Isaac of Antioch's Homily on the Royal City 9781463224561

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Isaac of A n t i o c h i Homily on Royal City

Analecta Gorgiana

485 Series Editor George Anton Kiraz

Analecta Gorgiana is a collection of long essays and short monographs which are consistently cited by modern scholars but previously difficult to find because of their original appearance in obscure publications. Carefully selected by a team of scholars based on their relevance to modern scholarship, these essays can now be fully utilized by scholars and proudly owned by libraries.

Isaac of Antiochi Homily on the Royal City

Edited and Translated by C. Moss

1 gorgias press 2010

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ISBN 978-1-60724-953-5 Extract from

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THE C A T H O ü C U N I V E R S I T Y OF A M E R I C A W A S H I N G T O N D C

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I N H A L T des siebenten Bandes der

Zeitschrift, f ü r Semitistik und verwandte Gebiete Die Physiognomik des Barhebräus in syrischer Sprache, I.

Von

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Das „Tragische" in der arabischen Literatur. (Fortsetzung und Schluß.) Von

R . PAKET

17

Poems by Nimr ibn 'Adwän. Von

B . H . SPOEH

and

ELIAS NASRALLAH

HADDAD 7j,lr

29

Inschrift von Husn al-Guräb. Von

K.

DAS NETZ

Nachträge und Bemerkungen.

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Salomons.

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(Schluß.)

Von

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Agyptologische und semitistische Bemerkungen zu YAHTIDA'S Buch über die Sprache des Pentateuchs. Von G . BKRGSTHÄSSER und W.

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I. Ägyptologische Bemerkungen. Von W, SPIEGELBERG . Die Sprüche des Amen-em-ope und Proverbien Kapp. 22,17—24, ss. Von

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Der Name Tabor, Von JULIUS BOEHMER Randglossen zu C . Brockelmauu'g Lexicón Syriacum. Von J. SCHLEIFER Die vorislamisch-arabische Inschrift aus Umm ig-öimal. Von ENNO LITTMANN

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Verzeichnis arabischer kirchlicher Termini. Von GEORG G R A E . . ^11111 Stammbaum der arabischen Bibelhandschriften Vat. ar. 468 und 467. Referat Uber zwei einschlägige Arbeiten. Von SEBASTIAN EURINGER

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¿ur Kritik der traditionellen Aussprache des Äthiopischen. ß'irtos = Parthieu?

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259

Poems by Nimr ibn 'Adwän. By H , H. SPOKE and E . N. H A D D A D . 274 Wae of Antioch. Homily 011 the Royal City. By C. Moss . . 295 Superglossen zu Schleifer'« Randglossen zum Lexicon Syriacum. Von C . BROCKELMANN

307

IV

Inhalt des siebenten Bandes Seil

Bücherbesprechungen. Y a h u d a , A. S. Die Sprache des Pentateuch in ihren Beziehungen zum Aegyptischen. Erstes Buch. Von J . B E G B I C H . . . . M i t t w o c h , E u g e n . Die traditionelle Aussprache des Äthiopischen. Von

PONTÜS LEANDSH

.

.

.

.

i 11

E r m a a , A d o l f . Mein Werden und mein Wirken. Erinnerungen eines alten Berliner Gelehrten. Von E. L I T T M A N N . . . . . . 21 E r m a n , A d o l f . Ägyptische Grammatik, Mit Schrifttafel, P a r a digmen und Übungsstücken zum Selbststudium und zum Gebrauch in Vorlesungen. Von E . L I T T M A N N 2\ Kitäb al-Dahira fl 'ihn al-tibb ta'llf Täbit ibn Qurra. T h e Book of AI Dakhira edited by Dr. G. S o b h y . Von C. B B O C K E L M A N N H ä r d e r , E r n s t , Arabisch-Deutsches Taschenwörterbuch. Von E. LITTMANN

31

; 31

Isaac of Antioch. Homily on the Royal City. B y C. Moss,

I. The Homily which is here edited and translated — so far as I know — for the first time, is the work of the fifth century Syriac writer, Isaac of Antioch, "one of the stars of Syriac literature", as WEIGHT1) calls him. It is contained in a single manuscript, British Museum. Add. 14591, occupying fol. 48 a (bottom) — 54 a in that volume. WEIGHT, his Catalogue of Syriac MSS. in the British Museum (P- 669, MS. Nr. 740), gives the following description of our CODEX:

5

10

"Ad. MS. 14591. Vellum, about 24.0 cm x 15.5 cm, consisting- of 151 leaves. Each leaf is divided into two columns oi from 25 to 31 lines. This volume is written in an elegant •Estrangela, apparently of the end of the Vlth century". The is in heptasyllabic metre, as are all Isaac's published 15 l i l i e s , and the vigour of the style is a very noticeable feature. Our Memra, which is entitled JloaNv) fco-fo "Concerning the Royal City", or "Concerning the Capital", describes advance on the city by the Huns, an advance which 20 ^•iled in its objective owing to the Lord visiting the barbarian 0s t with pestilence, a "sickness of the bowels". Just as in case of Sennacherib when he attacked Jerusalem, "the 1) See his History

of Syriac

Literature,

p. 51.

296

C. Moss.

riders of the steeds slumbered and slept, and the cruel array was silenced". Besides the main narrative there are the long digressions so characteristic of Syriac authors, one comparing the incident with the Assyrians' siege of Jerusalem, one re5 counting the disputation between Justice and God which Paul told to the Romans. There are other homilies by Isaac of historical interest, describing the unfortunate experiences of certain of the frontier inhabitants who were caught in the wars between the Empire 10 and the Persians 1 ). Our Homily, however, is obviously of greater importance, not merely because it deals with events at the very centre of the Empire, but also because it may actually shed new light on the period. Our knowledge of the Eastern Empire's history in the fifth century is unis fortunately far from complete, owing to the gaps in Priscus history, and anything which can add to it is necessarily valuable. The "Royal City" referred to must be Constantinople» for a Syrian like Isaac could not possibly have applied that 20 title to Rome. This city was twice menaced by the Huns; between 441—3, when Philippopolis and Arcadiopolis were captured 2 ), and in 447, when Thermopylae was reached3)? and "many of it (the capital's) inhabitants fled from it 111 terror" 4 ). Now, in 447 there took place an earthquake, whicb 25 destroyed a great part of the city walls5) and, as it is obviously impossible that the author could have recorded th0 1) The two poems ou the capture of Beth Hur by the Ar» (BICKELL I I , 1 2 — BEDJAN 4 8 , 4 9 ) and the second homily ou (BICKKLL

14 =

BEUJAN

9

11).

2) Cambridge Med. Hint,., Vol. 1, p. 363. 3) Ibid. 4) B U R Y , History of Later Roman Empire, Vol. 1, p. 275, quotw Callinicus : Vita Hypatii, p. 108. 5) Cambridge Med. Hist., Vol.1, p. 467. According to Histoire du Bas-Empire, Vol. 6, p. 157, this earthquake o c c u r r e d January 26th. "Ce tremblement, le plus terrible qu'on eût jamais dans un pays où ce» accidents étaient fréquents, fut aussi le plus ge»® Il s'étendit dans tout l'Orient et dans la Thrace . . . ." See, e. g-, ^ G R I U S , Eccl. llist., Book 1, cap. 17.

Isaac of Antioch.

297

events of 447 without mentioning this earthquake, it seems probable that the homily refers to the year 441. Then, too, do mention whatsoever is made of a previous attack on the Constantinople district, while the wealth which the city is described as possessing also implies that 441 is the year of 5 Isaac's homily, as the numerous large payments of Hungeld between 441 and 447 would have considerably reduced its riches. W e have, therefore, a contemporary account of, most probably, the 441 advance on Constantinople which furnishes a new explanation of the failure of the expedition. The pesti-10 knee is described with some detail and does not seem to be simply imaginary. On the other hand, it seems difficult to understand w h y , if the Hunnish forces had been decimated % pestilence, the campaign should still have gone against the Empire, ending, indeed, in a most unfavourable treaty 15 l!1 443. A possible explanation is that only part of the barbarian host had advanced to the Bosphorus, and its collapse, Wiile it relieved Constantinople, did not materially affect the ^hole campaign. The homily ends with the writer reproving the citizens ¿0 °r engaging in religious disputations; it was always his vi ew that ignorant men should not discuss such matters, which w ere beyond their comprehension 1 ). This might possibly lead to further disasters; earlier, in the first lines, a further danger 3s implied in the lines: ''Again give thanks to the cross that 25 lt may again fence in thy breaches. —• Again let thy harp way to it for again thou seekest its help". In the digression ^ J u s t i c e the moralist makes it clear that, in his opinion, le mere fact that they were Christians would not save from a heathen army; God's justice was not a respecter so Persons and, if they were evil, would cause them to be Jstroyed. f

I) Compare Noiimas McLean, Enc. Britt., s. v. "Isaac of Antioch". tle .t J U d S e s w i t h l extreme severity those who argue about religion while 8 ecting its practice, and those, who are thought stupid and ignorant e ^ pry iuto mysteries which are sealed to the angels1'.

C. Moss.

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syptologische uud semitistische Bemerkungen zu Y A H U D A ' S Buch über die Sprache des Pentateuchs. Von G. B E R Q S T R Ä S S E R und

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II. Semitistisch-hebraistische Bemerkungen. Von G.

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-'"hebräischen Demonstrativ. Von W. CASPAIU . . . . . . 41 Isa G ' in d e r M i ä n a »öd im Talmud. Von N. SCHAPIBO 53 DfcV* A n t i o c h - Ho,llil - y 0,1 t h e R °y« ! City. % C- Mosa . . 61 r n d c r Nomlnalbildung im Tigrina. Von i. W A J N B B R G . 7 3 Band VII E C H N O I O

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YO 011

SIMON

"Jen Bibliotheken in Stambul und Umgegend ( I I ) . Von J O S E P H ÖCHAOHT ' Mutton, A curious Egyptian tale of the Mamlflk period. Edited a unique manuscript, with translation, notes, glossary and

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Von O T T O G L A S E R 193 abisehe Evangelienübersetzuug aus dem Christlich-PalästiDie be'^,SChen- V o " A n t o n BAUMSTARK 201 ^»den äthiopischen Anaphoren „des heiligen Cyrillus, Patrio t ' F U V0U A l e x a n d r i e n "- Herausgegeben von OSCAH L Ö F K R E N Übersetzung und Bemerkungen von S E B A S T I A N E U B I N G B R . 2 1 0 2

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ta|

IV

Inhalt des aehten Bandes

Verzeichnis arabischer

kirchlicher Termini (Fortsetzung).

Von

GEORG GRAF

Seite 235

Zum Stammbaum der arabischen Bibelhandschriften Vat. ar. 468 u. 467, (Nachträge zu Band 7 [1929], S. 260 ff.) Von SEBASTIAN ECHINGER

266

Aureus von Esbael.

Von SEBASTIAN EURINGER

267

Bücherbesprechungen: Dr. ISRAEL RABIN: Studien zur vormosaischen Gottesvorstcllung. Erster Abschnitt : Untersuchung der entwicklungsgeachichtlichen Grundlagen.

V o n OTTO EISSFELDT

268

Firdausu '1-Hikmat or Paradise of Wisdom of Ali b. Rabban-alTabari, edited by M. Z. SIODJQI. Von C. BHOUKBLMANN . . . 270

Isaac of Antioch. Homily on the Royal City. By C. Moss. II. Translation.

Again offer up praise to the power which delivered thee from the sword — again give thanks to the cross that it may again fence in thy breaches. Again let thy harp play to it 5 for again thou seekest its help — thou hast need of God, cease ri °t from the praise of him. Linger in hymns to him who ln creaseth thee through peace and give thanks to him who Without strife gave thee great deliverance. He did not. wear away % strength in war — thou didst not see the faces of the 10 Pursuers — by means of sickness he conquered the tyrant who w as threatening to come and take thee away captive. Against ^ e stone of sickness they stumbled and the steeds fell and their riders — and the camp which was prepared for thy destruction [lit: razing to the ground] was silenced. (10) Peace « Was an officer for thee, and grace bore rule over thee — and lle commanded peace that it should increase thee, and that tlle foreigner should not come upon thee. With the feeble of sickness he smote mighty men and laid them low — and ^rceness could not stand before the feebleness which struck 20 at it. With a mean and weak staff he bound for thee the Warlike forces — the swift ones sought their feet but sickness Weighed them down. The horse came to nought, the horsemen c ame to nought, and the arms and the assault came to nought

62

C. Moss.

— for sickness of the foot 1 ) had laid low the mighty men that they might not come upon thee. With the staff he was smiting Philistia that she might not behave haughtily against the people — (20) and with the 5 locust Egypt was punished and was restrained from the daughter of Jacoh. B y means of feeble rods thy Redeemer humbled the bands of mighty men and through sickness he laid low the Huns who threatened thee. In the course of this mighty act which helped thee, he did not strive with his arm; he lo did not fight with bow and sword; he did not weary his strength in war. By his fiat he stilled the battles; by his will he caused the sword to cease — and his protection is a high wall and mighty men cannot break through it. 0 city, redeemed by compassion, produce fruits of right" 16 eousness, that thy redeemer may not be called a respecter of persons because he protected thee. Produce fruits of faith that his justice may not strive with him (saying): (30) "Lands which did injustice are desolate, whereas thou, although thou dost sin, art prosperous". Formerly his justice strove With so him on behalf of evil-doers, and his grace debated with her in the person of the nations [i. e. the heathen nations] and o the nation [the Jewish people]. Justice assumed the person [lit: put on the face] of the nations and stood before him when he [i. e. God] was upholding the worthless people, and the 25 nations were cast out by him from his dwelling. "Why", she said, "are the nations rejected, but the nation is become one near to thee? Why is thy grace accused on earth of respec of persons? If it be that thou dost establish justice [on earth!? cast out the nation which acts wickedly against thee —so thou doest grace, let the nations come into thine inheritanceGodless are the nations, godless is the nation — in error they are equal and in iniquity (40) — and wherefore dost t&o^ gather in the nation whereas the family of the nations is stranger to thee? Either let the nations come into 1) Or possibly: for Hickneas had laid low the mighty me« of th® foot. Or should we read J * ^ ^ ? had laid low the foot of the mighty men?

and

translate: for sicfcI,e9

Isaac of Antioch.

63

habitation or do not gather in even the nation — and if thou art good with reference to the inner ones [initiates, i e. Jews], Wherefore dost thou reject the race of the outer ones [the Profane, i. e. the heathen]? (If) thou seekest to wax great through justice (then) thou wilt scatter the nation of Jacob — 5 (if) thou dost wish to shine forth through grace (then) thou wilt call the nations to thy assembly. (If) justice is pleasing t° thee, dismiss Israel from thy house — and if thou dost choose grace, seek the peoples in thy calling. Why dost thou uphold Zion whereas the assembly of the nations is forsaken 10 hy thee ? The harlot enters before thee — why may the daughter of the nations not enter ? The nations are rejected hy mercy while thou dost hold fast the stubborn nation — (50) call the family of the nations with the calling of thy grace that it may give thanks to thee". This petition justice 15 b o u g h t in before God — this controversy she had had, and s he brought the nations into the inheritance. She assumed this advocacy 1 ) and extended mercy to every man — and she Se Qt heralds to the nations [that] they might invite them to the kingdom. Through this speech the Godhead turned towards 20 the nations and graciously called them, that they might come 111 and do service — through this reasoning the indignation g a i n s t the nations was dissolved because God went forth and Proclaimed peace to them [or saluted them], and perfected a ^conciliation. Through this discourse the Church was com- 25 m anded to come into the sanctuary — (60) through this petition ^ bride came to the bridegromm from the nations. Justice could not bear to see the insolent nation accounted the heir f majesty while the nations were forsaken [as] rejected ones. " p a r be it from thee", she said, "to be a respecter of persons! 30 """""-far be it from thee to be like unto a mortal man! — i n the upright judgement which thou lovest thou owest the Rations compassion. The nations make supplication to thee — let them enter [and] minister to thy majesty — through thy g ac f e the earth abides but it does not perceive that thou 35 gly est it life. Thou leadest it astray from thy way because ia.

64

C. Moss.

thou dost not visit it with thy laws — and because thou didst not call it together with the nation, it did not know thee that thou art God. Set the law oyer the nations that they may learn that thou hast created them — (70) and instruct s the peoples in thy judgements, and let the earth know that thou art its Lord. Thou didst alienate it and it forgot thee and thou didst put it far from thee and it did not honour thee — call it [that] it may enter and recognise that thou art the Lord of the Creation". io This controversy of justice's the Blessed Paul declared while he was teaching the Romans, while he was saluting [lit: while he was proclaiming peace to] the nations. opened the gate of God which Moses had shut before the nations — he opened for the Church that it might enter that is which the Law had not opened for it. He went, forth repeated before the nations how justice had disputed — tha^ she had taken the sins of the nation and had entered that it might be established over the nations, Paul narrated hofl! justice had arisen [and] striven and (80) [how] through tb e so crimes of the inner ones she had demanded mercy for the o u t e l ones. Through the f a l l 1 ) of the foolish nation s h e effected ^ entrance for the nations, and through its going astray images she proclaimed return to the nations. " B e c a u s e they did not obey", she said, "God has mercy on you and throug 25 the sins of the Hebrews you have found an opportunity f 01 mercy. Their falling away from justice has brought ab°l a reconciliation for the world — their sins are life f° r ,, nations — because of their jealousy they were j u s t i f i e d ' God shut them up, but He saw that they did not obey3) 30 and He pursued them with doctrine, but they did not co to faith. He instructed them with wondrous things but t > 1) i. e. falling into sin; calamity. 2) i. e. because of the jealousy of the Jews against the u»ti° flB (the nations) were justified, C'f. Rom. XI, 11. 3) Perhaps J C W has the sense of "comprehend", "include and there is a reference to Rom. XI, 32.

Jlo

JoiSS. V ^ ,

^ ^

Isaac of Antloch.

65

did not forsake falsehood — (90) He caught them in iniquity e ?ery day but they did not abandon idle speech. He imprisoned them in true judgement and He tested them for a long time — He troubled [them] and terrified [them] and He saw them that they were vessels of destruction1). With the proving 5 his judgement he searched them out and found that there W a s no affinity to him i n them. He taught them by prophets, he called them by means of laws — he admonished them with signs but they did not abandon idolatry. And his justice Judged truly 2 ) that she might have mercy on every man. 10 Justice against which they had rebelled was become their a dversaiy — she disputed in order that the nations might enter aud trample the rebels under foot. Justice saw that grace Wa-s accused of respect of persons (100) because it gave rest t o the godless nation — and the godless nations hated it. It 15 Magnified the worshippers of idols and it treated with contempt worshippers of idols — error lies in wait among the inner °Ues a hundred-fold more than among the outer ones. And she Judged it right in upright judgement that mercy should be extended over all and she withdrew mercy from the nation and 20 Ranted grace to every man3). " I t is not just", she said, that evil-doers are written in the book of thy covenant whilst °ther evil-doers are estranged from the testament of thy Promise". This one [sc. justice] incited the multitude of the Nations against the nation and humbled it — this one separated 25 lt; from the house concerning which it boasted that it belonged t o it. This one called the nations and they pushed aside the Nation and cast it forth from its habitation — (110) and love, ^ i c h formerly gave heed to it, abated from it. This one S e a t e d the wickedness of the nation which was more grievous 30 t l l a n that of the nations — and she gave help to the foreigners aQ d made them members of the household. And Paul listened 0 her, while she was debating this question, and he entered an d told the Romans that their calling was from [or of] justice 1) Cy, Rom. i x , 22. 3) Or; dealt kindly with every man.

Zoit'«l>r.

f. Semitistik. Bd, VIII.

2) As if jJ^CuQ=S. 5

66

C. Moss.

— which stood by them and debated and saved them and caused God to show mercy to the tribes. 0 city, fear justice, because she does not know respect of persons — for she did not know [how] to respect even the a person of God in judgement. When the erring- nation was beloved1) she debated with him and persuaded him (120) that he should show mercy even to the nations and should call them to the faith. Be afraid of justice because iniquity cannot stand before her — may she not punish thee in the land oi io desolation2) because thou art at peace although thou art in' solent. Force and pride have built thee up and they hftV® made thee the envied one among the nations — tyranny has heaped up in thee its plunder and has incited against thee the desire of marauding bands. The Hun desired thy property is and from desire he changed to wrath — his desire was tranS' formed into anger and it roused3) him to war and sword. The greedy one mingled desire with wrath and dared to come against the city — for this is the character of plunderers that from desire they come to quarrel. Greedy men cause ever}'' 20 thing that is upright [to become a matter of] contention strife — (130) take away greed from the earth and lo! every* thing is at peace. 0 riches, how [is it that] of thyself thofl dost incite the nations against one another? — 0 property» how [is it that] of thyself thou art the cause of strife? T)ie as rich deliver the land into captivity and incite plundered against them [selves] — they are the cause of captivity throng11 the superabundance of their possessions. The poor man giveS peace to the earth because the bandit does not come again s t him — the rich man is the cause of the sword because 1) Or, taking erring people". 2) Iation of

us active ptcp. "when he (God) loved

= desolatio, vastitas (desolation).

tl)e

Another possible tra»8

j ^ J r s is, of course, "in the land of the

sword"-

v

appears to mean "eastigavit", „punivit" here. Mr. E. W. BROOKS euggeS that the O = "by means of"; trans, then: "inay »be not punish ^ by means of a desolate land. (i. e., "May she not condemn thee t 0 desolate land — a land of desolation.) 3) L i t : forged.

67

Isaac of Antioch.

shakes the earth with battle. The foreigner threatens him — the captor seeks his treasures — through his boasting he entices troops so that they come to depopulate the lands. Adam had lived in Paradise and had been envied by the Evil One — (140) the powers1) of darkness were jealous of 5 him, demons were agitated because of his riches. The captors Plotted against him in the desirable dwelling-place [in] which they saw him — t h e y armed the serpent with guile that he Blight come and take the rich ones captive. He [the Evil °ne] took the tongue of the serpent that he might speak false-10 hood with it — h e made for him [sc. the serpent — or, for himself] a ravenous [or baneful] mouth that he might make a deadly lure with it 2 ) — the harp was worthy of the will Which played on it 3 ). The cunning one [i. e., the Evil one] took the wily one [i. e. the serpent] that he might cause 15 slander4) through him — he sent forth his guile through the serpent and his envy through falsehood. From the ambassador Which he made for himself understand the guile which was in him — an ambush walked [or (freely) lurked] in kindness and a s nare was prepared in the lure [or bait] — (150) the deceitful 20 °Qe made sweet his story that innocence might give ear to it s ). The Hun also in the midst of the field heard [about] thy Majesty and envied thee — and thy riches kindled in him the de sire to come for the plundering of thy treasures. He called an d gathered together the beast(s) of the field, the host of as ll »e desert drew nigh to him6) - and he led the band of the de sert 7 ) that he might bring the land into captivity. "Let 1) Reading JJx« for Jj^, (life). 2) L i t : t h a t with it (sc. the mouth) he might allure a deadly lure. 3) Three liues together (not two). 4) So if )£qj1x>V!D. an

attack".

But if ) L q j u » ; X ) =

" t h a t he might make

5) Three lines together — not two.

6) vSUO? also transitive = cause to cleave, join, bring near.

So

"he caused the host . , . to cleave to him" — "he brought near him . . .". 7) io

the desert".

from

' the desert.

JjQv oib. ^ J O can hardly mean: "and he led the band Tran^* as if J ^ I O - i "of the desert" or even 5*

^O

C. Moss.

68

us go", he said, "[and] plunder the land in which peace has made riches to abound —let us go against the great city whose treasures foreigners have not plundered. Let us g°> let us capture the town in which the whole earth is gathered 5 together — and as it were in a nest and in a cage let us take all the nations in it. Let us go to the wonderful city which long peace has made great (160) and it [sc. peace] took and brought to it in honour1) all the treasures of the landsThe besom of plunder [is] in its [sc. the city's] hand and i io has gathered together with it all the gold of the Persians and of the Romans — merchants have gone up and have heape up in i t . . . The riches of the sea and of the dry land sailors have dragged and have heaped up in it 2 ) — all the earth lS there, let us arise quickly [and] go to it. Violence and i ts 15 companion might have spoiled towns and have placed [th® spoils3)] in it — and oppression and guilt together with 1 have given it all that is in the earth". These things tlie tyrant had spoken — the Hun to his camp — these things th robber said that he might inflame his troops with desire. 20 had girt his loins with troops that he might go forth, capMf [and] devastate —(170) the terrible one armed himself { marauding bands and the iniquitous one was on^ the point coming. He hung [or, the sword hung, reading JJL| the sw° ^ from his right hand and the half of the sword [was] ^ 25 left hand — and he had laid his hand on the bow and tes e it with the arrow which he sent [forth] through it. But when the sinners drew the bow and put their arro 1) Or j^JO./ = a mark of honour, gift.

So, perhaps, "» 8

a

^

we

2) T h e text seems to be corrupt (or dificient) here. If ' aVe "merchants of the Persians and of the Romans have gone up and ^ heaped up in it the riches of the sea and of the dry land", ^'f r 'j e 9 ft last half-line: "sailors have dragged and have heaped up in it 18 i(iner . without an o b j e c t — w h i l e if we translate as above, the half-*10® chants have gone up and have heaped up in it" has no real obje 3} To preserve the metre (and the sense) we should, perhaps ^ ~Q)QXHX> [or 0)0)QC£>] instead of Q2QOD, no sense.

05000 "have blinded

S1

Isaac of Antioch.

69

the string — and preparation had perfected itself and the host was on the point of coming quickly — while menace was coming with them and wrath was stirring up strife — then sickness blew through it and hurled the host into the wilderness. The lover of peace had sent sickness like a commander 5 against the host which was threatening in order that peace might come and bring it to nought. It [sc. sickness] took strength from the strong and made feeble the knees of the Warriors1). — (180) it slackened and turned aside the hands Which had grasped the bow and the sword. It cooled the 10 f ury of the mighty man, it abated the threat of the powerful ones — it brought to nought the counsel of the wise, it weakened the heart of the bold. He whose heart was strong for battle Waxed feeble through sickness — h e whose spirit was proud [exalted] on account of strength was humbled through fewness 2 ). l B Se who was skilful in shooting with the bow, sickness of the howels overthrew him — the riders of the steeds slumbered a n d slept and the cruel army was silenced. The assembled ar «iy in which the Hun had boasted fell suddenly — as had happened to the army of Assyria when it was threatening Zion. 20 0n

Formerly Sennacherib had girt his loins with the army Assyria — (190) he trusted in the multitudes and bands °f the Ninevites and of the Assyrians. He went forth from (he rising of the sun that he might raze to the ground the ci ties of the West — he took with him the young men of 25 Assyria, the youths of Nineveh 3 ) clave to him. He went up a n d encamped against Judaea and he did not think on [his] Weakness — because his trust was in the army he behaved of

1*0 v

1) J 1 ; ^ .

^

on account of the metre should probably be vocalised

J'^TiA^" warriors". 2) j l o V * p . ^

Does this m e a n " i n s i g n i f i c a n c e " (== sickness), s c a r c i t y

of strength)? 3

f°r®

) T e x t j a L l with seyâmê but J_!QAJ = a Ninevite — there is no

j o u j = an inhabitant of Nineveh. I would suggest therefore that

t1j J ^ o K- P A T O E S M I T H (Thesaurus) explains our word as meaning "regressus, conversio" = Studium. B B O C K K L M A N N in his Lexicon gives "applicatio" for it. JN-IQ> appears to me to be the rendering not of the Hebr. npitttfl but of the L X X kxuivQOtpij. The 20 Versions seem not to have understood the rare Hebr. noun to have substituted n a w n for it. Cf. the two other Passages in which npwri occurs in the Bible. Gen. 3,10 ^Sl "l^lttTi -jl^N - Pesh. ^aSLL and 4,7 w p w n T ^ 1 ^ Pesh. O I L Q \ JiBLL W - Though in these two passages the 26 ^esh. renders the Hebr. noun by the verb «a®>l/, the L X X ^as in both instances the noun iMoetQotpi. 1. 119.

From a philological point of view this

Perhaps the most interesting form in the Homily. Though

is

1) Perhaps we should read for

' fully".

2) Lit; that it. is with him in knowledge.

3) j j t o i j o (sic M S . with seyame). Th

esaurus and

BROCKELMANN,

"verbally", "merely by words", No root JtO>J in

P A Y N E SMITH,

Lexicon (Ed. alt.); so the word must be

72

C.

Moss,

the Aphel of (a loan word from the Greek ^HG(U) occurs frequently enough in the sense "persuade", "convince", the Pael has, so far as I know, never yet been found outside this Homily — it is not even recorded in the Lexica. The Jewish 5 Aramaic and Post-Biblical Hebrew D^S both mean "pacify; conciliate, persuade", but d^S has always been considered an original Semitic root and not a borrowed Greek form. (S ee L E V Y , Neuhebr. and Chald. Worterbuch s. v. D^S.) 1. 1 5 8 . J O A ^ / . According to BIIOOKELMANN (Lexicon, 10 s. v. this is a loan word from the Greek j c W 0 1 '

15

(see N O L D E K E , ZDMG. 3 5 , p. 5 1 7 , note 5). P A Y N E - S M I T H (Thesaurus, col. 3 6 2 4 ) considers our word a derivative of the G r e e k xiovfog, xhoflog. G E S E N I U S - B U H L S. V. however m a i n t a i n s that these Greek words are borrowed from the Hebrew L X D D E L L and S C O T T (Greek-English Lexicon) s. v. y.lafios, ALSO compare the Hebrew word. 1. 1 8 5 . JJMLD B R O C K E L M A N N explains the form JT*^ J J J ^ A S meaning "tell jactus". According to P A Y N E - S M I T 0 ' Thesaurus

in such combinations is the Apliel ptcp. us61^ " ? i* «

20 as a noun {he compares other similar forms such as J i ^ » , The peculiar form of the construct state as exemplified 111 al J^MX» is recorded by B B O C K E L M A N N as occurring in the Hexap^ jisjuo = r w p ^ntaas 1 ). In our passage the meaning of this expression seems to be not "a bow shot" but "shooting 25 with the bow". 1. 191. Note that in this line both j i v L o and j J j ? » a r e trisyllabic. 1. 2 0 5 . jXko ( B B Q C K E L M A N N "certamen") seems to occnij but once outside this passage, namely in another of Is&aC so Homilies ( B I C K E L L ' S Edition, Vol. 2, p. 26 where B I C K E R rend er ica it — by "lis"). It is, however, recorded in the native Le£ ' — • daft 1) See Bar-Hebraeus, Scholia ad. loc. (L. UHBY, Die SchoUe* Gregorius Abulfarag zur Gemsi« 21—50, 1898), p. 1.