁĭĬ ťƀƖŨ ŁĭĬ ħŁŁ ķĥ ŦŁĭĿŤŷŨĪ ƢƉŁ ŁĭĬ ŁŵŶ ñ ťƆ .ŁĭĬ ťƠƀƙƌ ĬĿƦŨĪ ŧĿŁŴƕ ŁĭĬ ŧűſĽ ƦŨƦſ ƦƠƙƌĭ ŦƦƀƌĮ ƅſĥ ƦƤũƆ ķŴūűŨ .ŧƢūĥŁ ƈƕ ťŶĿĭŤŨ ƈƘŁ ŦƦƙſƞŶ ƅſĥ ťſűƀŷſĥĪ IJĬĭĮĥƭ ƎƀƇƉĪ ťŨƮƣ ķĭųƇƄƆ .ťƣĭƢƘ ĭĥ ƗƊƣŁĪ ľĪĮñ ťŨĿ ťŨŴŷŨ ƅƌĪĥĪ ťƕĿƦƆ ųƆ įƦƘñ ťƆ ťŨŴŶ Ƣƀū ķĥ ñ Ʀſĥ ŦƦƇƊƆ ťƆ Ļĥ .ĴƦƖƊƤƉ űſĽ ťŶĿĭĥ ųƆ ñ ŦŁŴƍƊſĬĪ ťƍƀƕĿ ķĥ ƢƉŁĪ ųŨƢƤƆ ñ ťŶŵũƆ ųƆ ƗƊƣ ñ ťƆ .ŦƦƀƍƊƖŹ ťſŴƣ ñ ťƌĭĬ ƎſĪ ķĥ ķƢƉ IJĮĥƭ ƗƊƤƌ ƋŶĿĪ ñ .ĬƦƇźƉ ĺƢƙƉ ťŷŨŴƣ ťŨƢƣ ƗƊƣ ò ŦųƆĥ įĭĿ ťŨƦƄŨ ƋƏĪ ťƇƉò ƎſųƇƃ ò ò ò .ƎƀƐƃ ŧƮƙƐŨ ŦƦƊƀƏ ƅſĥĭ ƎƀƇƉ ŧĿŁŴƕ ñ ťƆĭƢŨ ƅſĥ ƢƉŁĪ ųŨƢƤƆ ŧƢƙƏ ťƣŴƉ ñ .IJĬŴƍſƮƟ ƦƀŨ ĬƢƘŴƣ ĿĬŵƌĪ ųŨƦƄŨ ƋƏ ŦƦŶƭĭĥ ƦƀŨ ŦƦƀƌĮ ƅſĥ ƦŨƦſĪ ŦŁƦƌŤƆ ñ .ŁĭĬ ťƀƇƉ ťƆ ŦĮĥĿ ŴƆĥ ŦĭĬ ħƦƃ ƎƊƆ ò ƈƃ ĪƢŹĪ ťƣŴƉ ųƊƕ Ŵū ƎƉ ŦƦƀƌĮ ñ .ŦĭĬ Ÿũƣ ƎƊƆ ŦƦƀƌĮ ƅſĥ ŁƦũŹĽĥĪ IJųƆ ñ ñ ƎƉŁ ŦĮĥĿ Ʀſĥ ťƆŴƆĥ Ĭűũƕ ĭĬ ƥƀŨ ñ ťƆĭ .ŦųƆĥ ƈƕ ŦĭĬ ťƍƏ ŴƆĥ ŦĭĬ įƞƌ ñ ñ ŦĭĬ ťƍƏ ñĬŁŴƍƊſĬ ƎſĪ ĬŁƢƙƣĥ Ĭűũƕ ñ ƥƉƦƣĥĪ ŦĮĥĿ ƈźƉ ƋƀŶĿĭ Ÿſƞƌĭ .ųŨ ťƀƕƞƉ ŦĭĬ ťƏŴƊƍƆĪ ťƣŴƉ Ƣƀū ĭĬ ñ ĬƦƇƖŨ ťƌŵƉĪ ƎƊƆ .ųƆ ĿŤƄƉĭ İŤƆ ñ ťƆ ƎſĪ ŧĪĭųƀƆ ųƆ ĿŤƄƉ ťƆĭ ųƆ İŤƆ ñ ťƆĭ .ƎƉŁ ĭĬ ŦĮĥĿĪ ųƆ ŦĭĬ ĺűſĪ ųƆ ťƣĿ

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ò .ŦŁŤƌ ťƆ űƕ ťſűƀŷſĪ ťŨŴŷŨ ťƤƍƆ ò ĸƢƘŁĥĭ IJĭĬ ò ƈƆĪĮĥ ĬƦƇźƉ IJĭĬ ò ƎƤƀũƆĭ ò .ŦƦŷſƮƏĪ ťƊƀƄƏĥ ƅſĥ IJĭĬ ñųźƣ ťƤƌĪ ò ŦŁĭĿŤŷƆĭ ŦŁŴƙƄƍƆĭ ò ƎŷƀƘ ò ķŁųŨ ñ ťƆĭ ò ŧƢũū ƈƕ űƃ IJĭĬ .IJĭĬ ñ ŸƄƤƉ ŴƆĥ ŦƦƊƀƏ ŪƐƌĪ ťƖŨĪ ťƍſĥ ñ ťƇźƟ .ųƆ ĨƢūĿƦƉĪ ťŨĬĪ ťƍƠƌĪ űũƕ ò ò ò ƎƀƆĬĭ ŧƢũū ĿƦŨ IJĭĬ ƎŹĬĿ űƃ ťƤƌ ò ƎũſŤſ ò .IJĭĬ ŦųƆĥ ƢŨĪ ťŨĿ ųŷƌűƆ ò ƎƣƦƃƦƉĭ ò ĶĬƢŨĥ ƦƀŨĪ ťƕĿĮ ƈźƉ IJĭĬ ò ƚƇſĥĪ ƈƕ ò ƎƀƃƢŨƦƊŨ ųŨĪ IJĭĬ .ťƕĿĥĪ ťƊƊƕ ò ŦƦƊƀƉŁ ƎƀƆųŨ ŦĭĬ Ʀſĥ ŦŁŴƀƌĮ ŴƆ ò .Ǝƀƌĥ ĨƢūñ ťƄſƢŨ ťƕĿĮĪ ųŨŴŶ ťƆĥ IJųƀƙźŶ ťŨĿ ŧĿŁŴƖƆĪ ƅſĥĭ ťŨĬűƆĪ ƅſĥ ò .ŦŁųƊƣĪ ŧƢƃĥ ƎƉĪ ťũŹ ťƕĿŵƆ ŁĭĬ ƦƠƙƌ ŁŴƕĿ ŦƦƇƀƆĮ ƅſĥĭ ŦƦƀƌĮ ƅſĥ ñ űſĽ .ŦƦƙƄƌƦƉĭ ĺűſñ ťƆ űƃ ťũƏ ĭĬ ĬƦƤŬƣ IJĬ ŦŁŴƍƊſĬ ťƀƇƉĪ ŦƦūĿĭ .ŪƐƌ ŦŁƦƌĥ ųƍŨŵŨ ťƆĪĪ ťũƏ ŧƢũŬƆ ñ ñ ĬŁŴƍƊſĬ ĬƦƖŨĪ IJĬĪ ƦƊƇŹŁĥ ťƆĭ ñ .ŦƦƀƍūƢƉ ųƆ ƦŨųſŁĥ ƦƖŨĪ ƎƄſĥĭ ťſŁƢƘĥ ƁƤſĥĪ IJĬŴŨŤƆ ŁűƇſĭ ƦƍźŨĭ .ťſųƆĥ ťƄƇƉ űſĭĪ ĺƢƘĥ ųƍƉĭ ñ ƁƍƘŁĥ ŁƢūĥĪ ťƀƆ ħĭŁ ťƍƃĬ ųƆ .ŁĭĬ ťũſŤſ ĬƦƇźƉĪ ťŨĿ ŧĿŁŴƕ ŦĮĥƭ ƦƀƇƉ ƢƉŁ ƈźƉ ƢƉĥñ ťƍƉĭ ñ ŧĿĬŁ ťƀƇƉ IJĬ ĻĥĪ ñ ò .ĬŁŴƍƄƆ ŪƇƕĪ ťũƆ ƦŷſƢƏ ŦƦƀƌĮ ŁĭĬ ťƀƇŬŨ ŧĪĬ .ŧƢũƍū ĪĭĽŁ ŦƦŶƭĭĥ ƦƀŨ ƦŨƦſ ƦƠƙƌĭ ñ ñ ƅƆ ųſĪĥĽ ŦŁĥŁĪ ŦųƆĥ ƢŨ ŁĭĬ ŧƢƀŶ

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ñ ťƊƇƕ ųƆ ŦĭĬ ƥūĿĥĪ .ƦſŤƌĮĥĿ ŦŁĥĪ ò ķĭųƇƃ ųƆ ŴūƢūĿŁĥĭ ųƉŴſ ķĭŵŷƌĪ ťƌŤƃ ò .Ÿƌűƌ ťƕĿŤŨ ķĭĬƦƉŴƀŨĪ ĭĭĬ ƎƀƄƐƉĭ ò ťƀũū ťƕĿŵƆ ųƆ įŴƏ ťƤƌ ťƃĭĪ ťƃĭűŨ ñ Ÿƌűƌ ƎſųƍƉĪ ñ ƁƃƦƏĥĪ ĭĬ .ťƕĿŤƆ ŦŁĥĪ ò ò ŦƦźƀƤƘĭ ŦƦƊƀƉŁ ƈƀŶĿĭ ťƀƆ ò ò .ĶĿĥĪ ťƕĿŤŨ IJĭĬ ƎƣƦƃƦƉ ĬƦƇźƉ ĭĭĬ ƎƀƃƢŨƦƉ ĶĬƢŨĥ ƦƀŨĪ ťƕĿŵŨĪ ƗƊƣ ò ķĭųƇƃ .ƎſųƀƍƀƕƮŨ ŧĿŴƌ ƦƇƙƌĭ ťƊƊƕ ƎſųſŁĿŁ ‫ ޠ‬ƦƀŨ ťƍſƢŶ ƈƙƌ ťƌĬ ƈźƉĭ ò .IJĭĬ ŀƦƃŁĥ ŦƦƊƀƏ ƈƕĪ ƅſĥĭ ò űũƕ ŧűũƕ ò ƈƕĪ IJĭĬ ñ ƁŬƏ ŦĭĬ ťƍƏ ŦƦƙƄƌ .ƦſŤƙſƞŶ ƦƆŤƣ ŧűŶĭ ƦūĿ ŧűŶĪ ò òIJĭĬ ƥūĿĥĪ ƈƕ IJĭĬ ò ķŁųŨ ò ƎƇƆĪŵƉ ò ťƆĭ IJĭĬ .ťſųƆĥ ŧƢũŬŨ ŦĭĬ ťƐƃ ŧĿŁŴƕ ťƍſĥ ŦƦƀƌĮ ƅſĥ ťƇƆĪŵƉ űƃ ƈƀŶĿ ĬƦƖŨŁ ò ƁƆ ħĬ ųƆ ŧƢƉĥ ñ űƃ .ŁŴƉĥ ťƆĥĭ ťƀƍŨ ŧĿŴū ƦƊŶĿĭ ŦƦƀźƣ ƅſĥ ťƀƆ ĬŁƢūĥ ñ ťƆĭ .ŁĭĬ ťũſŤſĪ ŧĿŁŴƕ ĮŴŨŁĪ ŁĭĬ ŦŁųŨ òIJĭĬ ƎƊƀƊŶ ò ŦŁƮƀūĪ ŦƦūƢŨ ŦĭĬ ťƆ ò ñ ųƕĿŵƆ ťƆĥ .IJĭĬ ĨƢūĿŁĥ ŧƢƀƠſ ĭĬĪ ŵƖŨ ƈźƉ Łűũƕ ŁŴƕĿĭ ħĭŁ ťƍƃĬ .ĭƞƇŷƊƆ ƦƠƙƌ ťƀƇƇŨ ťƐƀū ƅſĥĭ ųŨ ŦĭĬ ťƐƃĪ ťŨĿ ŧĿŁŴƕ ųƍƉ ħŴƍūŁĪ ñ ťƆĭ .ŁĭĬ ťƙƄƌ űƃ IJĬŴƇūƭ ĴŴũƆŁĪ ŁĭĬ ŦŁųŨ ĶĬƢŨĥ ƦƀŨĪ ťƕĿĮ ħŴƍūŁĪ ƦƠƙƌ ŧĿĪŤƆ .ƦſŤƙſƞŶ ƦƖŨĪ ƎƄſĥ Ʀũƍū ŁĿųƣĭ ò İĬĿ ťƤƌ ò ƎƄſĥĭ IJƦƉĥ ĥƢũū ‫ޠ‬ ĿƦŨ IJĭĬ ò ŀƦƃŁĥ ťƀŶ ò ƋƏ ƈƕĪ ƎƀƆĬ ťƆĥ .IJĭĬ Ǝƀƌĥ ƦƤŬƣ ŦĮĥ‫ޠ‬Ŀ ŁƢƉ ŦŁŴƌƢŨűƉ

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ò ò .ťƍƄƐƉ ĭĿƦƕ ĬƦƊƀƐŨĪ ťŨĿ Ŧŵū ĶĪŤƆ ųƊƆƞŨ ųƆ ĵŪū ‫ޟ‬ űƃ ťƍƊŶĿ ĴŴŨĥ .ħƢſĥĪ ŧƢƙƕ ƦũŹƞƌ ƅŨĪ ųŨ ŦĭĬ ĿĽ ƅƆ ųƆ ŧƢŨñ űƃ ƥũƇƌĪ ĶĪŤƆ ųƆ ħųſ ĴŁŴƉĪ ñ ò ťƍƠƌĭ ŦƦſƮŨ ƈƕ ŦĭĬ ƅƇƊƌ ųŨĪ .Ǝƀƌĥ ñ ųƆ űũƕ űƃ Ĭűũƕ ťŷƀƤƉ ŦƦƀŶŴƙƊŨ ñ .Ʀƌĥ ŦŁĥ űƕ ŦƦƃĭĪ Ƣźƌñ ťƊƇƖŨ ŦĭųƌĪ ųƆ ŧƢŨñ űƃ ĶĪŤŨ ƅƇūĭ ĴŴŨŤŨ ƦſĭĬ ťƐƃ .ƅƍƀƇūĪĭ ĴŁŴƌƢŬƘĪ ŦŁŴƉĪ ųŨ ĿĽĭ ŧƭĪ ķĭųƇƄŨ ťƄƇƉ ŁĿĭĽ ŁŁĥĭ ŁĪĿĭ .ŦƦŨƮƣ ƈƕ ƦſŤƌĮĥĿ ťƇũſƦƉ űƃ ò ťƤƍƀƍũŨ ŦųƆĥ ĭĬ ŦĭĬ ŻƇŶƦƌĪ .ķĭűũƕƦƌ ųŨĪ ťſĿŴƣ ƎƉ ųƊƆĽ ŦĭĬ ħųſ ťſűƀŷſ ĬƢũƆ ĿűƤƌ ŦĭĬ ŪƀźƉĪ ñ .ƦſŤƌƢŬƘ ŦŁĥ ťƀƇŬƆ ŦŁŴƉűŨ ųŨĭ ñ ŦŁĭųƆĥĪ ųſűƀŷſĪ Ƣƀū ĬŁŴƉűŨ ñ .ťŨĿ ŦĮĥƢŨ ųƆ ƈũū űƃ ĶĪŤƆ ĬĿĽ ñ ťƏƢƃ Ŵū ƎƉ ĬűũƕĪ ŦŁŴƉĪ ųƇƠƣ ĿűŶĥĭ ñ ñ ñ .ŧĪĭƢƉ ƎƉ ųƆ ľƢƘ űƃ ųƆ ƁƉĪŁĥĭ ŦĭĬ ľƢƘ ųƊƆĽĭ ŦĭĬ ŪƐƌ ĬŁŴƉĪ ŦŁĥ ųƇſűƆ .ťŨĿ ťŨŴŷŨ ťŨĽĪ ƎƄſĥ ƋƇƣĭ IJƢƣ ñ ƎſƭĪ ƎſƭűŨ ťƌŤòƃ ŴŷſĮ ĬŁŴƉűƆ ųƆ .ķĭųƀƌƮƃĭĪ ĭĭĬ Ǝƀŷſƞƌ ťƌĬ ƈźƉĭ ñ ŧƢƀƙƣ Ʀƀƣ ñ ųƆ IJĬŴŨŤƆ ťƉĪĪ ŦĭĬ ƋƣĿ ñ ųƆĪ ťƊƇƕ ƥūƢƌĪ .ŦųƆĥĪ ŧƢŨ ŦĭĬ ťƉĪ ñ űũƕĪ ŦĮĥƭĪ ťƇſŴƃ IJųŨ ťƠſĪĮ įŴƌ ñ .ťƍƘŴŹ ƎƉ IJƞƘŁĥĪ IJųŨ ťƊƆĽ ųƆ ĿĽ ƦſŤƍƀƇū ťŨĥ ƈƇƉ ƎſĪ ĶĬƢŨŤƆ ò ķĭųƇƃĪ .ťƀũū ųƕĿŵŨ ųŨ ƎƀƃƢŨƦƉ ťƊƊƕ ŦųƆĥĪ ŧƢŨ ŦĭĬ ťƃƦƐƉ ťƌĬ ƈźƉĭ

12. Tamar and Judah (Genesis 28)

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ò .ƎſųƀƆĭŤƤƆ ŦƦƆŤƣò ƈƃ ĶŴƀƇƃ ĵŁŁĪ ƈſĥŴƍƊƕ Ʀƌĥ ƎƊƕ ŦĬĭ ĭĬ ƦũſƢƟ ò ƦſƦſĥĭ ƅƆ ƦſŤƆ .ųƇƃ ťƊƇƖƆ ŧƭŁŴƕĭ ťŨŴŹ ķƦƇźƉ ķŁŴƃĥ Ļĥ ƎƊƕ ƅƆ ƦſĭĬ ò ò .ķĭųƀƉŴŶƦŨ ťƠƉŴƕĭ ťƉĭƭ ƅƆ ƎſűŬƏ ŦĬĭ ťŨĿ ŧĿĬƦŨ ťƠƉŴƕ ƅƇũƟĭ ťƉĭĿ ĴĿűƣ .Ʀƌĥ ƅƏ ťƆĪĪ ťƠƉŴƕĭ ťƉĭĿ ƅƍƉ ťƇƉ ŦĬĭ ƅƍƉ ťƉĭƭ ŴƠƘƦƏĥĪ ťƆĭ ťƊƇƖƆ ųƆ ƦſŁĥ .ĴƦŶŴũƣŁ ƎƉ ťƀƊƣ ťƀƇƉĭ ŦƦƆĭƦũŨ ƦſƢƣ ò ķĭųƀƉŴŶƦŨ ťƉĭƭ ķĭųƇƃ ƅƆ ƎƀƠƙƏ ťƆĭ ò .ķĭųſƭŴƊƕĭ ťƠƉŴƕ ķĭųƇƃ ƅƆ ƎƀŷſŵƉ ŦĬĭ ŧĪŴƇſ ƦſĭĬ ťƉĥ ƎƉ ƦŷƌĪ ťŨĥ ƎƉ ƦſŁĥ ò .ķŴƌĥ ľĭƢƘŁĪ ťƤƍƀƍũŨ ťƊŶƭ ĴŴźƇŶĭ ò ò .ķŴƌĥ ŁĿƦƕĥĭ ťƍƄƐƉ ƈƕ ĴƦƊƀƏ ƦſĿĪ ò .ŦĭĬ ƈũŷƉĪ ťƊƇƕ ƎƟŁĭ ŦƦƀƉ ƅŨ ŴƀŶ ñ ťƕĿĥ ƅƍƉ ŁĿųƌĭ ťƊƊſĥ ƦſĭĬ ųƇƃ ñ ŦƦſƢŨ ųŨ ƦƠƍŶŁĥĪ ťƀƇƆ ľƢƕĭ .ųƇƃ ŦƦŨĭƮŶ ŦƦƕƭĥ ƈƕ ŧƢźƉ ƅſĥ ŁƦŷƌ ò .ťŨŴŹ ťƇƉĪ ťƐſĪƢƘ ƅſĥ Ǝƀƌĥ Łűũƕĭ ñ ťƕĿŤŨ ŦŁŴƠſĪĮĪ ťƤƊƣ ƅſĥ ƦŷƌĪ ųƇƃ ò ƎƉ ƅŷƌĪ ƚƀƏĥ ťƃŴƤŷƆĭ .ŦƦƀƍƘ ò ĴŴƇƃĥĪ Ʀƌĥ ťƀŶĪ ò ťƊŷƆ ƅŨ ŴƊŷƌŁĥĭ ŦƦƀƉ .ƎƀƇƀŨĥĪ ƈƃ ƅŨ ĭŤƀŨŁĥĪ ťũŹ Ʀƌĥ ŧƢƊŶĭ ŦĭĬ ĻƢźƉĪ ĶĪĥĪ ųƆŴƕ Ʀƀƣĥ ťŷƤƊŨ ò ƈƕ ŧƢƊŶ ƦƀƉĿĥĭ .ŦĭĬ ƁŷƊƉĪ ĬŁŴŷƉ ñ ò ťƀƊŨ ò ŦĭĬ ĶƦƄƉĪ ĬŁĥƞƆ ĬƦƟƢƉ ťƀŶ ñ ƎſűƖƆ ťƍƘĭ ƅŨ ŁűŶŁĥĭ .ŦĭĬ űŨĭĥĪ IJĬ ò ťŨŴŹ ťƀƇƉĭ IJĬ ťƉĿ ƅŶĿĭĥ ŦųƆĥ ƢŨ ñ ťƍƀƣĪ ťƇƀƉ ñ ŧĪĿűƆ ñ ƎſƢſűŶĭ ò ųŨ .ųŨ ò IJƢƉ Ʀƌĥ ŧĿĬŴƌ Ʀƌĥ ťƊŶŴƌ IJƢƉ Ʀƌĥ ťƀŶ

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12. Tamar and Judah (Genesis 28)

12. Tamar and Judah (Genesis 28) To most modern readers the narrative of Genesis 38 is hardly uplifting, with Tamar dressing as a prostitute and seducing her father-in-law Judah. Jacob of Serugh, however, starts off with the assumption that the passage would never have been included in the biblical text had there not been a deeper meaning, and it is this which he explores and draws out with remarkable delicacy. As often, Jacob takes as his starting point some hints given by Ephrem, who mentions Tamar on a number of occasions. Thus, in stanza 12 of the first of the madroshe on the Nativity he writes: Since the King was hidden in Judah, Tamar stole Him from his loins;

today there has shone forth the splendour of the beauty whose hidden form she loved. Ephrem in turn is in fact following Jewish tradition which saw Tamar’s unconventional action was due to her yearning to become an ancestor of the Messiah. The text is taken from the re-edition (with English translation, introduction and annotation) of the mimro in Le Muséon 115 (2002), pp.279-315. The mimro is preserved only in two manuscripts, Vatican Syr. 252, ff.28r-30v, of the sixth century, and Vatican Syr. 117, ff.19r-21r, of the 12th/13th century. Unfortunately the older manuscript was one of those that fell into the Nile on its journey to Rome, with the result that a great deal of its text is now illegible; accordingly, the edition is based on Vatican Syriac 117. Enough, however, can be read, here and there, of Vatican Syr. 252 to indicate that its text is very close to that of the later manuscript.

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ĴŁŴƊƀƐŨĪ ťƍƍŶ ŦƦſĥĭ IJűſĽ IJƢƉ ŦŁ ò ƈƕ ĸĭĿ ò ƁƍƉ .ƎſĬŁƮƀƉŵŨ ƅƆ ƎƇƆųƌĭ ƁŨ įŴƘ ťƠƀƙƏ ťƀƍƠŨĪ ƅſĥĭ IJųƆĥĭ IJƢƉ ŦŁ .ŧĪĭĭĪ ťƆĪ ťŨŴŶĪ ťƕĭŵŨ ťƇƟò ĵŁĥĭ ŧƢƘŴƣ ťƀƇƉĪ ŦƦſŤƘ ŦƦƇƉ ƁƆ ħĬ IJƢƉ ŦŁ ñ űƃ ųŨ ñ ƈƇƉĥ .ťŨĿ ŧĿĬƦŨ ťƌĥ űŬƏ ò ĵŴƃ ĶŴƀƇƃ ĵƦƌ ơƀŶĿ ťƆĪ ŦŁ ŦƦũŹ ñ .ųƍƉ ŧĿŁŴƕ ƎŬƉ ŪƐƌĪ ťƖŨĪ ťƍſŤƆ ĭĬ Ʀƌĥ ŪſƢƟ ŦųƆĥ ƢŨ ĭĬ Ʀƌĥ ŪſƢƟ

Part I. Texts

Paul Bedjan and Sebastian P. Brock

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