Jacob of Serugh Homily on the Apostle Thomas and the Resurrection of Our Lord (Corpus Scriptorum Christianorum Orientalium, Scriptores Syri, 266) 9789042942516, 9789042942523, 9042942517

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JACOB OF SERUGH HOMILY ON THE APOSTLE THOMAS AND THE RESURRECTION OF OUR LORD

CORPUS SCRIPTORUM CHRISTIANORUM ORIENTALIUM EDITUM CONSILIO

UNIVERSITATIS CATHOLICAE AMERICAE ET UNIVERSITATIS CATHOLICAE LOVANIENSIS Vol. 691

SCRIPTORES SYRI TOMUS 266

JACOB OF SERUGH HOMILY ON THE APOSTLE THOMAS AND THE RESURRECTION OF OUR LORD EDITED AND TRANSLATED BY

PHILIP MICHAEL FORNESS

LOVANII IN AEDIBUS PEETERS 2022

A catalogue record for this book is available from the Library of Congress.

© 2022 by Corpus Scriptorum Christianorum Orientalium Tous droits de reproduction, de traduction ou d’adaptation, y compris les microfilms, de ce volume ou d’un autre de cette collection, réservés pour tous pays. ISSN 0070-0452 ISBN 978-90-429-4251-6 eISBN 978-90-429-4252-3 D/2022/0602/56 Éditions Peeters, Bondgenotenlaan 153, B-3000 Louvain

PREFACE This volume began as an investigation into the transmission of Jacob of Serugh’s works among various eastern Christian communities. The homily edited and translated here seems to have circulated in late antiquity as the Homily on the Apostle Thomas and the Resurrection of Our Lord, shortened throughout the volume to the Homily on Thomas and the Resurrection. Medieval translations of this work are known in Arabic, Armenian, and Ethiopic. The study of the Syriac version of this homily should provide a solid basis for investigating the spread of this work in other traditions. At the outset, readers should be made aware that an additional manuscript that contains the Homily on Thomas and the Resurrection was only identified after the text of this volume had been set by the publisher: Damascus, Syriac Orthodox Patriarchate, 9/15. According to Arthur Vööbus, the Damascus manuscript is a copy of manuscript olim Diyarbakır, Private Collection of Tuma Başaranlar, 41 (designated here as manuscript U). Since only around ten lines of the homily from the Diyarbakır manuscript were available for consultation, the Damascus manuscript likely contains variant readings that are otherwise unaccounted for in this edition. When the Damascus manuscript becomes available for consultation, I intend to collate it with the text and publish a short note on its place in the textual transmission of this homily. I have not systematically updated references to the number of manuscripts that contain this homily as this would represent a major overhaul of the text that has already been set. I have adopted two systems for transcribing Syriac and Arabic in this volume, one for proper nouns in the main text and one for transcription. First, in the main text I have adopted standard English forms for proper nouns whenever possible (e.g., John of the Sedre rather than Yuḥanon of the Sedre). When there was not a common form, I used a simple system of transcription, noting differences between consonants such as h (/‫ )ه‬and ḥ (/‫ )ح‬but not taking into account vowel length (e.g., Ḥaḥ rather than Ḥāḥ). In Arabic proper nouns, I also have not taken into account the assimilation of lām in the definite article (e.g., Wadi al-Natrun rather than Wadi an-Natrun). Second, when transcribing individual words from the source languages I adopted a fuller system that takes into account vowel length and fricatization. These words are always marked in italics, and I almost always follow classical pronunciation. For later materials from the West Syriac tradition, I use a West Syriac transcription system. The transcription of Arabic words likewise takes into account vowel length and the assimilation of lām.

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Three different academic settings have shaped this project. It began as a side project during my doctoral program at Princeton Theological Seminary, where I came to appreciate Jacob’s poetry through my Syriac teachers, Manolis Papoutsakis and Kathleen McVey. I received a Fulbright Graduate Fellowship for the 2015–2016 academic year to begin work on the transmission of this homily into Ethiopic. I am grateful to Loren Stuckenbruck who hosted me for the year at the Ludwig-Maximilians-Universität München. Work progressed significantly following a move to the Goethe-Universtität Frankfurt first as a postdoctoral researcher in the Leibniz-Project “Polyphony of Late Antique Christianity” under the leadership of Hartmut Leppin and then in the BMBF-Project “Culture Exchange from Syria to Ethiopia through the Transmission and Translation of Early Christian Literature.” An additional research grant from the North American Patristics Society enabled me to travel to consult some manuscripts. This edition would not have been possible without the support of several libraries and institutions. I am grateful to the staff of the British Library, the Cadbury Research Library at the University of Birmingham, the Oriental Institute of the University of Chicago, and the Bodleian Library at the University of Oxford for arranging access to manuscripts. I would not have had access to microfilms or images of other manuscripts without the kind assistance of Roger Akhrass and Joseph Bali from the Syriac Orthodox Patriarchate, Heleen Murrevan den Berg of the Institute of Eastern Christian Studies at Radboud University, and David Calabro, Julie Dietman, and Robert Kitchen from the Hill Museum and Monastery Library. This project, as all academic ventures, was not undertaken alone. As always, Jennifer, Felicity, and Leonora Forness supported me in many ways through the long process of writing this volume. I am also especially thankful to Dorothea Weltecke and Simone Pratelli who invited me to discuss my edition of this text at a conference on Syriac textual criticism in June 2018. A conversation with Andrea Schmidt at this conference encouraged me to transform the edition and translation into a volume-length study. The Syriac discussion group at the GoetheUniversität served as a helpful venue to discuss many issues regarding the formatting and presentation of the text. A number of colleagues contributed to this project by reading through portions of the text, discussing approaches to philology, providing me with advance copies of articles, and helping me address specific questions. Although I have surely forgotten to include some, I would like to express my thanks to the following individuals in this regard: Gabriel Aydin, Ralph Barczok, Daniel Birnstiel, Simon Birol, Aaron Butts, Timo Christian, Ted Erho, Dominique Gonnet, Kristian Heal, Andy Hilkens, Florian Jäckel, George Kiraz, Tuğrul Kurt, Liv Ingeborg Lied, Jonathan Loopstra, Gabriel Rabo, Jack

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Tannous, and Bernd Vest. I am also grateful to Samira Shiroud Ghorbanian for editorial assistance. Bastien Kindt, Andrea Schmidt, and Nicolas Atas deserve my thanks for helping prepare the first index and the incorporation of the homily into the GREgORI project. Finally, I would like to thank Andrea Schmidt for accepting this volume in this series and the staff of Peeters, especially Ingemar Spelmans, for seeing it through to completion. My intellectual curiosity and love for the labor of historical inquiry came from my hard-working and loving parents. My father taught me not to accept simple answers and to seek both to grasp and see the truth. His own father modeled for us both kindness and compassion. I am happy to dedicate this volume to my father, Thomas Forness, Jr., and to the memory of my grandfather, Thomas Forness, Sr. (1924–1998).

ABBREVIATIONS CCSG CCSL CPG CSCO FOTC GEDSH PG PL PO Scr. Iberici Scr. Syri

Corpus Christianorum Series Graeca Corpus Christianorum Series Latina Clavis Patrum Graecorum Corpus Scriptorum Christianorum Orientalium Fathers of the Church Gorgias Encyclopedic Dictionary of the Syriac Heritage Patrologia Graeca Patrologia Latina Patrologia Orientalis Scriptores Iberici Scriptores Syri

BIBLIOGRAPHY 1. MANUSCRIPTS Manuscripts Collated in the Edition1 Birmingham University of Birmingham Special Collections, Mingana syr. 408 (B1) University of Birmingham Special Collections, Mingana syr. 546 (B2) Chicago Oriental Institute, A 12008 (C) Damascus Syriac Orthodox Patriarchate, 12/13 (D1) Syriac Orthodox Patriarchate, 12/14 (D2) Syriac Orthodox Patriarchate, 12/15 (D3) Syriac Orthodox Patriarchate, 12/16 (olim Jerusalem, Saint Mark’s Monastery, 156) (D4) Syriac Orthodox Patriarchate, 12/22 (D5) Diyarbakır Meryem Ana Kilisesi, 3 (DIYR 00003) (Y) olim Private Collection of Tuma Başaranlar, 41 (U) Enhil Churches in Enhil, 39 (CET 00039) (E) London British Library, Add. 12165 (L1) British Library, Add. 17193 (L2) Mardin Church of the Forty Martyrs, 130 (CFMM 00130) (M1) Church of the Forty Martyrs, 131 (CFMM 00131) (M2) Church of the Forty Martyrs, 132 (CFMM 00132) (M3) Church of the Forty Martyrs, 135 (CFMM 00135) (M4) Church of the Forty Martyrs, 139 (CFMM 00139) (M5) Mosul Saint Thomas Syriac Catholic Church, 6 (Handlist 74) (T1) Saint Thomas Syriac Catholic Church, 8 (Handlist 42) (T2) 1

For descriptions of these manuscripts, see Section 4.2 of the introduction.

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Oxford Bodleian Library, Poc. 404 (O) Pampakuda Konat Collection, 52 (APSTCH 00052) (K) Paris Bibliothèque nationale, Syr. 196 (P) Rome Vatican Library, Sir. 117 (V1) Vatican Library, Sir. 118 (V2) Vatican Library, Sir. 251 (V3) Sharfeh Patriarchal Library of the Syriac Catholic Church, Patr. 274 (S2) Patriarchal Library of the Syriac Catholic Church, Rahmani 30 (S1) Other Manuscripts Birmingham University of Birmingham Special Collections, Mingana syr. 147 (Mingana, Catalogue, 1:335–340) University of Birmingham Special Collections, Mingana syr. 169 (Mingana, Catalogue, 1:376–378) University of Birmingham Special Collections, Mingana syr. 234K (Mingana, Catalogue, 1:482) University of Birmingham Special Collections, Mingana syr. 332 (Mingana, Catalogue, 1:616–618) University of Birmingham Special Collections, Mingana syr. 600 (Mingana, Catalogue, 1:1142–1146) Diyarbakır Chaldean Archepiscopate, 97 (Scher, “Les manuscrits syriaques à Diarbékir,” 401–402) Chaldean Archepiscopate, 98 (Scher, “Les manuscrits syriaques à Diarbékir,” 402) Meryem Ana Kilisesi, 341 (DIYR 00341) (Kessel, “DIYR 00341”) Florence Biblioteca Medicea Laurenziana, Or. 37 (Assemani, Bibliothecae Mediceae, 322– 324, no. 176) Biblioteca Medicea Laurenziana, Or. 69 (Assemani, Bibliothecae Mediceae, 328, no. 186) Biblioteca Medicea Laurenziana, Plut. 1.56 (Assemani, Bibliothecae Mediceae, 1–25, no. 1) Jerusalem olim Saint Mark’s Monastery, 156 (see Damascus, Syriac Orthodox Patriarchate 12/16)

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London British Library, Add. 14428 (Wright, Catalogue, 1:9–10, no. 11) British Library, Add. 14450 (Wright, Catalogue, 1:55, no. 79) British Library, Add. 14457 (Wright, Catalogue, 1:47, no. 70) British Library, Add. 14528 (fol. 1–151) (Wright, Catalogue, 2:1030–1033, no. 906) British Library, Add. 14528 (fol. 152–228) (Wright, Catalogue, 1:176–177, no. 239) British Library, Add. 14574 (fol. 34–40) (Wright, Catalogue, 2:508–509, no. 640) British Library, Add. 14587 (Wright, Catalogue, 2:517–524, no. 672) British Library, Add. 14736 (fol. 64–65) (Wright, Catalogue, 1:315–316, no. 399) British Library, Add. 14737 (fol. 99) (Wright, Catalogue, 3:1199–1200, no. 1033) British Library, Add. 17113 (Wright, Catalogue, 1:48–49, no. 72) British Library, Add. 17157 (Wright, Catalogue, 2:504–505, no. 636) British Library, Add. 17159 (fol. 1–63) (Wright, Catalogue, 2:511, no. 645) British Library, Add. 17181 (Wright, Catalogue, 2:661–668, no. 738) British Library, Or. 8729 (Baars and Van Rompay, “Handlist,” 2; Leroy, “Un témoignage,” 13–23) Mardin Church of the Forty Martyrs, 134 (CFMM 00134) (McCollum, “CFMM 00134”) Church of the Forty Martyrs, 136 (CFMM 00136) (McCollum, “CFMM 00136”) Church of the Forty Martyrs, 137 (CFMM 00137) (McCollum, “CFMM 00137”) Church of the Forty Martyrs, 256 (CFMM 00256) (McCollum, “CFMM 00256”) Oxford Bodleian Library, Marsh. 74 (Payne Smith, Catalogi, 515–522, no. 158) Paris Bibliothèque nationale, Arm. 110 (Kévorkian and Ter-Stepʻanian, Manuscrits arméniens, 328–357) Bibliothèque nationale, Syr. 239 (Zotenberg, Manuscrits orientaux, 192–197) Piramadam Gethsame Dayro, Syr. 27 (see Perczel, “The Revelation,” 338–339) Rome Vatican Library, Sir. 26 (Assemani and Assemani, Catalogus, 2:218–222) Vatican Library, Sir. 109 (Assemani and Assemani, Catalogus, 3:71–76) Vatican Library, Sir. 114 (Assemani and Assemani, Catalogus, 3:81–84) Vatican Library, Sir. 119 (Assemani and Assemani, Catalogus, 3:115–123) Vatican Library, Sir. 147 (Assemani and Assemani, Catalogus, 3:273–277) Vatican Library, Sir. 252 (Assemani and Assemani, Catalogus, 3:539–540; Rilliet, “Deux homéliaires,” 295–310) Vatican Library, Sir. 253 (Assemani and Assemani, Catalogus, 3:541–542; Sauget, “Vatican Syriaque 253”) Vatican Library, Sir. 368 (Mai, Scriptorum veterum nova collectio, 5.2:42–43; Sauget, “Deux homéliaires,” 389–395, 402–413) Vatican Library, Sir. 369 (Mai, Scriptorum veterum nova collectio, 5.2:43–44; Sauget, “Deux homéliaires,” 395–400, 413–424)

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Sharfeh Patriarchal Library of the Syriac Catholic Church, Patr. 75 (Sherwood, “Le fonds patriarcal,” 104; Sony, Dayr aš-šarfa, 46–47, no. 151) Siirt Episcopal Library, 52 (Scher, Séert, 34–35) Wadi al-Natrun Dayr al-Suryan, Syr. 3 (Brock and Van Rompay, Catalogue, 15–17) Dayr al-Suryan, Syr. 9 (Brock and Van Rompay, Catalogue, 42–48) Dayr al-Suryan, Syr. 10 (Brock and Van Rompay, Catalogue, 49–53) Dayr al-Suryan, Syr. fragment 6 (Brock and Van Rompay, Catalogue, 375–376) 2. PRIMARY SOURCES CITED Abbreviations of Reference Numbers A BHO Br1 Br2 CANT CAVT CLLA CPG CPL

Akhrass, Roger-Youssef. “A List of Homilies of Mar Jacob of Serugh.” Syriac Orthodox Patriarchal Journal 53 (2015): 87–161. Peeters, Paul, ed. Bibliotheca hagiographica orientalis. Brussels: Société des Bollandistes, 1910. Brock, Sebastian P. “The Published Verse Homilies of Isaac of Antioch, Jacob of Serugh, and Narsai: Index of Incipits.” Journal of Semitic Studies 32, no. 2 (1987): 279–313. Bedjan, Paul, and Sebastian P. Brock, eds. Homilies of Mar Jacob of Sarug. 6 vols. Piscataway, NJ: Gorgias Press, 2006. 6:373–399. Geerard, Maurice. Clavis apocryphorum Novi Testamenti. Turnhout: Brepols, 1992. Haelewyck, Jean-Claude. Clavis apocryphorum Veteris Testamenti. Turnhout: Brepols, 1998. Gamber, Klaus. Codices liturgici latini antiquiores. 2nd ed. 2 vols. Spicilegii Friburgensis subsidia 1. Fribourg: Universitätsverlag, 1968. Geerard, Maurice, and Jacques Noret. Clavis patrum graecorum. 5 vols. Corpus Christianorum. Turnhout: Brepols, 1974–2018. Dekkers, Eligius, and Emil Gaar. Clavis patrum latinorum. 3rd ed. Corpus Christianorum Series Latina. Steenbrugge: In Abbatia Sancti Petri, 1995.

Primary Sources Acts of Thomas (Wright, Apocryphal Acts, 1:272–333). BHO 1186–1204; CANT 245.1. Armenian Lectionary of Jerusalem (417–439) (Renoux, Le codex arménien, PO 35.1, 36.2). Augustine of Hippo. Sermon 167 (Boodts, Sermones in epistolas apostolicas, CCSL 41Bb:353–361). CPL 284. Augustine of Hippo. Sermon 247 (PL 38:1156–1158). CPL 284. Bobbio Missal (Lowe, The Bobbio Missal). CLLA 220; CPL 1924. Canons of the Council of Laodicea (Lauchert, Die Kanones, 72–79). CPG 8607.

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Dormition of Mary (Wright, The Departure, ¿æ-v). BHO 620–625. George, bishop of the Arabs. Homily on Blessed Mar Severus, Patriarch of Antioch (McVey, George, Bishop of the Arabs, CSCO 530–531, Scr. Syri 216–217). Georgian Hymnary of Mar Saba, Fifth to Eighth Centuries (Renoux, L’hymnaire de Saint-Sabas, PO 50.3, 53.3). Georgian Lectionary of Jerusalem, Fifth to Eighth Centuries (Tarchnischvili, Le grand lectionnaire, CSCO 188–189, 204–205, Scr. Iberici 9–10, 13–14). Ḥabbib. Panegyric on Jacob of Serugh (Abbeloos, De vita et scriptis, 24–84; Krüger, “Ein bislang unbekannter sermo,” 82–96). This work is also attributed to Patriarch John X Isho῾ bar Shushan. BHO 413. Jacob of Serugh. Admonition for the Third Week of the Fast (Akhrass and Syryany, 160 Unpublished Homilies, 2:635–636). Jacob of Serugh. Admonition for Tuesday in the Week of Hosannas (Akhrass and Syryany, 160 Unpublished Homilies, 2:637–639). Jacob of Serugh. Hexaemeron (see Homily on the Creation of the World, Parts 1–7 below). Jacob of Serugh. Homily against the Jews 1 (Albert, Homélies contre les Juifs, PO 38.1:44– 66). A 218; Br1 410; Br2 282.2 Jacob of Serugh. Homily against the Jews 2 (Albert, Homélies contre les Juifs, PO 38.1:68– 84). A 219; Br1 165; Br2 116. Jacob of Serugh. Homily against the Jews 3 (Albert, Homélies contre les Juifs, PO 38.1:86– 110). A 220; Br1 532; Br2 372. Jacob of Serugh. Homily against the Jews 4 (Albert, Homélies contre les Juifs, PO 38.1:112– 134). A 221; Br1 435; Br2 301. Jacob of Serugh. Homily against the Jews 5 (Albert, Homélies contre les Juifs, PO 38.1:136– 158). A 222; Br1 436; Br2 302. Jacob of Serugh. Homily against the Jews 6 (Albert, Homélies contre les Juifs, PO 38.1:160– 180). A 223; Br1 414; Br2 285. Jacob of Serugh. Homily against the Jews 7 (Albert, Homélies contre les Juifs, PO 38.1:182– 216). A 224; Br1 49; Br2 29. Jacob of Serugh. Homily on Aaron the Priest (Bedjan, Homiliae, 1:68–84). A 5; Br1 361 [333, 471]; Br2 31, 225, 239, 271, 323, 340. Jacob of Serugh. Homily on Admonition and the Plague of Locusts (Akhrass and Syryany, 160 Unpublished Homilies, 1:454–458). A 297; Br2 209. Jacob of Serugh. Homily on “Come, Let us make Humanity in Our Image, according to Our Likeness” (Genesis 1:26) (Alwan, Quatre homélies, CSCO 508, Scr. Syri 214:1– 17). A 227; Br1 379; Br2 256. Jacob of Serugh. Homily on Elijah 1 (Kaufman, Homilies on Elijah, 11–109). A 242; Br2 279. Jacob of Serugh. Homily on Elijah 5 (Bedjan, Homiliae, 4:226–260). A 115; Br1 348; Br2 232. Jacob of Serugh. Homily on Holy Mar Ephrem (Amar, Homily on Holy Mar Ephrem, PO 47.1; Bedjan, Acta martyrum, 3:665–679). A 236; Br1 33; Br2 24; BHO 273. Jacob of Serugh. Homily on Hosea (Strothmann, Hosea). A 215; Br1 496; Br2 345. 2 Whenever possible I have provided the sigla for Jacob’s homilies found in the three most recent indices of the incipits of his homilies. Here I follow Heal, “A Note on Jacob of Sarug’s Memre,” and more recently Butts and Erho, “Ambrosian Homiliary.”

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Jacob of Serugh. Homily on Mary and Golgotha (Mouterde, “Deux homélies,” 23–28). A 212; Br1 310; Br2 204. Jacob of Serugh. Homily on Praise at Table 1 (Bedjan, Homiliae, 4:872–877). A 139; Br1 141; Br2 90. Jacob of Serugh. Homily on Praise at Table 2 (Bedjan, Homiliae, 4:877–882). A 140; Br1 127; Br2 84. Jacob of Serugh. Homily on Praise at Table 3 (Bedjan, Homiliae, 4:883–888). A 141; Br1 17; Br2 13. Jacob of Serugh. Homily on Praise at Table 4 (Bedjan, Homiliae, 4:888–893). A 142; Br1 290; Br2 191. Jacob of Serugh. Homily on Praise at Table 5 (Bedjan, Homiliae, 4:894–899). A 143; Br1 220; Br2 149. Jacob of Serugh. Homily on Praise at Table 6 (Bedjan, Homiliae, 4:899–904). A 144; Br1 493; Br2 341. Jacob of Serugh. Homily on Praise at Table 7 (Bedjan, Homiliae, 4:904–909). A 145; Br1 460; Br2 316. Jacob of Serugh. Homily on Praise at Table 8 (Bedjan, Homiliae, 4:910–914). A 146; Br1 12; Br2 9. Jacob of Serugh. Homily on Praise at Table 9 (Akhrass and Syryany, 160 Unpublished Homilies, 1:451–453). A 296; Br2 169. Jacob of Serugh. Homily on the Samaritan Woman (Bedjan, Homiliae, 2:281–312). A 46; Br1 386; Br2 261. Jacob of Serugh. Homily on the Star that the Magi Saw (Bedjan, Homiliae, 1:84–152). A 6; Br1 203; Br2 135. Jacob of Serugh. Homily on Symeon the Stylite’s Beauties (unpublished; see Boero, “Symeon,” 345–347). Jacob of Serugh. Homily on Symeon the Stylite’s Deeds (Bedjan, Acta martyrum, 4:650–665). A 237; Br1 208; Br2 137; BHO 1126. Jacob of Serugh. Homily on Tamar and Judah (Brock, “Tamar,” 280–293). A 207; Br1 518; Br2 362. Jacob of Serugh. Homily on the Apostle Thomas and on the Resurrection of Our Lord (Bedjan, Homiliae, 2:649–669; Armenian: Գիրք եւ ճառ հոգեշահ, 324–344; Marzvanec‘i, Գիրք որ կոչի Այսմաւուրք, 489–491). A 57; Br1 283; Br2 189; BHO 1225 (Armenian: 1226). Jacob of Serugh. Homily on the Apostle Thomas in India 1 (Strothmann, Thomas, 26–162). A 99; Br1 154; Br2 105; BHO 1223. Jacob of Serugh. Homily on the Apostle Thomas in India 2 (Strothmann, Thomas, 164– 288). A 216; Br1 19; Br2 15. Jacob of Serugh. Homily on the Apostle Thomas in India 3 (Strothmann, Thomas, 290– 446). A 217; Br1 163; Br2 114; BHO 1221 (Short Recension: 1220). Jacob of Serugh. Homily on the Contentions of Thomas (Akhrass and Syryany, 160 Unpublished Homilies, 2:390). A 284; Br2 351. Jacob of Serugh. Homily on the Creation of Adam (Alwan, Quatre homélies, CSCO 508, Scr. Syri 214:78–105; Bedjan, Homiliae, 3:152–175). A 72; Br1 362; Br2 240. Jacob of Serugh. Homily on the Creation of the World, Part 1 (Bedjan, Homiliae, 3:1–27). A 71; Br1 55; Br2 34.

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Jacob of Serugh. Homily on the Creation of the World, Part 2 (Bedjan, Homiliae, 3:27–43). A 71; Br1 55; Br2 150. Jacob of Serugh. Homily on the Creation of the World, Part 3 (Bedjan, Homiliae, 3:43–60). A 71; Br1 55; Br2 30. Jacob of Serugh. Homily on the Creation of the World, Part 4 (Bedjan, Homiliae, 3:60–79). A 71; Br1 55; Br2 146. Jacob of Serugh. Homily on the Creation of the World, Part 5 (Bedjan, Homiliae, 3:79–97). A 71; Br1 55; Br2 223. Jacob of Serugh. Homily on the Creation of the World, Part 6 (Bedjan, Homiliae, 3:97– 129). A 71; Br1 55; Br2 187. Jacob of Serugh. Homily on the Creation of the World, Part 7 (Bedjan, Homiliae, 3:129– 151). A 71; Br1 55; Br2 152. Jacob of Serugh. Homily on the Destruction of Amida (Akhrass and Syryany, 160 Unpublished Homilies, 2:344–351). A 351; Br2 172. Jacob of Serugh. Homily on the Expulsion of Adam from Paradise (Alwan, Quatre homélies, CSCO 508, Scr. Syri 214:31–77). A 229; Br1 279; Br2 185. Jacob of Serugh. Homily on the Maccabean Martyrs (Akhrass and Syryany, 160 Unpublished Homilies, 1:347–362). A 283; Br2 1. Jacob of Serugh. Homily on the Monks 2 (Bedjan, Homiliae, 4:836–871). A 138; Br1 492; Br2 339. Jacob of Serugh. Homily on the Nativity of Our Lord (Bedjan, Sahdona, 720–774). A 201; Br1 522; Br2 366. Jacob of Serugh. Homily on the Shrine of Mar Stephen the Martyr which the Persians made into a Fire Temple when they Entered Amida (Akhrass and Syryany, 160 Unpublished Homilies, 1:44–51). A 248; Br2 296. Jacob of Serugh. Homily on the Spectacles of the Theatre 1 (partially published in Wright, Catalogue, 2:682). Jacob of Serugh. Homily on the Spectacles of the Theatre 2 (Moss, “Jacob of Serugh’s Homilies,” 95–96). A 214.2. Jacob of Serugh. Homily on the Spectacles of the Theatre 3 (Moss, “Jacob of Serugh’s Homilies,” 96–98). A 214.3. Jacob of Serugh. Homily on the Spectacles of the Theatre 4 (Moss, “Jacob of Serugh’s Homilies,” 98–99). A 214.4. Jacob of Serugh. Homily on the Spectacles of the Theatre 5 (Moss, “Jacob of Serugh’s Homilies,” 100–103). A 214.5. Jacob of Serugh. Homily on Whether Adam was Created Mortal or Immortal (Alwan, Quatre homélies, CSCO 508, Scr. Syri 214:18–30). A 228; Br2 71. Jacob of Serugh. Letters (Olinder, Epistulae, CSCO 110, Scr. Syri 57). Jacob of Serugh. Morning Praise (Akhrass and Syryany, 160 Unpublished Homilies, 2:388–389). A 396. Jacob of Serugh. Prose Homily on the Epiphany (Rilliet, Six homélies festales, PO 43.4:38– 54). Jacob of Serugh. Prose Homily on the Fast of Forty Days (Rilliet, Six homélies festales, PO 43.4:56–72). Jacob of Serugh. Prose Homily on the Friday of the Passion (Rilliet, Six homélies festales, PO 43.4:98–116).

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Wertheimer, “A Complex Syriac Sentence Pattern” = Wertheimer, Ada. “A Complex Syriac Sentence Pattern: Object + Object Clause.” Le Muséon 117, no. 3–4 (2004): 385–408. Wilmshurst, “West Syrian Patriarchs and Maphrians” = Wilmshurst, David. “West Syrian Patriarchs and Maphrians.” In The Syriac World, edited by Daniel King, 806–813. The Routledge Worlds. London: Routledge, 2019. Winkelmann et al., Prosopographie = Winkelmann, Friedrich, Ralph-Johannes Lilie, Claudia Ludwig, Thomas Pratsch, Itse Rochow, Beate Zielke, Wolfram Brandes, and J. R. Martindale. Prosopographie der mittelbyzantinischen Zeit. 2 vols. Berlin: De Gruyter, 1998–2013. Witakowski, “Jacob of Serug” = Witakowski, Witold. “Jacob of Serug.” In Encyclopaedia Aethiopica, edited by Siegbert Uhlig, 3:262–263. Wiesbaden: Harrassowitz, 2007. Witakowski, “Quryaqos” = Witakowski, Witold. “Quryaqos.” In GEDSH, edited by Sebastian P. Brock, Aaron Michael Butts, George Anton Kiraz, and Lucas Van Rompay, 347–348. Piscataway, NJ: Gorgias Press, 2011. Wood, “The Chorepiscopoi” = Wood, Philip. “The Chorepiscopoi and Controversies over Orthopraxy in Sixth-Century Mesopotamia.” The Journal of Ecclesiastical History 63, no. 3 (2012): 446–457. Wright, Apocryphal Acts = Wright, William. Apocryphal Acts of the Apostles. 2 vols. London, 1871. Wright, Catalogue = Wright, William. Catalogue of Syriac Manuscripts in the British Museum Acquired since the Year 1838. 3 vols. London, 1870–1872. Wright, The Departure = Wright, William. The Departure of My Lady Mary from This World. London, 1865. Wurmbrand, “Homélie” = Wurmbrand, Max. “Homélie de Jacques de Saroug sur la mort d’Aaron.” L’Orient Syrien 6 (1961): 255–278. Wurmbrand, “Le ‘Dersâna sanbat’” = Wurmbrand, Max. “Le ‘Dersâna sanbat’: Une homélie éthiopienne attribuée à Jacques de Sarûg.” L’Orient Syrien 8 (1963): 343– 394. Wurmbrand, The Death of Aaron = Wurmbrand, Max. The Death of Aaron: A Falasha Text Edited, Translated, Annotated, and Introduced. Falasha Research Series. Tel Aviv: Friends of the Faitlovitch Library, 1961. Yuyakim d’beth Yahkub, Key of Language = Yuyakim d’beth Yahkub. Key of Language. Nusaybin, Turkey: St. Augin Monastery Press, 2016. Zarbhanelian, Մատենադարան = Zarbhanelian, Garegin. Մատենադարան Հայկական թարգմանութեանց նախնեաց (Դար Դ–ԺԳ). Venice, 1889. Zotenberg, Manuscrits orientaux = Zotenberg, H. Manuscrits orientaux: Catalogues des manuscrits syriaques et sabéens (mandaïtes) de la Bibliothèque nationale. Paris, 1874.

INTRODUCTION 1. THE AUTHOR AND HIS LITERARY CORPUS The writings of Jacob of Serugh (d. 520/521) form one of the major testaments to the flourishing Syriac literary culture in late antiquity. This volume offers an edition and translation of one of Jacob’s metrical homilies: the Homily on Thomas and the Resurrection. While Paul Bedjan (1838–1920) published the Syriac text of this homily in 1906 on the basis of four manuscripts,1 this volume takes into account twenty-eight of the twenty-nine manuscripts known to preserve this homily.2 Since very few critical editions of Jacob’s homilies have appeared, this introduction provides detailed information about the manuscripts and the process of editing that may offer points of comparison for future editions of Jacob’s sermons. It is divided into nine sections. This first section offers a brief biography of Jacob and a description of his writings, while Section 2 describes the structure and content of the homily itself. Section 3 describes the neo-Lachmannian principles employed for creating the edition and the emerging study of “new” or “material philology” that has guided the attention granted to paratextual features and the transmission of the homily in this volume. Sections 4 through 7 detail the process of editing: identifying and describing the manuscript witnesses (Section 4), discerning relationships between manuscripts and developing a stemma (Section 5), making editorial decisions based on neo-Lachmannian principles (Section 6), and presenting a reliable and readable text and translation (Section 7). Section 8 describes the paratextual features included in the various layers of the apparatus and the four appendices. Section 9 offers a quick guide to the content of the apparatus and appendices and provides a key to the abbreviations and signs employed in the edition. Despite Jacob of Serugh’s status as one of the most celebrated figures in the Syriac tradition, the contours of his life remain difficult to reconstruct. Several accounts of his life survive as hagiographies or in historiographical works, but they offer little in the way of secure facts and disagree on several points.3 The 1 The homily appears in Bedjan, Homiliae, 2:649–669. For the four manuscripts used by Bedjan, see especially Section 6.3 below. 2 The twenty-ninth manuscript (olim Midyat, Private Collection of Chorepiscopus Abdullah Gülçe, Priest of the Church of Mart Shmuni, 10) was not available for consultation. 3 For an overview, see Vööbus, Handschriftliche Überlieferung, 1:1–16; Brock, “A Select Bibliographical Guide,” 237–239. Andy Hilkens is preparing a monograph on the hagiographical

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following account of Jacob of Serugh’s life relies on his own works and two contemporaneous sources.4 Hagiographic and historiographic works suggest that Jacob was born before 451 near the Euphrates River in the Roman province of Osrhoene, which seems plausible based on other facts known about his life.5 By the late 460s, Jacob was studying in the city of Edessa (modern-day Şanlıurfa, Turkey), as he himself states in a letter from 511 or 512.6 He notes that people associated with “a school of the Persians” in Edessa were undertaking translations from Greek to Syriac at this time.7 Jacob appears in a historiographical work written shortly after 506, known as A Historical Narrative of the Period of Distress in Edessa, Amida, and All Mesopotamia and pseudonymously attributed to Joshua the Stylite. Pseudo-Joshua writes about Jacob’s activities in the year 502 or 503 and states that he held the ecclesiastical rank of periodeutes (περιοδευτής, ¿LÓ{xÎÙüò), often translated as “itinerant priest,” which involved carrying out some of the functions of the bishop.8 Pseudo-Joshua also comments on Jacob’s literary activities, including his homilies, songs, and letters.9 Jacob held the same rank around 512 or 513 and historiographical traditions concerning Jacob that will clarify the relevance of these sources for reconstructing his life. 4 For a slightly longer account of Jacob’s life, see Forness, Preaching Christology, 4–9. 5 As Andy Hilkens will demonstrate in his monograph (mentioned on p. XXXV, n. 3), the hagiographical and historiographical texts varyingly have 448, 449, or 450 as his date of birth. 6 Jacob of Serugh, Letters 14 (Olinder, Epistulae, CSCO 110, Scr. Syri 57:58, 22–59, 1): “Forty-five years ago, I was dwelling in the city of Edessa in the study of the divine scriptures, and at that time the writings of the wicked Diodore were being translated from Greek into Syriac. In the city there was a school of the Persians that adhered to the thought of the foolish Diodore with much ? ? „Ëùx ? affection, and the whole East was corrupted by that school” (:ÿäÐ{ èÚðÂys ¿Úçý ? > ? >A ? ? > €zÎÂĀÝ{ z¿ç ÂÏÂÍÂ{ .ÀĀçÙËã€z{¾ÂĀÙ{zuĀÙ¿Ù Íàs¿ ÂĀÝx¿çÙ ÌúÂËÝ > ÛàÎÞésÀĀçÙËäÂÀ{zĀÙs{ .¿ÚٍÎêà¿ÚæÎÙèã{{zèÚúþòĀㆍ{x¾Ùx¿ðÚýx ? > Íçã{ > €zx .À¾ÚÆé ÀĀäÐü A ÂA .¿ćáÞé †{x¾Ùxx ÍçóàÎÙ {{z èÙËÚÐsx A ¿ÚéÌòx  .ĀáÃЏs¿ÑæËã ÍáÝ¿ćàÎÞé). > On the date of this letter, see Forness, Preaching Christology, A 94, which is based on Jansma, “Credo of Jacob,” 33, and Jansma, “Encore le credo,” 350–351, 366–367. 7 Jacob notably does not state that he studied at the school of the Persians, although the passage quoted in the previous footnote is sometimes interpreted in this way. For an analysis of Jacob’s relationship to the school mentioned in his letter, see Becker, Fear of God, 52–53. 8 Periodeutai have often been compared to chorepiskopoi. But at least one inscription demonstrates that both ranks existed simultaneously in the same bishopric with the chorepiskopos having precedence. Nevertheless, they seem to have carried out similar activities, and in Asia Minor the rank of chorepiskopos was eliminated in favor of the rank of periodeutes at one council. On the relationship between these ranks, see Feissel, “L’évêque,” 814–818; Hübner, Der Klerus, 62–65. For further discussion of these ranks and their responsibilities, see Leclercq, “Chorévêques”; Leclercq, “Périodeute”; Leclef, “Chorévêque”; Kirsten, “Chorbischof”; Amadou, “Chorévêques et périodeutes”; Dagron, “Entre village et cité,” 44–47; Métivier and Destephen, “Chorévêques”; Wood, “The Chorepiscopoi”; Forness, Preaching Christology, 35–36. 9 Pseudo-Joshua the Stylite, A Historical Narrative of the Period of Distress in Edessa, Amida, and All Mesopotamia 54 (Chabot, Chronicon anonymum, CSCO 91, Scr. Syri 43:280, 26–281, 6;

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when the abbot of a monastery outside of Antioch wrote him a letter and addressed him as a periodeutes.10 He became a bishop of the city of Batnae of Serugh (modern-day Suruç, Turkey) by the end of his life, as attested in an earlysixth-century manuscript.11 The time of his accession to the episcopate remains unknown; later accounts date it to 518 or 519. No contemporaneous sources provide a date of his death, but hagiographic and historiographic works have either 520 or 521.12 Jacob’s epistolary corpus offers the most secure insight into his life from late antique sources.13 The corpus consists of forty-three letters, one of which is a short letter written to Jacob (15). His correspondents include nuns (37), bishops (4, 26, 32–33), priests (3, 5, 21–22), an archdeacon (9), a lector (23),14 abbots (13–14, 16–17, 19, 21–22), monks (6–7, 11, 27, 38–40), a chief physician (36), a notary (10), and even a military leader assigned to the Roman Near East (35). He mostly wrote to individuals and communities within the Roman Empire, but he also had contact with communities in Persia (6), on Mount Sinai (7), and in South Arabia (18). Among the surviving letters, only two correspondents recur: the monastery of Mar Bassus located outside the city of Antioch (13–17) and Watt and Trombley, Chronicle, 63–64): “The honored Jacob, the periodeutes by whom many homilies were composed on sections of the scriptures and songs and canticles constructed for the time of the locusts, also did not turn away in this time from what was appropriate for him. Rather he wrote admonitory letters to all the cities, making them trust in the salvation of God and encour> ¿LÓ{xÎÙüòuÎúðÙèÙxÁüúÚã ? ? aging them not to flee” (èÚäÚA éÀ¾ÚÆéÁ Ìã¾ćãx {z A > ? ? > äùx {z¿çÂ|âïÍàËÚÃïÀ ? ? ¿ćà .Àø ÌÚã|{ÀĀÚÅ Îé{ ¿ ÎêòâïÍà A ÂĀÝx¿ù ? ÀÌÆÙs uĀÝ A A ¿ćàs .Íà {z ¿Ù¾òx ÁËÙs èã ¿æz ¿çÂÏ ¿ćáòs Ûãzs > ? .…{ÍàÄÃáã{ .ÀÍàsx¿çùÎòâï…{ÍàâÝĀãËÝ .ÀĀçÙËãèÙÍáÞàÀÎçُüãx .…Îùüðæ ¿ćàx). All translations in this work are my own, although I have provided references to other translations on occasion for ease of reference and in case the cited translation has influenced my own. A Homily on Admonition and the Plague of Locusts attributed to Jacob has recently been published: Akhrass and Syryany, 160 Unpublished Homilies, 1:454–458. 10 Letter of the Blessed Ones of Mar Bassus to Jacob of Serugh (Olinder, Epistulae, CSCO 110, Scr. Syri 57:62, 4). 11 Rome, Vatican Library, Sir. 114, fol. 1v: èçÔÂx ¿òÎúêòs. On the manuscript and its dating, see Assemani and Assemani, Catalogus, 3:81–84. My transcription, based on an examination of the digitized manuscript, differs slightly from Assemani and Assemani’s. 12 On the dates of Jacob’s episcopacy and death, see for now Honigmann, Évêques et évêchés, 52–53; Brock, “Ya῾qub of Serugh”; Forness, Preaching Christology, 7–8. Andy Hilkens’s forthcoming study will argue that the hagiographical and historiographical traditions point to 520 as the earliest date handed down for Jacob’s death. 13 A critical edition of the letters has appeared: Olinder, Epistulae. But corrections to the edition and additional manuscript evidence should also be taken into consideration: Olinder, Comments; Albert, Les lettres; Forness, “New Textual Evidence.” Translations into four modern languages of the entire corpus or most of the corpus have appeared: Grill, Ausgewählte Briefe; Sony, Rasā᾿il; Albert, Les lettres; Sony, Lettere. 14 Jacob does not assign the title of lector to Maron, the addressee of Letter 23, but this appears to be the same Maron of Anazarbe to whom both Philoxenus of Mabbug and Severus of Antioch wrote and whom they both identify as a lector. See Forness, “Biblical Exegesis.”

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a monk or solitary named Daniel (27, 39).15 Many of the letters focus on biblical exegesis (e.g., 22–24) or theology (e.g., 13–17). However, several offer practical advice to individuals seeking Jacob’s counsel (e.g., 27, 39). The letters offer a portrait of an ecclesiastical figure who had achieved a certain level of importance within the Roman Near East and even beyond its borders. He had a large network of social contacts, and they sought out his advice on ecclesiastical matters.16 The epistolary corpus has helped clarify Jacob’s adherence to miaphysite Christology and his rejection of the Christology of the Council of Chalcedon in 451.17 The homiletical corpus attributed to Jacob is far more extensive than the epistolary corpus. Over three hundred metrical sermons survive that are considered authentic.18 Jacob composed them in a strict poetic meter of twelve-syllable couplets, that is, couplets in which each line consists of four three syllable-feet (4 + 4 + 4 / 4 + 4 + 4).19 A set of six prose homilies on the major feast days of the liturgical calendar also survives,20 and two recently published prose homilies may be authentic.21 Thematically, the greatest number of homilies centers 15

On the former corpus, see Martin, “Lettres”; Forness, Preaching Christology, 91–99. On the latter, see Forness, “An Ecclesiology.” 16 For a helpful portrayal of Jacob’s involvement in ecclesiastical affairs, see Menze, “Jacob of Sarug.” 17 See Jansma, “Credo of Jacob”; Jansma, “Die Christologie”; Jansma, “Encore le credo”; Bou Mansour, “The Christology of Jacob of Sarug,” 435–455; Forness, Preaching Christology, 89–133. 18 The most recent and most comprehensive listing of Jacob’s homilies can be found in Akhrass and Syryany, 160 Unpublished Homilies, 1:xiv–xxiii. 19 On the meter of twelve-syllable couplets, see Brock, “Poetry and Hymnography,” 658, 663–664; Forness, “The Construction of Metrical Poetry.” On Jacob’s use of this meter, see especially Blum, “Zum Bau von Abschnitten”; Papoutsakis, “Formulaic Language”; Papoutsakis, “Jacob of Serugh,” 33–199 (passim); Forness, “The Construction of Metrical Poetry.” Six homilies attributed to Jacob have a different meter in which each line consists of seven syllables. But it is not clear whether these works should be considered authentic. See Homilies on the Spectacles of the Theatre 2–5 (Moss, “Jacob of Serugh’s Homilies,” 95–103); Morning Praise (Akhrass and Syryany, 160 Unpublished Homilies, 2:388–389); and Homily on the Contentions of Thomas (Akhrass and Syryany, 160 Unpublished Homilies, 2:390). Notably, the Homily on the Spectacles of the Theatre 1, of which only the final lines are visible, is in twelve-syllable couplets (Wright, Catalogue, 1:682; Moss, “Jacob of Serugh’s Homilies,” 87). One homily features multiple meters (7 + 7 ; 12 + 12; 16), and its authenticity is debatable: Homily on Aaron the Priest (Bedjan, Homiliae, 1:68–84). 20 Rilliet, Six homélies festales. The Prose Homilies are on the Nativity, Epiphany, Fast of Forty Days, Sunday of Hosannas, Friday of the Passion, and Sunday of the Resurrection. 21 The two recently published prose homilies are the Admonition for the Third Week of the Fast and Admonition for Tuesday in the Week of Hosannas and appear in Akhrass and Syryany, 160 Unpublished Homilies, 2:635–636, 637–639. Their editors entertain the possibility that they are authentic: Akhrass and Syryany, 160 Unpublished Homilies, 1:vii.

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on the exposition of the bible.22 This includes several cycles of homilies focused on the lives of individual figures or events from the Old Testament: seven on the creation, four on Cain and Abel, four on Sodom and Gomorrah, ten on Joseph, five on Elijah, six on Elisha, and so forth. Other homilies discuss liturgical feasts, saints, and theological themes. Some sermons are harder to categorize, such as the nine Homilies on Praise at Table and the two homilies related to the destruction of the city of Amida (Diyarbakır, Turkey).23 The breadth of topics covered in Jacob’s homiletical corpus would have made them useful in a variety of settings and must have contributed to their preservation. Jacob of Serugh’s works circulated widely among Syriac and other eastern Christian communities. At least thirty-five Syriac manuscripts transmit his letters. His letters circulated as a corpus in late antiquity and later found a place within collections of writings related to monastic concerns.24 Around four hundred manuscripts from the sixth to twentieth centuries transmit Jacob’s homiletical corpus.25 Some early collections consist entirely of Jacob of Serugh’s homilies and order them according to the biblical canon.26 Other manuscripts incorporate Jacob’s works into homiliaries, that is, collections of homilies organized according to the liturgical calendar. The earliest such homiliaries in Syriac consist exclusively or almost entirely of Syriac translations of Greek works.27 But as discussed below,28 homiliaries evolved to include both Syriac and Greek authors, Syriac authors alone, and even the works of Jacob of Serugh alone. Relatedly, one manuscript fully integrates the Homily on Thomas and the Resurrection into a liturgical rite and inserts liturgical rubrics throughout the homily.29 Quotations 22 The most comprehensive thematic listing of Jacob’s homilies appears in Brock, “A Select Bibliographical Guide,” 221–234. 23 On the context of the former, see Childers, Praise at Table, 4–12. Homilies on Praise at Table 1–8 were published in Bedjan, Homiliae, 4:872–914. The ninth Homily on Praise at Table has been recently published in Akhrass and Syryany, 160 Unpublished Homilies, 1:451–453. The two homilies related to Amida are: Homily on the Destruction of Amida (Akhrass and Syryany, 160 Unpublished Homilies, 2:344–351) and Homily on the Shrine of Mar Stephen the Martyr which the Persians made into a Fire Temple when they Entered Amida (Akhrass and Syryany, 160 Unpublished Homilies, 1:44–51). On these homilies, see Debié, “Du grec en syriaque,” 609; Debié, “Guerres et religions.” 24 A list of the known manuscripts appears in Forness, “Biblical Exegesis.” 25 As detailed in Vööbus, Handschriftliche Überlieferung. 26 See, for example, Rome, Vatican Library, Sir. 251 and 252, as described in Rilliet, “Deux homéliaires.” 27 Three early examples are Rome, Vatican Library, Sir. 253, 368, and 369, as described in Sauget, “Vatican Syriaque 253”; Sauget, “Deux homéliaires.” 28 See Section 4.2.2 “Liturgical Use”. 29 The manuscript is Mosul, Saint Thomas Syriac Catholic Church, 8 (T2). For other examples of his works being integrated into liturgical materials, see Brock, “Maronite Text,” 84–85, 89–90;

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and excerpts of his homilies also appear in florilegia organized around doctrinal themes and sometimes without clear patterns of organization. Although Jacob of Serugh adhered to miaphysite Christology that would come to characterize the Syriac Orthodox Church, his works were also at times positively received by some Greek Chalcedonian authors, Maronites, and even in the Church of the East.30 One manuscript described below was produced and remained in Maronite hands through its entire history (Rome, Vatican Library, Sir. 118 = V2). The large number of manuscripts and diversity of their contents attest to the utility that Syriac communities saw in these works. Three letters and a great number of Jacob’s homilies saw translation into other eastern Christian languages. One homily survives in Coptic,31 and one (or perhaps two) in Georgian.32 But far larger corpora exist in Armenian, Arabic, and Ethiopic. At least twenty-six homilies survive in Armenian, and they appear in hundreds of manuscripts.33 Just over one hundred sermons attributed to Jacob of Serugh survive in Arabic translation. Around eighty of these are known in Syriac, while the rest require further research.34 Three of his letters (1, 28, 43) also underwent translation into Arabic and circulated alongside his homilies.35 The translations of Jacob’s works into Arabic derive from different times beginning as early as the ninth century and circulated both in collections and individually.36 Brock, “An Extract.” In these studies, Brock demonstrates that Maronite and Church of the East liturgical materials include extracts of Jacob’s works. 30 For examples from each community, see Forness, “Cultural Exchange,” 260–263. 31 Suciu, “The Sahidic Version.” 32 (1) The Georgian translation of Jacob’s Homily on the Nativity of Our Lord (Bedjan, Sahdona, 720–774) has been studied in Pataridze, “La version géorgienne.” It may have been translated from Arabic into Georgian, as argued in Pataridze, “Patristique et hagiographie,” 74–80. (2) A Georgian homiliary known as the Klarjet‘i Mravalt‘avi, which first appears in a manuscript from the tenth century (Mgaloblišvili, Klarjuli Mravalt‛avi, 468), includes a homily on the prophet Elijah attributed to Ephrem the Syrian (Mgaloblišvili, Klarjuli Mravalt‛avi, 477). Outtier, “Père Éphrem sur le prophète Élie,” 433, has suggested that this work should be attributed to Jacob of Serugh, even though the Syriac original has been lost. Pataridze, “Christian Literature Translated,” 64, 64n101, notes that Outtier has yet to outline the evidence for the attribution of this work to Jacob. The homily also circulated in Arabic under Ephrem’s name: Graf, Geschichte, 1:426. 33 See recently Hilkens, “The Armenian Reception.” But see also the earlier studies in Zarbhanelian, Մատենադարան, 572–575; Mathews, “Jacob of Serugh”; Mathews, “Syriac into Armenian,” 30–32. 34 The most comprehensive summary can be found in Alwan, Les œuvres. But other works will likely surface. For example, a homily on the Epiphany attributed to Ephrem in Arabic is actually a translation of the Prose Homily on the Epiphany (Rilliet, Six homélies festales, 38–54). See Butts and Erho, “Ambrosian Homiliary,” 53, who point to Geerard and Noret, Clavis patrum graecorum, 2:465 (CPG 4161.2). 35 See Alwan, Les œuvres, 443–451. 36 Graf, Geschichte, 1:444–452, 2:498–499; Samir, “Contacts culturels”; Butts, “The Christian Arabic Transmission”; Alwan, Les œuvres, 90–94; Pataridze, “Patristique et hagiographie,” 74–80; Butts, “Diversity.”

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The more modest number of Jacob’s homilies in Ethiopic — around twenty — derive entirely from Arabic translations and are thus products of the ArabicEthiopic translation efforts of the second millennium.37 These translations circulated within Ethiopic homiliaries.38 The Beta Israel (Ethiopian Jewish) community also transmitted a homily on Aaron attributed to Jacob of Serugh in other traditions.39 Two other works from this community also derive from a homily on the Sabbath that is attributed to Jacob from the Ethiopian Orthodox Church.40 This brief sketch of the circulation of Jacob of Serugh’s writings only scratches the surface of the ongoing research on these topics. It emphasizes the need for future studies that seek to examine how diverse communities incorporated his writings into their traditions. Critical engagement with the Syriac homilies themselves forms a crucial first stage for such efforts. 2. OVERVIEW

OF THE

HOMILY

ON

THOMAS AND

THE

RESURRECTION

The homily edited and translated in this volume features an interpretation of Jesus’s appearances to the ten disciples and then to Thomas in John 20:19– 28. Jacob of Serugh’s imaginative retelling of this story includes a dialogue between the disciples, Thomas, and Jesus with occasional authorial asides. At least twenty-nine Syriac manuscripts preserve all or part of the homily, and it was translated into Armenian,41 twice into Arabic,42 and into Ethiopic based on 37

On works attributed to Jacob in Ethiopic, see Uhlig, “Dǝrsan”; Witakowski, “Jacob of Serug”; Abraha, “Jacob of Serug,” 467–477; Haile, Tradition on the Holy Cross, 126–129; Butts and Erho, “Ambrosian Homiliary”; Wurmbrand, The Death of Aaron. 38 I am grateful to Ted Erho for discussing his research on this topic with me on several occasions. In this regard, see already his joint article with Aaron Butts: Butts and Erho, “Ambrosian Homiliary,” 51–52. 39 Wurmbrand, “Homélie”; Wurmbrand, The Death of Aaron; Schwarzbaum, “Aaron,” 198– 206, 222–226. See especially the most recent discussion of the transmission of this text into Ethiopic with an evaluation of previous scholarship in Butts, “From Syriac to Arabic to Ethiopic” (under the fifth locus of change). 40 Wurmbrand, “Le ‘Dersâna sanbat’”; Nosnitsin, “Dərsanä Sänbät.” While Wurmbrand suggests that the two Beta Israel texts served as the basis for the homily attributed to Jacob, Nosnitsin points out that scholarship now holds that the opposite is the case. 41 The Armenian translation of the Homily on Thomas and the Resurrection, for example, first appears in a manuscript dated to 1194 that consists of a large homiliary: Paris, Bibliothèque nationale, Arm. 110, fol. 418r–423r (Kévorkian and Ter-Stepʻanian, Manuscrits arméniens, 328– 357; the homily is described on 345). Two different versions of the homily were published in the eighteenth century: Գիրք եւ ճառ հոգեշահ, 324–344; Marzvanec‘i, Գիրք որ կոչի Այսմաւուրք, 489–491. The online version of Marzvanec‘i that I consulted does not have page numbers (http://greenstone.flib.sci.am/gsdl/collect/armenian/Books/yasmavurq_1730_index.html). The pages cited refer to the numbers of the images. On the manuscripts, see Hilkens, “The Armenian Reception.” 42 Butts and Erho, “Ambrosian Homiliary,” 50–52; Alwan, Les œuvres, 232–235.

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one of the Arabic translations.43 Two modern translations have appeared: (1) into English in 1993 and (2) into Arabic in 2002/2003.44 The Homily on Thomas and the Resurrection should be distinguished from Jacob’s three Homilies on the Apostle Thomas in India that feature a retelling of the Acts of Thomas,45 as well as from the likely inauthentic Homily on the Contentions of Thomas attributed to Jacob but written in seven-syllable couplets (7 / 7) which also focuses on the journey to India.46 The homily under question has been assigned the siglum 1225 in the Bibliotheca hagiographica orientalis and the sigla A 57, Br1 283, and Br2 189 in the list of incipits of Jacob’s writings.47 This section examines the structure and content of the Homily on Thomas and the Resurrection. The title adopted here for this homily reflects that found in the earliest manuscript (Rome, Vatican Library, Sir. 251 = V3): “The Homily on the Apostle Thomas and on the Resurrection of Our Lord” (¿ćã{s âïx Áüã¾ćã […üãx ÀĀä]Úù âï{ ¿[ÑÚáý]).48 One later manuscript that was written in Dayr al-Suryan and likely based on much earlier manuscripts has a similar title (Rome, Vatican Library, Sir. 117 = V1).49 But most manuscripts have titles similar to “The Homily on New Sunday and on the Apostle Thomas” (Áüã¾ćã ¿ÑÚáý ¿ćã{s âï{ ÀËÐ ¿ÃþÂËÐ âï). The addition of “New Sunday” to the title in later manuscripts reflects the incorporation of the sermon into a liturgical homiliary for which the first examples survive in the eighth and ninth centuries in Syriac.50 Lectionaries from across the Mediterranean 43

Witakowski, “Jacob of Serug,” 252; Butts and Erho, “Ambrosian Homiliary,” 52. Holy Transfiguration Monastery, “New Sunday and on Thomas”; Sony, Mayāmir, 997– 1006. The first edition of Sony’s translation appeared in 2002 and was published in Rome. I have only had access to the second edition published in Baghdad in 2003. On the differences between the editions, see Alwan, Les œuvres, 608. 45 These homilies are edited and translated in Strothmann, Thomas. 46 This brief work is edited in Akhrass and Syryany, 160 Unpublished Homilies, 2:390. The editors consider its authenticity debatable: Akhrass and Syryany, 160 Unpublished Homilies, 1:vii. 47 See the abbrevations in the bibliography under “Primary Sources Cited” for these lists. I follow Heal, “A Note on Jacob of Sarug’s Memre,” and more recently Butts and Erho, “Ambrosian Homiliary,” in using these sigla to identify Jacob’s homilies. 48 The description of this manuscript in Section 4.2 below provides further references (see also Section 4.4.2 “Biblical Interpretation”). But on the organization of this manuscript, see especially Rilliet, “Deux homéliaires,” 311–336. 49 The scribe of V1, written in the early thirteenth century, discusses how he used manuscripts found in Dayr al-Suryan. For more details and bibliography, see the description of the manuscript in Section 4.2 below. 50 As already cited above, see Sauget, “Deux homéliaires”; Sauget, “Vatican Syriaque 253.” On the development of such homiliaries in Latin and Greek, see Ehrhard, Überlieferung, 1:1–153; Dolbeau, “Naissance”; Dolbeau, “La transmission; Voicu “The Earliest Greek Homiliaries.” 44

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designated either part or all of John 20:19–28 as a reading for the time after Easter, including the Sunday after Easter known in some traditions as New Sunday.51 A sixth-century Syriac manuscript assigns John 20:19–25 as a reading on Easter Sunday after the evening prayers and John 20:26–21:14 as a reading on the Sunday after Easter.52 Rubrics in Syriac Gospel manuscripts from the sixth and seventh centuries allocate these readings to the same days,53 and they continue to appear in Syriac lectionaries as in other traditions.54 Jacob may very well have preached this sermon on the Sunday after Easter, but there are no internal clues as to the liturgical setting. The Homily on Thomas and the Resurrection represents a very typical sermon from Jacob of Serugh’s repertoire. Jacob wrote most, if not all, of his metrical homilies in the meter of twelve-syllable couplets. The present homily consists of 422 lines of poetry, which covers nearly twenty-one pages in Bedjan’s edition.55 The sermon treats Jesus’s appearance to the ten disciples briefly (John 20:19– 23) and then features an extended discussion of Thomas’s doubting in the upper room (John 20:24–28).56 The homily begins and ends with Jacob’s characteristic expositions on the speaker’s inability to utter anything worthy of God, and then engages in a complex discourse over an apparently straightforward biblical passage. The homily divides into seven sections of unequal length. A schematic outline of the homily with line numbers is as follows: 51

Two lectionaries that reflect the Jerusalem lectionary feature this reading: Armenian Lectionary of Jerusalem (417–439) LIIbis (Renoux, Le codex arménien, PO 36.2:186, 187); Georgian Lectionary of Jerusalem, Fifth to Eighth Centuries 764 (Tarchnischvili, Le grand lectionnaire, CSCO 204, Scr. Iberici 13:150; CSCO 205, Scr. Iberici 14:120). A hymnal based on the Jerusalem lectionary likewise has hymns related to Thomas for the Sunday after Easter: Georgian Hymnary of Mar Saba, Fifth to Eighth Centuries (Renoux, L’hymnaire de Saint-Sabas, PO 50.3:184, 186–189, 191–192, 283–284). For early western lectionaries with this reading, see the Wolfenbüttel Lectionary Palimpsest (Dold, Das älteste Liturgiebuch, xxxiii, 15); the Lectionary of Luxeuil (Salmon, Le Lectionnaire de Luxeuil, 1:cxii, 134–135); and the Bobbio Missal (Lowe, The Bobbio Missal, 1:134r–135r; 2:84). 52 London, British Library, Add. 14528 (fol. 152–228), fol. 172v–173r, 181r (Burkitt, “The Early Syriac Lectionary System,” 310, 312). On this manuscript see Wright, Catalogue, 1:176– 177 (no. 239). 53 Burkitt, “The Early Syriac Lectionary System,” 334, identifies three such manuscripts: London, British Library, Add. 14450 (7th century) assigns John 20:19–25 for Easter Sunday, while both London, British Library, Add. 14457 (6th/7th century) and London, British Library, Add. 17113 (6th/7th century) assign John 20:26–21:14 to the Sunday after Easter. For descriptions of these manuscripts, see Wright, Catalogue, 1:47 (no. 70), 48–49 (no. 72), 55 (no. 79). 54 Vermeulen, “Péricopes,” 384, 388. For the Byzantine tradition, see Galadza, Liturgy and Byzantinization, 310–311. 55 Bedjan, Homiliae, 2:649–669. 56 The homily never explicitly mentions Jesus’s final response to Thomas found in John 20:29.

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1. Introduction (1–48) 2. Setting of the Scene (49–118) A. The First Visit in the Upper Room – John 20:19–23 (49–88) B. Thomas’s Refusal to Believe – John 20:24–25 (89–118) 3. First Authorial Intrusion (119–152) A. Narrator: Rebuke of Thomas’s Disbelief (119–132) B. Thomas (to the Apostles): We are Equal in the Apostleship (133–148) C. Narrator: Thomas, Believe Your Companions (149–152) 4. Dialogue between Thomas and the Other Apostles (153–304) A. First Exchange: The Divisiveness of Doubt (153–186) B. Second Exchange: The Narrative of Preaching (187–254) C. Third Exchange: On Spreading a Lie (255–304) 5. Second Authorial Intrusion: Reconsideration of Thomas’s Doubting (305–348) 6. Jesus’s Appearance to Thomas (349–398) A. Jesus Brings a Message of Peace – John 20:26 (349–376) B. Thomas’s Confession – John 20:27–28 (377–398) 7. Conclusion: Rebuke of Those who Deny the Son’s Divinity (399–422) I will summarize each of these sections of the homily in the following. The introduction to the homily emphasizes the importance of the biblical passage and highlights the central points of contention. The first four lines identify the post-resurrection appearances in the upper room as the topic of the homily: When the shepherd rose from among the dead in great power, He visited his apostles and reassured them with a wondrous sign. He entered among them through closed doors, although they were not opened, So that he might appear to them as God through a miracle. (1–4)57

Jacob does not introduce Thomas’s name within the introduction. Rather he indicates the instructive purpose of Jesus’s post-resurrection appearances: “Although the doors were not opened, he entered among the disciples / So that he might show them that he also did not destroy the seal of virginity when proceeding forth” (9–10). The similarities between the incarnation and the appearance of Jesus continue, placing in parallel the unlocked door with the seal of virginity.58 57

For the Syriac text of the homily, see the edition. The comparison between the virgin birth and Jesus entering through the closed doors without opening them occurs regularly in early Christian literature. See, for example, three sermons preached on John 20: Augustine of Hippo, Sermon 247.2 (PL 38:1157; Hill, Sermons, Works of Saint Augustine III/7:108): “A virgin gave birth, and she remained a virgin. The Lord, already at that time, before he rose again, was born through closed doors” (Virgo peperit, et virgo permansit. Jam tunc Dominus antequam resurgeret, per clausa ostia natus est); Proclus of Constantinople, Homily 33 (Leroy, L’homilétique, 241): “For just as he was born and did not destroy the doors of the virginity, thus he was found within the house and did not open the bar [that closed the door]” 58

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Both the incarnation and the post-resurrection appearances represent miracles that resist explanation as Jacob emphasizes (29–42). The introduction accordingly closes with the question that lies at the heart of Jesus’s entrance into the upper room: “If it was not truly a body, how did they touch him? / And since it was a body, how did he enter through the closed doors?” (47–48). The introduction maintains that the impossibility of the entrance through closed doors forms a connection to other miracles in Jesus’s life. The second and third sections of the homily set the scene for Thomas’s debate with the disciples and raise the problem of his doubting. The second section begins with a short retelling of Jesus’s visit to the ten disciples in John 20:19– 23 (49–88). A summary of Thomas’s absence and subsequent dialogue with the disciples in John 20:24–25 follows (89–118). The first two lines in this second section point towards the polemical nature of the homily without naming opponents: “[These matters] are higher than interpretation. Why are you wearying yourselves? / Stretch forth your word to glorify without investigation!” (49–50). The language of “investigation” (¿ÃùÎï) forms part of a polemical vocabulary in the Syriac tradition rooted in the writings of Ephrem the Syrian (c. 306–373).59 The third section features what I interpret as the insertion of the preacher into the text, where he becomes the one who rebukes Thomas for his disbelief. This section begins: Yet, O true one, why do you reject your companions And do not confirm their witness as true, since it is true? Behold! The law only requires three witnesses, And here ten are entering a plea, but you will not confirm [it] as true. (119–122)

Although the narrator rebukes him, Thomas addresses his response to the other disciples. He insists that he loves the Son as much as the others, that he received the command to preach as they did, and that they are equal in the apostleship (133–148). Jacob, as the narrator and preacher, rejects Thomas’s excuse, stating: (Ὥσπερ γὰρ ἐγεννήθη καὶ τὰς πύλας τῆς παρθενίας οὐκ ἔφθειρεν, οὔτως ἐντὸς τῆς οἰκίας εὑρέθη καὶ τὸ κλεῖθρον οὐκ ἤνοιξεν); Peter Chrysologus, Homily 84.10 (Olivar, Sancti Petri Chrysologi, CCSL 24A:518, 33–35; Palardy, Select Sermons, Volume 3, FOTC 110:50): “But just as virginity and the door, when they are shut, produce faith in [his] divinity, so too does the stone, when it is rolled away, strengthen faith in the Resurrection” (Sed sicut uirginitas et ianua claustris suis fidem faciunt esse deitatis, ita reuolutus lapis fidem resurrectionis adfirmat). Jacob’s understanding of virginity deserves a study of its own. For an examination of Ephrem on this point, see Lillis, “Virgin Territory,” 167–198, 247–250. The language of “doors” used for the womb appears in numerous classical, biblical, Jewish, and Christian sources from antiquity. See the references in Lillis, “Virgin Territory,” 47–49, 78n30, 97–98, 162, 211–215, 217, 274, 276, 278n57, 279–280, 287–288, 306, 337. 59 On this point, see Forness, Preaching Christology, 160–161, 160n11–12.

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Thomas, chosen one, it is right for you to confirm that your companions are trustworthy. The apostles are witnessing; do not doubt their word! If you do not confirm [it], you have an impediment that you are casting in the world, And you will become contrary to the gospel through your doubting. (149–152)

Jacob will again insert himself as an actor in the narrative in the fifth section of the homily. But here in the third section, he, as the narrator, has not been convinced by Thomas’s excuse. In the fourth and largest section of the homily, Jacob reimagines the discussion between the disciples and Thomas in the upper room. Three exchanges address different aspects of Thomas’s doubting: (1) whether his failure to believe will spread doubt in the world, (2) what account he should give of Jesus’s post-resurrection appearance, and (3) whether reporting what the other ten disciples saw constitutes lying. In the second exchange, Jacob in the voice of Thomas outlines basic elements of Christology from the incarnation to the postresurrection appearances (205–248). This forms an important link to the beginning of the homily in which Jacob compares the miracle of the incarnation with that of the entrance into the upper room. The reimagined dialogue between Thomas and the ten disciples gives way to the narrator’s own reflections on Thomas’s doubting in the fifth section. Thomas did not spread doubt in the world but rather strengthened faith through his refusal to believe: Behold! Righteousness that does not bend towards hypocrisy! The truth of Thomas, which was so distinguished in its craft! This is the impediment that held back impediments from the earth And the doubting from which faith increased. (305–308)

The narrator marvels at the importance of Thomas’s doubt for confirming Christological claims about the nature of Jesus’s post-resurrection body as well as his humanity and divinity: He forged arms against those who deny his bodily nature, So that by touching the body he might reprove the one who does not believe in him. He then reproved the one who denies the Son, “He is not God,”60 By calling him, “My Lord and my God,” without doubt. By the touching of his hand, he reaffirmed the humanity of the Son, And by his confession, he signified openly that he is also God. When he was holding the wounds and sufferings of his body with his hands, He was not ashamed to call him, “My God,” for he was God. (327–334) 60

“He is not God” could also be translated as “[saying,] that he is not God.”

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Here Jacob reaches beyond the retelling of the story and assumes already Thomas’s confession of Jesus as “My Lord and my God.” The sixth and seventh sections of the homily quickly bring the narrative to an end. The sixth section exposits Jesus’s greeting of peace to Thomas in John 20:26 as well as Thomas’s confession of faith in John 20:27. The final lines of the exposition again emphasis Thomas’s role in buttressing faith: While he doubted so that he might seek the truth, he stood bravely, But when he had believed, he called out, “My Lord and my God,” to give praise. He waited for Jesus and called him, “My God,” for he was God, And by his confession he established the side of the faith. (395–398)

The narrator — by now convinced of the importance of Thomas’s doubting — asks the audience or readership whether they doubt at the beginning of the conclusion: Who is this one who denies the Son, “He is not God”?61 Let him show himself and let him raise his voice without covering! Who is this who is more skilled than Thomas in retorts And does not confess with him that Jesus is also God? Who doubts the confession of the chosen Thomas And does not agree with him in that he had called Jesus, “My God”? (399–404)

The narrator moves in this passage from his representation of the view of his opponents — “[The Son] is not God” — to Thomas’s confession of Jesus as “My God.” The narrative then returns to the theme of miracles and the inexplicability of such events. The ending of the homily thus comes full circle: “All [matters] of the Son are higher than interpretation. / Blessed is the worshipped one who is unspeakable except through love” (421–422). Jacob of Serugh’s Homily on Thomas and the Resurrection follows by and large the narrative structure of the biblical passage. The reimagined conversation between Thomas and his companions forms the core of the sermon. The narrator’s interjections into the narrative provide a frame for this story and, in this way, seem to form the climax of the narrative. That is, Jacob invites the audience or readership to interpret the narrative with him and to emerge with a new understanding of the importance of Thomas’s doubt — indeed one that seems unlikely on first glance. The self-involvement of the reader becomes clear in the conclusion where Jacob rebukes those who do not believe as Thomas believed. 61

“He is not God” or “[saying,] that he is not God.”

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3. EDITORIAL PRAXIS The primary goal of this volume is to make Jacob of Serugh’s Homily on Thomas and the Resurrection available as a text for investigating Jacob of Serugh’s thought. It secondarily strives to demonstrate an approach to editing that navigates between competing approaches to the textual evidence preserved in manuscripts. While the edition of the text follows neo-Lachmannian principles, the additional layers of the apparatus and the appendices grant attention to individual manuscripts that will interest practitioners of “new” or “material philology.” Since very little reflection on editorial practice in relation to Jacob’s homilies has appeared, this section summarizes the approaches taken in previous editions and describes the methods employed here. 3.1. Previous Editions of Jacob of Serugh’s Homilies Paul Bedjan used four manuscripts for his publication of the Homily on Thomas and the Resurrection.62 Bedjan had the text printed in an East Syriac script with full vocalization. He occasionally includes variant readings between the manuscripts and remarks twice on places in which Jacob’s theology departs from his own.63 This sermon has not received much further attention, aside from the translations into English and Arabic mentioned above. Most homilies in Jacob of Serugh’s corpus, like the sermon under question, have seen publication based on a select number of manuscripts and been translated on one or more occasions.64 Bedjan published over two hundred of Jacob’s sermons from 1890 to 1910.65 While he used multiple manuscripts for most of the homilies, several rely on a single witness.66 Arthur Vööbus’s four-volume 62 Bedjan, Homiliae, 2:ix–x. The four manuscripts are: London, British Library, Add. 12165 (L1), Paris, Bibliothèque nationale, Syr. 196 (P), and Rome, Vatican Library, Sir. 117 (V1) and 118 (V2). 63 Bedjan’s objections to Jacob’s thought can be found on Bedjan, 2:xv (no. 20–21); 664n2. These objections should be understood as reflections of his dual audience of both western scholars and the Catholic missions in Persia and Mesopotamia; see Murre-van den Berg, “Paul Bedjan,” 357–364, especially 361. 64 No comprehensive list of the translations of Jacob’s homilies has yet appeared. Arabic translations of over two hundred homilies appear in a single publication: Sony, Mayāmir. For a partial list of other translations, see Bedjan and Brock, Homilies, 6:400–406. 65 Bedjan, Acta martyrum, 1:131–143, 160–172; 2:230–244; 3:665–679; 4:650–665; 6:650– 689; Bedjan, Cantus; Bedjan, Sahdona, 614–865; Bedjan, Homiliae. On Bedjan’s publishing activities, see Murre-van den Berg, “Paul Bedjan,” 347–351, 367–369. 66 Manuscripts that rely on a single manuscript are indicated with an asterisk in Bedjan and Brock, Homilies, 6:407–409.

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study of the transmission of Jacob’s metrical homilies published from 1973 to 1980 revealed a great number of previously unpublished homilies and expanded the number of known manuscript witnesses.67 The majority of these new homilies remained unpublished until Roger Akhrass and Imad Syryany issued two volumes in 2017 that contain most of the homilies attributed to Jacob not found in Bedjan or in other works.68 Akhrass and Syryany’s edition comprises two prose homilies and one hundred fifty-eight metrical homilies, based on one to several manuscripts. Of these, the editors estimate that at least fifty may not be authentic.69 Because of the enormity of the task, they note that they were not able to discuss the relationships between the manuscripts.70 Due to the efforts of Bedjan, Akhrass, and Syryany and other occasional publications, only one homily by Jacob in Syriac known to me has not yet seen publication.71 A number of Jacob’s homilies appear in only one or two manuscripts and have been published on the basis of all available evidence.72 But the task of critically editing the majority of Jacob’s homilies remains. Previous efforts to produce critical editions of Jacob of Serugh’s homilies have taken different approaches. Four scholars based their editions on limited manuscript evidence. Werner Strothmann edited the Homily on Hosea in 1973 and the three Homilies on the Apostle Thomas in India in 1976. He based his editions of these homilies on two to four manuscripts each.73 Khalil Alwan published four of Jacob’s homilies related to the theme of creation in 1989. One of the homilies is only known in a single witness, but he uses two to four manuscripts for the others. The edition also incorporates Arabic evidence as well as quotations of the 67

Vööbus, Handschriftliche Überlieferung. Akhrass and Syryany, 160 Unpublished Homilies. For the homilies not found in Bedjan or this collection, see Akhrass and Syryany, 160 Unpublished Homilies, 1:xiv–xxiii. 69 Akhrass and Syryany, 160 Unpublished Homilies, 1:vii. 70 Akhrass and Syryany, 160 Unpublished Homilies, 1:ix. 71 Jacob of Serugh wrote two homilies on Symeon the Stylite. The Homily on Symeon the Stylite’s Deeds has been published: Bedjan, Acta martyrum, 4:650–665. For the manuscript witnesses to the Homily on Symeon the Stylite’s Beauties, see Boero, “Symeon,” 345–347. Only a fragment of the poorly preserved Homily on the Spectacles of the Theatre 1, not included in any of the standard lists of Jacob’s homilies, has appeared: Wright, Catalogue, 2:682. Wright quotes the text to demonstrate that it is in twelve-syllable couplets, but he did not reproduce the entire readable portion of the text. 72 See, for example, the Homily on Elijah 1 (Kaufman, Homilies on Elijah, 11–109); the Homily on Mary and Golgotha (Mouterde, “Deux homélies,” 23–28); and the Homily on Tamar and Judah (Brock, “Tamar,” 280–293). 73 See the introductions to these editions with descriptions of the manuscripts and brief discussions of their relationships: Strothmann, Der Prophet Hosea, vii–xv; Strothmann, Thomas, 2–15. 68

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works in other Syriac authors and florilegia.74 Joseph Amar selected six of the twelve manuscripts known to him to edit the Homily on Holy Mar Ephrem in 1995.75 Takamitsu Muraoka reedited the seven parts of Jacob’s Hexaemeron or Homily on the Creation of the World in 2018 on the basis of six manuscripts.76 Strothmann, Alwan, and Amar attend briefly to the relationships between the manuscripts, but the limited number of manuscripts prevented a deeper investigation of this question and the development of a stemma. Despite the limited number of manuscripts used in these editions, all of them point to the importance of reediting the texts published by Bedjan. Bedjan had published a shorter recension of the third Homily on the Apostle Thomas in India edited by Strothmann.77 Alwan and Amar discuss some of the shortcomings of Bedjan’s edition including missing lines and inconsistency in suggesting corrections to the text.78 Muraoka incorporated new manuscript evidence into his edition that had not used been used by Bedjan.79 Each of these editions thus emphasizes the need to revisit the text found in Bedjan. Two critical editions of previously unedited homilies by Jacob of Serugh take into account a greater number of manuscript witnesses. In 1976, Micheline Albert published a cycle of seven previously unedited homilies, known as the Homilies against the Jews, based on eight manuscripts.80 Albert distinguishes two families of manuscripts, one with two manuscripts and one with four. The remaining two manuscripts seem to preserve variant readings from more than one family.81 The editorial decisions weigh the evidence of these witnesses against each other. Albert clearly describes how the evidence was weighed and 74 Alwan, Quatre homélies, CSCO 508, Scr. Syri 214:xviii–xlvii. This edition has been republished in Alwan, Anthropologie, 2:25–134. The fourth work in this collection, the Homily on the Creation of Adam had previously appeared in Bedjan, Homiliae, 3:152–175. The other three works are the Homily on “Come, Let us make Humanity in Our Image, according to Our Likeness” (Genesis 1:26), the Homily on Whether Adam was Created Mortal or Immortal, and the Homily on the Expulsion of Adam from Paradise. 75 Amar, Homily on Holy Mar Ephrem, 11–13. The homily on Ephrem had been previously published in Bedjan, Acta martyrum, 3:665–679. 76 Muraoka, Jacob of Serugh’s Hexaemeron, ix–xi. 77 Strothmann, Thomas, 3. For the shorter recension, see Bedjan, Homiliae, 3:763–794. The shorter recension had also been published in Schröter, “Gedicht.” Schröter subsequently published the conclusion of the longer recension in Schröter, “Nachträge.” 78 Alwan, Quatre homélies, CSCO 508, Scr. Syri 214:xlii; Amar, Homily on Holy Mar Ephrem, 12. The fourth homily in Alwan’s edition previously appeared in Bedjan, Homiliae, 3:152–157. 79 He highlights especially the discovery of a manuscript in Melbourne, Australia, that was unknown to Bedjan and to Vööbus: Muraoka, Jacob of Serugh’s Hexaemeron, vii–x. The Hexaemeron appeared previously in Bedjan, Homiliae, 3:1–151. 80 Albert, Homélies contre les Juifs, 23–31. 81 Albert, Homélies contre les Juifs, 31–36.

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illustrates the relationships between the manuscripts in a stemma.82 Frédéric Rilliet produced an edition of Jacob’s six prose homilies in 1986. He uses fifteen manuscripts and likewise distinguishes two families of manuscripts, although no stemma is provided. The edition itself, however, mostly follows the readings of the base manuscript.83 The use of a larger number of manuscripts enabled both Albert and Rilliet to discern families of manuscripts and edit the texts based on the relationships between the manuscripts. Following in the pattern of these editions, the present volume offers a critical edition of a text already edited by Bedjan. Section 6.3 below directly addresses differences between Bedjan’s text and the critical edition and points to specific topics on which one should take caution when working with Bedjan’s editions. The use of twenty-eight of the known twenty-nine manuscripts that preserve the Homily on Thomas and the Resurrection enabled the production of a detailed stemma that exposes the relationships between some of the major collections of Jacob’s homilies from the Middle Ages. In this way, it seeks to serve as a point of reference for future editions. The critical edition and accompanying translation will serve the interest of those interested in this homily as a text from late antiquity. Only two manuscripts from the first millennium preserve the Homily on Thomas and the Resurrection: V3 once likely contained the whole homily but now just includes the first ten lines, while L2 contains a florilegium that only has an excerpt of eight lines. The edition follows a neo-Lachmannian method in order to arrive at an archetype of the text that is earlier than the remaining witnesses to the full homily. The text differs in several regards from the text in Bedjan, which served as the basis for the English and Arabic translations. The accompanying translation in this volume will make the reconstructed archetype accessible to non-specialists. 3.2. Neo-Lachmannian Editorial Praxis The critical edition in this volume employs a method for editing texts associated with the name of Karl Lachmann (1793–1851) and dubbed neo-Lachmannian.84 This involves describing all available manuscript witnesses, comparing them and developing a stemma that exhibits their relationships, reconstructing an archetype based on the stemma, and emending the text when the archetype cannot 82

Albert, Homélies contre les Juifs, 37–40. The most programmatic statement on editorical practice is as follows: “C’est donc le manuscrit A qui a été retenu comme base de l’édition, sauf pour de rares leçons où, s’opposant à tous les autres, il semblait vraiment fautif” (Rilliet, Six homélies festales, 23). 84 On Lachmann and the development of the method, see Timpanaro, The Genesis; Trovato, Lachmann’s Method. 83

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reflect the original text. The editorial praxis in this volume draws on both the handbook of Paul Maas (1880–1964) as well as the Comparative Oriental Manuscript Studies handbook as a guide for producing this edition.85 Editors of Syriac texts did not use a neo-Lachmannian editorial praxis for much of the twentieth-century. Alessandro Mengozzi’s recent survey of the methods of text criticism employed in the series of Syriac texts in Corpus Scriptorum Christianorum Orientalium (CSCO) reveals several trends in text criticism over the last one hundred years. In the second half of the twentieth century, most of the editions in this series followed the advice of the editor René Draguet (1896–1980) who did not support a neo-Lachmannian approach. He recommended choosing the manuscript that most closely approximates the original text and indicating variant readings from the text found in this manuscript.86 According to Mengozzi, changes in the editorial board of CSCO in 1995 marked a shift in the types of editions published by the series. Eclectic Syriac texts based on neo-Lachmannian principles now appeared as well.87 Most editions of Jacob of Serugh’s homilies — including the one edition in CSCO — reflect Draguet’s approach to editing Syriac texts. Outside of CSCO, most editions of Jacob of Serugh’s homilies are based on a small number of manuscripts and form in many cases diplomatic editions. Albert’s edition of the seven Homilies against the Jews takes into account eight manuscripts,88 develops a stemma of the manuscripts,89 and describes over a few pages how it weighs the manuscript evidence.90 Rilliet’s edition of the six prose homilies considers fifteen manuscripts in total — up to ten for an individual homily91 — but largely relies on one manuscript for the base text.92 These two editions nevertheless serve as important forerunners to the present edition, and I will occasionally refer to these editions in the following sections.93 85 The fourth edition of Maas’s handbook appeared in 1960: Maas, Textkritik. The English translation is based on the second edition but already anticipates the improvements of the third edition: Maas, Textual Criticism. Recommendations for editorial praxis in the Comparative Oriental Manuscript Studies handbook can be found in Macé et al., “Steps Towards an Edition.” 86 Mengozzi, “Past and Present Trends,” 435–436. A revealing description of the recommended method appears in Draguet, “Une méthode d’édition.” Draguet was influenced in his recommendations for editing by Bédier, “La tradition manuscrite.” 87 Mengozzi, “Past and Present Trends,” 436, notes that this change is observable already in the first text published after this change: Thomson, Hexaemeron. 88 Albert, Homélies contre les Juifs, 23–31. 89 Albert, Homélies contre les Juifs, 31–36. 90 Albert, Homélies contre les Juifs, 37–40. 91 Rilliet, Six homélies festales, 8–28. 92 Rilliet, Six homélies festales, 23, as quoted on p. LI, n. 83 above. 93 Another edition of one of Jacob’s works based on a similar editorial praxis should also be noted. Simon Birol is editing Jacob’s Homily on the Monks 2 based on neo-Lachmannian principles for his doctoral dissertation at the Ruhr-Universität Bochum.

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While the current edition follows the editorial praxis described in Maas, it deviates in two important ways. First, I used a single manuscript as a textual basis for the initial collation of all other manuscript witnesses before critically editing the text: London, British Library, Add. 12165 (L1). A fuller discussion of the reasons for choosing this manuscript appears below.94 But, in short, this decision helped me avoid inadvertently following Bedjan’s editorial decisions, which may have resulted from using his edition as a base text for the initial collation. I further decided to follow the orthography, punctuation, and pointing of this manuscript.95 On these points, the text presented here reflects the individual character of this manuscript rather than a fully eclectic text. Second, Maas states: “Readings that can be eliminated with certainty do not belong under the text. Presumptive variants are best compiled in an appendix.”96 I have chosen to place all deviations from the consonantal text in the apparatus, including some orthographical variants.97 Many of these readings could have been eliminated based on the place of the witnesses in the stemma. Yet these variants may be a valuable point of comparison for someone editing one of Jacob’s homilies found in fewer manuscripts than the Homily on Thomas and the Resurrection. For example, four direct copies of known manuscripts are identified.98 All of these manuscripts feature large collections of Jacob of Serugh’s works, and it is very likely that due to physical damage the text for some homilies is better attested in the copy than in the exemplar. In such cases, the listing of deviations between these manuscript witnesses may help identify patterns that aid in reconstructing the text of the exemplars. Further, the text of the homily found in these manuscripts may be of interest for the reception of Jacob’s works at the time they were produced.99 The full record of the variants would also aid in identifying the text type of the Vorlage used for translations of the text into other languages. 94

See Section 7.1. On the reasons for this, see again Section 7.1. 96 Maas, Textkritik, 16 (§ 24): “Sicher eliminierbare Lesungen gehören nicht unter den Text. Präsumptivvarianten stellt man am besten in einem Anhang zusammen.” 97 On orthography and the presentation of a text, see Macé et al., “Steps Towards an Edition,” 345. See Section 7.2 for a more detailed explanation of this practice in the current edition. 98 (1) Birmingham, University of Birmingham Special Collections, Mingana syr. 546 (B2) is a copy of Sharfeh, Patriarchal Library of the Syriac Catholic Church, Rahmani 30 (S1); (2) Pampakuda, Konat Collection, 52 (K) of Damascus, Syriac Orthodox Patriarchate, 12/14 (D2); (3) Mardin, Church of the Forty Martyrs, 139 (M5) of Damascus, Syriac Orthodox Patriarchate, 12/16 (D4); and (4) Sharfeh, Patriarchal Library of the Syriac Catholic Church, Patr. 274 (S2) of Mosul, Saint Thomas Syriac Catholic Church, 6 (T1). The relationship between these manuscripts are discussed in Sections 4.2 and 5.2 below. 99 On this point, see Aaron Butts’s case study on the misapplication of the principle of the elimination of manuscripts in relation to the corpus of Jacob’s close contemporary Narsai of Nisibis (d. c. 500): Butts, “A Misapplication,” 92, 92–93n77. 95

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The result of the editorial process represents nothing more and nothing less than a hypothesis about the reconstruction of a text. The introduction details the editorial praxis so that readers can make their own decisions about the reliability of the text presented here and come to their own conclusions. As further editions of Jacob of Serugh’s homilies appear, the relationships between individual manuscripts may become clearer and the reconstruction of the text may require revision. 3.3. Material Philology The roots of material philology as a method for approaching pre-modern texts traces its origins back to the early twentieth century. The French Romanist Joseph Bédier (1864–1938) recommended publishing the best manuscript of a particular text with as few editorial interventions and deviations as possible.100 He importantly challenged scholars to return to ancient texts as they actually exist in antique and medieval manuscripts. A sharper criticism of neo-Lachmannian methods came in 1989 with Bernard Cerquiglini’s essay Éloge de la variante: Histoire critique de la philologie.101 Cerquiglini maintained that variant readings in manuscripts are, in fact, constituent elements of texts transmitted in manuscripts. On this view, modern critical editions distort pre-modern texts when correcting them based on neo-Lachmannian methods. Material philology developed in the years after Cerquiglini’s book and has had an influence especially in medieval and Scandinavian studies.102 Studies on Christianity in antiquity have likewise begun to address the challenge to established praxis of critical editions posed by Bédier and Cerquiglini. In a recent collection of studies on Jewish and Christian texts from a material philological perspective, the books’ editors, Liv Lied and Hugo Lundhaug, identify two major contributions of material philology: (1) emphasizing the physical media that transmit texts and (2) viewing variant readings as constitutive elements of the text. In regard to the first, they write that material philology maintains that “a literary work does not exist independently of its material embodiment, and that the physical form is part of the meaning of the text.”103 Concerning the second, they state that material philology challenges scholars to abandon a focus only on a fixed text, that is, the time when a text achieved a certain form and then went into circulation. Variants within texts are constitutive 100

Bédier, “La tradition manuscrite.” Cerquiglini, Éloge de la variante. It appeared in English ten years later: Cerquiglini, In Praise of the Variant. 102 Nichols, “The New Philology”; Driscoll, “The Words on the Page.” 103 Lundhaug and Lied, “Studying Snapshots,” 6. 101

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of the text and thus form “interesting and important aspects of the life of the text.”104 While the edition here presents a fixed text based on neo-Lachmannian principles, I have sought to be attentive to the interests and contributions of material philology in this volume. In regard to the first feature highlighted by Lied and Lundhaug — attending to the individual manuscript witnesses — this volume seeks to make the manuscripts that transmit the Homily on Thomas and the Resurrection evident to readers. First, Sections 4.2–3 describe the manuscripts and manuscript context of the individual witnesses to the sermon. Section 4.4 summarizes the known actors who produced and used these manuscripts and identifies three patterns in the circulation of this work: in collections organized around the bible, in liturgical homiliaries, and for the commemoration of Thomas as a saint. Second, the second through fourth layers of the apparatus and the four appendices present paratextual features in several of the manuscripts. This includes Arabic glosses on Syriac words, biblical references made in the margins, and additions related to liturgical use. The attention to the manuscript witnesses and paratextual features will support future research on the ways that Syriac communities attempted to shape the reading of this sermon. The second feature highlighted by Lied and Lundhaug — letting go of an emphasis on a fixed text — proves, of course, harder to integrate into a critical edition based on neo-Lachmannian methods. Yet the insights of material philology have influenced the way that I discuss variants between the manuscripts. I have therefore sought to avoid misunderstandings of what a text based on neo-Lachmannian methodology offers. I emphasize throughout that the text of the homily provided in this volume is a reconstructed archetype rather than a homily that can be traced directly back to Jacob of Serugh. At a more foundational level, I have tried to present the variants in individual witnesses as opportunities for understanding the creativity of the producers of these manuscripts. These efforts surely do not satisfy every concern and caution recommended by material philology. But I hope that they will push towards a better integration of the two methodologies. 3.4. Summary In conclusion, it will be helpful here to reflect briefly on the experience of keeping two different methodological approaches in mind when producing a critical edition. At one level, the methods of neo-Lachmannian editorial praxis and material philology seek to answer different questions. Critical editions based 104

Lundhaug and Lied, “Studying Snapshots,” 9.

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on neo-Lachmannian methods offer a reconstruction of an archetype of a text that predates the extant manuscript evidence. Such editions are particularly useful for research on texts that survive in manuscripts from a later time. By way of contrast, material philology emphasizes the time of production and actual circulation of manuscript witnesses to a text. They offer insight into the use of a text and its interpretation by communities from specific time periods. Yet Cerquiglini’s essay assumes a more foundational conflict between these two approaches. This, on my view, relates to the question of what constitutes a text. Is the text of the Homily on Thomas and the Resurrection the text reconstructed through neo-Lachmannian methods? Or, rather, is the homily nothing more and nothing less than a set of unique texts preserved in manuscript witnesses that cannot be reduced to an archetype? This volume cannot solve the major tension between the two approaches on this point. Indeed, it may be that digital editions in which individual witnesses can be called up individually can better accommodate both approaches and find a middle ground.105 The challenge of seeking an archetype of a late antique homily and attending to its transmission over the centuries is by no means limited to the corpus of Jacob of Serugh. The recent editions of the Sermones ad populum by Augustine of Hippo (354–430) serve as examples of editions that try to present the text from a variety of angles. They offer a full description of manuscript witnesses, elaborate upon the medieval collections in which these works circulated, and strive to make the text of historically important, revised versions of homilies accessible.106 The editing of Jacob of Serugh’s sermons lags far behind that of Augustine of Hippo, and their transmission and circulation among later communities require much more attention. The approach taken in this volume represents but one attempt at producing a critical edition that takes into consideration how later communities engaged with the text. 105 Andrews, “The Chronicle,” 366, calls for digital editions that have both edited texts and diplomatic transcriptions of individual witnesses: a “satisfactory online critical edition should include all witness transcriptions (with facsimiles, if copyright restrictions allow), the edited text with all relevant annotations, and a suitable display of the degree and location of variation within the text.” On the possibilities but also potential downfalls of the interface of digital editions and material philology, see Haugen and Apollon, “The Digital Turn,” 42–49. 106 Lambot, Sermones de vetere testamento; Verbraken et al., Sermones in Matthaeum; Partoens, Sermones in epistolas apostolicas I; Boodts, Sermones in epistolas apostolicas II. For an example of the effect of this decision on editorial praxis, see the presentation of Augustine of Hippo’s Sermon 167. The edition reconstructs the archetype of the sermon from the De verbis Apostoli collection but includes an apparatus that reflects the historically important version of this sermon from Caesarius of Arles’s Quinquaginta homiliae collection: Boodts, Sermones in epistolas apostolicas II, 345–350 (explanation); 353–361 (edition).

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AND

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DESCRIPTION OF MANUSCRIPTS

At least twenty-nine manuscripts contain textual evidence for the Homily on Thomas and the Resurrection. The edition takes into account twenty-eight manuscripts of which twenty-two include the full homily. The six manuscripts that do not include the full homily are as follows (the lines for which they provide some evidence are indicated in parentheses): Damascus, Syriac Orthodox Patriarchate, 12/16 (D4) is incomplete due to a missing folio (1–240); Damascus, Syriac Orthodox Patriarchate, 12/22 (D5) is a so-called Masora manuscript that presents the vocalization of individual phrases and words excerpted from the homily (82, 124, 152, 172, 181, 193, 264, 378); London, British Library, Add. 17193 (L2) is a florilegium of early Christian authors and contains an extract of eight lines from the homily (93–100); Sharfeh, Patriarchal Library of the Syriac Catholic Church, Patr. 274 (S2) is based directly on the incomplete witness to this homily in D4 (1–240); olim Diyarbakır, Private Collection of Tuma Başaranlar, 41 (U) likely still includes the entire homily, but only a photograph of the final page was accessible (415–422); and Rome, Vatican Library, Sir. 251 (V3) is incomplete due to missing folios (1– 10). One additional manuscript witness was unavailable for this edition (see Section 4.3). This section presents and describes the twenty-nine manuscripts that preserve textual evidence for this homily. The relationships between many of these manuscripts have not been explored in the past. I have thus sought to provide information regarding the circulation of individual manuscripts in order to illuminate connections between them. Knowing, for example, who commissioned, read, and owned a particular manuscript may help construct a stemma. The descriptions remain preliminary, however, as I have not been able to consult each manuscript in person or to see images of all folios in each manuscript. After a concise listing of the sigla, reference numbers, folios or pages on which the homily appears, dates, and collection types for all twenty-nine manuscripts, this section offers descriptions of the manuscripts consulted as well as the unavailable manuscript. It concludes with a summary of the actors involved in producing the manuscripts and a brief analysis of the transmission of the homily.

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4.1. List of Manuscript Witnesses This section presents a snapshot of the manuscripts that preserve the Homily on Thomas and the Resurrection. I have used the following abbreviations in the column “Collection”: Gr/Syr JoS Syr Syr+Sev

This manuscript contains works by both Greek and Syriac authors. This manuscript contains Jacob of Serugh’s works exclusively. This manuscript contains only Syriac authors. This manuscript contains only Syriac authors aside from one work by Severus of Antioch.

Manuscripts Consulted: Siglum

Reference Number

Fol./Pp.

Date

B1

Birmingham, University of Birmingham Special Collections, Mingana syr. 408

98r–109v

c. 1400

Homiliary (JoS)

B2

Birmingham, University of Birmingham Special Collections, Mingana syr. 546

105r–109r

1929

Homiliary (JoS)

C

Chicago, Oriental Institute, A 12008

246r–248v 12th/13th cent.

Homiliary (Gr/Syr)

D1

Damascus, Syriac Orthodox Patriarchate, 12/13

254r–256r

Homiliary (Syr+Sev)

D2

Damascus, Syriac Orthodox Patriarchate, 12/14

201v–203v 11th cent.

Homiliary (Syr+Sev)

D3

Damascus, Syriac Orthodox Patriarchate, 12/15

342v–345r 1156

Homiliary (Syr)

D4

Damascus, Syriac Orthodox Patriarchate, 12/16

15r–v

Homiliary (Syr)

1031

12th cent.

Collection

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Siglum

Reference Number

Fol./Pp.

Date

Collection

D5

Damascus, Syriac Orthodox Patriarchate, 12/22

275v

E

Enhil, Churches in Enhil, 39 (CET 00039)

259v–267r 13th/14th cent.

Homiliary (JoS)

K

Pampakuda, Konat Collection, 52 (APSTCH 00052)

269r–275r

Homiliary (Syr)

L1

London, British Library, Add. 12165

309v–314v 1015

Homiliary (Gr/Syr)

L2

London, British Library, Add. 17193

77v–78r

874

Florilegium

M1

Mardin, Church of the Forty Martyrs, 130 (CFMM 00130)

344–350

12th/13th cent.

Homiliary (Syr)

M2

Mardin, Church of the 381r–384v 13th cent. Forty Martyrs, 131 (CFMM 00131)

Homiliary (Syr)

M3

Mardin, Church of the Forty Martyrs, 132 (CFMM 00132)

1: 15th cent.; 2: 17th cent. (?)

Homiliary (Syr)

M4

Mardin, Church of the 486–495 Forty Martyrs, 135 (CFMM 00135)

1722

Homiliary (Syr)

M5

Mardin, Church of the Forty Martyrs, 139 (CFMM 00139)

28–33

1587

Homiliary (Syr)

O

Oxford, Bodleian Library, Poc. 404

271r–274r

1640/1641

Homiliary (Syr)

P

Paris, Bibliothèque nationale, Syr. 196

393r–397r

14th cent.

Homiliary (Syr)

S1

Sharfeh, Patriarchal Library of the Syriac Catholic Church, Rahmani 30

79r–89r

14th cent.

Homiliary (Syr)

283r–287r

early 13th cent. (?) Masora

1672/1673

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Siglum

Reference Number

Fol./Pp.

Date

Collection

S2

Sharfeh, Patriarchal Library of the Syriac Catholic Church, Patr. 274

759–770

T1

Mosul, Saint Thomas Syriac Catholic Church, 6 (Checklist 74)

264v–268r 13th/14th cent.

Homiliary (Gr/Syr)

T2

Mosul, Saint Thomas Syriac Catholic Church, 8 (Checklist 42)

102v–108v 1806

Liturgy

U

olim Diyarbakır, Private Collection of Tuma Başaranlar, 41

135

Collection on Thomas (Syr)

V1

Rome, Vatican Library, Sir. 117

514v–517r c. 1221/1222

Homiliary (Gr/Syr)

V2

Rome, Vatican Library, Sir. 118

303r–307r

early 12th cent.

Homiliary (Syr)

V3

Rome, Vatican Library, Sir. 251

58v

520–580

Collection on New Testament (JoS)

Y

Diyarbakır, Meryem Ana Kilisesi, 3 (DIYR 00003)

1009–1016 13th cent.

20th cent.

Homiliary (Gr/Syr)

1469/1470

Homiliary (Syr)

Inaccessible Manuscript: Reference Number

Work Number

olim Midyat, Private no. 25 Collection of Chorepiscopus Abdullah Gülçe, Priest of the Church of Mart Shmuni, 10

Date 14th/15th cent.

Collection Homiliary (JoS?)

4.2. Description of Manuscripts Consulted In the following descriptions, I have focused on information relating to the composition of the collections in which the homily surfaces and the history of their circulation in order to highlight the relationships between individual manuscripts. While Arthur Vööbus described many of these manuscripts, I have

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updated and occasionally corrected his descriptions based on more recent catalogue entries and my own examination of the manuscripts. In addition to Jacob’s works, a number of other authors surface in these manuscripts. I have provided basic bibliographic references to their works known in Syriac in the footnotes. Syriac authors whose works appear in more than one manuscript are: Ephrem the Syrian,107 Balai (fl. early 5th cent.),108 John of the Sedre, patriarch of Antioch (r. 630/631–648),109 Jacob of Edessa (c. 630–708),110 George, bishop of the Arabs (c. 660–724),111 John of Birta,112 and Timothy of Gargar (d. 1143).113 A number of homilies are also attributed to Isaac of Antioch, whose corpus includes works from at least three different fifth- and sixth-century authors.114 Several manuscripts include translations of the works of Greek authors. Greek authors who surface in more than one manuscript are: Basil of Caesarea (c. 330–378),115 Gregory of Nazianzus (c. 329–c. 390),116 John Chrysostom (c. 350–407),117 Cyril of Alexandria (d. 444),118 Proclus of Constantinople (d. 447),119 and Severus of Antioch (c. 465–538).120 Lives of Jacob of Serugh by Sa῾id bar Ṣabuni, who was patriarch for a short time in 1096,121 and an otherwise unknown Ḥabbib of Edessa also appear in several manuscripts.122 The entries below provide information on works that only appear in one manuscript. It was not always possible to describe all physical characteristics of each manuscript. When a particular aspect remained unclear, I have inserted a question mark to indicate uncertainty (e.g., “material (?)”). Since I have had to rely on microfilms or digital images in many cases, I have reproduced the dimensions found in catalogues or other descriptions. 107

Brock, “Ephrem.” Brock, “Balai.” 109 Teule, “Yuḥanon of the Sedre.” 110 Salvesen, “Ya῾qub of Edessa.” 111 Brock, “Giwargi, bp. of the Arab tribes.” 112 John’s identity is obscure, and one of his works is also attributed to Timothy of Gargar: Baumstark, “Zwei syrische Dichtungen,” 88–89; Baumstark, Geschichte, 191. 113 Baumstark, Geschichte, 191. 114 On the three different corpora, see Bou Mansour, “Une clé”; Mathews, “Isḥaq of Amid”; Mathews, “Isḥaq of Antioch”; Mathews, “Isḥaq of Edessa.” 115 Brock, “Basil of Caesarea.” 116 Brock, “Gregory of Nazianzus.” 117 Childers, “John Chrysostom.” 118 Brock, “Cyril of Alexandria.” 119 Van Rompay, “Proclus of Constantinople.” 120 Brock, “Severus of Antioch.” 121 On Sa῾id, see Vest, Geschichte, 3:1571–1581. An edition of this biography appears in Krüger, “Ein zweiter anonymer memra.” For further information on the panygeric, see Vööbus, Handschriftliche Überlieferung, 1:13–16; Brock, “A Select Bibliographical Guide,” 239; Kitchen, “A Poetic Life.” 122 Baumstark, Geschichte, 159n5; Barsoum, Kitāb al-lu᾿lu᾿, 225–226 (Barsoum, Geschichte, 199). 108

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B1 = Birmingham, University of Birmingham Special Collections, Mingana syr. 408 References: Mingana, Catalogue, 1:729–730; Vööbus, Handschriftliche Überlieferung, 1:108–109; 2:52–55 Description: paper; 153 × 109 mm; 117 fol.; 1 column; 17 lines per column Date: c. 1400, based on the script (Mingana and Vööbus) Script: Serṭo Contents: The manuscript is incomplete. It includes in its present form ten homilies by Jacob of Serugh organized as a homiliary from Lent to Pentecost. One of these, that on the Ascension, only consists of the title and a single line (fol. 109v). Two hands are discernible in the manuscript. The first hand wrote fol. 1–49 and is later than the second hand that wrote fol. 50–117. Vööbus suggests that the incomplete manuscript (fol. 50–117) was found and repaired. This seems to be confirmed in at least two ways: (1) the homily that stretches from fol. 45v–59r is continuous, even though it spans both hands and fol. 49v was left blank in the middle of this folio range; (2) the text ends on fol. 49r about two-thirds of the way down, indicating that the scribe stopped writing when the missing section of the homily was complete. The original collection appears to have been slightly larger, as indicated by the numbers assigned to the homilies in the second half of the manuscript. The Homily on Thomas and the Resurrection, for example, has the number ten but is the eighth homily in the manuscript in its current form. Comments: The homily appears on fol. 98r–109v, that is, in the second part of the manuscript. The second part of the manuscript must have existed in a damaged form for some time before the first part was added to it, as the folios are numbered in the left margin only in the second part of the manuscript. The Homily on Thomas and the Resurrection appears on fol. 51r–62v in this system of foliation. This is one of the few manuscripts that does not indicate section divisions within the homily. Nevertheless, the scribe who wrote the homily marks the end of each couplet with the four-point grapheme d and the end of each set of two couplets with the same grapheme with a V-shaped grapheme above. The scribe seems to have conceived of the homily in terms of quatrains. Mingana notes that the homilies occasionally feature a refrain indicating liturgical usage, but this does not apply to the Homily on Thomas and the Resurrection. B2 = Birmingham, University of Birmingham Special Collections, Mingana syr. 546 References: Heal, “Notes on the Acquisition History,” 33; Mingana, Catalogue, 1:1010–1013; Rilliet, Six homélies festales, 15; Vööbus, Handschriftliche Überlieferung, 1:133–134; 2:118–123

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Description: paper; 334 × 242 mm; 237 fol.; 2 columns; 26 lines per column Date: 1929, based on colophon Script: Serṭo Contents: The manuscript is divided into two parts. The first part (fol. 1–120) contains homilies by Jacob of Serugh ordered according to the liturgical year from Lent through the Easter season and includes the Homily on Thomas and the Resurrection. The second part (fol. 121–237) contains different homilies attributed to Jacob of Serugh often as excerpts. The manuscript ends (fol. 229–237) with a homily on the chrism by Lazarus bar Sobtho (fl. early ninth century) written in twelve-syllable couplets.123 Comments: The homily appears on fol. 105r–109r, while additions to the homily can be found on 109r–110v and 198v–199r. The colophon specifies that a deacon named Mattai bar Paulos wrote the manuscript for Alphonse Mingana (1878–1937) in Mosul.124 It was completed on May 5th, 1929. Mingana had regular contact with Mattai bar Paulos, who died in 1947.125 As Kristian Heal has noted: “Mingana purchased thirty-four of the manuscripts that Mattai had copied between 1872 and 1925, and then commissioned another twenty-two manuscripts from him between 1928 and 1934, ten of which were written by other scribes under Mattai’s direction.”126 According to the colophon, Mattai bar Paulos based the manuscript on several older manuscripts, including one written in Tagrit and kept in the monastery of Saint Matthew (dated to 1228/1229) and another from the Church of Saint Thomas in Mosul (dated to 1301). A colophon from one of the Vorlagen has entered the manuscript (fol. 120v) and states that Bar Hebraeus (1225–1286) was alive when the original manuscript was made. The text of the Homily on Thomas and the Resurrection in this manuscript seems to be a direct copy of S1. It corrects the readings in S1 in the case of several plurals, but it shares a great number of readings with it (see Section 5.2.4 “Group IIIA”). This may help form an additional basis for dating S1, but more research on the history of S1 would be needed to confirm the correspondence between S1 and one of the manuscripts that Mattai mentions. Just under two hundred lines of twelve-syllable couplets follow the homily proper. Twenty-six are excerpted (and sometimes slightly modified) from the Homily on Thomas and the Resurrection, many come 123

On Lazarus, see Van Rompay, “Lo῾ozar bar Sobhto.” On Mingana, see Kiraz, “Mingana, Alphonse.” 125 On his date of death, see Fiey, “Auteur et date,” 269. For a study of Mattai bar Paulos, including attention to his correspondence with Mingana and his use of Arabic, Syriac, and Garshuni, see Baarda, “Standardized Arabic.” 126 Heal, “Notes on the Acquisition History,” 12. 124

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from the first two Homilies on the Apostle Thomas in India, and others seem to have been composed independently. The following lines are excerpted from the Homily on Thomas and the Resurrection: 65–66, 77–78, 349– 350, 379–382, 385–388, 393–396, 399–402, and 405–408. All additions to the homily in B2 are edited in Appendix 1. The Apparatus Criticus refers to the corresponding lines for the sake of comparison. C = Chicago, Oriental Institute, A 12008 References: Amar, Homily on Holy Mar Ephrem, 11; Clemons, “A Checklist,” 479 (no. 189); McVey, George, Bishop of the Arabs, CSCO 530, Scr. Syri 216:viii–ix; “New Syriac Manuscripts,” 52; Raney, “The University Libraries,” 99; Rilliet, Six homélies festales, 14–15; Sauget, “Une homélie de Proclus,” 5–6; Vööbus, Handschriftliche Überlieferung, 1:121– 127; 2:80–87 Description: parchment; 630 × 460 mm; 312 fol.; 3 columns; 51 lines per column Date: 12th/13th century, based on script (Vööbus)127 Script: Esṭrangelā Contents: The manuscript in its current form is incomplete and seems to consist of several different units, so that the numbering is not consistent.128 It includes a cycle of homilies ordered according to the liturgical year composed of homilies by several authors, including Ephrem the Syrian, Basil of Caesarea, John Chrysostom, Proclus of Constantinople, Severus of Antioch, Timothy, presbyter of Jerusalem (6th–8th cent.),129 George, bishop of the Arabs, and Cyriacus of Tagrit, patriarch of Antioch (r. 793–817).130 The end of the manuscript includes a selection of sermons mostly about biblical figures, and the life of Jacob of Serugh by Sa῾id bar Ṣabuni. The Homily on Thomas and the Resurrection appears in the liturgically ordered section of the manuscript. 127

Sauget dates the manuscript to the 11th/12th century based on the script. I have gone with the more conservative estimate about the date of the manuscript. 128 See Vööbus, Handschriftliche Überlieferung, 1:125. 129 The manuscript attributes a Homily on Simeon and the Lord’s Entrance into the Temple to “Mar Timothy, the presbyter” (¿þÚþù †ÎÙĀäÚÓ €üã). The incipit matches the incipit of a homily attributed to Timothy, presbyter of Jerusalem on Simeon: CPG 7405 (PG 86:237–252). Timothy’s identity remains a matter of controversy, and it is possible that no figure under this name ever existed. Estimates on his period of activity range widely from the sixth to eighth centuries. For his corpus and the debate over his identity, see di Berardino, Patrology V, 309–310; Geerard and Noret, Clavis patrum graecorum, 3:386–387 (CPG 7405–7410); Supplementum 454 (CPG [7900.8–9]). 130 Witakowski, “Quryaqos.”

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Comments: The homily can be found on fol. 246r–248v. Various foliation numbers appear in pencil in the margins of the manuscript. The foliation used here is based on a personal examination of the manuscript, counting from the first to final folio. But it may be easier to locate the present homily by going to the first folio of quire 36 (Îà). D1 = Damascus, Syriac Orthodox Patriarchate, 12/13 References: Dolabani, Catalogue (Za῾faran Monastery), 59–71; Dolabani et al., “Catalogue du patriarcat syrien orthodoxe,” 605; Leroy, Les manuscrits syriaques, 237–241; Vest, Geschichte, 1233; Vööbus, Handschriftliche Überlieferung, 1:138–141; 2:124–133 Description: parchment; 450 × 360 mm; 399 fol.;131 3 columns; 48–50 lines per column Date: 1031, based on colophon Script: Esṭrangelā Contents: The manuscript is incomplete at the beginning and originally contained 226 items. The collection begins with homilies organized according to the liturgical year and then proceeds to thematic collections. The Homily on Thomas and the Resurrection appears in the liturgically ordered part of the manuscript. Most of the works are by Jacob of Serugh, but some are from Ephrem the Syrian, Severus of Antioch, and George, bishop of the Arabs. Comments: The homily appears on fol. 254r–256r. A monk named Abraham bar Isḥaq, a priest from Melitene, wrote the manuscript. He notes that he completed it on the 15th of Ab (August) at the feast of the Mother of God in the year 1031 in the monastery of the Forty Martyrs near Melitene during the reign of the Syriac Orthodox Patriarch John VII bar ῾Abdun (r. 1004–1030)132 and the Coptic Orthodox Patriarch Zacharias of Alexandria (r. 1004–1032).133 Bernd Vest, following a suggestion by Jules Leroy, has suggested that the monastery should be identified with the monastery of Bar Gaḡay, which was founded in 957/958.134 The scribe also notes that Patriarch John was in exile in Constantinople when he died. According to 131 The Syriac Orthodox Patriarchate sent me images of the final folios of this and the following two manuscripts. The number of folios for each manuscript correspond to the folio number written in pencil on the final folio. 132 On the dates of his reign, see Burleson and Van Rompay, “List of Patriarchs,” 467. 133 On Zacharias, see Labib, “Zacharias”; Swanson, The Coptic Papacy, 52–56. 134 On the monastery and its location, see Vest, Geschichte, 1032, 1039–1042.

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Dolabani et al., Metropolitan John of Mardin (r. 1124/1125–1165) donated this manuscript in 1150 to the Syriac Orthodox monastery located outside of Mardin dedicated to Mor Ḥnonyo and known from the fourteenth century as Dayr al-Za῾faran.135 John of Mardin became known for restoring, acquiring, commissioning, and donating manuscripts,136 and a canon attributed to him for the monastery even specifies that both priests and believers should read “admonitions, mimrē, and turgomē of the orthodox teachers” alongside other works from the month of First Teshri (October) until Easter.137 The mimrē mentioned here may very well refer to collections like this manuscript and D3 which John also donated to Dayr al-Za῾faran. The scribe notes the number of lines in each of the homilies in the subscription, as also found to varying extents in D2, D4, K, M5, S2, and T1. D2 = Damascus, Syriac Orthodox Patriarchate, 12/14 References: Albert, Homélies contre les Juifs, 24–26; Amar, Homily on Holy Mar Ephrem, 11; Dolabani, Catalogue (Za῾faran Monastery), 72–87; Dolabani et al., “Catalogue du patriarcat syrien orthodoxe,” 605; Vööbus, Handschriftliche Überlieferung, 1:141–143; 2:134–149 Description: parchment; 500 × 380 mm; 468 fol.;138 3 columns; 58–60 lines per column Date: 11th century, based on script (Vööbus) Script: Esṭrangelā Contents: The manuscript is incomplete at the beginning and end. It originally contained at least 275 homilies. Like the preceding manuscript, the manuscript begins with a collection organized according to the liturgical year in which the Homily on Thomas and the Resurrection appears and then concludes with thematic collections. The majority of the works are by Jacob of Serugh, but homilies by Ephrem the Syrian, Severus of Antioch, and George, bishop of the Arabs also surface.

135

Kiraz, “al-Za῾farān, Dayr.” See Vööbus, “Neues Licht,” on John’s efforts to restore monasticism and for references to manuscripts that demonstrate his efforts. Two brief notices about his life in the West Syriac Synodicon mention these efforts: Vööbus, The Synodicon, CSCO 375, Scr. Syri 163:208, 4–10; 210, 22–27. 137 John of Mardin, Canons for the Monastery of Mor Ḥnonyo 21 (Vööbus, The Synodicon, ? ? ? ? ¿ćäÅy{{ CSCO 375, Scr. Syri 163:243, 23–24): ¿çóáãx ÁÌã¾ćã{ ÀÎçُÌã{ ? ¿ÑÂÎý€øÙy. Vööbus, “Neues Licht,” 133–134, pointed me to this canon. 138 On the number of folios in this manuscript, see p. LXV, n. 131 above. 136

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Comments: The homily appears on fol. 201v–203v. Vööbus and Dolabani et al. note several physical similarities between this manuscript and D1, including the script, material, layout, and ornamentation. As in D1, the scribe notes how many lines each homily has in the subscriptions to the individual homilies (see also D4, K, M5, S2, and T1 in this regard). Marginal notes surrounding this homily identify the biblical book to which the homily alludes. These notes, many of which are shared with M4, can be found in the fourth layer of the apparatus. As discussed in Appendix 2, two of the variant readings found in this manuscript and in K appear in the short excerpts of the homily found in the Masora manuscript D5. On the potential relationship between the manuscripts, see the description of D5 below and Appendix 2. Fol. 201v, on which the Homily on Thomas and the Resurrection starts, has a reader’s note that is partially legible. It seems to indicate that a certain Metropolitan ᾿Aṣlan read the manuscript.139 Two additional marginal notes appear on fol. 203v, the final folio that contains the homily, one of which is dated to 1687/1688. The manuscript comes from the collection of Dayr al-Za῾faran. K is a copy of D2, although the scribe of K seems to have consulted other manuscripts as well. D3 = Damascus, Syriac Orthodox Patriarchate, 12/15 References: Amar, Homily on Holy Mar Ephrem, 11; Dolabani, Catalogue (Za῾ faran Monastery), 45–58; Dolabani et al., “Catalogue du patriarcat syrien orthodoxe,” 605; McVey, George, Bishop of the Arabs, CSCO 530, Scr. Syri 216:vii; Vööbus, “Die Entdeckung des Panegyrikus,” 205; Vööbus, Handschriftliche Überlieferung, 1:143–147; 2:148–159 Description: parchment; 460 × 320 mm; 480 fol.;140 3 columns; 48–50 lines per column Date: 1156, based on colophon Script: Esṭrangelā Contents: The manuscript survives intact and contains 215 homilies. Like D1 and D2, it begins with a cycle organized around the liturgical year in which the Homily on Thomas and the Resurrection appears. The latter part of the collection centers around different themes. Again like D1 and D2, most 139 The text, written in Garshuni with several deviations from standard Arabic in spelling, seems to read: “Metropolitan ᾿Aṣlan read this book” (…¾ćáés…süÔãuĀÞàsÁxzÛòËæ [= ‫)]نظر في هذا الكتاب مطران اصلان‬. The Arabic reinversion does not correspond one-to-one with the Syriac text, as I have changed or added letters to conform to the expected spelling. 140 On the number of folios in this manuscript, see p. LXV, n. 131.

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homilies come from Jacob of Serugh’s hand, but the manuscript includes works by Ephrem the Syrian and George, bishop of the Arabs. Vööbus notes several differences in the composition of works in the manuscript, including the replacement of a letter by Severus of Antioch on his flight from Antioch with a homily on Severus by George, bishop of the Arabs.141 The final piece was written in a different hand and added after the completion of the original manuscript. It is a panegyric by Patriarch Michael I Rabo (r. 1166–1199) about the Metropolitan John of Mardin.142 This text must have been composed shortly after the metropolitan’s death, as a note specifies that this work was written in the manuscript in 1166/1167.143 Comments: The homily appears on fol. 342v–345r. These folios are also numbered 688–693 in the top margin. As was the case for D1, the colophon notes that John of Mardin gave this book to Dayr al-Za῾faran. D4 = Damascus, Syriac Orthodox Patriarchate, 12/16 (olim Jerusalem, Saint Mark’s Monastery, 156) References: Albert, Homélies contre les Juifs, 26–28; Baumstark, “Die liturgischen Handschriften,” 1:300–309; Dolabani et al., “Catalogue du patriarcat syrien orthodoxe,” 605–606; Vööbus, Handschriftliche Überlieferung, 1:147– 151; 2:158–165 Description: parchment; 440 × 390 mm; 190 fol.; 3 columns; 60–63 lines per column Date: 12th century, based on script and marginal note (Baumstark and Vööbus) Script: Esṭrangelā Contents: The manuscript is incomplete at the beginning and the end. It originally contained more than 350 homilies across sixty quires. The first part is ordered according to the liturgical year and includes the Homily on Thomas and the Resurrection, while the second part features homilies on the Old Testament, the Apostles, saints, martyrs, and figures from the early church. Most homilies are by Jacob of Serugh, but other authors include Ephrem the Syrian, Isaac of Antioch, and John of Birta. The manuscript contains a few anonymous works and two lives of Jacob of Serugh. One marginal 141

For Severus’s Letter on His Flight from Antioch, see Vööbus, “Lettre de Sévère d’Antioche”; Brock, “Patriarch Severos’ Letter.” For George’s Homily on Blessed Mar Severus, Patriarch of Antioch, see Vööbus, “New Important ‘Memre’ of Giwargi,” 236; McVey, George, Bishop of the Arabs. 142 On Michael I, see Weltecke, “Michael I Rabo.” On this text, see Vööbus, “Die Entdeckung des Panegyrikus.” 143 Vööbus, “Die Entdeckung des Panegyrikus,” 205.

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note attributes the first life to an otherwise unknown Ḥabbib of Edessa, while another conflicting note identifies the author of this life as Patriarch John X Isho῾ bar Shushan, who died in 1072 or 1073.144 The note about Ḥabbib specifies that he recorded all of Jacob’s homilies and was his student. Yet another marginal note, by the scribe Sergius of Ḥaḥ who repaired the manuscript, identifies the author of the second life as Sa῾id bar Ṣabuni; it is the same work as found in C.145 Comments: The homily appears on fol. 15r–v. The terminus post quem for this manuscript is 1143, as a note on fol. 69v mentions that one text in the manuscript was written in this year.146 Afterwards Patriarch Behnam — likely Behnam Ḥadloyo (r. 1412–1454/1455) — found the manuscript while on a trip of visitations near Melitene and brought it to Dayr al-Za῾faran.147 It was then transferred to the Church of the Forty Martyrs in Mardin because of an attack. A bishop later purchased the manuscript and brought it back to Dayr al-Za῾faran, where it was recognized that this belonged to the patriarchate. In 1483/1484, a monk named Sergius of Ḥaḥ repaired the manuscript and noted that the original had sixty quires and more than 350 homilies. The text of the Homily on Thomas and the Resurrection in M5 appears to be a direct copy of the text in this manuscript. Since M5 was written in Jerusalem in 1587, the manuscript must have been transferred to Jerusalem between 1483/1484 and 1587. The manuscript seems to have been relocated from Jerusalem to Damascus sometime between 1911 and 1971.148 The scribe 144 Van Rompay, “Yuḥanon X,” 443, dates his death to 1072 or 1073; Vest, Geschichte, 1817, dates his death to 6 or 27 November 1072. Two versions of the biography based on different manuscripts have been published: Abbeloos, De vita et scriptis, 24–84; Krüger, “Ein bislang unbekannter sermo,” 82–96. On this text, see also Vööbus, Handschriftliche Überlieferung, 1:8– 13; Brock, “A Select Bibliographical Guide,” 239. 145 Barsoum, Kitāb al-lu᾿lu᾿, 225–226 (Barsoum, Geschichte, 199), attributes both notes to Sergius of Ḥaḥ. The index to the German translation of Barsoum also identifies Sergius as the scribe of a manuscript with liturgical prayers, dating to 1504: Barsoum, Kitāb al-lu᾿lu᾿, 102 (Barsoum, Geschichte, 82; see the index on 502). I did not find this Sergius in the index to the Arabic version. Barsoum found this latter manuscript in the monastery of John the Arab, located not far from the monastery of Awgen in the region of Nisibis (Fiey, Nisibe, 154–157). 146 The history of the manuscript here is based on Baumstark, “Die liturgischen Handschriften,” 1:301; Vööbus, Handschriftliche Überlieferung, 1:148–151. I have not had independent access to the colophons on which they based their conclusions. 147 Kiraz, “Behnam Ḥadloyo.” The identification seems secure, since this is the only Syriac Orthodox Patriarch with the name Behnam between the twelfth and fifteenth centuries. See Burleson and Van Rompay, “List of Patriarchs,” 487–488; Wilmshurst, “West Syrian Patriarchs and Maphrians,” 807–808. 148 Baumstark’s article that describes this manuscript as part of the collection in Jerusalem was published in 1911. Vööbus, Handschriftliche Überlieferung, 1:147n147, notes that the manuscript

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indicates how many lines each homily contains, and this feature is also found in M5 (as well as D1, D2, K, S2, and T1). Due to its incomplete nature, it is not possible to say whether this was also the case for the Homily on Thomas and the Resurrection. D5 = Damascus, Syriac Orthodox Patriarchate, 12/22149 References: Dolabani, Catalogue (Za῾faran Monastery), 16–21; Dolabani et al., “Catalogue du patriarcat syrien orthodoxe,” 606–607; Loopstra, “Patristic Selections,” 54–55; Loopstra, The Patristic “Masora”, 122–136, 439–446 Description: parchment and paper (27 parchment quires, 39 paper quires); dimensions (?); 2 columns; 46–47 lines per column (fol. 275v) Date: late 11th century; appendix: possibly early 13th century (Loopstra) Script: Esṭrangelā Contents: This manuscript contains a collection of words and passages from the bible and early Christian authors that are pointed and often vocalized to aid in pronouncing and reading Syriac.150 These collections are often referred to as the “Syriac Masora,” and they have titles similar to a “collection of šmāhē [‘words’] and qrāyāṯā [‘readings’].”151 Such collections appear in East and West Syriac manuscripts from the ninth to thirteenth centuries.152 Fol. 267v–305v of the present manuscript includes an appendix, which may date to the early thirteenth century, comprised of excerpts from works not normally included in Masora manuscripts. Most of the excerpts come from works by early Christian authors, both Greek and Syriac. A large selection of readings from Jacob of Serugh’s homilies appears on fol. 273r–277r, and a few readings from the Homily on Thomas and the Resurrection are included here.153 Comments: Nine short selections from the homily appear on fol. 275v with rukkāḵā and quššāyā points as well as West Syriac vowels. They relate to lines 82, 124, 152, 172, 181, 193, 264 (2×), and 378. A note on fol. 294r had been transferred from Jerusalem to Damascus. This volume was published in 1973, but the prefatory note dates to 1971. 149 I am grateful to Jonathan Loopstra for drawing my attention to this manuscript through several presentations and for corresponding with me about its contents. 150 On this tradition, see Baumstark, Geschichte, 245–246, 259–260; Loopstra, “Patristic Selections”; Juckel, “Masora”; Loopstra, The Patristic “Masora”. For a facsimile, edition, and study of the earliest such manuscript and the only one from the East Syriac tradition, see Loopstra, An East Syrian Manuscript. ? ? 151 Loopstra, “Patristic Selections,” 13–14: ÀĀÙÌù{À Íäýx¿éÎÝ. On the titles of these collections, see Loopstra, An East Syrian Manuscript, 2:iv–vi. 152 Loopstra, “Patristic Selections,” 46–58. 153 For Jabob’s works in this collection, see Loopstra, The Patristic “Masora”, 126, 439–443.

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also mentions that the readings from Ephrem’s hymns were found “in a large manuscript in the cathedral church of the blessed city of Melitene.”154 As noted in Appendix 2 below, the readings in lines 152 and 193 in this manuscript closely parallel those in manuscripts D2K. Further study of the readings in other homilies would be needed to confirm any such relationships. But the association of D2 with D1, which has a direct connection to Melitene, suggests that a manuscript like D2 could have been in the cathedral church in Melitene where the scribe of D5 found a manuscript that was then used for the selections from Ephrem’s hymns. Nonetheless, the selection from line 378 only appears in full in L1, raising the possibility that the scribe consulted manuscripts from more than one textual tradition. E = Enhil, Churches in Enhil, 39 (CET 00039) References: Rassi, “CET 00039”; Vööbus, Handschriftliche Überlieferung, 1:108; 2:52–53 (Anḥel 3) Description: paper; 270 × 230 mm; 330 fol.; 2 columns; 27 lines per page Date: 13th/14th century, based on script (Vööbus)155 Script: Serṭo Contents: The manuscript is incomplete at the beginning and the end. It consists of a homiliary that stretches from Christmas to Pentecost and includes Jacob of Serugh’s works alone. Comments: The homily appears on fol. 259v–267r. The original manuscript was damaged on the bottom outside corner of many of the folios that include the homily. It was repaired at a later stage, and the missing text was restored. The apparatus notes when a particular variant appears in the repaired portion of a folio but otherwise does not indicate the different hands.

154

Damascus, Syriac Orthodox Patriarchate, 12/22, fol. 294r: .ÀĀÝüÃãÀĀçÙËãÛçÚÔÚáäÂxÛúÚàÎùÀüãx¿Â¿ÂĀÞÂx 155 Rassi dates the manuscript provisionally to the eighteenth century. I compared the Serṭo script in this manuscript to the sample Serṭo scripts found in dated manuscripts in both Hatch, An Album, and McCollum, “Syriac Paleography.” It does not seem to match precisely the same script found in any of these manuscripts. But the two most comparable scripts in these sample sets both date to the thirteenth century: Rome, Vatican Library, Sir. 147, which dates to 1234 (Hatch, An Album, 186, Plate cxxxv), and Diyarbakır, Meryem Ana Kilisesi, 341 (DIYR 00341), fol. 4v–5r, which dates to 1214 (McCollum, “Syriac Paleography,” https://www.vhmmlschool. org/syriac-serto).

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K = Pampakuda, Konat Collection, 52 (APSTCH 01989) References: Hambye, “Some Syriac Libraries of Kerala,” 44–45; van der Ploeg, The Syriac Manuscripts, 165–168; Vööbus, Handschriftliche Überlieferung, 3:160–163; 4:82–87 Description: paper; 180 × 110 mm; 435 fol.; 1 column; 23–25 lines per column Date: 1672/1673, based on colophon156 Script: Serṭo Contents: The manuscript is incomplete at the end. It entails a collection of writings organized according to liturgical needs. The first part of the collection stretches from Advent through the Marian feasts and includes many of Jacob’s homilies, including the Homily on Thomas and the Resurrection. Homilies on various topics follow in the second part. There are two Garshuni texts in the collection, and the manuscript also features works attributed to Ephrem the Syrian and Timothy of Gargar. Comments: The homily appears on fol. 269r–275r. The Homily on Thomas and the Resurrection found in this manuscript is a copy of D2, although the scribe seems to have consulted other manuscripts as discussed below.157 There are two systems of foliation. One in Syriac letters in the bottom left corner on the recto folio sides in ink, and one in Arabic numerals in pencil in the top left corner of the same folio side. I have used the latter, while Vööbus seems to have used the former. Hambye, van der Ploeg, and Vööbus list 490 folios, which is significantly more than the current manuscript as I have been able to access it in a digital form. The scribe recorded the length of some of the homilies, which recalls the similar practice in the closely related manuscript D2 (as well as D1, D4, M5, S2, and T1). Marginal notes appear throughout the manuscript. Some recall those found in D2 and M4, as found in the fourth layer of the apparatus, which identify allusions to the bible. But there are no such marginalia next to the Homily on Thomas and the Resurrection in this manuscript, nor is the number of lines in this homily recorded. It seems possible to reconstruct how the manuscript ended up in India based on a clue from a marginal note on fol. 387v which specifies that the scribe, named Hidayah bar Shamshu (sic) of Bakhdida, a village 156 The note on fol. 387v only specifies the year as 1672/1673, while the colophon on fol. 434r seems to indicate that it was completed in the month of First Kanun (December) 1673. But the month has been partially restored by a later hand, so I have left the date as 1672/1673. For the month, Vööbus has Second Teshri (November), which does not appear to be anywhere in the note as it currently stands. 157 See Section 5.2.2.

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near Mosul now known as Qaraqosh,158 wrote the manuscript in the monastery of Mor Jacob near Mardin. He states that it was the fiftieth book that he copied. A colophon on fol. 434r remains mostly legible but was apparently in better condition when Hambye encountered it. This colophon records the name of the scribe’s father as Shammu and his mother’s name as Meṣayre.159 The scribe notes that he wrote the manuscript in the monastery of Mor Jacob and the monastery of the Mother of God, which is near to the fortress of Qal῾ah Marah. The city of Mosul is also mentioned in this colophon. István Perczel has identified the scribe of this manuscript as the bishop Mor Iyovannis Hidayat Allah.160 According to Afram Barsoum, Hidayat Allah was born in Qaraqosh, and his father’s name was Shammu. He became a monk in 1661 initially in the monastery of Mor Behnam, but he apparently visited various monasteries. He left for India in 1685, where he became bishop before his death in 1693.161 At least one other manuscript from his hand survives in India, written in 1689.162 Six additional manuscripts attest to his activities writing,163 binding,164 repairing,165 purchasing,166 158 ¿ÙËÙËÝΠÎþäý ü ÍÙsxz. I am grateful to Reyhan Durmaz and Gabriel Rabo for helping me clarify the location. 159 His parents names are spelled in the following ways in the manuscripts I consulted: Îääý and ÁüÙøã/züÙøã. I have rendered their names as Shammu and Meṣayre based on the vocalization in Birmingham, University of Birmingham Special Collections, Mingana syr. 169, – Ÿ ý). fol. 94r (ÁüÙø ã) œ The vocalization on the latter seems ˜ and Mingana syr. 332, fol. 3r (Îää A to be original and to come from Hidayah himself. 160 Perczel, “Classical Syriac,” 310–312. 161 Barsoum, Kitāb al-lu᾿lu᾿, 461–462 (Barsoum, Geschichte, 414). Macuch, Geschichte, 25, repeats what is found in Barsoum. 162 Piramadam, Gethsame Dayro, Syr. 27. See Perczel, “The Revelation,” 338–339. I consulted digital images from the Hill Museum and Manuscript Library. The collection has not yet been catalogued, nor does it have a project number. Hidayah was also known for a translation he made from Arabic to Syriac: Perczel, “The Revelation.” 163 He wrote Birmingham, University of Birmingham Special Collections, Mingana syr. 169 in 1662 (Mingana, Catalogue, 1:376–377); Oxford, Bodleian Library, Marsh. 74 in 1672/1673 (Payne Smith, Catalogi, 515, no. 158); and Mingana syr. 234K in 1678/1679 (Mingana, Catalogue, 1:482). For Mingana syr. 234K, Mingana correctly read the date as “1990 of the Greeks,” but his conversion of the date into the Gregorian calendar was incorrect. It should be 1678/1679 rather than 1689. I am grateful to Lucy Parker for bringing the Oxford manuscript to my attention. 164 Birmingham, University of Birmingham Special Collections, Mingana syr. 147, fol. 78r preserves a colophon from its Vorlage in which Hidayah states that he bound it in 1674/1675 (Mingana, Catalogue, 1:338). 165 He repaired and made additions to Birmingham, University of Birmingham Special Collections, Mingana syr. 332 (Mingana, Catalogue, 1:617). Mingana’s suggestion that the repair work was undertaken around 1700 is not plausible, given what is now known about this copyist’s date of death. 166 He purchased Sharfeh, Patriarchal Library of the Syriac Catholic Church, Patr. 75 in 1660/ 1661. On this manuscript, see Sherwood, “Le fonds patriarcal,” 104; Sony, Dayr aš-šarfa, 46–47 (no. 151). I am grateful to Alice Croq for bringing this manuscript to my attention.

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and selling manuscripts.167 One manuscript even contains a list of nineteen manuscripts owned by Hidayah and his brother.168 It seems plausible that Hidayah brought manuscript K along with him when he was delegated to India in 1685. L1 = London, British Library, Add. 12165 References: Brock and Van Rompay, Catalogue, 375–376; Palmer, “Charting Undercurrents,” 46–48; Sauget, “Pour une interprétation”; Vest, Geschichte, 1145–1151, 1283–1297; Vööbus, Handschriftliche Überlieferung, 1:100– 103; 2:46–49; Wright, Catalogue, 2:842–851 (no. 825) Description: parchment; 16.25 × 11.75 in. (= approximately 413 × 300 mm); 355 fol.; 2 columns; 30–34 lines per column Date: 1015, based on colophon Script: Esṭrangelā Contents: The manuscript is incomplete at the beginning. It originally consisted of 113 homilies ordered according to the liturgical year. Many of the homilies are by Jacob of Serugh, but works of a great number of other authors appear: Hippolytus of Rome (fl. 200),169 Ephrem the Syrian, Basil of Caesarea, Gregory of Nazianzus, John Chrysostom, Cyril of Alexandria, Proclus of Constantinople, Severus of Antioch, John of the Sedre, Jacob of Edessa, George, bishop of the Arabs, and Pantoleon of Byzantium, perhaps the abbot of the monastery of the Byzantines in Jerusalem (7th cent.).170 Comments: The homily appears on fol. 309v–314v. Missing folios from this manuscript have been identified by Sebastian Brock and Lucas Van Rompay: Wadi al-Natrun, Dayr al-Suryan, Syr. fragment 6. The colophon notes that the scribe is a certain Ṣlibo who finished it on the 28th day of Haziran (June), 1015 and had financial support from Bishop Athanasius of ḤesnPaṭriq (Palmer and Vest).171 Palmer and Vest have explored the identity of this place and the bishop with often competing interpretations. But they both connect the creation of the manuscript to a revival of the use of Esṭrangelā 167 He sold Birmingham, University of Birmingham Special Collections, Mingana syr. 169 in 1678/1679 (Mingana, Catalogue, 1:377). 168 Birmingham, University of Birmingham Special Collections, Mingana syr. 169, fol. 94v (Mingana, Catalogue, 1:377). 169 Brock, “Hippolytus of Rome.” 170 On this enigmatic figure, see Honigmann, “La date de l’homélie”; Winkelmann et al., Prosopographie, 1.3:497 (no. 5684). 171 Wright, Catalogue, 2:850, reads the place name as Ḥisn-Peṭros, which Sauget, “Pour une interprétation,” 143, follows.

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in Ṭur ῾Abdin that began at the end of the first millennium. A marginal note next to the colophon states: “From the great monastery of Mor Gabriel, Mor Samuel, and Mor Simeon of Qarṭmin.”172 Wright understands this note to refer to Athanasius, but a monastery named after the same three figures is mentioned in a reader’s note in L2 that was composed by monks from the village of Beth Sbirino in Ṭur ῾Abdin. An ownership note specifies that L1 was in the monastery of the Mother of God in Egypt, known as Dayr al-Suryan. This note was written by a priest named John, a student of Rabban Isaiah (d. 1425), from Beth Sbirino in Ṭur ῾Abdin.173 The known scribe and translator Moses from Mount Lebanon in Tripolis also left a note stating that he read this manuscript and translated some of the homilies into Arabic in 1495/1496.174 Finally, a reader’s note was left by a monk named Thomas, the son of George and grandson of Abraham. L2 = London, British Library, Add. 17193 References: Thomson, Athanasiana Syriaca, CSCO 324, Scr. Syri 142:ix; Wright, Catalogue, 2:989–1002 (no. 861) Description: parchment; 10 × 6.75 in. (= approximately 254 × 171 mm); 99 fol.; 1 column; 31–38 lines per column Date: 874, based on colophon Script: Esṭrangelā Contents: This manuscript is incomplete at the end. It consists of a collection of over one hundred extracts from the bible and early Christian authors. The excerpt from the Homily on Thomas and the Resurrection is located next to several extracts by Jacob of Serugh focused on biblical themes. Other extracts are attributed to the philosopher Plato,175 Eusebius of Caesarea (c. 260–c. 339),176 Ephrem the Syrian, Evagrius Ponticus (c. 345–399),177 172

London, British Library, Add. 12165, fol. 355r: âÙsüÃÅ €üãx ¿Â ÁüãÎï èã èÚäÓüùx…Îðäý€üã{âÙsÎäý€üã{. See Wright, Catalogue, 2:851. 173 On Isaiah, see Macuch, Geschichte, 10–11; Brock, “Isha῾ya of Beth Sbirina.” 174 Moses of Mount Lebanon is named as the translator of Philoxenus of Mabbug’s Ascetical Discourses (Budge, Discourses) in Paris, Bibliothèque nationale, Syr. 239 from 1493; but this is doubted by Graf, Geschichte, 1:453, n. 2. On Moses’s scribal activities, see Evelyn-White, The Monasteries, 2:451; Leroy, “Un témoignage,” 12, 21. He is named as the scribe of three manuscripts in a note dated to 1516 found in London, British Library, Or. 8729 (Leroy, “Un témoignage,” 16, 18–19, Planche 1 [no. 9, 31, and 41]). 175 Arzhanov, “Plato.” 176 Brock, “Eusebius of Caesarea.” 177 Brock, “Evagrius.”

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Athanasius of Alexandria (c. 295/299–373),178 Basil of Caesarea, Gregory of Nazianzus, Gregory of Nyssa (331/340–c. 395),179 Epiphanius of Salamis (c. 310/320–403),180 John Chrysostom, Proclus of Constantinople, Severian of Gabala (d. after 408),181 John the Solitary of Apamea (fl. 430–450),182 Cyril of Alexandria, Isaac of Antioch, Pseudo-Dionysius the Areopagite (fl. c. 500),183 Philoxenus of Mabbug (c. 445–523),184 Severus of Antioch, John of Tella (482/483–538),185 Sergius bar Karya, bishop of Ḥarran (r. c. 557– 578),186 Sergius Amphiator (6th cent.),187 John of the Sedre, patriarch of Antioch, and Jacob of Edessa. Excerpts from the canons of the Council of Nicaea (325), from the Macarian Homilies,188 and from the Book of Steps (here attributed to Eusebius the Monk) also appear.189 In addition, the collection includes selections from the Teaching of Addai the Apostle,190 canons from the Apostolic Constitutions,191 and a fragment of the Testament of Levi.192 Comments: The extract of the homily appears on fol. 77v–78r. The manuscript was completed on Wednesday, the 3rd of Av (August), 874, by the monk Abraham. Marginal notes help link this manuscript to the activities of a group of monks from the village of Beth Sbirino which we have already encountered in the description of L1 and who surface in the description of U below. Two monks — Gabriel and his nephew Abraham — from the village of Beth Sbirino in Ṭur ῾Abdin, recorded their names in the manuscript in two reader’s notes that date to 1492/1493. In one, Gabriel mentions that he was a pupil of a monastery in the village of Qarṭmin. Gabriel and 178

Brock, “Athanasius of Alexandria.” Brock, “Gregory of Nyssa.” 180 Brock, “Epiphanius of Salamis.” 181 For an overview of works attributed to Severian in Syriac, see Moss, “Homily on the Nativity,” 556–557; Geerard and Noret, Clavis patrum graecorum, 2:475, 481, 486–488; Supplementum 260 (CPG 4212; 4260; 4295 [6], [14], [17 (a–b)], [18 (a–c)], [19]). 182 Kitchen, “Yoḥannan Iḥidaya.” 183 Brock, “Dionysius the Areopagite, Pseudo-.” 184 Michelson, “Philoxenos.” 185 Menze, “Yuḥanon of Tella.” 186 On Sergius bar Karya, see Baumstark, Geschichte, 184–85; Takahashi, “Ḥarran,” 192. 187 On Sergius Amphiator, see Baumstark, Geschichte, 263; Honigmann, Évêques et évêchés, 241–243; Bruns, “Sergius Amphiator.” 188 Stewart, “Macarian Homilies.” 189 Kitchen, “Book of Steps.” 190 Wardle, “Addai, Teaching of.” 191 Baumstark, “Die nichtgriechischen Paralleltexte”; Selb, Orientalisches Kirchenrecht, 1:92–94. 192 This seems to be the only fragment of the Testament of Levi known in Syriac. The fragment was published in Charles, The Greek Versions, 254. For a more recent analysis of the Syriac text, see Drawnel, An Aramaic Wisdom Text, 32, 51, 53, 154–155. 179

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Abraham are known figures whose names appear together in three other manuscripts associated with Dayr al-Suryan: (1) Abraham restored a manuscript in 1477/1478 in the monastery of Mor Samuel, Mor Simeon, and Mor Gabriel. He asks for prayers for his uncle Gabriel and his father Yeshu῾.193 (2) In a set of two leaves dated to 1491/1492, Abraham is named as the author of a manuscript and he credits his uncle Gabriel for some of the work.194 (3) In a reader’s note dated to 1492/1493 in a loose folio now located in the British Library, Gabriel and Abraham state that they were in Dayr al-Suryan at the time that Cyriacus was the abbot.195 In the same note, they identify themselves as disciples of the monastery of Mor Samuel, Mor Simeon, and Mor Gabriel, and Gabriel writes that he restored and bound books there. Abraham of Beth Sbirino individually left reader’s notes in a number of the manuscripts in Dayr al-Suryan, dating from 1482/1483 to 1492/1493.196 A note in another manuscript identifies him as the scribe of four manuscripts, three of which are dated to 1481/1482, 1491/1492, and 1492/1493.197 Further, Hugh EvelynWhite suggested that a manuscript in the Vatican Library dated to 1484 was written by Abraham in conjunction with Moses of Mount Lebanon.198 In one manuscript, he notes that he found the book in 1490/1491 “at the completion of eight years of my sojourn abroad.”199 Since he wrote one manuscript in 193

Rome, Vatican Library, Sir. 119, fol. 309r (Assemani and Assemani, Catalogus, 3:122–123). London, British Library, Add. 14736 (fol. 64–65), fol. 64v–65r (Wright, Catalogue, 1:315). 195 London, British Library, Add. 14737 (fol. 99) (Wright, Catalogue, 3:1199–1200). 196 London, British Library, Add. 14428, fol. 89r in 1482/1483 (Wright, Catalogue, 1:10); London, British Library, Add. 14528 (fol. 1–151), fol. 9r in 1490/1491 (Wright, Catalogue, 2:1032); Wadi al-Natrun, Dayr al-Suryan, Syr. 3, fol. 25r in 1492/1493 (Brock and Van Rompay, Catalogue, 15). An anonymous reader from Beth Sbirino left a note in Wadi al-Natrun, Dayr al-Suryan, Syr. 9, fol. 30v in 1491/1492 (Brock and Van Rompay, Catalogue, 44). Brock and Van Rompay note that the hands are very different. An undated note from a certain Yeshu῾ of Beth Sbirino was also left in Wadi al-Natrun, Dayr al-Suryan, Syr. 10 (Brock and Van Rompay, Catalogue, 51). This may be the same Yeshu῾ of Beth Sbirino who is said to have written a manuscript in 1472, as noted in a list of the books donated by the abbot Cyriacus to the monastery in London, British Library, Or. 8729 (Leroy, “Un témoignage,” 17, Planche 1 [no. 17]). 197 London, British Library, Or. 8729 (Leroy, “Un témoignage,” 16, 18–19, Planche 1; nos. 13 [1491/1492], 29 [1492/1493], 37 [1481/1482], 39). On the date of number 37, see Brock, “Dated Syriac Manuscripts,” 361n22. 198 Evelyn-White, The Monasteries, 2:451. The colophon that mentions a monk named Abraham is found in Rome, Vatican Library, Sir. 26, fol. 229r (Assemani and Assemani, Catalogus, 2:221). On his scribal activities, see also Brock, “Dated Syriac Manuscripts,” 361–363. ? ¿ç㏠ÛáãÎþ 199 London, British Library, Add. 14528 (fol. 1–151), fol. 9r: èÚçý A ¿ÚçA êݾÂx€Î{x. See Wright, Catalogue, 2:1032. Wright proposed that Abraham was A responsible for the erasure of Canons of the Council of Laodicea 4–15, 24 (partially), 25–29, 30 (partially), 37 (partially), and 38 on fol. 9r–10v in this manuscript, as Abraham’s reader’s note is written over part of the erasure (for the Greek text of these canons, see Lauchert, Die Kanones, 72–79). Penn, “Moving Beyond the Palimpsest,” 286n56, has cast doubt on whether Abraham 194

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1481/1482, as mentioned below, this would suggest he arrived at the monastery in 1482. The abbot of Dayr al-Suryan mentioned in several of these notes, Cyriacus, also known as Severus, led the monastery at the end of the fifteenth and beginning of the sixteenth century. He was known for his efforts in expanding the monastery’s library, as memorialized in a note dated to 1516 in another manuscript.200 M1 = Mardin, Church of the Forty Martyrs, 130 (CFMM 00130) References: McCollum, “CFMM 00130”; Vööbus, Handschriftliche Überlieferung, 1:118–120; 2:68–73 Description: paper; 500 × 345 mm; 487 pp.; 2 columns; 40 lines per column Date: 12th/13th century, based on script (McCollum and Vööbus) Script: Serṭo Contents: The manuscript is incomplete at the beginning and end. It contains nearly ninety homilies in its present form. Part of the manuscript follows a liturgical ordering, and the Homily on Thomas and the Resurrection appears in this section. Other works in the collection are attributed to Ephrem the Syrian, George, bishop of the Arabs, and Timothy of Gargar. The life of Jacob of Serugh attributed to Ḥabbib is also found in this codex. Comments: The homily appears on pp. 344–350. According to Vööbus, the manuscript comes from the collection of Dayr al-Za῾faran. McCollum has identified a waqf note (p. 486) that indicates the manuscript was held in the church of Mart Shmuni in Midyat in 1720. On page 486, a certain priest named Abraham bar Ḥanna added a Garshuni note dated to 1720/1721 in which he states that he bound the manuscript. He mentions a number of ecclesiastical figures, including four hierarchs: (1) Patriarch Ignatius Isaac II (r. 1709– 1723, d. 1724),201 (2) Mattai, the Maphrian of the East (r. 1713–1727),202 (3) ᾿Aṣlan, bishop of Amida (r. 1715–1741),203 and (4) Shukrallah, bishop erased these canons based in part on the fact that there is no anti-Chalcedonian bias in his note. However, the canons that are erased do not pertain to the Council of Chalcedon that stretch from fol. 12r–14r. The question of whether Abraham is responsible for this erasure must remain open for the moment. 200 This note appears in London, British Library, Or. 8729 (Leroy, “Un témoignage,” 15–19, Planche 1). On Severus Cyriacus, see also Evelyn-White, The Monasteries, 2:451–452; Brock and Van Rompay, Catalogue, xv. 201 Barsoum, History of the Syriac Dioceses, 1:13–14; 2:20–22; Kiraz, “Isḥoq ῾Azar”; Macuch, Geschichte, 25. 202 Barsoum, History of the Syriac Dioceses, 1:22; 2:35–36; Wilmshurst, “West Syrian Patriarchs and Maphrians,” 812. 203 Barsoum, History of the Syriac Dioceses, 1:9; 2:14–15; Graf, Geschichte, 4:27–28; Kiraz, “Athanasios Aṣlan.”

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of Aleppo, who is likely the future patriarch Ignatius Shukrallah (r. 1723– 1744/1745).204 Three Garshuni reader’s notes from the eighteenth and nineteenth centuries also appear on this page and record events in and around Ṭur ῾Abdin in the eighteenth and nineteenth centuries. For example, one notes that Patriarch Ignatius Giwargis III (r. 1745–1768) inspected the Myron oil in 1748/1749 in Dayr al-Za῾faran.205 The reader’s notes on this page are dated to 1753/1754 from a deacon named Eliya, 1754 from a priest named Eliya, and 1895 from another priest named Eliya. M2 = Mardin, Church of the Forty Martyrs, 131 (CFMM 00131) References: McCollum, “CFMM 00131”; Vööbus, Handschriftliche Überlieferung, 1:127–128, 2:86–93 Description: paper; 460 × 355 mm; 443 fol.; 2 columns; 38 lines per column Date: 13th century, based on script (McCollum and Vööbus) Script: Serṭo Contents: The manuscript is incomplete at the beginning and the end. It preserves ninety-seven homilies in its current form, numbered from 1 to 97. One is attributed to Ephrem the Syrian and the rest to Jacob of Serugh. Most of the manuscript follows a liturgical order, and the Homily on Thomas and the Resurrection is located here. The end of the manuscript includes sermons on various topics, including some cycles of homilies. Comments: The homily appears on fol. 381r–384v. Fol. 381r has a marginal note in Arabic, but it relates to the homily that precedes the Homily on Thomas and the Resurrection. A seal of Dayr al-Za῾faran (fol. 14r) indicates its ownership by that monastery, as noted by McCollum. M3 = Mardin, Church of the Forty Martyrs, 132 (CFMM 00132) References: McCollum, “CFMM 00132”; Vööbus, Handschriftliche Überlieferung, 1:128–129, 2:92–97 Description: paper; 415 × 300 mm; 344 fol.; 2 columns; 33 lines per column Date: First Hand: 15th century, based on script (McCollum)206; Second Hand: possibly 17th century, based on the date of the manuscript’s repair 204 See Barsoum, History of the Syriac Dioceses, 1:16–17, 29–34; 2:24–25, 48–55; Graf, Geschichte, 4:28–29. On the dates of his reign, see recently Burleson and Van Rompay, “List of Patriarchs,” 489; Wilmshurst, “West Syrian Patriarchs and Maphrians,” 809. 205 On Ignatius Giwargis III, See Barsoum, History of the Syriac Dioceses, 1:57–60; 2:90–94; Burleson and Van Rompay, “List of Patriarchs,” 489; Wilmshurst, “West Syrian Patriarchs and Maphrians,” 809. 206 Vööbus has 13th/14th century, based on the script.

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Script: Serṭo Contents: The manuscript is incomplete at the beginning and the end. It now has eighty-eight homilies, numbered from 12 to 99, most of which are by Jacob of Serugh. A work attributed to Ephrem the Syrian and a homily on Jacob of Serugh attributed to Ḥabbib also appear in the manuscript. Most of the manuscript has a liturgical ordering, and the Homily on Thomas and the Resurrection appears here. Comments: The homily appears on fol. 283r–287r. The Homily on Thomas and the Resurrection was written by two different hands. The first hand wrote from the title to the beginning of line 80 and from the end of line 278 to the end of the homily. This hand appears throughout the manuscript. The second hand wrote the remaining portion of line 80 to the beginning of line 278. The portion written by the second hand corresponds to fol. 284–285. These two folios are the second and third folios in a quinion that stretches from 282–291 (quire 34). It does not seem that an entire sheet of the quire has fallen out, since the eighth and ninth folios in this quinion are extant in the first hand (fol. 289–290). Without a physical examination of the quire, it does not seem possible to postulate how two folios went missing. Although the sections of the homily written by the two hands may have had different Vorlagen, the text type remains similar and this does not influence where the manuscript appears on the stemma. A marginal note states that a monk named Iwannis bar Shem῾un wrote at least the liturgically ordered part of the manuscript. Another note states that it was repaired in 1615/1616. This seems a possible date for the second hand. A number of reader’s notes in Garshuni appear in this manuscript on, for example, fol. 275r, 278v, 321r, 321v, and 324v. McCollum identified two seals of Dayr al-Za῾faran in the manuscript. Finally, this manuscript includes seven Garshuni glosses of Arabic words as recorded in the “Marginalia” layer of the apparatus. These glosses appear in the sections of the homily written by both the first and the second hands. M4 = Mardin, Church of the Forty Martyrs, 135 (CFMM 00135) References: McCollum, “CFMM 00135”; Vööbus, Handschriftliche Überlieferung, 1:154, 2:180–185 Description: paper; 320 × 235 mm; 710 pp.; 2 columns; 26 lines per column Date: 1722, based on a note Script: Serṭo Contents: The manuscript is damaged at the end. It belongs to a set of four manuscripts that contain a continuous collection of Jacob of Serugh’s

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works, which once totaled more than 301 homilies. The four manuscripts are Mardin, Church of the Forty Martyrs, 134–137.207 This volume, the second of the four, contains sixty-nine homilies, which are numbered from 76 to 144. The collection preserved across all four manuscripts mirrors that known from other manuscripts. It begins with a liturgically ordered section that contains the Homily on Thomas and the Resurrection and then moves on to various cycles. All homilies in manuscript 135 are by Jacob of Serugh except for a single homily by Ephrem the Syrian. Works by Ephrem, Severus of Antioch, and George, bishop of the Arabs surface in manuscripts 134 and 137. Comments: The homily appears on pp. 486–495. Marginalia identify the biblical books alluded to in the homily. M4 shares many of these marginalia with D2, and they are recorded in the fourth layer of the apparatus. Manuscripts 134, 135, and 136 have marginal notes that identify the year in which they were written (134 and 135 in 1722 and 136 in 1725) and name the scribe as ῾Abd al-Nur.208 Two notes in manuscript 134 specify that he wrote this manuscript in Dayr al-Za῾faran,209 while a note in manuscript 136 states that he wrote this manuscript in a monastery near Mardin.210 It seems unclear whether this refers to Dayr al-Za῾faran or another monastery nearby. ῾Abd al-Nur (d. 1752 or 1755) is a known Arabic author and translator of works from Syriac into Arabic.211 Seals of Dayr al-Za῾faran indicate that these manuscripts were owned by that monastery. M5 = Mardin, Church of the Forty Martyrs, 139 (CFMM 00139) References: McCollum, “CFMM 00139”; Vööbus, Handschriftliche Überlieferung, 1:71–72; 2:34–35 Description: paper; 275 × 195 mm; 175 pp.; 2 columns; 30 lines per column Date: 1587, based on notes Script: Serṭo Contents: This manuscript consists of a short collection of eighteen works that do not seem to have an overarching organizational principle. Sixteen of the works are attributed to Jacob of Serugh, two to Ephrem the Syrian. The 207

Vööbus, Handschriftliche Überlieferung, 1:152–156; 2:176–193. Mardin, Church of the Forty Martyrs, 134, pp. 273, 316, 677; Mardin, Church of the Forty Martyrs, 135, p. 216; Mardin, Church of the Forty Martyrs, 136, p. 676. 209 Mardin, Church of the Forty Martyrs, 134, pp. 316, 677. 210 Mardin, Church of the Forty Martyrs, 136, p. 676. 211 Graf, Geschichte, 4:29–31; Macuch, Geschichte, 27. Graf has 1755 as his date of death, Macuch has 1752. 208

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? first sixteen works are homilies, while the final two are bā῾wāṯā (ÀÎðÂ), one by Ephrem and one by Jacob. Comments: The homily appears on pp. 28–33 and is incomplete. The text seems to have been directly copied from D4, as the two incomplete texts end at the exact same point and share many readings. A note at the end of one homily specifies that it was written in Jerusalem in the Church of the Resurrection of Our Lord on the Saturday of the Gospel in the early evening in the year 1587. Notably, the scribe also records how many lines this particular homily had, forming yet another connection to D4 (see also D1, D2, K, S2, and T1). The same date occurs in other places in the manuscript as well. Seals of Dayr al-Za῾faran (pp. 2, 172) indicate its ownership by that monastery. The final folios have a number of later notes in Arabic and in Syriac. O = Oxford, Bodleian Library, Poc. 404 References: Alwan, Quatre homélies, CSCO 508, Scr. Syr. 214:xxxii–xxxiv; Payne Smith, Catalogi, 422–430 (no. 135); Vööbus, Handschriftliche Überlieferung, 1:130–131; 2:104–109 Description: paper; 355 × 230 mm; 416 fol.; 2 columns; 36 lines per column Date: 1640/1641, based on colophon Script: Serṭo Contents: This manuscript contains a collection of over one hundred homilies. The first part is ordered according to the liturgical year and includes the Homily on Thomas and the Resurrection, while the second part proceeds to homilies on saints and other topics. Most of these are by Jacob of Serugh, but works attributed to Ephrem the Syrian, Isaac of Antioch, and George, bishop of the Arabs also occur. Comments: The homily appears on fol. 271r–274r. P = Paris, Bibliothèque nationale, Syr. 196 References: Albert, Homélies contre les Juifs, 29; Amar, Homily on Holy Mar Ephrem, 11; Vööbus, Handschriftliche Überlieferung, 1:129–130; 2:96– 103; Zotenberg, Manuscrits orientaux, 140–144 Description: paper; dimensions (?); 452 fol.; 2 columns; 33–34 lines per column Date: 14th century, based on script (Zotenberg) Script: Serṭo

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Contents: The manuscript is incomplete at the beginning and end. Most of the manuscript orders the homilies for the liturgical year, and the Homily on Thomas and the Resurrection appears in this section. The end of the manuscript turns to homilies for different occasions. Most sermons are by Jacob of Serugh, but some works are included by Ephrem, Balai, Isaac of Antioch, and George, bishop of the Arabs, as well as excerpts from the Dormition of Mary.212 Comments: The homily appears on fol. 393r–397r. A certain Joseph bar BLKZ (ÏÞáÂ) gave the manuscript to the church of Domitius in ῾Ayn Ḥaylo. Joseph of Ḥaḥ, a bishop, inscribed his name in the manuscript in the year 1417. S1 = Sharfeh, Patriarchal Library of the Syriac Catholic Church, Rahmani 30 References: Sherwood, “Le fonds patriarcal,” 104; Sony, Dayr aš-šarfa, 58– 59 (no. 195); Vööbus, Handschriftliche Überlieferung, 1:57–58, 171–172; 2:16–19, 206–207 Description: material (?); 180 × 155 mm; 290 fol.; 1 column; 20 lines per column Date: 14th century, based on script (Vööbus)213 Script: Serṭo Contents: The manuscript is incomplete at the end. It begins with a cycle of homilies for the beginning of the church year until Pentecost and then turns to other themes. Alongside Jacob of Serugh’s homilies, it includes homilies by Ephrem the Syrian and Isaac of Antioch. Comments: The homily appears on fol. 79r–89r. The text of the homily in B2 seems to be a direct copy of this manuscript. As noted in the description of B2 above, the scribe of B2 states that manuscripts dating to 1228/1229 and 1301 were used. Although Vööbus’s paleographic dating of S1 to the fourteenth century would make the latter date possible, the scribe could very well have used additional manuscripts. A more thorough comparison of the text in B2 and S1 may reveal additional connections between these manuscripts. 212 This manuscript includes excerpts from the first four books of the Dormition of Mary. As Zotenberg, Manuscrits orientaux, 144, notes, these excerpts differ from the Syriac translation edited on the basis of other manuscripts in Wright, The Departure, ¿æ-v. 213 Sony has 15th/16th century. I compared the Serṭo script in this manuscript to the sample Serṭo scripts found in dated manuscripts in Hatch, An Album, and McCollum, “Syriac Paleography.” I found the script most comparable to the same two manuscripts as for manuscript E, which both date to the thirteenth century: Rome, Vatican Library, Sir. 147, which dates to 1234 (Hatch, An Album, 186, Plate cxxxv), and Diyarbakır, Meryem Ana Kilisesi, 341 (DIYR 00341), fol. 4v– 5r, which dates to 1214 (McCollum, “Syriac Paleography,” https://www.vhmmlschool.org/syriacserto). I have therefore preferred Vööbus’s dating to that of Sony.

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S2 = Sharfeh, Patriarchal Library of the Syriac Catholic Church, Patr. 274 References: Sherwood, “Le fonds patriarcal,” 99, 104; Sony, Dayr aš-šarfa, 61– 63 (no. 204); Vööbus, Handschriftliche Überlieferung, 1:132; 2:114–119 Description: material (?); 385 × 265 mm; 847 pp.; 2 columns; 25 lines per column Date: 20th century, based on script (Sony) Script: Serṭo Contents: The manuscript is incomplete at the beginning and end. It originally contained at least 135 homilies, ordered in part according to the liturgical year. The Homily on Thomas and the Resurrection appears in the liturgically ordered section of the manuscript. Most of the homilies are by Jacob of Serugh, but the manuscript also includes works by Ephrem the Syrian, John Chrysostom, and Timothy of Gargar. Comments: The homily appears on pp. 759–770. This manuscript, according to Vööbus and confirmed by the collation, was copied from T1.214 The number of lines in each homily are recorded in the subscriptions to the homilies, as in D1, D2, D4, K, M5, and T1. This information has not, however, been recorded for the Homily on Thomas and the Resurrection. T1 = Mosul, Saint Thomas Syriac Catholic Church, 6 (Handlist 74) References: Sony, Bay῾at Mār Tūmā, 47–61; Sony, “Preliminary Handlist,” 40–46; Vööbus, Handschriftliche Überlieferung, 3:158–160; 4:76–83 (Mār Tūmā 4) Description: paper; 465 × 320 mm; 301 fol.; 2 columns; 39–40 lines per column (fol. 265r) Date: 13th/14th century, based on script (Vööbus) Script: Serṭo Contents: The manuscript is incomplete at the beginning and the end. It must have originally contained more than 143 homilies ordered according to the liturgical year, beginning with Lent and going beyond Easter. Alongside Jacob of Serugh’s homilies, the collection includes homilies attributed to Ephrem the Syrian, John Chrysostom, and Timothy of Gargar. Comments: The homily appears on fol. 264v–268r. I follow the foliation found in the images of the manuscript in the digital version available online.215 214

Vööbus, Handschriftliche Überlieferung, 3:160. The digital file was uploaded by the Center for the Preservation of Ancient Religious Texts at Brigham Young University to archive.org and can be found at https://archive.org/details/STC74-6. 215

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This foliation differs slightly from that in Sony. This manuscript, according to Vööbus and confirmed by the collation, was the direct Vorlage of S2. The scribe took care to include the number of lines in each homily, as found to various degrees in D1, D2, D4, K, M5, and S2. Fol. 301r notes that the manuscript was restored by ῾Abdallah al-῾Aziz, the son of the priest ῾Abdallah al-Karim in the year 1775/1776 at which time the manuscript was in the possession of the Church of Saint Thomas. T2 = Mosul, Saint Thomas Syriac Catholic Church, 8 (Handlist 42) References: Sony, Bay῾at Mār Tūmā, 64–67; Sony, “Preliminary Handlist,” 23 Description: paper; 440 × 270 mm; 288 fol.; 2 columns; 27 lines per column Date: 1806, based on note Script: Serṭo Contents: The manuscript is incomplete at the end. It comprises liturgical rites for the season of Easter and following. These rites incorporate homilies by Jacob of Serugh and works attributed to Ephrem the Syrian. Liturgical notations and responses are interspersed throughout the text of the homily. The third layer of the apparatus includes these liturgical notes, and Appendix 3 includes the texts that follow the homily. This is the only manuscript witness to this homily known to me that incorporates the Homily on Thomas and the Resurrection directly into a liturgical rite. Comments: The rite for New Sunday stretches from fol. 83r–113r (images 87– 118). Since the manuscript does not have folio numbers, I have foliated it based on the digital copy available online.216 A full codicological study may reveal the absence of certain folios. Using this numbering system, the homily begins on fol. 102v (image 108) and ends on fol. 108v (image 114), and the additions begin on fol. 108v and end on fol. 109r (image 114). Several scribal notes appear. Fol. 83r (image 87) includes a short Syriac prayer after the end of a rite. An extensive Garshuni note on fol. 114r (image 119) lists the content of the manuscript and names ecclesiastical leaders. In a Garshuni note on fol. 279v (image 293), the scribe specifies that the manuscript was written by the deacon Ḥanna ibn ῾Abd al-Ghal in the month of Haziran (June) in 1806 out of devotion to the Apostle Thomas. 216 The digital file was uploaded by the Center for the Preservation of Ancient Religious Texts at Brigham Young University to archive.org and can be found at https://archive.org/details/ STC42-8. The description of the manuscript in the file (image 2) notes 290 folios. I have counted 288 in the current file, taking into account duplicates. This discrepancy may indicate that images of some folios are lacking.

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U = olim Diyarbakır, Private Collection of Tuma Başaranlar, 41 References: Vööbus, Handschriftliche Überlieferung, 3:48–49; 4:20–21 Description: paper; quarto format; 22 quires; 1 column; 14–17 lines per column Date: 1469/1470, based on colophon Script: Serṭo Contents: The manuscript has been restored at the beginning. It features a collection of works on the Apostle Thomas, beginning with the Acts of Thomas and proceeding to four homilies on Thomas by Jacob of Serugh. The Homily on Thomas and the Resurrection is the first. The next three homilies are the Homilies on the Apostle Thomas in India. The collection concludes with a turgāmā (¿ćäō{) by Shem῾un bar ῾Amraye, who was a student of Patriarch Cyriacus of Tagrit.217 This turgāmā also appears in Diyarbakır, Chaldean Archepiscopate, 97, which as noted below contains a homily on Thomas.218 I have only located one other manuscript that preserves this work.219 Comments: The homily ends on p. 135. According to Vööbus, The colophon states that the homily was written in the monastery of Barṣauma. Vööbus notes that the works represent the literary efforts of Isho῾ bar Qashisha of Beth Sbirino in Ṭur ῾Abdin (d. 1492).220 Isho῾ is notably the son of Isaiah of Beth Sbirino, whose disciple wrote a note in L1. This manuscript may reside in Meryem Ana Süryani Kadim Kilisesi (The Old Syriac Church of Mother Mary) in Istanbul.221 Thirty-two of Arthur Vööbus’s pictures of this manuscript are preserved in his microfilm library, now held at the Hill Museum and Manuscript Library. The first image contains part or all of the final eight lines of the Homily on Thomas and the Resurrection as well as the final title assigned to the homily. The final title — “Ended is [the homily] on Thomas’s doubting and the resurrection of our Lord” — only appears in this manuscript. This short excerpt of the homily has a number of variant readings, but it is not possible on such a limited textual basis to determine its relationship to other manuscripts. 217

On Shem῾un, see Baumstark, Geschichte, 273; Barsoum, Kitāb al-lu᾿lu᾿, 325 (Barsoum, Geschichte, 288). 218 Scher, “Les manuscrits syriaques à Diarbékir,” 401–402. 219 Mardin, Church of the Forty Martyrs, 256, pp. 184–195. Barsoum, Kitāb al-lu᾿lu᾿, 325n1 (Barsoum, Geschichte, 288n21), states that manuscript 52 in Siirt also includes this work. But the catalog entry for Siirt, Episcopal Library, 52, does not indicate that this work was in the manuscript: Scher, Séert, 34–35. Shem῾un’s name does not appear to be in the index either. 220 On Isho῾, see Macuch, Geschichte, 20–21. Vööbus does not state on what basis he makes this claim. 221 See Kessel, “Manuscript Collection”; Palmer, “Editing a Syriac Hagiography,” 90–91.

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V1 = Rome, Vatican Library, Sir. 117 References: Albert, Homélies contre les Juifs, 28–29; Alwan, Quatre homélies, CSCO 508, Scr. Syri 214:xxiii–xxvi; Assemani and Assemani, Catalogus, 3:87–107; Heal, Syriac Manuscripts; Van Rompay, “A Precious Gift,” 746–748; Vööbus, Handschriftliche Überlieferung, 1:151–152; 2:164–177 Description: paper; 470 × 315 mm; 559 fol.; 3 columns; 43 lines per column Date: c. 1221/1222, based on historical evidence (Van Rompay) Script: Serṭo Contents: The manuscript contains 227 items. Most of the manuscript is ordered according to the liturgical year, and the Homily on Thomas and the Resurrection appears in this part of the manuscript. In addition to homilies by Jacob of Serugh, it includes works by Ephrem the Syrian, John Chrysostom, Balai, Isaac of Antioch, Severus of Antioch, and George, bishop of the Arabs along with an anonymous narrative. A homily on Jacob of Serugh also surfaces, here attributed to Jacob’s student George but ascribed to Ḥabbib in other manuscripts Comments: The homily appears on fol. 514v–517r. The colophon on fol. 559v specifies that the volume was written for and bequeathed to the monastery of the Mother of God (Dayr al-Suryan) and mentions an abbot named John. Van Rompay dates the manuscript to around 1221/1222 based on the reference to this abbot and his association with a steward named Basil mentioned in the same colophon. As Van Rompay has observed, the scribe notes that he has compiled this large manuscript based on several manuscripts held in the monastery. Several further notes record the history of the manuscript.222 The manuscript was restored in 1476 by George, a monk from Leucosia/Nicosia, Cyprus (fol. 2r). The priest Antonius from Klepini, Cyprus recorded a prayer on fol. 203v in 1498/1499, and the priest Aaron and his brother Phineas recorded their names in 1533/1534 on fol. 204r. The Syriac Orthodox Metropolitan of Jerusalem Gregorios ῾Abdel al-Jaleel (d. 1671) left a Syriac prayer with his name on fol. 353r in 1663/1664 and added a reader’s note in Arabic to fol. 386r in 1665.223 The manuscript was brought to Rome in 1707 by Elias Assemani (fl. c. 1700).224 There are 222 For a list, see Assemani and Assemani, Catalogus, 3:105–107; Alwan, Quatre homélies, CSCO 508, Scr. Syri 214:xxiv. 223 The date itself could be 1665 or 1666, but Gregorios was delegated to India in 1665 (see Joseph, “Malankara Syriac Orthodox Church,” 259). Thus, historically only 1665 seems defensible. On Gregorios, see Frykenberg, Christianity in India, 361, 368–369. 224 Brock, “Assemani, Elia.”

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some additional notes that relate to the liturgical use of the manuscript made by the same hand throughout the manuscript, as noted in Assemani and Assemani. V2 = Rome, Vatican Library, Sir. 118 References: Assemani and Assemani, Catalogus, 3:107–115; McCollum, “FOLIO 00034”; Vööbus, Handschriftliche Überlieferung, 1:118; 2:64–69 Description: parchment; 405 × 275 mm; 319 fol.; 3 columns; 39–40 lines per column Date: early 12th century, based on script (McCollum); before the year 1121, as found in a note (fol. 261v–262r) Script: Esṭrangelā Contents: A few folios are missing from the manuscript at the beginning and end. The surviving manuscript preserves seventy-seven sermons. The homilies are ordered according to the first half of the liturgical year, and the Homily on Thomas and the Resurrection surfaces in this part of the codex. Most are by Jacob of Serugh, but one is included by Ephrem the Syrian in the liturgically ordered section of the manuscript. Comments: The homily appears on fol. 303r–307r. The notes on fol. 261v–262r identify the scribe as a monk named Shem῾un. He notes that he made the manuscript for the Maronite Patriarch Buṭrus (r. c. 1121) who lived in the monastery of Mayfouk in the Ilige Valley in the district of Batroun, Lebanon. The patriarch appointed Shem῾un as the superior of the monastery of Saint John Chrysostom in Koutzoventi, Cyprus. An inscription on the monastery of Mayfouk from the year 1746 likewise mentions the founding of the monastery in 1121 and lists Buṭrus as one of the four patriarchs important to the history of the monastery.225 A Garshuni note dated to 1141 on fol. 252r records the elevation of the monk Daniel from the monastery of Kaftoun as the superior of the monastery of Saint John in Koutzoventi. This was apparently written by Patriarch Jacob of Ramat (c. 1141 and 1154).226 The note forms an interesting connection to two similarly worded notes relating to this monastery that appear in the Rabbula Gospels.227 One 225 On Buṭrus, see Chabot, “Les listes patriarcales,” 24–25; Burleson and Van Rompay, “List of Patriarchs,” 490. For the inscription and an explanation of the four patriarchs mentioned, see Chebli, “Notes archéologiques,” 588–589. 226 On Jacob of Ramat, see Chabot, “Les listes patriarcales,” 27; Burleson and Van Rompay, “List of Patriarchs,” 490. 227 Florence, Biblioteca Medicea Laurenziana, Plut. 1.56, fol. 7v (Garshuni), 8r (Syriac). On these notes, see Borbone, “Codicologia,” 40–41; Mengozzi, “Le annotazioni,” 62–63; Borbone, “L’itinéraire,” 174, 178–179.

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records the appointing of a superior in 1154 and the other details a donation of 300 dinars and Myron oil to the monastery in 1238/1239. A Latin note added to V2 on fol. 2r refers to the Maronite Patriarchal monastery of Qannubin, where the Rabbula Gospels were also kept, indicating that this manuscript like remained in Maronite hands from its inception. An Arabic marginal note on fol. 155r even states: “Anathema be everyone who does not assert [there to be] two natures and two wills in Christ.”228 V3 = Rome, Vatican Library, Sir. 251 References: Assemani and Assemani, Catalogus, 3:536–539; Rilliet, “Deux homéliaires,” 311–336; Vööbus, Handschriftliche Überlieferung, 3:163– 164; 4:86–89 Description: parchment; 307 × 228 mm; 85 fol.; 3 columns; 37–39 lines per column Date: 520–580, based on script (Rilliet) Script: Esṭrangelā Contents: The manuscript is incomplete and not bound according to the original order.229 An index survives that provides a list of most of the original fiftytwo homilies contained in this collection. Thirty of the homilies survive in some form in this manuscript, and most of them relate to the New Testament. The title assigned to the collection specifies that it is a gathering of Jacob’s works on the New Testament. Comments: The homily appears on fol. 58v. Only the first ten lines of the homily survive, as a lacuna directly follows. For the title, incipit, and final words, I have preferred Rilliet’s reconstruction of the text to that in Assemani and Assemani when there are divergences. Based on a comparison with six other manuscripts, Rilliet suggests that the manuscript originated in the region of Edessa.230 Assemani and Assemani reconstructed an ownership note on fol. 85v that states the manuscript was in the library of the monastery of the Column in 637/638 during the time of Abbot Shem῾un and the priest John. Rilliet further suggests that the manuscript exhibits features that indicate it was in was in the monastery of the Mother of God (Dayr al-Suryan). This is confirmed by the fact that Assemani and Assemani note that it was one of the manuscripts taken from the Nitrian desert. 228 ‫ومحروم كل من لا يقدر في المسيح طبيعتين ومشيتين‬. The transcription in Assemani and Assemani, Catalogus, 115, misspells ‫ يقدر‬as üúÙ (‫)يقر‬. 229 See the reconstruction of the original order in Rilliet, “Deux homéliaires,” 320. 230 For a list of the comparable manuscripts, see Rilliet, “Deux homéliaires,” 312n12.

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Y = Diyarbakır, Meryem Ana Kilisesi, 3 (DIYR 00003) References: Kessel, “DIYR 00003”; Vööbus, Handschriftliche Überlieferung, 1:120–121; 2:72–81 (Mar Ja῾qōb 1/3) Description: paper; 470 × 300 mm; 488 fol.; 2 columns; 37 lines per column Date: 13th century, based on script (Kessel)231 Script: Serṭo Contents: The manuscript is incomplete at the end. It now preserves 142 homilies, numbered from 1 to 142. Most of these are by Jacob of Serugh, but homilies by Ephrem the Syrian and one by George, bishop of the Arabs also occur. The first part follows a liturgical order and includes the Homily on Thomas and the Resurrection. A section with miscellaneous sermons follows, including those attributed to Ephrem and George. Comments: The homily appears on pp. 1009–1016. 4.3. Description of an Inaccessible Manuscript Since not all manuscripts available to Arthur Vööbus remain accessible today, it is important to describe the manuscript which could not be consulted for this volume. Vööbus described the manuscript and listed its contents based on the titles of the works. It is nearly certain that it contained the Homily on Thomas and the Resurrection. I have chosen not to include two manuscripts described by Vööbus that potentially could include the homily. Diyarbakır, Chaldean Archepiscopate, 97 and 98, both include a homily entitled “On Mar Thomas the Apostle” (âï ¿ÑÚáý¿ćã{s€üã).232 It is not clear whether this title refers to the homily edited in this volume or one of homilies by Jacob of Serugh on Thomas’s journey to India. olim Midyat, Private Collection of Chorepiscopus Abdullah Gülçe, Priest of the Church of Mart Shmuni, 10 References: Vööbus, Handschriftliche Überlieferung, 1:158–159; 2:194–197 Description: paper; dimensions (?); originally 36 quires; 2 columns; 25 lines per column Date: 14th/15th century, based on script 231 Vööbus also dates the manuscript to the thirteenth century but suggests it may date as early as the twelfth century. 232 For descriptions of these manuscripts, see Scher, “Les manuscrits syriaques à Diarbékir,” 401–402; Vööbus, Handschriftliche Überlieferung, 3:46–47, 4:18–19 (97); 3:48, 4:20–21 (98).

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Script: unknown but likely Serṭo, based on ecclesiastical origin and time of production Contents: The manuscript is incomplete at the beginning and the end. The surviving collection of thirty-five homilies would have appeared in the middle of the manuscript. They all stem from Jacob of Serugh and are ordered according to the liturgical year from the beginning of the year until Pentecost. There are indications that the manuscript may originally have contained works by other authors as well. Comments: The homily is number twenty-five in Vööbus’s listing. Private correspondence with Gabriel Rabo and Simon Birol confirmed that this manuscript remains in private hands. Abdullah Gülce emigrated to Australia and seems to have brought his manuscripts with him. It is not currently available for consultation. Arthur Vööbus took one image of this manuscript that is preserved in his microfilm library, now held at the Hill Museum and Manuscript Library. But the image is illegible. 4.4. The Transmission of the Homily The description of the twenty-nine manuscripts known to include the Homily on Thomas and the Resurrection opens up several avenues for tracing the reception of this work within the Syriac tradition. This volume does not seek to offer an extended study of the reception history of this work in the Syriac tradition but rather to identify connections between the manuscripts as evidenced by their circulation. This section summarizes select aspects of the history of the manuscripts to highlight these connections. It may also help identify potential directions for future research. It first surveys the evidence for the scribes, patrons, locations of production, owners, and later readers of these manuscripts and then considers the transmission of the homily in collections organized for exegetical, liturgical, and hagiographical purposes. 4.4.1. The Production and Use of the Manuscripts The manuscripts that transmit the Homily on Thomas and the Resurrection contain traces of the individuals and communities who strove to preserve Syriac literature. Colophons and notes offer insight into the interests of those who created and utilized the manuscripts that contain the Homily on Thomas and the Resurrection. This section categorizes and lists this information in order to illuminate some connections between the codices. Since it has not been possible to analyze every note added to the manuscripts, the following lists make no claim to comprehensiveness.

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Scribes Nine of the twenty-nine manuscripts name the scribes: B2 D1 K L1 L2 M3 M4 T2 V2

the deacon Mattai bar Paulos in 1929; the priest Abraham bar Isḥaq from Melitene in 1031; the priest Hidayah bar Shammu from Qaraqosh in 1672/1673; a certain Ṣlibo in 1015; the monk Abraham in 874; the monk Iwannis bar Shem῾un in the fifteenth century; the monk ῾Abd al-Nur in 1722; the deacon Ḥanna ibn ῾Abd al-Ghal in 1806; and the monk Shem῾un, superior of the monastery of Saint John Chrysostom in Koutzoventi, Cyprus, in the early twelfth century.

As described above, the activities of three of these scribes are well attested: Hidayah bar Shammu of Qaraqosh, ῾Abd al-Nur, and Mattai bar Paulos. Studying the careers of these scribes may help contextualize the production of manuscripts that preserve the Homily on Thomas and the Resurrection. Patrons The patrons or institutions that funded the production of four manuscripts are also identified: B2 L1 V1 V2

the scholar Alphonse Mingana in 1929; Bishop Athanasius of Ḥesn-Paṭriq in 1015; the monastery of the Mother of God (Dayr al-Suryan) around 1221/1222; and the Maronite Patriarch Buṭrus in the early twelfth century.

Mingana’s trips to collect manuscripts in the twentieth century are welldocumented, as noted in the description of B2. Although little is known about Athanasius of Ḥesn-Paṭriq, the development of the collections of Dayr alSuryan and the Maronite patriarchate can be demonstrated through other manuscripts and references. Locations of Production The place in which a number of manuscripts were written can be established: B2 D1

in Mosul in 1929; in the monastery of the Forty Martyrs near Melitene, also known as the monastery of Bar Gaḡay in 1030/1031;

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potentially in Melitene, since a manuscript from the cathedral church in Melitene was used for one part of the manuscript; in the monastery of Mor Jacob near Mardin and the monastery of the Mother of God; in a monastery whose name is no longer legible, probably in Ṭur ῾Abdin; probably in Dayr al-Za῾faran or another nearby monastery in 1722, where the other manuscripts in this set were composed; in the Church of the Resurrection of Our Lord in Jerusalem; in the monastery of Barṣauma; in the monastery of the Mother of God (Dayr al-Suryan); and in the region of Edessa (based on a comparison with other manuscripts) in the mid-sixth century.

The identification of the location in which manuscripts were produced can prove valuable for understanding the local history, as demonstrated by Bernd Vest’s investigation of the use of parchment in Melitene that includes L1.233 Such information can also help narrate monastic history, as seen in Lucas Van Rompay’s use of V1 in his investigation of the history of Dayr al-Suryan.234 Owners Colophons and notes offer information on the communities that owned and used these manuscripts over their lifetime. In addition to the patrons and current libraries that own these manuscripts, the following historical owners can be identified: D1 D2 D3 D4

L1 233 234

Dayr al-Za῾faran as a gift from the Metropolitan John of Mardin in 1150; Dayr al-Za῾faran from which collection the manuscript stems; Dayr al Za῾faran as a gift from the Metropolitan John of Mardin in 1156; (1) Dayr al-Za῾faran as a gift from Patriarch Behnam Ḥadloyo in the fifteenth century; (2) Church of the Forty Martyrs in Mardin because of an attack; (3) Dayr al-Za῾faran after being purchased by a bishop and returned to the monastery; (4) perhaps the Church of the Resurrection of Our Lord in Jerusalem, where M5 was written on the basis of this manuscript in 1587; Dayr al-Suryan by the fifteenth century; Vest, Geschichte, 1146–1147. Van Rompay, “A Precious Gift,” 746–748.

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L2 Dayr al-Suryan by the fifteenth century; M1 (1) Church of Mart Shmuni in Midyat in 1720; (2) Dayr al-Za῾faran from which collection the manuscript stems, perhaps by 1748/1749;235 M2 Dayr al-Za῾faran as demonstrated by a seal from the monastery; M3 Dayr al-Za῾faran as demonstrated by seals from the monastery; M4 Dayr al-Za῾faran as demonstrated by seals from the monastery; M5 Dayr al-Za῾faran as demonstrated by seals from the monastery; Church of Domitius in ῾Ayn Ḥaylo as a gift from Joseph bar BLKZ (ÏÞáÂ); P V1 Dayr al-Suryan around 1221/1222; V2 Maronite Patriarch Buṭrus who reigned around 1121; V3 (1) monastery of the Column in 637/638; and (2) Dayr al-Suryan. More comprehensive descriptions of all of the manuscripts in this set would surely uncover owners not listed here. But the list of owners already demonstrates the outsized role of Dayr al-Suryan and Dayr al-Za῾faran in the surviving evidence for this homily. John of Mardin notably gave two manuscripts to Dayr al-Za῾faran. As mentioned in the description of D1 above, a canon attributed to John of Mardin even specifies when such homilies were to be read. Almost all of the manuscripts that preserve the Homily on Thomas and the Resurrection seem to have circulated among communities from the Syriac Orthodox Church. V2 forms the one clear exception, as it remained in the possession of the Maronite patriarchate from its creation. The Vatican scriptor Joseph Simonius Assemani (1687–1768),236 a Maronite himself, undertook a trip to the Middle East from 1715 to 1717 at the urging of Pope Clement XI (r. 1700– 1721), and this manuscript was one of the manuscripts with which he returned.237 This manuscript thus serves as a testament to the reception of Jacob of Serugh’s works among diverse communities.238 235 The recording of the inspection of the Myron oil in 1748/1749 suggests to me that it had entered the collection by that time. 236 Brock, “Assemani, Josephus Simonius.” 237 As indicated in the catalogue: Assemani and Assemani, Catalogus, 3:107. On the trip, see Raphaël, Le rôle, 48, 123. For the correspondence between the manuscripts acquired by the Vatican Library from this trip and their current shelf numbers, see Hyvernat, “Vatican Syriac MSS.,” 94–95, 100. 238 On Jacob’s reception beyond the Syriac Orthodox tradition, see Forness, “Cultural Exchange,” 261–263.

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Readers A number of notes appear in the manuscripts that preserve the Homily on Thomas and the Resurrection. Some record historical events, while others name the individuals who read the manuscript. The following reader’s notes have been identified: D2 L1

L2 M1

P V1

a certain Metropolitan Aṣlan; (1) possibly a monk from the same monastery as Gabriel and Abraham of Beth Sbirino; (2) a priest named John, a student of Rabban Isaiah, from Beth Sbirino; (3) Moses of Mount Lebanon in 1495/1496, who translated some of the manuscripts works into Arabic; (4) a monk named Thomas, son of George and grandson of Abraham; the monk Gabriel and his nephew and fellow monastic Abraham from Beth Sbirino in 1492/1493; (1) a deacon named Eliya in 1753/1754; (2) a priest named Eliya in 1754; (3) a priest named Eliya in 1895 Joseph, bishop of Ḥaḥ in 1417; (1) a priest named Antonius from Klepini, Cyprus in 1498/1499; (2) a priest named Aaron and his brother Phineas in 1533/1545; and (3) the Syriac Orthodox Metropolitan of Jerusalem Gregorios ῾Abdel alJaleel in 1663/1664 and 1665.

This list of reader’s notes, drawn from existing catalogue entries and some new observations on the manuscripts, draws attention to the manuscripts preserved in Dayr al-Suryan. The notes in L1, L2, and V1 were all made when these manuscripts were in Dayr al-Suryan. Monks from Beth Sbirino left notes on several manuscripts in this collection as explored in the descriptions of the manuscripts above. Arthur Vööbus likewise argued that manuscript U — of which only a few images were available for consultation — represents the literary efforts of Isho῾ bar Qashisha of Beth Sbirino who lived in the same century as the monks from this village who left notes in several manuscripts from Dayr al-Suryan. Summary The scribes, patrons, locations, owners, and readers of these manuscripts offer glimpses into the individuals who transmitted the Homily on Thomas and the Resurrection. The manuscripts that preserve the homily form only part of the total number of codices authored by scribes and commissioned by patrons.

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Likewise, these manuscripts comprise a small portion of the total number of books produced in specific cities or monasteries, sold and purchased, and read by their owners or visitors. These lists could serve as a point of departure for material philological studies that emphasize individual manuscripts in their investigation of the transmission of the Homily on Thomas and the Resurrection. 4.4.2. The Transmission of the Homily in Collections In addition to the individuals and communities that left their mark on the manuscripts, the descriptions of the manuscripts that preserve the Homily on Thomas and the Resurrection exhibit several patterns of organization that reveal how Syriac communities interpreted this homily. The use of the homily could help explain certain textual variations in the manuscripts. Based on the available information, the homily circulated in three different types of collections in late antiquity and the Middle Ages. These collections are organized around (1) biblical exegesis, (2) the liturgical calendar, and (3) hagiographical accounts of Thomas. Biblical Interpretation The two earliest manuscripts to preserve the homily show its use for exegetical questions. The earliest manuscript dates to the mid-sixth century (V3), and the homily has the following title: “The Homily on the Apostle Thomas and on the Resurrection of Our Lord.” The absence of the liturgical designation “New Sunday” — as found in nearly the rest of the manuscript tradition — reflects the composition of this manuscript. It is a collection of homilies organized around the New Testament. Several other manuscripts from the sixth and seventh centuries that transmit Jacob’s homilies exhibit similar patterns of organization.239 A second manuscript also highlights the exegetical value of this homily. L2 dates to 874 and includes over one hundred extracts from different works. The extract from the Homily on Thomas and the Resurrection preserved in this manuscript occurs in a set of thirteen quotations from Jacob of Serugh’s works.240 239

London, British Library, Add. 14574 (fol. 34–40) (Wright, Catalogue, 2:508–509 [no. 640]; Rilliet, “Deux homéliaires,” 309–310); London, British Library, Add. 17157 (Wright, Catalogue, 2:504–505 [no. 636]); London, British Library, Add. 17159 (fol. 1–63) (Wright, Catalogue, 2:511 [no. 645]); Rome, Vatican Library, Sir. 114 (Assemani and Assemani, Catalogus, 3:81–84); Rome, Vatican Library, Sir. 252 (Assemani and Assemani, Catalogus, 3:539–540; Rilliet, “Deux homéliaires,” 295–310). 240 London, British Library, Add. 17193, fol. 77r–79r.

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The first extract focuses on a theological question, but the remaining twelve address exegetical questions. The excerpt from the Homily on Thomas and the Resurrection is the seventh extract in this set and has the following title: “Why was the Apostle Thomas not with the disciples when our Lord entered the upper room?”241 Both of these manuscripts testify to the use of the Homily on Thomas and the Resurrection for biblical exegesis. Liturgical Usage A change occurred in the transmission of homilies around the fifth century. The earliest known sermon collections revolved around the bible and took the form of commentaries, as exemplified by the corpus of Origen of Alexandria (184/5–253/5).242 By the fifth century, a new type of collection had emerged that organized homilies according to the liturgical year, known as homiliaries.243 Gatherings of sermons from a single author form the earliest examples, as known from Latin authors such as Augustine of Hippo and Pope Leo I (r. 440–461).244 Multiple-author homiliaries emerged in the fifth or the sixth century, likely in both Latin and Greek.245 Small collections of homilies organized according to the liturgical year can be found in three Syriac manuscripts from the sixth 241

London, British Library, Add. 17193, fol. 77v: ? .ÀĀÚáðà…üãâïËÝÀ{zÁËÚäàËًÎà¿ÑÚáý¿ćã{s… ÎãâÔã 242 In many cases, it has proven difficult to distinguish Origen’s homilies that were gathered together as commentaries and the works that he merely dictated as commentaries. On this question, see Junod, “En quoi les homélies d’Origène”; Pieri, “Origen on 1 Corinthians.” 243 For an introduction to the emergence of homiliaries in Latin, see Dolbeau, “Naissance”; Dolbeau, “La transmission.” The latter article incorporates much of the former but has a different focus. For an extensive survey of the evidence in Greek, see Ehrhard, Überlieferung. 244 The Sessorian collection of Augustine’s sermons, preserved in the Collectio campana, forms one such example. It dates to the fifth century and comes from North Africa: Verbraken, Études critiques, 209–210; Partoens, “De verbis Apostoli,” 329–338. On Leo’s sermon collection of select liturgical feasts issued in 445, see Chavasse, Tractatus, CCSL 138:clxxvii– cci. 245 Dolbeau, “La transmission,” 45, argues that the necessary technological and manuscript practices were all present in the sixth century. But the earliest known multi-author homiliary in Latin dates to the seventh century, the homiliary of Saint Peter of Rome. This homiliary can be reconstructed from four later homiliaries that depend upon it: Chavasse, “Le Sermonnaire Vatican”; Grégoire, Homéliaires liturgiques médiévaux, 127–188, 189–244, 343–392, 479–486; Bouhot, “L’homéliaire de Saint-Pierre”; Martimort, Les lectures, 83–86. The earliest Greek manuscript evidence comes from the seventh century, but there are some indications that a homiliary had been developed in Constantinople by the mid-sixth century: Voicu, “The Earliest Greek Homiliaries.” Further, a Georgian homiliary with texts translated from Greek probably dates to the end of the earliest period of Georgian literacy from the fifth to seventh centuries: van Esbroeck, Les plus anciens homéliaires, 60–61; Gippert, “Mravalatavi,” 69–70, 82–91; Gippert, “A Homily,” 896, 911; Gippert, “Cod. Vind. georg. 4,” 86, 92– 101.

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and seventh centuries,246 while multiple-author homiliaries in Syriac are attested from the eighth and ninth centuries.247 Twenty-four of the twenty-nine manuscripts known to preserve the Homily on Thomas and the Resurrection take the form of a homiliary. Two of the remaining manuscripts likewise reflect liturgical use. D5 contains the Masora and the ordering of Jacob’s works reflects a homiliary, and T2 incorporates the homily fully into a liturgical rite. The utility of this homily for liturgical settings forms one of the major reasons for its preservation. The homiliaries that preserve the Homily on Thomas and the Resurrection fall into two broad categories: (1) those that feature Jacob of Serugh’s homilies alongside other Greek and Syriac authors and (2) manuscripts that feature Jacob of Serugh’s homilies exclusively or with only a few homilies by other Syriac authors. L1 forms a good example of the first type. The manuscript was copied in 1015 somewhere around Melitene. Jacob of Serugh’s Homily on Thomas and the Resurrection appears after Easter and seems to have been designated for reading on the Sunday after Easter. Of the 113 homilies in this manuscript, the first 104 proceed in sequence from the Nativity to Pentecost, while the final nine homilies are for movable feasts. The 113 homilies stem from a broad range of Greek and Syriac authors. This manuscript reveals how Syriac communities utilized earlier homiliaries that featured translations of Greek authors and added Syriac authors to them at appropriate places in the year.248 In reference to the homily under question, this type of homiliary — with both Greek and Syriac authors — is only attested in manuscripts from the eleventh through thirteenth centuries (C, L1, T1, V1) and a copy of one of them (S2). The second type of homiliary includes nineteen manuscripts. Three manuscripts contain the works of Jacob of Serugh alone (B1, B2, E), although two of these are incomplete (B1, E). The one inaccessible manuscript that contains the Homily on Thomas and the Resurrection may also have preserved Jacob’s works alone (see Section 4.3). Twelve manuscripts feature the works of Jacob and other Syriac authors (D4, K, M1, M2, M3, M4, M5, O, P, S1, V2, Y), and two Jacob’s 246 London, British Library, Add. 14587 and Rome, Vatican Library, Sir. 109 both contain six prose homilies by Jacob of Serugh that follow the liturgical year and address major feast days. London, British Library, Add. 17181 includes four sets of homilies, which may follow the liturgical year. The first two sets on the Nativity and on the Epiphany are certainly ordered in this manner and reflect the organization of addresses found in the first part of the collection. 247 See Sauget, “Vatican Syriaque 253” (Rome, Vatican Library, Sir. 253); Sauget, “Deux homéliaires,” 389–395, 402–413 (Rome, Vatican Library, Sir. 368); 395–400, 413–424 (Rome, Vatican Library, Sir. 369). 248 On this point, see especially Sauget, “Pour une interprétation.”

INTRODUCTION

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works with one letter by Severus of Antioch (D1, D2). D1 serves as a good example of this type of homiliary. This manuscript once contained 226 individual sermons. It was written in the year 1031 by a monk named Abraham bar Isḥaq from Melitene. This is the earliest dated manuscript to place the Homily on Thomas and the Resurrection within a liturgically ordered homiliary composed almost entirely of Jacob’s homilies. The collection includes one letter by Severus of Antioch and one homily by Ephrem. The model of the homiliary was the same, but the creators of this homiliary followed a different path in limiting the authorship almost completely to Syriac authors. The second type of homiliary with Jacob’s works alone or alongside a limited selection of other authors represents the most prevalent type of collection in which the Homily on Thomas and the Resurrection was transmitted. From the manuscript evidence, this seems to belie a confidence in the importance of Syriac authors. Greek authors were certainly still read and valued in the Syriac tradition, but a difference emerges in the way their works are transmitted. Commemoration of Thomas The reception of Thomas as a saint in the Syriac tradition represents a third trend in the transmission of the Homily on Thomas and the Resurrection. The homily itself does not contain any clear references to later accounts of Thomas’s life when he reportedly became a missionary to India. Jacob’s other three homilies on Thomas demonstrate his knowledge of traditions very closely tied to the Acts of Thomas.249 Perhaps for this reason, the Homily on Thomas and the Resurrection primarily circulated in collections designed for the liturgical year. Its focus on John 20:19–28 made it well-suited for the Sunday after Easter on which this reading was assigned. Yet important evidence survives for the reception of this text as part of the narrative of Thomas. Most dramatically, manuscript U from the fifteenth century begins with the Acts of Thomas and proceeds to the Homily on Thomas and the Resurrection. Jacob’s three homilies on Thomas in India follow, and a turgāmā of Shem῾un bar ῾Amraye also on Thomas rounds out the collection. The thirty-two available images of this manuscript contain the final folio of the Homily on Thomas and the Resurrection and the bulk of the first Homily on the Apostle Thomas in India. Although the full manuscript was unfortunately not available for consultation, it exposes an important aspect of the circulation of the work in a hagiographical collection. 249

See especially Strothmann, Thomas, 15–18.

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P.M. FORNESS

Paratextual materials in one further manuscript likewise reveal an emphasis on later accounts of Thomas’s life. B2 dates to the twentieth century and was a manuscript produced for Alphonse Mingana. The Homily on Thomas and the Resurrection ends in the middle of a column indicated by the grapheme ※. Just under two hundred lines of twelve-syllable couplets follow that contain twenty-six lines from the Homily on Thomas and the Resurrection as well as excerpts from the first two Homilies on the Apostle Thomas in India. These materials, as described in Appendix 1, can be divided into three sections. The first section puts together excerpts from the Homily on Thomas and the Resurrection and the first two homilies on Thomas’s journey to India. Although this manuscript was produced for Alphonse Mingana and never saw circulation among Syriac communities, it represents how this homily’s focus on the scene in the upper room could be combined with stories of Thomas’s journey to India. These two manuscripts reveal a poorly attested, but significant development in the transmission of this homily in manuscripts. Thomas the Apostle was, according to the Acts of Thomas, the disciple sent to India. One mostly inaccessible manuscript and additions to a twentieth-century manuscript expose the potential for this homily to circulate in such a collection, bringing together Thomas’s most memorable moment in the Gospel of John and his veneration as the apostle to India. 5. STEMMA OF THE MANUSCRIPTS AND IDENTIFICATION OF MANUSCRIPT FAMILIES The collation of all available witnesses to the Homily on Thomas and the Resurrection reveals relationships between the text of the homily preserved in different manuscripts. This section presents a stemma that visually summarizes these relationships and then describes the readings that helped establish the different levels of the stemma. In summary, three major families have been identified that can be further subdivided into groups, subgroups, and a subset. The stemma includes twenty-four of the twenty-eight manuscripts collated for this edition. The four manuscripts that preserve ten lines or fewer of the text have been excluded (D5, L2, U, and V3). Further, I have not sought to classify the twenty-six lines excerpted in the additional materials to B2, as these have a heterogeneous character and some have been deliberately modified. Three manuscripts exhibit variant readings that seem to draw on more than one tradition, as indicated by the dotted lines (D4 [and its direct dependent M5], T2, and V1). This description served as a basis for making editorial decisions as outlined in Section 6.

INTRODUCTION

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5.1. Stemma

Manuscripts excluded from stemma due to brevity: D5, L2, U, V3

5.2. Groups of Manuscripts 5.2.1. Archetype Ω This edition seeks to reconstruct an archetype of the Homily on Thomas and the Resurrection that predates all witnesses which preserve the whole homily. Only two manuscripts that contain any portion of this homily date to the first millennium (L2 and V3). Since each of these manuscripts contains ten or fewer lines, they do not help date the reconstructed archetype. The translations into Arabic, Armenian, and Ethiopic likewise all seem to come from a later time.250 Three manuscripts that preserve a large portion of the homily date to the eleventh century (D1, D2, and L1), three to the twelfth century (D3, D4, and V2), and two to the twelfth or the thirteenth century (C and M1). These eight manuscripts represent each of the three families of manuscripts (I, II, and III), and the archetype must come from an earlier period. 250

I intend to detail the translations of this homily in subsequent studies.

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5.2.2. Family I (D123KM134S2T1V2Y) The large Family I consists of eleven manuscripts that can be further divided into several groups, subgroups, and one subset. The most distinctive feature of this family centers around the omission or inclusion of several lines. None of these eleven manuscripts includes line 277 or the couplet formed by lines 333 to 334. I regard lines 333 to 334 as original to the archetype and argue in Section 6.1 “Lines 333–334” that their omission was based on a near case of homoioteleuton. A number of other readings mark these manuscripts as a distinct family. A list of representative readings distinct to this family include: Line

Family I

31

ÍáÚÐ

ÍçÚ‹

53

¿çùÎò

ßçùÎò

69

ÍáÔùx

züÔéx

83

Āäù{

ĀÚÝ|{

85

ÎãÎù

ÎùÎò

Others

Notes O has a different reading.

E has a different reading.

Group IA (D23KM134S2T1V2Y) and Manuscript D1 Group IA has a significant conjunctive reading in relation to lines 277 and 278. While D1 omits the entire couplet, Group IA omits line 277, retains 278, and adds the following line after line 278: “Because you think that lying has been flung upon us” (ÀÎáÅx è ¿þÙüÓx Āæs üÃéËÂ).251 As discussed in Section 6.1 “Lines 277–278” below, I consider this line characteristic of Group IA to be a later addition. For now, it suffices to note that this forms a major point of division between D1 and Group IA. Several other readings set manuscript D1 apart from the ten manuscripts in Group IA:

6

? züêðÙyĀàx

Group IA ? ÁËÚäàĀàx

56

? ÁËÚäàËً

? ? ÁËÚÐs¿ï yĀÂ

Line

251

D1

Notes Group IA shares this reading with all other manuscripts. D1 transposes the last two feet of this line; B1C also have this reading.

D2K and Y have slight variant readings, as recorded in the edition.

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INTRODUCTION

Line

Group IA

56

D1 ? ? ÁËÚÐs¿ï yĀÂ

67

ĀÙsüÙüý

108

èäïâáã{

ĀÙ¾ÃÚÃÐ ? À¾ÚÆé{

108

? À¾ÚÆé

èäïâáã

162

„Ëã¿ćà

? ¿ÆàÎò

? ÁËÚäàËً

Notes D1 transposes the last two feet of this line. D1 transposes the first two feet of this line. D1 transposes the first two feet of this line.

Subgroup IAa (D2KM4[V2]) The ten manuscripts in Group IA can be subdivided into two subgroups. Subgroup IAa consists of four manuscripts that have several conjunctive readings that bind them and distinguish them from Subgroup IAb. V2 has a great number of unique readings and shares only two of the five distinctive readings from the variants in the table below. I have not been able to determine if V2 shows influence from another manuscript family. The other three manuscripts (D2, K, and M4) seem more closely connected. At least one of the readings present in all four manuscripts was known to the scribes of D3 and Y, which record it in the margins. Line

D2KM4V2

Others

3

…{zÎàÀ{z

…{ÍÙËً

5

ÀĀðÂ

ÀĀáï

10 15

}Āò ? ÀĀúÚÐÌà

Áüý ÀĀÚúÐy?

156

Îà

Ëً

Notes −V2 −V2 D3Y have this reading in the margin. −V2 +O; −M4

Two of the manuscripts (D2K) in Subgroup IAa display a great number of conjunctive readings. As outlined above,252 D2 was written in the eleventh century and ended up in the collection of Dayr al-Za῾faran outside of Mardin, while K was written in 1672/1673 in a monastery near Mardin. Based on the collation, it seems evident that K is a direct copy of D2 even if the scribe seems to have consulted more than one manuscript on occassion. The most significant 252

See Section 4.2.

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P.M. FORNESS

of the shared readings between these manuscripts is the transposition of the couplet of lines 233–234 with the couplet of lines 235–236. No other manuscript has this transposition. A small selection of other shared readings includes: Line

D2K

M4V2

Notes

èù{üò

M4V2 have the predominant reading in Group IA.

68

¿ù{üò €zÎþÐ?

ÍáÔù

M4V2 share this reading with all other witnesses.

85

{üÃéÎà|

{üŏs

M4V2 have the predominant reading in Group IA.

86

¿çò

ÀÍò

M4V2 share this reading with all other witnesses except P.

88

…ÎÂzĀæ

…ÎçêÐĀæ

M4V2 share this reading with all other witnesses except COT2V1.

54

Two additional readings suggest that D2 was the direct Vorlage of K, even if the scribe of K must have consulted another manuscript. First, all manuscript witnesses to line 361 except for K and T2 have ĀÙ¾ÃÚÃÐ for the third foot: K has ĀÙ¾ćäÚêÂ, T2 ĀÙ¾çÂÎÐ. Line 362 has the word zÎäÚê in all manuscript witnesses, and the scribe of K seems to have begun writing zÎäÚêÂbefore adding the adverbial ending -᾿āitĀÙs-. The two lines at the end of the third column of fol. 203r in D2 can help explain this. The penultimate line begins with ĀÙ¾ÃÚÃÐ from line 361, while the final line begins withzÎäÚêÂfrom line 362. The scribe of K seems to have jumped to the final line in this column before moving back to the appropriate adverbial ending. Second, the wordñÆòappears in all manuscript witnesses to line 361 except for D2 which hasÇáò. K hasñÆòwith a note above the line that reads: “in another manuscript: Çáò” (Çáò ¿æüÐs [¿Þé]܎çÂ). The various notes added to the manuscript have not been comprehensively studied so that it is not possible to say whether this note should be attributed to the scribe, a corrector, or a later reader of the manuscript. But the specific variant reading found in D2 was evidently known and recorded in this manuscript, even if another manuscript must have been consulted to supply the reading ñÆò. This line thus demonstrates that although other manuscripts may have been consulted in the creation of K, the base text was D2. Subgroup IAb (D3M13S2T1Y), Subset IAb1 (D3Y) The classification of six manuscripts into Subgroup IAb results from the identification of conjunctive readings for the four manuscripts in Subgroup IAa. The variant readings for these six manuscripts form a net that connects all of the manuscripts with each other, even if there are no major deviations that set

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INTRODUCTION

this subgroup apart. The relationships between two pairs of manuscripts are particularly strong. First, as Arthur Vööbus already noted, S2 is a direct copy of T1. These two manuscripts share several readings that set them apart from other witnesses in IAb: Line 46

S2T1 ? ¿ćãÌÅx

D3M13Y ? ¿ćãÌÅ{

Notes

70

ËÃï{

üÃï{

D3M13Y share this reading with all other witnesses except EO.

85

¿ćäáïx

¿ćäáðÂ

D3M13Y share this reading with all other witnesses.

100

åÚЍ

ûÚЍ

D3M13Y share this reading with all other witnesses (but see C).

283

Íà

Ûà

D3M13Y share this reading with all other witnesses.

D3M13Y share this reading with some other witnesses.

Second, D3 and Y have a couple marginal notes and distinctive readings that mark them as a subset of IAb, here labelled IAb1. There are marginal notes common to these two manuscripts that do not appear in any other manuscripts. In D3, the marginal notes seem to have been added by another hand based on a paleographical analysis.253 One note in D3 (see line 112) includes an abbreviation for “copy” or “manuscript” ([¿ÑÐ]܎), indicating that the author of the marginal notes compared the text of D3 with another manuscript. The marginal note in D3Y (listed below) to line 10 includes a reading found in manuscripts D2KM4V2. This may suggest that the reader compared the text of D3 with a manuscript from or closely related to Subgroup IAa. The inclusion of the same main text and marginal notes could be explained in two ways. Either Y is a direct copy of D3 or the notes were copied into both manuscripts from a common manuscript or perhaps they rely on different manuscripts from a common textual tradition. Although I considered the possibility that Y is a direct copy of D3, I did not find any secure evidence that this is the case. For example, none of the unique readings in Y that I identified can be clarified by examining D3. But more research could be carried out on this point and perhaps especially in light of other works shared by the two manusripts. The inclusion of the same ? Fol. 346r forms an excellent case study. The main text has the reading ÀÎÝ{x, while ? the marginal note reads ÀĀÚÝ{x. The five common letters in each of these words expose several differences: the dālaṯ curves more at the bottom in the main text; the waw is more rounded in the main text; the kāp̄ is also more rounded in the main text; the taw leans to the left more in the note; and the bottom leg of the ālap̄ extends much farther in the note. 253

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P.M. FORNESS

variant readings in the margins in these two manuscripts forms a particularly strong point of connection that complements at least one other common reading: Line

D3Y

M13S2T1

Notes

10

marg.: }Āò

–

154

À{|{üÝ

ÀÎçóáã

154

marg.: ÀÎçóáã

–

D3Y are the only two witnesses with this marginal note. M3 (and ET2) has …Îçóáã; D3Y are the only two manuscripts with this reading. D3Y are the only two witnesses with this marginal note.

Manuscripts M1 and M3 share a couple readings only with T1, its direct dependent S2, and Y that set all five manuscripts apart from D3: Line

M13S2T1Y

D3

174

èäÙÍã

üþã

313

¿ćàËÝ

¿ćàËÂ

402

…üã

Áüã

Notes +L1; O has a different reading. + PT2; the original reading seems to have been ¿ćàËÂ, from which¿ćàËÝdeveloped. D3 shares this reading with D1M4V2.

5.2.3. Family II (B1CD4M5O[T2][V1]) Family II proves more difficult to define than Family I. Five manuscripts belong to the core of this group: B1CD4M5O. It should be noted that M5 is a copy of D4 and thus does not provide independent evidence for the readings in this family. A few readings connect these witnesses, but these are not as strong as the major variant readings identified in Family I. The following list shows the character of these connections: Line

B1CD4M5O

Others

Notes

126

èäÙÍã

üþã

163

ĀÙüýÀ{zx

ĀÚ‹À{zx

218

Òæxx¿ÃÝÎÞà

ÎÂüúäà

218

uÎúðÙĀÚÂèã

Òæxx¿ÃÝÎÞà

218

ÎÂüúäà

uÎúðÙĀÚÂèã

O has À{zxĀÙüý; other witnesses have minor variants. C has ÒæËæx¿ÃÝÎÞà. D4M5 have ÍàÛÂüùx.

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INTRODUCTION

While the reading in line 126 could be explained as a synonym and thus something likely to occur in more than one manuscript, the variant readings in lines 163 and 218 prove more significant. Although O reverses the order of the words in line 163, the replacement of ĀÙüýfor ĀÚ‹suggests that a common ancestor of O and B1CD4M5 had the same reading. The complete reordering of line 218 proves significant because it only occurs in these manuscripts. In this case, both C and D4M5 developed further variant readings based on the common ordering of this line. Further details of the individual connections between the three branches of this family will be discussed below in turn. Two additional manuscripts seem to reflect knowledge of the readings in this group: V1 and T2. Each of these manuscripts preserves a great number of unique readings, as outlined below. But V1 shares some of its variant readings only with O. Since O cannot chronologically have served as one of the Vorlagen for V1, I have classified O under the Group IIB to mark the common ancestor of both manuscripts that shared these readings. The other manuscript, T2, shares a number of readings with Group IIA. Since T2 seems more closely related to Family III, this manuscript is only occasionally discussed in relation to Group IIA. Manuscripts D4M5 The manuscripts D4 and M5 do not form a separate group, as M5 is a direct copy of D4. The relationship of D4M5 to other manuscripts in Family II is complex, as they reflect readings associated with each group. There are also several shared readings between D4M5 and Family I, which could indicate contamination. This section will first highlight the unique readings of D4M5, then discuss its relationship to B1C (= Group IIA) and to O, and conclude by briefly examining the possibility of contamination with Family I. The abrupt end of both D4 and M5 after the first word of line 240 serves as one clear indication of this direct dependence. A marginal note at this point in M5 which reads “wanting” (üÚêÐ) indicates that the scribe knew the manuscript used as the Vorlage was incomplete. Several further variant readings found only in these two manuscripts emphasize this direct dependence: Line

D4M5

29

ÍçÚ‹ßÙs

Others ĀÙ¾çÚ‹

79

ĀðáÂ

Āäù

119

…Îäà

¿çäà

133

…ÎÞçãËÐ

…{Āæs‰sx

Notes

E has ¿çÚ‹.

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P.M. FORNESS

There are significant differences between D4M5 and B1C that justify classifying B1C as a separate group (IIA) within Family II. But there are also several conjunctive readings between all these manuscripts: Line 115

B1CD4M5 ? ÀÎÑã

Others

Notes

117

? €ËÙ¾Â

ŽÎÅs{/‚ÎÃàs{

159

ÀĀáï

Āáï

160

¾Ð

ÎÑæ

160

âÅËã{

üêÃæ{

165

âþݏx

¿ćáݏx

? zÎÑã

+T2

L1 and O have distinct readings.

Aside from the connections to the group as a whole discussed above, D4M5 and O share some minor conjunctive readings: Line

D4M5O

Others

Notes

37

ûþòsxÎà

èÚàzâÔã

The final two feet of this line are transposed.

37

èÚàzâÔã

ûþòsxÎà

The final two feet of this line are transposed; see note below on B1CT2 and V1 here.

In the latter case, B1CT2 notably have a distinct variant reading on ûþòsxin line 37; it reads ûþòx. V1 simply omits the -x. Thus all of the manuscripts in Family II show deviation on this line. Finally, it should be noted that D4M5 share a few readings with Family I. These could be understood as indicating contamination of D4M5 from the text of a manuscript related to Family I. Alternatively, this could mean that there is a common ancestor of Families I and II to which D4M5 are the best witnesses in Family II. But supposing a common ancestor on this basis is difficult, since the text of D4M5 is only partial and does not include the missing lines characteristic of Family I. Further, D4 originally contained at least 350 homilies. The compiler of this manuscript (or its Vorlage) must have used multiple manuscripts for the creation of such a large collection of Jacob’s works. If two or more manuscripts were used as Vorlagen for the Homily on Thomas and the Resurrection, contamination could have followed. Some of the shared readings between D4M5 and Family I are as follows:

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INTRODUCTION

Line

D4M5 + Family I

Others

Notes

30

èÞÙs{…Îäàx

¿ćäÝ{èÞÙsx

There are minor deviations in other manuscripts.

60

? ? ¿ùËé{¿ćá þÝ

? ? ¿ćáþÝ{¿ùË é

There are minor deviations in other manuscripts

86

¿ćàu{x

u{¿ćàx

177

…ÎÝĀáã

…{üãsx

197

…{üãsxßÙs

Íà…{üãsx

T2 has a distinct reading.

Group IIA (B1C[T2]) Group IIA consists of two manuscripts that demonstrate a clear relationship to each other through conjunctive readings. The most significant difference between B1C and the remainder of the manuscripts is its distinct reading for line 57: “And he did not open the doors that had been closed by the crucifiers” (}Āò¿ćà{ ? ? ¿òÎù|èã{{zèÙËÚÐsx¿ï y). This section will first examine the readings unique to B1C and then discuss its relationship to O and T2. A number of other readings distinguish B1C from all other manuscripts, as seen in the following selection: Line 21

B1C ? ÁËÚäàËً ? èÙËÚÐsÁÌÝÎé{

Others ? èÙËÚÐsÁÌÝÎé{ ? ÁËÚäàËً

37

zx

zsx

21

44

üÃï

âï

74

? ¿ÚÃý

¿ò{xy?

161

¿ćàs{

¿ćàsx

Notes EL1M2T2 have variant readings. T2V1 also have different readings.

OT2 have a slightly different reading.

In addition to the reading identified for Family II in general above, B1C and O share a number of conjunctive readings. The most important of these shared readings is line 182 which is replaced with a completely different line in only these three manuscripts. B1C share a common reading for the whole line, while O modifies the first foot in this line (…ÎÝĀáäà{instead of …ÎÝĀáãèã{). Several more shared variants also demonstrate a relationship between the text of the homily found in these manuscripts:

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P.M. FORNESS

Line

B1CO

Others

185

¿ćà{ ? ¿æÌоćà

¿ćà ? ¿ÑÚáþà

289

üþã

|üÞã

344

ŽÎÆæ{

À{zÇÚō

18

Notes +T2

B1C and T2 also share a number of readings. While the discussion of Family III below will show that T2 also drew on readings from that family, the affinity with Group IIA (B1C) is also clear: Line

B1CT2

Others

Notes

47

¿Ð{

ÁüÆò

62

ÕóÑæx

ÕÃáæx

73

ÀĀÙüÂ

ÀĀúÙüò

241

zĀÙÏÐ

ÛàÀÏÐ

There are several different readings for this word.

Group IIB (O[V1]) The evidence for Group IIB is admittedly slim and is only attested by two manuscripts. The first is O which contains many readings that appear in no other manuscripts. The second manuscript is V1 and includes several variant readings only otherwise found in O. But V1 also shows influences from Family III. Since V1 cannot be directly dependent on O, I have hypothesized a common ancestor of the two manuscripts that contains their shared, distinctive readings. Each of these manuscripts rather freely adapts the text at points. A few instances from each manuscript here help to define their character as witnesses: Line

O

Others

Notes

11

ÀĀÚáïÎÆà

ûóæx¿ćäÝs

Several other manuscripts have variant readings.

11

èãxßÙs

ÎÅèã

T2 has a variant reading.

13

zËàÎäÂx ? ¿þÐâÃéx

zËáÙèãx{ âÃéx¿þÐ?

T2 has a variant reading.

73

CXV

INTRODUCTION

Line

V1

Others

Notes

39

? èÚäÙĀпðÃÓ{

{z¿ćäÙĀÐ{

50 118

ĀÙ¾ý{üò ? èÃþÐĀãÛà

¿ÃùÎï¿ćàx ? ÛàèÃþÐĀã

132

Àsx

Íàåùx

Y has ¿Ãù{Îïfor ¿ÃùÎï. B2 has ßàfor Ûà. Several manuscripts reorder this line.

In addition to these variations, V1 has unique readings for five entire lines (64, 110, 150, 212, and 231). There seems to be some relationship between O and V1, as they share readings that appear in no other manuscripts: Line

OV1

Others

19

ÎÐĀòs

ÎðÙ|s

59

ŒËé

}Āò

83

Āïs

ÛÂñÆò

374

¿ï¾Â

¿Ð{¾Â

393

üýs¿ćà

üÂĀés

Notes

B1C share this reading. A number of manuscripts have üþã¿ćà.

The shared reading with B1C in line 393 emphasizes that V1 has a certain relationship to this family, even if it exhibits other traits. The scribe of V1 consulted several ancient manuscripts located in Dayr al-Suryan to produce this codex. It seems possible that multiple manuscripts were consulted that contained the Homily on Thomas and the Resurrection and that, for this reason, the text of the homily in V1 exhibits contamination. 5.2.4. Family III (B2EL1M2PS1[T2][V1]) Family III includes a set of manuscripts that display close relationships to one another but do not contain the same type of uniformity as found in Family I. T2 shares significant readings with Family III but, as demonstrated above, T2 is also related to Group IIA. V1 shares some readings with Family III. All of the manuscripts in Family III aside from V1 share two variant readings of entire lines: (1) Line 132 in the manuscripts of Family III reads: “Our Lord has risen; it is right for you to confirm that your companions are trustworthy” (Íàåù

CXVI

P.M. FORNESS

? ‚ÎçÞà üý Œx| …üã; EM2PT2 add -x before üý). The other two families reorder the three feet of this line: “It is right for you to confirm that your companions are being trustworthy that our Lord has risen” (Œx| ? 254 …üãÍàåùx‚ÎçÞàüýx). (2) Line 216 in the manuscripts of Family III reads: “And miraculously the shepherds received them [i.e., the angels]” (…ÎæsÎáÃùsÀÎãxĀÂ{ ? L has ÎáÃù for ÎáÃùs). The remainder of the manuscripts ÀÎïy; 1 ? have: “And the shepherds saw the miracle of the hosts” ({ÏÐ ÀÎïy{ ? ÀÎáÚÐxÀÎãx; B1 has slight variants). These two lines thus show a significant level of affinity among these manuscripts that sets them apart from the other two families.255 A number of shorter readings also help distinguish this family from the others:

66

Family III ? …{ÍÚÃàÎÆÂ

Others ? …{ÍÚçÚïÌÂ

123

üþã¿ćàx

âÅËãx

−V1

177

üýsx{Íæs

¿æsüþã…s

−V1

178

ÁxÍéÀ{zs

|üÝsŒÎòs

196

èçÙüþã

üþæ

Line

Notes −T2V1

−V1; O has a distinct reading. −V1; B1C, D2K, and O have distinct readings.

There are significant differences between the manuscripts ordered under Family III, but such readings demonstrate the affinity of this rather diverse set of manuscripts. These readings make clear that T2 has influences from this family even if it shows connections to Group IIA, as discussed above. Further, the variant readings here reveal that the common readings between V1 and Family III are occasional. It may be that a manuscript related to Group IIB served as the base manuscript for V1, and the scribe simply compared the readings to a manuscript from Family III. Group IIIA (B2L1[P]S1) Two groups can be identified from the six manuscripts in this family (excluding V1): IIIA and IIIB. The four manuscripts (B2L1[P]S1) included in Group IIIA share a number of significant readings. Two of the four manuscripts form special cases: B2 is a direct copy of S1, and P reflects some traditions in Group IIIA but 254 255

See Section 6.1 “Line 132” for further discussion of this line. See Section 6.1 “Line 216” for further discussion of this line.

CXVII

INTRODUCTION

the scribe seems to have consulted more than one manuscript. After identifying the readings that define this group, I will consider these individual manuscripts. First, a few readings show the affinity of these manuscripts: Line

B2L1PS1

Others

Notes

62

Às{

âï{

71

ˆs

ˆsx

87

ÀĀÚÐÎóäÂ

zĀÚÐÎóäÂ

319

À{|{üÞà

z{|{üÞà

+T2 −P; +V1; B1, C, and T2 have distinct readings. −P; +M3T2; O had this reading before a correction.

Second, B2 and S1 share almost the same variant readings throughout the entire text. Here a sample of the significant readings are representative of the full collation which helps demonstrate that B2 was directly dependent upon S1: Line

B2S1

Others

Notes

24

ûþòĀã

ÄúïĀã

30

¿ćäÝs{

¿ćäÝ{

38

{z

€z

58

èÚþÅĀã

èÚÆýĀþã

89

Íäýx

€z{ĀÙsx

E has a distinct reading. Family I + D4M5 have a distinct reading. V1 has a distinct reading.

B2 was produced for Alphonse Mingana in 1929 based upon older manuscripts, as the colophon notes. S1, which dates several centuries earlier, can now be confirmed as one of the Vorlagen of this manuscript. As demonstrated just above, P shares a number of significant readings with Group IIIA. Its relationship with B2S1 seems to be particularly strong, as demonstrated by the following sample of shared readings: Line

B2PS1

Others

Notes

35

ÀÎãxx¿ćã

90

ÀÎãxx{ > zËÃï

147

èà

{z

152

¿ÚáÂÎúé

¿ćáÂÎúé

275

èÙx…üãâï

…üãâï{s

Āäù

E has a distinct reading. D2K have a distinct reading. D2K and O have distinct readings.

CXVIII

P.M. FORNESS

Yet there are also a few indications that the scribe of P consulted another manuscript. A reading it shares with B2S1 forms an important case. In line 62, B2PS1 have âÔÃæin the main text, and no other manuscripts have this particular reading. But P contains a marginal note that reads ÕÃáæ, close to the reading ÕÃáæxfound in the majority of manuscripts (not in B1CT2V1) and identical to that in L1. This and other corrections in P (e.g., in lines 59, 332) suggest that the scribe of P may have been working with more than one manuscript. Group IIIB (EM2) The two manuscripts in Group IIIB share one major variant reading and several minor ones. They both omit line 123 in its entirety, an omission shared by no other witnesses. Several other readings are unique to these manuscripts and mark them as a distinct group: Line

EM2

Others

31

üÃÚêæ

Îðêæ

131

~ÎáЏ

Ž{üӏ

189

üãsxßÙsĀæs

256

ÀÎáÅx

ĀæsüãsxßÙs ? ¿ò¾Âu¾êã

294

üÙüý¿ćáòs

„¾ù¿ćáòs

Notes

P has a distinct reading. Many manuscripts differ in the spelling of u¾êã. Families I and II (outside of B1C) have a completely different reading.

5.2.5. Summary The identification of three families of manuscripts enabled the production of a critical edition based on neo-Lachmannian principles. This section has described the process of identifying families, groups, subgroups, and a subset of twentyfour of the twenty-eight manuscripts consulted for this edition. This has resulted in a stemma that includes more manuscripts than other stemmas produced for one of Jacob of Serugh’s homilies. The stemma contained in Albert’s edition of Jacob’s Homilies against the Jews proved valuable for comparative purposes, and indeed it complements the findings here. I have chosen to offer a more extended description of the process of creating the stemma here so that future studies may draw on this and perhaps even challenge some of its conclusions.

INTRODUCTION

CXIX

6. EDITING THE HOMILY The stemma described in the previous section enabled the production of a critical edition of the Homily on Thomas and the Resurrection. The edition of this homily has been undertaken by weighing the evidence of the three families against each other. This section describes the decision-making process in more detail by looking at individual case studies on entire lines (6.1) and on smaller phrases (6.2). It will be helpful to describe how the manuscript evidence has been evaluated in general. First, the manuscript families described in the previous section include between five and eleven manuscripts. In order to weigh the evidence of one group against another, it is necessary first to consider the collective witness of a manuscript family. This has meant that manuscripts that contain several unique readings, such as D2K in Family I, O in Family II, and P in Family III, have been assigned less weight. Manuscripts that show definite signs of influence from more than one family have been assigned virtually no weight in editorial decisions: T2 and V1. After the majority reading of a particular family has been determined, this reading can then be compared to that of the other two families. Second, I have in principle weighed each of the three families equally in establishing the text of the homily. Each of the families has major deviations from the others, and there is no one manuscript that stands out as particularly close to the archetype. In practice, this has posed very few problems when two of the three families agree with each other. More substantial challenges have arisen when each family has one or more readings. In such cases, I have turned to other means to arrive at a preferred reading. The following two sections present eleven separate case studies in order to illustrate the decision-making process. 6.1. Entire Lines The meter in which Jacob of Serugh wrote the Homily on Thomas and the Resurrection consists of couplets in which each line has twelve syllables, comprised of three four-syllable feet. In the transmission of the homily, individual lines sometimes fell out. Some manuscripts merely leave the couplet half-finished, while others insert a replacement line that completes the couplet. Even the printed editions of Jacob of Serugh’s homilies sometimes include only half-finished couplets.256 This section seeks to offer some insight into the reasons why individual 256

Akhrass and Syryany, 160 Unpublished Homilies, 1:viii, suggest that in such cases “one might expect a mutilated text or a spurious homily.”

CXX

P.M. FORNESS

lines fell out, how later scribes replaced them, and how different manuscript witnesses were weighed in deciding which reading to include in the edition. Line 132: Reordering of Metrical Feet There are two basic readings attested for line 132. Each contains nearly the same metrical feet, but the order of the feet differs. The text reproduced below divides the lines into the individual metrical feet which helps to clarify their differences: Foot 3 132 (Families I and II) 132 (Family III)

…üã258Íàåùx ? ‚ÎçÞà

Foot 2 ? ‚ÎçÞà 259

üýxŒx|

Foot 1 257

üýxŒx|

…üãÍàåù

The footnotes record the omission of the conjunction -x in two cases and also the replacement of a short verbal phrase in V1. The latter is a manuscript that includes many unique readings, as discussed in Section 5.2.3. Aside from these minor deviations, the two forms of the line are stable. The reading found in Families I and II differs from that in Family III only in the ordering of the individual feet. The third foot of the line in Families I and II has been moved forward to the first foot in the line found in Family III, and the conjunction -x has been eliminated. The other two feet have been moved accordingly. The edition reproduces the line in Families I and II, as the three families have been weighed equally and two of the three families preserve this form of the line. But the reordering of lines can form a major difficulty, as numerous readings remain intelligible. Thus, I have also considered the syntax in Jacob of Serugh’s homilies. In this case, the reading found in Families I and II can be additionally supported by an examination of Jacob of Serugh’s use of the word Œx|. The phraseüýxŒx|occurs one other time in the Homily on Thomas and the Resurrection, where it appears in the second foot: Œx| ¿ćã{s ¿ÚÃÅ ? ‚ÎçÞàüýx(149). Here the first foot contains a direct address. Since this only provides a limited perspective on the usage of this word in Jacob’s corpus, I consulted the textual database of “The Comprehensive Aramaic Lexicon” which includes twenty-two homilies in twelve-syllable couplets attributed to Jacob of Serugh. The word Œx| appears thirteen times across these homilies. 257 258 259

B1 om. -x Íàåùx] V1 ÀÁx B2L1SP1 om. -x

CXXI

INTRODUCTION

It appears in the first foot of the line in twelve instances.260 In the one remaining case, it appears at the start of a subordinate clause that happens to begin in the second foot.261 Thus, this reading can be supported on stylistic grounds as well. Line 216: Reordering of Feet and Addition Line 216 takes two basic different forms. One appears in Families I and II, the other in Family III. Unlike in the previous example, only two of the feet appear in both forms of the line: Foot 3 216 (Families I and II) 216 (Family III)

263

? ÀÎáÚÐx ÀÎïy?

Foot 2 {ÏÐ

? ÀÎïy{

ÎáÃùs

ÀÎãxĀÂ{

ÀÎãx …Îæs

264

Foot 1 262

The deviations noted in the footnotes are slight. The first foot of the line in Families I and II has been shifted to the third foot in Family III, and the conjunction -{ falls out. The word ÀÎãx in the second foot of the line in Families I and II has been shifted to the first foot of the line in Family III. Since the verb {ÏÐfound in the reading of Families I and II has been eliminated, the conjunction -{ and preposition - are found at the beginning to bring the syllable count up to four: wa-ḇ-ṯeḏmurtā (ÀÎãxĀÂ{). The third foot in the line found in Families I and II specifies the nature of the “miracle” (ÀÎãx) men? tioned in the second foot, stating that the wonder is “of the hosts” (ÀÎáÚÐx). This phrase does not occur in the line found in Family III. The second foot of the line in Family III rather provides a verb and an object: “[the shepherds] received them” (…Îæs ÎáÃùs). In summary, although the two forms of this line have many similarities, the syntax has been altered significantly. The ? remain the subject of the verb in each case, but the “shepherds” (ÀÎïy) “miracle” (ÀÎãx) is the object of the verb in one and embedded within a prepositional phrase in the other. The edition contains the version of this line from Families I and II, since two of the three families preserve it. Assuming that the reading of this line found 260 It is the first word in the line in five instances. It is preceded by a one-syllable word in the remaining seven instances: ‰s (3×), ¿ćà (2×), Íà{ (1×), and èÙËã (1×). 261 This line comes from Homily on Holy Mar Ephrem 96 (Amar, Homily on Holy Mar Ephrem, 48, 49): “And the wise one determined that it was right for them to give praise” (…x{ > > ÎÑÃþäàèÙÍà Œx|x¿ćäÚÞÐ). Even here, the word Œx|is placed at the beginning of a phrase. 262 B1 sÏÐ 263 ? B1 zÎáÚÐx 264 L1 ÎáÃù

CXXII

P.M. FORNESS

in Families I and II more closely approximates the common archetype for all three families, the reasons for the reworking of this line remain less clear. Was there a damaged text that only preserved part of the line and the scribes had to reconstruct the line to complete twelve syllables? Was the third foot — “of the ? mentioned ? hosts” (ÀÎáÚÐx) which corresponds to the “angels” (¿Ý¾ćáã) in line 215 — not properly understood, which called for a reworking of the whole line? Although the principles of the edition make the choice of a line rather clear, the precise reason for the variation proves more difficult to explain. Lines 277–278: Three Lines Attested for a Couplet Families II and III have a common reading for the couplet that comprises lines 277–278:

277 (Families II and III) 278 (Families II and III)

Foot 3

Foot 2

ÀÎáÚÔÃÂ

Áüý 266¿ðx

ÀÎÑÚáýx

268

ÁüÚóésèã

Foot 1 Āæs 267

265

üÃéËÝ

ŒÎò¿ćà€ÏÐ

Each of the four variant readings found in the footnotes is found in a single manuscript and relates to the spelling of words, word choice, or the omission of a conjunction. None of the eleven manuscripts in Family I has line 277 as it is found in Families II and III. D1 omits both lines 277 and 278, while the other ten manuscripts in Family I (= Group IA) have a different line (here labelled 278+) following line 278 to complete the couplet: Foot 3 278 (Family I [−D1])

ÀÎÑÚáýx

278+ (Family I [−D1])

ÀÎáÅx

Foot 2 ÁüÚóésèã 270

è ¿þÙüÓx

Foot 1 ŒÎò¿ćà€ÏÐ Āæs269üÃéËÂ

One of the two variants recorded for line 278+ in the footnotes is found in D2K, which differ from the other manuscripts in this family on many occasions. The other variant entails the addition of an enclitic pronoun that was eliminated in a later correction. Thus, there are three lines (277, 278, and 278+) that are well-attested in the manuscript witnesses for this couplet. 265 266 267 268 269 270

L1 ¿Â‹ P om. -x V1 Ëò L1 Áüóés Y p. corr. (a. corr. add. €z) D2K ¿ÑÚÝýx

CXXIII

INTRODUCTION

A plausible explanation for the variant readings related to this couplet emerges when line 276 is taken into consideration. This line with its one minor variant reading along with the other three lines are provided here for quick comparison: Foot 3

Foot 2

ÀÎáÅx

è ¿þÙüÓx

277 (Families II and III)

ÀÎáÚÔÃÂ

Áüý273¿ðx

278 (Families I [−D1], II, and III)

ÀÎÑÚáýx

276 (Families I, II, and III)

278+ (Family I [−D1])

ÀÎáÅx

Foot 1

271

275

ÁüÚóésèã 277

è ¿þÙüÓx

ĀÚæèÂ{s Āæs272üÃéËÝ 274

ŒÎò¿ćà€ÏÐ

Āæs276üÃéËÂ

Here it is important to note that the second and third feet of lines 276 and 278+ are identical. Additionally, the first foot of line 278+ closely parallels the first foot of line 277. The kāp̄ in kaḏ (ËÝ) could have been read as bēṯ (= baḏ [-ËÂ]). Line 278+ thus seems to be composed of elements derived from the lines immediately preceding it in the archetype. One scenario that could explain the variant found in all of the manuscripts in Family I except for D1 (= Group IA) runs as follows. First, the second two feet of line 277 became corrupted or were illegible. A scribe was left with only the first foot of line 277. This foot was combined with the final two feet of line 276. The newly created line (line 278+) was placed after line 278 to form a new couplet consisting of lines 278 and 278+. This resulted in the reading found in the Group IA, consisting of ten manuscripts in Family I. The common ending of lines 276 and 278+ could have led to the elimination of the entire couplet through homoioteleuton. This would explain the elimination of the entire couplet from D1. The examination of the variant readings associated with this couplet suggests how damage to lines in a manuscript may have led to the creation of a new line designed to fit the meter and context. Here the new line seems to have been created by combining the metrical feet in adjacent lines. 271 272 273 274 275 276 277

O ¿þÙüÓ{ L1 ¿Â‹ P om. -x V1 Ëò L1 Áüóés Y p. corr. (a. corr. add. €z) D2K ¿ÑÚÝýx

CXXIV

P.M. FORNESS

Lines 333–334: Elimination of a Couplet A far less complicated variant reading appears again in Family I. None of the eleven manuscripts that comprise this family include lines 333–334. I regard these lines as original to the text and believe that their omission was based on a near case of homoioteleuton. Lines 332 to 334 are reproduced here to illustrate this: Foot 3 282 ? €z{ËÙ¾ÂÀ{z ßÚÃà

ĀÙ¾ÚáÅ 279Ï㍠? züÆòx¿þÐ{

À{zÀÍàsx

€Íàs 286€zÎÙüúæx

{zÀÍàs‰sx

332 (Families I, II, and III) 333 (Families II and III) 334 (Families II and III)

Foot 2

283

Foot 1

280

278

zĀÙx{ĀÂ{ ? 281 ÀĀãÎýËÝ 285

À{zôÞæ 284¿ćà

The third feet of lines 332 and 334 are not entirely identical. But the similarity of the final two words could have resulted in the omission of lines 333– 334 through a near case of homoioteleuton: {zÀÍàs(332) and ÀÍàsx À{z (334). This forms one important factor in determining why these lines may have fallen out of Family I. A second factor relates to the content of these lines. Although they do not add any new information that is necessary to the narrative of the homily, these lines do not seem to contain any information that might have prompted a scribe to remove them deliberately. Here we have an example of a variant reading due to homioteleuton that perpetuated itself within one of the families of manuscripts. 6.2. Shorter Phrases and Words The creation of a critical edition based on neo-Lachmannian principles helped resolve some of the conflicting readings of individual words and phrases. Yet there were a number of cases where the choice proved more complex and other factors had to come into play. This section outlines a few of these problems to offer insight into the creation of this edition.

278 279 280 281 282 283 284 285 286

> EO ÀĀÙx{ĀÂ{L1S2 zĀÙx{ĀÂxV1 zĀÙx{Ā ÍÂ{ B1CT2V1 ûï|B2EL1M2PS1 üã| P p. corr. (a. corr. ¿ÚáÅ) ? OV1 zĀãÎý B2EPS1 ßÃà T2 zËÙ¿Â B2S1T2 praem. -{ E om. (al. m.) M2T2V1 om. -x

INTRODUCTION

CXXV

Line 46: The Biblical Text The first foot of line 46 shows great variation with the manuscript witnesses. Four different readings with minor variants are attested: (1) üÚÅÍàÀ{z 287ĀÙsin D2K; ? 288 (2) 289¿ćãÌÅ{ ÁüêÂin B1CD1234KM1345S2T12V2Y ? (3) ÍàĀÙs¿ćãÌÅin O; and ? (4) ÁüêÂ{¿ćãÌÅin B2EL1M2PS1V1. Readings 1 and 3 are found in one or two manuscripts that preserve many anomalous readings and can thus be eliminated as options for the archetype. Read? ing 2 (¿ćãÌÅ{ÁüêÂ) includes witnesses from Families I (D123KM134S2T1V2Y) and II (B1CD4M5[T2]). The edition has adopted this reading. But it remains dif? ficult to explain the logic behind the variant found in reading 4 (¿ćãÌÅ ÁüêÂ{), which is only attested in manuscripts from Family III. This line contains an allusion to Luke 24:39 in which Jesus states “a spirit does not have flesh ? 290 and bones [¿ćãÌÅ{ÁüêÂ].” I have not been able to locate other places in which Jacob of Serugh addresses this passage, but it seems unlikely that a copyist would switch the order of these well-known words, as attested in read? ing 4 (ÁüêÂ{ ¿ćãÌÅ). Reading 4 does represent the lectio difficilior, even though the edition here opts in favor of the reading that appears in two of the three families of manuscripts. Line 62: An Unfamiliar Word There are several variant readings for the first foot of line 62. The first word in most of manuscripts reads “and he entered” (âï{). Only the four manuscripts of Group IIIA (B2L1S1P) have a slightly different reading with a similar meaning: “and he came” (Às{). After this perfect verb, the second word is an imperfect verb that states the purpose of Jesus’s coming. There are four major readings with slight variations for the second word: (1) ÕóÑæxin B1CT2; (2) âÔÃæin B2PS1; (3) 291ÕÃáæxin D1234EKL1M12345OPS2T1V2Y; and (4) ¿ðý[...](illegible) in V1. 287 288 289 290 291

K praem. -x M4 praem. -{ ? S2T1 ¿ćãÌÅx For the text of this passage in the Peshitta, see The New Testament in Syriac, 46. L1 om. -x P in marg. ÕÃáæ

CXXVI

P.M. FORNESS

The edition reflects reading 3 (ÕÃáæx), as it includes all manuscripts in Family I (D123KM134S2T1V2Y) as well as some manuscripts in Families II (D4M5O) and III (EL1M2P). Further, reading 1 is restricted to Group IIA, reading 2 only appears in manuscripts of Group IIIA, and reading 4 which is illegible is unique to V1. The reading was evidently changed in both Family II and Family III, as reflected by the readings from Groups IIA and IIIA. This may suggest that this verb was not well understood. Reading 2 switches the order of the letters to a different root that may be better known (l-b-ṭ ÕÃàto b-ṭ-l âÔÂ). Indeed the root b-ṭ-l (âÔÂ) also occurs in line 166 later in the homily. Reading 1 on the other hand finds a closely related word that likewise may be more familiar. Rather than “to incite” (ÕÃáæx), it has “to encourage” (ÕóÑæx). The root of the latter occurs later in this homily in line 175. Lines 72, 74, and 76: Near Synonyms Lines 72, 74, and 76, which form the second lines in three successive couplets, have a similar third foot. The final foot of line 72 in all families reads: ? èã). The following couplet, ending with line 74, “from the captors” (¿ÚÃý ? reads in all but two witnesses: “from the persecutors” (¿ò{xyèã). Group IIA has a different reading here that directly matches that at the end of line 72: “from ? the captors” (¿ÚÃýèã). While the application of neo-Lachmannian methods does not prove difficult for these two couplets, two variant readings are well attested for the final foot of line 76: ? (1) 292¿ÚÃýèãin B2D4EL1M25OPS1T2V1; ? (2) ¿ò{xyèãin B CD KM S T V Y; and 1

123

134 2 1

2

(3) À{zŒüòËÝin L1. Reading 1 occurs in some manuscripts from Family II (D4M5O[T2][V1]) and all but one manuscript from Family III (B2EM2PS1[T2][V1]). Reading 2 is attested in all manuscripts of Family I (D123KM134S2T1V2Y) and two from Family II (B1C). Reading 3 only appears in one manuscript (L1). It proves difficult to decide between readings 1 and 2 based purely on their attestation in the families of manuscripts. Here I took into consideration Jacob of Serugh’s style. Jacob frequently uses the poetic device of anaphora by beginning couplets or lines with the same word or phrase.293 Likewise, certain grammatical formulas tend to occupy the third foot of a line.294 But the repetition of the same 292 293 294

? V1 ¿ÚÂÎý See Forness, “The Construction of Metrical Poetry.” See Papoutsakis, “Formulaic Language,” 447–448.

CXXVII

INTRODUCTION

four-syllable phrase in the final foot of two successive couplets seems rare. For ? this reason, I have chosen the reading “from the captors” (¿ÚÃýèã) because it varies from the reading in line 74. Line 88: Reading Individual Letters All three feet in line 88 contain a number of variant readings that made establishing the most likely reading challenging. The line reads as follows: Foot 3 88 (Families I, II, and III)

> 298 …ÎçêÐĀæ ¿ćà

299

Foot 2 297

ÁsËáðÂx

Foot 1 295 ? èÚêÚÅ âÝèãx

296

First, it should be noted that V1 switches the order of the words in this line and is not taken into consideration in this analysis. For the remaining manuscripts, the third foot proves easiest to resolve. It contains variant readings preserved in one or two manuscripts that never extend beyond one family. The first foot poses significant challenges. The first two words of the first foot are the same in all but three manuscripts: âÝèãx. Variant readings occur in KT2V2. All of these manuscripts have several anomalous readings. It is thus safe to conclude that the archetype had âÝèãxfor the first two words in this line. The final word in the first line has four separate variant readings: (1) (2) (3) (4)

? èÚêÚÅin D123KL1M123PT2V2Y; ? èÚêçÅ in B2D4EM45OS12T1; ? èÚéy¾ù in B1C; and ? ¿êÚÅin T2.

Reading 1 appears in manuscripts from Families I (D123KM13V2Y) and III (L1M2P[T2]). Reading 2 is attested in manuscripts from Families I (M4S2T1), II (D4M5O), and III (B2ES1). Reading 3 is restricted to Group IIA (B1C), and Reading 4 to one manuscript (T2). Reading 2 is thus the one that appears across the greatest numbers of families. Yet the similarity in how readings 1 and 2 are written should not go unnoticed. Indeed, in some cases, it is difficult to tell if 295

K supr. l. T2 om.; âÝèãx] V2 âÞÂx ? ? ? ; èÚêÚÅ ? B1C èÚéy¾ù B2D4EM45OS12T1 èÚêçÅ T2 ¿êÚÅ âÝ èãx] V1 ¿ćàx …ÎçêÐĀæ ? 297 B1CEKM2OP ÁËáðÂxD3 ÁysxâÞÂxM 14S2T1Y ÁsxâÞÂxM3 ÁxâÞÂxV1 ? èÚêÚÅâÝèã 298 B12CPS1T2 Í 299 C …ÎÞêÐĀæx D2K …ÎÂzĀæ O …ÎêÝĀæ T2 …ÎçêÐ; …ÎçêÐĀæ ¿ćà] V1 ÁËáðÂx 296

CXXVIII

P.M. FORNESS

the second letter in each of these words is a yuḏ or a nun. On my view, this means that the letter could have been read in different ways, which would explain the wide distribution of reading 2 as well as the presence of reading 1 in two families. Reading 1 also seems preferable based on the sense of the passage: “by all of the enemy’s bands of thieves” rather than “by all kinds of the enemy.” The readings attested for the second foot can be divided into three categories based on their translation: (1) “of the enemy,” (2) “which [are] in every battle,” and (3) “which [are] in all battles”: (1) ÁsËáðÂxin B2D124L1M5S1T2V2; ÁËáðÂxin B1CEKM2OP; (2) ÁsxâÞÂxin M14S2T1Y; ÁxâÞÂxin M3; and ? (3) ÁysxâÞÂxin D3. There are various spellings of the first two readings, and the following examination ignores the presence or absence of an ālap̄ in many of the readings. Given this, reading 1 is attested in Families I (D12EKV2), II (B1CD4M5O[T2]), and III (B2EL1M2PS1[T2]). Reading 2 is attested only in Family I (M134S2T1Y), and reading 3 only appears in D3, which belongs to Family I. Reading 1 has been used in the edition. Reading 3 is easily explained as a deviation from reading 2 in which a syāmē has been added. The origins of reading 2 likely reside in reading the letter ῾ē (-ï) as kāp̄ (-Ý). The first two feet of this line thus display how the reading of individual letters could lead to variant readings. Line 299: A Formulaic Phrase The second foot of line 299 has two readings that meet the requirement for four syllables: (1) ÀÏпćàËÝin B1CD123EKM1234PS2T1V12Y (2) ÍàÀÏпćàËÝin B2L1OPS1T2 Both readings begin with the same two syllable phrase: ¿ćàËÝkaḏ lā. The > first reading marks the word ÀÏÐ as a two-syllable Pe῾al active participle: ÀÏÐ 300 ḥāzē. This reading is widely represented across all three families: Family I in D123KM134S2T1V2Y, Family II in B1C[V1], and Family III EM2[V1]. The > second reading marks this word as a one-syllable Pe῾al passive participle: ÀÏA Ð ḥze. It includes the one-syllable prepositional phrase Íàlēh to bring the total number of syllables in this foot up to four. The second reading is only represented by one manuscript from the second family (O) and five manuscripts from the third family (B2L1PS1T2). 300

See the pointing of this word, for example, in D1.

INTRODUCTION

CXXIX

Against the statistical majority, I have chosen the second reading in the edition because this is a formula that Jacob employs several times in the homily: line 241 has the same phrase with a first person singular ending on the preposition (Ûà ÀÏA Ð> ¿ćà ËÝ) and line 248 has a similar expression with an emphatic repetition of the prepositional phrase (Ûà ÀÏA Ð> ¿ćà Ûà). Further, the verb ÀÏÐappears after ¿ćàËÝin three other instances. But all of them use the perfect: line 282: zĀÙÏÐ ¿ćà ËÝ; line 296: zĀÙÏÐ ¿ćà ËÝx; and line 339: À{z ÀÏÐ ¿ćà ËÝ. The use of ¿ćà ËÝ with other verbs likewise shows the use of passive participles and the perfect, but not active participles: lines 3 and 9: èÚÑÙĀò ¿ćà ËÝ; line 81: Āùüò ¿ćà ËÝ; line 178: ¿ćà ËÝ ĀÞÃà; line 341: ÍÞÃà¿ćàËÝ. In this case, Jacob’s use of formulaic language influenced the editorial decision between two readings.301 Line 332: One Reading for Each Family All three families share line 332. But there are three distinct readings for a one-syllable verb that appears in this line: (1) üã|in B2EL1M2PS1; (2) ûï|in B1CT2V1; and (3) Ïãin D123KM134OS2T1V2Y. With one exception — discussed just below — these readings correspond to the three families. Family I has reading 3 (Ïã); Family II has reading 2 (ûï|); and Family III has reading 1 (üã|). That readings 1 (üã|) and 3 (Ïã) share the same consonants seems to suggest that the archetype contained one of these two readings. It is difficult to deduce which one of these readings was likely found in the archetype. The process of choosing between readings 1 (üã|) and 3 (Ïã) consisted of two steps. First, I considered that although O belongs to Family II, it shares reading 3 (Ïã) with Family I here. This means that reading 3 (Ïã) is the only one that stretches beyond a single group. Second, I examined whether other homilies, as this one, pair the roots z-m-r (üã|) and r-m-z (Ïã) with g-l-y (ÛáÅ) and identified instances of both.302 Given these two facts, I chose Ïãfor the text of the homily rather than üã|. The explanation of the editorial choice for 301

On Jacob’s formulaic language, see especially Papoutsakis, “Formulaic Language.” On the pairing of z-m-r (üã|) and g-l-y (ÛáÅ), see Homily on the Star that the Magi Saw (Bedjan, Homiliae, 1:106, 9–10; 126, 13); Homily on the Samaritan Woman (Bedjan, Homiliae, 2:298, 4). On the pairing of r-m-z (Ïã) with g-l-y (ÛáÅ), see Homily on Elijah 5 (Bedjan, Homiliae, 4:245, 9). The final example resulted from searching the textual database of “The Comprehensive Aramaic Lexicon.” 302

CXXX

P.M. FORNESS

this one verb demonstrates how challenging making a decision on a particular word can be when each family preserves its own reading. Line 395: Legibility Four pairs of manuscripts collated for this edition form cases of a Vorlage and its copy: B2 is a copy of S1; K is a copy of D2; M5 is a copy of D4; and S2 is a copy of T1. As a result, these manuscripts share almost all variant readings. But small deviations do occur. For example, M5 has èÚúóã rather than D4’s ? ? line 147, and ¿Úçé{rather èÚúóæin line 122, ÛÐsrather than D4’s €ÌÃÐin than D4’s ¿Úäé{in line 234. Likewise, there are relatively few such deviations in the other three sets of manuscripts. One of these deviations offers a concrete example of how a unique variant reading emerged. In line 395, all manuscripts but B2 have either ¿ðÃæx or ¿ðÃæ. For this verb, B2 has ¿ćäÙ, which must have resulted from the appearance of ¿ðÃæin S1, the direct Vorlage. In S1, the nun is not particularly high and was read as a yuḏ. The upper line of the bēṯ extends close to the ῾ē, thus seeming to form a mim. Although the original reading is still discernible in S1, the variant reading found in B2 reflects the appearance of the verb in S1. The four pairs of Vorlagen and copies offer helpful insight into the variant readings that accrue through the legibility of individual words.303 6.3. Evaluation of Bedjan’s Edition Paul Bedjan published over two hundred of Jacob’s homilies in several volumes. It is thus important to take stock of the differences between the present edition and that of Bedjan not only for the interpretation of this homily but also for research on Jacob’s homilies that have not yet been critically edited. The edition includes references to the page numbers in Bedjan’s edition in order to facilitate comparison and checking of cross references. It does not, however, systematically identify differences from Bedjan. This section analyzes the differences between these editions first on a general level and second in reference to individual editorial choices. As previously mentioned, Bedjan used four manuscripts for his edition: L1, P, V1, and V2. These manuscripts represent to a certain extent the three different families: V2 belongs to Family I; V1 shows signs of contamination and reflects readings from both Family II and Family III; L1 and P belong to Family III. The least well represented set of variant readings are thus those of Family II, as 303

above.

See also the example from line 361 discussed in relation to D2K in Section 5.2.2

INTRODUCTION

CXXXI

V1 also reflects readings from Family III. The lack of representation of Family II means that the variant readings from this family hardly surface in Bedjan’s edition. Although Bedjan used four manuscripts for his edition, he did not seek to edit the text critically. His edition notes only thirty-five places in which the manuscripts he consulted differ from the edited text. This is not a comprehensive representation of the differences between the four manuscripts he used for his edition. Thus, for example, he fails to note that V2 omits line 277 and adds a line after 278 (as all manuscripts in Family I apart from D1). He likewise does not indicate that V2 omits lines 333–334 (again as all manuscripts in Family I). Bedjan sought to produce a readable text for his audience of European scholars and the missions in Persia and Mesopotamia.304 Such variation may not have seemed relevant to his goals. The present edition makes such differences patent and offers insight into the complicated transmission of the Homily on Thomas and the Resurrection. Second, the smaller selection of manuscripts results in deviations from the present edition. The readings discussed in Sections 6.1 and 6.2 above help depict this. A comparison of the full lines examined in Section 6.1 reveals many similarities but also some important differences: (1) Line 132: Bedjan has the reading found only in Family III, while the present edition opts for the reading attested in Families I and II. Here he could have followed L1 or P. (2) Line 216: The readings are the same, and Bedjan even notes the major variant reading found in L1P along with five manuscripts which he did not use: B2EM2S1T2.305 He notably does not indicate the difference between ÎáÃùsin P and ÎáÃù in L1. (3) Lines 277–278: The readings are nearly the same. Bedjan omits the prefix -x before the word ¿ð in line 277. Here he follows P which is the only manuscript to have this variant. (4) Lines 333–334: The readings are nearly the same. But Bedjan has ßÃà rather than ßÚÃà in line 333. Bedjan must have followed P here, but this reading is found in three other manuscripts (B2ES1) which he did not use.

304 As cited above, see on Bedjan’s audience: Murre-van den Berg, “Paul Bedjan,” 357–364, especially 361. 305 B2 is, of course, irrelevant for this comparison, as the manuscript was written over twenty years after Bedjan published his edition.

CXXXII

P.M. FORNESS

Bedjan has very similar readings to the present edition in three of the four cases just examined. The deviations can be attributed to the small sample set of manuscripts he used for his edition. It would not have stood out to him that the variant readings in P (or L1 in one case) were poorly attested across the manuscript tradition. The shorter phrases and words discussed in Section 6.2 likewise show many similarities that point to the overall quality of his edition: (1) Line 46: The readings are the same. Bedjan must have rejected the reading ? ? in L1PV1 (ÁüêÂ{ ¿ćãÌÅ) in favor of that in V2 (¿ćãÌÅ{ ÁüêÂ). Perhaps his knowledge of the biblical passage behind this phrase supported his choice. (2) Line 62: Both this edition and Bedjan opted for the less familiar word. Bedjan must have followed the reading in V2 (ÕÃáæx). L1 omits the prefix -x, while P has âÔÃæin the main text and ÕÃáæin the margin. The word differs and is partially illegible in V1 (¿ðý[...]) . (3) Lines 72, 74, and 76: The readings are the same. All four of his manuscripts had the same readings for the last feet of lines 72 and 74. He must have followed the reading in P for the last foot of line 76, as L1V12 have three distinct readings. (4) Line 88: The readings are the same. Bedjan followed L1PV2 here, as V1 has a completely different reading. (5) Line 299: The readings are the same. Bedjan followed L1 against the shared reading in PV12. (6) Line 332: The readings are the same. He followed V2 here, against the readings in L1P (üã|) and V1 (ûï|). Bedjan had the same three options as the present editor, and he arrived at the same conclusion. (7) Line 395: Bedjan did not use the manuscript in question and thus did not consider this variant. This brief comparison based on the lines examined in Sections 6.1 and 6.2 demonstrates that Bedjan’s edition largely conforms to the present edition. But there are significant differences which have resulted from applying a different editorial praxis and consulting a wider range of manuscripts. Finally, the limitations of Bedjan’s use of only a few manuscripts can be illustrated by an editorial choice related to line 135. Here follow the text and translation of this line in the present edition and in Bedjan:

INTRODUCTION

CXXXIII

Line 135 (Text): (1) Edition (2) Bedjan

308

ÀÎÑÚáþÂ307ÀÏÐs…ÎÞçã¿æsüÚêÐ306…Îã ? ÀÎÑÚáþ€ÌÃÐ… ÎÞçã¿æsüÚêÐ…Îã

Line 135 (Translation): (1) Edition (2) Bedjan

What am I lacking in the apostleship in comparison with you so that I might see? What am I lacking in the apostleship in comparison with you, my companions?

The variant readings recorded in the collation show efforts to rearrange the line in order to make it easier to understand. L1O reverse the final two feet so that ÀÎÑÚáþ “in the apostleship” is closer to üÚêÐ “lack” on which it depends. There are likewise numerous variant readings on the word ÀÏÐs “so that I might see.” B2PS1T2 clarify what Thomas sees by adding a third masculine singular object suffix: €zÎÙÏÐs “so that I might see him.” EM2 add the conjunction -x to the beginning: ÀÏÐsx “so that I might see.” This clarifies that ÀÏÐs “so that I might see” is a dependent clause. ? Bedjan follows V1 in replacing ÀÏÐs “so that I might see” with €ÌÃÐ “my companions.” This simplifies the syntax of the line so that there is only one clause with a subject and verb. The principle of lectio difficilior would recommend against this choice. But of the four manuscripts that Bedjan used only V2 corresponds to the reading mostly likely to have appeared in the archetype. The collation of twenty-eight manuscripts (twenty-four for this line) has made clear what would not have been so obvious for Bedjan based on the four manuscripts he used. 7. PRESENTATION OF THE TEXT AND TRANSLATION This volume strives to offer both a realiable and accessible translation of the Homily on Thomas and the Resurrection. The present section describes several decisions taken regarding the process of collating the manuscripts (7.1), orthography and punctuation (7.2), and the establishment of diacritical markings (7.3). It then analyzes the diacritics found in the edition (7.4) and discusses the translation (7.5). The following set of abbreviations is used in this section: 306 307 308

B2PS1V1 èã ? B2PS1T2 €zÎÙÏÐsEM2 praem. -x V1 €ÌÃÐ ; ÀÏÐs…ÎÞçã] L1O ÀÎÑÚáþ L1 €zÎÙÏÐs…ÎÞçãO ÀÏÐs…ÎÞçã

CXXXIV

1 2 3 c f m s p abs. cons. emph.

P.M. FORNESS

1st person 2nd person 3rd person common gender feminine masculine singular plural absolute construct emphatic

7.1. Initial Base Text for Collation: L1 I chose to use the text of the homily found in a manuscript for the initial collation rather than the text published by Bedjan. The edited text here thus had a different starting point and has hopefully avoided the pitfalls of merely following a previous editor’s choices. Bedjan’s decisions have, however, been used as a sounding board as his edition is the only other work to engage directly with the textual tradition of this homily. The manuscript selected for comparison — L1 — has several advantages. First, it is one of only three manuscripts to preserve all 422 lines of the homily, and of these it corresponds most closely to the edited text.309 Second, the folios that contain the homily do not have any damage to the text so that the words and diacritical points are easily discernible and seem to go back to the original scribe. Third, the manuscript has a consistent set of punctuation marks. Fourth, the text type can be clearly located on the stemma of manuscripts so that its textual evidence can be easily weighed against that of other manuscripts. After all manuscripts were collated against the text of L1, the process of editing began and an eclectic text that reflects neo-Lachmannian methods was created. 7.2. Orthography and Punctuation The manuscript witnesses to the homily vary greatly in their orthography for individual words. For example, in line 3, the prepositional phrase “among them” ṣēḏayhon is written in three different ways: …{ÍÙËً, …{ÍÙËÙs‹, 309 The other two manuscripts to preserve all lines are P and T2. P has a great number of idiosyncratic readings, while T2 incorporates the homily into a liturgical text and repeats some of the lines. For more information on these manuscripts, see the descriptions above (Section 4.2).

INTRODUCTION

CXXXV

and …{ÍÙxs‹. In such cases, I have tended to follow the orthography of L1 to achieve a degree of consistency across the text. Deviations are noted in the textual apparatus. Further, several two-word phrases often are written together. For example, the phrase “although … not” kaḏ lā in line 3 is written both as ¿ćàËÝand as ¿ćàËÝ. Likewise, “and for this reason” w-meṭṭul hānā in line 174 appears in manuscripts both as ¿æÍáÔã{and ¿æzâÔã{. I have standardized most phrases of this sort and written them as two separate words. Such variants have not been noted in the footnotes as the consonantal text remains the same. False starts in which a scribe began a word in one line, realized it would not fit, and wrote the word from the beginning in the next line have likewise not been recorded. All manuscript witnesses mark the divisions between lines and couplets with punctuation. L1 features a consistent set of punctuation marks that have been adopted here. A simple final stop marks the end of a couplet, while either the two-point grapheme j or, more rarely, the two-point grapheme k designates the end of the first line of a couplet. I have made one change to the punctuation. I deleted the two-point grapheme j after the word ûés in line 317 in L1, as this is the only punctuation mark that appears in the middle of a line. Finally, the edition standardizes the different graphemes to mark the end of the first line of a couplet so that they are all level with the line. They vary to some extent in L1. The two-point grapheme known as rāhṭā (¿LÓz), often used in direct ? 310 address, appears in line 119: ÁüÙüý. 7.3. Establishing the Diacritical Marks The establishment of diacritical marks in the edited text has proven to be the most complicated aspect of the presentation of the text. This section first discusses the process of establishing the text for the edition. It then summarizes the graphemes employed in the edited text. The edition includes a limited spectrum of the diacritical marks known in the Syriac tradition.311 Syriac manuscripts include four tiers of diacritical points: grammar, disambiguation, vocalization, and fricatization.312 Bedjan’s edition of this homily features all four layers in an East Syriac script. The present edition 310

On this mark, see Kiraz, Ṭūrrāṣ Mamllā, vol. 1, Orthography, 139–140. Rāhṭā was used over a long chronological period by both East and West Syriac scribes, as explored in Segal, The Diacritical Point, 70–71, 98–99, 128, 147–149. 311 For a concise listing of diacritical points, see Kiraz, Ṭūrrāṣ Mamllā, vol. 1, Orthography, 91–114. 312 Kiraz, Ṭūrrāṣ Mamllā, vol. 1, Orthography, 193–197.

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P.M. FORNESS

reproduces both grammatical and disambiguating marks but does not include the final two tiers: vocalization and fricatization. These final two tiers only appear in the second through fourth layers of the apparatus and in the appendices. Editors of Syriac texts have taken various approaches to determining which grammatical and disambiguating marks to include in edited texts. The Peshiṭta Institute, for example, used a single manuscript as a base text for its edition of the Old Testament. The preface to the first volume states that it eliminated most diacritical points because “it cannot be determined when and by whom they were inserted and the methods used seem to be inconsistent.”313 On the other hand, a project to edit the Syriac translations of Gregory of Nazianzus’s Orations developed a set of unambiguous diacritical marks based upon historical usage to indicate editorial decisions. This seems especially necessary given that the project was undertaken by a team and not an individual.314 The method of establishing the diacritical points in this edition most closely parallels the approach taken by Jeff Childers in his edition of the Syriac translation of John Chrysostom’s Homilies on the Gospel of John. Childers follows the base manuscript for most diacritical points, normalizing it when necessary and noting differences between the manuscripts when they affect the sense.315 The text found in L1 was chosen as the base text for collating the remaining manuscripts in part because it displays consistency in its use of diacritical marks and has a minimalist practice. I have adopted the pointing of this manuscript, although it has been necessary to adjust it at several points as detailed below. The process of adding diacritical points to the text included several steps. First, I typed the homily as found in L1 including all diacritical points as a base text for collation. The location of some points within individual words was adjusted on an individual basis to increase readability. Second, after collating all manuscripts against the base text, I edited the homily based on neo-Lachmannian principles. When the edition does not reproduce the reading in L1, this resulted in the elimination of diacritical points. Third, for this reason I selected a second manuscript (D1) for comparison with the pointing in L1. D1 comes from a different family in the stemma as L1 but also dates to the eleventh century. The comparison between the pointing in D1 and L1 yielded just under four hundred differences, most of which derive from the tendencies of the scribes. For example, the Aph῾el participle mašar is always pointed as üþãin D1 but never A> 313 De Boer, “Preface,” ix. The execution of this across the various volumes and the diverse editors of the project has surely varied since de Boer authored the preface for the first volume. 314 On the system employed in these editions, see, Haelewyck, Oratio XL, xxiv; Schmidt, Orationes XIII et XLI, xliv. 315 Childers, The Syriac Version, CSCO 651, Scr. Syri 250:xxxvii–xxxviii.

INTRODUCTION

CXXXVII

has any diacritical points in L1. The comparison of the pointing in these two manuscripts aided me in understanding the system of pointing in L1 and discerning whether it was consistent across the text. The diacritical marks included in the edition reflect the practices of L1. When the edited text matches the text in L1, the diacritical marks in L1 were used as long as they were grammatical and accorded with the meter. But diacritical marks had to be established for the portions of the text that do not match L1. In adding diacritics, I sought to make the text as consistent as possible and keyed the diacritical marks to L1. I resorted to four different approaches to adding diacritics in decreasing order of preference: (1) If the word in L1 was in the same line but in a different position, I adopted the diacritical reading in L1. Line 132 serves as a good example of this practice. ? üý> Œx| > …üã Íà åù. Three words have This line in L1 reads: ‚ÎçÞà A A > > diacritical marks: åù, A Œx|, and üý. A All three words appear in the edited text, and they each have the same grammatical function as they do in L1. Thus, the > > ? diacritics could be carried over: …üã Íà åùx A ‚ÎçÞà üýx A Œx|. Other variants proved more complicated, as the following three examples show. First, L1 has the third person masculine singular Aph῾el perfect verb ËÂ{sin line 20, while most other witnesses have the third person masculine plural form: {ËÂ{s. The latter has been adopted as the reading in the edited text. Since L1 has a dot under the third person masculine singular form in this line (ËÂ{s), A I have added a point in the same place to the third person masculine plural form ({ËÂ{s). This pointing can be additionally supported by the fact that L1 reguA larly has marks under third person masculine plural Aph῾el perfect verbs. Second, the edited text of line 94 includes a third person masculine singular Pe῾al imperfect verb that follows the conjunction -x: üÔæx. L1 has a different form for this verb that contains a diacritical point under the second radical: ÎÔ A æx. Since L1 regularly adds a diacritical point under third person masculine singular Pe῾al imperfect verbs, this could also be applied to the variant imperfect form in the edited text: üÔ A æx. ? Third, the edited text contains the plural noun ¿ćáþÝin line 314. This noun is singular in L1 and has a mark under the noun: ¿ćáþÝ. A This diacritical point has been applied to the plural noun in the edited text since this mark also appears ? I have not systematically listed elsewhere in the homily (e.g., line 60): ¿ćáþÝ. A these changes, as they representation slight adaptations of the diacritical system in L1. (2) When L1 does not include the same word as the edited text in any given line, I have first compared the pointing of the relevant word to the text of L1

CXXXVIII

P.M. FORNESS

elsewhere in the homily. I also took the pointing of the text in D1 into consideration as additional support for adding a diacritical point. The following list includes all cases to which a diacritical mark has been added on this basis. When no diacritics have been added, nothing is noted in this list. In a few instances, when D1 did not contain the corresponding text, I consulted manuscript C. Line

Edition

19

> ƒ¾ï

22

èÚäÙĀÐ A

62

âï{ A

110

¿êÚA óã > âÅËãx

123 147 158 158 171 177 178

> ¿æs > {s ñäý> > ËÃï ¿æA s > ŒÎòs

Interpretation Pe῾al active participle

D1 ƒ¾ï

Pe῾al passive participle

èÚäÙA ĀÐ

Pe῾al perfect

âï{ A > ¿êÚA óã

Aph῾el participle Pa῾῾el participle Non-enclitic pronoun

> âÅËãx > ¿æs

Pe῾al active participle

> (C){s ñäý>

Pe῾al active participle

> ËÃï

Conjunction

Enclitic pronoun Pe῾al imperfect

¿æA s > ŒÎòs

Aph῾el imperfect

179

> |üÝs xÍé>

182

> ¿æs

Non-enclitic pronoun

> ¿æs

193

üãs A

Pe῾al imperative

üãs A

216

{ÏÐA

Pe῾al perfect

{ÏÐA

237

¿Ý|{ A > À{zs

Pe῾al perfect

¿Ý|{ A > À{zs

178

246

Pe῾al participle

Pe῾al imperfect

> |üÝs (C) xÍé>

Aph῾el participle

246

> |üÞã > ôáãx

Pa῾῾el participle

> |üÞã > ôáã

246

¿æA s

Enclitic pronoun

¿æA s

252

{üãs A …{üãsx A > „¾ùx

Pe῾al perfect

Pe῾al perfect

375

¿Â‹x A > âÃùĀã

383

âïs A

246

289 294 322

Pe῾al perfect Pe῾al active participle Ethpa῾῾al participle Aph῾el imperative

(C) {üãs A …{üãsx A „¾ùx ¿Â‹x > âÃùĀã âïs A

CXXXIX

INTRODUCTION

(3) When a particular word did not appear elsewhere in L1, I considered the pointing in D1 and whether it would make sense given the diacritical system of L1. In two instances, it was necessary to consult manuscripts C and D2 as the relevant word did not appear in D1. The following list includes all instances where the text has been changed on this basis: Line

Edition

102

èÚÃٍ|x A

119

ّ{s ĀÚA ðÂ> > ËÐs

165 172 178 180

Interpretation Pe῾al passive participle Interjection, not conjunction Pe῾al active participle + 2ms enclitic pronoun Noun ᾿eḥāḏ

> ĀÞÃà > (D2)üÃêã

Pe῾al perfect

èçþÅ A üþæA> „{ĀÑæx A

Pe῾al perfect

196 196 219

316

Pa῾῾el participle Aph῾el imperfect Pe῾al imperfect Pe῾al perfect

338

ÎðÃéx A (C)üÃé>  ĀÚÆé A Ï㍠A > ƒ|ÎÅĀãx

386

€ÍÙA øï{

Pe῾al perfect

236 277 308 332

Pe῾al active participle Pe῾al perfect Pe῾al perfect Quadriliteral reflexive participle

(4) The final step in establishing the pointed text was to make some emendations for the sake of consistency or to avoid confusion. The following items have been changed: Line

Edition

Description

Interpretation Rationale

172

¿æA s

Deleted point above s

Enclitic pronoun

Consistency (cf. 167, 168, 171, 173, etc.)

233

âáã{ A>

Added point above „

Pa῾῾el perfect

Consistency (cf. pointing of Pa῾῾el perfect)

245

> åÑæsx

Added point above }

Ethpa῾῾al perfect

Consistency (cf. 240, 412)

316

D1 has ÎðÃé{. A

CXL

Line

P.M. FORNESS

Edition

266

> üýx A

326

> zĀðÂ

384

ÛïÏ? sx A>

Description

Interpretation Rationale

Added point below 

Aph῾el imperfect

Consistency (cf. 132, 149, 151, 161, 204, 256)

Changed point from below to above ˆ

Noun

Consistency (cf. 348, 351)

Added point below u

Ethpa῾῾al perfect

Consistency (cf. 111)

7.4. Description of Diacritical Marks in the Edition This section describes the two tiers of diacritical marks that have been included in the edition: grammar and disambiguation. The grammatical tier is considered essential to the understanding of the text. For this reason, the apparatus records all deviations from the edited text with a few exceptions as described below. Differences in the disambiguating tier have only been noted when they change the meaning of the phrase. The grammatical tier includes the two graphemes that appear across all manuscripts: (1) the supralinear point over the third-person singular feminine suffix > (e.g., zĀÙË ù>A in line 52) and (2) the two-point supralinear plural marker syāmē ? (e.g., ÀĀÚA ãin line 1). The apparatus notes all deviations from the edited text in regard to the feminine suffix. The presence or lack of syāmē has been noted in all cases except for: the position of syāmē within a word, certain plural forms when the consonantal text or the context leaves no ambiguity, third-person ? plural feminine verbs (e.g., €{zin line 384),317 collective nouns (¿þæsxin 318 line 43), numbers (e.g., ÀĀàin line 121),319 and certain prepositions (e.g., …{ÍÙËًin line 3).320 I have followed the base manuscript for collation (L1) for the presence or absence of syāmē in these exceptional cases. The disambiguating tier includes marks used to distinguish between homographs. The following list represents only a small portion of the words that have such pointing. This includes a variety of parts of speech: ? miṯē (1); (1) Substantives: ÁËÙA s ᾿iḏā (172); ¿ćáþÝ A kešlā (151); ÀĀÚA ã > > ñäþãmašma῾ (110); ÀĀáï῾ellṯā (136); ÀĀÚáï῾elliṯā (21); ¿ćäáý A A > šlāmā (65). Special note should be made of the word Āáï A ῾ellaṯ (159), which takes a diacritical point above the taw in the construct form. This type of diacritical point is not recorded in the standard surveys of Syriac 317 318 319 320

Syāmē Syāmē Syāmē Syāmē

does not appear, for example, on this word in B1. appears above this collective noun, for example, in Y. appears on this number, for example, in S1. appears on this preposition, for example, in S1.

INTRODUCTION

(2) (3) (4)

(5)

(6) (7)

321

CXLI

dots. It may have been added by analogy to the dot added to third person feminine singular perfect verbs.321 In L1, the point does indeed appear in the same place on the taw in these verbs. I have nevertheless represented it in the text with a standard diacritical point in order to avoid confusion. This diacritical point can also be found in the texts printed in the appendices (Appendix 1, line 522; Appendix 3, line 429). Similar cases appear in other manuscripts.322 > Adjectives: ¿ćäÚÞÐḥakkimā (14). > Adverbs: ĀÙ¾ćäÚÞÐḥakkimā᾿iṯ (360). > ᾿aydā (136); ¿æs (᾿)nā (148); ¿æs > ᾿enā (179); èã > Pronouns: ÁËÙs A man (158). The three possible readings of the consonantal sequence {z are consistently distinguished by diacritical points: {z (h)u (28) or (h)w > (32); {z A hu (273); {z haw (91). A particularly good example of the use of diacritics on pronouns appears in line 42, which distinguishes between three different possible readings of the consonantal sequence €z: ‰sx > €z‰sxèÞÙs€z¿ÞéèãâðàÁxz €A z. The three variants in > hāy. The diacritical pointing are as follows: €z (h)y; €A z hi;323 and €z points on these words consistently appear either above or below. But they do vary in regard to their location above or below a specific consonant. Particles: The existential particle ĀÙs ᾿iṯ does not ordinarily have a diacritical point. This applies both when the particle appears on its own (37, 46, 100, 151, 156, 168, 204, 274, 309, 310) and when it takes a third person masculine singular suffix: €z{ĀÙs ᾿iṯaw(hy) (89). But a diacritical point is > added above when it takes a first person singular suffix: €ĀÙs᾿iṯay (183; 3ms). This distinguishes the word from the Aph῾el perfect verb €ĀÙs ᾿ayti A (415; 3ms), which has a dot below. > ᾿aw (241). Conjunctions: One conjunction regularly takes a dot above: {s Interjections: The interjection ᾿o takes a grapheme derived from the lowercase Greek letter omega (ω): ّ{s (119). This word does not appear in L1 but has been used in the edited text to distinguish it from the conjunction > {s᾿aw.

I am grateful to George Kiraz for discussing this diacritical point in other manuscripts with me and suggesting this account of its origin. 322 Florian Jäckel has drawn my attention to this same point in two additional manuscripts: Florence, Biblioteca Medicea Laurenziana, Or. 37, fol. 57v (line 8) and Or. 69, fol. 35v (column a, line 12). Both of these manuscripts contain the same text and the added dot appears on the > phrase: ÀÎÚÐ {‹. I am grateful to George Kiraz for discussing the interpretation of this dot with me. 323 The diacritical mark under €zonly appears in the phrase Áxz €A z‰sxin the homily. In addition to line 42, see lines 90 and 360.

CXLII

P.M. FORNESS

Verbal forms feature the richest system of disambiguating dots in the edited text.324 Many verbs are left unmarked in the text, where the scribe perhaps thought the reading was clear. Third person feminine singular perfect verbs often take a dot on the final taw (e.g.,  ĀÞòzhep̄kaṯ in line 61) to distinguish them from the corresponding second person masculine form (e.g., ĀÞòz hp̄aḵt). I have only included these marks when L1 — or in one case D1 — has them (61, 90, 97, 195, 217, 284, 308 [D1], 321, 391, 418 [2×]), as the context almost always leaves this unambiguous. The following list organized by the verbal forms aims to provide representative examples that cover the range of diacritical marks used for verbs in this edition: Pe῾al (1) Perfect: Most persons and numbers have a dot below: {üãs (105; A 3mp); €ÏÐ? A (116; 3fp); …{üãs (118; 2mp); èæü ãs (352; 1cp); âï A A A (3; 3ms); ĀçòA (78; 3fs). First common singular forms are an exception and have a dot above the first radical: ĀþÐ> (80); Āäù> (79); zĀÙÏÐ> (282 + 3ms object pronoun). The third masculine singular verb À{z has a dot below when it is fully pronounced: À{z A hwā (74). The enclitic form has no dot: À{z (h)wā (100). The masculine single participle with > hāwē the same consonants, by way of contrast, has a dot above: À{z (172). (2) Imperfect: Pe῾al imperfect verbs often have a dot below: ÀÏÑæ A (96; 3ms); ñ (33; 2ms). First person singular Pe῾al imperfects have a A > (246); ŒÎòs > (178). One Pe῾al imperfect features dot above: À{zs > both a dot above and below: Äê A æ nessaḇ (318; 3ms). This distinguishes it from the Pe῾al perfect form that shares the same consonants, which only receives a dot underneath: Äêæ A nsaḇ (222; 3ms), and from the Pe῾al active participle, which takes a dot above: Äêæ> nāsēḇ (325; ms). (3) Imperative: Pe῾al imperatives either have a dot below or lack a dot: üÓ A  (52; ms); üãs (187; ms); ÎÓÎþò (50; mp). For an example of the A A absence of a diacritical point, see }Āò (55; ms). > (171; ms (4a) Participle (active): Active participles have a dot above: ËÃï > > > abs.); ¿Úï(1; ms emph.); ¿Úà‹(162; fs abs.); ¿Úð (295; fs abs.); > ? Ó> (327; mp cons.). When èÙ¾ćà (12; mp abs.); èÙüÚÐ> (75; mp abs.); Ûäá > enclitic pronouns are added, an additional dot is found below: ĀÙA {z 324

For an overview of diacritical marks in the Syriac verbal system, see Kiraz, Ṭūrrāṣ Mamllā, vol. 1, Orthography, 103–108.

INTRODUCTION

CXLIII

> (161; ms + 2ms enclitic pronoun); (152; ms + 2ms enclitic pronoun); ĀÚA ㍠ĀÚÂA ‹> (163; ms + 2ms enclitic pronoun). A similar practice can be observed with the Aph῾el as described below. (4b) Participle (passive): Passive participles tend to have a dot below: üÚés A (31; ms abs.); ÇÚáò(273; ms abs.); ¿ÙÎý(268; ms emph.); ¿ćäÙĀÐ A A A (39; fs abs.); ¿þÙA üÓ (276; fs abs.); ÀĀäÚA Ñý (374; fs emph.); èÚÑÙA Āò ?A (3; mp abs.); ÁËÚÐs (14; mp emph.). A second pattern occurs at least > three times with one dot above and one dot below: ÀÏA Ð(241, 248, 299; ms abs.). In another possible instance, the dot below may have been > added because of the addition of an enclitic pronoun: èçÙA Îý(147; mp + 1cp enclitic pronoun). The two verbs that seem to offer examples of this pattern have yuḏ as their third radical.325 Another passive participle deviates from both patterns, perhaps because the first radical has a pṯāḥā rather > than a schwa: ôÙøÙyaṣip ̄ (166; ms abs.). (5) Infinitive: Pe῾al infinitives are rare in this homily and take a dot below: ñäþã mešma῾ (240; abs.). Note how this absolute infinitive is clearly A distinguished from a noun with the same four consonants which takes a > point above: ñäþãmašma῾ (110). Ethpe῾el (1) Perfect: Ethpe῾el perfect verbs only appear in a couple forms and take a   dot below: ÎðÙ|s (19; 3mp);  üÔ (195; A A A æs (97; 3fs); ĀðãĀýs 3fs). (2) Imperfect: The one Ethpe῾el imperfect verb has a dot above the first radical: > …ÎçêÐĀæ(88; 3mp). (3) Imperative: none. (4) Participle: Feminine singular participles usually have a dot above: > > ¿þÃÐĀã (35; fs); ¿ÔáÐĀã (243; fs). But in one case, the dot is below perhaps to distinguish the word from an Ethpa῾῾al form: ÁüÂĀêã A (269; fs). (5) Infinitive: none.

325

This pattern of dots is known as ¿æËÆóã mp̄aggḏānā, as described in Segal, The Dia> critical Point, 22–23; Kiraz, Ṭūrrāṣ Mamllā, vol. 1, Orthography, 106–107. The participle ¿ÚáÅ A (338) could be an example of a masculine singular emphatic participle with mp̄aggḏānā, but it seems more likely to me that the two points on the gāmal reflect the pronunciation of a short “a” (= pṯāḥā), known to be preserved in West Syriac manuscripts from this time (Segal, The Diacritical Point, 23). Numerous examples of the latter can be found elsewhere in L1: e.g., ¿Þáã A> malkā (374, 376).

CXLIV

P.M. FORNESS

Pa῾῾el (1) Perfect: Pa῾῾el perfect forms tend to have a dot above and below either the first or second radical: Îà¾ý>A (95; 3mp); ÎÚçò>A (255; 3mp); €ÎÐA> (67; > (229; 3ms); åÑæ > >A (143; 3ms); ÛÝx 3ms); Ëúò ù>A (260; A> (231; 3ms); zĀáà A > > 2ms + 3fs object pronoun); zĀÙËùA (52; 2ms + 3fs object pronoun). L1 has âáã A (233), but a dot has been added above for the sake of consistency: âáã. A> (2) Imperfect: Third masculine singular forms take a mark over the first radi> (69; 3ms). First person singular forms also take > (6; 3ms); üþæ cal: åÞÑæ > (33; 1cs); …ÎÞà¾ýs > (205; 1cs + a dot above but over the ālap̄: ûþòs 2mp object pronoun). (3) Imperative: none. > (4) Participle (all active): Most singular forms take a single dot above: ôáã > > > (15; ms); âÅËã (123; ms); xÍêã (125; ms); ÁøÃã (136; fs). But one > example takes both a dot above and below the first radical: Áüþã(207; A ms). The only plural form has a dot over mim and a dot under the second > radical: èÚáÅË A ã (130; mp). > (8) Infinitive: A dot appears above the first or second radical: ÎÃúðäà(12); > {üÃêäà (143). Ethpa῾῾al (1) Perfect: Ethpa῾῾al perfect verbs feature either a single mark above or a dot > above and below the same consonant: ÎþãĀýs (116; 3mp); ÛïÏ? s A> > > ? > (111; 3fp); ÛðÃA ùs (112; 3fp); èçÃÚӏs (270; 1cp); €ÎЏs (103; 3ms). (2) Imperfect: Most forms have a single dot above either the first or second > > > radical: …ÎÆáòĀæ (68; 3mp); …ÎãxĀæ (362; 3mp); ÀÎÐĀæ (4; 3ms); > Çáò (150, 264; 2ms). First person singular forms relocate the diacritic > (212; 1cs); ¿çŏs > (250; 1cs). mark to the initial ālap̄: ¿ïĀýs (3) Imperative: none. (4) Participle: The attested participles take a dot over the first radical: > > ÄúïĀã (24; ms); âÃùĀã (125; ms). (5) Infinitive: The one attested infinitive takes a dot above the second radical: > ÎúþòĀäà (36). Aph῾el (1) Perfect: Most perfect forms take a dot below: {ËÂ{s (20; 3mp); Îþōs A A (63; 3mp); €ÍÚçáÃùs (106; 1cp + 3ms object pronoun); ÿÃàs (87; 3ms); A A

INTRODUCTION

(2)

(3) (4)

(5)

CXLV

…ÎÝüýs (200; 3ms + 2mp object pronoun); ÛA Æés (235; 3ms); €ĀÙs A A (415; 3ms). But the first person singular forms take a dot over the initial > (84; 1cs); Āáïs > (114; 1cs); ÍÚÆé > (168; 1cs + 3fs > ālap̄: ĀÚçòs s object pronoun). Imperfect: Some imperfect forms only take a dot above: ÀĀÚæ> (351; 3ms); > (302; 1cs). But one verb consistently takes a ¿ć㍏> (151; 2ms); |üÝs > dot above and below the same consonant: üþæA> (196; 3ms); üý A (151; 2ms). In regard to this verb, L1 has one instance where only a single dot appears above: üý> (266; 2ms). A dot has been added below in the edition for the sake of consistency. One verb, which has waw as its second radical, carries only a single dot below: åÙA üæ (388; 3ms). Imperative: The attested forms have a dot below: ÀĀÙs (379; ms); A âïs (379; ms). A > Participle (all active): Most forms have a single dot above: ßòÍã(93; > > ms); xÍêã(299; ms); èÚÃÑã(170; mp). Participles that have enclitic pronouns take an additional dot below, as is also the case for Pe῾al active > (119; ms + 2ms enclitic pronoun); ĀÚÆê > (259; participles: ĀÚáê A ã A ã ms + 2ms enclitic pronoun). One participle only has a dot below: ¿êÚA óã (110; ms). > > Infinitive: The one attested form features a dot above the mim: zÎΠäà (173; + 3fs object pronoun).

Ettaph῾al Only one pointed form is attested. This imperfect verb has a single dot > above: ôé{(358; 2ms). Quadriliteral For the sake of convenience, all forms that have four radicals have been classified as quadriliterals regardless of whether they derive from another root or might be described in other categories. (1) Perfect: The one attested form has a dot below: èäÙA z (313, 341, 389, 396; 3ms). > (257; 2ms); (2) Imperfect: The attested forms have a single dot above: èäÙz > xÍáò (264; 2ms). (3) Imperative: none. (4) Participle: The attested forms have a single dot above, which varies in its > > (117; ms); èäÙÍã placement: èäÙÍã (323; ms). (5) Infinitive: The one attested form has a single dot above the first radical: > ÎçäÙÍäà(198).

CXLVI

P.M. FORNESS

Quadriliteral Reflexive (1) (2) (3) (4) (5)

Perfect: The one attested form has a dot below: €ĀЏs (318; 3ms). A Imperfect: The attested form is not pointed: èäÙz (261; 3fs). > Imperative: The one attested form has a dot above: {üÃçŏs (85; 3mp). > Participle: The one attested form has a dot above: ƒ|ÎÅĀã (338; ms). Infinitive: none.

7.5. Aims of the Translation The translation that accompanies the edition seeks to offer a faithful rendering of the edited text. I developed a lexicon for this homily so that Syriac roots would be associated in so far as possible with one English root. For example, the Syriac root zhas been translated as “wonder” in English. Thus, the genitive construction Ázx (2, 107) is rendered as “wondrous”; the noun Áz (18, 28, 420) as “wonder”; the phrase ÁzĀ (23) as “wondrously”; and the verbal phrase zsx (37) as “to wonder.” This highlights the Syriac diction even for readers unfamiliar with the Syriac language. On the other hand, context plays just as important of a role in translation. For example, the third person masculine singular Pe῾al verb Áüý had to be rendered with the following English words depending on the context: “destroy” (10); “reside” (57); and “dwell” (213). I have also tried to render every word in Syriac into English. This includes the emphatic particle Àz as “behold!,” whose nuances are hard to render in English. The Syriac word ¿Ùüã has been translated as “LORD,” Áüã as “Lord.” The footnotes clarify certain aspects of the imagery used in the homily and identify clear biblical allusions. The liturgical rubrics in T2, as found in the third layer of the apparatus, have been translated in a second layer of the footnotes to the translation. 8. PARATEXTUAL FEATURES IN THE APPARATUS AND APPENDICES The edition and appendices include a variety of paratextual features found in the manuscript witnesses. Paratextual features that apply to the manuscripts as a whole, though not necessarily to the Homily on Thomas and the Resurrection, are described in Sections 4.2–4 above. This section summarizes the paratextual material found in the various layers of the apparatus and in the appendices. While the first layer of the apparatus records variant readings and marginalia directly pertinent to the text of the homily, the second layer features the readings included in the Masora manuscript D5. This manuscript would have served educational purposes in helping readers pronounce words within the Syriac

INTRODUCTION

CXLVII

homily. For more information on the Syriac Masora, see the description of D5 in Section 4.2. The vocalization found in the manuscript is reproduced in apparatus. There are nine different readings found in eight different lines (82, 124, 152, 172, 181, 193, 264 [2×], 378). The second appendix contains the entire text as it appears in the manuscript and offers brief commentary on the words and phrases. The third layer of the apparatus reflects the full incorporation of the homily into a liturgical service complete with responses and other liturgical texts. T2 features liturgical rites for the season of Easter and the time after. The Homily on Thomas and the Resurrection appears within the rite for New Sunday, that is, the Sunday after Easter. The textual evidence contained in this manuscript does not neatly fit into the stemma and reflects perhaps the use of various manuscripts as Vorlagen. There are also a number of free adaptations of the text, including the repetition of two lines (121–122). This layer of the apparatus includes all rubrics found within the text that indicate its liturgical usage. The third appendix contains the additional materials that appear after the end of the homily but still within the same liturgical section in the rite. This provides a rounded view of the liturgical use of this homily envisioned by the creators of this manuscript. Since the guidelines for liturgical usage are normally written in red ink, I have underlined the portions of the text that appear in black ink in the apparatus. A different practice has been adopted in the appendix. Technical liturgical terms have been transcribed with West Syriac pronunciation rather than translated.326 The fourth layer of the apparatus records paratextual marginalia within various manuscripts that provide insight into the way that this homily was being read and used. This layer does not include marginalia that relate directly to the text, such as notes about variant readings in other manuscripts or corrections. It does include, for example, a Garshuni note in D2 near the title of the homily that specifies that the homily was read on New Sunday. A more significant number of the entries in this layer of the apparatus represent marginalia that specify the books of the bible to which Jacob refers in his homily, as found in D2 and M4. The overlap in marginalia may indicate that there was a broader tradition on which they drew, but each manuscript also preserves glosses not found in the other. D2M4 contain one reference to a book of the Old Testament (Isaiah on line 219), but the remaining references point to the Gospels. These marginalia often indicate whether passages occur in one, two, three, or all four of the Gospels. It is occassionally unclear whether the marginalia should be understood as applying to more than one passage in the homily. 326

I am grateful to Gabriel Aydin for explaining several of these terms to me.

CXLVIII

P.M. FORNESS

Nine marginalia included in this layer of the apparatus clarify the meaning of unfamiliar words by providing either Syriac or Garshuni glosses of the Syriac words. One Syriac gloss appears in E (88), which has a reading that deviates from the reconstructed archetype. It seems to explain the phrase “the kinds ? ? of the enemy” (ÁËáðÂxèÚêçÅ) as “his sheepfolds” (€zÎð). Seven of the Garshuni glosses appear in M3 (132, 276, 300, 336, 376, 386, 395), and one occurs in M4 (293). These glosses may be of interest for both Syriac and Arabic lexicography. In some cases, the Syriac word seems to have been unfa? miliar to the scribe or reader, such as the word “tapestries” (᾿āmellē ¿ćáãs) in line 376. The scribe or a later reader of M3 included West Syriac vowels  A Garshuni gloss ?— s. in order to clarify the pronunciation of the word: ¿á— ã with Arabic vowels was then added in the margin to specify the meaning of the Syriac word: üِò¿َÑَã. This gloss probably reflects a pronunciation of maḫāfir ‫ مخافر‬of the word maḡāfir ‫مغافر‬, where ḫā᾿ has replaced ḡā᾿ in the dialectical pronunciation.327 Such glosses attest to the attempt of Syriac communities to continue to understand this text even after some of the vocabulary had become unfamiliar. The first appendix includes an edition and translation of the nearly two hundred lines of twelve-syllable couplets that follow the homily in B2. The colophon to this manuscript notes that it was made on the basis of several other manuscripts, and often combines texts without indicating a transition. Here the producers and scribe of the manuscript chose appropriate texts that highlight this connection between Thomas’s role in the Gospel and his mission to India. The second and third appendices correspond to the second and third layers of the apparatus, as discussed above. The fourth and final appendix indicates how the homily is divided into different sections within the various manuscripts. All manuscripts mark divisions between the first and second lines of a couplet and often use a separate punctuation mark to indicate the transition to a new couplet. More important for the interpretation of the text, eighteen of the twenty-eight manuscripts consulted for the edition employ distinct punctuation to mark the sections within the homily. L1 has six of these, as found in the edition. But other manuscripts have over forty. Appendix 4 includes a list of the divisions marked in each manuscript. In this appendix, I highlight several different interpretations of these section divisions. This final appendix can thus serve as a different means of reading this homily along with the scribes and previous readers of these manuscripts.

327

I am grateful to Dmitry Morozov for helping me identify this gloss.

CXLIX

INTRODUCTION

9. GUIDE TO THE APPARATUS, APPENDICES, ABBREVIATIONS,

AND

SIGNS

The edition features four different layers of the apparatus, while the footnotes to the translation include other relevant matters. The four layers of the apparatuses are: (1) Apparatus Criticus: Textual Variants from All Manuscripts (including marginalia related directly to the text); (2) Masora: Readings from the Masora Manuscript D5; (3) Liturgica: Liturgical Rubrics Found in T2 (black text underlined); and (4) Marginalia: Paratextual Marginalia from Diverse Manuscripts. Further discussion of the materials recorded in the second, third, and fourth layers of the apparatus can be found above (Section 8) as well as in the corresponding description of individual manuscripts (Section 4.2). In regard to pointing, the Apparatus Criticus only includes the grammatical tier, that is, syāmē and the supralinear point over the third-person singular feminine suffix. This was necessary because a variant reading often applies to more than one manuscript and the pointing systems frequently differ between them. The remaining three layers of the apparatus attempt to reproduce all four layers of diacritical markings,328 as outlined above.329 For allusions to biblical passages and comments on the content of the text, readers should consult the footnotes to the translation. Four appendices appear after the edition and translation that include materials too large to include in the apparatus: (1) (2) (3) (4)

Additions to the Homily in B2 (red text underlined); Text from the Masora Manuscript D5; Liturgical Texts Following the Homily in T2 (red text underlined); and Section Divisions Indicated in the Manuscripts.

Each of the four appendices features a brief discussion of its content as an introduction. The first and third appendices feature addition lines of metrical poetry that follow the homily in the respective manuscripts. These lines have been numbered consecutively, beginning with line 423 in each case. In addition to the sigla for the manuscripts, the following abbreviations are employed in the edition: 328 These tiers apply to grammar, disambiguation, vocalization, and fricatization. As noted in Section 7.3, I have based these tiers on Kiraz, Ṭūrrāṣ Mamllā, vol. 1, Orthography, 193– 197. 329 See Section 7.3, for a description of all four layers.

CL

a. corr. add. coni. al. m. alt. m. Bed. cf. dittogr. fin. homoiot. inc. in ras. lac. l. l. n. sub l. sup. l. in marg. om. p. corr. praem. pr. m. sey. trsp.

P.M. FORNESS

ante correctionem addidit / addiderunt conieci alia manu altera manu Bedjan confer dittographia finit / finiunt homoioteleuton incipit / incipiunt in rasura lacuna linea legi nequit sub lineam supra lineam in margine omisit / omiserunt post correctionem praemisit / praemiserunt prima manu syāmē transposuit / transposuerunt

A few signs are utilized in the text of the homily and the variant readings. Square brackets with an ellipsis […] are used to indicate lacunas in the text. I also use square brackets for text that has been reconstructed or abbreviations that have been resolved. An asterisk (*) has been included within the text to mark a folio or page break within a manuscript. For example, the asterisk in line 1 appears between the words ¿ćáÚÑ and ¿Â, and the margin reads “* E 360r” to indicate that manuscript E switches at the point marked * in the line to fol. 360r. Some lines have more than one asterisk. See line 35, for example, in which folio breaks in two manuscripts are indicated: *B1 and *L1. The margin reads “* B1 99r; L1 310r” to indicate that fol. 99r of manuscript B1 begins at *B1 in the text and fol. 310r of manuscript L1 begins at *L1 in the text. When a transition in two manuscripts occurs in the same place in the text, the manuscripts are listed together. See line 240 which has two asterisks *D4M5 and *O. The margin reads “* D4M5 fin.; O 273r” to indicate that both manuscripts D4

INTRODUCTION

CLI

and M5 end at the place marked *D4M5 in the line and fol. 273r of manuscript O begins at the place marked *O. In six cases, a change of folios or pages occurs within the text found in the apparatus. Since the edition only records the folio and page breaks in the main text, a list of these six instances are provided here with more precise information. The relevant layers of the apparatus are listed in parentheses: Line 27: The folio break in T2 occurs between Íà and ¿ćã{sĀà (Liturgica). Line 89: The page break in Y occurs between è㏠and À{z (Apparatus Criticus). Line 157: The folio break in T2 occurs between ÿæsx and ßÙs (Liturgica). Line 218: The folio break in B1 occurs between Òæxx and ¿ÃÝÎÞà (Apparatus Criticus). Line 295: The folio break in T2 occurs between Ûà‹{ and ÛÞæxs (Liturgica). Line 386: The folio break in S1 occurs Áüžçé and ¿Â (Apparatus Criticus). The apparatus is organized according to the lines in the homily. The line numbers to which individual readings apply are written in bold type. A word or phrase from the corresponding line is identified and followed by a right square bracket ( ] ). The variant readings pertaining to this word or phrase follow. Notes in the apparatus occasionally pertain to long phrases that do not correspond to individual lines. Here I have employed the signs ⌉ and ⌈ in the main text to indicate the beginning and end of the phrase. The note in the apparatus begins correspondingly with ⌈⌉ followed by a right square bracket and then the variant readings. A semi-colon is used to indicate a transition to variant readings that apply to a different word or phrase in the corresponding line. The variant readings follow the sequence of the line. When a word occurs more than once in a line, a superscript Arabic numeral has been added to indicate which instance of this word is meant. For example, in line 44 “ÍÂ1]” applies to the first instance of Í in this line and “ÍÂ2]” applies to the second instance of ÍÂ. Since the apparatus does not include diacritical points, the same system has been applied to words that have the same sequence of consonants even if they have different pointing. For example, line 99 has the sequence À{zÀ{z A hwā (h)wā. Even though these words are read differently, the apparatus has “À{z2]” to indicate the second word in this sequence since they share the same consonants. The variant readings that follow the right square bracket are listed alphabetically and in numerical order according to the manuscripts that preserve the readings.

CLII

P.M. FORNESS

The reference following the word ĀÚÆêãin line 259 serves as a good example of this practice. The Apparatus Criticus for this line reads: “259 ĀÚÆêã] B1C ĀÚãE ĀÚã(al. m.) ; ĀÚÆêã¿ćáþÝ] D3 p. corr. (a. corr. trsp.) V1 ‚ÎáÚáä”. Here manuscripts B1C have the variant reading ĀÚãinstead of the word ĀÚÆêã, while manuscript E has ĀÚãbut written in a different hand. A semi-colon follows the variant reading in E to mark the end of the variants that apply solely to the word ĀÚÆêã. The phrase ĀÚÆêã¿ćáþÝ is followed by a right square bracket ( ] ) to indicate a switch to variant readings that apply to the phrase ĀÚÆêã¿ćáþÝ. Manuscript D3 has the reading ĀÚÆêã ¿ćáþÝ after a correction, while the two words were flipped before the correction. Manuscript V1 has the reading ‚ÎáÚáäÂin place of the phrase ĀÚÆêã¿ćáþÝ.

JACOB OF SERUGH HOMILY ON THE APOSTLE THOMAS AND THE RESURRECTION OF OUR LORD

¿[ÑÚáý] ¿ćã{s âïx Áüã¾ćã u{ […üãx ÀĀä]Úù âï{ [uÎúðÙ €üã ¿ç]ÂÎÓx [ÍáÙx ËÝ] ÍáÙx inc. Bed. 649; B1 98r; B2 105r; C 246r; D1 254r; D2 201v; D3 342v; D4 15r; E 259v; L1 309v; M1 344; M2 381r; M3 283r; M4 486; M5 28; O 271r; P 393r; S1 79r; S2 759; T1 264v; T2 102v; V1 514v; V2 303r; V3 58v; Y 1009 * E 260r

? ĀÚ èã ¿Úï > åùA ËÝ j¿Â * ¿ćáÚÑ ÀĀÚA ã > ? .…Îæs üý{ ¿ÑÚáþà üðéA Ázx À¾Â A

Apparatus Criticus Tituli B1 …üãx Íçòx ÿÅ ËÝ ¿ÑÚáý ¿ćã{s âï{ ÀËÐ ¿ÃþÂËÐ âï Áüã¾ćã uÎúðÙ €üãx, p. corr. ¿ćã{s (a. corr. ¿ćã{) B2 âïx uÎúðÙ €üã ¿þÙËùx Áüã¾ćã ¿ÑÚáý ¿ćã{sx ÍÆàÎò âï{ ÀËÐ ¿ÃþÂËÐ C uÎúðÙ €üã ¿þÙËùx ÍáÙx ËÝ ÍáÙx …üãx Íçòx ÿÅ ËÝ ¿ÑÚáý ¿ćã{s âï{ ÀËÐ ¿ÃþÂËÐ âïx Áüã¾ćã D124M1245P ¿ÑÚáý ¿ćã{s âï{ ÀËÐ ¿ÃþÂËÐ âïx Áüã¾ćã uÎúðÙ €üã ¿þÙËùx ÍáÙx D3M3S2T1Y ¿ćã{s âï{ ÀËÐ ¿ÃþÂËÐ âï Áüã¾ćã uÎúðÙ €üã ¿þÙËùx ÍáÙx ¿ÑÚáý D5 ÀËÐ ¿ÃþÂËÐ âï, in marg. (al. m.) ¿ÑÚá[ý] ¿ćã{s âï E ÍáÙx ËÝ ÍáÙx ¿ÑÚáý ¿ćã{s âï{ ÀËÐ ¿ÃþÂËÐ âïx Áüã¾ćã uÎúðÙ €üã [¿þÙ]܎ x K u{ ¿ÑÚáý ¿ćã{ âï{ ÀËÐ ¿ÃþÂËÐ âïx Áüã¾ćã uÎúðÙ €üã ¿þÙËùx ÍáÙx L1 ¿ÑÚáý ¿ćã{s âï{ ÀËÐ ¿ÃþÂËÐ âïx Áüã¾ćã uÎúðÙ €üã ¿þÙËùx L2 âÔã ? ÀĀÚáðà …üã âï ËÝ À{z ÁËÚäà Ëً Îà ¿ÑÚáý ¿ćã{s …Îã O âï u{ ¿ÑÚáý ¿ćã{ âï{ ÀËÐ ¿ÃþÂËÐ S1 ¿ÃþÂËÐ âïx uÎúðÙ €üã ¿þÙËùx ÍáÙx ¿ÑÚáý ¿ćã{s âï{ ÀËÐ V1 zĀäÚù âï{ ¿ÑÚáý ¿ćã{s âïx Áüã¾ćã u{ uÎúðÙ €üã ¿þÙËùx …üãx V2 ¿ÃþÂËÐ âïx Áüã¾ćã uÎúðÙ €üã ¿þÙËùx ÍáÙx ¿ÑÚáý ¿ćã{ âï{ ÀËÐ V3 ÀĀä]Úù âï{ ¿[ÑÚáý] ¿ćã{s âïx Áüã¾ćã u{ [uÎúðÙ €üã ¿ç]ÂÎÓx [ÍáÙx ËÝ] ÍáÙx […üãx 1 l. 1–80 (ad ĀðáÂ)] M3 pr. m. ; åù] Y dittogr. ; ¿ćáÚÑÂ] L1 ÁzĀ V1 [¿ÑÂ]܎ ܎  ? ? ; üý{] D KL M S T V Y üþæ O Ëý{ V l. n. ; 2 ¿ÑÚáþà] B2D4EM25S1T2 €zÎÑÚáþà 123 1 134 2 1 12 3 …Îæs üý{] T2 ĀÙsüÙüý Liturgica ? > 1 l. 1] T2 praem. ¿ïyĀÂx ßÙü [¿Úæ] ܎  ܎ ¿çóáã uÎúðÙ €üã ¿þÙËùx Áüã¾ã ™ èÙüã|{ ? ? zËÃï ¿ćã{sx ÀĀþÅ ËÚÂ{ .¿ćãÎÙ ¿æÍ €z{ËÚäà Ëً À{z A G âï A ÁËÚA Ðs A ? ? ? ¿äÐ A y èÚáï{ ÀĀÐÎÃý ßà ¿äáïx Áüã …üã ¿Ùüã .ñÃù A ÀËï ÎÆ ÀÎçäÙz …üãx zĀáð㠜 Ÿ âïx Áüã¾ćã ¿çóáã uÎúðÙ €üã ÀÍà¾ćà ÿÚA Ãà{ ¿þÙËùx ĀÙ¾ÔÚþò €z ËÝ €z ¿ÚãËú Àü d€ü㠂ü ÀÍàsx ÀĀþÙËù ÀËð üÚA ãsx .ÀĀÚA áðàx ˜ Marginalia 1 l. 1] D2 ËÙËÆàs ËÐs „ÎÙ z{ĀÙüù (= ‫)قريتوة يوم احد الجديد‬, Numeri: B1 € D12 ܎  ܎ D3M4 ܎  ܎ D4 ܎  , ܎ K ܎ L1 ܎ M1 ܎   M2V2 ܎ M3 ܎܎ M5 ܎ O ܎ ܎  S1 ܎ S2 Äáù T1 ܎ V1 ܎ V3 Çà Y ËÚù

2

NEXT, THE HOMILY ON THE APOSTLE THOMAS AND ON THE RESURRECTION OF OUR LORD OF THE SAME BLESSED MAR JACOB [1. Introduction] 2

When the shepherd rose from among the dead in great power, He visited his apostles and reassured them with a wondrous sign.

Notes Title The title comes from the earliest manuscript V3 as reconstructed by Rilliet, “Deux homéliaires,” 330. V1 similarly has “Next, a Homily on the Apostle Thomas and on the Resurrection of Our Lord of Holy Mar Jacob.” But most manuscripts have a title similar to “A Homily on New Sunday and the Apostle Thomas,” which reflects the designation of this homily for reading on the Sunday after Easter (see Section 4.4.2. “Liturgical Usage” in the introduction). Some manuscripts make small additions to the title. For example, B1C add “when he touched our Lord,” while B2 has “A Homily of Holy Mar Jacob on New Sunday and on the Doubting of the Apostle Thomas.” 2 The homily recounts the narrative in John 20:19–28. I provide biblical references to this passage only when Jacob introduces new information from it for the first time.

Liturgica 1 T2 praem. “And singing the homily of Holy Mar Jacob, the teacher. ῾unnoyo: Blessed is the one who entered among his disciples through the closed doors on this day. And through the touching of Thomas, his servant, he made the faith firm within the churches. LORD, our Lord, Lord of the worlds, praise to you and mercy upon us! In a plain [manner]: Of the holy and clothed in God Mar Jacob, the teacher, the homily on our Lord’s entering the upper room, which is spoken in the holy church of God. May the Lord bless! Tḇorto in the first [mode], the same [tune].” The liturgical directions in T2 are written in red ink; portions of the text written in black ink have been underlined both in the edition and translation. Liturgical terms have been transcribed rather than translated. The abbreviation  ܎  ܎ could also be understood as ῾uniṯo [ÀĀÚæ]܎ ܎ . I have chosen to resolve it as ῾unnoyo [¿Úæ]܎ ܎ because this word occurs in an unabbreviated form three times in the rubrics to this homily (see lines 27, 227, 295). Further, I looked through other parts of the manuscript and only found ¿ÚæÎï used in the rubrics.

4 * T1 265r

* K 269v * Bed. 650

* V3 fin.

* M5 29

P.M. FORNESS

? ¿ïyĀ jèÚÑÙA Āò ¿ćà * ËÝ …{ÍÙËً âï A A ÁËÚ? Ðs > ÀÎãxĀÂx .ĀÙsÍàs …{Íà ÀÎÐĀæ ? > jÀ¾ÚÆéx ÀĀðÃà ÿÃÐ ÀĀáï ÁËÑ A A ? ? > ¿ÚáÆ .€zÎæÌïÎé âï åÞÑæ ÁËÚäàĀàx A jÍäÐÎæ * âï{ zËáÙA âï ‰s …Îæs ôàs A > €z Àø ¿ćàxx * .z{Îðéx ¿Ð{s ÍáÝ

? ? jÁËÚäà Ëً À{z âï ¿ćà ËÝ A A ¿ïy èÚÑÙĀò > ? > * .ûóæ ËÝ ÁüýA ¿ćà{Ā ¿ćáòsx …{Íà ÀÎÑæx j¿éüÝ ÎÅ èã ûóæx ¿ćäÝs ÀĀÚA áðà âï A A > > ¿ćàx .ËÚáÙA èÞÙsx ÎÃúðäà èÙ¾ćà {{z A ? zËáÙ èãx{ j{{z èÚúÚЍ * èÙËÙz ¿ÑÚáý A ? ? ? > ¿ïyĀ .¿ćäÚÞÐ ‹ A A Íãsx ¿ćà{Ā ÁËÚÐs

Apparatus Criticus 3 âï] S1 Îáï ; …{ÍÙËً] B1D1 …{ÍÙËÙs‹ B2M2PT2 …{ÍÙxs‹ D2KM4 …{zÎà À{z ; ËÝ] V3 l. n. ; èÚÑÙĀò ¿ćà ËÝ] M3 [...]Āò ¿ćà ËÝ (al. m.) 5 ÀĀáï] D2KM4 ÀĀð ; ÿÃÐ] V3 l. n. ? ? ? 6 ÁËÚäàĀàx] D1 züêðÙyĀàx ; åÞÑæ] K sub l. ; âï] S1 p. corr. (a. corr. €zÎæÌïÎé) 7 âï] T2 sup. l. ; âï{] V3 l. n. 8 z{Îðéx] D3 [À]܎Îðéx S2T1 z{Îðé{ ? ? 9 ¿ćà ËÝ] V3 l. n. ; ¿ïy] D3 p. corr. ; âï] V3 l. n. ; À{z] Y sub l. ; ÁËÚäà] E om. sey. ; ? ÁËÚäà Ëً] V3 l. n. 10 …{Íà] O À{z ; Áüý] D2KM4V2 }Āò D3Y in marg. }Āò 11 ÀĀÚáðà] O ûóæ{ À{z T2V1 om. ; ¿ćäÝs] B2EL1M2PS1T2V1 ßÙs ; ûóæx] B2EL1M2PS1 add. À{z ; ûóæx ¿ćäÝs] O ÀĀÚáï ÎÆà ; ÎÅ] T2 ËÙ ; ÎÅ èã] O èãx ßÙs ; ¿éüÝ] T2V1 add. ÀĀÚáï ÎÆà 12 ¿ćàx] P l. n. ; ËÚáÙ] PV1 ËÚáÙs 13 zËáÙ] T2 ÁËáÙ ; zËáÙ èãx{] O zËàÎäÂx 14 ‹] B2S1 x‹ M3 üً ; ¿ćäÚÞÐ] B2S1 add. sey.

Marginalia 3 l. 3] D2M4 èçÐÎÚÂ{ ¿ùÎáÂ

4

6

8

10

12

14

HOMILY ON THOMAS AND THE RESURRECTION

4 6 8 10

12 14

5

He entered among them through closed doors, although they were not opened, So that he might appear to them as God through a miracle. With a single piece of evidence, he confuted a query into many things, So that he might openly inform the disciples about his actions. He taught them both about his birth and about his resurrection, For the entire path of his activity is inscrutable. Although the doors were not opened, he entered among the disciples, So that he might show them that he also did not destroy the seal of virginity when proceeding forth. He entered the upper room just as he proceeded forth from within the womb, So that they should not become weary investigating how he was born. And since the apostles were at that time far from his birth, The wise one depicted his mother’s seal of virginity with the closed doors.

Notes 7 Two words are translated as “resurrection” in this homily: ÀĀäÚù and ¿ćäÐÎæ. 8 The word “path” (¿Ð{s) encompasses the entire divine economy, as described in Rilliet, “Le métaphore du chemin.” 10 The comparison between Jesus’s entering through the closed doors and the virgin birth recurs in early Christian literature. See the introduction, p. XLIV, n. 58. The understanding of what constitutes the “seal of virginity” was quite diverse in early Christianity. See, for example, Lillis, “Paradox in Partu”; Lillis, “Virgin Territory.”

6

P.M. FORNESS

? > ÀĀÃÙÌú jÀĀúÚÐy? …{Íà À{z ôáã ? > ? .ÀĀÚêÝ âï …{Íà À{z Ï㍠èÙÏÐĀãËÂ{ ? ? ?A ¿ïyĀ * ¿ćäÙA ĀÐ? ¿ćà{ĀÂ? jÁËÚäà {ÏÐA ÁËÚÐs * B1 98v; O 271v ÁüýA ¿ćà âï ¿ćàx * S2 760 .¿Â Áz A A A ûóæ{ A * ËÝ }Āò ? > ¿ćà * B2 105v; S1 79v * jÀ{z ƒ¾ï ËÝ €zÎãËù ¿ïy {{z ÎðÙ|s A > ? .À{z ûóæ ËÝ {ËÂ{s …{ÍãĀÐ ¿ćà{Ā ¿ćáòs A ? ? jÁËÚäà Ëً èÙËÚÐs ÁÌÝÎé{ ÀĀÚáð ÁüýA A A ? ¿ðÃÓ{ .ÀÎà{ĀÂx èÚäÙĀÐ ¿éüÝ èã ûóæ A A A

* T2 103r

ÁzĀ j¿úýÎò ¿ćàx ¿éüÝ ÎÅ èã À{z ûóæ A A > .ÄúïĀã ¿ćà{ ÀĀÚáð Áü ý ÀÎãxĀÂ{ A A ? > jÀ{z ûóæ> ËÝ ¿ćà{Ā Áüýx ¿çÙs A üãsx ? > ËÝ ¿ïy }Āòx * .À{z ƒ¾ï èÙËã üã¾æ A > …s jèÙËã ¿úÚþò Áxz ¿ćáòs ¿úêï €z

Apparatus Criticus ? D KM praem. -à 15 …{Íà] B2 om. ; ÀĀúÚÐy] 2 4 16 …{Íà] M2 èÙÍà 18 ¿ćà] B1COT2 praem. -{ ; ûóæ{] O ûóæ ËÝ ; Áz] T2 praem. - 19 ÎðÙ|s] OV1 ÎÐĀòs ; {{z] O om. ; €zÎãËù] B2EOPS1T2 €zÎãxÎù ; ƒ¾ï] L1 ûóæ 20 {ËÂ{s] B2D3EL1S1T2V1 ËÂ{s ? ? ? ? ; èÙËÚÐs] T2 ÁËÚÐs 21 ÁÌÝÎé{] EL1M2T2 ¿ïy{ ; èÙËÚÐs ÁÌÝÎé{] B1C Ëً ? ? ? ÁËÚäà ; ÁËÚäà Ëً] B1C èÙËÚÐs ÁÌÝÎé{ ? 22 èÚäÙĀÐ] L1OV1 èÙüÚÔæ ; èÚäÙĀÐ ¿ðÃÓ{] B1CT2 ¿ÂÎï åÙĀÐ{ ; ÀÎà{ĀÂx] P ÀÎà{ĀàT2 praem. ¿ÂÎï 23 ÎÅ] Y in marg. ; ¿éüÝ ÎÅ èã À{z ûóæ ÁzĀÂ] T2 ÁzĀ ¿éüÝ èã ûóæ ¿Â 24 ÀÎãxĀÂ{] D3M13S2T1V2Y ÀÎãxĀ ‰s ; ÄúïĀã] B2S1 ûþòĀã E ÎÃúïĀã ? 26 ¿ïy] M2 om. sey. 27 ¿úêï] L1 add. €z

Liturgica Ÿ ? ܎  ܎ ¿óÝ ÎýÎù ¿ćääï …ÎÞáÝ [ÀĀçÚ] ܎ ¿ÚæÎï 27 l. 27] T2 praem. üÚA óý œ ¿ćã [¿Úæ] > ? Ÿ …ÎÞà ¿ÑÚA þäà €zÎٙ ÏÐs ™ ¿ćà …sx :€z{ÌÃМ åï À{z G Žx ËÝ ¿ćã{sĀà Íà À{z G ¿æs ¿ćà ÁüÃМŸ G À{z ™

16

18

20

22

24

26

HOMILY ON THOMAS AND THE RESURRECTION

16 18

20 22 24

26

7

Through things that were nearby he was teaching them things that were far away, And with visible things he signified hidden things to them. The disciples saw the sealed virginity through the closed doors, For he did not open, when he entered; he did not destroy, and he proceeded forth — a great wonder! The doors were not moved before him when he was entering, Nor did virginity lose its seal when he was proceeding forth. He resided in the upper room among the disciples, and the locks were shut. He proceeded forth from the womb, and the seals of virginity were intact. Wondrously he proceeded forth from within the womb beyond any interpretation, And miraculously he resided in the upper room, and he cannot be investigated. As for the one who says that he destroyed the virginity when he was proceeding forth, Let him then say that he opened the doors when he was entering. If the former is difficult, then the latter is not any easier.

Liturgica 27 T2 praem. “῾unnoyo to the tune ‘Clap [your] hands, all you peoples.’ ῾unnoyo: How good it was for Thomas, when he debated with his companions, ‘Unless I see Christ, I am not your companion!’”

8

* M3 283v * E 260v; Bed. 651

P.M. FORNESS

? ? ¿ćãÎЏ ¿ćàx{ Áz {z ËÐ €{z .èÙÍُy A A > * jĀÙ¾çÚ‹ „Ëã üðé ÀÍàsx ¿ćã *Bed. .¿çÞÙsx{ ¿ćäÝ{ èÞÙsx üãs „{Āã *E ¿ćà ¿ćãÎÐĀ Îà jÎðêæ A ¿ćäÝx ÍçÚ‹ üÚés A > .ßÙĀêã ¿ćà ¿Þé ĀÚЏ{ ÍáÚÐ {z ¿ÙüýA > ĀÙ¾çÚÝx …s ßà ûþòs kÛçã ñ A ? .ÁËÚäà Ëً À{z âï A èÞÙs ¿æA s ˆËÙ> ¿ćà

> * B1 99r; L1 310r j¿úýÎò * ĀÚЏ ¿þÃÐĀã *B1 ¿ćà €z ÀÎãxx ¿ćã > ¿Ùøã .€z ÀÎãx Îà ÎúþòĀäà A èÙËæs > > jûþòsx Îà èÚàz âÔã Ûà ĀÙs zsx > üÚÅ €z Áüã{x * P 393v; Y 1010 *Y .z{Îðéx *P ¿Ð{s ÍáÝ

28

30

32

34

L1

* V2 303v

ĀÙ¾æüÆò * ¿éüÝ èã ûóæ j{z ¿ćäÙĀÐ{ A A

Apparatus Criticus 28 ËÐ] O praem. -x 29 ĀÙ¾çÚ‹] D4M5 ÍçÚ‹ ßÙs E ¿çÚ‹ 30 èÞÙsx] D1234KM1345S2T1V2Y …Îäàx E èÞÙsx, sup. l. (al. m.) èÞÙsx V1 om. -x ; ¿ćäÝ{] B2S1 ¿ćäÝs{ D1234KM1345S2T1V2Y èÞÙs{ ; ¿çÞÙsx{] B2OPS1 ¿çÞÙs ßÙsx{ D3 p. corr. (a. corr. ¿çÞÙs{) EL1V1 ¿çÞÙs {s M2T2 ¿çÞÙsx {s 31 Îà] EM2 ¿ćà ; üÚés] O ÍçÚÝ T2 åÚé ; ÍçÚ‹] D123KM134S2T1V2Y ÍáÚÐ O üÚés ; ¿ćäÝx] D123KM134PS2T1V2Y èÞÙsx ; Îðêæ] EM2 üÃÚêæ 32 ßÙĀêã] O ËÃïĀþã 33 ĀÙ¾çÚÝx] B1CT2 praem. -{ O ĀÙ¾ćáÚݏx S2 [...]Ýx ; …s] P ¿ćà ; ñ] K ñ ; Ûçã] K Āæs 34 ¿ćà] B2S1 praem. -x ; ˆËÙ] S2 om. ; èÞÙs] B1CT2V1 praem. -x O ¿çÞÙs ; À{z] O om. ; ? ? ÁËÚäà] M3 €z{ËÚäà 35 ¿ćã] E …s ; ÀÎãxx ¿ćã] B2PS1 ÀÎãxx{ ; €z] M4 sup. l. T2 om. ; ĀÚЏ] OT2 Ëً 36 ¿Ùøã] L1 add. €z M5 in ras. add. coni. €z O ¿Ùøï ; ÎúþòĀäà] O Îúþóäà 37 zsx] B1C zx T2 Áz V1 om. -x ; ĀÙs] C Āæs ; Ûà] B1CT2 ßà ; èÚàz âÔã] D4M5O ûþòsx Îà ; ûþòsx] B1CT2 ûþòx V1 om. -x ; ûþòsx Îà] D4M5O èÚàz âÔã > S2 sup. l. ; z{Îðéx] T2 À{Îðéx 38 €z] B2S1 {z ; ÍáÝ] ? ? 39 ĀÙ¾æüÆò] O èÙüÚÔæ ¿ðÃÓ{ ; {z ¿ćäÙĀÐ{] V1 èÚäÙĀÐ ¿ðÃÓ{ Liturgica ? 39 l. 39] T2 praem. …üã åù• A ÍÂx .¿þÙËù Áx¾ï ¿æÍ j¿óÝ ÎýÎù ¿ćääï …ÎÞáÝ Ÿ .¿Úäþà{ ¿ï¾ćà €A ËÐ{ jÁüÃù è㠜

36

38

HOMILY ON THOMAS AND THE RESURRECTION

28 30 32 34 36 38

9

One is the wonder, and both were beyond any definition. Whenever God does something willfully, Never say, “How? To what extent? And, in which way?” His will is not bound by a definition on how much he might do. His power is free, and it is not confined in any way. If you ask me to offer you an interpretation in a natural way, I do not know how he entered among the disciples. When it is a miracle, it cannot be comprehended by interpretation, But if it can be interpreted, it is not a miracle. It is my task to wonder about these things — it is not to offer an interpretation — Since the whole path of his activity is a marvel. He proceeded forth from the womb bodily, and it was sealed,

Notes 38 On the word “path” (¿Ð{s), see the note to line 8 above.

Liturgica 39 T2 praem. “Clap [your] hands, all you peoples, at this holy feast on which our Lord rose from the grave and made earth and heaven rejoice!”

10

P.M. FORNESS

* S1 80r; V1 515r; M4 487

* K 270r

* M2 380v * D2 202r

* D3 343r

*S1 …s{ *M4 ¿æA s ˆËÙ> ¿ćà *V1 Ûçã ñ A > .ßà ûþòsx

ÎÆà À{z âï j{z ÁËÚÐs{ * ÀĀÚáï A A A A u{ ßòz > .€z ‰sx èÞÙs €z ¿Þé èã âðà Áxz €A z ‰sx ? ûóæ j…Îæs ÁüýA ¿ćà{ ¿ćà{ĀàA ¿þæsx ÁüÆó ? * .…Îæs }Āò ¿ćà{ ¿ïy èã âï A A Í ËÝ u{ Í ? * À{z ¿Ð{ Îàx j€z ¿çÙüÐ ¿ćàx ¿ïy èã âïx A ? ‰sx ßÙs üÚÅ Íà À{z ĀÙs ¿ćãÌÅ{ Áüê .€x{s A A èÞÙs * Áüþ À{z ÁüÆò Îà … s j€zÎþÅ A ? ?A ¿ïyĀ À{z ÁüÆòx{ .À{z âï A èÞÙs ÁËÚÐs

* B1 99v

> ? ? …Îã ¿úýÎò èã èÚæs è㍠k…{Āæs èÙ¾ćà > …ÎÝĀáã ÎÓÎþò .¿ÃùÎï ¿ćàx ÎÑÃþäà A ? > ? * kÀ¾ÚÆê ¿ćàsÎý âï Āæs ûÑý Ëï

Apparatus Criticus 40 ûþòsx] CEL1O om. -x 41 ÁËÚÐs{] D123KM134T2V2Y ÁËÚÐsx 42 ‰sx] B12CPS1 ‰s{ E om. -x (al. m.) O om. -x ; €z2] D23 sup. l. S2T1 om. ? 43 ÁüÆóÂ] D3 sup. l. - M4 om. - ; ¿ćà{ĀÃÂ] O ¿éüÝ èã ; ¿ćà{] S2 …s{ ; …Îæs] O ? ¿ćà{Ā > > ; âï] B C üÃï ; èã] S sub l. ; èã D2KT2 praem. -{ ; ÍÂ2] B2S1 Í 44 ÍÂ1] B2S1 Í 1 2 ? ? ¿ïy] L1 ¿ïyĀ À{z ? ? À{z ; €z] O om. 45 ¿ïy èã] L1 ¿ïyĀ ? ? ? S2T1 ¿ćãÌÅx ; ¿ćãÌÅ{ ÁüêÂ] B2EL1M2PS1V1 46 ÁüêÂ] M4 praem. -{ ; ¿ćãÌÅ{] ? ? ; ÁüêÂ{ ¿ćãÌÅ D2 üÚÅ Íà À{z ĀÙs K üÚÅ Íà À{z ĀÙsx O Íà ĀÙs ¿ćãÌÅ ? ? ? üÚÅ Íà À{z ĀÙs] D2 ¿ćãÌÅ{ ÁÌê K ¿ćãÌÅ{ Áüê O ĀÙsüÙüý ; ‰sx ßÙs] D134M1345OS2T1V1Y ¿ćäÝs ; €x{s] D134M1345OS2T1V1Y praem. -x ; 47 …s] P praem. -x ; Îà …s] B1CT2 Îàs V1 ¿ćàÎàs ; ÁüÆò] B1CT2 ¿Ð{ ? ? 48 ¿ïyĀÂ] O ¿ćà{Ā ; èÞÙs] D13M134V2Y ÎÙ{z ? ? 49 èã] B2S1 èÚãy ; …Îã] B2PS1 èã V1 èäà 50 ÎÓÎþò] PS1 ~Îþò ; ¿ÃùÎï] Y ¿Ãù{Îï ; ¿ÃùÎï ¿ćàx] V1 ĀÙ¾ý{üò ? ? O ¿æËùÎò ? 51 Ëï] O ËÝ ; ûÑý] O èÚúÑý ; Āæs] O …{Āæs ; ¿ćàsÎý] V1 om. sey. V2 ¿ćà{¾ý Liturgica 47 l. 47] T2 praem. ¿LÓz

40

42

44

46

48

50

HOMILY ON THOMAS AND THE RESURRECTION

40 42

44

46 48

11

And if you ask me, I do not know [how] to offer you an interpretation. Then, he entered again within the upper room, and it was closed, For the latter is transcendent, just as the former. He proceeded forth in a human body through the seal of virginity, and he did not destroy it. Then, in the same [body] he entered through the doors, and he did not open them. It is not a matter of debate that the one who entered through the doors was not a spirit, For he had flesh and bones, as he also confessed. If it was not truly a body, how was he touched? But since it was a body, how did he enter through the closed doors? [2. Setting of the Scene] [2.A. The First Visit in the Upper Room – John 20:19–23]

50

[These matters] are higher than interpretation. Why are you wearying yourselves? Stretch forth your word to glorify without investigation! While you are fretting about questions regarding many things,

Notes 46 See Luke 24:39. 51 Jacob switches to the second-person singular in this couplet, while the preceding couplet has the second-person plural.

Liturgica 47 T2 praem. “Rhoṭo.”

12 * Bed. 652

* S2 761

* E 261r; M1 345 * T2 103v; M5 30

* S1 80v

* T1 265v

P.M. FORNESS

> ? * .À{üÚäÆà zĀÙË ù>A Àz{ ¿æËùÎò üÓ A > jßçùÎò âï Āæs ËÆé ËÝ ÀĀÐÎÃý uz A > èÙx ¿ćà .ßù{üò âï Āæs * ûÑý ËÝ Àø A ? > jĀÙ¾ý{üò ÎÑÃþäà ‚Îóé }Āò ? ? ?A ¿ïyĀ À{z âïx ÁüÃà .ÁËÚäà *M1 Ëً *E ÁËÚÐs A ? M5 T2 > j{z * ÁËÚÐsx * ÍÙÌÝÎé Îï| A A ¿ćà{ ÀĀÚA áð ÁüýA > .èÚþÅĀþã ¿ćà ÍÚÃýÎÐ? ËÝ ßþóç Áüþæ A ? }Āò ¿ćà ? > ËÝ ¿ïy jÁËÚäà Ëً À{z ƒ¾ï A ? ß …{{Íæ ¿ćà ? .Āæs ËÆé> ËÝ ¿áA þÝ{ * ¿ùËé jzĀþù ¿çýÎð Àsx  ĀÞòz{ ÀĀÚÃþà ŒüòA A > ? .ÀÎÝ| âï ÍáÚÐ ÛÂÌà ÕÃáæx âï{ A èã âï jÍ Îþōs ¿ćà{ * ÀĀïøä åù{ A ¿Úáý A A A

Apparatus Criticus ? 52 ¿æËùÎò] T2V1 om. sey. 53 ßçùÎò] D123KM134S2T1V2Y ¿çùÎò 54 l. 54] B2CS1 om. V1 ¿æÎÙ ¿ćàx ¿ÃùÎï èã ßãÎò ÎÅ|{ ; èÙx] M4 üÚÅ ; ßù{üò] D13M1345S2T1V2Y èù{üò D2K ¿ù{üò EM2 ßçùÎò O ÍÃùÎï T2 ßÂ|{Îý 55 }Āò] L1 add. Ûà ; ĀÙ¾ý{üò] L1 ĀÙsüÙĀï V1 ¿ÃùÎï ¿ćàx ? ? ? ? ? ? 56 ÁËÚÐs Ëً ; ÁËÚäà] ; ÁËÚäà ¿ïyĀÂ] B1CD1 ÁËÚäà EM2O €z{ËÚäà Ëً] ? ? B1C ÀĀÚáð Áüý D1 ÁËÚÐs ¿ïyĀ ? ? èã {{z èÙËÚÐsx ¿ïy ? 57 l. 57] B1C ¿òÎù| S1 ˆ| T2V1 }Āò ¿ćà{ ; Îï|] B2 Ûï| ? ? ? > }Āò ; ÍÙÌÝÎé] O ÁÌÝÎé T2 ¿ïy ; {z ÁËÚÐsx] T2 {{z èÙËÚÐsx > ? ? O ¿ÃýÎÐ 58 ÍÚÃýÎ Ð] ; èÚþÅĀþã] B2S1 èÚþÅĀã V1 èÚðÙ|Āã ? ? 59 ¿ćà] B2EL1M2PS1T2 praem. -x ; }Āò] OV1 ŒËé ; À{z] P p. corr. ; ÁËÚäà] O €z{ËÚäà ? ? ? 60 …{{Íæ] O À{Íæ ; ¿ùËé] O om. sey. ; ¿ćáþÝ{] B1CV1 ¿ćáþÝx B2 ¿ćáþÝx O ¿ćàÎïx ; ? ? D KM S T V Y ¿ùËé{ ? ; ËÝ] B EL M OPS V ¿ćã ; ËÆé] ? ¿ćáþÝ{ ¿ùËé] ¿ćáþÝ 1234 1345 2 1 2 2 1 2 1 1 B2EL1M2OPS1V1 praem. -x 61 ÀĀÚÃþà] M4 ÀĀÙüÃà ; Àsx] B1D4 om. -x 62 âï{] B2L1PS1 Às{ ; ÕÃáæx] B1CT2 ÕóÑæx B2S1 âÔÃæ L1 om. -x P âÔÃæ, in marg. ? ? B D EKL M PS om. -à T ÛçÃà ? ; ÍáÚÐ] B D KL PS €zÎáÚÐ ÕÃáæ V1 ¿ðý[...] ; ÛÂÌà] M4 2 2 1 2 1 2 2 2 1 1 ? ¿ćáÚÐ OV1 ¿ćáÚÐ ; ÀÎÝ|] V1 zÎÝ| 63 ¿ćà{] S2T1 l. n. ; Îþōs] V1 ÿōs

Marginalia 57 l. 57] P […ÎÚáÆ] ܎ s èçÐÎÚÂ

52

54

56

58

60

62

HOMILY ON THOMAS AND THE RESURRECTION

52 54 56 58 60 62

13

Keep the commandments and, behold!, you have acquired perfection! Give praise, when you worship, on account of your salvation, But do not inquire when you are fretting about your savior! Open your lips to glorify in a discerning manner The Son who entered through the closed doors among the disciples! He resided in the upper room, but the locks by which it was closed did not move, So that he might reside in your soul, when its thoughts are not disturbed. He did not open the doors when he was entering among the disciples So that disagreements and scruples might not be in you when you are worshipping. He saved the captives, and his bow returned to come in strength, And he entered to incite the leaders of his army on towards victory. He entered suddenly and stood in the middle, but they did not perceive him,

Notes 55 See Psalm 51:15. 61 See Genesis 49:24. The Peshitta contains a misreading of the Hebrew in this passage. The Peshitta reads: “but his bow returned in strength” (zĀþù ¿çýÎð ĀÞòz{), while the Hebrew has “but his bow remained in strength” (‫יתן ַק ְשׁתּוֹ‬ ָ ‫)וַ ֵתּ ֶשׁב ְבּ ֵא‬. The Syriac translator(s) understood ‫ תשׁב‬as from the root ‫ שׁוב‬rather than the root ‫ישׁב‬. For the Peshitta text of Genesis, see Jansma and The Peshiṭta Institute Leiden, “Genesis.” 63 See John 20:19.

14

* B2 106r * B1 100r

* Bed. 653

* L1 310v; C 246v

P.M. FORNESS

? ¿Ôçù ‰{xüæ ÀÎãxĀÂx .…{ÍÚçÚïyx A A > > > j¿ćäáý Áüã …{Íà À{z üãs …ÎÞäï ¿ćäáý ? ¿çÚý }ÎàÏæx .{{z èÚþÚA Æýx …{ÍÚçÚïÌ A ? ? jĀÙ¾ÃÚÃÐ €z{ËÙsx ¿ïÏ …Îæs €ÎÐA> > ¿ćàx .zÎóÚù|{ ÍáÔùA âÔã …ÎÆáòĀæ > > j…Îæs üþæ züÔéx Às …{ÍÚãxÎù * ¿ćáÅ A ? Ñà Ý|x ÀÎÃÚà‹x ¿ þ * ¿ .…Îæs üÃï{ A A A ÀÎÞáã ü jÁüÚþÝ ßÙs ¿é¾ù ˆsx A ? > ? * .¿ÚÃA ý èã ÀÎáÅ ŒüòA zÎÑäÂ{ ? Ëé ÀÏЏx zĀãÎý jâÃéx A A ¿þÐ? ÀĀúÙüò A A > À{z ¿ćá äï ¿çÙ¾Â{ .¿ò{xy? èã ÍçùÎò A A ? *C j¿ćáÚÐ? ÛÂy? Í èÙüÚÐ> ËÝ *L1 zÎÑã ¿ćáÅ A

Apparatus Criticus ? > 64 l. 64] V1 èÚäÙĀÐ ¿ðÃÓ{ ¿éüÝ ÎÅ èã ûóæx €z ßÙs 65 l. 65] cf. Appendix 1, l. 427 ? B2EL1M2PS1 ÎÆ 66 l. 66] cf. Appendix 1, l. 428 ; }ÎàÏæx] B1CT2V1 ˆ{Ïæx ; …{ÍÚçÚïÌÂ] ? …{ÍÚÃà ; èÚþÚÆýx] B1C èÚÑÚàxx D2KS2T1 èÚÆÚáòx T2 èÙÏÚōx ; {{z] M4 sup. l. ? ? 67 €z{ËÙsx] O €z{Ëپ ; ĀÙ¾ÃÚÃÐ] D1 ĀÙsüÙüý 68 ÍáÔù] D2K €zÎþÐ? ; zÎóÚù|{] M4 [À]܎óÚù|{ V1 ÍäÐÎæ ‰s 69 …{ÍÚãxÎù] B2M5OPS1 …{ÍÚãËù ; züÔéx] D123KM134S2T1V2Y ÍáÔùx ; üþæ] D4EM25 üý{ 70 ÀÎÃÚà‹x] B1CL1OT2V1 ÀÎóÚù|x ; üÃï{] EO üÃïs{ S2T1 ËÃï{ 71 ˆsx] B2L1PS1T2 om. -x ; ÁüÚþÝ] T2 ¿ćäÚÞÐ ; ÁüÚþÝ ßÙs] B1C €z{xÎÑá {z 72 ÀÎáÅ] B2S1 zÎáÅ ? O trsp. 73 ÀĀúÙüò] B1CT2 ÀĀÙü ; âÃéx ¿þÐ] > D3 p. corr. (a. corr. ¿çùÎò) O 74 ¿çÙ¾Â{] B12CEL1M4OPS1T2V1 ¿çÙ¾Âx ; ÍçùÎò] ? ? ¿çùÎò ; ¿ò{xy] B1C ¿ÚÃý ? D KM S T Y ÛþÙy? ; ¿ćáÚÐ] ? DM 75 ËÝ] V1 praem. -x ; èÙüÚÐ] O èÙÏÐ ; ÍÂ] O Íà ; ÛÂy] 123 134 2 1 4 5 ? ÍáÚÐ L1 €zÎáÚÐ V1 om. sey.

Liturgica 71 l. 71] T2 praem. ôéÎÙ ßÚé [ÀĀçÚ] ܎ Àü

64

66

68

70

72

74

HOMILY ON THOMAS AND THE RESURRECTION

64 66 68 70 72

74

15

So that through a miracle he might drive out the fear of their minds. “Peace be with you,” the Lord of peace said to them, So that he might sprinkle harmony on their minds which were disturbed. He showed them the piercings of his hands with love, So that they might not doubt about his murder and his crucifixion. He disclosed to them the mark of his side so that he might reassure them That he conquered the sufferings of the crucifixion and overcame them. The heir of the kingdom, who went to battle bravely And by his wounds saved the exiles from the captors, Exhibited his marks so that those who were saved might see the sufferings he endured And through what sort of travail their salvation from the persecutors came. He disclosed his wounds when the leaders of the armies were looking at him

Notes 65 See 67 See 69 See 73 See

John John John John

20:19. 20:20. 20:20. 20:20.

Liturgica 71 T2 praem. “Tḇorto to the tune ‘Joseph completed.’”

16

* K 270v

* S1 81r; D1 254v * M3 284r * M4 488

* E 261v

P.M. FORNESS

? .¿ÚÃý èã üÃÚé ¿ćäÝx ÍÂÎÐ …{ÏÑæx A A > …ÎÞäï ¿ćäáý * Îà| jÀÎÝ| âï {|üÝs A ÎùÎò A A > > ? ĀçòA .{üÃêäà …ÎÞÚòs ÎäÚA é ÀĀÚA Ãý Íà > > ? D1 S1 jĀäù * ¿ćäÝx * ¿é¾ùx Às ÀÎÑã Àz > .ĀþÐ> èòs * ĀðáÂ> üÚóý Ûà Āùüòx{ * jÀ{z ¿ÚæÎÅ> Āùüò> ¿ćà ËÝ ĀðáÂ> Îàs > ¿ýz{ ? èã Āùüòx .¿æA s ôÞæ> ¿ćà ÀÎÑã > jĀÙsüÃçÅ ĀÚÝ|{ Û ñÆò ¿Â ¿é¾ù > * ¿ò{xy? èã ĀðáÂ> ÄÓ> ËÝ{ .ĀÚçòs ÀĀÚÃý A > jÍáÝ ¿ćäáð ÀÎÝ| âï {üÃçŏs ÎùÎò A ? .ÀĀáù{ ĀÚ ÀÍò u{ ¿ćàx ÀĀÚÃþà {üùA A

Apparatus Criticus ? ? ; èã 76 …{ÏÑæx] B12CEM2S1V1 om. -x ; ¿ÚÃý] B1CD123KM134S2T1V2Y ¿ò{xy? V1 ¿ÚÂÎý ? ¿ÚÃý] L1 À{z Œüò ËÝ 77 l. 77] cf. Appendix 1, l. 429 ; {|üÝs] V1 |üÝs 78 l. 78] cf. Appendix 1, l. 430 79 Āäù] D4M5 Āðá 80 üÚóý] T2 praem. -{ ; èòs] M3 alt. m. l. 80 (ab èòs)–278 (ad èã) ? T zÎÑã ? èã] M ôÞæ ¿ćà ? 82 l. 82] O om. ; Āùüòx] D3 ¿ùüò ; ÀÎÑã] ; ÀÎÑã 2 2 ? ¿æs ; ¿ćà] E lac. ; ôÞæ] T Í ; ¿æs ôÞæ ¿ćà] M ÀÎÑã èã 2

2

83 Û ñÆò] OV1 Āïs ; ĀÚÝ|{] D123KM134S2T1V2Y Āäù{ E ĀÝ|{ ; ĀÙsüÃçÅ] T2 ĀÙ¾çÚêÐ ? O ¿ÚÃý ? 84 ¿ò{xy] 85 ÎùÎò] D123KM134S2T1V2Y ÎãÎù ; {üÃçŏs] D134M1345S2T1V2Y {üŏs D2K Îà| {üÃé E üÃçŏs V1 üÃŏs ; ¿ćäáðÂ] S2T1 ¿ćäáïx 86 u{] E in marg. ; u{ ¿ćàx] D1234KM1345S2T1V2Y ¿ćà u{x ; ÀÍò] D2K ¿çò P Àz ; ĀÚÂ] D123M134S2T1V2Y âï K sup. l. âï

Masora 82 ¿æs ôÞæ ¿ćà] D5 .¿æs ô¢ ޗ ¢ æ“ ¿ćà

Liturgica ? èÚáپ [ÀĀçÚ] ܎ ÀĀÞòz 83 l. 83] T2 praem. ¿òs

76

78

80

82

84

86

HOMILY ON THOMAS AND THE RESURRECTION

76 78 80 82 84 86

17

So that they might see his love — how much he endured from the captors. “Peace be with you. Go forth! Go, proclaim the victory! The captives have returned. Resolve to preach the gospel! Behold! The wounds [are] a sign of the battle, how much I have withstood, And because I saved [them], it pleases me that I was afflicted even if I suffered. If I had been afflicted without saving [them], it would be a reproach, But now that I have saved, I am not ashamed of the wounds. A great battle came upon me, and I emerged victorious valiantly, And although I was afflicted by the persecutors, I brought back the captives. Go forth! Be valiant for the victory in the whole world! Summon the captives so that they do not wander again among the stumblingblocks!”

Notes 77 See John 20:21.

Liturgica 83 T2 praem. “Hpoḵto to the tune ‘With what sort of face?’”

18

* P 394r; B1 100v * M2 381r; Y 1011

* O 272r; S2 762

P.M. FORNESS

jzĀÚÐÎóä ¿Ð{x ¿çÙ| …Îæs ÿÃàs A > B1 ? * d…ÎçêÐĀæ ¿ćà ÁsËáðÂx * èÚê A ÚÅ âÝ èãx P

j¿ćã{s *Y €z{ĀÙsx À{z è㏠*M2 Îà èÙx …{Íçã ËÐ . Āäù> ÁüÂx zÎäÚÞÑ Áxz €A z ‰sx > > À{z ûÚЍ ËÝ *S2 âï À{z ôÝsx *O {z

90

? *T2 j¿ćàsÎý

* T2 104r * L2 77v inc.

88

> ¿ćã ÀĀðÂ> À{zx …{ÍÙËً âï * .À{z Àsx A

* V2 304r * Bed. 654

* ¿ćà üÚÅ À{z è㏠¿ćã{s Îàs > * jÀ{z ßòÍã ? > ¿ùĀýA üÔ .zÎçÝx A æx Íà À{z åáýx j{{z Îà¾ý>A ¿ćà …{z{ËÐ èã {ÏÐx A èÚàz

Apparatus Criticus 87 ÿÃàs] S1 ÎþÃàs ; ¿çÙ|] D1234KM1345PS2T1V2Y ¿ćáÚÐ ; zĀÚÐÎóäÂ] B1 zÎçóáä B2L1S1V1 ÀĀÚÐÎóä C ÀÎçóáä T2 ¿Âs Ëً èã ? ? ? 88 âÝ] K sup. l. T2 om. ; âÝ èãx] V2 âÞÂx ; èÚêÚÅ] B2D4EM45OS12T1 èÚêçÅ B1C èÚéy¾ù ? ? T2 ¿êÚÅ ; èÚêÚÅ âÝ èãx] V1 …ÎçêÐĀæ ¿ćàx ; ÁsËáðÂx] B1CEKM2OP ÁËáðÂx D3 ? ? Áysx âÞÂx M14S2T1Y Ásx âÞÂx M3 Áx âÞÂx V1 èÚêÚÅ âÝ èã ; ¿ćà] B12CPS1T2 Í ; …ÎçêÐĀæ] C …ÎÞêÐĀæx D2K …ÎÂzĀæ O …ÎêÝĀæ T2 …ÎçêÐ ; …ÎçêÐĀæ ¿ćà] V1 ÁËáðÂx 89 èÙx …{Íçã] B12CD4KM5OS1 trsp. ; Îà] T2 À{z ¿ćà ; À{z èã] T2 trsp. ; è㏠Îà À{z] D1234KM1345S2T1V2Y ¿ćã{s €z{ĀÙsx ; €z{ĀÙsx] B2S1 Íäýx ; €z{ĀÙsx ¿ćã{s] D1234KM1345S2T1V2Y À{z è㏠Îà > 90 zÎäÚÞÑÂ] M4 [À]܎äÚÞÑ ; Āäù] B2PS1 zËÃï D2K ĀýËÅ ? ? E ¿ćà{¾ý 2 91 {z] O om. ; ôÝsx] T2 ôÚÝsx ; À{z ] O add. …{Íà ; ¿ćàsÎý] T2 om. sey. 92 âï] M13S2T1 praem. -{ ; …{ÍÙËً] B12KM2PT2 …{ÍÙxs‹ D12 …{ÍÙËÙs‹ ; ÀĀðÂ] T2 ÀĀð ; À{z] B12CPS1 {z 93 À{z1] E sup. l. ; ßòÍã] L2T2 ßòz ; À{z ßòÍã ¿ćà] O À{z Às ËÝ 94 åáýx] O om. -x ; À{z] D3M134S2T1Y {z ; Íà] D13M134S2T1V2Y üÚÅ D4EM25 …{Íà K ? ? sup. l. ; üÔæx] B2L1M2PS1T2 ÎÔæx L2 ÎÔæ V1 üÔæ{ ; zÎçÝx] OV1 zÎçÞà 95 …{z{ËÐ] B1 add. sey. ; Îà¾ý] D13M134S2T1Y €zÎà¾ý V1 ÎÃúï Liturgica 91 l. 91] T2 praem. âÚÂ{ üãs [ÀĀçÚ] ܎ ÀĀÞòz Marginalia ? 88 èÚêÚÅ âÝ] E €zÎð 89 l. 89] D2 èçÐÎÚÂ

92

94

HOMILY ON THOMAS AND THE RESURRECTION

88

19

He clothed them with the armor of the Spirit by breathing [on them] So that they might not be overcome by all of the enemy’s bands of thieves. [2.B. Thomas’s Refusal to Believe – John 20:24–25]

90 92 94

But one of them was not there, namely, Thomas. For this also came about through the Son’s wisdom. When the one who was inclined to questions was far away, He entered among them so that, when he came, there would be a query. For if Thomas had been there, he would not have brought forth [a query], Since he would have agreed to maintain the silence of his companions. Those who had seen did not ask questions out of their joy,

Notes 87 The phrase “by breathing [on them]” literally reads “by his breathing.” See John 20:22. On the imagery of spiritual armor, see Ephesians 6:11–17. 89 See John 20:24.

Liturgica 91 T2 praem. “Hpoḵto to the tune ‘Reuben said.’”

20

P.M. FORNESS

.À{z ÀÏÑæ A ¿ćàx ¿ćã{s À{z üÚA Ôæ Áxz âÔã{ > j{z  üÔ {z …{ÍáÝ ôáÐ A æs ËÑàx ÀĀð ? > ËÝx .ÀüÙÌý …{ÍáÝ …Îóà¾æ À{z ßòÍã

96

98

jzÎáÚA á䠅{ÍáÞà ¿ćãÎò * À{z À{z A ¿ćã{s > L2 L2 * L2 78r; L2 fin. * .À{z ƒ¾þæx Íà À{z ĀÙs ‰s * À{z ûÚЍ ËÝx 100 A > ÁÌ? ãsx ÀĀÚÃà * ¿Úï ĀÚÝ âï * M5 31 j…Îæs Îðêæx A A A A ? ¿Âsx âÔã {{z èÚÃٍ|x .¿Â ¿Ôçú 102 A A > > ? Áüþæ À{z €ÎЏs * D4 15v * j…Îæs ÄÃáæ ¿æÎÚà > èã …ÎÂzĀæ ¿ćàx 104 ? ? ¿ò {z .¿þÚA  Àøæx jÍà {{z {üãs{ ¿ćã{s Às ûóæ{ âï A A A A ËÝ{ * S1 81v

* B1 101r

‰s …Îà Às{ * …üã Íà åùx .€ÍÚçáÃùs A 106 A A > À¾Â èáÝ €ÍÚçA ÙÏÐ jĀÙsüÙüý Ázx A ? .ĀÙ¾ÃÚÃÐ èäï âáã À¾ÚÆé{ 108

Apparatus Criticus 96 l. 96] M4 in marg. ; âÔã{] B1CM3 om. -{ ; Áxz] D2K ¿æz ; ¿ćã{s] CP ¿ćã{ 97 {z] T2 om. ; ÀĀðÂ] L2 Às T2 ÀĀð 98 ËÝx] T2 ËÝ{ ; À{z] B2EL1M2PS1T2V1 ËÐ ; À{z ßòÍã] O ßòÍã ËÐ ; …Îóà¾æ ? B1CL2M4 ĀÙsüÙüý B2S1Y om. sey. …{ÍáÝ] OT2 trsp. ; ÀüÙÌý] ? 2 ; zÎáÚáäÂ] 99 À{z ] M4 sup. l. …{Íà ; ¿ćãÎò] V1 ÀĀáï ; …{ÍáÞà] V1 €z{ÌÃÑà CV1 ÀÎáÚáä 100 ËÝx] B1C ËÂx EM2 om. -x ; ûÚЍ] S2T1 åÚЍ ; À{z2] P sup. l. ; À{z3] S2T1 {z ; À{z ƒ¾þæx] B12CPS1T2 Îà¾þäà 101 Îðêæx] O èÚý{ T2 om. -x 102 èÚÃٍ|x] KL1 èÚúٍ|x O èÚÃٍx ; âÔã] B1 sup. l. èã T2 ËÙ èã ; âÔã {{z] C trsp. ; ? ? ¿Âsx] D4M1S2T1Y ¿ÃÙsx ? 103 ÄÃáæ] B2PS1T2 ÄÃà{ V1 üþæ ; …Îæs] L1 èÚæs ? 104 …ÎÂzĀæ] B2S1 …ÎòĀæ L1 èÂzyĀæ 105 ûóæ{] C Îúóæ{ ; {üãs{] B2EM2PS1T2 …{üãs{ ; {{z] B2EM2PS1T2 om. 106 ‰s] O praem. -{ 107 ĀÙsüÙüý] D123KM134S2T1V2Y ĀÙ¾ÃÚÃÐ ? ? ; ĀÙ¾ÃÚÃÐ] D KM S T V Y 108 À¾ÚÆé{] D1 èäï âáã{ ; èäï âáã] D1 À¾ÚÆé 123 134 2 1 2 ĀÙsüÙüý

Liturgica 99 l. 99] T2 praem. Áx{ÍÙ üãs [ÀĀçÚ] ܎ ¿LÓz

HOMILY ON THOMAS AND THE RESURRECTION

96 98 100 102 104 106 108

21

And for this reason Thomas was kept away so that he did not see. The query, which was reserved for the one, was on behalf of all of them, So that, when he was bringing forth [the query], all of them would learn the truth. Thomas became the mouthpiece for all of them through his speaking, For since he was far away, it also became his duty to ask questions. That is, the shepherd entered the pen of the lambs so that he might tend to them, For they were overwhelmed with great fear regarding the wolves. The eagle appeared to the doves to encourage them, So that they would not be afraid of that nest of wicked vultures. And when he had entered and gone forth, Thomas came and they said to him, “Our Lord has risen, he came to us, and we received him. All of us truly saw him in a wondrous sign, And he discussed many things with us in love.”

Notes 104 On the imagery of eagles and vultures in Jacob, see Papoutsakis, “The Making of a Syriac Fable,” 51–56. 106 See John 20:25.

Liturgica 99 T2 praem. “Rhoṭo to the tune ‘Judah [or Judas] said.’”

22

* E 262r * K 271r * Bed. 655

P.M. FORNESS

> > ¿ćãËï ¿æA s üþã ¿ćà ¿ćã{s üãs jÀÏÐsx > 110 .Ûà ¿êÚA óã ¿ćà ÀÏÐ ¿ćàs{ {z ¿æxs ñäþã ? ÛïÏ? sx > ? :€{z €z{ËÙs ĀÙÏÐ{ ĀÂüù> ¿ćàs A> ? ‰s 112 ? ? ÛðÃ> ùsx ? ÀĀÚÝ{x :€{z €zÎáÅÌ * À‹‹x A ? > ¿ćàs ? :ĀÙsüÙüý züÆò €Ëپ * ĀÞÃà > €Āð‹? Āáïs{ > Íçòx ŽÎÅs * :{z ¿ðٍx 114 A ? > ? :èÙÍÙĀÙsx ßÙs zÎÑ㠀Ëپ ËÐs ¿ćàs

> ? é ÛçÚï ? ? €ÏÐ{ ?A ßÙs €zÎþÐx ÁyË :ÎþãĀýsx 116 A > > > > :¿æA s èäÙÍã ¿ćà ŽÎÅs{ ‚ÎÃàs{ ÀÏÐsx ¿ćãËï ? ? * ÀÌÙĀÙ{ * L1 311r; M1 346 :…{üãsx âÝ Ûà èÃþÐĀã 118 A * S1 82r; B2 106v

? ? > ¿çäà ÁüÙüý ّ{s *S1 ĀÚáê *B2 k‚ÎçÞà A ã .€z ÁüÙüý ËÝ Āæs üþã ¿ćà …{z{xÍêà{ 120

Apparatus Criticus 109 üþã] D13M134S2T1Y èäÙÍã ; ¿ćãËï] V1 ¿ćàs ; ÀÏÐsx] V1 zĀÙÏÐ ? ? 110 l. 110] V1 …{üãsx âÝ Ûà èÃþÐĀã ÀÌÙĀÙ{ ; {z] D4M5 om. ; ¿ćàs{] T2 om. -{ ; Ûà ¿êÚóã] L1 ¿æs èäÙÍã ? ? 111 ÛïϏsx] O èïÏÃãx ? ? ? ? 112 ÀĀÚÝ{x] D3 ÀÎÝ{x, in marg. [¿ÑÐ]܎ ÀĀÚÝ{x ; €zÎáÅËÂ] B2CD4L1M5PS1T2 ? ? ? ? ? €zÎáÅyx O €z{ËÙ¾Âx ; ÛðÃùsx] O om. -x ; €{z ÛðÃùsx] B1CD13M134S2T1V2Y ? ? ÛïϏsx {{z ÎðÃùsx D2 {{z ÎïϏsx K €{z ? ? 113 ¿ćàs] O ¿ćà …s ; €ËÙ¾Â] V1 ŽÎÃá ; züÆò €ËÙ¾Â] D123EKM1234S2T1V2Y trsp. 114 Āáïs{] O âïs{ ; ŽÎÅs] D1234KM1345OS2T1V12Y praem. -x ? B CD M T 115 ¿ćàs] O ¿ćà …s ; €ËÙ¾Â] B1C ‰s O âÝ S1 add. sey. V1 om. - ; zÎÑã] 1 4 5 2 ? ÀÎÑã ? 116 ÁyËé] B2D4L1M45S1T2V12 om. sey. ; ÎþãĀýsx] M2 {ÍãĀýsx ; ÎþãĀýsx ßÙs] D2K ĀÙ¾çÚáÅ E ÿãĀýsx ? 117 ŽÎÅs{] B1CD4M5 €Ëپ ; ŽÎÅs{ ‚ÎÃàs{] D123KM134OPS2T1V12Y trsp. ; èäÙÍã] D123KM134S2T1V2Y üþã ? V trsp. ; …{üãsx] T …{Āæs èÙüãsx 118 Ûà] B2 ßà M4 sup. l. ; Ûà èÃþÐĀã] 1 2 119 ّ{s] B1CL1PT2 èÙs B2OS1V1 …s ; ¿çäà] D4M5 …Îäà ; ĀÚáêã] D4 Āæs ¿ćáêã ? E om. sey. M5 p. corr. Āæs ¿ćáêã (a. corr. ¿ćáêã) ; ‚ÎçÞà] 120 €z] D13M134S2T1Y om. Liturgica 111 l. 111] T2 praem. ÀüÙxz ÀĀýÎçÝ [ÀĀçÚ] ܎ ¿çٍĀ Àü 119 l. 119] T2 praem. ¿LÓz

HOMILY ON THOMAS AND THE RESURRECTION

110 112 114 116 118

Thomas said, “I will not confirm [this] as true until I see. This is the hearing of the ear, but only sight will persuade me. Unless I have drawn near and seen his hands that were pierced As well as the places of the nails in his feet which were pierced through, Unless I have truly held his body with my hands And inserted my fingers to touch his side that was torn open, Unless I have grasped his wounds with my hand as they are And my eyes have seen the array of his sufferings as they happened, Until I see, hold, and touch, I will not believe, And I will consider all that you have said superfluous.” [3. First Authorial Intrusion] [3.A. Narrator: Rebuke of Thomas’s Disbelief]

120

Yet, O true one, why do you reject your companions And do not confirm their witness as true, since it is true?

Notes 109 Thomas’s speech from lines 109–118 draws on John 20:25. 110 Cf. Job 42:5.

Liturgica 111 T2 praem. “Tḇorto in the second [mode], to the tune ‘The adorned gathering.’” 119 T2 praem. “Rhoṭo.”

23

24

* T1 266r * B1 101v

P.M. FORNESS

? ÀĀà ¿éÎäæ Àz jxÎÑá ¿ðÂ> èÙxÍé .Āæs üþã ¿ćà{ ¿Ð{ èÚúóæ> Áüêï ¿Ýz{ 122 ? > * Āæs âÅËãx ÁËêÐ Îï| j‚ÎçÞà A ¿ćà ? * .ßà èÚáÅx èÚÑÚáý Áüêïx ¿Úþù ÛÆé> 124 > > j{z âÃùĀã xÍêãx ¿ÞÙs xÎÑá ËÐ ‰s

* M4 489; T2 104v

üþã ¿ćà{ *T2 ÀĀýÎúà *M4 ÁxÍé ÁxÎÅ ¿Ýz 126

* V1 515v

* .Āæs > j…Îðäý ¿ò¾Þà Íà Āæs ËÃï ¿ćáÅx èÙs .Āæs „¾é> Àz ¿ćãÎã ÀËïx * ÀĀésĀþÂ{ 128 A > uÎúðÚà * jĀæs üþã ¿ćà èçÐÎÚà{ ĀÚáê A ã ? > > .Āæs üãsx ßÙs üÙüý Îçã A> èÚáÅË A ã * ¿ÑÚáý 130 jÀÎÑÚáþ ÀÎáÅx Ž{üӏ ¿ćà €ÏÐA > > ? .…üã Íà åùx A ‚ÎçÞà üýx A Œx| 132

* S2 763 * D3 343v * M3 284v

Apparatus Criticus ? OT ÁxÍé ? ; ¿ðÂ] C ¿ðù 121 èÙxÍé] 2 122 ¿Ýz{] OV1 om. -{ ; èÚúóæ] M5 èÚúóã ; üþã] L1 èäÙÍã 123 l. 123] EM2 om. ; âÅËãx] B2EL1M2PS1T2 üþã ¿ćàx ? ? 124 ÛÆé] B1CD1P praem. -{ ; ¿Úþù] L1T2 ¿úêï ; èÚÑÚáý] L1 èÚÐs 125 ‰s] EM2 praem. -x ; ËÐ] M5 l. n. ; xÍêãx] M4 xÍéx ; {z] V1 l. n. 126 ¿Ýz] B1CD4M5P praem. -{ ; üþã] B1CD4M5O èäÙÍã 127 èÙs] B1COV1 …s B2EL1M2PS1T2 om. ; ¿ćáÅx] B2L1M2PS1T2 add. ÛÝ E add. Û ; Āæs] V1 sup. l. ; …Îðäý ¿ò¾Þà] B12CD4M5OS1T2 ¿ò¾Ý …Îðäþà > ; „¾é] CD4M5 ËÃï 128 ÀĀésĀþÂ{] B2EL1M2PS1 zĀésĀþÂ{ ? ; Îçã] B CD M praem. 130 l. 130] B2 om. V1 …{zĀáã âï Çáò ¿ćà èÙxÍé ¿ÑÚáý 1 4 5 ? ¿éÎäæ ‰s -{ Y p. corr. (a. corr. praem. -à) ; Āæs] T2 add. jxÎÑá ¿ð ÀĀà ÁxÍé .Āæs üþã ¿ćà{ ¿Ð{ èÚúóæ Áüêï ¿Ýz{ (cf. l. 121–122) 131 ¿ćà] B2S1T2 ¿ćäà ; Ž{üӏ] EM2 ~ÎáЏ P ŽÎӏ ; ÀÎáÅx] E in marg. ? üý Œx| …üã Íà åù EM2PT2 üýx Œx| …üã Íà åù 132 l. 132] B2L1S1 ‚ÎçÞà ? ‚ÎçÞà ; üýx] Β1 om. -x ; Íà åùx] V1 Àsx Masora š 124 ßà èÚáÅx] D5 .…Îæs èÚᜡ x¡ Marginalia 132 Ž{üӏ] M3 ĀЏ (= ‫)تحت‬

HOMILY ON THOMAS AND THE RESURRECTION

122 124 126 128 130 132

25

Behold! The law only requires three witnesses, And here ten are entering a plea, but you will not confirm [it] as true. It is not a little reproach that you are accusing your companions of lying. It is quite a weighty matter that ten apostles are lying to you. Even where one alone is witnessing, he should be accepted. Here a group is witnessing to the truth, and you do not confirm [it] as true. Indeed, you are making Simon Peter a liar, And, behold!, you are placing a blemish in the foundation of the church. You are rejecting James, and you do not confirm that John is trustworthy. Should the apostles be lying as you are saying, who is trustworthy? See that you do not fling a lie on the apostolate! It is right for you to confirm that your companions are being trustworthy that our Lord has risen.

Notes 121 See Deuteronomy 19:15, which is quoted in Matthew 18:16 and 2 Corinthians 13:1 and alluded to in 1 Timothy 5:19. See also Deuteronomy 17:6. 127 Jacob uses the Syriac word “rock” (¿ò¾Ý) for Peter.

26

* Bed. 656 * M2 381v

* P 394v * S1 82v

* E 262v * B1 102r; Y 1012

* V2 304v

P.M. FORNESS

> ¿ÑÚáý ¿ćã{s üãs > j…{Āæs ‰sx ßÙs ¿æs > .¿æA s üþã ¿ćà …{ĀÙÏÐx A ßÙs ÀÏÐsx „Ëù{ 134 > …ÎÞçã ¿æs üÚêÐ …Îã * jÀÎÑÚáþ ÀÏÐs A > > €z ÁËÙs{ .…ÎÝĀðÚé èã Ûà ÁøÃãx * ÀĀáï 136 A

? ĀÚçé> jˆÎþÙ âÔã …{ĀÚçA éx ßÙs €ÍÂs > > .…{Āæs ‰sx ßÙs * ÀÎäà ¿ćãËï zĀ Āُs{ 138 ßÙs ¿ćäáðà zĀÑáý * j¿ÙÎý èã …{ĀÑáýx A A > …{ĀäЍx .züÃêà ‰s ÁüÃà ĀäЍ ßÙs{ 140 A > * j{üÃêäà …ÎÞÃÅx ßÙs ¿ï{ËÙ ÛçA ÃÅ A > .À{|{üÝ Āúï| …ÎÞäï *Y …ÎݍËý *B1 ËÝ{ 142 > >A >A jËúò Ûà ‰s {üÃêäà …ÎÝËúò ËÝ ? ¿ćà Ûà ÀÎéyÎÝ …ÎÞà À{z ßáãx{ .ÛæÏáÅ 144 A A j…ÎÞàx * ¿ćäÝs ÀÎÑÚáýx ¿Åx Ûà uÍÙ A

Apparatus Criticus 133 ¿æs] O €ĀÙs ; …{Āæs ‰sx] D4M5 …ÎÞçã ËÐ 134 …{ĀÙÏÐx] B2PS1 …{Āæs ‰sx ; üþã] L1 èäÙÍã ? 135 …Îã] B2PS1V1 èã ; ÀÏÐs] B2PS1T2 €zÎÙÏÐs EM2 praem. -x V1 €ÌÃÐ ; ÀÏÐs …ÎÞçã] L1O ÀÎÑÚáþ ; ÀÎÑÚáþÂ] L1 €zÎÙÏÐs …ÎÞçã O ÀÏÐs …ÎÞçã 136 €z] OPV1 om. ? ? ; …{ĀÚçéx ßÙs] O ˆÎþÙ âÔã ; ˆÎþÙ âÔã] 137 €ÍÂs] EM2V1 praem. -à O ÀÍÂs O …{ĀÚçéx ßÙs V1 zĀáÔã 138 zĀÂ] Y z¾Â ; ÀÎäà ¿ćãËï] V1 …{Āæs ‰sx ßÙs ; …{Āæs ‰sx] O …{Āُsx V1 ÀÎäà ¿ćãËï 139 …{ĀÑáýx ßÙs] D123KM134S2T1V2Y ¿ÙÎý èã ; ¿ÙÎý èã] D123KM134S2T1V2Y …{ĀÑáýx ßÙs 140 ĀäЍ] B1CEM2 add. z142 ËÝ{] O om. -{ 143 ËÝ] EM2T2 praem. -{ ; ‰s] D4T2 praem. -{ ; Ûà] V2 sup. l. 144 ¿ćà] M1 sup. l. ; ¿ćà Ûà] O Ûà ¿ćà{ ; ÛæÏáÅ] T2 ÛçäáÓ 145 ¿ćäÝs] B2PS12T1V1 ¿ćã ßÙs

Liturgica [ÀĀçÙ] ܎ ¿ÙĀÚàĀ Àü 133 l. 133] T2 praem. ¿Ùüã À{Íæ A [ÀĀçÚ] ܎ ÀĀÞòz 141 l. 141] T2 praem. :ÁüÃÅ Ûà üãs A

HOMILY ON THOMAS AND THE RESURRECTION

27

[3.B. Thomas (to Apostles): We are Equal in the Apostleship] 134 136 138 140 142 144

Thomas said, “I am an apostle, as you also are, And I will not confirm [this] as true before I see, as you have seen. What am I lacking in the apostleship in comparison with you so that I might see? And what is the crime that makes me less than your company? I have hated my parents just as you have hated [yours] for Jesus’s sake. And I have followed him unto death just as you [have] also. I have renounced the world just as you have renounced [it] from the beginning, And just as you have cherished, [so] have I cherished the Son and his gospel. The one who knows has chosen me just as he has chosen you to preach the gospel, And when he sent you, I called out the proclamation with you. When he commanded you to preach the gospel, he also commanded me, And he did not deprive me of the thrones that he promised you. He assigned me the rank of the apostleship just like you,

Notes 137 See Luke 14:26. 138 See Matthew 26:35 in which the disciples are said to have said the same thing as Peter when he told Jesus that he would die before he denied him. Only Peter appears in Luke 22:33. 144 See Matthew 19:28.

Liturgica 133 T2 praem. “Tḇorto in the third [mode] to the tune ‘May the LORD.’” 141 T2 praem. “Hpoḵto to the tune ‘A man said to me.’”

28 * M5 32

* K 271v

* C 247r

* D2 202v

P.M. FORNESS

> .…{Āæs ‰sx ßÙs * z{|{üÝx ¿ćáÚÐ ĀóáÙ{ 146 > ? > j{z èçÙA Îý{ €ÌÃÐ …{Āæs{ ¿æs …ÎÝĀçÝ > .¿æA s èäÙÍã ¿ćà …{ĀÙÏÐx A ßÙs zĀÙÏÐ> ¿ćàs{ 148 > > ? j‚ÎçÞà üýx A Œx| ¿ćã{s ¿ÚÃÅ > ? 150 .…{zĀáã * âï Çáò ¿ćà èÙxÍé> ¿ÑÚáý > > jüý A ¿ćàs ¿ćäáð ¿ć㍏x ßà ĀÙs ¿ćáþÝ A > .‚ÎÆÚáó ĀÙA {z * ¿ćáÂÎúé ÀüÃêà ‰s 152 > j…{|{üÝ Āæs âÃúã ¿ćà Āæs …ÎÐsx * Āæs .ÀÎçóáã èçã èÚðäý> ¿óçÐ? èÞÙs 154 > èãxz …s j€z ÁüÙüý ËÝ …Āáã ¿ćáêã

Apparatus Criticus 146 z{|{üÝx] B12CD4L1M5OPS1T2 s{|{üÝx ; ‰sx] B2PS1 ¿ćã ; ‰sx ßÙs] D4EM25T2 ¿ćäÝs ; …{Āæs] B2D4EM25PS1T2 praem. -x ? ? M5 ÛÐs ; èçÙÎý] D2V1 èçÐ èÙÎý{ ; {z] 147 …ÎÝĀçÝ] T2 praem. -x ; ¿æs] L1 €ĀÙs ; €ÌÃÐ] B2PS1 èà 148 ¿ćàs{] O ¿ćà …s{ ; zĀÙÏÐ ¿ćàs{] V1 €zÎÙÏÐsx „Ëù ; …{ĀÙÏÐx] O …{üãsx ; èäÙÍã] D13M134S2T1V1Y üþã 149 üýx] B1CL1M2 om. -x ? ? T 150 l. 150] V1 Çóà ¿ćà ‚|s ÛçÂx …{zĀáã âï{ ; …{zĀáã] D2K …{ÍÚáã 2 …{z{xÍé 151 ¿ć㍏x] B12D4M25PS1V1 om. -x ; ¿ćàs] OT2 ¿ćà …s ; üý] M3 praem. -x 152 ‰s] B1C praem. -{ ; ¿ćáÂÎúé] B2PS1 ¿ÚáÂÎúé D2K ¿Úóý O À¾çé ; ĀÙ{z] B2EPS1 Āæs 153 Āæs …ÎÐsx] S1 p. corr. (a. corr. dittogr.) 154 èÞÙs] D4M5 praem. -{ S2 om. T1 l. n. ; èÚðäý] B1CEO èÚáÃúã ; ÀÎçóáã] D3Y À{|{üÝ, in marg. ÀÎçóáã EM3T2 …Îçóáã 155 …s] S2 om. ; €z] D13M134S2T1V2Y om. Masora “ “ ¿Ú” óý ¡ {— z 152 ĀÙ{z ¿ćáÂÎúé] D5 .ĀÙ ¢ ‰s (cf. D2K ĀÙ{z ¿Úóý) Liturgica ? > ÛÂÎÓ Ûàx Áüãs{ ¿Úðù> ÀËï ¿ÙĀÚàĀ [¿Úæ]  ܎  ܎ 149 l. 149] T2 praem. ÛäÐÌà{ > > ÀĀÚA áðà ˆÎþÚà Íà ÁËÆé ¿æs{ ˜ âïx A

HOMILY ON THOMAS AND THE RESURRECTION

29

And I have learned the power of his proclamation just as you also [have]. I am your companion, and you are my partners; we are equals. 148 And unless I have seen him as you have seen [him], I will not believe.” 146

[3.C. Narrator: Thomas, Believe Your Companions] Thomas, chosen one, it is right for you to confirm that your companions are trustworthy. 150 The apostles are witnessing; do not doubt their word! If you do not confirm [it] as true, you have an impediment that you are casting in the world, 152 And you will become contrary to the gospel through your doubting. [4. Dialogue between Thomas and the Other Apostles] [4.A. First Exchange: The Divisiveness of Doubt] 154

“You who are our brother do not accept our proclamation. How will the heathen listen to the teaching from us? If our limb rejects our word although it is true,

Notes 155 The language of “limb” (¿ćãxz) reflects the Pauline language of the church as the body of Christ consisting of many members. In the Peshitta, this same word appears in the following verses in this context: 1 Corinthians 6:15; 12:12–27; Ephesians 4:16, 25; 5:30. For the Peshitta New Testament, see The New Testament in Syriac.

Liturgica 149 T2 praem. “῾unnoyo in the third [mode]: The church cries out and says, ‘Blessed am I and my friends, and I worship Jesus who entered the upper room.’”

30 * Bed. 657; T2 105r

* D1 255r; S1 83r * B1 102v; L1 311v

* O 272v

* S2 764

P.M. FORNESS

? ÎÚáÅ èà ĀÙs èÞÙs * .¿ÙüÂ?A Ëً ¿òs > > j…{|{üÞà Íà âÃúã ¿ćà …üÃÐ ¿ÑÚáý > ñäý> èÞÙs {z ¿ćáÂÎúàxx èã > .èà üþã {s A > Āáï jÍáÝ ¿ćäáðà ¿áþÝ A A À{z ¿ćà €ÏÐA > S1 D1 * .è üêÃæ{ ÿçáÝ * ÎÑæ A ‚ÎÆÚáóÂ{ > > jĀÚA ㍠¿ùËéA üý A * ¿ćàsx …Āáã âÃù>A ? .¿ÆàÎò Ëً ÛÝüýx ÀĀÙA ü ¿Úà‹> ‚ĀÂ{ A ? > ¿ćàÎþÞäà Àz jĀÚÂA ‹> * À{zx ÁËÙA s ËÐs

156

158

160

162

Āæs üþã ¿ćà èáÝx ÀĀáãx 164 .…üã Àsx A > jĀæs üãsx ßÙs ĀÚA ðÂ> ¿ćáݏx À{|{üÞà A > > * dĀæs ôÙøÙ Àz ÎáÔÃäà ÀüÃêà ‰s 166

Apparatus Criticus > ; Ëً] D KOV Îà M p. corr. (a. corr. ËÙ) 156 èà] D123KM134S2T1V2Y Íà 2 2 4 158 ¿ćáÂÎúàxx] B2D4L1M5OPS1 om. -x V1 èáÂÎúàx ; {z] V1 om. ; ñäý] D123KL1M134S2T1V2Y üþã ; üþã] V1 üý¾ćã ; üþã {s] D123KM134S2T1V2Y ñäýx ¿ćã ; èà üþã {s] L1 …Îã èçÙüãsx 159 Āáï] B1CD4M5 ÀĀáï ; ¿ćáþÝ] B1CD4M5 praem. -à ; ¿ćäáðà] B1CD4M5 ¿ćäáð 160 ‚ÎÆÚáóÂ{] B1C om. -{ D4M5 ‚ÎÆÚáóÂx ; ÎÑæ] B1CD4M5 ¾Ð ; ÿçáÝ] M45 âÝ ÿæs ; üêÃæ{] B1CD4M5 âÅËã{ ; èÂ] B1CD4M5T2 èà 161 ¿ćàsx] B1C ¿ćàs{ OT2 ¿ćà …sx ; üý] B1 üýs V1 praem. -x ? > ; Ëً] O om. ; ¿ÆàÎò] 162 ÛÝüýx] B1CD12L1M2PS1V1 om. Û- EL1M2P om. -x O ÍáÝ B12CEL1M2PS1T2V1 om. sey. D1 „Ëã ¿ćà ? 163 Àz] V1 praem. -{ ; ¿ćàÎþÞäà] B2L1OS1T2V1 om. sey. ; ËÐs] T2 ËÚÐs ; À{zx] EM2 om. -x M3 {zx O ĀÙüý ; ĀÚ‹] B1CD4M5 ĀÙüý O À{zx ; ĀÚ‹ À{zx] T2 trsp. 164 …üã Àsx] D2KS2T1 …üã Íà åùx 165 À{|{üÞà] B2KPS1T2 …{|{üÞà ; ¿ćáݏx] B1CD4M5 âþݏx L1 ĀÚ‹ O om. -x ; ĀÚðÂ] L1 ¿ćáݏx ; ĀÚð ¿ćáݏx] T2 trsp. 166 ÎáÔÃäà] L1 Āæs ôÙøÙ Àz ; ôÙøÙ] D123EKM134S2T12V12Y ‰øÙ O ¿Â‹ ; Āæs] M1 al. m. ; Āæs ôÙøÙ Àz] L1 ÎáÔÃäà

Liturgica > Ÿœ ã {Íæs{ :èùĀ 157 l. 157] T2 praem. ¿á™ ýx œ Ÿ ¿Ùüãx ÍÑÂÎþàx ßÙs ¿þæsx ¿ćãÎò A :¿ćãÎáÓ À{z zĀÐÎÃý èã > [ÀĀçÚ] ܎ ¿LÓz 163 l. 163] T2 praem. èäï {z èã

HOMILY ON THOMAS AND THE RESURRECTION

156 158 160 162 164

166

31

How can we have confidence among outsiders? An apostle, our partner, does not accept our proclamation. How will one who is opposed listen or confirm that we are trustworthy? See that you are not the cause of an impediment in the whole world, And that everyone looks upon your doubting and despises us. Accept our word, for if you do not confirm [it] as true, you will cause a division, And creation, taking after you, will be reduced to doubts. Behold! Do you want to become an aid to the impediments? For you are not confirming that the word of all of us is trustworthy: that our Lord has come. You are seeking to hinder the proclamation, as you are saying, And, behold!, you are taking care to bring the gospel to naught.”

Liturgica 157 T2 praem. “The human mouth is formed for the praise of the LORD, and if it is silent from his praise, it becomes one who denies.” 163 T2 praem. “Rhoṭo to the tune ‘Who is with us?’”

32

* E 263r * M4 490 * B2 107r

* Bed. 658

* M3 285r

P.M. FORNESS

> ¿ćã{s üãs > > ¿ćà ÀüÃé ¿æs j¿æA s âÔÃã > > sx .…{ĀÙÏÐx 168 A ßÙs ¿æA s ÀÏÐ> …s Ûà ĀÙs ÍÚÆé > jÛçã ÁüÙĀÙ À{|{üÝ …{Āæs èÚäЍ ¿ćà > > > ¿ćà{ 170 * …{Āæs èÚÃÑã .¿æsx èã ÄÓ> {üÃêäà > ¿ćà j…{üãsx ßÙs * ¿ćäáð ¿ùËéA ¿æA s ËÃï A ? > > * .¿æA s À{z ¿ćà ÁËÙA s ËÐs ¿ćàÎþÞäà{ 172 > > > äà À{|{üÞà zÎΠj¿æA s †üòĀã > .¿æA s üþã ¿ćà ĀþÅ ¿ćàs ¿æz âÔã{ 174 > > > ? ‚ÎÃàs{ ÛçÚðÂ? ÀÏÐs j¿æA s ÕóÐĀ㠀Ëپ ? > èÙËÙz ĀÂ{ 176 > .{üÃêäà Ûòs åÚés * j…{üãsx ßÙs ¿æA s üþã …s ¿ćáþÝ A A Îæz > > > .ĀÞÃà ¿ćà ËÝ |üÝs ŒÎòs …ÎÝĀáã èãx 178 > > ¿ÃÔ * j¿æA s xÍé> ¿ćà ¿æxs ñäþãx A à ¿æs

Apparatus Criticus 167 ¿ćã{s] D3 sup. l. -{‫ ; ـ‬ÀüÃé] T2 praem. -à 168 …{ĀÙÏÐx] B1CD13M134OS2T1V2Y …{üãsx 169 À{|{üÝ] O praem. - à ; Ûçã ÁüÙĀÙ À{|{üÝ] P ¿æsx èã ÄÓ {üÃêäà 170 èÚÃÑã] D123KM134S2T1V2Y èÚð D4 èÚÃоćã O èÚÔÚóÐ ; ¿æsx èã ÄÓ] O u{ Ûçã üÙĀÙ P Ûçã ÁüÙĀÙ À{|{üÝ 171 ËÃï] L1 ¿ćãüã ; ¿ùËé] V1 add. sey. ; ßÙs] B2 praem. -x ? ? ? 172 ¿ćàÎþÞäà{] M3 ¿ćàÎÞþäà ; ËÐs] D4L1M5 Ëоćã B2L1PS1T2 om. sey. C ¿ćàÎþÑäà{ 173 †üòĀã] O ŽĀÝĀã 174 âÔã{] E om. -{ ; ¿æz] T2 Áxz ; ¿ćàs] O ¿ćà …s ; üþã] L1M13S2T1Y èäÙÍã O |üÞã 175 l. 175] M4 om. ; ‚ÎÃàs{] B2D1234EKM1235S12T1V2Y ŽÎÅs{ 176 èÙËÙz] L1 èÝz M4 èÚàz V1 Áxz 177 Îæz] M2V1 {z ¿æz ; ¿æs üþã …s] B2EL1M2PS1T2 üýsx {Íæs ; ßÙs] B2PS1 èã EL1M2 …Îã ; …{üãsx] D1234KM1345S2T1V2Y …ÎÝĀáã T2 …{Āæs èÙüãsx ? ; …ÎÝĀáã èãx] B EL M PS T …ÎÝĀáäà{ ; 178 …ÎÝĀáã] D123KM134S2T1V2Y …ÎÞÚáã 2 1 2 1 2 ŒÎòs] B2EL1M2PS1T2 À{zs O om. ; |üÝs] B2EL1M2PS1T2 ÁxÍé O add. ¿æs ; ¿ćà ËÝ ? ? ? Äêä L1T2 ¿ò¾Â u¾êä M2S1 ¿ò¾Â Äé¾ćä V1 ¿ćàs ĀÞÃà] B2EP ¿ò¾Â ĀÞÃà 179 ¿ÃÔà] D4EKM125OS2T12V1 ¿Â¾Ôà ; xÍé] B2EM2PS1T2 üþã D123KM134S2T1V2Y ñäý L1 èäÙÍã Masora 172 ÁËÙs ËÐs] D5 .Á˓ ¢ ٚA s Ë¢ ÐA“ s —

HOMILY ON THOMAS AND THE RESURRECTION

168 170 172 174 176 178

33

Thomas said, “I am not bringing the gospel to naught! If I see as you have seen, it is my part to increase it. You do not cherish proclamation more than I, And you do not love to preach the gospel more than I. I am not causing a division in the world, as you have said, Nor am I becoming an aid to the impediments. I am attempting to magnify the proclamation, And for this reason, unless I have touched, I will not confirm [it] as true. I am striving to see with my eyes and to hold with my hands And afterwards I will resolve to preach the gospel. If I affirm [it] as true, as you have said, this is an impediment, That I would go out [and] proclaim based on your word, although I have not held [him]. As for me, I will not witness to a report from the hearing of the ears,

34

P.M. FORNESS

> > > > ŽÎÅs{ ÀÏÐsx „Ëù{ 180 .¿æA s üÃêã * ¿ćà ‚ÎÃàs{ ? > * M1 347; M2 382r * jÛçæ{¾ćà ¿ćà €ÌÃÑà ¿ÑÚáý ¿æA s À{z ¿ćà > …ÎÝĀçÝ 182 > ¿ćà …ÎÝĀáäà{ * ¿æs * S1 83v .¿æA s |üÞã > ÀĀýÎú ˆÎþÙx ÍÑÚáý j…{Āæs ‰sx ßÙs €ĀÙs * B1 103r

> ¿ćã{ 184 .z{|{üÞà ¿æA s ûóæ> ‰s zĀÙÏÐx > üÚÅ ¿ÑÚáþà > ¿ćà ¿ÑÚáý ¿æs ? j¿æA s À{z d¿æA s üþã ¿ćà …üã Àsx …ÎÝĀáã èã{ 186 A

* T1 266v

? > jĀæs üãsx ßÙs èçÐ ¿ćáÅx{ ¿ćã{s èà üãs A jßà ¿êÚA óãx⌝ ÁüÙüý ¿ćà èáÝx * ÀĀáã{ 188 > > ¿ÚàĀêã Āæs üãsx ßÙs j…{|{üÝ * ⌜Íà

* P 395r; T2 105v

.èà üþã ¿ćà *T2 …üäà *P ÀÏÐA ¿ćàx ¿ćäáï ÍáÝ{ 190

* K 272r

Apparatus Criticus 180 „Ëù{] B1C „Ëùx ; ‚ÎÃàs{ ŽÎÅs{] T2 trsp. ; üÃêã] B2EM2PS1T2V1 èäÙÍã CD1 xÍêã L1O üþã ? 181 €ÌÃÑà] T2 om. -à ; Ûçæ{¾ćà] EL1M123P ÛçæÎàs ; Ûçæ{¾ćà ¿ćà] O zĀÙÏÐ ¿ćà ËÝ 182 l. 182] B1C …{üãsx ßÙs ¿æs |üÞã ¿ćà …ÎÝĀáã èã{ O ¿ćà …ÎÝĀáäà{ …{üãsx ßÙs ¿æs |üÞã ; ¿æs] L1 €ĀÙs ; …ÎÝĀáäà{] B2S1T2 …ÎÝĀáã âï{ ; |üÞã] V1 üþã 183 ÍÑÚáý] B1C ¿ÑÚáý ; ‰sx] B2S1 ¿ćã ; …{Āæs] B2S1 praem. -x 184 ‰s] L1 Àz ; z{|{üÞà] B1C z{|{üÞ T2 À{|{üÞà V1 [s]܎{|{üÞà ? ? B CO ¿æÌоćà 185 ¿ÑÚáþà] 1 ? 186 …ÎÝĀáã] O …ÎÞÚáã ; üþã] B12COPS1T2V1 |üÞã L1 èäÙÍã ? ? B12CM2S1T2V1 om. -{ ; èçÐ ¿ćáÅx{] O ßÙs 187 ¿ćã{s] D2K ¿ÚÃÅ ; ¿ćáÅx{] ? Āæs üãsx ; Āæs üãsx ßÙs] O èçÐ ¿ćáÅx > ¿ÚàĀêã 188 ÁüÙüý ¿ćà] B1CD123KM134OS2T1V12Y Íà > ¿ÚàĀêã] D K …{|{üÝ V ‰s 189 Āæs üãsx ßÙs] EM2 üãsx ßÙs Āæs ; Íà 2 1 >Íà ¿ćáÔ ; ⌜⸣] O om. (homoiot.) ; …{|{üÝ] D K Íà > ¿ÚàĀêã O praem. -{ S2 …[...] 2 190 ¿ćäáï ÍáÝ{] L1 ÍáÝ ¿ćäáï ; ¿ćàx] O om. -x ; …üäà] M4 p. corr. (a. corr. …üã) ; èà] M3 Āæs Masora 181 ÛçæÎàs ¿ćà] D5 .Ûçæ“ Îàs  ” ¢ ¿ćà ž Liturgica ? üÃçÅ [ÀĀçÚ] ܎ Àü 181 l. 181] T2 praem. :¿ćäáï

HOMILY ON THOMAS AND THE RESURRECTION

35

And I will not proclaim the gospel before I see, touch, and hold. I will not be an apostle for my partners — do not make me weary! 182 I am your companion, and I will not proclaim your word. I am truly the apostle of Jesus just as you [are], 184 And when I have seen him, I am also going to go forth to proclaim him. For I will not be an apostle to the apostles, 186 And based on your word I will not confirm as true that our Lord has come.” 180

[4.B. Second Exchange: The Narrative of Preaching] “Tell us Thomas: Are we liars, as you are saying? And is the word of us all not trustworthy so that it might persuade you? Our proclamation will be rejected, as you are saying, 190 And the whole world which has not seen our Lord is not going to confirm [it] as true. 188

Liturgica 181 T2 praem. “Tḇorto to the tune ‘The mighty one forevermore.’”

36

P.M. FORNESS

? ? jÀĀÞòÍ ¿ćääðà ÁËÙA s Āæs uÍÙ> …Îäà > .èçÙüþã ¿ćà èçÙÏÐ ¿ćàsx èÙüãs {{zx 192 A > èà üãs jÿçáÝ ÍÚðÃæ A A A Áxz ¿Ù¾òx {Íæs > * M5 33 * .üÚóý ¿ćàx ¿ćã Āæs ¿ð …Îäà ¿Ù¾ò ¿ćà …s{ 194 > > …s èÚÞÃà j ĀðãĀýsx ¿ć㠂Āáäà ¿óçÐ? Íà A > 196 > ¿ćàsx èÙüãs èÙ{z * Bed. 659 * .üþæA> ¿ćáòs èçþÅ A * Y 1013 jÍà …{üãsx …ÎÞáÃù>A ¿ćà …ÎÝĀçÝ * ¿ćã{s A > > ÛÝ ¿çÞÙs{ 198 èà …{Āæs èÙøï .ÎçäÙÍäà > > …ÎÞÃÙüù {z * B 103v; E 263v *E j{z …ÎݏÎÝsx *B1 …ÎÝ|s ˆËÙ{ 1

* V2 305r

¿ćà ËÑÝs …ÎÞáÝ …{Āæs èÙxÍé> ËÝ 200 * .…ÎÝüýs A kèÙËã …Îã âï …Îݏ{|{üÝ ÁüÙüý …s

Apparatus Criticus ? ? ? T2V1 ‚ĀÞòÍ 191 …Îäà] B2PS1V1 èäà ; ¿ćääðà] V1 ¿ćäáðà ; ÀĀÞòÍÂ] 192 ¿ćàsx] M4 Îàsx O ¿ćà …sx ; èçÙüþã] D1234KM1345S2T1V12Y ÁüÙüý P èçÐ èÙüþã 193 èà] B1C add. Áxz ; èà üãs] B2EL1M2PS1T2 om. D2K Āæs xÍé ; {Íæs] B1C praem. -x ; Áxz] B1C €z B2EL1M2PS1 praem. ÀĀð T2 add. ÀĀð ; Áxz ¿Ù¾òx] B1C {Íæsx > €z ¿Ù¾òx ; ÍÚðÃæ] B1C €zÎÙÏÑæx D24KM5OV1 praem. -x ; ÿçáÝ] M245V2 ÿæs âÝ 194 ¿ćà …s{] D123KM134S2T1V12Y ¿ćàs{ ; …Îäà] B2PS1 èã EL1M2T2 …Îã V1 èäà ; Āæs ¿ðÂ] D1234KM1345S2T1V12Y ĀÚð Āæs ? ST ? K ÁxÍà ; ‚Āáäà] D ÁxÍà K ¿óçÐ ? B C ¿ćääï 195 …s] O praem. -{ ; ¿óçÐ] 1 2 2 1 …Āáäà 196 ¿ćàsx] OV1 ¿ćà …sx ; èçþÅ] B2EL1M2PS1T2 èçÙÏÐ ; ¿ćáòs] B2EL1M2OPS1T2 ¿ćà ; üþæ] B1C èäÙÍæ B2EL1M2PS1T2 èçÙüþã D2K üÙüý O èçäÙz 197 …{üãsx] D1234KM1345S2T1V2Y praem. ßÙs ; Íà] D1234KM1345S2T1V2Y om. 198 ¿çÞÙs{] C om. -{ ; ÛÝ] B2EL1M2PS1T2 èà ; èÙøï] B2PS1 praem. Àz V1 èÚêÚóã ; èà] B2PS1 om. E om. (al. m.) ; ÎçäÙÍäà] V1 èÚêÚóã 199 …ÎÝ|s] B2KM35S2T2 …ÎÝ|s ; …ÎݏÎÝsx] D2KOS2T1 …ÎÝĀçÝx ; {z2] E sub. l. (al. m.) 200 …{Āæs] S1 in marg. ; ËÑÝs] CPV2 ËÐ ßÙs ; …ÎÝüýs] V1 …ÎÞáÃù 201 …Îݏ{|{üÝ] L1 …Îݏ|{üÝ ; …Îã] B2PS1V1 èã

Masora  ¡ x¢ Íé (cf. D2K Āæs xÍé) 193 èà üãs] D5 Āæs

Liturgica 197 l. 197] T2 praem. ÀËï ÛÞÂüý [ÀĀçÚ] ܎ ÀĀÞòz

HOMILY ON THOMAS AND THE RESURRECTION

192

194 196

198 200

37

Why are you helping the peoples in [their] retorts, So that they might say, ‘Unless we have seen, we are not going to confirm [it] as true’? Tell us if this is proper for everyone to seek, And if it is not proper, why you are seeking that which is not good? If the heathen grab hold of your word when it is heard, They are going to say, ‘Unless we have touched, we also are not going to confirm [it] as true. Thomas, your companion, did not accept from you what you said to him, And how then are you going to compel us to believe? The one who is close to you and knows your mystery, who was like you, Did not confirm that you were trustworthy, when you were all witnessing together. If your proclamation is true, for what reason then

Liturgica 197 T2 praem. “Hpoḵto to the tune ‘Your story, church.’”

38 * L1 312r * S1 84r

* S2 765 * D3 344r

P.M. FORNESS

.…{üãsx …Îã À{z âÃù>A ¿ćà …ÎÝĀçÝ * ¿ÑÚáý 202 A > jèÚàz ¿óçÐ? èà * èÙüãs …s ¿ćã{s èà üãs A > > düý A ¿ćàs …{Íà ¿çóæx èà ĀÙs ¿çã 204 > èÙËã …ÎÞà¾ýs > ¿ćã{s üãs > k¿æs > ¿ćãx > ¿çã ¿óçÐx ? ¿ï¾ćà ¿æA s ûóæx * .üãs > > j{üÃêäà À{|{üÞ ¿æA s Áüþã * Àz A ? èÙÍáÝ ¿æA s ¿æ> ËÝ .¿ÙÎý è㠀{zx A ? > ? j¿óçÐ? ¿ćääðà ÀüÙÌý …{Íà ¿æA s |üÞ㠈ÎþÙ {z ÀÍàs üÂx .…ÎݍüÑæx Àsx A > > ? èÞÙsx €Ëپ èÚð jüðéx A Îçã{ Às A > > …{Íà ¿ïĀýsx ¿æA s Áüþã{ .ÍЍ{sx ¿ÃÓ A A > ¿ã{ èã ĀÑæ jÀÎà{ĀÂx ¿éüÞ Áüý{ A A

206

208

210

212

ÀĀÚáÓ zĀçA Ô 214 .¿Å{{| ¿ćàx ÁËáÚA à Às{ A Apparatus Criticus 202 âÃù] B12CS1T2 âÃúã PV1 …ÎÞáÃù ; À{z] PV1 om. ; …Îã] B2PS1 èã V1 om. ; …{üãsx] V1 add. Íà 203 …s] L1 praem. -{ ; èà2] K sup. l. 204 ¿ćàs] O ¿ćà …s ; üý] O Āæs üþã 205 ¿æs èÙËã] B1CL1 trsp. 206 ¿ćãx] B12CM2OS1V1 om. -x E p. corr. om. -x (a. corr. ¿çã) ; ûóæx] E p. corr. (a. corr. ? l. n.) ; ¿ï¾ćà] L1M2 Á¾ćà ; ¿óçÐx] E om. sey. O |üÝs 207 Áüþã] D3 p. corr. (a. corr. üþã) ; À{|{üÞÂ] B1C om. - ; {üÃêäà] D2K ¿ÙÎý èã ? ? ? ; €{zx B1C ¿ćáã 208 èÙÍáÝ] B12CPS1T2 praem. -à ; €{zx] èÙÍáÝ] D2K ÁËپ ÁËپ ; ? ¿ÙÎý èã] D2K €{zx èÙÍáÝ ? ? ? …{Íà] K trsp. ; 209 ÀüÙÌý] B1C ¿óçÐ? ¿ćääðà O ¿ÙÎý èã S1 om. sey. ; ÀüÙÌý ? ? ¿óçÐ ¿ćääðà] B1C {z ÀÍàs üÂx 210 l. 210] B1C ÀÎÚðÓ èã …ÎݍüÑæx Àsx ˆÎþÙ ; …ÎݍüÑæx] T2 èà üÑæx 211 èÞÙsx] EM2V1 om. -x ; Îçã{] B1CD13EM24V2Y {z ¿çã{ ? 212 l. 212] V1 ¿ÙÎý è㠀{zx èÙÍáÝ ¿æs ¿ïĀþã{ ; ¿ÃÓ] D4EM125OS2T12 ¿Â¾LÓ 214 zĀçÔÂ] B1C zĀçðÓ

Liturgica 205 l. 205] T2 praem. ¿LÓz

HOMILY ON THOMAS AND THE RESURRECTION

39

Did the apostle, your companion, not accept what you said?’ Tell us Thomas, if the heathen say these things to us, 204 What are we able to reply to them if you do not confirm [it] as true?” 202

206 208 210 212 214

Thomas said, “Let me ask you then: What should I say when I go forth to the land of the heathen? Behold! I would begin to preach the gospel through proclamation, Relating all things that happened from the beginning. I would proclaim the truth to the heathen peoples, ‘Jesus is the Son of God who came to set you free.’ They would ask me how he came and what it is that he did, And I would begin to tell them a report of his path, ‘He came down from heaven and dwelled in a virgin womb. A young woman conceived him, and he came to birth without intercourse.

Notes 210 Cf. John 8:31–36. 212 On the word “path” (¿Ð{s), meaning the entire divine economy, see the note to line 8 above. 214 See Matthew 1:18, 23; Luke 1:31.

Liturgica 205 T2 praem. “Rhoṭo.”

40

* Bed. 660 * B1 104r * V1 516r

* M4 491

* S1 84v

P.M. FORNESS

> > âï {üÃêäà ? {ĀÑæ jzËàÎ㠿ݾćáã A ? ? .ÀÎáÚÐx ÀÎãx {ÏÐA ÀÎïy{ 216 ? > åï †üò  ĀÐ| * jÀÎýÎÆãx ¿çÂyÎù > .uÎúðÙ ĀÚ èã ÒæA xx ¿ÃÝÎÞà * ÎÂüúäà 218 ? * èٍøäà À{z ĀÑæ jÀÎÚÃæx À|sy „{ĀÑæx A A A x{ÍÚà ßòz{ .z{Îðê À{z Áüþæx 220 A A j{z ÀÍàsx ÎãĀÐ ¿Ð{{ * ¿Âs{ ÁËäðà Às A A A ÁüÆó ¿æΞćà Ā Ñæ .ËÙ{x ü èã Äêæx 222 A A > jÀÎþæs âï À{z âùĀþãx ¿çÚêÑà ¿Ý| A ? .ÀĀúÚêòx * ÁsË À{z ÄÐA ÀÎþæs èãx 224

Apparatus Criticus 216 l. 216] B2EM2PS1T2 ÀÎïy? …Îæs ÎáÃùs ÀÎãxĀÂ{ L1 ÎáÃù ÀÎãxĀÂ{ ? ? B1 zÎáÚÐx ÀÎïy? …Îæs ; {ÏÐ] B1 ÀÏÐ ; ÀÎáÚÐx] 218 ÎÂüúäà] B1D4M5O Òæxx ¿ÃÝÎÞà C ÒæËæx ¿ÃÝÎÞà ; Òæxx ¿ÃÝÎÞà] B1CD4M5O èã uÎúðÙ ĀÚ ; Òæxx ¿ÃÝÎÞà ÎÂüúäà] K sup. l. ; uÎúðÙ ĀÚ èã] B1CO ÎÂüúäà D4M5 Íà ÛÂüùx ? B M S T À|ys ? 219 „{ĀÑæx] B2EM2PS1 om. -x L1 ÎäÆæx O „ĀÑæ ; À|sy] C om. 2 35 2 2 ? ? > > sey. D2 ÍÙ|sy K ÍÙ|ys 220 À{z] M4 p. corr. ; z{ÎðêÂ] EK z{|{üÞ M2 À{|{üÞ OT2 À{Îðê 221 ¿Âs{] T2 om. -{ ; ÎãĀÐ] D2EKM2V1 „ĀÐ S1 p. corr. (a. corr. l. n.) 222 ĀÑæ] OS1 {ĀÑæ ; ¿æΞćà] V1 ÁËà À{z ; Äêæx] B12CD4M5OPS1T2 âúýx V1 ÿÃàx ; üÂ] B1CV1 ĀÚ P praem. ĀÚ 223 âùĀþãx] V1 âùĀýsx ? D 4M 5 224 èãx] B2L1M5PS1V1 èã{ ; ÄÐ] B2PS1 ¿Ý| ; ÁsËÂ] M3 ÁË ; ÀĀúÚêòx] ? ÀĀúÚêó E om. sey. Liturgica 215 l. 215] T2 praem. ßà €üã¾ã ™ €Îþ [ÀĀçÚ] ܎ ¿ÚþÚäÑ Àü 221 l. 221] T2 praem. ¿ćàÎÃÅ ¿Âs [ÀĀçÚ] ܎ ÀĀÞòz Marginalia 216 l. 216] D2 ¿ùÎá M4 €Āã{ ¿ùÎá 217 l. 217] D2 €Āä 219 l. 219] D2 €ĀäÂ, ¿Úðý¾Â M4 ¿Úðý¾Â ? ܎ 221 l. 221] D2M4 [¿æÎÚá]܎ s 222 l. 222] D2M4 ¿ùÎà{ †Îùüã{ €ĀäÂ

HOMILY ON THOMAS AND THE RESURRECTION

216 218 220 222

224

41

Angels came down to preach the good news about his birth, And the shepherds saw the miracle of the hosts. Persia processed with offerings of Magianism To receive the star that dawned from the house of Jacob. He came down to Egypt to seal the mysteries of the prophecy, And he returned to Judea so that he might start on his activity. He came to baptism, and the Father and the Spirit attested that he is God. He came down to the contest in the body which he took from the daughter of David. He conquered the strong one who exalted himself over humanity, Who was defeated by humanity in a decisive competition.

Notes 216 See Luke 2:8–14. 218 See Luke 2:1–12. 219 See Matthew 1:13–15. 220 See Luke 2:19–23. 221 See Matthew 3:16–17; Mark 1:10–11; Luke 3:21–22; John 1:32–34. The word “attested” (ÎãĀÐ) comes from the same root as “to seal” („{ĀÑæx) in line 219. 222 See Matthew 4:1–11; Mark 1:12–13; Luke 4:1–13.

Liturgica 215 T2 praem. “Tḇorto in the fifth [mode], to the tune ‘At the beginning of my speech to you.’” 221 T2 praem. “Hpoḵto to the tune ‘Father, maker.’”

42 * T2 106r * K 272v; B2 107v

* C 247v

* E 264r; M2 382v * M3 285v

P.M. FORNESS

¿þÚA Ãà * ÁËÚÆé ÍóÑé jÍàs À{Íæx ¿ðÂx A A ? > ? B2 K .ÎÑÃþäà * ¿Ý¾ćáã * ÎÂy zÎÝÏÂ{ j{z ÀÍàs üÂx z{xÎúò ¿ćäáð €ÎÐA> ? ? ? * .ûòsx ÀÎÙË Ûésx ¿Â¾Þ ÛÐsx ÀĀÚä A A A ? > ? €ÏÐ{ ?A ¿ÂÌÅ ÛÝx jĀÙsüÙüý ÛçÚï A > > ? * ¿Úã ôáÑý .ĀÙĀýs Íçã{ ¿ÃÓ ÁüäÑà A > jĀÙ{z ¾Ð * ÍÂ{ €üéx A> A Ā ÀĀÚA ã åÑæ > ÁüÃùx .Íäï ¿æs{ A A ¿Ð{¾Â ¿æüÐs ÛÐs{ ? ? > jÛæxs Ûðä ý{ âá ã{ ¿ù¾òx Íçþà Õ þò A A A .ĀÙ{z ¾Ð> ÍÂ{ ÁzÎæ ÀÏ Ðx „{Āäãx ¿Úäé{ A A

Apparatus Criticus 225 ÍóÑé] S1 sup. l. ? V ÎÂüù ; ÎÑÃþäà] V [€]܎ÚæÎþäþæx 226 zÎÝÏÂ{] D2K ÀÎÝÏ ; ÎÂy] 1 1 227 z{xÎúò] B2S1 ĀÙsxÎúò ; {z] M4 om. ? ? ? ? 228 ÀĀÚäÂ] Y p. corr. (a. corr. add. ÀĀà) ; ÛÐsx ÀĀÚäÂ] O ÛÝxx ¿ÂÌÆ ; ¿Â¾ÞÂ] ? ? ? ? ? B1C ÁËÚÆÐ B2S1 om. - V1 ¿Â¾Ý{ ; Ûésx ¿Â¾ÞÂ] O ÛÐsx ÀĀÚã{ ; ÀÎÙËÂ] B12CS1 ? om. - EM2OV1 ÀÎÙx{ ? 229 l. 229] V1 om. (cf. l. 231) ; ÛÝx] D4M1S2T1 ÛÝsx ; ĀÙsüÙüý] T2 ÀüÙÌý 230 ôáÑý] T2 praem. -{ ; ĀÙĀýs Íçã{] K Íçã ĀÙĀýs{ 231 l. 231] V1 €üésx Ā ÀĀÚã ÛÐs .ĀÙ{z ¾Ð Í Ûéssx èã{ ¿ÂüÅ ÛÝx :¿æs „¾ù ËÝ ; ÀĀÚã] B2S1 add. sey. 232 ¿æüÐs] L1 ¿ÚáÓ ; ¿Ð{¾Â] D4M5T2V1 ÍЍ{¾Â ; Íäï] D1234KM1345S2T1V12Y è㏠O zĀÙÏÐ 233 l. 233–234 et l. 235–236] D2K trsp. ; Íçþà] L1T2 ¿çþà ; âáã{] D123KM134S2T1V2Y âáäæ ; ? ? M1 sup. l. Ûðäý{] B1S1 ñäý{ V1 om. -{ ; Ûæxs] 234 ¿Úäé{] M5 ¿Úçé{ ; „{Āäãx] CV1 „{Āã èãx D2K ¿çÚÔ ; ÀÏÐx] B1D13 M134S2T12V2Y ÀÏÐ ¿ćà CEM2 ÀÏÐ{ ; ÁzÎæ] D3 add. sey. ; ÁzÎæ ÀÏÐx] D2K Íà Áü ? ; ÍÂ{] B2̇PS1 om. -{ ; ĀÙ{z ¾Ð ÍÂ{] D13M134S2T1V2Y è㏠¿æs{ D2K ÀÏÐ ËÝ ¿çÚï ¿æs V1 zĀÙÏÐ ¿æs{ Liturgica > ÁËÆé> ÀËï Áüãs [ÀĀçÚ] ܎ ¿ÚæÎï 227 l. 227] T2 praem. ¿ÑÚþäà Íà ¿æs G Ÿ ÍæÎÔÚúà Íäï Ûçáïs {œ ÛæüÞã{ Àsx A A Marginalia 230 l. 230] D2M4 èçÐÎÚ 232 l. 232] D2M4 ¿ùÎá 233 l. 233] D2M4 ¿ùÎà{ †Îùüã{ €Āä 234 l. 234] D2M4 èçÐÎÚÂ

226

228

230

232

234

HOMILY ON THOMAS AND THE RESURRECTION

226 228

230 232

234

43

The worshipped one overthrew the wicked one who sought to be a god, And at his victory the angels cried out to give praise. He showed in the world his authority, that he is the Son of God, Through the dead that he raised to life, through the sicknesses that he healed, and through the demons that he cast out. He cleansed lepers, and my eyes have seen it in truth. He changed water into good wine, and I drank from it. He raised one who was dead after he stank, and I was looking at him. He raised another to life on the way to the grave, and I [was] with him. He stretched out the tongue of one who was mute and he spoke, and my ears heard [it], And, as for the one who was always blind who received sight, I was also looking at him.

Notes 226 See Matthew 4:11. 228 Jacob may have in mind the summary statements of Jesus’s activities that follow shortly after the narrative of the temptation in Mark and Luke: Mark 1:34; Luke 4:40–41. Cf. Matthew 8:16. 229 See Matthew 8:1–4; Mark 1:40–44; Luke 5:12–14. 230 See John 2:1–11. 231 See John 11:1–44. 232 See Luke 7:11–16. 233 See Mark 7:31–37. 234 See John 9:1–12.

Liturgica 227 T2 praem. “῾unnoyo to the tune ‘The church says, “I am worshipping Christ who came, married me, and brought me up with him to his bed chamber.”’”

44 * B1 104v

* Bed. 661 * D4M5 fin.; O 273r

* L1 312v

* M1 348

P.M. FORNESS

> Íçã{ ¿óà> s ? * ñÃé{ > ¿ćäÑà jĀáÝs A ÛA Æés A > ? > ? .ĀçðÓ ¿æs ÎðÃéx ¿þçA Ýx Áy{ èã{ 236 A > ¿óÚùÏ ĀÚA ã jzÎÑÚA ÂË ÀÎäà ¿Ý|{ A ? > Íà åùA €ÌÃÐ èÙüãsx èÞÙs{ 238 .…Îæs üðé{ A ? > ĀÚ Áxz üãsx ÛÝ ÁüÚóý * kÁyÎóÝ > > O D4M5 ßÙs Íà åÑæsx * Āðäý * ñäþãx 240 A

.…ÎÝĀáã > > > > jÛà ÀÏA Ð ¿ćà ËÝ ĀÙÏÐx * üãsx …{Āæs èÚðÂ> {s > ĀÙ¾ćáÅx{ 242 ? u¾êä ÀĀýÎù |üÝs .¿ò¾Â > jÀÎÑÚáþ ÀÎáÅx ¿ÔáÐĀã …s > ßÙs ĀÙÏÐ> ¿ćàx ¿ćã âï üãsx * €z ¿úÚþò 244

* P 395v; S1 85r

> > {z * .ĀÙÏÐx > > èÞÙs > jåÑæsx èã zĀÙÏÐ> ¿æsx üãs

Apparatus Criticus 235 ÛÆés] O praem. -{ ? ? 236 ¿þçÝx] E ñÃéx D123KM134S2T1V2Y ÎþçÝx ; ÎðÃéx] D13M134S2T1V2Y ÎðÃé{ D2K €ÌÃÐ L1 {ĀÙx 237 ĀÚã] T2 praem. -{ ; ¿óÚùÏÂ] V1 ¿ÃÚàø ; ¿Ý|{] B12CL1PS1T2V1 ¿ÝÏæx ; zÎÑÚÂËÂ] V1 zÎÃÚàø 239 ÁüÚóý] B2EM2S1T2 add. €z ; ÛÝ] B2S1 üÚÅ T2 ĀÚÝ ; üãsx] O om. 240 ñäþãx] M5 in marg. üÚêÐ ; …ÎÝĀáã] B1C …{üãsx 241 üãsx] B2D3L1M134S12T1V12Y om. -x ; ĀÙÏÐx] M4 ÀÏÐs ; Ûà ÀÏÐ] B1CT2 zĀÙÏÐ 242 ĀÙ¾ćáÅx{] L1 ÀĀýÎù |üÝs{ ; ÀĀýÎù |üÝs] L1 ĀÙ¾ćáÅx ; u¾êäÂ] B1C ? ÎÚáÆ B2D3M134PV2 Äêä D2EKM2OS12T1V1Y Äé¾ćä ; ¿ò¾Â] B1C om. - 243 …s] B1 praem. -{ 244 €z] EM2 om. M1 sub l. ; €z ¿úÚþò] V1 {z ûÚþò ; âï] OT2 âÝ ; ¿ćã âï] B2S1 ¿ćäáðà ; {z] E ¿ćã ; {z ßÙs] D123KM1234OS2T1V2Y ¿ćäÝs 245 èã] B1C om. ; åÑæsx] B1C add. Íà ; åÑæsx èã] D2K Ûà ÀÏÐ ¿ćà ËÝ Liturgica  À¾Ù> €üã ßà [¿ÑÂ] ܎ 245 l. 245] T2 praem. ĀÙA s …s{ [¿ÑÂ] ܎  €üã ßà [¿ÑÂ] ܎  À¾Ù> {z  èã ux „Ëã G ßà [¿ÑÂ] ܎ Marginalia ? ܎  235 l. 235] D2M4 [¿æÎÚá]܎ s ? ܎  237 l. 237] D2M4 [¿æÎÚá]܎ s

HOMILY ON THOMAS AND THE RESURRECTION

236 238 240 242 244

45

He multiplied bread and satisfied thousands, and I ate from it, And I carried some of what was left over from the crowds that were satisfied. He died on the cross and conquered death through his sacrifice, And as my partners say, he has risen and visited them.’ Is it then good that I would say this among the unbelievers: That I have truly heard that he was raised based on your word? Or do you want me to say that I have seen, even though I have not seen him, And hypocritically proclaim the truth with a lie? If lying is mixed into the apostleship, It would be easy for me to speak about what I have not seen as though something that I have seen. How shall I say that I have seen him after he was raised?

Notes 235 See Matthew 14:13–21; 15:32–39; Mark 6:31–44; 8:1–9; Luke 9:12–17; John 6:1–14. 236 See Matthew 14:20; 15:37; Mark 6:43; 8:8; Luke 9:17; John 6:13.

Liturgica 245 T2 praem. “Praise to you, Lord! Praise to you, Lord! Praise is fitting, and if there is anything greater than praise, it is fitting for you.”

46 * S2 766

* Y 1014 * D1 255v * T1 267r * D2 203r * B1 105r

* V2 305v

P.M. FORNESS

> èÙüãsx > 246 > > À{zs > .¿æA s ôáãx * ¿ćã |üÞã ßÙs {s ? > jz{s èã üÙĀÙ Àøàs ÍäÐÎæ âï > .üýs èÞÙs{ Ûà ÀÏA Ð ¿ćà Ûà ÍäÐÎæ Àz{ 248 ? èã ÁËÐ * j…ÎÝüýs …s Ûà ÁüïĀêã èُy > âÅxs > {s > 250 > * {s .À{|{üÞ ¿çŏs > > zĀÙÏÐ> ¿æsx > ¿æA s üãs * …s jÛà ¿æA s âÅËã > ? > * .¿æA s ¿çÅĀã {üãs €ÌÃÐx ¿æA s üãs …s{ 252 A > ÁüÚóý ¿ćà ? * j¿ò¾Â u¾êä ¿ÑÚáý À{zs > ¿ćà zĀÙÏÐ> ¿ćàs ¿æz âÔã{ 254 d¿æA s èäÙÍã > èáÝ èã ñäý j…ÎæA z ÎÚçò>A ÀĀýÎù åЍ A > ? .èà üỵ́ …s * ¿ò¾Â u¾êã ßà uüù> ¿ćàx 256 ? > èäÙz ¿ćàs ¿þÚA  Áxz j‚ÎçÞà

Apparatus Criticus ? ; |üÞã] B2EL1M2PS1T2 |üÝs ; ¿ćã] D123KM134S2T1V2Y 246 À{zs] B2EL1M2PS1T2 €ÌÃÐ ËÝ O ‰s ; ôáãx] B1 ôà¾ćãx B2EM2PS1T2 |üÞãx D123KM134OS2T1V2Y om. -x ; ¿ćã ¿æs ôáãx] L1 …üã Íà åùx ? ? 247 âï] V1 praem. -{ ; z{s] O zÎÑã 248 èÞÙs{] B2EL1M2PS1T2 ¿çã{ ; üýs] B2EM2PS1T2 ËÃïs D2K |üÝs L1 üãs 249 ÁüïĀêã] B1CT2 ÁüÂĀêã 250 ¿çŏs] O ¿çÅs 251 …s] B1 praem. -{ ; ¿æs] K sup. l. ? D12KM134S2T1V2Y ¿ćà ËÝ 252 üãs] D2K |üÞã ; {üãs] L1OV1 èÙüãs ; {üãs €ÌÃÐx] zĀÙÏÐ D3 ¿ćà ËÝ, in marg. zĀÙÏÐ 253 À{zs] B1CL1OV1 praem. -x ; ¿ÑÚáý] T2 add. sey. ; u¾êäÂ] B1CD2EKM2S1V1 ? Y om. sey. Äé¾ćä B2D3M134OPS2T1V2Y Äêä ; ¿ò¾Â] 254 âÔã{] P om. -{ ; ¿ćàs] O ¿ćà …s ; èäÙÍã] B1C |üÞã B2EM2OPS1T2V12 üþã 255 ÎÚçò] E Îçò 256 ¿ćàx] D123KM134S2T1V2Y ¿ćà{ ; uüù] EM2 ¿Âüù ; ßà] B1O èà ; u¾êã] B12CD123M34PV2Y Äêã KM1OS1T1V1 Äé¾ćã S2 p. corr. Äêã (a. corr. Äé¾ćã) ; ? ¿ò¾Â u¾êã] EM2 ÀÎáÅx ; èà üý] B12CS1 trsp. T2 üý ¿ćà 257 ¿ćàs] L1 praem. -x OV2 ¿ćà …s T2 ¿ćà …sx ; èäÙz] B1C üý V1 üýs

Liturgica 253 l. 253] T2 praem. ÀĀÞòz

HOMILY ON THOMAS AND THE RESURRECTION

246 248 250 252 254

47

Or shall I proclaim, ‘According to what they say,’ when I am teaching? In regard to his resurrection, more is needed than his signs, And, behold!, I have not seen his resurrection, and how shall I confirm [it] as true? I will do one of two things, if I confirm that you are trustworthy: Either I will lie, or I will be reproved through proclamation. If I say, ‘I have seen him,’ I will make myself a liar, And if I say, ‘My companions said,’ I will be reproved. It is not good for me to be an apostle hypocritically, And for this reason, unless I have seen, I will not believe.” [4.C. Third Exchange: On Spreading a Lie]

256

“You who cherish the truth, listen to all of us!,” they replied, “Hypocrisy is not going to draw near to you if you confirm that we are trustworthy. It is a wicked thing if you do not believe your companions

Liturgica 253 T2 praem. “Hpoḵto.”

48

* T2 106v; E 264v * Bed. 662

P.M. FORNESS

? èã ßà ÁüÙüý xÎÑá ßþóæ{ 258 .À¾ÚÆé > > ¿áþÝ *T2 ÀĀýÎù Ā Āæs ~z ËÝ *E jĀÚÆê A ã A > > > * .zĀáÃùA ¿ćàx ¿ćãÎã ĀäÚ A é ÀÎÑÚáþÂ{ 260 A > jßà èäÙz èáÝx ÀĀáãx ¿Ù¾ò ÁËÙs > 262 * ßáÙx ßçÚ‹ {s .‚ÎÆÚáó åÚù A üÚóý ¿çã j¿ćãxz ßÙs èäï åáý A > > > 264 .èà xÍáò{ …ÎÙÎý âï Çáò {s

* K 273r

* S1 85v

> > > ÍáÝ jĀæs üãsx ßÙs €z ÀĀýÎù âÔ㠂Āð > * ÀĀýÎù Îæz 266 ? .‚ÎçÝx ÀĀáã üýx A > ËÝ Āæs ßòÍã jÀÎáÚáä ßáÙx åÚùx A

* M4 492

¿ðÃÓ * }{üé ¿ćà €ÏÐA 268 .ÀÎÑÚáýx ¿ÙÎý A A ¿çÞÙs ßÙsx jèáÝ âÔã ßà ÁüÂĀêã A

Apparatus Criticus 258 ÁüÙüý] L1 praem. -x 259 ĀÚÆêã] B1C ĀÚ㍠E ĀÚ㍠(al. m.) ; ĀÚÆêã ¿ćáþÝ] D3 p. corr. (a. corr. trsp.) V1 ‚ÎáÚáä > 260 ¿ćãÎã ĀäÚé] O trsp. ; zĀáÃù] M3 zĀáÃù 261 ÀĀáãx] B1 sup. l. -x V1 om. -x ; èäÙz] B2KM4T2 add. Û- O âÃù 262 ßçÚ‹] T2 ¿çÚ‹ ; ßáÙx] B1C xÎÑá D123KM134OS2T1V12Y åÚù ; åÚù] B2S1 „Îù D123KM134OS2T1V12Y xÎÑá ; ‚ÎÆÚáóÂ] KO ÀÎÆÚáó 263 ¿çã] EM2 …Îã ; üÚóý] EM2 ÁüÚóý ; åáý] B2EM2OS1T2V1 praem. -x ; ¿ćãxz] B2PS1T2V1 èãxz > 264 èà xÍáò{] D123KM134OS2T1V12Y ÍÙxÍáò{ 265 ‚ĀðÂ] B2S1 ÀĀð ; üãsx] B2S1 üýsx ? 266 Îæz] B1C praem. -{ M2V1 {z ¿æz O ÎÙ{z ; üýx] V1 üýsx ; ÀĀáã] D2K ¿ćáã ? 267 Āæs] M4 sup. l. ; ßáÙx] M4 ‚Āáã ; ÀÎáÚáäÂ] B1 ‚ÎáÚáä D2K ÀĀÞòÍ L1 ÀÎÆÚáó 268 }{üé] B2 ÛÂ{üé S1 u{üé ; ¿ÙÎý] C ¿ÃÓ ; ÀÎÑÚáýx] B2S1 ÀÎáÚáä Masora   > ٗ x¢ Íá  ; èà xÍáò{] D Í 264 …ÎÙÎý] D5 … ¢ ÎÙÎ ý — ò¢ ¢ { (cf. D123KM134OS2T1V12Y ž 5 >ÍÙxÍáò{)

Liturgica 265 l. 265] T2 praem. ¿LÓz

HOMILY ON THOMAS AND THE RESURRECTION

258 260 262 264 266 268

49

And you, yourself, alone [seem] more trustworthy to you than many. While you are pursuing the truth, you are increasing the impediment, And you have placed a blemish on the apostolate because you did not accept it. Which is more appropriate? That you believe the word of us all Or raise up your own will by your doubting? Which is better? That you as a limb agree with us Or that you doubt our unity and separate us [from one another]? Your entire query is about the truth, as you are saying. This is the truth: that you confirm that the word of your companions is true. When you bring forth [a query] so that you might raise up yourself by speaking, See that you do not damage the unified seal of the apostleship! For in what way are you thinking about all of us?

Notes 261 The phrase literally reads: “that the word of us all is believed by you.” 263 On the language of “limb” (¿ćãxz), see the note to line 155 above.

Liturgica 265 T2 praem. “Rhoṭo.”

50

* B1 105v

P.M. FORNESS

> > jß âÅËæx èçÃÚӏs ĀÙ¾ÙÎý ¿ćäà 270 A > > jĀæs üãsx ßÙs èáÝ èã ÄÓ Āæs üÙüý Āæs > 272 ß èçáÅx èáÝ „x {s .…üã Àsx A ÍäÐÎæ âï jĀæs üþã * ¿ćà{ ¿ýz Āæs ÇÚáò A > 274 ßà ĀÙs èáÝ âï {s .ß èçáÅxx ¿æx A > > jÍäÐÎæ âï{ Āæs ÇáòĀã …üã âï {s

* B2 108r

> > * .ÀÎáÅx è ¿þÙA üÓx ĀÚ A æ è {s 276 Āæs üÃé> ËÝ jÀÎáÚA ÔàÁüý * ¿ðx A

* M3 286r

dÀÎÑÚáýx ÁüÚóés * è㠌Îò ¿ćà €ÏÐA 278

* Bed. 663

> j{z ÛçÚ‹ Îà ¿æA s ûóæ> …s ¿ćã{s üãs {Íæs ÛæÏáÅ {z €üã 280 * .…{üãsx ßÙs Àsx A A A A > > j¿æA s ÇáòĀãx Áxz âÔ㠌Îòs …s ¿ćà{

* M2 383r

Apparatus Criticus 271 Āæs] B2S1 {s ; üÙüý] D3M4S2T1Y ÁüÙüý ; üãsx] M4 üÃéx 272 {s] P l. n. ; èçáÅx] V1 èçÐ èáÅx ; …üã Àsx] D123KM13S2T1V2Y ßà üÃéx ßÙs 273 ¿ćà{] B2EM2PS1T2V1 ¿ćàx 274 ¿æx] B2PS1 om. -x 275 {s] B2PS1 om. ; …üã] B2PS1 add. èÙx ; Āæs ÇáòĀã] D2K ÍäÐÎæ âï{ ; âï{ ÍäÐÎæ] B2EL1M2PS1T2 åÑæs ¿ćàx D2K Āæs ÇáòĀã 276 ¿þÙüÓx] O ¿þÙüÓ{ 277 l. 277] D123KM134S2T1V2Y om. ; üÃé] L1 ¿Â‹ ; ¿ðx] P om. -x 278 l. 278] D1 om. ; ŒÎò] V1 Ëò ; ÁüÚóés] L1 Áüóés M3 pr. m. l. 278 (ab ÁüÚóés)–422 ; ÀÎÑÚáýx] D2K add. ÀÎáÅx è ¿ÑÚÞýx Āæs üÃéË D3M134S2T1V2 add. ÀÎáÅx è ¿þÙüÓx Āæs üÃéË Y p. corr. ÀÎáÅx è ¿þÙüÓx Āæs üÃéË (a. corr. ÀÎáÅx è ¿þÙüÓx Āæs €z üÃéËÂ) 279 …s] V1 praem. -{ ; ÛçÚ‹] B2S1 ¿çÚ‹ ? 280 {z] E om. ; Àsx] M4 sup. l. ; …{üãsx] B1C …ÎÝĀáã D2K …ÎÞÚáã 281 …s ¿ćà{] B2 ¿ćàs{ O ¿ćà …s{ S1 p. corr. ¿ćàs{ (a. corr. …¾ćàs{) ; ŒÎòs] O ŒÎò ; ÇáòĀãx] B2EM2OS1 om. -x Liturgica 271 l. 271] T2 praem. åÙüã ÀĀÚA Ãæ [ÀĀçÚ] ܎ ¿ÙĀÙĀþ Àü 279 l. 279] T2 praem. ¿LÓz Marginalia 276 ¿þÙüÓx] M3 ĀِÑَÙ (= ‫) َي ِحت‬

HOMILY ON THOMAS AND THE RESURRECTION

270 272 274 276 278

Why would we have prepared to lie to you in a unified manner? Are you more trustworthy than all of us, as you are saying? Or perhaps all of us lied to you that our Lord has come. Do you now doubt his resurrection and not confirm [it] as true? Or concerning all of us, do you think that we lied to you? Or do you doubt our Lord and his resurrection? Or do you think in regard to us that lying has been flung upon us? When you think to be seeking the truth diligently, See that you do not leave the apostolic company!”

Thomas said, “If I leave, it is not my will. 280 It is my Lord who has deprived me if he has come, as you have said. If I leave, it is not therefore because I am doubting.

Liturgica 271 T2 praem. “Tḇorto in the sixth [mode], to the tune ‘The prophetess Miriam.’” 279 T2 praem. “Rhoṭo.”

51

52

* L1 313r

* S2 767

* S1 86r

* D3 344v * E 265r * B1 106r

P.M. FORNESS

> ¿ćà .ĀÙsüÙüý zĀÙÏÐ> ¿ćà ËÝ ¿æA s |üÞã > Ûà ¿ðÂ> …s > jÛà ÀÎÐĀæ * ÍÑÚáý À{zs > ¿ćà …s{  ĀÚáŏs €zÎÙÏÐs > .Ûà ¿ðÂ> ¿ćàx Íà A j€Ëً À¾æ z{|{üÞà ¿æA s ÀÎý> …s > .¿æA s ÀÎý> * ¿ćàx Ûà €ÎÐA> Àz Às ¿ćàs{ > ? > j¿æA s |üÞã ¿ćà ¿ò¾Â Äêä ÀüÃé ¿æs > .¿æA s ßàÍã ¿ćà ÀĀýÎùx ¿Ð{¾Â * ĀÙ¾ćáÚýs{ > ‰s …{üãsx jĀÙ{z |üÞã ßÙs zĀÙÏÐ> Îàs A

282

284

286

288

.…{ĀÙÏÐx zĀÙÏÐ> * ¿ćàx{ 290 A ßÙs …{Āæs {|üÝs A ? > {Íæs ÀĀýÎù * Û ÁËÐ> ¿ćà j€zÎò¾Â Äésx A > .Ûà âÃúãx * {z ÀĀýÎù ¿ćáòs Û ÁËÐ> …s{ 292

Apparatus Criticus 282 ¿ćà1] EM2 praem. -{ ; ¿ćà ËÝ] D123EKM1234PS2T1V12Y ¿ćàs O ¿ćà …s 283 …s] T2 praem. -{ ; Ûà1] S2T1 Íà ; À{zs] B1CL1V1 praem. -x ; ÍÑÚáý] O ¿ÑÚáý ; ÀÎÐĀæ] M2 ÀÎÐĀã > > 284 ¿ćà …s{] V1 ¿ćàsx ; Íà] P Íà ; Íà ĀÚáŏs] D2K Ûà ¿æs ˆËÙ 285 z{|{üÞà] B2OPS1 À{|{üÞà V1 p. corr. (a. corr. À{|{üÞà) ; €Ëً] B12M2PT2 €xs‹ ? D12 €ËÙs‹ K €xs‹ V1 €zÎÙÏÐs{ 286 ¿ćàs{] B2OPS1T2 ¿ćà …s{ D123KM134S2T1V12Y ¿ćàsx L1 ¿ćàx {z …s{ ; Às] V1 €zÎÙÏÐs ; Àz] O {z 287 ÀüÃé ¿æs] B1CET2 trsp. B2PS1 ¿æs züÃé ; ÄêäÂ] CD2EKM23S1T1 Äé¾ćä ? T2 u¾êä ; ¿ò¾Â ÄêäÂ] L1 ÀÎáÅË 288 ĀÙ¾ćáÚýs{] B12CL1 ĀÙ¾ćáÙ¾ý{ V1 ĀÙ¾ćáÚý{ ; ßàÍã] D123KM134S2T1V2Y ûóæ V1 Áx 289 Îàs] T2 ¿ćàs ; zĀÙÏÐ] B1C ĀÙ{z ĀÙÏÐ ; …{üãsx ßÙs] B2EL1M2PS1T2 …ÎÞäï Àsx ; |üÞã] B1CO üþã 290 {|üÝs] M3 |üÝs V2 p. corr. (a. corr. {|{üÝs) ; …{Āæs] D3 sup. l. ; …{Āæs {|üÝs] O …{ĀÙÏÐx ßÙs ; …{ĀÙÏÐx ßÙs] O …{Āæs {|üÝs ? ? 291 €zÎò¾Â] T2 ¿ò¾Â 292 ¿ćáòs] B2PS1T2 om. ‰s, add. À{z D123KM134S2T1V2Y Îà ‰s ; {z] P om.

Liturgica 291 l. 291] T2 praem. ÁzÎæ ˆÎþÙ [ÀĀçÚ] ܎ Àü

HOMILY ON THOMAS AND THE RESURRECTION

282 284 286 288 290 292

53

I will not proclaim when I have not truly seen him. If he is seeking me to be his apostle, he will appear to me, And if I do not see him, it will have been disclosed that he is not seeking me. If I am worthy of proclaiming him, he will come to me, And if he does not come, behold!, he will have shown me that I am not worthy. I will not proclaim the gospel hypocritically, And I will not walk on the path of truth under a pretense. If I had seen him, as you have said, I would also proclaim, But because I have not seen him, you go proclaim according to what you have seen. The truth would not delight in me, if I would be hypocritical, And if it would delight in me, it is not the truth that is accepting me.

Liturgica 291 T2 praem. “Tḇorto to the tune ‘Jesus, the light.’”

54

* T2 107r

* P 396r * K 273v

P.M. FORNESS

? jÀĀáÙ¾ýx ¿æxÎï âï ûÚçé ¿ćà Áüý ? > ¿ćã âÝx 294 * .{z ¿ćáÅx ‰s ÀĀáÚý¾Â „¾ùx ? ÀüÃé Ûà ¿ÚðÂ> ¿ćà k€z ÁüÙüýË ¿ÚÐx ? > zĀÙÏÐ> ¿ćà ËÝx 296 .ÁyÎóÝ ĀÚ züžçé À{zs k¿æA s Ž¾Å> ‰s ¿æA s ÀÏÐ> ËÝx Îæz Áüý > .{üÃêäà À{|{üÞ ¿æA s ûóæ> èÝ 298 > ¿çÙs j{z ¿ćáÅx? èã Íà ÀÏA Ð> ¿ćà ËÝ xÍêãx > .ÀÎáÅËà Ûà * ¿æA s ‚üý ¿æA s üþã …s{ 300 > * €z ¿çÝz ËÝ Ûà ¿çÞÙs{ jÛà …{Āæs èÙøï

Apparatus Criticus ? ? B2D2EKM1234OPS12T12Y ÀĀáÚýsx 293 ¿æxÎï] B1 add. sey. O ÁÎÅ ; ÀĀáÙ¾ýx] ? D13V2 À¾ćáÚýsx ? 294 ¿ćã âÝx] V1 ¿ćäÝx ; „¾ùx] B12CEM2PS1 À{Íæx L1T2 À{zx ; ÀĀáÚý¾Â] ? ? B1CL1V1 ÀĀáÙ¾þ D13V2 À¾ćáÚý¾Â ; {z ¿ćáÅx ‰s] B12CL1PS1T2 „¾ù ¿ćáòs EM2 üÙüý ¿ćáòs ? L1 ÁüÂx ; ÁüÙüýËÂ] B2T2 295 ¿ÚðÂ] V1 ¿ð ; ÀüÃé] L1 züÃé V1 ÁüÃé ; ¿ÚÐx] ÁüÙüý ËÝ S1 p. corr. (a. corr. zsüÙüýËÂ) ; €z] B2S1 om. V1 {z > > ; züžçé] B2EM2S1T2 züžçé D13M13OS2T1V2Y 296 zĀÙÏÐ] D2EM2OT2 zĀÙÏÐ ? ? ; ÁüÆÚçé D2K ÁxÍé M4 Áüžçé ; ĀÚÂ] O ËÚ ; ÁyÎóÝ] D13M134OS2T1V2Y ¿ÙÌÝÎæ ? ÁyÎóÝ ĀÚÂ] D2K ÀÎáÅxx 297 Îæz] CO {z ¿æz ; ÀÏÐ] B2S1 ÁËÐ V1 Ž¾Å ; ‰s] EL1M24 ËÝ{ ; Ž¾Å] V1 ÀÏÐ 298 èÝ] O {s T2 praem. -{ ; ûóæ] D13M134OS2T1V12Y ¿Â‹ D2K ~z ; À{|{üÞÂ] D123KM134OS2T1V12Y ÎçäÙÍäà E À|{|{üÞ ; {üÃêäà] D13M134OS2T1V12Y ßÙs …{üãsx D2K ĀÙsüÙüý ? B S V om. sey. 299 xÍêãx] V1 xÍéx ; Íà] B1CD123EKM1234PS2T1V12Y om. ; ¿ćáÅy] 2 1 1 300 üþã] V1 üÝËã 301 ¿çÞÙs{] D1M13S2T1V1Y om. -{ ; Ûà1] B1CD2KOV1 ÛÝ M3 om. ; ¿çÝz] V2 in marg. ; €z] M2OT2 om. ; èÙøï] D2K praem. Àz ; Ûà2] D2K om.

Liturgica Ÿ Ÿ > Ÿ > 295 l. 295] T2 praem.ËÙ{x À{z ¿ÙĀÙĀþ ¿ÚæÎï A G ¿ðù ÛÞæxs Ûàœ ‹{œ €ÏÐ{œ €ü Ûðäý Ÿ Ÿ > èÙüÝx ¿ćà ÛÝÎÂs ĀÚÃà ™ {œ ÛÞäï ÛðÓ{œ ¿ýxÎù Ëðà

Marginalia 293 ûÚçé] M4 ÄáÔã (= ‫)مطلب‬ 300 ‚üý] M3 üÙøã (= ‫)مصير‬

HOMILY ON THOMAS AND THE RESURRECTION

55

The truth does not need the assistance of pretenses, For everyone is a liar when he stands on pretenses. Because it is true, the gospel of life does not require me 296 To become his advocate among the unbelievers, when I have not seen him. This is the truth: that when I see and I touch, 298 Then I will go forth to preach the gospel through proclamation. The one who bears witness even though he has not seen him is one of the liars, 300 And if I confirm [it] as true, I will be reduced to a lie. And when such is the case, how is it that you are compelling me 294

Liturgica 295 T2 praem. “῾unnoyo in the sixth [mode]: ‘Listen, my daughter, see, and incline your ear,’ David cried out to the holy church, ‘And forget your people, and do not remember your Father’s house!’ [Psalm 45:10].”

56 * Bed. 664

P.M. FORNESS

> ĀÙ¾ćáÚýsx 302 * .ÀÎáÅË ÀĀýÎù |üÝs ? ? j€ËÙs{ ÛçÚð zĀþÅ{ ÀĀýÎúà zĀÙÏÐ> ¿ćàs A ? .¿ãÎáÓ ĀÚ €zÎóáÐ ¿Ð{ ¿æA s ûóæ> ¿ćà 304 > ? Äêäà ¿ÚáÓøã ¿ćàx ÀÎæ¾Ý Àz j¿ò¾Â

* V2 306r * C 248r; M1 349 * S1 86v * Y 1015 * V1 516v

* B1 106v

.ÀÎäÙüð À{z }øæA * ¿ćäÝx ¿ćã{sx züý 306 ? *M1 èã üÅ| ¿ćàÎþÞäàx ¿ćáþÝ A *C Îæz A * k¿ïs A   > .ÀÎçäÙz * ĀÚA Æé Íçãx ÀÎÆÚáò{ 308 > ¿ÞÙs {z ĀÙs jËàÎã Áüý * ¿ÆàÎò {zx A > > .ËÂÎã ÀĀýÎù ÇáòĀãxx €Āãs {z ĀÙs{ 310 jÀĀýÎù âÃùÎà * À{z ¿ćáþÝ A Îà ¿ćã{sx ÍáþÝ A

Apparatus Criticus 302 ĀÙ¾ćáÚýsx] B12CL1 ĀÙ¾ćáÙ¾ýx M1 ¿ćáÚýsx, sub l. add. ĀÙ- OV1 ĀÙ¾ćáÚýx ; ? ÀÎáÅËÂ] O Ûà ÀÏÐ ¿ćà ËÝ V1 ¿ò¾Â Äé¾ćä 303 ¿ćàs] O ¿ćà …s ; ÀĀýÎúà] B1CL1 ÀĀýÎú ; zĀþÅ{] D2KO om. z- EM2T2 ? ? ? ? ? ÛçÚð D2KV1 ¿çÚð ; ÛçÚðÂ] D13M134S2T1V2Y ¿ćáÅÌ EM2 zĀþÅ{ L1 ÁËپ T2 ? ? ? ? ĀþÅ{ ; €ËÙs{] D123KM134S2T1V12Y ÁËÙs{ EM2T2 €Ëپ L1 ¿çÚï{ ? 304 €zÎóáÐ] C ôáÐ ; ¿ãÎáÓ] E om. sey. 305 Àz] C praem. -{ ; Äêäà] D1 u¾êäà KM123S1V1 Äé¾ćäà 306 }øæ] D123KM134S2T1V1Y øÚÐ V2 øÃÐ ; ÀÎäÙüðÂ] O zÎäÙüð ? ? 307 Îæz] C {z ¿æz ; ¿ćàÎþÞäàx] V1 ¿ćàÎþÞã {zx > O Íçãx T1 sup. l. ; ĀÚÆé] C 308 ÀÎÆÚáò{] O ÀÎÆÚáó V1 ÀÎÆÚáóÂ{ ; Íçãx] > > ? ĀÙüý{ L1 ĀÙüý ; ĀÙüý Íçãx] M1 Íçã ĀÚÆéx ; ÀÎçäÙz] O ¿Ðs ĀçÚ 309 {z] B2S1 À{z ; ¿ÞÙs] E ¿Ýz ; {zx] D13M134S2T1Y ‰sx ; Áüý] M2 ¿ćáþÝ ; ËàÎã] V1 ôáã > V 310 {z] D123KM134S2T1V2Y u{ ; €Āãs] OV1 ¿ÞÙs ; ÇáòĀãxx] T2 praem. {z 1 ÿæs ÇáòĀæx ; ÀĀýÎù] E ¿ćáþÝ ; ËÂÎã] E ËàÎã 311 ¿ćã{sx] P ¿ćã{x ; âÃùÎà] B2PS1 ¿ćàs OV1 praem. -x

Liturgica = ÀÍàs üÃà [¿ÑÂ] ܎ 303 l. 303] T2 praem. [¿ÙÎáà]z  Íà üã| Íà üã| Íà üã| A A A G > Ÿ zĀÐÎÃý èã Āæs G âÚA Ôœ …Îäà ßäé ÍÑÂÎþà 311 l. 311] T2 praem. ¿LÓz

HOMILY ON THOMAS AND THE RESURRECTION

57

To proclaim the truth by lying under a pretense? Unless I have seen and touched the truth with my eyes and with my hands, 304 I will not enter a plea on his behalf among those who deny [God].” 302

[5. Second Authorial Intrusion: Reconsideration of Thomas’s Doubt] Behold! Righteousness that does not bend towards hypocrisy! The truth of Thomas, which was so distinguished in [its] craft! This is the impediment that held back impediments from the earth 308 And the doubting from which faith increased. There is a place in which doubt begets truth, 310 But there is a time when the one who doubts destroys the truth. The impediment of Thomas did not become an impediment to the truth, 306

Notes ? come from the same root 307 The words “impediment” (¿ćáþÝ) and “impediments” (¿ćàÎþÞã) in Syriac but are distinct words.

Liturgica 303 T2 praem. “Sing to him! Sing to him! Sing to him! Praise to the Son of God! Hallelujah! Uphold his praise! Why are you ceasing from his praise?” 311 T2 praem. “Rhoṭo.”

58

P.M. FORNESS

> .À{z ŽĀÝĀã ÀÎçäÙzx ¿ÃÅ ôáÐx 312 * M4 493

* O 273v * T1 267v

* E 265v * M3 286v; L1 313v * M2 383v * Bed. 665

¿çÙ| èäÙA z ¿ćàË jÀÎçäÙÍà À{z âþÐ A ? .z{øÚáÑ * {Ëêæ A ¿ćäáïx ¿ćáþÝ A âÃùÎàx 314 ? kzĀÞòÍ À{z Œüã ¿ćàx A Áüý À{z üýs A * .ÀĀÚóЏ ¿ćàx ¿ćäáï €zÎÙÏÑæ A ĀÙsüÙÍæx 316 ¿ćäà‹ * zÎÆÚáó jÀ{üÚäÆà ûés A > ? ¿ćàx 318 .¿ÑÚþãx ¿ćà{ ¿ò¾Â Äê A æx €ĀЏs A > jz{|{üÞà À{z ûóæ ¿ćà €ÍÙA ÏÐ ¿ćà Îàs > ¿ćáòs €ÍÙA ÏÐx ĀÂ{ 320 ÀÎã .Íçã Íýüò A  ĀÚáŏs À{z * ŽĀÝĀã > > ÀĀýÎù ôáÐx{ jÍà A > *M3 ßÙsx €Í Ā *L1 Íà €ÎЏs ¿Â‹x 322 A * .ƒ¾ýx A > > > * j¿æA s èäÙÍã ¿ćà ĀþÅ ¿ćàs{ åà ĀÙÏÐ ¿ćàs ÀÏÑæx Áxz ĀÂ{ 324 .Íà €ÎЏs ŽÎÆæ{ A A

Apparatus Criticus 312 ôáÐx] P ôáÐ{ > ; ÀÎçäÙÍà] B ÀÎçäÙzx 313 ¿ćàËÂ] M13PS2T12Y ¿ćà ËÝ ; À{z] B2S1T2 Íà 1 ? 314 ¿ćáþÝ] B1CL1OP om. sey. M4V1 ÍáþÝ ; {Ëêæ] B1C uüúæ ; z{øÚáÑÂ] D2K À{øÚáÑ ? ? ? D3 ÀĀòÍ 315 zĀÞòÍÂ] B12CL1PS1T2 ÀĀÞòÍ 316 ¿ćäáï] D2K ÿçáÝ 317 zÎÆÚáóÂ] D2K ûés ¿ćäà‹ D3 ÀÎÆÚáó M4 [À]܎ÆÚáó S1 p. corr. (a. corr. ÀÎÆÚáóÂ) ; ûés ¿ćäà‹] D2K zÎÆÚáó O trsp. ; À{üÚäÆà] S2T1 praem. -x 318 Äêæx] B2 Äêäà S1 Äé¾ćäà 319 €ÍÙÏÐ ¿ćà] V2 p. corr. (a. corr. dittogr.) ; z{|{üÞà] B2L1M3S1T2 À{|{üÞà O p. corr. (a. corr. À{|{üÞà) > 321 Íà ĀÚáŏs] D123KM134S2T1V2Y €z ¿ÚáÅ Áxz 322 ¿Â‹x] L1 ¿ðÂx ; ƒ¾ýx] B2S1 ƒ¾ýsx D2K Áxz E âýsx ; ƒ¾ýx ĀÂ] V2 p. corr. (a. corr. trsp.) 323 ¿ćàs] O ¿ćà …s ; ĀÙÏÐ] B2EM2S1 add. z- ; åà] B2EM2S1 om. ; ¿ćàs{] O ¿ćà …s{ 324 Áxz] T2 èÚàz ; ÀÏÑæx] D2K om. -x ; ŽÎÆæ{] B1 ÿÆæx ; €ÎЏs] D2K uÍُs ; Íà] D13M134S2T1V2Y À{z K sup. l.

Liturgica 321 l. 321] T2 praem. ÁüÅs uüù [ÀĀçÚ] ܎ ¿ÚðÚÃþ Àü

HOMILY ON THOMAS AND THE RESURRECTION

312 314 316 318 320

322

324

59

For he was fighting on behalf of the side of the faith. Because he did not believe, he forged arms for the faith, So that he might resist the impediments of the world through his fortitude. Because he did not confirm [it] as true, he cleansed the truth with his retorts, So that the world might see him in the light without covering. Through his doubting, he made an image for perfection ascend, For he did not descend to commit hypocrisy, not even for Christ. If he had not seen him, he would not have gone forth to proclaim him, But after he had seen him, not even death separated him [i.e., Thomas] from him [i.e., Christ]. And it was revealed that he was fighting on behalf of the truth Through the fact that just as he [i.e., Thomas] wanted, he [i.e., Christ] appeared to him after he had asked. “Unless I have seen and unless I have touched, I will not believe.” And after this, he appeared to him so that he might see and touch.

Liturgica 321 T2 praem. “Tḇorto in the seventh [mode], to the tune ‘The merchant drew near.’”

60 * S2 768

* T2 107v * S1 87r; B2 108v * B1 107r

P.M. FORNESS

jÀ{z Äêæ> ¿ćà ĀÙ¾Ðüã À{z * ƒ¾ýA Îàs > > .À{z ¿çÅĀ㠏{z ¿ćäÚA Ѝ ¿ćà zĀð Îàs{ 326 > ? * jzÎæüÆò ÛäáÓ âÃùÎà À{z âþÐ ¿çÙ| A > > B2 S1 .Í üóÝËà ÎêÃæ A ÁüÆóà À{z * Ž¾Å * ËÝx 328 > ¿çÙ¾ćà * u{ üê j{z ÀÍàs Îàx ÁüÃà åáÓx A > .¿ÆàÎò ¿ćàx Íà À{z Áüù €Íàs{ €üã ËÝ 330 jüý ÁüÂx zÎþæs âï zËÙsx ÀĀþÆ .{z ÀÍàs ‰sx ĀÙ¾ÚáÅ Ï㍠zĀÙx{ĀÂ{ 332 A ? ËÝ ? ? j€z{Ëپ À{z ßÚA Ãà züÆòx ¿þÐ{ ÀĀãÎý À{z ôÞæ> ¿ćà 334 .À{z ÀÍàsx €Íàs €zÎÙüúæx A > > üŏs ÁÎï ¿æz j¿ćã{s ÀËðà Íà

Apparatus Criticus 325 l. 325] O om. ; ĀÙ¾Ðüã] D2K ĀÙ¾Úà{ ¿ćà S2T1 ĀÙsüÙüã 326 Îàs{] O om. -{ T2 p. corr. (a. corr. l. n.) ; zĀðÂ] O p. corr. (a. corr. coni. ÀĀáðà) ; ¿ćäÚЍ] K ¿Úà{, in marg. ¿ćäÚЍ ; À{z] O add. ‰s ÁüÂx züÔé ŽÎÆæx ¿ðÂx ? zĀãÎý 327 zÎæüÆò] B2EL1M2PS1T2 ÁüÂx züÆò 328 ËÝx] L1 ËÝ{ ; À{z] D13M134OS2T1V12Y Íà ; ÁüÆóà] B2EL1M2PS1T2 züÆò ; ÎêÃæ] ET2 praem. -x ; üóÝËà] D2KS2T1 åáÓËà ; ÍÂ] D2KS2T1 Íà 329 u{] O om. ; ÁüÃà] Y in marg. 330 €Íàs{] S2 om. -{ > ? 331 ÀĀþÆÂ] C zĀþÆ ; zËÙsx] D123KM134S2T1V12Y ÁËÙsx OT2 ÁËÙsx ; zÎþæs] B1CEM2 ÀÎþæs ; üý] V2 xüý > ; Ïã] B1CT2V1 ûï| 332 zĀÙx{ĀÂ{] EO ÀĀÙx{ĀÂ{ L1S2 zĀÙx{ĀÂx V1 zĀÙx{Ā ÍÂ{ B2EL1M2PS1 üã| ; ĀÙ¾ÚáÅ] P p. corr. (a. corr. ¿ÚáÅ) ? OV zĀãÎý ? 333 l. 333] D123KM134S2T1V2Y om. ; ÀĀãÎý] ; ßÚÃà] B2EPS1 ßÃà ; 1 ? €z{ËÙ¾Â] T2 zËپ 334 l. 334] D123KM134S2T1V2Y om. ; ¿ćà] B2S1T2 praem. -{ ; À{z1] E om. (al. m.) ; €zÎÙüúæx] M2T2V1 om. -x > 335 Íà] B1CEL1 À{z

Liturgica 329 l. 329] T2 praem. âúý Áx{ÍÙ uüù [ÀĀçÚ] ܎ ÀĀÞòz 335 l. 335] T2 praem. ¿ÝÍà ¿ćãËï [ÀĀçÚ] ܎ ܎ Àü

HOMILY ON THOMAS AND THE RESURRECTION

326 328

330 332 334

61

If he had asked presumptuously, he would not have received, And if his query would not have been desired, he would have been reproved. He forged arms against those who deny his bodily nature, So that by touching the body he might reprove the one who does not believe in him. He then reproved the one who denies the Son, “He is not God,” By calling him, “My Lord and my God,” without doubt. By the touching of his hand, he reaffirmed the humanity of the Son, And by his confession, he signified openly that he is also God. When he was holding the wounds and sufferings of his body with his hands, He was not ashamed to call him, “My God,” for he was God. Thomas acquired this wealth for the church

Notes 329 “He is not God” could also be translated as “[saying,] that he is not God.”

Liturgica 329 T2 praem. “Hpoḵto to the tune ‘Judah [or Judas] drew near; he took.’” 335 T2 praem. “Tḇorto in the eighth [mode], to the tune ‘Up to here.’”

62

* K 274r

* Bed. 666 * D1 256r

P.M. FORNESS

ĀÙsøٍx 336 .ÀÎçäÙzx ÛãÎæ ‚ÎÃà A > ¿çã ÁüÙüý {zx ÍÆàÎò * Àz jËà{s A > > > .¿þäý èã ÄÓ À{z ƒ|ÎÅĀãx ¿ÚáÅ A A ÀĀýÎù 338 j¿ÆàÎò ¿ćàx À{z ÀÏÐA ¿ćà ËÝ üýs Îàs A > .À{z Òæx ¿ćà zĀÙx{ èã ÁzÎæ A ¿æz 340 ? j€z{Ëپ ÀĀýÎúà ÍÞÃà ¿ćà ËÝ èäÙA z Îàs A ? > .ÀÎçäÙÍà ¿òs èÚàz À{z ËÃï ¿ćà 342 > > > j¿æA s èäÙÍã ¿ćà ĀþÅ ¿ćàs{ åà ĀÙÏÐ ¿ćàs > > * .À{z ÄÚӏs ÇáòĀæx Îà À{z ÇÚō ÀÏÑæx 344 A > > jÎÚáÆäà üÚÅ À{z üóÐ * ÀĀäÚA é Ā > > > ËÝx 346 †xz ¿ćàx ÁÎï ÒÞþæ Í .ßÙĀêã

Apparatus Criticus ? 336 ‚ÎÃà] EKM1234S2T12V2 add. Û ; ÛãÎæ] B1 ¿ćãÎЏ B2S1 ¿ćãÎæ CD3OT2V2Y ¿ćãÎæ ; ÀÎçäÙzx] M13PS2T12Y om. -x 337 ÍÆàÎò] EM2 ÍçÚ‹ V1 ¿ÆàÎò ; {zx] V1 …zx ; Ëà{s] O üãs 338 ƒ|ÎÅĀãx] L1 uÍàĀþãx V1 ŽüÃæĀãx ; À{z] S1 sup. l. ; ÄÓ À{z] B2 trsp. 339 üýs] EM2 üãs ; ÀÏÐ] OV1 €ÍÙÏÐ 340 zĀÙx{] O ÀĀÙx{ ? 341 Îàs] D123KM134S2T1V2Y praem. -{ ; €z{ËÙ¾Â] B1C zËپ 342 ËÃï ¿ćà] V1 ËÃïs ; À{z] M4 sup. l. 343 ¿ćàs] O ¿ćà …s ; ĀÙÏÐ] K sup. l. ; ¿ćàs{] O ¿ćà …s{ ; èäÙÍã] B2D123KM134P S12T12V12Y üþã 344 À{z ÇÚō] B1CO ŽÎÆæ{ ; Îà] O {s V1 praem. -x ; ÇáòĀæx] D23KM4O om. -x ; ÇáòĀæx Îà] B1C À{z vüōĀã B2PS1 ÁxÍáÔã{ EM2 À{z ÄÚӏs{ ; ÄÚӏs] B2PS1 ŽĀÝĀã ; À{z ÄÚӏs] B1C ÇáòĀæ ¿ćà{ EM2 ÇáòĀæx Îà > 345 ÀĀäÚé] EM2 add. üÚÅ ; üÚÅ] EM2 om. ; ÎÚáÆäà] E add. Íà > V1 346 ËÝx] D13M134S2T12V12Y om. -x EM2 ËÝ{ ; †xz] B1CD123KM134S2T1V2Y ëãz ; ÍÂ] À{z ; ÒÞþæ] E ÒÞýs M2 praem. -x ; ßÚéĀã] B1C ÇáòĀã

Liturgica 341 l. 341] T2 praem. {üãxs{ Îðäý [ÀĀçÚ] ܎ ¿LÓz A

Marginalia 336 ÛãÎæ] M3 †¾és (= ‫)اساس‬

HOMILY ON THOMAS AND THE RESURRECTION

336 338 340 342 344 346

63

So that it might spread the faith in an orthodox manner. Behold what the doubt of that true one has begotten: The disclosed truth which glows more than the sun! If he had confirmed [it] as true, even though he had not seen without doubt, This light would not have dawned from his confession. If he had believed, even though he had not held the truth in his hands, He would not have granted such eminence to the faith. “Unless I have seen and unless I have touched, I will not believe.” He desired to see. He had not prepared himself to doubt. For he was digging for the treasure to uncover [it], So that, when he was meditating on it, he would find endless wealth.

Liturgica 341 T2 praem. “Rhoṭo to the tune ‘Listen and marvel.’”

64

P.M. FORNESS

* B1 107v; S1 87v

* E 266r

* V2 306v

¿æz âÔã{ À{z *B1 ƒ¾ýA ¿ÂÎÑ *S1 ßÙs âúý A A j¿Â‹x A > > .ÁüÙüý {zx zĀð ¿æ¾Ý À{z „ÎáÔæ ¿ćàx 348 A

jËÑÝs …{ÍáÝ {{z èÚþÚA çÝx ¿ćãÎÙ èÙx À{z A > ? ? .À{z Çáòsx ¿ćã{s …{Íäï{ ¿ÚÃÅ ¿ÑÚáý > …üã Às{ > ÀĀð ÀĀÚæx jƒ¾ýx A A A * ¿ÂÎÑà .èæüãsx ßÙs ÀÎçäÙz ÀËðà ¿ Æéx A A ? jÁËÚäà ĀÚ ÀĀïøä åù{ ¿Úáý èã âï A A ? > .ÍäÐÎæ âï üþæ èُyx À{xÍêÂx > * jÀ{z Çáòsx ¿ćã{s âÔã À¾æx À{z ¿Â‹ A ? .ÀÎçäÙzx ¿Âüý u¾æ èááï âÞÂx A > ? ? ¿ïy{ …{ÍÙËً âï ¿ćà ÁËÚÐs jÎÐĀòs A A A

Apparatus Criticus 347 âÔã{] CD123EKM134OS2T1V2Y om. -{ ; ¿æz] D123KM134S2T12V2Y Áxz ; ¿Â‹x] D1O ¿ðÂx 348 „ÎáÔæ] B1C åáÓ ; ÁüÙüý] V2 in marg. {z 349 l. 349] cf. Appendix 1, l. 423 350 l. 350] cf. Appendix 1, l. 424 ; ¿ćã{s] OP ¿ćã{ ; Çáòsx] D123KM134S2T1V2Y > ; À{z] D KM S T V Y om. S sup. l. praem. {z 123 134 2 1 2 1 351 Às{] M3S2T12 om. -{ ; ¿ÂÎÑà] V1 ¿ÂÎÑ ; ƒ¾ýx] D2K add. À{z EM2T2 ƒ¾ýsx 352 ¿Æéx] D123KM134S2T1V2Y ¿Æé{ ; ÀËðà] B2S1 zËðà 353 åù{] D123KL1M134S2T1V2Y om. -{ ; ĀÚÂ] B1CD2EKM2S2T1 Ëً ? D13M134S2T1Y 354 À{xÍêÂx] D13M134S2T1Y …{z{xÍêÂx O z{xÍêÂx ; èُyx] om. -x ; ÍäÐÎæ] D2 ¿ćäÐÎæ > ; À{z2] D K om. 355 Çáòsx] D2K praem. {z 2 ? > ? 356 èááï] D12EP èáï ; u¾æ] B1C ôà¾æ ; ¿Âüý] B1C Áüý OV1 ÍÂüý ? ? ; ¿ćà] O 357 …{ÍÙËً] B12KM2PT2 …{ÍÙxs‹ D12 …{ÍÙËÙs‹ ; ¿ïy{] O ¿ïyĀ praem. -{

Liturgica • 353 l. 353] T2 praem. {{z ™ x …Îäà [ÀĀçÚ] ܎ ¿ÚðÚÃþ G èÚã 357 l. 357] T2 praem. }Îæ À{̱z ˆx{s [ÀĀçÚ] ܎ ÀĀÞòz

350

352

354

356

HOMILY ON THOMAS AND THE RESURRECTION

348

65

He asked with love, and for this reason received as he wanted, So that the just one would not deny the request of that true one. [6. Jesus’s Appearance to Thomas] [6.A. Jesus Brings a Message of Peace – John 20:26]

Then came the day that all of them were gathering together, [That is,] the chosen disciples, and Thomas who had doubted was with them. And our Lord came so that he might grant the request to the love that had asked, 352 So that the faith might increase the church, as we have said. He entered suddenly and stood in the middle among the disciples 354 So that he might reaffirm his resurrection through a second witness. He wanted to come because of Thomas who had doubted, 356 So that by all means the cause of the faith might increase. He entered among them, but the closed doors were not opened, 350

Notes 350 See John 20:26. 357 See John 20:26.

Liturgica 353 T2 praem. “In the seventh [mode], to the tune ‘Why are they alike?’” 357 T2 praem. “Hpoḵto to the tune ‘Noah informed.’”

66

* M4 494 * L1 314r; T2 108r * P 396v; D2 203v

P.M. FORNESS

> > ? ÀĀÚãËù âï èُyx Àsx .{z ôé{ 358 > > ßÙs …{Íà À{z üãs …ÎÞäï ¿ćäáý jĀÚþÙüÂx A > .ĀÙ¾ćäÚÞÐ …Îæs ôáæ> * Áxz €A z ‰sx 360 > *L1 âÝ > *T2 jĀÙ¾ÃÚÃÐ …{Í À{z ñÆò ¿ćäáþ > *D2 .Í …ÎãxĀæ{ zÎäÚê *P …Îæz 362 A …Îçúæx A

* Bed. 667; B1 108r; M2 384r; S2 769 * S1 88r

¿ćãËï Às ËÝ èã jÍÐÎáý Ëً ƒ|sx A A > > âÝ 364 > .ÍЍ{s ÍáÞ À{z âÃÙĀã ¿ćäáþ > * jzĀáÃù>A ËÝ ¿Ý¾ćáã uÍÙ A Íã¾ćà ¿ćäáý

? ¿ćäáý> ÁÌÚï{ ? .zËáÙA ËÝ ÀÎïÌà 366 ? > ? jèÚçÂ| èُy * ÀĀÚA áï ÎÆ À{z uÍÙ A ¿ćäáý > > > ¿ćäáþ u{ ¿ćáïĀã ËÝ{ 368 .ÍЍ{¾ćà züäÅ A

Apparatus Criticus 358 ÀĀÚãËù] K sup. l. ; ôé{] B1S2 ôé{s B2 Ûóé{ D123EM123PS1T1V1Y > ôé{ KM4T2 add. Û O Āý ; {z] B1S2 À{z D2K Íà 359 …{Íà] M2 Íà ; …{Íà À{z üãs] K ĀÚþÙüÂx ßÙs ; ĀÚþÙüÂx ßÙs] K À{z üãs …{Íà O ĀÙsüÙüý 360 Áxz] B2 dittogr. ; ôáæ] B2CKS1 ôà¾æ ; ĀÙ¾ćäÚÞÐ] T2 ĀÙ¾ÃÚÃÐ 361 ñÆò] D2 Çáò K sup. l. Çáò ¿æüÐs [¿Þé]܎ç ; ĀÙ¾ÃÚÃÐ] K ĀÙ¾ćäÚêÂ, in marg. ĀÙ¾ÃÚÃÐ T2 ĀÙ¾çÂÎÐ 362 …Îçúæx] B1C …ÎçÑæx ; …ÎãxĀæ{] D13M134S2T1V2Y …ÎãËæ{ ; Í …ÎãxĀæ{] O üÂx ÀÍàs 363 èã] V1 praem. -x ; ƒ|sx] D123KM134S2T12V2Y ûáéx ; ÍÐÎáý] D123KM134S2T1V2Y zxÎáÙ > > 364 âÃÙĀã] Y âÃÙĀæ{ ; ÍáÞÂ] P âÞÂ, in marg. ÍáÞ 365 zĀáÃù] T2 zĀáÃùs ? 366 ÁÌÚï{] D1O om. sey. ? ; èÚçÂ| ? ? ? èُy èُy] C ÎÆ 367 ÀĀÚáï] EM2OT2 praem. -x ; sĀÚáï ÎÆ ] C èÚçÂ| ÀĀÚáï 368 ËÝ{] O om. -{ Liturgica 361 l. 361] T2 praem. {{z G {ÏÐx …Îã [ÀĀçÚ] ܎ ÀĀÞòz 365 l. 365] T2 praem. ÀÍàs ü ĀþÙA Ëù ĀþÙA Ëù ĀþÙA Ëù 367 l. 367] T2 praem. ĀþÙA Ëù Marginalia 365 l. 365] D2M4 ¿ùÎáÂ

HOMILY ON THOMAS AND THE RESURRECTION

358 360 362 364 366 368

67

So that a second sign would be added to the first. “Peace be with you,” he was saying to them just as at the beginning, So that he might also teach this to them wisely. He met them entirely in peace with love, So that they might acquire his sweetness and be like him. From the time when he came until he went to the one who sent him, He was escorted on his whole path entirely in peace. The angel greeted his mother with peace when she received him, And the watchers [greeted] the shepherds with peace when she gave birth to him. He extended greetings with peace within the upper room twice, And while he was ascending, he completed his path then in peace.

Notes 359 See John 20:26. 364 On the meaning of the word “path” in this and the following lines, see the note to line 8 above. 365 See Luke 1:28. 366 See Luke 2:14. 367 See John 20:19, 21, 26. 368 The reference may be to the ascension, but there is no mention of “peace” there: Acts 1:9–11.

Liturgica 361 T2 praem. “Hpoḵto to the tune ‘What is it that they saw?’” 365 T2 praem. “Holy are you! Holy are you! Holy are you, Son of God!” 367 T2 praem. “Holy are you!”

68

P.M. FORNESS

> ÛáÙx ¿ćäáýx > €zÎÑÚáþà ? üãs j…ÎÞà ¿æA s * uÍÙ A > > > .…ÎÞà ¿æA s ûÃý ÛáÙx ¿ćäáýx …Îæs xÍé{ A âÚA Þæx {z ¿ćäáï èã Îà ÛáÙx åà ¿ćäáý> jÍÂÎÐ A * M1 350; M3 287r ¿ćàxx …ÎÞà ¿æA s *M3 ûÃý> ÛáÙx ¿æz *M1 {z A .{z ¿ćáÞæ > > * K 274v jÀ{z ßàÍã ¿ćà * ÍЍ{¾Â⸣ ¿ćäáý À{z †üòA ¿ćàs > * D3 345r * .Àsx ¿Þáã A> ÀĀäÚA Ñý ¿Ð{¾Â ⸢üðÓøæ ¿ćàx A > üÚù| ÀĀÑæ > jÀ{z âÃùĀã ¿ćäáþ A âï âÝ A > ? .ÀĀٍÎÐ|x ¿ćáãs âï ¿Þáãx ¿ćäÝs A * Y 1016

Apparatus Criticus 370 ÛáÙx] T1 sup. l. ; ÛáÙx ¿ćäáýx] V1 üãsx ÁxÍ ; ûÃý] O uÍÙ ; ¿æs] C ÀÎæs ; …ÎÞà ¿æs ûÃý] V1 ÛáÙx ¿ćäáýx > ; âÚÞæx 371 ¿ćäáý] B1C praem. -{ ; åà] B1C om. ; {z ¿ćäáï Îà ÛáÙx] V1 ÁüÙüý {z ÍÂÎÐ] V1 …ÎÞà ¿æs ûÃý 372 {z1] D123KM134S2T1V2Y praem. -{ 373 ¿ćàs] B2 om. O ¿ćà …s ; ¿ćäáý] L1P Íäáý ; ÍЍ{¾Â] L1O ¿Ð{¾Â ; ßàÍã] D123KM134S2T12V12Y Áx 374 ⌜⸣] B2 om. (homoiot.) ; ¿Ð{¾Â] OV1 ¿ï¾Â ; ÀĀäÚÑý] O ¿ćäáý V1 ÀĀäÚÑý ; ¿Þáã] O praem. -x 375 âï âÝ] B1EKM2T2 trsp. (B1 in marg. âï) ; ÀĀÑæ] P in marg. ; âÃùĀã] B1C ßòzĀã EL1M2T2V1 âÃÙĀã ? 376 ¿ćäÝs] B1C ‰sx ßÙs ; ¿Þáãx] B1C om. -x B2EM13OS12T1Y add. sey. ; ¿ćáãs] ? T2 ¿æÎÅys

Liturgica > z Ÿ 369 l. 369] T2 praem. ÀÍàs üÃà €ÍÚæÎáà œ  373 l. 373] T2 praem. ‚ÎÝs ĀÚà{ ßà [¿ÑÂ] ܎

Marginalia 371 l. 371] D2M4 èçÐÎÚ ? 376 ¿ćáãs] M3 üِò¿َÑَã (=‫)مغَ ا ِفر = َم َخا ِفر‬ َ

370

372

374

376

HOMILY ON THOMAS AND THE RESURRECTION

He said to his apostles, “I give you my peace,” And he witnessed to them, “I leave you my peace. My peace is not of the world whose love is deceitful. 372 I am leaving you this [peace] of mine which is without deceit.” If he had not spread peace on his path, he would not have walked [on it] 374 Lest the king who came be disgraced on a simple path. Everyone was received on the garment, which was woven in peace, 376 As a king on scarlet tapestries. 370

Notes 369 See John 14:27.

Liturgica 369 T2 praem. “Sing hallelujah to the Son of God!” 373 T2 praem. “Praise to you, and there is none like you!”

69

70

P.M. FORNESS

¿ćäáý> jÀĀïøä åù{ A A ÀĀÚA áï ÎÆ À{z †üò ? ŽÎÆæx ¿ćã{sĀà Áüù{ * B2 109r; T1 268r * .ƒ¾ýx A ¿ćäÝs €z{ËÙs A A ? jÀ‹‹ ĀÝ{Ë ¿Ýz âïs ßð‹ ÀĀÙs A A > > * E 266v .€Āُ¾ćã âÔã Çáò ¿ćà{ èäÙÍã * €{z{ A ? ? ? À €ĀãÎý €ÏÐ{ €ÎÑã * ŽÎÅ * C 248v jÛþA Ð ‚ÎÃà{ A A A > .¿ÆàÎò ¿ćàx ÎçäÙÍäà ßçÚï åÚA é{ > * B1 108v jĀýs{ ÛÃÅx ÀÎÑä åÚA é{ * ‚ËÙs âïs A ? ? ÛïÏ? sx >A ? .€{z ÛáÅy{ €ËÙ¾ćà ÀĀýÎú €ÏÐ{ A j¿ćã{sĀà Áüù{ A A ÁüÙüý èã Áüý À{z ûóæ

Apparatus Criticus ? 378 ¿ćã{sĀà] P ¿ćã{Āà ; €z{ËÙs] EM2 praem. - ; ¿ćäÝs] B1C ßÙs D2K èÞÙs ; ƒ¾ýx] B1CL1 add. À{z D2K ¿ðÂx E ƒ¾ýsx 379 l. 379] cf. Appendix 1, l. 432 ; âïs] P praem. -{ ; ¿Ýz] L1 praem. -à 380 l. 380] cf. Appendix 1, l. 433 ; èäÙÍã] B1CD2KM3OS2T12 ¿çäÙÍã ; Çáò ¿ćà{] L1 €Āُ¾ćã âÔã ; âÔã] B1C âï L1 ¿ćà{ ; €Āُ¾ćã] B1 ÀĀÙĀã B2PS1 €{ĀÚã C ÀĀُ¾ćã D2K ÛäÐÎæ EM134S2T1 €ĀÙĀã L1 Çáò ? ; €ÏÐ{] D KM S T V Y ‚ÎÃà{ ; ? O €ĀãÎý 381 l. 381] cf. Appendix 1, l. 431 ; €ÎÑã] 123 134 2 1 2 ? ? €ĀãÎý] O €ÎÑã ; ‚ÎÃà{] D123KM134S2T1V2Y €ÏÐ{ E ßÃà{ ; ÛþÐ? ‚ÎÃà{] B1C ¿ćà{ Çáò 382 l. 382] cf. Appendix 1, l. 434 ; ÎçäÙÍäà] D13M134S2T1Y ¿ÆàÎò ¿ćàx ; ¿ÆàÎò ¿ćàx] D13M134S2T1Y ÎçäÙÍäà 383 âïs] B2EL1M2PS1T2 Õý{s ; ‚ËÙs] B2 ÁËÙs ; åÚé{] D123EKM1234OS2T1V2Y om. -{ ; ÀÎÑäÂ] B2S1 add. sey. ; Āýs{] C {Āýs{ V1 üýs{ ? ? ? 384 €ËÙ¾ćà] D13M134S2T1V12Y €ËÙs{ D13M134S2T1V12Y ÛáÅy? D2O om. -à ; ÛáÅy{] 385 l. 385] cf. Appendix 1, l. 451

Masora  – ? 378 ƒ¾ýx ¿ćäÝs €z{ËÙs ŽÎÆæx] D5 .À{z ƒ¾ý — x— ¿ćäÝs [€z]܎Ùs ŽÎÆ¡ æx¡ (cf. B1CL1 add. À{z)

Liturgica Ÿ 377 l. 377] T2 praem. ¿ÑÂÎý {üã| A {œ ¿óÝ ÎýÎù ¿ÚçÚãĀ Àü 385 l. 385] T2 praem. ÀüÙ Às A

378

380

382

384

HOMILY ON THOMAS AND THE RESURRECTION

[6.B. Thomas’s Confession – John 20:27–28] He spread peace within the upper room, rose up in the middle, And summoned Thomas to touch his hands as he had asked, “Bring forth your finger, place it here into the place of the nails, 380 And believe and do not doubt that I have come. Come, touch my wounds, see my marks, hold my sufferings, 382 And resolve to believe without doubt. Insert your hand and set it in the wound of my side and be reassured, 384 And see in truth my hands and my feet which were pierced.” The truth had gone forth from the true one, and he summoned Thomas, 378

Notes 380 See John 20:27. The phrase “that I have come” literally reads “my coming.”

Liturgica 377 T2 praem. “Clap [your] hands and sing praise!” 385 T2 praem. “Tḇorto in the eighth [mode]: ‘The heir has come.’”

71

72 * S1 88v; Bed. 668

P.M. FORNESS

*Bed. .z{|{üÞà *S1 Áüžçé À{Íæx ÀĀýÎù €ÍÙA øï{ 386 ñÙ|s j€ÍÙA ÏÐx Ā €Íàs{ åà €ü㠀zÎÙüúæx A A .À{|{üÞ Íáù åÙA üæ ¿ÚãËù {zx 388 A ? jÀÎÑÚáþ * €z{ÌÃÐ Ā èäÙA z ¿ÙüÐs ? .zÎçÞà ¿ÚãËù À{z A ÀĀÙx{ĀÂ{ 390 >  jĀäù> ÍáÙx ÎÆáòĀäà > ËÝ À{z Žx

* O 274r

* T2 108v; V1 517r

*V1

? > .€x{s A ¿óï¾Â ÎçäÙÍäà €zÎòs åéA ËÝ{ 392 > jÀÏÐx ËÝ A ¿ćãËï À{z üþã ¿ćà üÂĀés > > .À{z ¿ćáý ¿ćà ÀĀÙx{ è㠍Āýs ËÝ{ 394 > Çáòs ËÝ j¿ùüÓ ßÙs åùA Áüý ¿ðÃæx A > À{z èäÙA z ËÝ{ 396 .ÎÑÃþäà *T2 €Íàs{ €üã ûï| A

Apparatus Criticus 386 l. 386] cf. Appendix 1, l. 452 ; ÀĀýÎù €ÍÙøï{] B2EL1M2PS1T2 Íóàs{ ; À{Íæx] O om. -x ; Áüžçé] B2EL1M2PS1T2V1 add. ¿Â D123KM13OPS2T1V2Y ÁüÆÚçé ; z{|{üÞà] E p. corr. (a. corr. À{|{üÞà) OP À{|{üÞà 387 l. 387] cf. Appendix 1, l. 447 ; €zÎÙüúæx] B12CM2OPS1T2 om. -x ; åà] D2K ‰s P sup. l. ; €Íàs{] D2K om. -{ ; €Íàs{ åà] B2S1 trsp. 388 l. 388] cf. Appendix 1, l. 448 ; ¿ÚãËù] D123KM134S2T1V12Y ĀÙ¾ćãËù ; åÙüæ] EL1 add. À{z O åٍĀæ ? O €ÍÙÏÐx 389 ¿ÙüÐs] CD2L1 ¿æüÐs O ĀÙüÐs ; €z{ÌÃÐ] ? ? 390 ÀĀÙx{ĀÂ{] B1C zĀÙx{Ā V1 zĀÙx{ĀÂ{ ; zÎçÞà] D2KV1 zÎçÝx 391 Žx] B12CPS1 €üý 392 ÎçäÙÍäà] D3 ÎçäÙÍà ; ¿óï¾Â] V1 ¿ò¾ð 393 l. 393] cf. Appendix 1, l. 453 ; ËÝ] B2EL1M2S1T2 praem. -{ ; üÂĀés] B1COV1 üýs ¿ćà D123KM134S2T1V2Y üþã ¿ćà ; üþã] D123EKM134S2T1V2Y üýs L1 èäÙz V1 üý¾ćã 394 l. 394] cf. Appendix 1, l. 454 ; ËÝ{] E om. -{ (al. m.) ; Āýs ËÝ{] D2K üýsx ĀÂ{ ; ÀĀÙx{] M2 zĀÙx{ 395 l. 395] cf. Appendix 1, l. 455 ; ËÝ] D3M134S2T1V2Y praem. -{ ; ¿ðÃæx] B1CEM2OPS1T2V1 om. -x B2 ¿ćäÙ ; åù] D2K €ÍÚð EM2 om. ; ¿ùüÓ] EM2 add. À{z 396 l. 396] cf. Appendix 1, l. 456 ; èäÙz] D123KM134S2T1V2Y ˆËÙ ; À{z èäÙz] V1 åé ? €zÎòs ; ûï|] M3 add. üãs{ À{z ; €Íàs{] M3 add. ÛáÙx ; €Íàs{ €üã ûï|] V1 ÎÑÃþäà ; ÎÑÃþäà] D2K ¿çÙüÐ ¿ćàx M3 om. V1 €Íàs{ €üã ûï| Marginalia 386 €ÍÙøï{] M3 ÍãÏà (= ‫)لزمه‬ 395 ¿ùüÓ] M3 ËÚÈ (= ‫)جيد‬

HOMILY ON THOMAS AND THE RESURRECTION

386 388 390 392

394 396

73

And the truth compelled him to become an advocate for his proclamation. He was moved to call him, “My Lord and my God,” after he had seen him, So that he might raise his voice first in proclamation. He was the last who believed after his partners in the apostleship, But he was first in the confession for his companions. While he debated with doubting, it was his own will that rose, But when he had resolved to believe, he confessed twice. While the gospel was preached, he was not confirming [it] as true until he had seen, But when he had been reassured, he was not silent from the confession. While he doubted so that he might seek the truth, he stood bravely, But when he had believed, he called out, “My Lord and my God,” to give praise.

Notes 387 See John 20:28.

74

P.M. FORNESS

* L1 314v

jÀ{z ÀÍàsx €Íàs €ÍÙA üù{ ˆÎþÚà Íà }Îé A .ÀÎçäÙzx * ¿ÃÅ åÚA ùs zĀÙx{ĀÂ{ 398

* B1 109r

> ¿æz Îçã j{z ÀÍàs Îàx ÁüÃà åáÓx A> > .ÀĀÚóЏ ¿ćàx Íáù åÙA üæ{ Íþóæ ÀÎÑæ 400 > ? > kÀĀÞòÍ ¿ćã{s èã ÄÓ À{z üÙÍã * Îçã A A

* M4 495

> ¿ćà{ 402 .{z ÀÍàs ‰sx Íäï ˆÎþÚà Íà ÁxÎã > > k¿ćã{s ¿ÚÃÅx zĀÙx{ âï * ÇáòĀã èã

* S2 770

* S1 89r * Bed. 669

> Íà * åáý> ¿ćà{ 404 .€Íàs ˆÎþÚà À{z €ÍÙA üùx €Í ? > ¿ÑÚáý À{z ÀÏÐA z{s Îà k¿æËï {Í > ? .€Íàs * €zÎÙüúæA x Çáòs ¿ćà{ €zÎþÐ ¿ćàs 406 > ? ÿÅ ? ÀÏÐA zĀãÎý * jÇáòs ¿ćà{ zÎÑã A

Apparatus Criticus ܎ {Ā ; ÀÎçäÙzx] B12CPS1 398 zĀÙx{ĀÂ{] B2D13M13OPS12T1V2Y ÀĀÙx{ĀÂ{ M4 [ÀĀ] ÀÎçäÙÍà 399 l. 399] cf. Appendix 1, l. 469 ; Îçã] V1 {z èã 400 l. 400] cf. Appendix 1, l. 470 401 l. 401] cf. Appendix 1, l. 471 ; üÙÍã] L1O praem. -x ; À{z] L1O om. M2 {z ; èã ÄÓ ? ? ? ; ÀĀÞòÍÂ] ? M2 zĀÞòÍ EL1M2 ¿ćã{s èã ÄÓ O zĀÞòÍ ¿ćã{s] EL1 ÀĀÞòÍ 402 l. 402] cf. Appendix 1, l. 472 ; ¿ćà{] B1 ¿ćàx ; Íà] O Í ; ˆÎþÚà] O ˆÎþÚ P p. corr. ; Íäï] D13M4V2 Áüã D2KL1 ¿Ùüã M13S2T1Y …üã ; ‰sx] C ôàsx D123KL1M134S2T1Y om. -x O om. V2 ‰s{ ; ÀÍàs] O praem. -x ; {z] CO À{z D123KL1M134S2T1V2Y om. 403 ÇáòĀã] O Çáòs V1 ÇáòĀæ ; zĀÙx{] EM2 ÀĀÙx{ > PV À{z ; €ÍÂ] > 404 ¿ćà{] EM2 ¿ćàx ; åáý] V1 åáþæ ; Íà] B2D23KM134S12T1Y Íà 2 > D123KM134S2T1V2Y €Íà ; À{z] K sup. l. ? ? C zÎãx P À{s 405 l. 405] cf. Appendix 1, l. 449, B1 om. ; zz{s] ? 406 l. 406] cf. Appendix 1, l. 450, B1 om. ; €zÎþÐ] M2 praem. -à ; €zÎÙüúæx] D123EKM1234OS2 T1V2Y om. -x V1 l. n. ? D KM OPS T V Y 407 l. 407] cf. Appendix 1, l. 467 ; ÿÅ] M3T praem. -x ; zĀãÎý] 123 134 2 1 12 ? ? ? zÎÑã ; zÎÑã] D123KM134OPS2T1V12Y zĀãÎý ; Çáòs ¿ćà{] B2S1 ßÃà{ ? €zÎþÐ

Liturgica 397 l. 397] T2 praem. Íà €x{s ÛãÎù .ÀËï Íà €x{s ÛãÎù .ÀËï Íà €x{s ÛãÎù ÀĀÚA áðà ˆÎþÚà .ÀËï ˜ âïx A

HOMILY ON THOMAS AND THE RESURRECTION

398

75

He waited for Jesus and called him, “My God,” for he was God, And by his confession he established the side of the faith. [7. Conclusion: Rebuke of those who Deny the Son’s Divinity]

Who is this one who denies the Son, “He is not God”? Let him show himself and let him raise his voice without covering! Who is this who is more skilled than Thomas in retorts 402 And does not confess with him that Jesus is also God? Who doubts the confession of the chosen Thomas 404 And does not agree with him in that he had called Jesus, “My God”? The apostle did not see his signs at that time 406 But rather his sufferings, and he did not doubt to call him, “My God.” He touched his marks, saw his wounds, and did not doubt, 400

Notes 399 “He is not God” or “[saying,] that he is not God.” 402 On the object clause in this line, see Wertheimer, “A Complex Syriac Sentence Pattern.”

Liturgica 397 T2 praem. “Arise, give thanks to him, church! Arise, give thanks to him, church! Arise, give thanks to him, church, to Jesus who entered the upper room!”

76 * K 275r; V2 307r * M2 384v; E 267r

* U 135 inc.

* P 397r * B1 109v

P.M. FORNESS

> *K ‰s ¿æz âÔã{ 408 .ĀÙsüÙĀÙ À{z *V2 ÁxÎã j€z ¿úýÎò ¿ćàx ÀÏÐA ¿çÞÙs{ *E ÿÅ A *M2 ¿çÞÙs > ? ¿ćà ÀÎçäÙzx ¿æx¾Â ¿ćàs{ 410 .¿ðãĀþã > > > kÎÂüùĀäà ¿æA s }üäã ¿ćà èÚàÍà ¿æs > ĀÙ¾çÚÝx 412 > ? èÚæs Äés .Îúþóäà ? Ûä ? > jåÑæsx è㠀{z A ù? Íäï ÛÝ zĀãÎý > {z .¿é¾æ ¿ćã{sx ÍçÚïüàx À{z ¿Â‹ A A {s 414 > ? èÚæs À{z üÔ jÍäï * €ĀÙs{ A A æ À¾ćà ¿ćäàx ? > 416 > èÚæs À{z }Āò Àsx èã {s .ÎÙÎÑäà A A > ÀüÑ ¿ćãÎã ? {s jÀĀãÎý A ? èÚäÚù> ¿ćàx ¿ćã  ĀÚáŏs 418 > > {z ÀÎãxx Íà . üïĀésx €z A A > ¿çÙs ? Îà * ñáÂx jÍäï èäÚ? ù> zÎÑã âÔã ¿æA s ÀÏÐ> Àz * Áz .¿éÎò A ¿Ýz{ 420 A

Apparatus Criticus 408 l. 408] cf. Appendix 1, l. 468 ; ‰s] P om. ; À{z] E om. P add. Í ; ĀÙsüÙĀÙ] V2 ĀÙsüÙüý, sup. l. ĀÙsüÙĀÙ 409 ¿çÞÙs] CD123KM134OPS2T1V12Y praem. -x L1 praem. -{ ; ÀÏÐ] V1 €ÍÙÏÐ ? ? > æx¾Â ? 410 ¿ćàs{] O ¿ćà …s{ ; ¿æx¾Â] O ÍÚ ; ¿ðãĀþã] O èðãĀþã ? ? ? 413 Íäï] T2 om. ; Ûäù] V1 åù ; €{z] T2 add. Íäï ; èã] C lac. ; åÑæsx] O ÀĀÚã ĀÚ ? ? 415 À{z] O om. ; èÚæs] T2 add. ÎÙÎÑäà ; €ĀÙs{] V1 €s{ 416 ÎÙÎÑäà] B1 ¿ćã{s ÀÏÑæx C ¿ćã{s ÀÏÐ{ U ¿ćã{s ÀÏÑæx 417 ¿ćã] D23KM134S2T1V2Y ¿ćäÝ U p. corr. ¿ćäÝ (a. corr. ¿ćã), in marg. (al. m.) ¿ćäÝ ; ? O ÀĀÚã ? ; ¿ćàx] O ÀüÑàx ; èÚäÚù ¿ćàx ¿ćã] B2S1 {z ĀÙs üÚÅ ¿ćà ; ¿ćãÎã] ÀüÑÂ] O om. ; {s] B12CEM2S1T2UV1 ¿ćà{ O ¿ćàx > 418 Íà] CL1 {z OS1 Íà ; ÀÎãxx] B1CU Ázxx O praem. -x V1 ÀÎãx ‰sx ; {z] M4 in marg. OV1 €z ? B zÎÐÎã ? 419 ¿çÙs] EV1 praem. -x ; ñáÂx] O ÛáÂx ; ñáÂx ¿çÙs] P l. n. ; zÎÑã] 1 ? ? OU zĀãÎý ; èäÚù] B2S2T1 èÚäÚù ? ; ¿æs] U sup. l. ; ¿æs ÀÏÐ] O èçÙÏÐ 420 Áz] EM2 èُy

Liturgica 411 l. 411] T2 praem. ¿LÓz

HOMILY ON THOMAS AND THE RESURRECTION

408 410 412 414 416 418 420

And for this reason he also confessed to an even greater extent. How he touched and how he saw is beyond any interpretation, And only with the ears of faith can it be heard. I am not so presumptuous to approach these things, So that I might take them to interpret [them] in a natural way. Did his marks then rise with him after he was raised? Or did he want to heal Thomas’s mind? Perhaps he preserved them and brought them with him as a sign, Or after he had come, he reopened them in order to exhibit [them]. When the blemishes or marks do not remain at the end, It has been revealed that it was a miracle that has taken place. As for the one who was afflicted, his wounds do not remain with him, But here, behold!, I see a wonder for a cause.

Liturgica 411 T2 praem. “Rhoṭo.”

77

78

P.M. FORNESS

? ? j¿úýÎò èã èÚæs è㍠ÁüÂx èÙÍáÝ > .âáãĀã ¿ćà ¿ÂÎÑ ¿ćàsx ÁËÚÆé {z ßÙA ü 422 A

:¿ÑÚáý ¿ćã{s âïx Áüã¾ćã åáý uÎúðÙ €üã ¿çóáäà åÚéx …üãx zĀäÚù âï{

Apparatus Criticus ? ? ¿äÅĀò [...] Tituli C ÀËÐ ¿ÃþÂËÐ âïx Áüã¾ćã åáý D1 À¾ćäðÂys ? ? ܎   [¿äÅ]܎ò  ÀËÐ ¿ÃþÂËÐx åáý D3L1M4O ÀËÐ ¿ÃþÂËÐ âïx èÙÌêï{ D2 ! E ¿ćã{s âï{ ÀËÐ ¿ÃþÂËÐ âïx åáý K âï{ ÀËÐ ¿ÃþÂËÐ âïx ¿ćã{s M123S2T1 ¿ÑÚáý ¿ćã{s âï{ ÀËÐ ¿ÃþÂËÐ âïx åáý P âïx èäï zÎà‹ ¿ÑÚáý ¿ćã{s âï{ ÀËÐ ¿ÃþÂËÐ S1 âïx Áüã¾ćã ¿çóáã uÎúðÙ €üã ¿þÙËúà åÚéx ¿ÑÚáý ¿ćã{s âï{ ÀËÐ ¿ÃþÂËÐ U …üãx zĀäÚù âïx ¿ćã{sx ÍÆàÎò âïx V1 ¿ćã{s âïx Áüã¾ćã uÎúðÙ €üã ¿çóáäà åÚéx …üãx zĀäÚù âï{ ¿ÑÚáý V2 âïx Áüã¾ćã ¿ÑÚáý ¿ćã{s âï{ ÀËÐ ¿ÃþÂËÐ Y ÁüÙø âï Îà‹ ÀËÐ ¿ÃþÂËÐ âïx

Liturgica 422 l. 422] T2 cf. Appendix 3

åáý åáý åáý åáý åáý åáý åáý åáý åáý

HOMILY ON THOMAS AND THE RESURRECTION

422

79

All [matters] of the Son are higher than interpretation. Blessed is the worshipped one who is unspeakable except through love. ENDED IS THE HOMILY ON THE APOSTLE THOMAS AND ON THE RESURRECTION OF OUR LORD, WHICH WAS COMPOSED BY MAR JACOB, THE TEACHER.

Notes Title The final title here comes from V1, whose initial title closely parallels that in the earliest manuscript witness to the homily (V3). Most other final titles are similar to “Ended is the homily on New Sunday and on the Apostle Thomas.” But U has “Ended is [the homily] on Thomas’s Doubt and on the Resurrection of Our Lord.” Two manuscripts (D12) indicate that the homily had 420 lines.

Liturgica 422 See Appendix 3 for the text that follows the homily proper.

APPENDIX 1

ADDITIONS TO THE HOMILY IN B2 The scribe of B2, Mattai bar Paulos, used several manuscripts, some dating at least as early as the thirteenth century as he notes in the colophon.1 As Roger Akhrass and Imad Syryany have recently remarked, the second part of the collection in this manuscript pieces together parts of different homilies without indicating their various origins or marking the transition between them.2 This seems to have happened to a certain extent in the first part of the manuscript as well. One hundred ninety-four lines written in the meter of twelve-syllable couplets follow the Homily on Thomas and the Resurrection in this manuscript. The grapheme ※separates the homily from these additional materials. This appendix briefly summarizes the content of these additional lines and offers an edition and translation of them. The additional materials in B2 can be divided into three separate sections. The first section stretches from line 423 to 492, and the manuscript indicates a transition to this section from the homily proper by the grapheme ※. The first twelve lines (423–434) of the first section comprise three quatrains consisting of two couplets each and are demarcated by punctuation. Ten of the twelve lines correspond to lines within the Homily on Thomas and the Resurrection, as identified in the translation. Each of the quatrains derives from a different section of the homily. The following twenty-two lines (435–456) consist of couplets that begin with the anaphora “On this day” (¿ćãÎÙ ¿æÍÂ). Of these, the first twelve lines (435–446) reflect the content of the Homily on Thomas and the Resurrection but are not excerpts. The remaining ten lines (447–456) seem to have been excerpted as couplets and rearranged; some were modified slightly to accommodate the anaphora in the first foot of the line. After a doxological quatrain (457–460), a set of twelve lines derived from the Homily on Thomas and the Resurrection follows. The first six lines (461–466) summarize the information in the homily but do not correspond to individual lines, while the final six were excerpted as couplets and slightly reordered (467–472). The remainder of the first section consists of excerpts from the first two Homilies on the Apostle Thomas in India: ten from the second homily (473–482) and ten from the first (483–492). 1 For a longer description of this manuscript with some of the details in this appendix, see B2 in Section 4.2 of the introduction. 2 Akhrass and Syryany, 160 Unpublished Homilies, 1:viii.

82

P.M. FORNESS

The second section consists of sixty lines (493–552). The title assigned to this section — “Song of Praise” (qulloso ¿êàÎù) — may indicate that these lines originally formed a hymn.3 After an introductory couplet (493–494), the following fifty-two lines are structured as couplets that begin with the anaphora “Blessed are you, Thomas” (¿ćã{sßÚÂÎÓ; 495–532) and then “Blessed are you who” (-x ßÚÂÎÓ; 533–546). After a concluding couplet with a different structure (547–548), a quatrain similar to that found in the first section brings the section to an end (549–552; cf. 457–460). While the hymn does not seem to stem from Jacob, these were all materials written in twelve-syllable couplets that relate to the Apostle Thomas. The third section proves more complicated codicologically. The scribe, Mattai bar Paulos, wrote the title for this section on fol. 110v: “Next, a homily on the Apostle Thomas.” The title appears at the bottom of the first column. The scribe left the second column blank. This folio forms the final folio in quire eleven in this manuscript, as indicated by the quire number “11” (¿Ù) on the bottom of fol. 110v and the quire number “12” (ÄÙ) on the bottom of fol. 111r. A new homily begins on fol. 111r. Mattai bar Paulos seems to have noticed that the one column remaining in quire eleven would not accommodate the text he wished to copy here. He thus wrote it at a much later place in the manuscript and gave it a new title. There it occupies around two and a half columns (fol. 198v–199r). He added a note directly after the title on fol. 110v to point read? ers to the additional material: “Page [or Folio] 198” (܎"#  [‫ ]= ورقة‬Íù{). He also added a marginal note on fol. 198v to direct readers to fol. 105, where the ? Homily on Thomas and the Resurrection begins: “Page 105” (܎$  [‫ ]= ورقة‬Íù{). This latter note suggests that Mattai conceived of the homily and these additional materials as forming a single work. The third section found on fol. 198v–199r and linked to the rest of the homily by marginal notes consists of a sixty-four lines taken from the second Homily on the Apostle Thomas in India (553–616). The first two couplets (553–556) come from the beginning of the homily and were excerpted as couplets. The following six lines were excerpted as a group from a later point in the homily (557–562). The remaining fifty-four lines (563–616) come from a common part of the homily. Indeed, only eight lines are missing from lines 233 to 294 in the second Homily on the Apostle Thomas in India. Some of the lines found in the 3 On the use of this word as a designation for a part of West Syriac liturgy, see Payne Smith, Thesaurus syriacus, 2:3637; Yuyakim d’beth Yahkub, Key of Language, 1649 (¿êàÎù, no. v).

APPENDIX 1 : ADDITIONS TO THE HOMILY IN B2

83

first section are repeated in the third section, although the text differs in a few. The parentheses in the translation indicate these overlapping lines. The manner of excerpting in the third section differs from that in the first section, which features no sections of such length. This index offers the text and a translation of the additional materials in B2 to encourage further research on this text and manuscript. As Akhrass and Syryany have noted, the Homily on Thomas and the Resurrection is not the only sermon that has additional materials in this manuscript. Indeed, homilies written by Mattai bar Paulos in other manuscripts also feature additional materials, such as the Homily on the Maccabean Martyrs found in one of the Mingana manuscripts.4 Understanding the additional materials to the Homily on Thomas and the Resurrection may help develop a picture of Mattai bar Paulos’s engagement with Jacob’s homilies in general. A couple notes on the edition prove necessary. The manuscript is written in Serṭo, but some East Syriac vowels are employed. The manuscript does not seem to distinguish several of the East Syriac graphemes from regular diacritical points. Namely, the East Syriac ḥḇāṣā (ڜ ) is indistinguishable from a diacritical point under a yuḏ (ÙA ‫)ـ‬, an East Syriac ῾ṣāṣā ({‫)ـ‬ œ from a diacritical point Ÿ from a diacritical point under a waw ({‫)ـ‬, and an East Syriac ῾ṣāṣā rwiḥā ( {‫)ـ‬ A > However, a pṯāḥā ( Ÿ ) is distinguishable from a diacritical point over a waw ({‫)ـ‬. œ above and below a letter. I have thus used pṯāḥā as well as East Syriac vowels that have no equivalent: zqāpā (• ), rḇāṣā ( ˜ ), and rḇāṣā karyā ( ™ ). I have retained all diacritical points, and most reflect the description of diacritical point employed in the edition of the main homily. But first-person sin> Ÿ gular Pe῾al and Pa῾῾el verbs take a point above the third radical: ĀᘠÃù(479); œ > Āáúý(477). Further, the ālap̄ seems to have been too high for the scribe to add a diacritical point above. I have placed the diacritical marks over the ālap̄ for both Aph῾el perfect verbs and first person imperfect verbs in various forms as > this corresponds better to the system employed in this volume: e.g., Ā{s > > (485); {‹sx(555); üãs(557). As discussed in the introduction, a diacritical mark has been added to the final taw in the construct form of a feminine 4 The Homily on the Maccabean Martyrs as edited in Akhrass and Syryany, 160 Unpublished Homilies, 1:347–362, appears on fol. 1r–15v in Birmingham, University of Birmingham Special Collections, Mingana syr. 600. On fol. 15v, the beginning of a new homily is indicated with the title: “Next, another homily of Mar Jacob, the teacher” (uÎúðÙ€üãx¿æüÐsÁüã¾ćãu{ ¿çóáã). The content of this homily overlaps with the Homily on the Maccabean Martyrs as known in this and other manuscripts. But it also is much shorter and adds texts at several points. See, for example, the additions recorded in Akhrass and Syryany, 160 Unpublished Homilies, 1:360n20, 1:360n27.

84

P.M. FORNESS

? > singular noun: ¿ćäà‹ ËÆéx (522). This may have been added in analogy to the point on third person feminine singular perfect verbs.5 Finally, the lines are numbered from 423 to 616, since they form additions to the homily proper. The translation indicates from which homily and individual line the excerpts come. The numbering of the Homilies on the Apostle Thomas in India correspond to those in Strothmann’s critical edition.

5

See Section 7.4. For further examples of this dot, see line 159 in the main homily and Appendix 3, line 429.

86

P.M. FORNESS

inc. B2 109r

Ÿ jÁËÑÝs…{ÍáÝ{{zÎþç ݏs¿ćãÎÙ¿æÍ  A œ ? Ÿ Ÿ ? ÚÃÅ¿Ñ ÚA áý 424 :À{zÇáòsx¿ćã{s… {Íäï{¿ œ œ A > j…ÎÞäï¿ćäáý…{Íàüãs{… üãÀs  A A > Ÿ = Îލ{z¿æ dĀÙsüÙA üý… sx…ÎÆáò¿ćà 426 œ A

* B2 109v

• >  .¿ćäáýÁüã…{ÍàÀ {zü ãs… ÎÞäï¿ćäáý A œŸ A ? Ÿ .{{zèÚá ÚA Âsx…{ÍÚçÚïÌ¿çÚýˆ{Ïæx 428 œ A > .ÀÎÝ|âï{|üÝsÎà|ÎùÎò*… ÎÞäï¿ćäáý  ˜ Ÿ   > • ? ÎÞÚòsÎäéÀĀ ÚA Ãý ÍàĀçA ò 430 d{ü œ A A Ãêäà… = ? ? j€ĀãÎý €A ÏÐ{€ÎÑãŽÎÅÀx¿ćã{sĀàÍàü ã  A s ? ? .À‹‹€ĀÝ{Ë¿ݍzâïs{ßð‹ÀĀ ÙA s{ 432 A Ÿ • Í㠀A {z{  j¿ćäÐÎæâïÇáò¿ćà{¿çäÙ œ A Ÿ • • d¿ÆàÎò¿ćàx {ü ÚïåÚA é{ 434 œ A Ãêäàßç • • ٜ Ÿ ¿æÍ jÀĀÚA áïÎÆà…üãÀ{zâ ï¿ ãÎ  A A ? ? :¿ïyèÙËÚA ÐsĀÙA süÙA z|ËÝ€z{ËÚA äàËً 436 > ?  jzĀãÎý‰s… Îæs €A ÎпćãÎÙ¿æÍ œŸ Ÿ > Ÿ • ÎæsÄÃàœ { 438 jÍäÐÎæâï… Îæsüý{… œ A > jÍàüãsËÝ¿ćã{sĀàÍàÁüù¿ćãÎÙ¿æÍ  A .À‹? ‹ĀÝ {x ˜ A €A ÏÐ{ŽÎÅÀ€ËÚA äàßàÀx 440 jÀĀÚA áðÂÀ{z¿ÂÁz¿ćãÎÙ¿æÍ  A   Ÿ .ÀĀÚA ÂÍáþËúٜ s¿ćàÁüꠘ xÁËÙA sx 442 ? Ÿ Ÿ Ìé{{z{ z¿ćãÎÙ¿æÍ  j¿Úäþ œ Ââðà¿ò œ A A Ÿ Ÿ Ãà Ðx .À{ÍàsxÀÎ ÙA |Áüóïß 444 A œ A x{Ï œ A j€Íàs{Āæs€üãüãs{À {z¿ ðù¿ćãÎÙ¿æÍ  A A A = Ÿ • 446 .ÀÍàs‰sÁüã{¿ÞáãßÙĀÙs{ zĀæsx œ A j€Íàs{åà€üã€ÍÙüù{ñ ÙA |s¿ćãÎÙ¿æÍ  A 448 .À{|{üÞÂÍáùåÙA üæĀÙA ¾ćãËù{zx A ? j¿ÑÚA áýÀ{zÀÏ ÐÀ {sÎà¿ćãÎÙ¿æÍ  A A

APPENDIX 1 : ADDITIONS TO THE HOMILY IN B2

87

On this day, all of them gathered together (349) [That is,] the chosen apostles, and Thomas who had doubted was with them. (350) Our Lord came and said to them, “Peace be with you. 426 Do not doubt that it is me, your teacher, in truth.” 424

“Peace be with you,” the Lord of peace said to them, (65) So that he might sprinkle harmony on their minds which were disturbed. (66) Peace be with you. Go forth! Go, proclaim the victory! (77) 430 The captives have returned. Resolve to preach the gospel!” (78) 428

He said to Thomas, “Come, touch my wounds, see my marks, (381) Bring forth your finger, place it here into the places of the nails, (379) And believe and do not doubt about the resurrection.6 (380) 434 And resolve to preach the gospel without doubt. (382) 432

436 438 440 442 444 446 448

On this day, our Lord entered within the upper room Among his disciples, although prudently the doors were closed. On this day, he also showed them his marks, And he encouraged them and reassured them about his resurrection. On this day, he summoned Thomas, saying to him, “Come, my disciple, come touch and see the place of the nails.” On this day, a great wonder happened in the upper room, For the hand of flesh did not catch fire by the flame. On this day, the seraphim wondered up in heaven, Who saw that the dust had grabbed hold of the brilliance of the divinity. On this day, he cried out and said, “You are my Lord and my God, For it is you who are king, Lord, and God.” On this day, he was moved, and he called him, “My Lord and my God” (387) So that he might raise his voice first in proclamation. (388) On this day, it was not signs that the apostle saw (405)

6

The word “the resurrection” (¿ćäÐÎæ) approximates a variant reading found in D2K: “my resurrection” (ÛäÐÎæ).

88

P.M. FORNESS

? пćàs :€Íàs€zÎÙüúæÇáòs¿ćà{€zÎþ 450 œŸ jÁüÙA üýèãÁüýÀ {zû óæ¿ćãÎÙ¿æÍ A A A



.À{ü Îù}ø æA { 452 A ÙA üþàÁüžçéÀ{ÍæxÀĀý A A Ÿ s¿ćàËÝ¿ćãÎÙ¿æÍ  jÀ{zzü ýs¿ćàüý œ A A > .ÀĀÐÎÃýèãÀ {z¿ćá ý¿ćàĀýsËÝ{ 454 A A j¿ùüÓßÙsåùÇáòsËÝ¿ćãÎÙ¿æÍ  A Ÿ Ÿ • zËÝ{ ðùÀ {zèäÙ 456 dÎÑ œ œ A A Ãþäà€Íàs{€üã¿ A ? j€zÎÑÚA áþàüð éÀĀÚ áðÂx¿Â¾ćà [¿ÑÂ]܎%  A A 458 jÍçòxxÀĀþÆÂ…Îæs}øòsxÁüÃàÀËÆé{ A .ÍäЕ Îæâï{ĀýsÍÂx¿Ð {üà €A x{  A A • 460 ※¿ć㍿ćáúÂÀÎÙĀ ÚA à{|üÝsÎ úóæ{ A A A

Ÿ • Ðøæ¿ ᘠã¿ÔÚA às âA ï .ÛçáúýÁz¿ç œ œŸ Ÿ A .ĀÙA süÃçÅ Ý|x¿Ñ ÚA áý¿ćã{sx A œ }øæ{¿ Ÿ ÎçäÙÍà¿òÀ {z{ z .ĀÙA süÙA ĀïÀ œ A A A ? Ÿ .ĀÙA süÙüýÀ|üÝĀãÀzèÚ çòñ¾Â{ œ .Çáòs¿ćà{ÀÍàsüÂxÍç˜ òxÀ{zÿ Å A A Ÿ .ĀÙA ¾óÙA øٜ ÍáÝ¿ćäáðÂÀĀýÎù| üÝs{ A ˜ & ? ? • ' .[€z]܎)( ßÃà{zĀ ãÎýÀÏÐz ÎÑãÿÅ A A • ã‰sÁxÍáÔã{ .¿ÆàÎò¿ćàxÍÂÁxÎ œŸ A Ÿ > = .{zÀÍàsÎàxÁüÃ àœ åáÓx¿æz Îç œŸ A A ã

 462

 464

 466

 468



.ÀĀÚA óЏ¿ćàxÍáùåÙA üæ{¿ÝÍàÀ¾æ 470 Ÿ • ò? ÍÂü ÙA Íãx Îç  .¿ćã{sèãÄÓÀĀ ÚÞ œŸ œ A A ã > = Ÿ d{zÀÍàs{ 472 zxÍäïˆ ÎþÚÂÍÂÁxÎã¿ćà{ œ A A

* B2 110r

> ? ÎÞáÝ¿ćã{süãs  .ÛáïÎà‹Û œ Ÿ Ðs… Ÿ > .€Íàs¿ ‹x {ËæÍàÁËÃï¿ æA sĀÑæÀzx 474 œ A A > .ÍÂèÚçÙËÝx¿þÚA ÂxÍþÚA æÎsxÎà ‹  œŸ > > Ÿ • 476 .ÀÎç œ A äÙz zÎÆ¿ÚÆé…ÎݏÎàø? Â{ > ? Ÿ • *.¿ÂÎÝ¿Úá ãx¿ï¾Â¿ćãsxĀ áúý¿ï|  œ A

APPENDIX 1 : ADDITIONS TO THE HOMILY IN B2

89

But rather his sufferings, and he did not doubt to call him, “My God.” (406) On this day, the truth had gone forth from the true one, (385) 452 And the truth triumphed so that he might become an advocate for the truth. (386) On this day, when he did not confirm [it] as true, he did not confirm him as trustworthy, (393) 454 But when he had been reassured, he was not silent from praise. (394) On this day, while he doubted, he stood bravely, (395) 456 But when he had believed, he called out, “My Lord and my God,” to give praise. (396) 450

Praise to the Father who visited his disciples in the upper room, And worship to the Son who made them joyful by the touching of his side. Thanksgiving to the Spirit in whom they were reassured about his resurrection, 460 And they went forth [and] proclaimed the Trinity with a raised voice. 458

462 464 466 468 470 472

The athlete entered triumphant; I was lifted up by the wonder7 Of the Apostle Thomas who emerged victorious and triumphed valiantly. He became a stream for the faith abundantly, And unto the four regions [of the world], behold!, it was being proclaimed in truth. He touched the side of the Son of God and did not doubt, And he proclaimed the truth in the whole world with care. He touched his wounds, saw his marks, and held his sufferings, (407) And for this reason he also was confessing him without doubt. (408) Who is this one who denies the Son, “He is not God”? (399) Let him come here and let him raise his voice without covering! (400) Who is this who is more skilled than Thomas in retorts, (401) And does not confess with him that Jesus is God? (402)

Thomas said, “My brothers, all of you pray for me, 474 For, behold!, I am going down as a slave to India which my God wanted. (593; India 2:263) Pray that I might tear down the banner of the wicked one to which they are bound, (594; India 2:264) 476 And through your prayers the faith will increase within it. (596; India 2:266) I have taken seed that I might cast in the land that is full of thorns;8 (597; India 2:267) 7 I have rendered the word Ûçáúýas “I was lifted up” in order to maintain the integrity of the lines in the English translation. A more accurate rendering would be: “[the wonder] lifted me up.” 8 See Matthew 13:7, 22; Mark 4:7, 18; Luke 8:7, 14.

90

P.M. FORNESS

• ? .züãÁËÑæ{ÀĀááï¿Æ鏅 ÎݏÎàø 478 ˜ > Ÿ > .Á{Āòâï¿ã sxĀᘠÃù¿óêÝ  ˜ sƒ| œ ™ Ÿ Ÿ • ? • .…ÎÞÚêÚóÂÁ üÞÝzü äàÀ¾æ¿óï¾Âœ 480 œ ˜ Ÿ • 9 • Ÿ • |˜  .ßàÀÎàœ Āæ¿ćäáý züã{¿ćä áþƒ œ ? • 482 dÀÎà ÎÚÂ{ A A ÙĀà¿óçÐ…Îçóæßçóà A Ÿ Āýs {ËæzxÁ¾ćà  .¿ÑÚA áý¿ćã{sÀ{zx œ A A Ÿ .züã¿ÑÚA þãÍàÀ{zÀ¾Ú Ãã¿êçÅüÂßÙs{ 484 œ A Ÿ  .¿Þáãx¿ćäáÐüþòxĀÂĀ{sôéÎÚà œ Ÿ Ÿ • |‚ÎãĀ ÂèÙxßà 486 .ßà¿æA suÎã¿Ùz œ œ   • .ÀĀÚÝÎàåïÀ ‹? ‹ĀÝ {x ÙA s  A ˜ A ĀþÅxÁË ? ? ? Ÿ 488 .Áx¾ýÛò{x{ÀĀÚA ãÛäÚA ù{¿ÂÌÅ¿ Ýx A œ   > > ? .ĀäÑæsxè ã€Ā ãÎý ĀþÃàx¿ç ÚA äÙ€z  A A ? > > ? .¿þçÚçÃàèÚæyxÎïâ ÝÁüþæ{ z A A A Í 490       • .¿Ñã{ ĀþA ÅĀáïx¿ð ‹  A Āx¿ÞÙs A A A Ÿ > > {œ ÍÙĀÙsx¿ÞÙ¾ćàÛÓzÀĀ ÙA ü 492 :ÍÂèäÙz ˜ A

9

coni. Áüã

¿êàÎù



? ? .¿ÑÚA áý¿ćã{sĀàèàĀæ¿Â ÎÓÀĀ ÌýâÝ A > dÀ{Íàsx¿Úœ Ÿ é z€z{ Ë? ÙA s ĀþÅx ™ {s€ A A ? ? ÎýxÀÏÅ¿ćã{sßÚÂÎÓ Ÿ .¿ÂÎÓ¿ ᘠã{ÁÌò A œ • ? d¿ćäáðà¿ÚЀxsx¿ðÃæ‚Ë ÙA s ĀþÅx ? ? ÎýßàĀÙsx¿ćã{sßÚÂÎÓ .‚ÎçÝxÁ Ìò A A Ÿ s{ dÍç˜ òxxÀĀþÆ¿æüÐsÁüò Îýßàôé{ œ A ˜ .ßà €A ÎЏs{… üãÀsx¿ćã{sßÚÂÎÓ œŸ A • Ÿ d€ÍÙĀÞÃàßðÂø€ÍÙĀþÅÁË ÙA ¾Â€ÍÙĀÙÏпçÚ𠜠?Ÿ ? ÙA s ĀçÞýx¿ćã{sßÚÂÎÓ .‚Āð‹Û áA ï{‚Ë œ A ? > ? d¿þçÚçÃà Íçã¿ÚÐ{xx¿çòË ? Ÿœ ãß • .¿ÑÚA áýxåïèùĀ Úé ÎÝx¿ćã{sßÚ ÎÓ œŸ A A

 494

 496

 498

 500

 502



APPENDIX 1 : ADDITIONS TO THE HOMILY IN B2

91

Through your prayers the harvest will increase, and its master will rejoice. (598; India 2:268) I received the money so that I might go [and] toss it at the table.10 (599; India 2:269) 480 Twice the talent will come back to its master through your petitions.” (600; India 2:270) “Go in peace, and may the Lord of peace11 accompany you,12 (605; India 2:275) 482 And through your teaching may the heathen turn to repentance.” (606; India 2:276) 478

484 486 488

490 492

The Apostle Thomas had been sent to the place of India, And as a child of the same stock Christ, his Lord, was comforting him. “I magnified Joseph after he interpreted the dream of the king, (India 1:761) And as for you, I am going to magnify you after your noble death.” (India 1:762) The hand that touched the place of the nails alongside the spear (India 1:763) Will cleanse the lepers, raise up the dead, and drive out demons. (India 1:764) As for that right hand that was clothed with my marks after I was raised, (India 1:765) Through it he will release all kinds of remedies for humankind. (India 1:766) As for the finger that entered [and] touched where the lance breached, (India 1:767) Creation will run to where it is and will believe through it. (India 1:768) Qulloso

494 496 498 500

502

May all generations bless the Apostle Thomas, Whose hands touched the essence of the Trinity! Blessed are you, Thomas, the treasury of the beauties and full of blessings, You whose hand touched the spring that made life flow to the world! Blessed are you, Thomas, you who have the beauties of your companions, And another beauty was added to you through touching his side! Blessed are you, Thomas, for our Lord came and appeared to you! You saw him with the eye, touched him with the hand, [and] held him with your finger. Blessed are you, Thomas, for your hand rested upon and your fingers entered The side from which life flowed to humanity! Blessed are you, Thomas, for your throne was established with that of the apostles

10

The word “toss” (¿ćãs) recalls gambling. Rather than “the Lord of peace,” B2 has “his Lord, peace.” The conjecture can be supported by the line in the Homily on the Apostle Thomas in India 2:275, as also found in line 605 below. 12 The other apostles are now speaking to Thomas in the homily from which this was excerpted. 11

92

P.M. FORNESS

• dÀÍàsüÂxz{|{üÝx¿ćáù¿ï¾Â{ Ÿ .Áx¾óäàßÙs‚üろËýx¿ćã{sßÚÂÎÓ œ Ÿ   • ƒ|s x dÀÎÚðÓè ã ćàÍæ ˜ œ A ĀÞþ ™ A A Ðx¿ .ÀËïÎÞãx¿æĀЂËýx¿ćã{sßÚÂÎÓ  ÎÐ{ > > ÎäÝ{¾ćà{ d¿ÆàèãÄÓ z œŸ zĀùüã A A > .ÀËï¿ÙËÐßæüÝ{ËÂx¿ćã{sßÚÂÎÓ A ? > > > ÍÙËá ? dèÚæËðáÞ¿پò [¿ÑÂ]܎%  èÙüã| Ù{ Ÿ • .À{üÃç Åx¿ç Ðøæ¿ ᘠã¿ćã{sßÚœ Ÿ ÎÓ A A œ ? dÀÎçäÙÍàÀ ÎÚðÓè ã¿ ääïĀÚA çòsx A A A ? • .¿æyxÎï¿á˜ ã¿æ¾ãĀÙ{zx¿ćã{sßÚ ÎÓ A A

* B2 110v

13 14

? d¿ÚÐĀÚáãÀ Îçóáã {Ëæ ÚA úýs{ A A ÍàĀ ˜ ? • .ÁÌòÎýÒ ÚA Ãý{¿çÐøæu¿ćã{sßÚÂÎÓ A ? > d¿ÔÚA à zÎxÁüÂxÍçòx‚Ë ÙA s ĀþÅx A A   .ßàüÞãsx¿ò{‹üòÀ ¾ò¿ćã{sßÚ ÎÓ ˜ A A > • • 13 dzüÂ{xÿÚA Â{ ÍæÎÅåÝ{sxÀĀÚA çéÀĀáÝ ? .‚ËÙA s ĀþÅxÁË ÚA äàå ÚA Ѝ¿ćã{sßÚÂÎÓ A A ? dÍáÝ¿ćäáðà¿ÚÐ €A xsx¿Â¿ðÃæ Ÿ 14 Ÿ > ÎãË ÂĀÙ {z .ÁËÃï èœ x|sx¿ćã{sßÚÂÎÓ œŸ œ A A ? > Ÿ ã¿ćääðàĀç Ÿ ? d¿ćäà‹ ËÆéxÀÎãz |è Â| œ Ÿ {œ A œ A > jâÚÂs ÍáÞà¿Ñá ãĀÙ {zx¿ćã{sßÚÂÎÓ ˜ A ? ? dÀĀÚçòâÝ{¿òÎé…{ÍáÝß‚Ëãs{ œŸ > ? .¿ääï… {ÍáÞàÁz ÎæĀÙ {zx¿ćã{sßÚ ÎÓ A A A > Ÿ dÛڜ ïÎÓ ÍáÝx¿Þ þÐĀ ùüïsßò {‹üóÂ{ A A A A Ÿ {x‚ËÙs ĀþÅx¿ćã{sßÚ • :À‹? ‹Ā Ý ÎÓ ˜ œ A A A A Ÿ Ÿ ? z¿ćàx¿ ääðàĀ Ù Î Ð{ *dÀÎóÚùÏ Â{ {zÎç äÙ œ ˜ œ A œŸ A A :¿úٕ Îã‰sÁüï ‹ü ÃÚéx¿ćã{sßÚ ÎÓ œŸ œŸ A A > ? Ÿ d¿òÎù|èã¿ÐÏÂü ÃÚéx‚üãâÔã A œ Ÿ zâï‚Ë  ĀçÞýx¿ćã{sßÚÂÎÓ > j¿çòx€ Ù s œ A A ? ‹ĀÝ{Ë‚Āð Ÿ ? d¿ÙËÚA ÑÙx€z{‹ ‹‰s ˜ œ

> Â{x • coni. zü B2 in marg. ĀçÂx|sx

504

 506

 508

 510

 512

 514

 516

 518

 520

 522

 524

 526

 528

 530

 532

APPENDIX 1 : ADDITIONS TO THE HOMILY IN B2

504 506 508 510 512 514 516

518

520 522 524 526 528 530 532

93

And on the earth [you were] the voice of the proclamation of the Son of God! Blessed are you, Thomas, for your Lord sent you as a lamp, So that you might go enlighten the earth that had been darkened by error! Blessed are you, Thomas, for the bridegroom sent you to betroth the church, And you polished its blackness, and it became whiter than snow! Blessed are you, Thomas, for at your commemoration the church rejoices And its children sing fitting praise at all times! Blessed are you, Thomas, valiantly triumphant, You who made the peoples turn from error to the faith! Blessed are you, Thomas, you who were the vessel full of remedies And you gave India the teaching that is full of life! Blessed are you, Thomas, the master in triumph and the one praised for beauties, You whose hand touched the side of the Son which the accursed ones had breached! Blessed are you, Thomas, fair in appearance, you to whom was betrothed An ugly bride whose tone was black and whose manner was wicked! Blessed are you, Thomas, the one cherished among the disciples, you whose hand touched The great spring which made life flow to the whole world! Blessed are you, Thomas, you who were sold like a slave And you redeemed the peoples from the foulness of idolatry! Blessed are you, Thomas, you who were salt to the whole world, And all the ends and regions [of the world] were seasoned through you! Blessed are you, Thomas, you who were the light to all peoples, And through your person you made the darkness of all error flee! Blessed are you, Thomas, you whose hand touched the place of the nails, And you showed the peoples who did not believe in the crucifixion! Blessed are you, Thomas, you who endured dishonor and mocking For the sake of your Lord who endured disgrace from the crucifiers! Blessed are you, Thomas, you whose hand rested upon that side And your fingers on the place of the nails of the only begotten one!

94

P.M. FORNESS

? ãĀðäýxßÚÂÎÓ j…üãÍàåùxÁË ÚA äàè A A A  d€zÎÙÏЏxĀÚ ðÂxĀÙ{ zÇá òĀãĀÙ{züþ ãË Â{ œŸ œŸ A A A ˜ .¿þäýxÍçã¿úÚA à|ßÙsĀúóæxßÚ ÎÓ A A > ? Ÿ äÂ… ÎæsĀùüïs¿ćáá Ôà{ d‚Îçóá œ A A ? Ÿ Ÿ .ĀÙA ĀÙsxÀĀáÞ¿ òsÎÚá ÙA sxßÚÂÎÓ œ A ÅßàĀ A œ > > ? ? Ÿ ã d¿ý{Ā z{ËÆæ{¿Âsx zÎóÔÐx¿ ääïĀÚÂè A œ A ? • > :ÁÌÚA þÝâÞà¿ÂÎÓuÍ Ù‚üãxßÚÂÎÓ A A > Ÿ ÎÙ{üú Ù {Îã üãx d[¿ý]܎* ËðÂßæüÝ{x„ œ A ˜

534

 536

 538

 540

jÀÎÑÚáýx¿Åx‚üãßàu ÍÙxßÚ ÎÓ A A A ?   • 542 dÀÍàsĀÚÂxÀÏŏüãÀÎæÍÝx{ A Ÿ jÀ{øÙA ĀÂÁüÂxzüÃé|ü ÝsxßÚ ÎÓ œ A A ? > 544 dÀÎúÙüéx¿çó à ÎÙâ ÞàĀ òx{Āú êò{ A A A A j¿Â¿ÚéÎÝ¿Úäþ ÙA sxßÚÂÎÓ œ Ÿ ÂâðàßàĀ œŸ A dÀÍàsüÂxz{|{üݿÂßàĀÙA s{ 546 ÚA áÝÒÙA ø期 ßãÎÙ  .üÙĀï‚x¾ïvüóãßá œŸ > = dßæüÝ{x„ ÎÙu{s{üúÙ{ßÃÅx{zß ÙA ü 548 A A Ÿ • .ÀÎÑÚáþ àœ ¿ćã{sĀà€ÍÚÃÅx¿Â¾ćà¿Ñ Îý  A A Ÿ 550 jzüýÍçòxxÀĀþÅËÚÂxÁüÃàÀËÆé{ œ .À{|{üÞàÍäïĀ Ñæx¿Ð {üà €A x{  A A A 552 ※¿ýxÎùËðà¿ćãÁÎýÀ {zzÎà‹ A ˜

* 15¿ÑÚA áý¿ćã{sâïxÁüã¾ćãu{

* B2 110v fin. * B2 198v inc.

16

¿ÑÚA áý¿ćã{sâïxjuÎúðÙ€üãxÁüã¾ćãèã* A > > > j¿æA sûóé… s¿ćäà‹{‹sxèÚ ‹¿ćã{sĀà ? ? 554 .¿çääéôáпçùÎÙû és¿ćá ãËÚÂ{ A A > > > jĀæsËúò…süãsèÚ‹u {¿æÍà{ A

15 16

? B2 in marg. ܎"# ܎ (‫ )= ورقة‬Íù{ ? B2 in marg. ܎$܎  (‫ )= ورقة‬Íù{, ¿ćã{s€üãâïx



APPENDIX 1 : ADDITIONS TO THE HOMILY IN B2

534

536 538

540

542 544 546 548

95

Blessed are you who heard from the disciples “Our Lord has risen,” And because you were not confirming [it] as true, you doubted since you were seeking to see him! Blessed are you who went forth as a ray from the sun And made the shadows flee through your teaching! Blessed are you who have confidence in the bride who came From among the peoples whom the wolves snatched and dragged into the wasteland! Blessed are you whose Lord blesses all the diligent ones Who have exalted and honored the day of your commemoration in the holy church! Blessed are you to whom our Lord assigned the rank of the apostolate And of the priesthood, endowed with treasures, of the house of God! Blessed are you who proclaimed the gospel of the Son in an orthodox manner And expelled and drove out all teachings of vanity! Blessed are you who have a great throne up in heaven And you who have on earth the proclamation of the Son of God! Your day is triumphant, your crown refulgent, your feast is rich! Blessed is the one who chose you and honored and magnified the day of your commemoration!17

Praise to the Father who chose Thomas for the apostolate! 550 And worship to the Son who reassured him through touching his side! Thanksgiving to the Spirit who went down with him for proclamation! 552 May his prayer be a high wall for the holy church! Next, the Homily on the Apostle Thomas. [Fol. 110v, Margin: “Page 198” = The text continues on fol. 198. Fol. 198v, Margin: “Page 105” = The homily to which this excerpt belongs starts on fol. 105.] From the Homily of Mar Jacob on the Apostle Thomas.

554

For Thomas they want me to depict an image, if I am able, (India 2:13) And through words instead of pigments to raise up an icon. (India 2:14) And, if you command, they want me then to speak in regard to this: (India 2:17) 17

The word “blessed” (ßÙüÂ) has a different root than the word in the phrase “blessed are you” (ßÚÂÎÓ) found throughout this song.

96

P.M. FORNESS

Ÿ • .ÀÎÚã¿ćàèà ÐßçãÍç |èÞÙsx œŸ œ Ÿ = Ÿ ÐèÙxÀ  jÁüÅsßÙs…üäàÀÏÐA {èà œ œ A s .ÍÂüŏĀæxÁËÃïèÂÏæx¿ðÂ> {z‰s{ A  ? ? jÁÎïèÂÏ¿ ÚÐèÂÏãÁxËÑÂÎðÆò A A • • Ÿ ݾćä¿ÞáãÁüÅsü .ÁËÃðÂÁüÂ{¿ œ ? • j¿úãÎï{¿ćã{xè ÙA Ì? ÅsèٍÁx ËÑÂÎ ðÆò A A Ÿ Ÿ Ÿ ?   .¿äÚÓâÚA áúÂÀĀ ÚA çÅüãÎçÂ|{Îç œ œ ˜ |{œ > > j¿ćäÚA ÞÐ{zè Â|{è Â|Ā ÙA ¾éÎäæ> A ? ? > .ÍàèÙüÃï¿ćà{¿Ú ãx¿Ú äà¿éÎäæå éx A • Ÿ ? á ýs{¿ćä ÚÓâ ù{¿êÚÓüÝu ĀÝ jÁËÃïå œ ˜ A A • ? .Íà ĀÙA üÝÄÓ{ÍçÂ|Û äÚÓ¿ćã{sÀÏ Ð{ A ? ? •  ? ýA jèÂx|sËÝâÚ Ð> yüÂßÙs€z Îðãx€ {zÛá Ñ > ? àŸ ÛÞÂ{¿Þ Ÿ ? .…{z ÎçÞ Â{ œ œ A .¿ÑÚA áþÂüÐ{ ? .èù{üòèã¿ćäÐ y…ÎðÃæx…{ÍçãÀ{zƒ¾ ý A A ˜ > Ÿ ? .…{Íàüãs… ÎÝĀðÚéèã¿ æA sËÐÎþãÀzx œ A A ? ? .¿ćäÐyÎðÂ{… ÎÝÎÐsâïÎà‹Û œ Ÿ Ðs A • ? 18 jÛäÚÓâ ù{èà ÑàÁËÃï¿ æA sèÂÏãÀ zx œŸ A A > ? jÁÌÃúàxßÙs… ÎÞÙxs‹èã¿ æA sŽüòÀz A Ÿ ÃïxÀĀÚäàxßÙsÛçæÎðӏ¿ćà .ÍçÂ|ü A A œ A > .¿æA sĀÑæÀzÁüÚA úïÁ¾ćà¿ćáÞÙxsßÙs > .ƒ¾ýx¿ćã{ü¿ÞáäàÀüÚ¿ ç˜ ÂsxÎà‹ A Ÿ ? • j¿ćàÎþÑãè ãÛç Úçˆ{Ïæ¿ćàxÛäïÎóþ ݏs A œ

18

? p. corr. (a. corr. coni. [€Í]ÚäÚÓ)

556

 558

560

562

564

566

568

 570

 572

 574

 576

APPENDIX 1 : ADDITIONS TO THE HOMILY IN B2

556 558

560

562 564

566 568

570 572

574

576

97

How did Abbanes19 buy him from you, the immortal one?20 (India 2:18) And Abbanes came and viewed our Lord as a merchant, (India 2:137) And he also was seeking to buy a slave to do business with him. (India 2:138) They encountered each other: the one who sold life with the one was buying riches, (India 2:139) A son [with] the merchant, the king with the lowly one, the Son with the slave. (India 2:140) They encountered each other: two merchants of the height and the depth, (India 2:141) And they sold and bought the pearl for a low price. (India 2:142) That wise one sold and bought according to the law, (India 2:233) For he set a law for the waters of the waters, and they do not transgress it.21 (India 2:234) He wrote a bill, weighed the price, and handed over the slave, (India 2:235) And Thomas saw the price of buying him and became rather sad. (India 2:236) His tears flowed as the son of Rachel, when he was sold,22 (India 2:238) And he looked at the apostles, wept, and made their companions weep. (India 2:239) He asked them to seek mercy from our savior, (India 2:240) “Behold!, I am parting from your company,” he said to them. “My brothers, pray for your brother and seek mercy!, (India 2:241) For, behold!, I am being sold as a slave to Abbanes, and he has weighed my price. (India 2:242) Behold! I am separating myself from you, as if [I were going] to the graves, (India 2:243) Do not forget me as though one who was dead whose time had passed. (India 2:244) As an architect, behold!, I am going down to a barren place. (India 2:245) Pray that I might build a palace for the king to the height which he requested. (India 2:246) Make a supplication for me that my building not be moved by the storms (India 2:247) 19

Abbanes is the name given to the merchant in the Acts of Thomas; see, for example, Wright, Apocryphal Acts, 272, 2. 20 For “immortal” (ÀÎÚã¿ćà), the edition of the Homily on the Apostle Thomas in India 2:18 has “for handiwork” (ÀÎçã{¾ćà). It seems likely that the nun was read as a yuḏ, and the waw fell out. 21 See Genesis 1:6–7. 22 See Genesis 37:34–35.

98

P.M. FORNESS

Ÿ ? ã¿þÚ? Æý¿ćááÅÛç ? .¿ò{xyè æ• ÎÞ A A A æœ ¿ćà{ • Ÿ > j{Ëæzx¿ćäÚà¿æA sĀÑæÀz¿Ñ áãßÙs œ ? > .€zÎæÎã¾Ý™ ĀÚ ÍàÛðÃӏ¿ćàÛó àA sxÎà‹ œŸ A ? j¿ćã{sâï ÛA ð¿çááïÿ ÙA ¿ò¾Ý…Îðäý Ÿ ? .†ÎóÚáÚòåï€ËÂ|Û A œ çÂ{ßäï 23‚ÎÐsx Ÿ Ÿ jÛA àÀÎàœ ĀæxÁüÃàœ ëÚA òsÛäà{üÂĀæs{ ï€Āã{ .ÛóáÐüÂåï¿Úççù{ßä œŸ œŸ

578

580

 582

584

ÐuÎúðÙü :ßãxzËًßÂÎÐÀÎ ÂĀæs{  œŸ œŸ A • .ÛA ¿ÑÂĀþã{ÁüÂxzüÃé¿LÓzÀ{zx 586 Ÿ ? Ÿ ‹€ k…ÎÝÎÐsâï¿ðÂ{Îà œ œ œ Ÿ ÌÃÐÁüêï Ÿ ? Ÿ • .¿óêÝÁüäàÁüÞÝ¿ ç˜ óæœ ¿æyÎÚÂx 588 œ

* B2 199r

j…ÎÞçãÿÙA üòxÁx{ÍÚÂxßÙs ÛA Â…{ÎЏ¿ćà  • > 590 .èù{üòËً¿ćàÎïĀÑáòz ÎÝsÎàx > Ÿ .¿æüïÎéè ã¿þæü ÂßÙsĀ áÐxèòs  A œ A > ? > Ÿ æA sÀøï¿ćà{¿æA sƒ|sÀz 592 .€ÌÃÑà{€üäà¿ œ > ï¿ æA sĀÑæÀz  .€Íàs¿Â‹x {ËæÍàÁËà œŸ A A ? dÛA àèÚÞÙüÝx¿þÚÂx¿þÚæ*üsxÎà‹ 594 A Ÿ > jÍÂüÃésxĀ ÑàĀýsÀz¿úêïÁ¾ćà  œ ? Ÿ Ÿ zzÎ Æ¿Æ鏅 ÎݏÎàø 596 .ÀÎçäÙ œ A œ

23

coni. ‚ÎÐs{

APPENDIX 1 : ADDITIONS TO THE HOMILY IN B2

578

580 582

584

586 588 590

592

594

99

And that the waves that are stirred up by the persecutors not reprove me.24 (India 2:248) As a sailor, behold!, I am going down to the sea of India. (India 2:249) Pray that my ship might not sink among its tempests. (India 2:250) Simon Peter,25 chief of the pastors, make a request for Thomas, (India 2:251) And26 your brother with you, the sons of Zebedee along with Philip.27 (India 2:252) And you, Bartholomew, make a petition to the Son that he accompany me, (India 2:253) And Matthew with you, as well as the Cananaean with the son of Alphaeus.28 (India 2:254) And you, son of James, show your love to your limb,29 (India 2:255) So that the gospel of the Son might run and be praised through me. (India 2:256) My ten companions, pray and make a request for your brother, (India 2:257) That the talent return money with gains to the Lord. (India 2:258) Do not look at me as at Judas who was separated from you, (India 2:259) For it is not the case that I have committed iniquity against our savior like he [did]. (India 2:260) Even if I were afraid as a human being of the deed, (India 2:261) Behold!, I would go and would not resist my Lord and my companions. (India 2:262) Behold! I am going down as a slave to India which my God wanted, (474; India 2:263) Pray that I might tear down the banner of the wicked ones who are encircling it. (475; India 2:264)

To a difficult place, behold!, I have been sent to preach the gospel in it. (India 2:265) 596 Through your prayers the faith will increase within it. (476; India 2:266) 24 The phrase “reprove me” (ÛçæÎÞæ) seems to be a corrupted form of “be victorious over me” (ÛçæÎÝÏæ). The corresponding line in the Homily on the Apostle Thomas in India 2:248 has “be victorious over him” (€ÍÚæÎÝÏæ). 25 On the translation of ¿ò¾Ýas “Peter,” see the note to line 127 above. 26 On the conjecture: the change from the conjunction -x to the conjunction -{ seems necessary to preserve the grammatical coherence of the couplet. The individuals named in line 582 are also the subject through ellipsis of the imperative Ûð in line 581. This conjecture is supported by the homily from which this line was excerpted: Homily on the Apostle Thomas in India 2:252. 27 Andrew is Peter’s brother. The sons of Zebedee are James and John (Matthew 4:21; 10:2; 20:20; 26:37; 27:56; Mark 1:19; 3:17; 10:35; Luke 5:10; John 21:2). 28 That is, Simon the Cananaean or the Canaanite (Matthew 10:4; Mark 3:18), and James, the son of Alphaeus (Matthew 10:3; Mark 3:18; Luke 6:15). 29 The son of James refers to Jude (Luke 6:16; Acts 1:13).

100

P.M. FORNESS

> ? j¿ÂÎÝ¿Úáãx¿ï¾Â¿ćãsxĀ áúý¿ï| ? > > .züãÁËÑæ{ zĀááï¿ Æ鏅 ÎݏÎàøœ Ÿ 598 ˜ > > jÁ{Āòâï¿ćãsƒ|sxĀ áÃù¿óêÝ ? ? Ÿ .ÁüÞÝÁüäàÀ ¾æ¿ óï¾Â… ÎݏÎàø 600 œ A ?• ? 30èÚàz ? y¿ćá ã .ÀĀÆÚçÐ{ÀĀãÎï  > ? .€z{ÌÃÐËًèãÀ{ zŽü òËÝ¿ćã{sëÚòs 602 A A ? ? jèÆÚçпćäÝx€zÎáãâÔã…Îæz‰sÎ Þ A A > ãÀ ÎÙüÞÂ{ ïÎáá .ÍàèÙüãsËÝÍä œŸ A œŸ Ÿ • .ßàÀÎàœ Āæ¿ćäáýÁüã{¿ćäáþƒ| œŸ ? • .ÀÎÃÙĀà¿ó çÐ… ÎçóæßçóàÎÚÂ{ A Ÿ Ÿ ÚA þã .ßàÀÎàœ Āæ{ßäïƒ|¾æßÑáýx¿Ñ œ ? > Ÿ ? ? ËÙ¾ÂüðéxÀÍÚãĀÂ{ .ßÚáãüþæßÙ œ • > > .‚ÎÔæÀz{€ÍÙĀäЍx{ z‚üãxÍà ÚA à‹ ™ .¿ćäÙèãÄÓ Ò A A ÚA àxxÁsèÙĀþæ˜ ÍÂ{ .¿úêïÁ¾ćàßäïƒ|¾æ¿ÑÚA þã¿Þá㠜Ÿ Ÿ ? > ÎÙxxÁüÐÎòßçãŒü ðæ{ .è㏠œ 31ÁüýxÀ A > .ßäïƒ|¾æÀĀÙA ü¿çA Âx¿ćáÞÙxs{z .¿ÞáäàÀüÚA ¿çèÞÙsßàÀÎÑæ{ œŸ

604

 606

 608

 610

 612

 614

? .ÍçïâÔãÍþóæå ᘠýsx¿ÃÓ¿Úï  Ÿ   ? ※ÀÎÃÚÓËÚÂßà Āáðŏsx¿ç ðàüÔçœ æ 616 A A

30 31

coni. èÚàÍ > coni. Áüýx

APPENDIX 1 : ADDITIONS TO THE HOMILY IN B2

598

600

602

604 606 608

610

612 614

616

101

I have taken seed that I might cast in the land that is full of thorns,32 (477; India 2:267) Through your prayers the harvest will increase, and its master will rejoice. (478; India 2:268) I received the money so that I might go [and] toss it at the table.33 (479; India 2:269) Through your prayers twice the talent will come back to its master.” (480; India 2:270) [With]34 these poignant and mournful words, (India 2:271) Thomas made a petition when he was separating himself from his companions. (India 2:272) They also wept because of how mournful his words were, (India 2:273) And with sadness they spoke with him, saying to him: (India 2:274) “Go in peace, and may the Lord of peace accompany you, (481; India 2:275) And through your teaching may the heathen turn to repentance.” (482; India 2:276) Christ who has sent you will go with you and accompany you, (India 2:277) And through the amazing things he is going to do through your hands he will reaffirm your words. (India 2:278) As for the cross of your Lord whom you cherish and, behold!, the one who keeps you, (India 2:279) The place that is disturbed more than the sea will find harmony through it. (India 2:280) Christ the king will go with you to that difficult place, (India 2:289) To make the band of demons which reside[s]35 there flee from you!” (India 2:290) That architect who built the palace will go with you, (India 2:291) And he will show you how to build a palace for the king. (India 2:292) The good shepherd who delivered himself over for the sake of his flock (India 2:293) Will guard the flock that has been entrusted to him through grace.” (India 2:294)

32

See Matthew 13:7, 22; Mark 4:7, 18; Luke 8:7, 14. The word “toss” (¿ćãs) recalls gambling. 34 On the conjecture: the addition of the preposition is necessary to bring the two lines together. It is supported by the homily from which this line was excerpted: Homily on the Apostle Thomas in India 1:271. 35 On the conjecture: the diacritical point below marks the verb as Pe῾al perfect. But a Pe῾al active participle is necessary for the sense and is found in the homily from which this line was excerpted: Homily on the Apostle Thomas in India 2:290. 33

APPENDIX 2

THE SYRIAC MASORA MANUSCRIPT D5 The Syriac Masora manuscript D5 contains a collection of vocalized readings from biblical and patristic texts. They were selected to aid in learning to pronounce the Syriac text, as discussed briefly in the description of this manuscript in Section 4.2. Fol. 267v–305v includes selections from a wide range of homilies attributed to Jacob of Serugh, and fol. 275v contains a small selection of vocalized words and phrases from the Homily on Thomas and the Resurrection.1 These have been reproduced in the edition in the second layer of the apparatus. This appendix contains the entire text as it appears in the manuscript and then offers commentary on each of the separate readings. D5 contains nine partially vocalized words or phrases from the Homily on Thomas and the Resurrection. The reasons for choosing particular words or phrases is not always clear to modern readers in such Masora manuscripts.2 For example, none of the manuscripts consulted for this edition that date between the eleventh and thirteenth centuries vocalize the phrase selected from line 82. Others are vocalized relatively frequently, such as the phrase from line 181. The selections do not follow the order of the homily, as is also typical for manuscripts with the Syriac Masora.3 In the text below, full stops indicate a transition from one excerpt to another. This is not entirely consistent, as a full stop is lack ing following … ¢ ÎÙÎ ž ý. It remains unclear which manuscript or manuscripts served as the Vorlage(n) for D5. The description of this manuscript in Section 4.2 of the introduction discusses the possible relationship between D2, dated to the eleventh century, and D5, dated to the twelfth century. Most importantly, two variants found only in D2 and in K (which used D2 as a Vorlage) are reflected in the selections of the homily found in D5 (lines 152, 193). But the reading from 378 found in D5 only matches that in L1 exactly. In order to explore the reasons for the selections, I have compared the readings in D5 with the corresponding words and phrases in all manuscripts securely dated to the eleventh through thirteenth centuries: CD1234L1M1V2Y . I have also 1 On the readings from Jacob’s homilies in the Masora, see Loopstra, The Patristic “Masora”, 126, 439–443. 2 On the selection of biblical extracts in one such manuscript, see Loopstra, An East Syrian Manuscript, 2:xvii–xix. 3 Loopstra, “Patristic Selections,” 176–87; Loopstra, An East Syrian Manuscript, 2:xx; Loopstra, The Patristic “Masora”, 86–88.

104

P.M. FORNESS

compared D5 with K, which dates to the seventeenth century but is a direct copy of D2 even if the scribe may have used other manuscripts. Eight of the nine readings found in D5 have some form of vocalization in at least one of these manuscripts. These manuscripts were not necessarily vocalized when they were created, and the vowels could stem from a much later date. This comparison demonstrates at the very least that the pronunciation of these words was unclear to some readers, perhaps in some cases around the time that D5 was created. In the comments below, I have only noted instances when the words were vocalized. When I do not mention a specific manuscript, the word is not vocalized in that manuscript. Text 4

ÀËпÃþÂËÐâï A š “ “ “ “ ¡  .ÛçæÎàs ¢ ‰s .¿æs ô¢ ޗ ¢ æ ¿ćà .…Îæs èÚᜡ x¡ ” ¢ ¿ćà .ĀÙ{— z ¿Ú” óý ž   –   ¡ ý ƒ¾ý x¢ Íé .Á˓ ¢ ٚA s Ë¢ ÐA“ s ž — x— ¿ćäÝs [€z]܎܎Ù s ŽÎÆ¡ æx¡ Āæs — …¢ ÎÙÎ   > ٗ x¢ Íá Í — ò¢ ¢ { .À{z Comments ÀËÐA ¿ÃþÂËÐ âï] A marginal note written in a different hand adds âï ¿ÑÚà‫[ـ‬ý] ¿ćã{s. The same hand adds titles to other works on this folio side as well. š ¡ cf. l. 124. The word …Îæs does not follow èÚáÅx in any .…Îæs èÚᜡ x]  ; D has èÚáC œ x  ; and ? x other manuscript collated for this edition. D1 has èÚáÅ › 2  D4K have èڛ ᜠx. .¿æs ô¢ ޗ ¢ æ“ ¿ćà] cf. l. 82. None of the nine manuscripts compared with D5 vocalizes this phrase. “ ‰s] cf. l. 152. The word ‰s does not occur here in any “ ¿Ú” óý ¡ {— z .ĀÙ ¢ “ “ ¡ {— z¿ extant manuscript. The following two words (Ā٠ڔ óý) ¢ of the text reflect “ • ړ óý). a variant reading in D2K. The text is similarly vocalized in K (ĀÙ{A z¿  .Ûçæ“ Îàs ” ¢ ¿ćà] cf. l. 181. The zqāp̄ā under the taw is always a pṯāḥā in the ž > > “ D4 Ûçæ{¾ćà¿ćà; K àž ¿ćà; manuscripts compared with D5: D2 has Ûçæ{¾  >   > “ às ¿ćà; M Ûçæ{¾ćà Ûç æÎ ¿ćà; Y Ûçæ{¾ćà ¿ćà. There is a mark next A 1 to this word in the margin of D2, as found also next to lines 264 and 378. 4

D5 in marg. ¿ÑÚà‫[ـ‬ý]¿ćã{sâï

APPENDIX 2: THE SYRIAC MASORA MANUSCRIPT D5

105

 cf. l. 264. D has a mark in the margin next to the line in which this ý] … ¢ ÎÙÎ ž 2 word begins, as found also next to lines 181 and 378. However, the word is not > vocalized in D2. K has …ÎÙÎ A ý. A .Á˓ ¢ ٚA s Ë¢ ÐA“ s] — cf. l. 163 and 172. While most manuscripts include diacritical > marks on both words, it is only vocalized in a few. Line 163: CD3V2 have ËÐs – D L M Y have ÁËÙs ËÐs; – > and D4 has ËД s ÁËÙA s; D1 has ÁËÙA s ËЕ s; A A 2 1 1 > > ÁËÙA s. Line 172: CV2 have ÁËÙA s ËÐs; D123Y have ÁËÙA s ËÐs; D4 has –A L has ÁËÙA sËоćã; and M has ÁËÙA sËÐs. It is notable ã; ÁËÙA sËо ” 1 1 that D4 and L1 change the noun e̓ ḥāḏËÐs in the construct state to the infinitive mēḥaḏËоćã in line 172. The vocalized phrase only appears in the Masora apparatus to line 172, since I only realized that the same phrase appears in line 163 after the text had been set.  ¡ Āæs x¢ Íé] cf. l. 193. This reflects a variant reading found only in D2K. The pṯāḥā also appears in D2 but not in K.  Æ¡ æ– x] ¡ cf. l. 378. The full reading here .À{zƒ¾ý [€z]܎܎Ù sŽÎ — x¿ćäÝs — is only attested in L1. But B1C also add À{zat the end of the line. The rḇāṣā – under the dālaṯ in ƒ¾ýx also appears in M1: ƒ¾ý A x. There is a mark in the margin of D2 next to the line in which this phrase starts, as also seen with lines 181 and 264. The words themselves are not vocalized in D2, which has èÞÙs rather than ¿ćäÝs. K has the same reading and does not vocalize these words.   > ٗ x¢ Íá Í — ò¢ ¢ {] cf. l. 264. This reflects the reading found in D123KM134OS2T1V12Y. D2 has a mark in the margin next to the line in which this word begins, as also  > ÙxÍáò > {; found in lines 181 and 378. The word is not vocalized in D2. D3 has Í › > > >  š š  > > > K ÍÙxÍá M1 ÍÙxÍáò{; Y ÍÙxÍáò{. A ˜ ò{;

APPENDIX 3

LITURGICAL TEXTS FOLLOWING THE HOMILY IN T2 Manuscript T2 was written in 1806 and features various liturgical rites for the summer beginning with Easter. The rite for New Sunday stretches from fol. 83r– 113r (images 87–118), and the Homily on Thomas and the Resurrection appears on fol. 102v–109r (images 108–114). The homily in this manuscript includes rubrics consisting of refrains or directives for singing as well as sixty lines of poetry that appear after the homily proper. While the third layer of the apparatus includes the rubrics interspersed throughout the homily, this appendix offers an edition and translation of the additional lines of poetry that appear after the homily. I have decided to include both the rubrics and the additional lines of poetry in this volume because this manuscript marks the homily as a textual unit that includes these additional materials. The scribe demarcates the homily from the rest of the liturgical materials for New Sunday first through the layout. The first rubric associated with the homily begins at the top of the first column on fol. 102v (image 108). The text on the previous folio (fol. 102r [image 107]) concludes before the end of the second and final column. The homily proper ends on fol. 108v (image 114) in the middle of the second column, marked only by a rubric. A formal break in the text does not occur until the end of the second column on fol. 109r (image 114), in which the final line of text stretches only halfway across the column. Fol. 109v (image 115) that follows is left blank. Thus, the scribe seems to have conceived of the homily as a single text within the liturgical rite that included the directives, refrains, and additional lines of poetry that appear on fol. 108v–109r. The sixty lines of poetry that follow the homily proper are divided into two sections indicated by rubrics. The first section is labelled “Concluding tḇorto” (¿ćäàÎýxÀü) and consists of fourteen lines of poetry, while the second section is called “Rḥoṭo” and includes forty-six lines.1 The meter remains twelvesyllable couplets, reinforcing the impression that there is no break between the homily proper and the additional materials. For this reason, I have continued the numbering from the homily proper. There may be smaller subunits that can be distinguished, such as lines 437 to 448 that feature couplets that begin with a 1

As in the footnotes, the liturgical terms have been transcribed with West Syriac pronunciation rather than translated.

108

P.M. FORNESS

two-syllable imperative followed by the word “LORD” (¿Ùüã). The additional materials do not comment on Thomas or the scene in the upper room nor do they include excerpts from Jacob’s homilies related to Thomas. They nevertheless show how this homily was integrated into a liturgical rite. Finally, a few notes on the presentation of the text are necessary. The use of diacritical points in this manuscript does not differ substantially from that described in Section 7 in the introduction. In line 429, a dot has been added to > ٍ. the final taw in a feminine singular noun in the construct form: ¿ÑÂÎý ø A This may be analogous to the third person feminine singular perfect verbs, as explored in the introduction.2 The manuscript is written in Serṭo, but it contains mostly East Syriac vowels. The same policy as in Appendix 1 has been followed here. It was often difficult to tell the difference between rḇāṣā ( ˜ ) and rḇāṣā karyā ( ™ ). Since the majority of the words in the text reproduced here are in black ink, only words in red ink have been underlined here in both the text and translation.

2

See Section 7.4. For further examples, see also line 159 in the main homily and Appendix 1, line 522.

110

P.M. FORNESS

inc. T2 108v

¿ćäàÎýxÀü jÀÎÚðÓèãèáÞàüÐzĀäÚúÂxÁü > ? ? 期 {‚ËðàÁ˕ МŸ 424 .¿çÚÞæèã ÍÙËá ÙüÔ > ? ? ÍçãüÃïs jÀÎÑãâÝ{ÀÏÅ{x¿Ô Ãý

* T2 109r

Ÿ > ý .ÀÎáÙA ÍÿÑÂÎý€üã|x¿çÚ œ Íàuz{ 426 A Ÿ > éA ÍàÀ ÍæßÃÚà‹ j€ĀéÍÂ{¿Â¿çê œ ˜ > > .z{ËÂÎäàûÙA Íàx¿þÚA Ãà Íçãx{üÔæ˜ { 428 > ٍÀÎçäÙÍ ÍÚ ? süýŸ > é * j¿ÑÂÎý ø œ A ™ ˜ ? > Ÿ .ëÚéyzâÝ{èÚçÙ Ì? ÐâÝ ÍçãâÔ Â{ 430 ˜ œ > ? Ÿ j…ÎæsËÚÐ{¿Â¿ÂÎэÎés ÍÚæÍÞà œ ? ? 432 .…ÎæsĀïs¿ÙÍàsßÚçÝ{ ÎþÂ{ ? ?A :ÀÏÅ{èÚᙠãx¿þÚ¿ç Â|èçãüÃïs ? Ÿ ᘠä期 { 434 .èÚçóðÂy¾Â{ßäï{‚ËðÂßçÚýß œ Ÿ ? > yÎä > > > Āþæ jÍÙ ïåï Íáݿćà ÍàèÝ œ Ÿ ? ý{¿ćäáý .ÀÎäÚêÂèÚᙠãx¿çÂ|{¿çÚ 436 œ • ¿LÓz Ÿ ? ? ý j¿çÔÚáý{¿ïsx¿Þá ã¿ÙüãèÚ œ ? ? .ÀĀúêïÎà{èÚáï… ÎïĀæÀĀçÚþãx 438 Ÿ ÚA áÝ¿Ùüã‚ü j‚ÎÃÚÓËÚÂÀĀçýx¿ćá œ {Ÿœ 440 .[ÀÎç]܎+܎ z{¿ÂÎÑÂz¾ÂÿçáÞàu{s ˜ ? ? ? jÀĀïysâï¿ćà¾LÓ {Á ÌÔã¿Ùüãñ óýs A ? ? ? > 442 .¿þæså ÙÎúà¿ïsx¿Ã êï{Á y¾ò… Î Âüæx G A ? > jßÚäÐ A yx¿ćäêÂèÙÍÙüÝxâÞà¿Ùüã¿és {Ÿœ 444 .¿æøà{¾ÂèÚ㍿òÎÔÂxèÚáÙ¾ćà}{s ™ ? j¿ÚçêݾÂĀÙsx¿úÚÐyâÞà¿Ùüã¿ç òs A Ÿ ? ? Ÿ Ìúà{ 446 .¿çÚÞæèãüÔæœ {u|Îý¿ÃÙ œ > ? jßçãèÚð™ Âx¿ÚÔÐâÞà¿Ùüã¿êМŸ

APPENDIX 3: LITURGICAL TEXTS FOLLOWING THE HOMILY IN T2

111

Concluding tḇorto

424 426

428 430 432 434

436

Son who through his resurrection set all of us free from error, Make your church rejoice and guard its children from harms! Make all angry scourges of anger and all assaults pass it by, And grant it harmony so that it might sing praise in tranquility! May your cross be for it a great vine-shoot and may it [i.e., the church] be sheltered by it, And may it drive the wicked one away from it who thirsts to lay it waste! Secure its walls in the orthodox faith, And remove from it all schisms and heresies! Bind its priests in great love and unify them, And by your divine gifts enrich them! Make the wicked times that are full of anger pass us by, And let your harmony reign in your church, your people, and in the four regions [of the earth]! May there be granted to the whole earth with its inhabitants Peace, harmony, and times that are full of gladness! Rhoṭo

438 440 442

444 446

Render, LORD, harmony between the kings of the earth and the rulers, So that they might contemplate harmonious things for us and not difficult ones! Bless, LORD, the annual cycle through your grace, And make everyone reside in his place with love and faith! Give abundantly, LORD, rains and dews on the lands, So that they might let fruits and grasses of the land grow for the sustenance of humanity! Heal, LORD, all who are ill with the medicine of your mercy, And grant relief to those who are cast down in weariness through affliction! Bring back, LORD, all those far away who are in exile, And deliver and guard those who are near from harms! Be merciful, LORD, towards all sinners who are seeking you:

112

P.M. FORNESS

? ? ? .ÀÍÔÐx‰s¿Â ÎÐèúÂÎý{¿ćäÐ y{¿ç çA Ð 448 jßÃÚàøÂûÙA üò¿æz¿þçA Ý‚üÂĀæß • .„¾ùÀ{ ÍæßçáÝ{âï… ËðáÞÂ{ A ? ? jÍàèÞÙA ÌÝxÀĀþÚÂâÝÍçã¿ A ™Ôðæ˜ Ÿ  ? 3 > .ÍçãÎÅÏæèÚᙠÅ{èÚêÝ ÞæâÝ{ ™ xèÚçÚ œ ? ? Ÿ :À{¾Ðuz¿ćäÚá ðà‰sâڙ пà êà œ A ? ? > æ{Á ÌÃÆà .ÀÎòÎýxÀÎÚÝËÂüÓ¿þ ˜ ? ? j¿çáïÎÅüÓ¿úÙxÏà{¿ÚÔ Ñà… ÎÐ ? ? Ÿ dßççÑ …ÎÐ ÀøÚà¾ćà ‰s ÿç˜ Ýœ ÁyËÃã ? ? j…{zĀà¾ýuz¿ćä Ås… {ÍáÞà‚ÏÅĀÚÂ{z¿ ᘠã A G

450

452

454

456

.ßäÐÎæßÙüÂßçùÎòßÙüÂßÐÎáýßÙü 458 ? j[ÀĀÐ]܎܎ ,ýßà…üãĀÙA üÂxèÑýÎãâÝèã ? > 460 dËÙĀïx{ÍÂ{¿ćäáï¿æÍ¿ćäÐ yèÚáï{ ? > ? j¿Â{yÀÏÅxÁÎï ÍÙĀÙsx [¿ý]܎ ܎ ù Ëï ?> ? > > > ? 462 .ÀĀäÚA éâÝ ÍÚçÂ{ ÍÙËáÙ…{Āðæ˜ Íçã :{{zèÙü ÚA ésËà¿ÙüýÁüù{À sx¿Ñ ÚA þã G A A ? ? .ÀÎçÙüÐx¿ú êïÁÌÔù‚Ëïè㠀A üý 464 ™ ? :zÎÑÚA ÂË¿æ¾Þà €A ËÐxÀÍàsü œŸ .ÀÎçäÙzx¿ÃÓÁüÃꂏËðàÁ˕ МŸ 466 Ÿ :zĀÚïüã‰sÍä{x{èÚïÁËÑæ œ > ? .¿ć㍿ćáú¿óÝ…ÎþúæÀËïx ÍÙËá Ù{ 468 A > > j¿çóàÎÙèã¿æs¿ćá ý¿ćà{¿æsü ãsu{ G G > .…{ĀæsÛæÎðãÎýèÙËã¿Â ÎÑÂÛàñ ÙA Ïã¿ÂÎÐx A A > j¿çóàÎÙÎðäý¿Â ÎÑ¿ćàsÁË ÚðÂÎà A A ? > .¿çÙÌúÂx¿ćáÝÎéèã…{ĀæsèٍĀ ÙËÝ G Ÿ > ÚðÂ… s jÀÎçóáã…ÎÞà€z¿ðãĀþãÁË œ > > > .…{Āæs{¿æsèÙËãĀÑáò¿çáÔ ˜ åï ? > ? j…ÎÞÚæxsâïĀï|¿çäàÀĀááï¿ćàx > > ..¿æsü ãsu{ŽÎçÝ sxÛàĀ ÙA s¿ÙüÝèÙËæs G 3

coni. Íçã

470

472

474

476

APPENDIX 3: LITURGICAL TEXTS FOLLOWING THE HOMILY IN T2

448 450 452 454 456

458

460 462 464 466 468 470 472 474 476

113

Compassion, mercy, the forgiveness of debts and sins! May this gathering, saved by your cross, be blessed through you, And at every time may it stand upon trust in you! May it blot out all the wickedness that encircles it, And hold back from it all harms, hidden and disclosed! Strengthen the elders and give the young men freedom! Keep men and women in purity of marriage! Have compassion on sinners and preserve trust for the righteous! Gather those who are scattered and have compassion on the afflicted in your compassion! Your treasury is full; grant to all ranks their requests! Blessed is the one who sent you! Blessed is your salvation! Blessed is your resurrection! More than all measures that you created, our Lord, praise to you, And mercy upon us in this world and in that to come! As for the holy church which is a wealth of great treasuries, May its children and its offspring become rich with all treasures from it! Christ who came and called for releasing those who were bound, Release from your church the difficult bonds of schisms! Son of God who made the just rejoice through his sacrifice, Make your church rejoice through the good hope of the faith! Let our shepherd rejoice and his flock also leap for joy with him, And the children of the church clap [their] hands with a raised voice! Then I am going to speak and not be silent from the teaching, For love is going to move me with love at that time: hear me! Hear the teaching not according to custom but with love, When you are gaining from the insight in the lections! If you are hearing the teaching in an ordinary way, Then you and I have labored in idleness. Why have I sown in your ears without harvest? If there is a heap for me to gather, then I am going to speak.

114

P.M. FORNESS

Ÿ :ĀÙ¾ý{üòßàüã|sx… üãÛàuz œ > 478 ..èùüòx¿Ùüã‚üúÙsßÙüÂüãsñþáÝ{ :ÀÍàsxÁüÂÀĀÙx{ßà{ [ÀĀÐ]܎܎ ,ýßà ? ? 480 .‚üúÙA sßÙü¿ïÎäýèã{Á yÎãsèã ? ? jèÐs¿ćäÐÌÂ…Āùüò¿ćä ÐA Ì A ? ? [ÀĀÐ]ÎÃýßàèÚãÎòâÝèã¿ćäÐA yxÁüã 482

APPENDIX 3: LITURGICAL TEXTS FOLLOWING THE HOMILY IN T2

115

Grant me, our Lord, to sing to you in a discerning way, And always to say, “Blessed is your honor, LORD who saved us!” Praise to you, and thanksgiving to the Son of God, 480 From those who speak and those you listen, blessed is your honor! In mercy you have saved us! In mercy give us life!4 482 Lord of mercy! Praise to you from every mouth! 478

4 Line 481 only has eight syllables. A four-syllable metrical foot must have been lost. Roger Akhrass suggested to me that the missing foot may have come at the beginning of the line and read: ? “In mercy you created us!” (…ĀÙü¿ćäÐÌÂ). This would reflect the trio of creation, salvation, and eschatological fulfillment.

APPENDIX 4

SECTIONS OF THE HOMILY INDICATED IN MANUSCRIPTS All manuscript witnesses to the Homily on Thomas and the Resurrection demarcate the ends of lines and couplets with punctuation. Most also indicate larger sections of the homily with distinct division markers. The division markers indicate that one section of the homily has ended and that the following section begins in the next line. Most of these division markers were inserted by the scribes, others may come from a later hand. This needs to be evaluated on a case-by-case basis. After some general observations on the division markers, this appendix offers three separate examples of how the divisions make meaning out of the text and then provides a comprehensive list of the divisions indicated within the manuscripts. At least two patterns can be identified in the list of division markers below. First, scribes seem to have copied the division markers from the Vorlage. The four manuscripts identified as direct copies of other known manuscripts show very little deviation. B2S1 have no division markers; K has nineteen of the twenty-two division markers found in its Vorlage D2; D4M5 have the same fifteen markers; and S2T1 have the same forty-two. Second, ten of eleven manuscripts in Family I feature division markers, and they average just under thirty-four per manuscript. Three of five manuscripts in Family II have division markers. Of these D4M5 likely had a comparable number to Family I, but the text only goes to line 240, and O only has six division markers. In Family III, four manuscripts feature division markers, and three of them have nineteen or twenty; L1 forms an outlier with only six. Given these observations, there seems to be some correlation between text types and division markers; that is, the section divisions are part of the transmission of the text and not secondary to it. It nevertheless seems easier, on my view, to list the divisions here rather than add them to the apparatus. The section divisions grant insight into how the copyists and readers of these manuscripts understood the homily. In the following, I will offer preliminary observations on three aspects of the division markers identified in the list below in order to suggest the potential of such investigations. I will focus on the division markers that occur most frequently. There are ninety-one different lines marked as ending a section, and of these twenty-five occur ten or more times from lines 1 to 240 and eight or more times from 241 to 422.1 The relevant 1

Since D4M5 cease at 240 and contain many division markers, I have reduced the required number after this line.

118

P.M. FORNESS

lines are 28, 76, 88, 100, 108, 118, 132, 148, 166, 186, 204, 212, 254, 276/278/ 278+,2 304, 322, 342, 348, 358, 364, 366, 384, 398, 404, 410. First, sixteen of these twenty-five division makers mark the beginning or end of direct speech: 76, 108, 118, 132, 148, 166, 186, 204, 212, 254, 276/278/278+, 304, 322, 342, 358, 384. In several such instances, the homily provides introductory formulae that would have indicated this switch in any case. For example, lines 133, 167, and 205 all identify Thomas as the speaker. But this is not always the case. In lines 119, 149, and 305, the narrator begins commenting on the topic from an outsider’s perspective without no indication that the speaker has changed. Likewise, line 187 switches to the voice of the apostles with no introductory formula or narrative that would indicate the switch. These division markers would have helped readers identify the change in speaker and led to a better understanding of the exchanges in the text. Second, a set of two division markers draws attention to biblical references. Near the end of the homily, Jacob turns to John 20:26 in which Jesus returns and greets Thomas and the other ten apostles (349–376). Jacob draws several comparisons between this scene and other biblical passages. Jesus’s greeting “Peace be with you” prompts Jacob to recall Jesus’s greeting to the apostles earlier, in John 20:19 (359). After some general comments on peace, he concludes: “[Jesus] was escorted on his whole path entirely in peace” (364). Two comparisons appear in the following couplet: the angels’ greetings both to Mary in Luke 1:28 (365) and to the shepherds in Luke 2:10 (366). Nine manuscripts mark the transition to line 365, while eight of these nine contain an additional division marker after line 366. These division markers set aside these two lines in the first place for their shift in content, as the scene is no longer the upper room. But they secondly lay additional emphasis on the biblical passages being cited. The section markers set aside this couplet from the surrounding text and may have stood out to readers of these manuscripts. Third, the final three frequently recurring division markers divide the conclusion into three sections. After rehearsing Thomas’s confession of Jesus as “My Lord and my God” in lines 395 to 398, the conclusion begins with a series of three questions in lines 399 to 404. For example, Jacob writes: “Who is this one who denies the Son, “He is not God”? / Let him show himself and let him raise his voice without covering!” (399–400). The following three couplets (405– 410) recapitulate Thomas’s confession emphasizing that he both touched and 2 These three lines correspond to the end of the same section of the text and therefore have been counted as one. On the three major variant readings that end this section, see Section 7.1 “Lines 277–278” in the introduction.

APPENDIX 4: SECTIONS OF THE HOMILY INDICATED IN MANUSCRIPTS

119

saw Jesus, concluding that this event “is beyond any interpretation, / And only with the ears of faith can it be heard” (409–410). The voice of the conclusion changes yet again in line 411 with Jacob writing in the first person: “I am not so presumptuous to approach these things.” Of the sixteen manuscripts that have division markers and are attested at this point in the homily, eleven mark the transition between lines 398 and 399, eight that between 404 and 405, and ten that between 410 and 411. These markers offer insight into how the scribes and readers of this manuscript understood the structure of the homily.3 The table below presents all of the division markers identified in the manuscripts. In most manuscripts, these markers are the four-point grapheme dusually with red ink on all or several of the four dots and often with a black dot, circle, or line in the middle. K uses the four-point grapheme dto mark the end of couplets and the grapheme ※to indicate sections of the homily. Some scribes began writing a mark, but the red ink was never added. For example, the portion of the homily written in the second hand in M3 (lines 80–278) only has the corresponding black dots (here two full stops). I have nevertheless counted these as division markers since the plan to mark them as such is evident. T2 does not have division markers as such, but it divides the text into sections through liturgical rubrics. Ten manuscripts have been excluded from the table. D5L2UV3 do not appear in the table because they only include excerpts from the homily or the portion of the homily available for consultation has fewer than ten lines. No division markers appear in these short selections. Likewise, B12S1V2 are not in the table since they do not contain any discernible division markers. Finally, CE normally end couplets with the four-point grapheme d. Both manuscripts feature a few sequences of more than one four-point grapheme after individual lines (e.g., dd; C: 34, 92, 108, 172; E: 172, 204, 302). But these seem intended to fill in otherwise unused space on the lines rather than demarcate divisions. One such sequence in C and two in E do, however, correspond to section markers in other manuscripts (C: 108; E: 204, 302). The remaining eighteen manuscripts consulted for this edition regularly indicate sections of the homily with punctuation marks. A few things should be kept in mind when consulting the table. First, D4 and its direct copy M5 cease after line 240. Second, the homily in M3 was written by two different hands. The first hand was responsible for lines 1 to 80 (until ĀðáÂ) and 278 (from ÁüÚóés) to 422, the second hand for lines 80 (from èòs) 3

Attention to such division markers could support studies on the structure of Jacob’s homilies in general, such as Blum, “Zum Bau von Abschnitten.”

120

P.M. FORNESS

to 278 (until èã). Third, T2 places the homily in a liturgical rite, and the divisions indicated here are the rubrics to the text. In this sense, they are not true division markers. But the concurrence of the divisions in other manuscripts and the rubrics in T2 form an interesting point of comparison for the incorporation of this homily into a liturgical rite. Fourth, the line 278+ corresponds to the line added in Group IA.4 Line D1 D2 D3 D4 K L1 M1 M2 M3 M4 M5 O P 4

S2 T1 T2 V1 Y

K

22

D1

1

D3

24

Y D4

M5 T2

D1 D2 D3

32

D1

M3 M4

D3 D4

M1

M3

D3

M1

M3 M4

S2 T1

1 V1 Y

10

D3

38 40

M1

D1

M5

Y

3

S2 T1 T2

Y

9

S2 T1

Y

8

46

T2

48

D1

50

D3

M1

M3 M4

S2 T1

1 V1 Y

D2 M2 D1

D3 D4

64

1

M1

M4 M5

S2 T1

M1 M2 M3

Y

S2 T1

70

V1

D1

D3 D4

M1

M3 M4 M5

S2 T1

82

1 Y

T2

84

D1

D3

M1

M3 M4

S2 T1

86

D4

M5

88

D1 D2 D3 D4

L1 M1 M2 M3 M4 M5

1 Y

P

S2 T1

Y T2

D3

98

M1

M3 M4

S2 T1

M2

100

D1 D2 D3 D4 K 4

M1 M2 M3 M4 M5 O P

See Section 6.1 “Lines 277–278” in the introduction.

10 8 2

90 96

9 6

T2

76

9 1

52 60

3 2

26 28

Total

1 Y

7

V1 Y

16

T2 S2 T1

14

2

121

APPENDIX 4: SECTIONS OF THE HOMILY INDICATED IN MANUSCRIPTS

Line D1 D2 D3 D4 K L1 M1 M2 M3 M4 M5 O P 104 108

D4 D1 D2 D3 D4 K

M1

M5

P

M3 M4 M5

P

S2 T1 T2 V1 Y

3 S2 T1

110 D2 D3 D4 K

132

D1 D2 D3 D4 K

M1 M2 M3

P

S2 T1 T2

Y

13

M1 M2 M3 M4 M5

P

S2 T1 T2

Y

15

D1 D2 D3 D4 K

M1 M2 M3 M4 M5

P

S2 T1 T2

Y

D1

D3

M1

M3 M4

S2 T1

Y

P

S2 T1

180

Y

D1 D2 D3 D4 K L1

190

D1

192

D3

M2 M1

M4 M5 O P M3 M4

S2 T1

V1 Y

15

S2 T1

Y

8

M4

D3

196

2 P

202

M1

D3

M3 M4

S2 T1

D1 D2 D3 D4 K L1 M1 M2 M3 M4 M5 O P

S2 T1 T2

212

D1 D2 D3

S2 T1

M1

2

T2

204

K

15 1

T2

186

8 1

T2 D1 D2 D3 D4 K L1 M1 M2 M3 M4 M5

15 1

T2

162 166

1

T2

156 158

1

M5

140 148

12 T2

118

Total

M3 M4

Y

7

Y

17

V1 Y

11

214

T2

1

220

T2

1

226

T2

1

238

M1

D3

M3

S2 T1

Y

6

244

T2

1

252

T2

1

254

D1 D2 D3

K L1 M1 M2

M4

O P

S2 T1

V1 Y

14

264

T2

1

270

T2

1

276

1

D1

278 278+ 290

M2

L1 D2 D3

K

M1

O P M3

T2 V1 S2 T1

6 Y

T2

8 1

122

P.M. FORNESS

Line D1 D2 D3 D4 K L1 M1 M2 M3 M4 M5 O P 292

S2 T1 T2 V1 Y

P

M2

2

294 P

2

V1

302 304

1

T2

296

1

T2 D1 D2 D3

K

M1 M2

M4

308

Total

V1 Y P

9 1

310

T2

1

320

T2

1

322

D3

D1

326

M1

M3 M4

S2 T1

K

D2

M3 M4

S2 T1

D3

D1

M3

S2 T1

340 D3

D1

348

D1 D2 D3

352

D1

M1 K

D3

M3 M4

M1 M2 M3 M4 M1

O P

M3 M4

Y

1 Y

8

S2 T1

V1 Y

14

Y

9

S2 T1 T2 T2 V1

K

6

S2 T1

356 D1 D2 D3

7 2

T2

342

358

Y T2 V1

334 336

1

T2 D3

D1

8 2

328 332

Y

2

M1 M2 M3

S2 T1

Y

10

T2

1

364

D3

M1

M3 M4

S2 T1 T2 V1 Y

9

366

D3

M1

M3 M4

S2 T1 T2

8

360

Y

368

M2

T2 V1

3

372

M2

T2

2

T2

4

376

K

D2

P

1

378

D1

384

D1 D2 D3

K

M1

M3 M4

P

S2 T1 T2

Y

T2 V1

396 398

D1 D2 D3

404

D1

D3

K

M1

M3 M4

M1

M3 M4

P

12 2

S2 T1

Y

11

S2 T1

Y

8

APPENDIX 4: SECTIONS OF THE HOMILY INDICATED IN MANUSCRIPTS

Line D1 D2 D3 D4 K L1 M1 M2 M3 M4 M5 O P 408 410

D1

D3 D3

Total 34 22 42 15 20 6

Total 2

M1

M3 M4

416 420

S2 T1 T2 V1 Y

K

D2

123

M4 36 19 35 34 15 6

S2 T1 T2 V1 Y

10

V1

1

V1

3

20 38 38 44 19 39

INDICES 1. INDEX OF SYRIAC WORDS by Philip Michael Forness, Andrea Barbara Schmidt, and Bastien Kindt, in collaboration with Nicolas Atas The Index of Syriac Words consists of five separate indices: 1.1. 1.2. 1.3. 1.4. 1.5.

Selective Index of Syriac Words; Proper Nouns; Greek Loan Words; Arabic Glosses; and Liturgical Index.

Indices 1.1, 1.2, and 1.3 were generated using software and lexical resources developed in the framework of the GREgORI Project, carried out at the Oriental Institut of the University of Louvain (UCLouvain, Louvain-la-Neuve, Belgium),1 in collaboration with the Calfa Association (Paris, France).2 Each word form of the text is accompanied by a lemma (lexical entry) and a part-of-speech tag. A complete lemmatized concordance of the Syriac text of the Homily on the Apostle Thomas and the Resurrection of our Lord by Jacob of Serugh is freely available on the GREgORI Project website and a digital version of this text is also searchable online on the Syriac corpus of the GREgORI Project interface.3 Guidelines about Syriac lemmatization are described in Bastien Kindt, Jean-Claude Haelewyck, Andrea Barbara Schmidt, and Nicolas Atas, “La concordance bilingue grecque-syriaque des Discours de Grégoire de Nazianze,” Babelao 7 (2018): 51–80, Andrea Barbara Schmidt, “OpenAccess-Datenbank von ein- und zweisprachigen Konkordanzen der syrischen Literatur am Orientinstitut der Universität Louvain,” in Überleben im Schatten: Geschichte und Kultur des syrischen Christentums: Beiträge des 10. Deutschen Syrologentages an der FU Berlin 2018, ed. Shabo Talay, Göttinger Orientforschungen, Syriaca 58 (Wiesbaden: Harrassowitz, 2020), 229–248, and Nicolas Atas, “Principles of Syriac Lemmatisation: Summary Version,” UCLouvain – Institut orientaliste – GREgORI Project, 2022 (downloadable from the website and online interface of the GREgORI Project). 1.1. Selective Index of Syriac Words This index includes all verbs, common nouns, adjectives, and adverbs in the homily and the • additional materials in Appendices 1 and 3. The verb À{zand the following words have been Ÿ • Ÿ • Ÿ Ÿ • • • • • • Ÿ Ÿ Ÿ excluded: ËÑÝ œ s, œ s, œ €Ā㠜 èÙËÙ ˜ xÎÑáÂ, ™ z, èݜ z, ¿Ýz, ¿ýz, ÄÓ, üٜ Ā¡ ٜ Ÿ , èݘ , Îà, åàœ , âðà, ˜ Ÿ Ÿ • • and èã. èÙ˙ ã, „{Āã, u{, œ Entries are organized alphabetically by root according to the œ system of the GREgORI Project, which is based upon Michael Sokoloff, A Syriac Lexicon 1 2 3

See https://uclouvain.be/fr/instituts-recherche/incal/ciol/gregori-project.html. See https://calfa.fr. See https://www.gregoriproject.com.

126

P.M. FORNESS

(Winona Lake, IN: Eisenbrauns, 2009). Thus, denominative verbs are classified under the nomi• Ãé. Ÿ nal root rather than a consonantal root: e.g., 2 üà The presence of ¢ œŸ œ Ÿ ¡ éœ is found under Àü Ÿ Ÿ ¡ a Roman numeral distinguishes homographs: e.g., 2üà œ éœ is the second manifestation of the Pa῾῾el Ÿ Ÿ verb üà Sokoloff’s lexicon and should be distinguished from 1üà œ Ÿ ¡ éin œ œ Ÿ ¡ é. œ Verbal forms of a given root, when present, are placed before all other forms. Ÿ ¿Â• ¢ s œ • Ë ˜ {s • Ÿ ¿áڜ ¢ s œ Ÿ • Ÿ ¿æÎÅs œ • ¿æxs ˜

Hom., 137, 221; App1, 457, 549 Hom., 20, 310; App3, 428 App1, 428 Hom., 222 Hom., 110, 179, 233, 410; App3, 475

¿Úœ Ÿ é œ ™ {s

App1, 494

• {s ¿Ð œ

Hom., 8, 38, 212, 232, 288, 364, 368, 373, 374

ƒ|Ÿ œ s ˜

Hom., 77, 363; App1, 429, 479, 481, 506, 592, 599, 605, 607, 611, 613

Ÿ ¿Ð• s œ

Hom., 153; App1, 473, 571 (2×), 582, 587

ËМŸ s ˜ Á˕ Е s ˜ Ÿ Á˕ ڜ Ðs œ • ¡ s = ¿Ù• ÌÐ • Ð Àü ¢ œŸ Á˕ ٜ s

ôݟœ s ˜ Ÿ • à• s ÀÍ œ

Hom., 115 Hom., 163, 172 Hom., 3, 14, 17, 21, 41, 48, 56, 57, 357; App1, 436

Ÿ Àø• ڜ às œ • ¿ãs ˜ • • ¿á㠘 s Ÿ ü㠜 s ˜

Hom., 417

âݟœ s Hom., 235 ˜ • • ¡ ¿äÝ{s App1, 518 œ • • ¡ App1, 508 ÀÎä œ œ Ý{s Ÿ • êÝ ¿Úç s App3, 445 ˜ œ

Hom., 29, 210, 221, 225, 227, 329, 330, 332, 334 (2×), 387, 396, 397 (2×), 399, 402, 404, 406; App1, 445, 446, 447, 450, 456, 465, 469, 472, 474, 504, 542, 546, 593; App3, 465, 479

Ÿ • à• s Āٜ sÍ Hom., 4 œ • Ÿ • À{Í à s App1, 444, 494 œ œ • Ÿ • ¿Ù• Íàs App3, 432 œ • ¿óàs App1, 580 ˜ Ÿ Ÿ øàœ s Hom., 247 œ • • ¿æøà{s App3, 444 œ

Hom., 389

Hom., 67, 111, 113, 115, 163, 172, 175, 191, 211, 303, 331, 333, 341, 378, 383, 384; App1, 442, 487, 494, 496, 500, 501, 516, 519, 527, 531, 550, 554, 608, 616; App3, 439

Hom., 91

• Ÿ • Áy¡ Îã s •¡ ÁÌ㾠㠙 •¡ s 2ÁÌ㠘 = ¿þ• æ• s • = À• Îþ œ æs

App3, 456 Hom., 14, 365 Hom., 376 Hom., 25, 26, 30, 65, 105, 109, 118, 130, 133, 165, 167, 171, 177, 187 (2×), 189, 192, 193, 196, 197, 202, 203 (2×), 205, 206, 238, 239, 241, 244, 245, 246, 251, 252 (2×), 265, 271, 279, 280, 289, 352, 359, 369; App1, 425, 427, 431, 439, 445, 473, 555, 570, 604; App3, 469, 476, 478 App3, 480 Hom., Title, Final Title; App1, Title (2×) Hom., 101 Hom., 43, 160, 193; App3, 440, 442 Hom., 223, 224, 331

127

INDICES

Ÿ À• ¢ Ā¡ =æs œ Ÿ ۜ és œ üÚóé ™ s ˜ ü霟 s ˜ • Ÿ süڜ és œ • ÀĀé ¢ s ˜ ?¡ Ÿ ¿ò™ s œ

App3, 454 Hom., 228, 414; App3, 443 Hom., 278 App3, 431 Hom., 31; App3, 463 App3, 429 Hom., 78, 156, 176, 242, 253, 256, 287, 291, 305, 318, 342, 392; App1, 430, 537

• Ÿ ¿áÞÙx App1, 575, 613 œ ™ s Ÿ Ÿ ˆœ s Hom., 71 œ Ÿ • ¿ïs Hom., 206, 307; App1, 477, œ 504, 506, 546, 597; App3, 435, 437, 441, 442 • • À¢ s Hom., 2, 69, 79, 107, 247, 358, 405, 415; App1, 449 À• s ˜

Ÿ €œ ĀÙs œ

Hom., 61, 92, 105, 106, 138, 164, 186, 210, 211, 214, 221, 272, 280, 285, 286, 351, 355, 363, 374, 381, 416; App1, 425, 431, 440 (2×), 470, 480, 499, 557, 600; App3, 463

èÔ ˜  ¿Úœ Ÿ  œŸ •¡ Àü ڜ  •¡ Ÿ ÀĀÚ Â œ • ¿ÞÂ

App1, 484 App1, 576, 614 Hom., 101, 218; App1, 542; App3, 457 App1, 568, 603 App1, 568

•  ¿ç• Úç ˜  • ÀÎä œŸ œ ڜ ê Ÿ üê œ Ÿ Ÿ üê œ  œ

App1, 577

•¡  ÁÌê ˜ • ¡ Ÿ • ¿ÙÌœ

• ÀĀ• ¢ ð • Ÿ sËá œ ð ˜ • Àø • À• øÂ

475, 518, 594; App3, 428, 433

ø œ Ÿ  œŸ ¿Ù• ̕ ¡ œ Ÿ

App3, 451

•¡ 1ÁÌÂ

App3, 456 • ÀÎá œ ٜ Í App3, 426 •  ¿ÐÏ App1, 530 ˜  Ÿ Ÿ ˆÏœ  Hom., 111, 384 œ s ˜ •  ¿ïÏ  Hom., 67 B

Hom., 214

ۜ Þ¡  œŸ Ÿ ñᜠ • ¿çÂ

Hom., 351, 379, 415; App1, 432, 537

ÀĀ• ٜ ¾ã Hom., 380 ™ • Ÿ ¿ÔÚà™ ¢ s App1, 461 œ •¡ Ÿ Áys App1, 483, 575, 595, 610, œ 611; App3, 440 • ¿þڜ  Hom., 104, 225, 257; App1,

• Ú ÀĀþ œ Ÿ¡ Ÿ Ëœ œ

â˜Ô Hom., 166, 167; App3, 430 œŸ • ÀÎá œ ڜ Ô Hom., 277 • ¿•çáÔ App3, 474 ˜

ÀĀ• ٜ üÂ

Hom., 80, 81, 84, 419 App1, 576, 613, 614

Hom., 362; App3, 436 Hom., 328, 329 Hom., 160 Hom., 46; App1, 442 Hom., 121, 165, 193, 194, 225, 241, 277, 283, 284, 295, 395; App1, 534, 558, 569, 571, 581, 587; App3, 447 Hom., 5, 92, 97, 265, 326, 348, 351 Hom., 88 Hom., 54 Hom., 8 Hom., 136 Hom., 156 Hom., 56, 71, 90, 140, 210, 227, 329, 331, 399, 421; App1, 458, 465, 469, 484, 504, 516, 543, 546, 550, 560 (2×), 567, 582, 583 (2×), 584, 585, 586; App3, 423, 462, 465, 479 Hom., 162; App1, 492, 613

128

P.M. FORNESS

•¡ 2ÁÌ ‚ü˜  œŸ Ÿ Ÿ ‚üœ  œ s ˜ ¿Þ• ٜ ü •  ¿þ• æü œŸ •  Àü ¢ œŸ ? ¿à™ {œ Ā¢  À• ¢ Îà ¢ œ {œ Ā • ¡ Å Ÿ ¿Ã œ • ¿ÃÅ Ÿ • Å ¿Úà œ • ¡ ş ÁÌà œ • ÎÅ

App3, 459 App3, 439 App3, 449 Hom., 422; App1, 548; App3, 458 (3×), 478, 480 App1, 490, 502, 591 Hom., 222 Hom., 10, 14, 17, 20, 25, 43 Hom., 22, 213 Hom., 312, 383, 398 Hom., 141 (2×); App1, 548, 549 Hom., 149, 350, 403; App1, 424

• Å Ÿ ¿êÚ œ • Ÿ 1¿áÅ œ ÏᘠÅ • ¿áÅ ۜ áŏs ˜ Ÿ ۜ áÅ œ • À• Îá œ Å Ÿ • Å ¿Úá œ • Å ¿Úá ˜ Ÿ • Å Āٜ ¾Úá œ Ÿ À• ÎÚá œ Å œ üäÅ œŸ

Hom., 81

• Å ¿êç ˜

App1, 484

âðŏ s ˜ ˜ • • ¿çáïÎÅ œ • Ÿ ¡ ¿ÂüÅ œ • Å Ÿ ¿ãü œ Ÿ ÿÅ œ

App1, 616

App3, 454 Hom., 11, 23, 41, 367, 377; App1, 435, 476, 596

• 1sx¡ ÎÅ Hom., 126 œ Ÿ • ƒ|Î Hom., 338 ˜ œ ŏs • • ¿æÎÅ App1, 518 Ÿ Àϕ Å œ

À• {ü œ ڜ äÅ = Ÿ Ÿ s ¡ üà œ çŏ ˜ œ • = • ¡ Ÿ ¡ Āٜ sÌÃçÅ œ • • = Ÿ À¢ {ü œ á çÅ œ Ÿ s ۜ çŏ ˜ œ ¿Ú• æ• ÎÅ A

App1, 495, 542; App3, 457, 461 Hom., 88 App1, 578 Hom., 144, 280 Hom., 69, 75 Hom., 284, 321, 418 Hom., 345 Hom., 72 App3, 452 Hom., 6, 338 Hom., 332 Hom., 156; App1, 537 Hom., 368

• Å ÀĀþ ¢ ˜

Hom., 52, 317 Hom., 85 Hom., 83; App1, 462 App1, 511 Hom., 250, 252, 326

App3, 455 Hom., 229; App1, 488 Hom., 46 Hom., 47, 114, 117, 174, 180, 196, 297, 303, 323, 324, 328, 343, 378, 381, 407, 409; App1, 431, 440, 465, 467, 487, 491, 494, 496, 500, 516, 519, 527 Hom., 331; App1, 458, 498, 550

• x ¿Âs Hom., 102; App1, 538 ™ • ÀÎÑ œ ڜ Âx Hom., 237; App3, 465 • • ¡ {x ¡ ÁÌ App1, 518 œ Ÿ ¡ âÅ Hom., 123, 130, 250, 251, ˜ xœ 270, 272, 274 • •¡ Ÿ ¿áÅ xœ Hom., 124, 127, 187, 294, 299 • •¡ Ÿ Āٜ ¾áÅxœ Hom., 242 • Ÿ • ¡ ÀÎá Hom., 131, 243, 276, 300, œ Åxœ 302 • ÀĀ¢ Ý¡ {x Hom., 112, 379; App1, 432, œ 440, 487, 527, 532 • ‹x App3, 467 âÐx ˜ • Ÿ ÀÎÙx œ Ÿ ¡ ۜ Ýx œ Ÿ À• ÎÚ œ Ý¢ x œ

App1, 591 Hom., 228; App1, 612 Hom., 229; App1, 488 App3, 454

129

INDICES

¿æ• ̕ ¡ Ý¢ {x œ • ڜ àx ¿Ñ • Ÿ ¿áÂÎúà œ x œ Ÿ¡ ¡ ۜ ãxœ s ˜ À• Îãx œ • ÀĀðã x ¢ ˜ • ¡ • ÁÌã{x œ

App1, 509, 540, 548 App1, 610 Hom., 158 Hom., 362 App1, 521 App1, 567 Hom., 38

• Îãx Ÿ À  Hom., 4, 24, 35, 36, 64, 216, ˜ 418 Ÿ Òæœ x Hom., 218, 340 • x Ÿ ¿çò œ Ÿ • x ¿Å ¢ œ • Áy¡ xŸœ Ÿ Žx œ • Ÿ • ¿ãx¡ z œ Ÿ †xz œ Ÿ èäÙ œ ˜ z

Hom., 114; App1, 458, 465, 498, 502, 516, 531, 550 Hom., 145; App1, 541 Hom., 224 Hom., 391 Hom., 155, 263; App1, 585 Hom., 346 Hom., 117, 148, 198, 254, 257, 313, 323, 341, 343, 380, 382, 389, 392, 396; App1, 456, 492, 528

Ÿ Hom., 261 èäÙ œ Ÿ z œ s ˜ • Ÿ • Hom., 308, 312, 313, 336, ÀÎç œ œ äÙz 342, 352, 356, 398, 410; App1, 463, 476, 512, 596; App3, 429, 440, 466 • Ÿ Íã App1, 433 ¿çäÙ œ Ÿ Hom., 288, 373 ßà˜ z œ Ÿ ßòz Hom., 41, 61, 220 œ Ÿ ßòz Hom., 93, 98, 267 ˜ s œ • • ¿ÚÞòz App1, 471 ˜ •¡ • ÀĀÞòz Hom., 191, 315, 401 ëڜ 鍘 z ™ Ÿ èÂ| œ

App3, 430 App1, 522, 558, 559, 562, 563

Ÿ 蠘 ¡ | œ

App1, 556, 559, 562, 563, 572

Ÿ s èœ Ÿ ¡ x| œ ˜ • ¿ç• Â|

App1, 521, 567

Ÿ • | ¿ç œ

Hom., 367; App1, 574; App3, 433, 436

Ÿ üÅ| œ • Œx˜ | Ÿ ¿ú• ٜ x¡ | œ Ÿ • ¿Ùz| œ • Ÿ ÀÎãz | œ œ • ¡ Āٜ sÌٜ z|

App1, 566

Hom., 307; App3, 452 Hom., 132, 149 App3, 455 App1, 486 App1, 522 App1, 436

• {• {| ¿Å œ • }|

Hom., 214

• ˆ| Ÿ ñٜ |s œ ¡ ñٜ |¡ s ˜

Hom., 57; App1, 577

Ÿ ÀĀ• ٜ ÎÐ| • ÀÎٜ | Ÿ • | ¿çÙ œ • ¿Ý| • À• ÎÝ œ | Ÿ Òàœ | Ÿ ¿ú• ڜ à| œ Ÿ üã| œ Ÿ ü㠜 Ÿ | œ ûï| ˜ • Ÿ Áy¡ Îï| • ¿ò• Îù œ | 2¿ó• ڜ ù| À• Îó œ Úœ ù| Ÿœ üù|

Hom., 217

App3, 470 Hom., 19, 387; App1, 447 Hom., 376 App1, 444 Hom., 87, 313, 327 Hom., 70, 83, 223, 237; App1, 462 Hom., 62, 77, 85, 226; App1, 429 Hom., 66 App1, 535 App1, 510; App3, 426 App3, 477 Hom., 142, 396 Hom., 123 App1, 530 Hom., 237 Hom., 68; App1, 528 Hom., 375

130

P.M. FORNESS

• ٜ | ¿Ã Ÿ ˆ| œ Ÿ • | ¿ï œ

Hom., 102 App1, 428; App3, 475 App1, 477, 597

Ÿ ÄИ s Hom., 170 œ • ¡ Ÿ Hom., 67, 108, 361 Āٜ ¾Ãڜ ÃÐ œ • ¡ Hom., 76, 347, 351, 371, 422; ¿ÂÎÐ œ App1, 585; App3, 431, 440, 448, 470 (2×), 471 • ¡ П ÁÌà œ

Hom., 147, 157, 181, 238, 252, 389; App1, 587, 592, 602

ÿÃÐ œŸ

Hom., 5

ÿà ˜ Џs ˜

Hom., 35

€œ ËÐ

Hom., 291, 292; App1, 478, 509, 598; App3, 467

€œ Ë¡ Ð App3, 424, 465, 466 œŸ • Ÿ 2À{Ë Ð Hom., 95 œ œ • ÄÐ Hom., 224 Ÿ Ëژ Ð App3, 431 œ • €œ ÎÐ

Hom., 10, 67, 227, 286, 400, 416; App1, 437, 508, 528, 585, 614

• s €œ ÎЏ ˜

Hom., 4, 103, 283, 322, 324; App1, 499

• èÐ • üÐ • ÀÏÐ

App3, 455, 456 Hom., 75, 160, 231, 234; App1, 568, 589 Hom., 17, 73, 76, 95, 96, 107, 109, 111, 116, 117, 131, 134 (2×), 135, 148 (2×), 159, 168 (2×), 175, 180, 184, 190, 192, 216, 229, 234, 241 (2×), 244 (2×), 245, 248, 251, 254, 268, 278, 282, 284, 289, 290 (2×), 296, 297, 299, 303, 316, 319, 320, 323, 324, 339, 343, 344, 381, 384, 387, 393, 405, 407, 409, 420; App1, 431, 440, 444, 449, 467, 500, 534, 557, 566

€œ ÏЏs ˜ • • ÀÏÐ

Hom., 16 Hom., 110

• • ÔÐ ÀÍ • ¿Ú• ÔÐ œŸ

App3, 448

Ÿ ôÔ œ Ð Ÿ ۜ Ðs œ ? ¿Ú™ Ð œŸ

App1, 538

âژ Ð œŸ • Ÿ ¿áÚÐ œ

App3, 453

åޘ ¡ Ð œŸ • ¿äڜ Þ¡ Ð œŸ

App3, 447, 455

Hom., 228, 232; App3, 481 Hom., 295; App1, 496, 502, 514, 520, 559

Hom., 1, 32, 62, 75, 146, 216 Hom., 6

Hom., 14; App1, 563 • Ÿ Āٜ ¾äڜ Þ¡ Ð Hom., 360 œ • Ÿ ¡ ÀÎä Hom., 90 œ œ ڜ ÞÐ ŸŸ ÕᜠЏ Hom., 243 œ s ˜ • Ð ¿äá App1, 485 ˜ Ÿ Hom., 230 ôᘠÑý œ • Ÿ À{ø Hom., 314 œ œ ڜ áÐ • ¡ П ÁÌä Hom., 230 œ • ڜ çÐ ¿Æ • ¿ç• çÐ • Ð ¿óç œŸ

App1, 601, 603 App3, 448, 456 Hom., 154, 195, 203, 206, 209; App1, 482, 606

• Ð 1ÁËê ˜ Ÿœ ۜ êÐ

Hom., 123

èêЏ s ˜ ˜ • ¿çڜ êÐ œŸ

Hom., 88

• süڜ êÐ œŸ ÕóœŸ ¡ Џ œŸ s ˜ Ÿ ÀĀ• ڜ óЏ œ Ÿ üóÐ œ • Ð ¿ç• Ùü ˜ • Ð À• Îç ˜ œ Ùü

App3, 447

Hom., 223 Hom., 135 Hom., 175 Hom., 316, 400; App1, 470 Hom., 345 Hom., 45; App3, 430 App3, 464

131

INDICES

Ÿ Ÿ üœ Ð œ

Hom., 210; App3, 423 • À{¾ Ð App3, 453 ™ œ Ÿœ s Hom., 118 ÄþœŸ Џ ˜ • • ¿ÃýÎÐ Hom., 58 œ ßþÐ ˜ • ¿ÞþÐ ˜

App1, 506 App1, 526

Ÿ âþÐ œ ÿÐ œŸ

Hom., 313, 327

¿þ• Ð œŸ

Hom., 70, 73, 116, 333, 381, 406; App1, 450, 467

Ÿ „ĀÐ œ • ٜ ĀÐ ¿ä • Ð • ¿ãĀ • ¿æĀÐ œŸ

Hom., 80

Hom., 219, 221

Hom., 20 App1, 507 Hom., 179, 212

Ÿ • Ó ¿ðà œ  Ÿ ¡ Äڜ Ÿ Ó ˜ œ s

Hom., 22, 268

App1, 580

Hom., 270, 344

• • Ó ¿Ã

Hom., 230; App1, 615; App3, 466

¿Â• ÎÓ œ

App1, 493, 495 (2×), 497, 499, 501, 503, 505, 507, 509, 511, 513, 515, 517, 519, 521, 523, 525, 527, 529, 531, 533, 535, 537, 539 (2×), 541, 543, 545

¿ä ™ ڜ Ó • Ÿ ¿áÓ œ Ÿ • Ó ¿Úá œ  • • ¿áá˜Ó åᘠÓ Ÿ Ó • • Îá ¿ã • ¿ðÓ

App1, 526

èðÓ ˜ Ÿ xüÓ œ • 2¿ò• y¡ ÎÓ œ

Hom., 236

• ӟ  ¿ùü œ Ÿ ŽüÓ œ âà œ Ÿ ¡ ٜ Ÿ s ˜ • €œ x{s • ÀĀ• ٜ x{

Hom., 17, 22, 39

• ¡ Ó ¿Ã ˜ Ÿ ñÃÓ œ

¿ç• • ÎÓ œ • Ÿ ÀÎÃÚ œ Ó œ 

Ûڜ Ÿ ïÎÓ œ • À• ÎÚð œ Ó

Hom., Title App1, 616; App3, 439 App1, 562, 565, 566, 572 App3, 441

ˆËŸœ ٜ  Ÿ Ù • {Ë • ¿ï

Hom., 327, 329, 348, 399; App1, 469 Hom., 304 App1, 574

App3, 428 App3, 444 Hom., 395; App1, 455 Hom., 131, 276 Hom., 364 Hom., 46, 392, 402, 408; App1, 468, 472 Hom., 332, 340, 390, 394, 398, 403; App1, 459, 551; App3, 479 Hom., 34, 40, 199 Hom., 141

= ٜ Ÿ  uÍ

Hom., 53, 145, 191, 365, 367, 369; App1, 493, 539, 541; App3, 426, 453, 457, 477

• Ù • ¿ãÎ

Hom., 349; App1, 423, 435, 437, 439, 441, 443, 445, 447, 449, 451, 453, 455, 540, 547, 548

• Ù • ¿æÎ • ÎÙ ¿çù œ ËÐÎ ý ˜ •

Hom., 103

¿Ù• ˕ ڜ Ñٜ 

App1, 532

Ëᘠٜ  • Ëà˜ {s • ٟ  ÁËá œ

Hom., 214 App1, 536

App1, 506, 512; App3, 423

• • Á˕ àÎã ôᘠٜ  Ÿ ôà˜ s œ • • ¿çóàÎÙ œ

App1, 554 App1, 570

Hom., 12, 366 Hom., 309, 337 Hom., 7, 13, 214; App1, 510; App3, 424, 462, 468 Hom., 215 Hom., 98, 146 Hom., 7, 15, 246, 360 App1, 482, 544, 606; App3, 469, 471

132

P.M. FORNESS

• ã ¿ç• óá Hom., Final Title ¢ œŸ • • Ÿ ÀÎç Hom., 154; App1, 514, 536; ¢ ã œ œ óá App3, 473 • ¿äٜ Ÿ  App1, 579, 610 ¿ç• ڜ äٜ Ÿ  App1, 489 •¡ ¡ Ÿ ôé{ Hom., 358; App1, 498 œ s ˜ ‰ø ˜ ٜ  Āٜ ¾ó• ٜ øٜ Ÿ 

Hom., 166 App1, 466

Ëú˜ ÙA s ˜ üúŸœ ٜ Ÿ 

App1, 540, 548

Á̕ ¡ ú• ٜ s

App3, 478, 480

• ¿áÝ • ¿áڜ áÝ • Ý ÀĀá ¢ Ÿœ Ÿ ÿçœ Ý Ÿ ÿç˜ Ý œ Ÿ Ÿ ÿçœ Ý œ s ˜ • ¿þçݘ  • ÀĀ• çÝ

App1, 442

Hom., 165 App1, 547; App3, 439 App1, 518, 537 Hom., 349; App3, 476 App3, 456 App1, 423 Hom., 236; App3, 449 Hom., 94, 119, 123, 132, 147, 149, 182, 197, 202, 257, 266, 390; App1, 497, 568

uü˜ ٜ  • u{ ˜ s

Hom., 356

• u{ ˜ s Ÿ Ā œ ٜ  •• ¡ ¿æyÎÙ œ

App3, 440

• ݘ  ¿Úê • ¿óêݘ  Ÿ ¿ó• ¡ Ý œ Ÿ üóÝ œ •¡ Ÿ • ÁyÎóÝ

App3, 472

• ٜ üÝ ÀÍ

App3, 443

|üݏ s ˜ ˜ Ÿ |üÝ œ ˜ s

App1, 464

Á̕ ¡ ٜ Ā¡ ٜ Ÿ Āٜ s̕ ¡ ٜ Ā¡ ٜ Ÿ • •¡ • Áy¡ {  • ¿Â¾Ý ™ Ÿ …ËÝ œ • • ¿æÍÝ • À• ÎæÍ Ý œ • ¡ ÎÝ 1¿Â œ

Hom., 173; App1, 485, 486, 548

App1, 588 Hom., 118, 169 Hom., 408 Hom., 236 Hom., 228 App1, 475 App3, 431 App1, 542 App1, 477, 597

• • ÝÎ ¡ Ý ¿Ã • 2…Θ Ý • Ý ¿æ¾ ™ • ÀÎæ¾ Ý œ ™ • • Āٜ ¾çÚÝ

Hom., 218

• ¿Úé ÎÝ œ Ÿ • ¿æÎäڜ Ý Á̕ ¡ Þ¡ ݟœ

Hom., 144; App1, 503, 545

App1, 578 Hom., 348; App3, 465 Hom., 305 Hom., 33, 412

App1, 580 App1, 480, 588, 600

Hom., 16; App3, 452 App1, 479, 588, 599 App3, 468 Hom., 328 Hom., 239, 296

Hom., 77, 178, 182, 209, 242, 246, 282, 287, 289, 290, 302; App1, 429, 460, 466, 543

Ÿ • À• {| œ {üÝ Hom., 142, 146, 153, 157, 165, 169, 173, 184, 189, 201, 207, 250, 285, 298, 319, 386, 388; App1, 448, 504, 546, 551 • ÚÓüÝ Ÿ ¿ê App1, 565 œ œ • ÁüÝ App1, 566; App3, 476 • Ÿ ÀÎÙü App1, 604 œ Ý œ • ¿Þٜ üÝ App1, 594; App3, 451 • Ÿ ¿éüÝ Hom., 11, 22, 23, 39, 213 œ • ¿áþݘ  Hom., 60, 151, 159, 177, 259, 307, 311 (2×), 314 Ÿ Ÿ App1, 577 ôþœ ݏ œ s ˜ • Ÿ Áüڜ þݜ Hom., 71; App1, 539 Ÿ App1, 565 uĀÝ œ

133

INDICES

Ÿ Ÿ ŽĀ œ ¡ ݏ œ s ˜ €œ ¾ćà Ÿ €œ ¾ćàs œ Ÿ ¡ Äà ˜ àœ  Ÿ Õà ˜ ¡ àœ  ßà ˜ à

Hom., 312, 321 Hom., 12, 49 Hom., 181 Hom., 103; App1, 438 Hom., 62 Hom., 113, 117, 175, 178, 180, 195, 333, 336, 341, 381; App1, 444, 467, 500

ÿà ˜ à Ÿ ÿà œ ˜ às ¿ú• ٜ Íà

App1, 489

¿Ô• ڜ à • €œ Îàs ˜ • Ý • Îà ÀĀÚ œ Ÿ • ¿äÑàœ  • óäàŸ  Áx¾ ™ œ • • ¿çþà˜  • ã • ¿æ¾

App1, 516

App3, 428

App1, 481, 583, 605, 607 App1, 487

App1, 507

Ÿ üÞ㏠s œ ˜ • ¿àÎþÞ ã œŸ œ

App1, 517

Ÿ Ÿ • ¿Ý¾ ᜠã œ • Ÿœ • áã ¿Ñ • ã ¿Ñá ˜ • ¿áã

Ÿ ßᜠã Ÿ ßá㠜 ˜ s • Ÿ ¿Þáã œ

Hom., 235 App1, 505 Hom., 233

¿ú• ٕ Îã œ

App1, 529

Āڜ ã •¡ • ÀÎ ã

Hom., 237

ÀĀ• ڜ ã Ÿ À• ÎÑã

App1, 560

Ÿ üÞã œ

Hom., 87

App1, 513 • ÀÎý Hom., 217 œ ÎÆã œ Ÿ¡ Ÿ ‚Ëœ ㏠œ s ˜  App1, 524 • süٜ Íã Hom., 401; App1, 471 • Îã ¿ã Hom., 128, 260, 417 œ

Ÿ ã • À• ÎÚ

¿Ú?• ã œŸ ¿Þ• ¡ ã œŸ

Hom., 138, 237, 320; App1, 486

Hom., 215, 226, 365 App1, 579 App1, 523 App1, 461, 477, 495, 511, 513, 514, 597; App3, 433, 436, 457 Hom., 144 App3, 434 Hom., 374, 376; App1, 446, 485, 560, 576, 611, 614; App3, 437

À• Îá œ ڜ áã Hom., 99, 267 • ã ÀĀá Hom., 50, 150, 155, 161, ¢ ˜ 164, 178, 182, 186, 188, 195, 240, 261, 266; App1, 554, 601, 603, 608 • 2Àøã • ÀĀïøã œŸ • • Áüã

Hom., 1, 228, 231; App1, 488, 574

• ¿àÎþÑ ã App1, 577 œŸ œ • ÁüÔã  App3, 441 ˜

Hom., 163, 172, 307

À• ÎÞá Hom., 71 œŸ œ ã Ÿœ âᘠã Hom., 108, 233; App1, 604 Ÿ Ÿ âᜠ㏠Hom., 422 œ s ˜

App1, 556

Hom., 72, 75, 79, 82, 115, 381, 383, 407, 419; App1, 431, 467; App3, 425

Hom., 230; App1, 564 (2×)

• • ã ¿Ùü •¡ • Àü ã

Hom., 36 Hom., 63, 353, 377 Hom., Title (2×), 65, 106, 132, 164, 186, 190, 272, 275, 280, 330, 351, 387, 396, Final Title (2×); App1, Title, 425, 427, 435, 445, 446, 447, 456, 478, 480, 481, 484, 499, 505, 530, 533, 539, 541, 557, 588, 592, 598, 600, 605, 609; App3, 459, 477, 482 App3, 437, 439, 441, 443, 445, 447, 478 App1, 542

134

P.M. FORNESS

• ã ÀĀ• ڜ çÅü App1, 562 œŸ Ÿ Ÿ }üã Hom., 411 œ s œ • Ÿ • Āٜ ¾Ðüã Hom., 325 œ Ÿ Œüã Hom., 315; App1, 508 œ • Îã • ý ¿Ñ App3, 459 œ À• Μ ڜ Ãæ • æ˜  ¿ðà Ÿ ËÆ ˜ ¡ æœ Ÿ Ÿ Íæ œ s œ • Āٜ süٜ Í期  • szÎæ œ Ÿ ¿ã ™ Îæ Ÿ åÑ ˜ æœ  Ÿ åÑ œŸ æœ s ˜ • Е Îæ ¿ä œ

ĀÑæ ˜

• æŸ  ÀĀÑ œ Ÿ üÔ œ æ

Hom., 219 App1, 496, 520 App1, 538 App1, 506 Hom., 316 Hom., 234, 340; App1, 525 Hom., 336 Hom., 231 Hom., 240, 245, 413; App1, 489

Hom., 222, 291, 318, 325, 412

• ¢ ã ¿Ãê Hom., 242, 253, 256, 287, 305 œŸ • Ÿ ¡ Hom., 87 ÀĀڜ ÐΜ óã œ Ÿ ûóæ Hom., 10, 11, 18, 20, 22, 23, œ 25, 39, 43, 77, 85, 105, 122, 178, 184, 206, 278, 279, 281, 298, 304, 319, 385; App1, 429, 451, 460, 535 Ÿ ¡ Hom., 228 ûò˜ s œ Ÿ • ¿þóæœ  Hom., 58, 258, 400; App1, 615 Àø• æ˜  }øæ œŸ • • æ˜  ¿çÐø • ٜ ø期  ¿Ñ Ÿœ ÿúæ

Hom., 104 Hom., 306; App1, 452, 462 App1, 461, 511, 515 App1, 547 App3, 468

Hom., 7, 247, 248, 273, 275, 354; App1, 433, 438, 459; App3, 458

• Áüþæ˜ • • é ¿Ã

Hom., 213, 215, 219, 222; App1, 474, 551, 575, 579, 593

âÃé œŸ ñÃé œŸ

Hom., 73

Ÿ ñà œ Ÿ ¡ é œ üÃé œŸ

Hom., 235

üÂĀé s œŸ ˜ Ÿ Ÿ ¡ üÃÚ œ é œ • Ÿ ÁüÃéœ Ÿ 2üà œ Ÿ ¡ é œ

Hom., 269

Hom., 375 Hom., 52, 94, 96, 415; App3, 454, 455

Ÿ üÔ ˜ œ æs Ÿ Ÿ üÔ œ æœ  • Ÿ • ÁÎÔæ

Hom., 97

¿þ• ڜ æ • æ˜  ¿ç• ÚÞ

App1, 475, 594

• ¿áڜ Þæ • ¿áÞæ˜  Ÿ ôÞæ œ Ÿ æ • • ¿éÎä

Ÿ Äêæ œ

App1, 616; App3, 424, 446 App1, 609

App3, 424, 446, 452 Hom., 371

Ÿ üœ Ÿ Āé œ s ˜ • Ÿ Àü ¢ Ãé œ

Hom., 372 Hom., 82, 334 Hom., 121; App1, 564

Ÿ æ • App1, 563 • Îä Āٜ ¾é

ËÆé ˜ • ¡ é ÀËÆ ˜ • ÁËڜ Æé

Hom., 103 App3, 453

Hom., 236

Hom., 277

Hom., 76; App1, 529, 530 App3, 466 Hom., 78, 141, 143, 170, 176, 180, 207, 215, 298; App1, 430, 434, 595 Hom., 393 Hom., 140, 152, 166, 167, 287, 295; App1, 543, 586 Hom., 53, 60 App1, 458, 522, 550 Hom., 225, 422

135

INDICES

• 1¿Æé

Hom., 308, 352; App1, 476, 478, 596, 598

• ÚÆé Ÿ À¾ œ œ Ÿ ۜ Æés œ • ¿ùËé ˜

Hom., 5, 51, 108, 124, 258

Hom., 60, 161, 171 Hom., 73, 314

xÍé ˜

Hom., 121, 126, 150, 179, 200

Hom., 116

Hom., 370 Hom., 125, 299 Hom., 120, 354 Hom., 397 Hom., 32, 346

• ¿Þ• é • ÁüÝ¡ Îé œ

Hom., 32, 42

ۜ àĀés ˜ Ÿ ۜ áés œ • ¡ é • ¿òÎ

Hom., 189

ôÑé œŸ •> ÁÌÔ é ˜ • åé

¿ćäڜ é • Úé ÀĀä ¢ œ • • Úé ¿ çê œ • ÀĀðڜ é ••¡ ¿áÝ Îé œ Ÿ ûé œ ˜ s Ÿ • ¿äé œ Ÿ • é ¿Úä œ • ÁüÅ¾ç™ é • ¿çé

üðé œŸ

Hom., 168, 235, 259

Ÿ Ëé œ • ÁËé ˜

Ÿ xÍ œ ˜ é Ÿ xÍé œ ˜ s • • À{xÍ é œ Ÿ }Îé œ Ÿ ßٜ Ÿ Āé œ s ˜

• Úçé À¾ œ • ¿úڜ çé

Hom., 21, 57

s üïĀé œŸ ˜ • • ¿æüïÎé œ • Ÿ • À{ œ Îðé Ÿ ûóé œ ÀĀ• ¢ ó¢ é ˜ Ÿ 1}üé œ €œ üé ?• ¿ò™ üé À• Îú œ ٜ üé Ÿ Ÿ ¡  œ Āé œ s ˜ • Áx¾ï ™ Ÿ ËÃï œ

App1, 518 Hom., 293 Hom., 2, 29, 31, 101, 211, 238; App1, 457, 608 Hom., 249, 418 Hom., 6; App1, 591 Hom., 8, 38, 220 App1, 553 Hom., 55 Hom., 268 Hom., 231 App1, 443 App1, 544 App3, 427 App1, 547 Hom., 127, 171, 342

• ï ÁËà œŸ

App1, 474, 521, 558, 560, 565, 572, 593 Hom., 70; App1, 564, 574

Hom., 225

üÃï œŸ Ÿ üÃï œ Ÿ s œ

Hom., 69

• ¡ ï ¿æ• Ë ˜

Hom., 119, 129, 155 App1, 524

Hom., 78, 128, 176, 260, 382, 383, 392; App1, 430, 434, 564

• ¿æ• xÎï œ •¡ = ÀËï ™

Hom., Final Title Hom., 345; App3, 462 App3, 427 Hom., 136; App1, 570 App3, 472 Hom., 317; App1, 554 App1, 554; App3, 443 Hom., 234 Hom., 296, 386; App1, 452 Hom., 137 (2×)

App3, 425, 433 Hom., 405; App1, 510; App3, 450 Hom., 293; App1, 490, 513 Hom., 128, 335, 352; App1, 507, 509, 540, 552; App3, 424, 434, 461, 464, 466, 468

• Á˕ Úï • • ¿àÎï

App3, 471, 473

• ¿Ôï

App3, 451

• ï ¿çÚ œŸ • süڜ ï ۜ áï œŸ s ˜ • ÀĀڜ áï B

App1, 590

Hom., 116, 175, 229, 303; App1, 500 Hom., 366 Hom., 368 Hom., 11, 21, 24, 41, 57, 367, 377; App1, 435, 441, 457

136

P.M. FORNESS

• ᜠŸ ï ¿äÚ 2âï œŸ

Ÿ âï œ ˜ s • ០ï ÀĀá ¢ œ • ï ÀĀá ¢ ˜ • • ¿äáï

•Ÿ ¿ç• áï œ • ï ¿ä œŸ

App3, 453 Hom., 3, 9, 11, 18, 19, 26, 34, 41, 44, 45, 48, 56, 59, 62, 63, 92, 101, 105, 353, 357; App1, 435, 461, 491, 501 Hom., 114, 379, 383; App1, 432 App1, 478, 598; App3, 475 Hom., 5, 136, 159, 356 Hom., 85, 139, 151, 159, 171, 190, 227, 314, 316, 371; App1, 466, 496, 520; App3, 460 App1, 581 Hom., 191, 209; App1, 512, 522, 525, 528, 538; App3, 434

• Á˕ äï • Ÿ ¿áäï œ

Hom., 221

• Îï ¿ú㠜 • Ÿ • ÁÎäï

App1, 561

?• ¿ç• ï • ¡ ï ¿Ãê ˜ • ï ¿úê œŸ • s Ÿ ¿óï œ • Ÿ 1Áüóï œ • Àøï

Hom., 74

App3, 435 App1, 615, 616 App3, 442 Hom., 27; App1, 595, 611; App3, 438, 464 Hom., 392; App1, 480, 600 App1, 444 Hom., 198, 301, 386; App1, 592

Äú˜ ï œŸ Ÿ Ÿ Äúœ ï œ s ˜

Hom., 12

• ù• Îï ¿Ã œ • Áüڜ úï À• Îä œ ٜ üï Ÿ Œüï œ Ÿ Œüï œ ˜ s

Hom., 50

• Îï ¿çý œ • ÁËٜ Āï Ÿ Āï œ Ÿ Ÿ Āï œ s œ • ÁÎï œ

Hom., 306 App1, 612 App1, 526, 536

App3, 460 App3, 462 App3, 432 Hom., 335, 346; App1, 559; App3, 461

• Áüٜ Ā¡ ï œŸ  App1, 547 • ¡ Ÿ Āٜ süٜ Āï œ  App1, 463 Ÿ • ò ¿Ù¾ Hom., 193, 194, 261; App1, œ 510, 517 • ¿ù¾ò Hom., 233 ™ • Á¾ò™ Ÿ ñÆò œ • ÁüÆòŸ œ • Āٜ ¾•æüÆòŸ œ • Ÿ À• Îæ œ üÆòœ • ÀÍò • ÁüÐÎò œ • ¿ãÎò œ Ÿ Ÿ †üœ ò œ s ˜ • ¿éÎò œ Ÿ ¡ ëڜ òs œ • Úò • ¿ê ŸŸ Çᜠò œ s ˜

Hom., 24

App1, 575

Hom., 61

• à• Îò ¿Æ œ

App3, 442 Hom., 83, 361; App1, 559, 561 Hom., 43, 47, 48, 113, 222, 328, 333 Hom., 39 Hom., 327 Hom., 86 App1, 612 Hom., 99; App3, 482 Hom., 173 Hom., 420 Hom., 110, 188; App1, 583, 602 App1, 480 Hom., 68, 150, 264, 275, 281, 310, 344, 350, 355, 380, 391, 395, 403, 406, 407; App1, 424, 426, 433, 450, 455, 465, 534 Hom., 162, 309, 330, 337, 339, 382; App1, 434, 468

• ڜ áò Hom., 273 ¿Æ À• ÎÆ œ ڜ áò Hom., 152, 160, 262, 308, 317

137

INDICES

Ÿ xÍá œ ˜ ò Ÿ Òᜠò • ¿çò Ÿ ۜ çò œ Ÿ ۜ çòs œ ÀĀ• ڜ çò Ÿ ûêò œ • Úêò • ÀĀú œ Ÿ }øò œ Ÿ s œ Ÿœ Ëúò Ÿ Ëú˜ ò œ Ÿ • À• {x œ Îúò • Îò ¿æ• Ëù ¢ œ Ÿ vüò œ ˜ s Ÿ 2†üò œ Ÿ • Ÿ ¿ò{‹üò œ Ÿ Œüò œ • Îò ¿ç• ù œ • Ÿ ò ¿ù• {ü ¿ú• ٜ üò Ÿ Žüò œ • Ÿ ò • Āٜ ¾ý{ü ¿þ• ٜ üò Ÿ Õþò œ Ÿ ûþ˜ ò œ Ÿ ûþœŸ ò œ s ˜ • • ¿úýÎò œ ¿ú• ڜ þò Ÿ üþò œ • • Á{Ā œ ò

Hom., 264 App1, 590; App3, 474 Hom., 78; App1, 430, 482, 606

Ÿ }Āò œ Ÿ s }Āò œ ˜ • ¿Ñٜ Āò • ¿Â‹

Hom., 204, 255 Hom., 84; App1, 512, 588; App3, 445 App1, 464, 524; App3, 434 App1, 544 Hom., 224 App1, 458 Hom., 143; App1, 555 Hom., 143 Hom., 227 Hom., 52 App1, 547 Hom., 373, 377

Hom., 18, 26, 44, 55, 59, 416 Hom., 357 Hom., 3, 9 Hom., 163, 322, 347, 355, 414; App1, 474, 553, 555, 593

• ‹ ¿ç• Ú Hom., 31, 262, 279 ˜  • ‹ Āٜ ¾ç• Ú  Hom., 29 ˜ • ‹ 2¿ð Hom., 114, 379; App1, 432, ˜ 491, 500, 501, 532 1‹• • ڜ à‹ ¿Ã

Hom., 14; App1, 553

ۜ áӋs ˜ ۜ à‹ œŸ

Hom., 305

App1, 609; App3, 427, 449 À• ÎÃ Ú à‹ Hom., 70 œ œ • ¿à‹ Hom., 162

Ÿ À• Îà‹

App1, 517, 526

App1, 473, 475, 571, 576, 580, 587, 594 App1, 476, 478, 552, 596, 598, 600

Hom., 61, 72, 80, 81, 82; App3, 478, 481

• ‹ ¿äà œŸ Ÿ Ÿ üðœ Ó ˜ œ ‹s

Hom., 374

Hom., 53, 74; App3, 458

• Áüï‹ œŸ

App1, 529

Hom., 54; App1, 569, 590

À‹• ‹ ˜ 

Hom., 73; App3, 449 Hom., 320; App1, 573, 602 Hom., 55; App3, 477

Hom., 33, 37, 40, 412 Hom., 36 Hom., 23, 35, 49, 409, 421 Hom., 27, 244 App1, 485 App1, 479, 599

Hom., 112, 379; App1, 432, 440, 487, 527, 532

• ¿é¾ ù ™ Ÿ ¡ âà œ ˜ ù

Hom., 71, 79, 83

Ÿœ s âà œ Ÿ ¡ ù ˜ Ÿ âà œ ˜ ùs • Ÿ ¿áÂÎú œ é œ Ÿœ s ñà œ Ÿ ¡ ù ˜

Hom., 125, 375

App1, 589 Hom., 50, 233

Hom., 317; App1, 522, 553

• ÁüÃùŸœ Ÿœ  €œ Ë¡ ù Ÿœ • ù Āٜ ¾ãË

Hom., 153, 157, 161, 197, 202, 260, 292, 365; App1, 479, 599

Hom., 106 Hom., 152 Hom., 112 Hom., 232; App1, 573 Hom., 52 App1, 448

138

P.M. FORNESS

• Îù ¿ãx œ • ¿ýxÎù œ •• ¿áù • åù

Ÿ åڜ ùs œ • ٕ Îù ¿ä œ • Úù • ÀĀä • Îù 1ÀĀý œ

• ¿áÔù˜ •> ÁÌÔ ù˜ • Ÿ ¿áڜ áù œ • à• Îù ¿ê œ • ¿Ôçù ˜ • ¿çù • ¿Ú• ç• çù • ¿ðù uüù ˜ Ÿœ uü˜ ù Ÿ Ÿ uüœ ù œ s ˜ • • ¿çÎù œ Ÿœ • ٜ üù ¿Ã • 1süù

• ù ¿ç• Ùü ˜ Ÿœ • ù ¿Úþ

Hom., 69 App1, 540, 552; App3, 461 Hom., 388, 400; App1, 448, 460, 470, 504; App3, 468 Hom., 1, 63, 79, 90, 106, 132, 238, 294, 353, 377, 391, 395, 413, 417, 419; App1, 455, 533; App3, 450 Hom., 262, 267, 398; App1, 488 App3, 442 Hom., Title, Final Title; App3, 423 Hom., 126, 183, 242, 255, 259, 265, 266, 288, 291, 292, 302, 303, 310, 311, 321, 338, 341, 384, 386; App1, 452, 466 Hom., 68 App3, 464 App1, 562 App1, Title

•¡ ÀĀþ ù ˜ • • À|s

App1, 584 App1, 445, 456 Hom., 111, 256 Hom., 218 Hom., 411 Hom., 217

App3, 442

• œÚō ¿Æ • ÀÏÅ{ œ

Hom., 344

• ¿áō ˜ Ÿ ÿō œ ˜ s • Áx Ÿ €œ xs œ Ÿ ‰x œ • • ¡ y ¿ò{x uz s ˜ ˜ ~z ˜ • ¿Ó• z

Hom., 1, 18, 62, 75, 83, 102; App1, 426, 441, 515, 520, 545; App3, 427, 431, 461

App3, 425, 433 Hom., 112, 384 Hom., 63 App1, 502 App1, 496, 520 Hom., 64; App1, 488, 544 Hom., 74, 84; App1, 578 Hom., 104 Hom., 259; App1, 492, 586 App3, Title

• uy Ÿ s Ÿ }{ œ œ ¿Ð• { œ

Hom., 226

Ÿ åٜ s œ

Hom., 388, 400; App1, 448, 470

Ÿ „ü㠘  œ • • ¿ã{ • • ¿ã • { ¿Ñ㠜 åЍ ˜

Hom., 15, 199; App3, 446 Hom., 86, 330, 334, 378, 385, 387, 397, 404, 406; App1, 439, 447, 450; App3, 463

• ڜ Ѝ ¿ä ?Ÿ ¿äÐ ™ yœ

App3, 472

Ÿ ¿ú• ڜ Ѝ œ

Hom., 124

Hom., 199, 219

• ¿Â Ÿ • ¿Â¡  œ

Hom., 64, 102 Hom., 362

Hom., 61

App3, 444 Hom., 45, 87, 122, 221, 304; App1, 459, 551

App1, 540 Hom., 213; App1, 561, 576 Hom., 49, 421; App1, 460, 552; App3, 468 App1, 491 Hom., 140 (2×), 169, 255; App1, 609 Hom., 326; App1, 519 App1, 569, 571; App3, 443, 448, 460, 481 (2×), 482 Hom., 13, 15, 91, 100; App3, 445

139

INDICES

•  ¿þÙ ™ • ÀĀڜ þٍ ™ Ï㍠˜ • ¿ã Ÿ ۜ ãs œ • ¿æ ÀĀ• ڜ ïüã œŸ • • ¿Úï Ÿ 2ۜ  ˜ œ s • • ¿çÚï ˜ • • Îï ¿ã œ y Ÿ ¿ò• ¡  œ • Áx¾ý ™ ƒ¾ý ™ Ÿ ƒ¾ œ ˜ ý • Ÿ ¿áڜ ýs œ • Āٜ ¾áٜ ¾ý • ÀĀ• áÙ?œ ¾ý • ÀĀྠý ¢ ™ • • ¿às Îý œ Ÿ Ÿœ ¡ ý Òà œ Ÿ Òœ Ÿ ¡ Āý œ s ˜ • ¿Ñڜ Ãý Ÿ • Îý ¿Ñ •¡ Ÿ ÀĀÐ ÎÃý ˜ • ý Ÿ ¿Ôà œ • ¡ ý Ÿ ¿Ú• à œ 

App1, 581 Hom., 359 Hom., 16, 332 Hom., 161; App1, 479; App3, 444 Hom., 151; App1, 477, 597, 599 Hom., 274, 276 App3, 467 Hom., 1, 101, 216, 366; App1, 615; App3, 467 App3, 438 Hom., 64, 66, 382, 414; App1, 428, 434 App1, 601 Hom., 104 App1, 488 Hom., 322, 325, 347, 351, 378; App1, 569, 576 Hom., 95, 100, 205 Hom., 294 Hom., 288, 302 Hom., 293 App3, 457 Hom., 51, 91 Hom., 50, 55, 226, 396; App1, 456 App1, 586 App1, 515 App1, 457, 510, 549; App3, 426, 429 Hom., 53; App1, 454; App3, 459, 479, 482 App3, 425 Hom., 72, 76

ÀĀ• ڜ Ãý

Hom., 61, 78, 84, 86; App1, 430

ûÃý œŸ • Îý ¿ç• ú œ

Hom., 370, 372

ÿÅĀý s ˜ ˜ • ¿þڜ Æý

Hom., 58

Ÿ Ÿ Ëœ ¡ ý œ Ÿ Ÿ xœ ¡ Āý œ s ˜  • u|Î ˜ ý • ÀÎý • • ý Āٜ ¾ÙÎ • À• ÎÙÎ œ ý • Îý ÀĀ㠜

App3, 448

Hom., 66; App1, 578 Hom., 142; App1, 505, 507 App1, 483 App3, 446 Hom., 147, 268, 285, 286 Hom., 270 Hom., 264 Hom., 73, 333, 381, 407, 413, 417; App1, 431, 437, 467, 489

• 1ÁÎý App1, 552 œ •¡ • • ÀÎò œ Îý App3, 454 âÑý App1, 567 œŸ • ¿äڜ Ñý Hom., 374 ûÑý œŸ Ÿ èژ ý œ Ÿ ÀĀ• ç• Ú? þã œ • ý Ÿ ¿çÚ œ

Hom., 51, 54 App3, 437 App3, 438 Hom., 66; App1, 428; App3, 426, 434, 436

Ÿ s ÒÞý œ ˜

Hom., 346

èޘ ý Ÿ Ÿ ¡ èݜ Āý œ s ˜ • • ¡ ¿çÝÎý œ

App1, 501, 531

Ÿ ÀĀ• ڜ ÂÍá œ ˜ ý Ÿ 1Òᜠý Ÿ 2Òᜠý Ÿ Òàœ Āýs ˜ Ÿ • • ¿ÐÎáý • ڜ áý 1¿Ñ

App3, 435 App3, 432 App1, 442 Hom., 139 (2×) App1, 607 App1, 595 Hom., 363; App3, 458 Hom., Title (1×), 2, 13, 124, 130, 133, 150, 157, 181, 183,

140

P.M. FORNESS

185 (2×), 202, 253, 283, 350, 369, 405, Final Title; App1, Title (2×), 424, 449, 457, 462, 483, 493, 503, 568 À• ÎÑ œ ڜ áý Hom., 131, 135, 145, 243, 260, 268, 278, 389; App1, 541, 549 • • Ÿ App3, 437 ¿çÔڜ áý œ ۜ áý • ý ¿Úá ˜ åᘠý Ÿ åᘠýs œ • à• Îý ¿ä œ • • ¿äáý

¿Ú• äý œŸ ñäý œŸ

ñãĀý s œŸ ˜ • ¿ðäþã œŸ Ÿ ý • • Îä ¿ï Ÿ ÿ㠜 Ÿ Āý œ s ˜ • ¿þäý ˜ • Ÿ ÀĀ¡ =çý œ Ÿ ۜ ïĀý œ s ˜ • • ÀĀð ¢ ý Ÿ Ÿ ñóý œ s œ • ¡Ÿ Áüڜ óý œ • süòÎý œ • ¡Ÿ süڜ ó  ý œ

Ÿ ۜ úýs œ Ÿ âúý œ Ÿ âùŸœ Āý œ s ˜ Ÿ • 2¿Âüý œ • ý Ÿ ÀĀÂü ¢ œ • Áüý

Hom., 394; App1, 454; App3, 469 Hom., 63, 353 Hom., 94, 263, 404, Final Title App1, 565, 615 App3, Title Hom., 65 (2×), 77, 359, 361, 364, 365, 366, 367, 368, 369, 370, 371, 373, 375, 377; App1, 425, 427 (2×), 429, 481 (2×), 605 (2×); App3, 436 App1, 443, 545

Ÿ €œ üý œ • ¿Ù• Îý œ Ÿ • ¿Ùüý œ • ¿Ù• üý ‚üý ˜ Ÿ Ÿ üœ ý œ

Ÿ Ÿ œ Āý œ s ˜ Ÿ Ÿ üý œ s œ

Hom., 154, 158, 233, 240 (2×), 255; App1, 533; App3, 470, 471 Hom., 195, 410; App3, 473 Hom., 110, 179 App3, 480

• Ÿ Áüٜ üý œ

Hom., 116 Hom., 338; App1, 535 App3, 439 Hom., 212 App3, 478 App3, 441 App1, 495, 497, 498, 515 App1, 495, 497, 498, 515 Hom., 80, 194, 239, 253, 263

• Ÿ Āٜ süٜ üý œ

App1, 514 Hom., 347; App1, 461, 477, 597 Hom., 223 Hom., 356 App1, 493 Hom., 10, 18, 21, 24, 25, 43, 57, 58, 213; App1, 490, 612; App3, 464 Hom., 207, 212, 220 Hom., 139, 208 Hom., 32 App3, 463 Hom., 300 Hom., 2, 69, 331, 354; App1, 438, 550, 608; App3, 429 Hom., 383, 394; App1, 454, 459 Hom., 109, 120, 122, 126, 129, 132, 134, 149, 151, 158, 161, 162, 164, 174, 177, 186, 190, 192, 196, 200, 204, 248, 249, 256, 266, 273, 300, 315, 339, 393; App1, 453 (2×), 534 Hom., 98, 119, 120, 130, 155, 188, 201, 209, 258, 271, 295, 337, 348, 385; App1, 451 Hom., 107, 113, 229, 282; App1, 426, 464

Ÿ App1, 452 À• {ü œ œ ٜ üý • • Áüý Hom., 47, 277, 293, 297, 306, 309, 315, 385, 395; App1, 451 • ÀĀésĀ Hom., 128 ˜ ý ˜ • ÀĀý Hom., 230; App1, 610

141

INDICES

• ý ¿ùĀ ˜

Hom., 94

âÚÂs ™  ™ Ÿœ ñ

App1, 523

ü œŸ • • Àü

App1, 475, 594

• ¿äÅ  ˜ Ÿ Ÿ ¡ ¡ üÅ œ s ˜ œ ¡  • •¡ Ÿ Áüŏ œ Ÿ z œ • Áz ˜

App3, 457

• À• Îà œ ُ Ÿ •  ¿ý{ œ • ÎЏ ¿ã œ Ÿ €œ ĀЏ œ ¡ ¡ s ˜ • ¿ç• áÝ{ œ Ÿ •  ¿Æà œ

Hom., 33, 40, 211

App3, Title

Hom., 335; App1, 558 App1, 557, 560, 561 Hom., 37; App1, 443 Hom., 2, 18, 23, 28, 107, 420; App1, 441, 461 App1, 482, 606 App1, 538

Ÿ Á˕ ڜ äà œ

• À• ÎÙ œ Āڜ à App1, 460 • ڜ ㏠App1, 608 ÀÍ • ¿æ Hom., 208 Ÿ ¿ò• ¡  œ Ÿœ 1âù • { ÀĀáù œ Ÿ èù œ ˜ s Ÿ ˆ œ • ¿ðٜ  Ÿ •  ¿ï œ

Hom., 28, 31 Hom., 318 App3, 450 App1, 508

Hom., 6, 9, 17, 21, 34, 56, 59, 353; App1, 436, 440, 519, 533

Àø• ٜ 

App1, 463 App1, 565, 572 Hom., 86 App1, 503 App1, 491, 516 Hom., 114 Hom., 3, 9, 14, 17, 19, 26, 44, 45, 48, 56, 59, 357; App1, 436 App3, 429

Āٜ sø• ٜ  Hom., 336 À• {ø œ ٜ  App1, 543

1.2. Proper Nouns This index includes all proper nouns in the homily, Appendices 1 and 3, as well as the Marginalia and Liturgica layers of the apparatus. ¿Úðýs

Hom., 219 (Marginalia; 2×)

ËÙ{x

Hom., 222, 295 (Liturgica)

{Ëæz

App1, 474, 483, 514, 579, 593

€ËÂ|

App1, 582

èÃÐ

App1, 556, 557, 572

ÛóáÐ

App1, 584

x{ÍÙ

Hom., 220

Áx{ÍÙ èçÐÎÙ

Hom., 99 (Liturgica), 329 (Liturgica); App1, 589 Hom., 3 (Marginalia), 57 (Marginalia), 89 (Marginalia), 129, 230 (Marginalia), 234 (Marginalia), 371 (Marginalia)

ôéÎÙ

Hom., 71 (Liturgica); App1, 485

uÎúðÙ

Hom., Title, 1 (Liturgica; 2×), 129, 218, Final Title; App1, Title, 585

ˆÎþÙ

Hom., 137, 149 (Liturgica), 183, 210, 291 (Liturgica), 397, 397 (Liturgica), 402, 404; App1, 472

¿ò¾Ý

Hom., 127; App1, 581

¿ùÎà

Hom., 3 (Marginalia), 216 (Marginalia; 2×), 222 (Marginalia), 232 (Marginalia), 233 (Marginalia), 365 (Marginalia)

142

P.M. FORNESS

èٍøã

Hom., 219

åÙüã

Hom., 271 (Liturgica)

†Îùüã

Hom., 222 (Marginalia), 233 (Marginalia)

¿ÑÚþã

Hom., 27 (Liturgica), 227 (Liturgica), 318; App1, 484, 607, 611; App3, 463

€Āã }Îæ

Hom., 357 (Liturgica) App1, 582

†üò

Hom., 217

âÚЍ

App1, 567

Hom., 91 (Liturgica )

…Îðäý

Hom., 127; App1, 581

¿ćã{s Hom., Title, 1 (Liturgica), 27 (Liturgica), 89, 93, 96, 99, 105, 109, 133, 149, 167, 187, 197, 203, 205, 279, 306, 311, 335, 350, 355, 378, 385, 401, 403, 414, Final Title; App1, Title (2×), 424, 431, 439, 462, 471, 473, 483, 493, 495, 497, 499, 501, 503, 505, 507, 509, 511, 513, 515, 517, 519, 521, 523, 525, 527, 529, 531, 549, 553, 566, 581, 602

Hom., 216 (Marginalia), 217 (Marginalia), 219 (Marginalia), 222 (Marginalia), 233 (Marginalia); App1, 584

†ÎóÚáÚò

âÚÂ{

Ûäà{

App1, 583

1.3. Greek Loan Words This index includes all words of Greek origin in the homily and Appendices 1 and 3. Since such information proves useful in dating other texts, I have distinguished between the loan words found in the homily from those that occur in the additional materials in the appendices. Homily ἀγών καιρός νομή νόμος πεῖσαι πόρος σπεῖρα συνήγορος

Ÿ s Ÿ ¿æ• ÎÅ œ • ¿é¾ù™ Ÿ ¿ã ™ Îæ Ÿ æ• • Îä ¿é Ÿ ëڜ ò¡ s œ Ÿ Ÿ †üœ ò œ s ˜ • Îò ¿é œ üÚóé ™ s ˜ • süÅ¾ç™ é

Hom., 222 Hom., 71, 83 Hom., 336 Hom., 121 Hom., 110 Hom., 173 Hom., 420 Hom., 278 Hom., 386 Appendix 1

ἀθλητής γένος εἰκών

• à¢ s Ÿ ¿ÔÚ ™ œ • Å ¿êç ˜ • ¿çùÎÙ œ

App1, 461 App1, 484 App1, 554

INDICES

καλῶς λαμπάς λόγχη μαργαρίτης νόμος οὐσία

• à• Îù ¿ê œ Ÿ • Áx¾óä ™ àœ • Ý • Îà ÀĀÚ œ • • ÀĀڜ çÅü㠜Ÿ Ÿ æ• • Îä ¿é Ÿ æ• • Îä Āٜ ¾é ¿Úœ Ÿ é œ ™ {s Ÿ ëڜ ò¡ s œ • Úò • ¿ê

πεῖσαι πρόσωπον συνήγορος

Ÿ òŸ ¿ò• {‹ü œ • ÁÌÅ¾ç™ é

τιμή χάρτης χειμών

¿ä ™ ڜ Ó • ÚÓüݟ ¿ê œ œ Ÿ ÚÝ • ¿æÎä œ

143

App1, Title App1, 505 App1, 487 App1, 562 App1, 564 App1, 563 App1, 494 App1, 583, 602 App1, 480 App1, 517, 526 App1, 452 App1, 562, 565, 566 App1, 565 App1, 580 Appendix 3

αἵρεσις ξένος τάγμα

ëڜ 鍘 z ™ Ÿ • êÝ ¿Úç s ˜ œ • ¿äÅ  ˜

App3, 430 App3, 445 App3, 457

1.4. Arabic Glosses Eight marginal notes in manuscripts M3 and M4 comprise Arabic glosses of Syriac words. The glosses are always written with Syriac letters (Garshuni) and sometimes include vowels. This index presents the Arabic glosses organized according to root, indicates their Garshuni realization, and refers to the Syriac word being glossed as well as the line number in the homily. These glosses all appear in the Marginalia layer of the apparatus. They have been organized according to the Arabic roots. ‫¾†( اساس‬és) for ÛãÎæ

Hom., 336

‫( جيد‬ËÚÈ) for ¿ùüÓ

Hom., 395

‫( تحت‬ĀЏ) for Ž{üӏ

Hom., 132

P for ¿þÙüÓx ‫( َي ِحت‬ĀÑ R Ù)

Hom., 276

‫( مصير‬üÙøã) for ‚üý

Hom., 300

‫( مطلب‬ÄáÔã) for ûÚçé

Hom., 293 P P ? ِ‫مغَ افر‬, ِ Ñã) for ¿ćáãs Hom., 376 R َ written as ‫( َم َخافر‬üò¾ ‫( لزمه‬ÍãÏà) for €ÍÙøï{

Hom., 386

144

P.M. FORNESS

1.5. Liturgical Index This index catalogues the liturgical rubrics in manuscript T2, as reproduced in the Liturgica layer of the apparatus and Appendix 3. A single liturgical rubric from the additional materials to manuscript B2 found in Appendix 1 has also been included. The first section comprises the liturgical terms used to guide the performance of the homily. The second section summarizes information regarding the mode prescribed for singing the homily and responses. The third section provides a list of the incipits of the tunes according to which different sections of homily were to be sung.

Liturgical Terms • Úú ÀĀç œ •¡ • ÀĀÞ òz • • ¿ÚæÎï œ • Āٜ ¾Ôڜ þò • à• Îù ¿ê œ • • ¿Óz •  • Àü

Hom., 27, 71, 83, 91, 99, 111, 133, 141, 163, 181, 197, 215, 221, 227, 271, 291, 321, 329, 335, 341, 353, 357, 361 Hom., 83, 91, 141, 197, 221, 253, 329, 357, 361 Hom., 1, 27 (2×), 149, 227, 295 Hom., 1 App1, 493 Hom., 47, 99, 119, 163, 205, 265, 279, 311, 341, 411; App3, 437 Hom., 1, 71, 111, 133, 181, 215, 271, 291, 321, 335, 385; App3, 423 Modes

Ÿœ  • ú ¿Ú• ãË Ÿ• • ¿çٍ‫ـ‬ œ œ Ÿ ¿Ù• Ā• ڜ àĀœ Ÿ ¿Ú• þ• ڜ äÑœ Ÿ

Hom., 1 Hom., 111 Hom., 133, 149 Hom., 215

¿Ù• Ā• ٜ Āþ ¢ œ Ÿ ¿Ú• ð• ڜ Ãþœ Ÿ

Hom., 321, 353

¿Ú• ç• Úœ ãĀÂ/܎   œŸ

Hom., 335, 385

Hom., 271

Tunes ¿ćàÎÃÅ¿Âs

Hom., 221

}ÎæÀ{zˆx{s Hom., 357 G > > ¿æsÁËÆ éÀËïÁü ãs Hom., 227 G ÛæüÞã{Àsx¿ÑÚþäàÍà A {Ÿœ ÍæÎÔÚúàÍäïÛçáïs A Áx{ÍÙüãs ÁüÃÅÛàüãs A

Hom., 99 Hom., 141

INDICES

âÚÂ{üãs

Hom., 91

? ¿òsèÚáÙ¾Â

Hom., 83

ßà€üã¾ã€Îþ ™ ? ¿ćäáïüÃçÅ ÁzÎæˆÎþÙ ? ¿óÝ¿ýÎù¿ćääï… ÎÞáÝ

145

Hom., 215 Hom., 181 Hom., 291 Hom., 27

ÀüÙxzÀĀýÎçÝ • {{zèÚ ã ™ x…Îäà G

Hom., 111

{{z{ÏÐx… Îã G

Hom., 361

èäï{zèã A

Hom., 163

Hom., 353

åÙüãÀĀÚA Ãæ Hom., 271 ¿ÙüãÀ{Íæ A ôéÎÙßÚé

Hom., 133 Hom., 71

¿ÝÍà¿ćãËï

Hom., 335

âúýÁx{ÍÙuüù

Hom., 329

ÁüÅsuüù

Hom., 321

{üãxs{Îðäý A

Hom., 341

ÀËïÛÞÂüý

Hom., 197

2. INDEX OF SOURCES 2.1. Manuscripts The sigla for manuscripts collated in the edition are provided in parentheses following the shelfmarks. Page numbers written in bold typeface refer to the descriptions of these manuscripts from Section 4 of the introduction and the main discussion of their text type from Section 5. Occasional references to the manuscripts in Section 5 have been omitted. Since Section 6 refers regularly to all manuscripts collated for the edition, references from this section have likewise not been included. Birmingham University of Birmingham Special Collections, Mingana syr. 147 LXXVII, n. 164 fol. 78r University of Birmingham Special Collections, Mingana syr. 169 general LXXVII, n. 163; LXXVIII, n. 167 fol. 94r LXXVII, n. 159 LXXVIII, n. 168 fol. 94v

University of Birmingham Special Collections, Mingana syr. 234K general LXXVII, n. 163 University of Birmingham Special Collections, Mingana syr. 332 general LXXVII, n. 165 LXXVII, n. 159 fol. 3r University of Birmingham Special Collections, Mingana syr. 408 (B1)

146 general

P.M. FORNESS LXII; LXVI; CII; CX–CXIV; CXL,

n. 317; 105; 119

CLI;

3, Title;

LXVI fol. 1–49 fol. 45v–59r LXVI fol. 49r LXVI fol. 49v LXVI fol. 50–117 LXVI fol. 98r–109v LXII; LXVI fol. 109v LXVI University of Birmingham Special Collections, Mingana syr. 546 (B2) LVII, n. 98; LXII; LXVI–LXVIII; general LXXXVII; XCVI; CII; CIV; CXV–CXVIII; CXLVIII; CXLIX; 3, Title; 81–101; 117; 119 fol. 1–120 LXVII fol. 105 82 fol. 105r–109r LXII; LXVII fol. 109r–110v LXVII fol. 110v 82 fol. 111r 82 fol. 120v LXVII fol. 121–237 LXVII fol. 198v 82 fol. 198v–199r LXVII; 82 LXVII fol. 229–237 University of Birmingham Special Collections, Mingana syr. 600 fol. 1r–15r 83n4 fol. 15v 83n4

Chicago Oriental Institute, A 12008 (C) general LXII; LXVIII–LXIX; LXXIII; CII ; CX – CXIV ; CXXXVIII ; CXXXIX; 3, Title; 103; 105; 119 fol. 246r–248v LXII; LXIX Damascus Syriac Orthodox Patriarchate, 9/15 general V Syriac Orthodox Patriarchate, 12/13 (D1) general LXII; LXIX–LXX; LXXI; LXXI– LXXII; LXXII; LXXIV; LXXV; LXXVI; LXXXVI; LXXXVIII;

LXXXIX ; XCVIII ;

XCVI ;

CIII ;

XCVII ;

CVI – CVII ;

CXXXVI–CXXXIX; CXLII;

79, Title; 103; 104; 105; 120– 123 fol. 254r–256r LXII; LXIX Syriac Orthodox Patriarchate, 12/14 (D2) LVII, n. 98; LXII; LXX; LXX– general LXXI; LXXI–LXXII; LXXIV; LXXV ; LXXVI ; LXXXV ; LXXXVI; LXXXVIII; LXXXIX; XCVII ; XCIX ; CIII ; CVI – CVIII; CXXXIX; CXLVII; 79, Title; 87n6; 103; 104; 105; 117; 120–123 fol. 201v LXXI fol. 201v–203v LXII; LXXI fol. 203r CVIII fol. 203v LXXI Syriac Orthodox Patriarchate, 12/15 (D3) LXII ; LXX ; LXXI – LXXII ; general XCVII; CVI–CX; 103; 105; 120–123 fol. 342v–345r LXII; LXXII fol. 346r CIX, n. 253 Syriac Orthodox Patriarchate, 12/16 (olim Jerusalem, Saint Mark’s Monastery, 156) (D4) general LVII, n. 98; LXI; LXII; LXX; LXXI; LXXII–LXXIV; LXXVI; LXXXVI; LXXXVIII; LXXXIX; XCVII; CII; CIV; CX–CXIII; 103; 104; 105; 117; 119; 120–121 fol. 15r–v LXII; LXXIII fol. 69v LXXIII Syriac Orthodox Patriarchate, 12/22 (D5) LXI; LXIII; LXXI; LXXIV–LXXV; general XCVII; CII; CIV; CXLVI–CXLVII; CXLIX; 103–105; 119 fol. 267v–305v LXXIV; 103 fol. 273r–277r LXXIV fol. 275v LXIII; LXXIV; 103 LXXIV–LXXV fol. 294r Diyarbakır Chaldean Archepiscopate, 97 general XC; XCIV

INDICES

Chaldean Archepiscopate, 98 general XCIV Meryem Ana Kilisesi, 3 (DIYR 00003) (Y) general LXIV; XCIV; CII; CVI–CX; CXL, n. 318; CLI; 103; 104; 105; 120–123 pp. 1009–1016 LXIV; XCIV Meryem Ana Kilisesi, 341 (DIYR 00341) LXXV, n. 155; LXXXVII, n. 213 fol. 4v–5r olim Private Collection of Tuma Başaranlar, 41 (U) general V; LXI; LXIV; LXXX; XC; XCVII; XCIX; CIII; CIV; 79, Title; 119 p. 135 LXIV; XC Enhil Churches in Enhil, 39 (CET 00039) (E) general LXIII; LXXV; CII; CXV–CXVIII; CXLVIII; 119 fol. 259v–267r LXIII; LXXV Florence Biblioteca Medicea Laurenziana, Or. 37 fol. 57v CXLI, n. 322 Biblioteca Medicea Laurenziana, Or. 69 fol. 35v CXLI, n. 322 Biblioteca Medicea Laurenziana, Plut. 1.56 (Rabbula Gospels) XCIII general fol. 7v XCII–XCIII fol. 8r XCII–XCIII Jerusalem olim Saint Mark’s Monastery, 156 see Damascus, Syriac Orthodox Patriarchate 12/16 London British Library, Add. 12165 (L1) LII, n. 62; LVII; LXIII; LXXV; general LXXVIII–LXXIX; LXXX; XC; XCVI; XCVII; XCIX; CII; CXV– CXVII; CXXXIV–CXLVI; CXLVIII; 103; 105; 117; 120–123 fol. 309v–314v LXIII; LXXVIII fol. 355r LXXIX British Library, Add. 14428 LXXXI, n. 196 fol. 89r

147

British Library, Add. 14450 XLVII, n. 53 general British Library, Add. 14457 general XLVII, n. 53 British Library, Add. 14528 (fol. 1–151) fol. 9r LXXXI, n. 196 and 199 LXXXI, n. 199 fol. 9r–10v LXXXI–LXXXII, n. 199 fol. 12r–14r British Library, Add. 14528 (fol. 152–228) fol. 172v–173r XLVII, n. 52 fol. 181r XLVII, n. 52 British Library, Add. 14574 (fol. 34–40) general C, n. 239 British Library, Add. 14587 general CII, n. 246 British Library, Add. 14736 (fol. 64–65) fol. 64v–65r LXXXI, n. 194 British Library, Add. 14737 (fol. 99) general LXXXI, n. 195 British Library, Add. 17113 general XLVII, n. 53 British Library, Add. 17157 general C, n. 239 British Library, Add. 17159 (fol. 1–63) general C, n. 239 British Library, Add. 17181 general CII, n. 246 British Library, Add. 17193 (L2) LV; LXI; LXIII; LXXIX; LXXIX– general LXXXII; XCVI; XCVIII; XCIX; C; CIV; 119 fol. 77r–79r C fol. 77v CI fol. 77v–78r LXIII; LXXX British Library, Or. 8729 LXXIX, n. 174; LXXXI, n. 196 general and 197; LXXXII, n. 200 Mardin Church of the Forty Martyrs, 130 (CFMM 00130) (M1) general LXIII ; LXXXII – LXXXIII ; XCVIII ; XCIX ; CII ; CVI – CX; 103; 104; 105; 120– 123 pp. 344–350 LXIII; LXXXII p. 486 LXXXII–LXXXIII

148

P.M. FORNESS

Church of the Forty Martyrs, 131 (CFMM 00131) (M2) LXIII; LXXXIII; XCVIII; CII; general CXV–CXVIII; 120–123 LXXXIII fol. 14r fol. 381r LXXXIII fol. 381r–384v LXIII; LXXXIII Church of the Forty Martyrs, 132 (CFMM 00132) (M3) general LXIII; LXXXIII–LXXXIV; XCVI; XCVIII; CII; CVI–CX; CXLVIII; 105; 119; 119–120; 120–123 fol. 275r LXXXIV fol. 278r LXXXIV fol. 282–291 LXXXIV fol. 283r–287r LXIII; LXXXIV fol. 284–285 LXXXIV fol. 289–290 LXXXIV fol. 321r LXXXIV fol. 321v LXXXIV fol. 324v LXXXIV Church of the Forty Martyrs, 134 (CFMM 00134) general LXXXV p. 273 LXXXV, n. 208 LXXXV, n. 208 and 209 p. 316 LXXXV, n. 208 and 209 p. 677 Church of the Forty Martyrs, 135 (CFMM 00135) (M4) LXIII; LXXI; LXXVI; LXXXIV– general LXXXV; XCVI; XCVII; XCVIII; CII ; CVI – CVIII ; CXLVII ; CXLVIII; 105; 120–123 p. 216 LXXXV, n. 208 LXIII; LXXXV pp. 486–495 Church of the Forty Martyrs, 136 (CFMM 00136) general LXXXV p. 676 LXXXV, n. 208 and 210 Church of the Forty Martyrs, 137 (CFMM 00137) general LXXXV Church of the Forty Martyrs, 139 (CFMM 00139) (M5) general LVII, n. 98; LXIII; LXX; LXXI; LXXIII; LXXIV; LXXVI; LXXXV– LXXXVI; LXXXVIII; LXXXIX; XCVII; XCVIII; CII; CIV; CX– CXIII; 117; 119; 120–121

p. 2 LXXXVI pp. 28–33 LXIII; LXXXVI p. 172 LXXXVI Church of the Forty Martyrs, 256 (CFMM 00256) pp. 184–195 XC, n. 219 Midyat olim Private Collection of Chorepiscopus Abdullah Gülçe, Priest of the Church of Mart Shmuni general XXXIX, n. 2; LXIV; XCIV–XCXV Mosul Saint Thomas Syriac Catholic Church, 6 (Handlist 74) (T1) LVII, n. 98; LXIV; LXX; LXXI; general LXXIV ; LXXVI ; LXXXVI ; LXXXVIII; LXXXVIII–LXXXIX; CII; CVI–CX; 105; 117; 120– 123 fol. 264v–268r LXIV; LXXXVIII fol. 301r LXXXIX Saint Thomas Syriac Catholic Church, 8 (Handlist 42) (T2) XLIII, n. 29; LXIV; LXXXIX; general XCVI; CII; CIV; CX–CXIV; CXV–CXVI; CXXXIV, n. 309; CXLVI; CXLVII; CXLIX; CLI; 107–115; 119; 120–123 fol. 83r LXXXIX fol. 83r–113r LXXXIX; 107 fol. 102r 107 fol. 102v 107 fol. 102v–108v LXIV; LXXXIX fol. 102v–109r 107 fol. 108v 107 fol. 108v–109r LXXXIX; 107 fol. 109r 107 fol. 109v 107 fol. 114r LXXXIX fol. 279v LXXXIX Oxford Bodleian Library, Marsh. 74 general LXXVII, n. 163 Bodleian Library, Poc. 404 (O)

INDICES LXIII; LXXXVI; CII; CX–CXV; 105; 117; 120–123 fol. 271r–274r LXIII; LXXXVI

general

Pampakuda Konat Collection, 52 (APSTCH 00052) (K) general LVII, n. 98; LXIII; LXX; LXXI; LXXIV; LXXV; LXXVI–LXXVIII; LXXXVI; LXXXVIII; LXXXIX; XCVI; XCVII; CII; CVI–CVIII; 87n6; 103; 104; 105; 117; 119; 120–123 fol. 269r–275r LXIII; LXXVI fol. 387v LXXVI, n. 156; LXXVI–LXXVII fol. 434r LXXVI, n. 156; LXXVII Paris Bibliothèque nationale, Arm. 110 fol. 418r–423r XLV Bibliothèque nationale, Syr. 196 (P) LII, n. 62; LXIII; LXXXVI– general LXXXVII; XCVIII; XCIX; CII; CXV–CXVIII; CXXXIV, n. 309; 120–123 fol. 393r–397r LXIII; LXXXVII Bibliothèque nationale, Syr. 239 LXXIX, n. 174 general Piramadam Gethsame Dayro, Syr. 27 general LXXVII, n. 162 Rome Vatican Library, Sir. 26 fol. 229r LXXXI, n. 198 Vatican Library, Sir. 109 general CII, n. 246 Vatican Library, Sir. 114 general C, n. 239 fol. 1v XLI, n. 11 Vatican Library, Sir. 117 (V1) general XLVI; XLVI, n. 49; LII, n. 62; LXIV; XCI–XCII; XCVI; XCVII; XCVIII; XCIX; CII; CIV; CX– CXV; CXV–CXVI; 3, Title; 79, Title; 105; 120–123

149

fol. 2r XCI fol. 203v XCI fol. 204r XCI fol. 353r XCI fol. 386r XCI fol. 514v–517r LXIV; XCI fol. 559v XCI Vatican Library, Sir. 118 (V2) general XLIV; LII, n. 62; LXIV; XCII– XCIII; XCVI; XCVIII; CII; CVI–CVIII; 103; 105; 119 fol. 2r XCIII fol. 155r XCIII fol. 252r XCII fol. 261v–262r XCII fol. 303r–307r LXIV; XCII Vatican Library, Sir. 119 fol. 309r LXXXI, n. 193 Vatican Library, Sir. 147 general LXXV , n. 155; LXXXVII , n. 213 Vatican Library, Sir. 251 (V3) general XLIII, n. 26; XLVI; LV; LXI; LXIV; XCIII; XCVII; XCVIII; C; CIV; 3, Title; 79, Title; 119 fol. 58v LXIV; XCIII fol. 85v XCIII Vatican Library, Sir. 252 general XLIII, n. 26; C, n. 239 Vatican Library, Sir. 253 general XLIII, n. 27; CII, n. 247 Vatican Library, Sir. 368 general XLIII, n. 27; CII, n. 247 Vatican Library, Sir. 369 general XLIII, n. 27; CII, n. 247 Sharfeh Patriarchal Library of the Syriac Catholic Church, Patr. 75 general LXXVII, n. 166 Patriarchal Library of the Syriac Catholic Church, Patr. 274 (S2) general LVII, n. 98; LXI; LXIV; LXX; LXXI; LXXIV; LXXVI; LXXXVI; LXXXVIII; LXXXIX; CII; CVI– CX; 105; 117; 120–123

150

P.M. FORNESS

pp. 759–770 LXIV; LXXXVIII Patriarchal Library of the Syriac Catholic Church, Rahmani 30 (S1) general LVII, n. 98; LXIII; LXVII; LXXXVII; CII; CXV–CXVIII; CXL, n. 319 and 320; CLI; 117; 119 fol. 79r–89r LXIII; LXXXVII Siirt Episcopal Library, 52

general

XC,

n. 219

Wadi al-Natrun Dayr al-Suryan, Syr. 3 fol. 25r LXXXI, n. 196 Dayr al-Suryan, Syr. 9 fol. 30v LXXXI, n. 196 Dayr al-Suryan, Syr. 10 general LXXXI, n. 196 Dayr al-Suryan, Syr. fragment 6 general LXXVIII

2.2. Bible Genesis 1:6–7 1:26 37:34–35 49:24 Deuteronomy 17:6 19:15 Job 42:5 Psalms 45:10 51:15 Matthew 1:13–15 1:18 1:23 3:16–17 4:1–11 4:11 4:21 8:1–4 8:16 10:2 10:3 10:4 13:7 13:22 14:13–21 14:20 15:32–39 15:37 18:16

97n21 LIV, n. 74 97n22 13, l. 61 25, l. 121 25, l. 121 23, l. 110 55, l. 295 13, l. 55 41, l. 219 39, l. 214 39, l. 214 41, l. 221 41, l. 222 43, l. 226 99n27 43, l. 229 43, l. 228 99n27 99n28 99n28 89n8; 101n32 89n8; 101n32 45, l. 235 45, l. 236 45, l. 235 45, l. 236 25, l. 121

19:28 20:20 26:35 26:37 27:56 Mark 1:10–11 1:12–13 1:19 1:34 1:40–44 3:17 3:18 4:7 4:18 6:31–44 6:43 7:31–37 8:1–9 8:8 10:35 Luke 1:28 1:31 2:1–12 2:8–14 2:10 2:14 2:19–23 3:21–22 4:1–13 4:40–41 5:10

27, l. 144 99n27 27, l. 138 99n27 99n27 41, l. 221 41, l. 222 99n27 43, l. 228 43, l. 229 99n27 99n28 89n8; 101n32 89n8; 101n32 45, l. 235 45, l. 236 43, l. 233 45, l. 235 45, l. 236 99n27 67, l. 365; 118 39, l. 214 41, l. 218 41, l. 216 118 67, l. 366 41, l. 220 41, l. 221 41, l. 222 43, l. 228 99n27

151

INDICES

5:12–14 6:15 6:16 7:11–16 8:7 8:14 9:12–17 9:17 14:26 22:33 24:39 John 1:32–34 2:1–11 6:1–14 6:13 8:31–36 9:1–12 11:1–44 14:27 20:19 20:19–23 20:19–25 20:19–28 20:20 20:21 20:22

43, l. 229 99n28 99n29 43, l. 232 89n8; 101n32 89n8; 101n32 45, l. 235 45, l. 236 27, l. 137 27, l. 138 CXXV; 11, l. 46 41, l. 221 43, l. 230 45, l. 235 45, l. 236 39, l. 210 43, l. 234 43, l. 231 69, l. 369 13, l. 63; 15, l. 65; 67, l. 367; 118 XLVII; XLVIII; XLIX; 11 XLVII XLV; XLVII; CIII; 3, l. 2 15, l. 67, 69, and 73 17, l. 77; 67, l. 367 19, l. 87

20:24 20:24–25 20:24–28 20:25 20:26

20:26–21:14 20:27 20:27–28 20:28 20:29 21:2 Acts 1:9–11 1:13 1 Corinthians 6:15 12:12–27 2 Corinthians 13:1 Ephesians 4:16 4:25 5:30 6:11–17 1 Timothy 5:19

19, l. 89 XLVIII; XLIX; 19 XLVII

21, l. 106; 23, l. 109 XLVIII; LI; 65; 65, l. 350 and 357; 67, l. 359 and 367; 118 XLVII LI;

71, l. 380 71 73, l. 387 XLVII, n. 56 99n27 XLVIII;

67, l. 368 99n29 29, l. 155 29, l. 155 25, l. 121 29, 29, 29, 19,

l. l. l. l.

155 155 155 87

25, l. 121

2.3. Homily on Thomas and the Resurrection Many lines of the homily edited and translated in this volume are discussed to some extent in the introduction or appendices. The same is true for several of the lines added to the homily in manuscripts B1 (Appendix 1) and T2 (Appendix 3). Page numbers in bold typeface refer to the extended discussions of individual lines in Section 6. Arabic Armenian Ethiopic title 1 1–4 1–10 1–48 1–80 1–240 2

XLV–XLVI

3

CVII; CXXIX; CXXXIV–CXXXV;

4 5 6 9 9–10 10 11 12 13

CXLIV;

XLV XLV–XLVI XLVI CXL; CXLII XLVIII LXI; XCIII XLVIII LXXXIV;

119 LXI; 117; 119 CXLVI

CXXXV; CXL; CXLII; CXLIII

120

CVII CVI; CXLIV CXXIX XLVIII CVII; CIX; CX; CXLVI CXIV CXLII; CXLIV CXIV

152 14 15 18 19 20 21 22 23 24 26 27 28 29 29–42 30 31 32 33 34 35 36 37 38 39 40 42 43 44 46 47 47–48 48 49–50 49–88 49–118 50 52 53 54 55 56 57 58 59 60 61 62

P.M. FORNESS CXLI; CXLIII

63 64 65 66 67 68 69 70 71 72 73 74

CVII; CXLIV

CXIV; CXLVI

CXV; CXXXVIII; CXLIII CXXXVII; CXLIV CXIII; CXL CXXXVIII;

120

CXLVI CXVII; CXLIV;

120

120

CLI;

3, l. 1 CXLI; CXLVI; 118; 120 CXI

CXV;

120

LXVIII; CXL;

87, l. 427 87, l. 428

LXVIII; CXVI; CVII; CXLIV

CVIII; CXLIV CVI; CXLIV CIX;

120

CXVII CXXVI–CXXVII; CXXXII CXIV CXIII ;

CXXVI – CXXVII ;

CXXXII ;

CXLII

XLVIII–XLIX

CXIII; CXVII

CVI; CXVIII; CXLIII CXLI;

CXLIV

120

CXLII; CXLIV

119

CXVII; CXLIII; CL CXLIV CXII; CXIII; CXLI; CXLVI CXVII;

120

CXV; CXLIII

120

CXLI CXL CXIII; CLI

CIX; CXXV; CXXXI; CXLI;

120

CXIV XLIX

120 XLIX XLVIII; XLIX XLVIII CXV; CXLII;

120

CXL; CXLII; CXLIV;

120

CVI CVIII CXLII CVI; CVII

CXIII; CXLVI CXVII CXV; CXVIII

CXIII; CXXXVII;

120

CXLII CXIV; CXVII; CXVIII; CXXV–CXXVI; CXXXII; CXXXVIII

75 76 77 78 79 80 80–278 81 82 83 84 85 86 87 88

CXLII

89 89–118 90 91 92 93 93–100 94 95 96 97 98 99 100 102 103 104 105 106

CXVII; CXLI; CLI

CXXVI–CXXVII; CXXXII;

118; 120 87, l. 429 LXVIII; CXLII; 87, l. 430 CXI; CXLII LXVIII;

CXLII LXXXIV;

119; 119–120

CXXIX LXI; LXXIV; CXLVII; CVI; CXV CXLV;

103; 104; 120

120

CVI; CVIII; CIX; CXLVI CVIII; CXIII;

120

CXVII; CXLIV CVIII; CXXVII–CXXVIII; CXXXII; CXLIII; CXLVIII; XLVIII; XLIX

CXVII; CXLI,

118; 120

n. 323; CXLII; 120

CXLI

119 CXLV LXI CXXXVII CXLIV CXLII;

120

CXLII; CXLIII

120

CLI CIX; CXLI; CXLII; CXXXIX CXLIV

121 CXLII CXLIV

118; 120

153

INDICES

107 108 110 111 112 114 115 116 117 118 119 119–122 119–132 119–152 121 122 123 124 125 126 130 131 132 133 133–148 135 136 140 143 147 148 149 149–152 150 151 152 153–186 153–304 154 156 157 158 159

CXLVI CVII;

118; 119; 121 CXV; CXXXVIII; CXL; CXLIII; CXLV; 121 CXL; CXLIV CIX; CXLIV CXLV CXII CXLII; CXLIV CXII; CXLV

CXV; CXLII;

118; 121 CXI; CXXXV; CXXXIX; CXLI; CXLV; 118 XLIX XLVIII XLVIII CXL; CXLVII

160 161 162 163 165 166 167 168 170 171 172

104

CXLIV CX; CXI CXLIV CXVIII CXV – CXVI ;

CXX – CXXI ;

CXXXI; CXXXVII; CXL; CXLVIII;

118; 121 CXI; 118 XLVIII; XLIX CXXXII–CXXXIII CXL; CXLI; CXLIV 121

CXVII; CXXX; CXXXVIII; CXLIII CXLI;

118; 121 CXX; CXL; 118 XLVIII; L CXV; CXLIV CXL; CXLI; CXLV LXI; LXXIV; LXXV; CXVII; CXLIII; CXLVII; 103; 104 XLVIII XLVIII CX

121

CLI CXXXVIII; CXLI; CXII; CXL;

121

CX; CXI; CXLIII; CXII; CXXXIX

CXXVI; CXLIII; CXXXIX;

118

105

118; 121

CXXXIX; CXLI; CXLV CXLV CXXXVIII; CXXXIX; CXLII LXI; LXXIV; CXXXIX; CXL; CXLII;

105; 119

CXXXIX; CXLV CX; CXXXV CXXVI CXIII; CXVI; CXXXVIII CXVI; CXXIX; CXXXVIII; CXXXIX;

121 84n5; 108n2

179 180 181 182 183 185 186 187 187–254 189 190 192 193

CXXXVIII; CXLI CXXXIX;

CXLII–

195 196 197 198 200 202 204 205 205–248 207 212 213 214 215 216

121

LXI; LXXIV; CXLVII;

103; 104; 105

CXIII; CXXXVIII CXLI CXIV

118; 121 118

CXLII; XLVIII CXVIII

121 121 LXI ;

LXXIV ;

CXLVII;

CXLIV

CVII; CXLI;

CVII; CXLII;

CXLII

CXVI; CXVIII; CXXXVIII; CXLIV

CXV ;

CXIII; CXL; CXLIII

CXLVII;

173 174 175 177 178

CXXX; CXLVII LXI; LXXIV; CXLVII;

CXII

LXXV ;

CXXXVIII ;

103; 105

CXLII; CXLIII CXVI; CXXXIX; CXLV;

121

CXIII CXLV CXLV

121 CXL; CXLI; CXLIV;

118; 119; 121

118

L CXLIV CXV; CXLIV;

118; 121

CXLVI

121 CXXII CXVI ; CXXXVIII

CXXI – CXXII ;

CXXXI ;

154 217 218 219 220 222 226 227 229 231 233 233–236 234 235 236 237 238 240 241 241–422 243 244 245 246 248 250 252 254 255 255–304 256 257 259 260 261 264 266 268 269 270 273 274 275 276 277 278

P.M. FORNESS CXLII CX; CXI; CLI

CXXXIX; CXLVII

121

CXLII

121 3, l. 1 CXLIV CXV; CXLIV

CXXXIX; CXLIV CVII CXXX CXLV CXXXIX

278+ 278–422 282 283 284 289 290 292 293 294 295 296 299

CXXXVIII

121 CXI;

CXIV; CXXIX; CXLI; CXLIII

117 CXLIII

121 CXXXIX CXXXVIII; CXLII CXXIX; CXLIII CXLIV

121

118; 121 CXLIV XLVIII CXVIII; CXL CXLV CXLV; CLII CXLIV CXLVI LXI; LXXIV; CXLIV; CXLV; CXLVII;

104; 105; 121 CXL; CXLV CXLIII CXLIII CXLIV;

120; 121 LXXXIV; 119 CXXIX; CXLII

118;

CIX CXLII CXIV; CXXXVIII

121 122

CXLVIII CXVIII; CXXXVIII; CXLII; CLI; CXXIX;

122

3, l. 1

122

CXXVIII–CXXIX; CXXXII; CXLIII; CXLV

CXXXIX; CXLIII; CL–CLI

CXXXVIII;

CVI; CXXII–CXXIII; CXXXI;

121

CXLI; CXLIII CXLI CXVII CXXIII; CXLIII; CXLVIII;

118; 121 CVI; CXXII–CXXIII; CXXXI; CXXXIX CVI; CXXII–CXXIII; CXXXI; 118; 121

300 302 304 305 305–308 305–348 308 309 310 313 314 317 318 319 320 321 322 323 325 326 327 327–334 328 332

CXLVIII

333–334 334 336 338 339 340 341

CVI; CXXIV; CXXXI

CXLV;

119; 122 118; 122 118

L XLVIII CXXXIX; CXLII;

122

CXLI CXLI;

122

CX; CXLV CXXXVII CXXXV

CXLII; CXLVI CXVII

122 CXLII CXXXVIII;

118; 122

CXLV CXLII CXL;

122

CXLII L

122

CXVIII ;

CXXIV ;

CXXXII; CXXXIX;

122

CXLVIII;

122

CXXXIX; CXLIII, CXXIX

122

CXXIX; CXLV

CXXIX – CXXX ;

122

n. 325; CXLVI

155

INDICES

342 344 348 349 349–376 349–398 350 351 352 356 358 359 360 361 362 364 365 366 368 372 374 375 376 377–398 378 379 380 381 382 383 384 385 386 387 388 389 391 393 394 395 395–398 396 398 398–399

118; 122 CXIV CXL;

118; 122 87, l. 423 XLVIII; 118 LXVIII; XLVIII LXVIII;

87, l. 424

CXL; CXLV CXLII;

122

CXLV;

118; 122

122

118

CXLI; CXLI,

n. 323; 122

CVIII CVIII; CXLIV

118; 122 118 118; 122 122 122 CXV; CXLIII; CXLIII, n. 325 CXXXVIII CXLIII,

n. 325; CXLVIII; 122

XLVIII LXI; LXXIV; LXXV; CXLVII;

104; 105; 122 87, l. 432 LXVIII; 87, l. 433 LXVIII; 87, l. 431 LXVIII; 87, l. 434

103;

LXVIII; CXLV;

118; 122 89, l. 451 LXVIII; CXXXIX; CXLVIII; l. 452 LXVIII; 87, l. 447 LXVIII; CXLV; 87, l. 448

CXL;

CLI;

89,

CXLV CXLII LXVIII; CXV;

89, l. 453 89, l. 454 LXVIII; CXXX; CXXXII; CXLVIII; 89, l. 455 LI; 118 LXVIII; CXLV; 89, l. 456; 122 118; 122 119 LXVIII;

LXVIII;

89, l. 469

118 LI; 118 XLVIII LXVIII;

89, l. 470 89, l. 471 LXVIII; CX; 89, l. 472 118; 122 119 LXVIII; 87, l. 449 118 LXVIII; 89, l. 450 LXVIII; 89, l. 467 LXVIII; 89, l. 468; 123 119 118; 123 119 119 LXVIII;

CXXXIX CXLI; CXLV LXI

123 CXLII CXLVI;

123

LI

Appendix 1

CXXXVIII LXVIII;

399 399–400 399–404 399–422 400 401 402 404 404–405 405 405–410 406 407 408 409–410 410 410–411 411 412 415 415–422 416 418 420 421–422

423 423–434 423–492 424 427 428 429 430 431 432 433 434 435–446 435–456 447 447–456 448 449 450

64, l. 81 81 64, l. 14, l. 14, l. 16, l. 16, l. 70, l. 70, l. 70, l. 70, l. 81 81 72, l. 81 72, l. 74, l. 74, l.

349 350 65 66 77 78 381 379 380 382 387 388 405 406

156 451 452 453 454 455 456 457–460 461–466 467 467–472 468 469 470 471 472 473–482 474 475 476 477 478 479 480 481 482 483–492 485 493–494

P.M. FORNESS

493–552 495–532 522 533–546 547–548 549–552 553–556 553–616 555 557 557–562 563–616 593 594 596 597 598 599 600 605 606

70, l. 385 72, l. 386 72, l. 393 72, l. 394 72, l. 395 72, l. 396 81; 82 81 74, l. 407 81 76, l. 408 74, l. 399 74, l. 400 74, l. 401 74, l. 402 81 99, l. 593 99, l. 594 99, l. 596 83; 101, l. 597 101, l. 598 83; 101, l. 599 101, l. 600 101, l. 605 101, l. 606 81 83 82

82 82

CXLI;

82 82 82 82 82 83 83 82 82 89, l. 89, l. 89, l. 89, l. 91, l. 91, l. 91, l. 91, l. 91, l.

83–84; 108n2

474 475 476 477 478 479 480 481; 91n11 482

Appendix 3 423–436 429 437–448 437–482

107

CXLI;

84n5; 108 107–108 107

2.4. Other Primary Sources When standard chapter or paragraph numbers are not available, references to editions or manuscripts are provided, followed by the page number. Full bibliographic information can be found in the bibliography of primary sources. Lowe 2:84

XLVII,

Acts of Thomas general XC; CIII; CIV Wright 272, 2 97n19 Armenian Lectionary of Jerusalem (417–439) LIIbis XLVII, n. 51 Augustine of Hippo. Sermon 167 general LX, n. 106 Augustine of Hippo. Sermon 247 2 XLVIII, n. 58

Canons of the Council of Laodicea 4–15 LXXXI, n. 199 LXXXI, n. 199 24 25–29 LXXXI, n. 199 30 LXXXI, n. 199 37 LXXXI, n. 199 LXXXI, n. 199 38

Bobbio Missal Lowe 1:134r–135r

Dormition of Mary general

XLVII,

n. 51

n. 51

LXXXVII

INDICES

George, bishop of the Arabs. Homily on Blessed Mar Severus, Patriarch of Antioch general LXXII Georgian Hymnary of Mar Saba, Fifth to Eighth Centuries PO 50.3:184 XLVII, n. 51 PO 50.3:186–189 XLVII, n. 51 PO 50.3:191–192 XLVII, n. 51 PO 50.3:283–284 XLVII, n. 51 Georgian Lectionary of Jerusalem, Fifth to Eighth Centuries 764 XLVII, n. 51 Ḥabbib. Panegyric on Jacob of Serugh (also attributed to Patriarch John X Isho῾ bar Shushan) general LXV; LXXII–LXXIII; LXXXII; LXXXIV; XCI Jacob of Serugh. Admonition for the Third Week of the Fast general XLII, n. 21 Jacob of Serugh. Admonition for Tuesday in the Week of Hosannas general XLII, n. 21 Jacob of Serugh. Hexaemeron see Homily on the Creation of the World (Parts 1–7) Jacob of Serugh. Homily against the Jews (Homilies 1–7) general LIV–LV; LVI; CXVIII Jacob of Serugh. Homily on Aaron the Priest XLII, n. 19 general XLV Ethiopic Jacob of Serugh. Homily on Admonition and the Plague of Locusts general XL–XLI, n. 9 Jacob of Serugh. Homily on “Come, Let us make Humanity in Our Image, according to Our Likeness” (Genesis 1:26) general LIV, n. 74 Jacob of Serugh. Homily on Elijah 1 general LIII, n. 72 Jacob of Serugh. Homily on Elijah 5 Bedjan 4:245, 9 CXXIX, n. 302 Jacob of Serugh. Homily on Holy Mar Ephrem general LIV

157

96 CXXI, n. 261 Jacob of Serugh. Homily on Hosea general LIII Jacob of Serugh. Homily on Mary and Golgotha general LIII, n. 72 Jacob of Serugh. Homily on Praise at Table (Homilies 1–9) general XLIII Jacob of Serugh. Homily on Symeon the Stylite’s Beauties general LIII, n. 71 Jacob of Serugh. Homily on Symeon the Stylite’s Deeds general LIII, n. 71 Jacob of Serugh. Homily on Tamar and Judah general LIII, n. 72 Jacob of Serugh. Homily on the Apostle Thomas and on the Resurrection of Our Lord see Index 2.3 Jacob of Serugh. Homily on the Apostle Thomas in India 1 general XLVI; LIII; LXVIII; XC; CIII; CIV; 81 761–768 91, l. 485–492 Jacob of Serugh. Homily on the Apostle Thomas in India 2 general XLVI; LIII; LXVIII; XC; CIII; CIV; 81 13–14 95, l. 553–554 17–18 95–97, l. 555–556 137–142 97, l. 557–562 233–236 97, l. 563–566 233–294 82 238–240 97, l. 567–569 241–280 97–101, l. 571–610 263–264 89, l. 474–475 266–270 89–91, l. 476–480 275–276 91, l. 481–482 289–294 101, l. 611–616 Jacob of Serugh. Homily on the Apostle Thomas in India 3 general XLVI; LIII; XC; CIII short recension LIV Jacob of Serugh. Homily on the Contentions of Thomas general XLII, n. 19; XLVI

158

P.M. FORNESS

Jacob of Serugh. Homily on the Creation of Adam general LIV, n. 74 Jacob of Serugh. Homily on the Creation of the World (Parts 1–7) general LIV Jacob of Serugh. Homily on the Destruction of Amida general XLIII Jacob of Serugh. Homily on the Expulsion of Adam from Paradise general LIV, n. 74 Jacob of Serugh. Homily on the Maccabean Martyrs general 83 Jacob of Serugh. Homily on the Monks 2 general LVI, n. 93 Jacob of Serugh. Homily on the Nativity of Our Lord Georgian XLIV, n. 32 Jacob of Serugh. Homily on the Samaritan Woman Bedjan 2:298, 4 CXXIX, n. 302 Jacob of Serugh. Homily on the Shrine of Mar Stephen the Martyr which the Persians made into a Fire Temple when they Entered Amida general XLIII Jacob of Serugh. Homily on the Spectacles of the Theatre 1 general XLII, n. 19; LIII, n. 71 Jacob of Serugh. Homily on the Spectacles of the Theatre (Homilies 2–4) general XLII, n. 19 Jacob of Serugh. Homily on the Star that the Magi Saw Bedjan 1:106, 9–10 CXXIX, n. 302 CXXIX, n. 302 Bedjan 1:126, 13 Jacob of Serugh. Homily on Whether Adam was Created Mortal or Immortal general LIV, n. 74 Jacob of Serugh. Letters general XLI–XLII; XLIII Arabic XLIV 1 XLIV 3 XLI 4 XLI 5 XLI 6 XLI

7 9 10 11 13 14 15

XLI XLI XLI XLI XLI; XLII XL,

n. 6; XLI; XLII see Letter of the Blessed Ones of Mar Bassus to Jacob of Serugh XLI; XLII XLI; XLII

16 17 18 XLI 19 XLI 21 XLI 22 XLI; XLII 23 XLI; XLI, n. 14; XLII 24 XLII 26 XLI 27 XLI; XLII 28 XLIV 32 XLI 33 XLI 35 XLI 36 XLI 37 XLI 38 XLI 39 XLI; XLII 40 XLI 43 XLIV Jacob of Serugh. Morning Praise XLII, n. 19 general Jacob of Serugh. Prose Homily on the Epiphany general XLII; LV; LVI Arabic XLIV, n. 34 Jacob of Serugh. Prose Homily on the Fast of Forty Days general XLII; LV; LVI Jacob of Serugh. Prose Homily on the Friday of the Passion general XLII; LV; LVI Jacob of Serugh. Prose Homily on the Nativity XLII; LV; LVI general Jacob of Serugh. Prose Homily on the Sunday of Hosannas general XLII; LV; LVI Jacob of Serugh. Prose Homily on the Sunday of the Resurrection general XLII; LV; LVI

INDICES

John X Isho῾ bar Shushan. Panegyric on Jacob of Serugh see Ḥabbib, Panegyric on Jacob of Serugh John of Mardin. Canons for the Monastery of Mar Ḥnonyo 21 LXX Lectionary of Luxeuil XLVII, n. 51 Salmon 1:cxii Salmon 1:134–135 XLVII, n. 51 Letter of the Blessed Ones of Mar Bassus to Jacob of Serugh (= Jacob of Serugh, Letter 15) general XLI; XLI, n. 10; XLII Michael I Rabo. Panegyric on John of Mardin LXXII general Peshitta translation Genesis 49:24 Luke 24:39 1 Corinthians 6:15 12:12–27 Ephesians 4:16 4:25 5:30

13, l. 61 CXXV;

11, l. 46

29, l. 155 29, l. 155 29, l. 155 29, l. 155 29, l. 155

159

Peter Chrysologus. Homily 84 10 XLVIII–XLIX, n. 58 Philoxenus of Mabbug. Ascetical Discourses Arabic LXXIX, n. 174 Proclus of Constantinople. Homily 33 Leroy 241 XLVIII–XLIX, n. 58 Pseudo-Joshua the Stylite. A Historical Narrative of the Period of Distress in Edessa, Amida, and All Mesopotamia 54 XL–XLI, n. 9 Sa῾id bar Ṣabuni. Panegyric on Jacob of Serugh general LXV; LXVIII; LXXIII Severus of Antioch. Letter on His Flight from Antioch in 518 general LXXII Testament of Levi LXXX general Timothy, presbyter of Jerusalem. Homily on Simeon and the Lord’s Entrance into the Temple general LXVIII, n. 129 West Syriac Synodicon CSCO 375: 208, 4–10 LXX, n. 136 CSCO 375: 210, 22–27 LXX, n. 136 Wolfenbüttel Lectionary Palimpsest Dold xxxiii XLVII, n. 51 XLVII, n. 51 Dold 15

3. GENERAL INDEX: PEOPLE, PLACES, THEMES This index pertains primarily to the introduction and appendices. References to the apparatus appear occasionally. Dates have been included for historical figures and authors of secondary literature before the nineteenth century. When the date of birth, death, or floruit is not known, a reference to the year(s) attested is provided. Aaron, priest, brother of Phineas (1533/1534) XCI; XCIX ῾Abd al-Nur (d. 1752 or 1755) LXXXV; XCVI ῾Abdallah al-῾Aziz, son of priest ῾Abdallah alKarim (1775/1776) LXXXIX Abraham bar Ḥannā, book binder (1720/1721) LXXXII

Abraham bar Isḥaq from Melitene, scribe (1031) LXIX; XCVI; CIII

Abraham of Beth Sbirino (late 15th cent.) LXXX–LXXXII; XCIX Abraham, monk, scribe (874) LXXX; XCVI Acts of Thomas XC Akhrass, Roger LIII; 81; 83 Albert, Micheline LIV–LV; LVI; CXVIII Alwan, Khalil LIII–LIV; LIV Amar, Joseph LIV Amida see Diyarbakır

160

P.M. FORNESS

anthologies see florilegia Antioch see monasteries Antonius, priest from Klepini, Cyprus (1498/ 1499) XCI; XCIX Apostles see biblical figures, disciples of Jesus Apostolic Constitutions LXXX Arabic Garshuni LXXI, n. 139; LXXXII; LXXXIII; LXXXIV; LXXXIX; XCII; CXLVII; CXLVIII; Marginalia: 2, l. 1; 24, l. 132; 50, l. 276; 54, l. 293 and 300; 62, l. 336; 68, l. 376; 72, l. 386 and 395; 82; 94n15–16 glosses on Syriac words LIX; LXXXIV; CXLVIII; Marginalia: 24, l. 132; 50, l. 276; 54, l. 293 and 300; 62, l. 336; 68, l. 376; 72, l. 386 and 395 reader’s notes in manuscripts LXXI, n. 139; LXXXII; LXXXIII; LXXXIV; LXXXVI; LXXXIX; XCI; XCII; XCIII; CXLVII; CXLVIII; 2, l. 1 Marginalia; 94n15–16 translations from Syriac XLIV–XLV; XLV–XLVI; LII, n. 64; LIII; LXXIX; LXXXV; XCIX; CV Armenian XLIV; XLV; CV ᾿Aṣlan, bishop of Amida (r. 1715–1741) LXXXII

᾿Aṣlan, metropolitan, reader of manuscript (dates unknown) LXXI; XCIX Assemani, Elias (fl. c. 1700) XCI Assemani, Joseph Simonius (1687–1768) XCII; XCIII; XCVIII Assemani, Stephen Evodius (1711–1782) XCII; XCIII Athanasius of Alexandria (c. 295/299–373) LXXX

Athanasius of Ḥesn-Paṭriq, bishop (1015) LXXVIII; XCVI Augustine of Hippo (354–430) LX; CI Australia XCV; see also Melbourne ῾Ayn Ḥaylo see churches Balai (fl. early 5th cent.) LXV; LXXXVII; XCI Bar Hebraeus (1225–1286) LXVII Barsoum, Ignatius Afram I, patriarch (r. 1933– 1957) LXXVII Basil of Caesarea (c. 330–378) LXV; LXVIII; LXXVIII; LXXX Basil, steward of Dayr al-Suryan (1221/1222) XCI

Batnae of Serugh XLI Baumstark, Anton LXXII bā῾wāṯā LXXXVI Bédier, Joseph LVIII Bedjan, Paul XXXIX; XLVII; LII; LIII; LIV; LV; LVII; CXXX–CXXXIII; CXXXV Behnam Ḥadloyo, patriarch (r. 1412–1454/ 1455) LXXIII; XCVII Beta Israel (Ethiopian Jewish) community XLV Beth Sbirino LXXIX; LXXX; XCIX; see also the following figures from Beth Sbirino: Abraham; Gabriel; Isaiah; Isho῾ bar Qashisha; John, priest, student of Isaiah; Yeshu῾; Yeshu῾, father of Abraham biblical exegesis general XLII–XLIII; XLIII; LIX; LXIV; LXXIX; XCIII; C–CI; 118 references to the bible in marginalia LIX; LXXI; LXXXV; CXLVII; 4, l. 3; 12, l. 57; 18, l. 89; 40, l. 216, 217, 219, 221, and 222; 42, l. 230, 232, 233, and 234; 44, l. 235 and 237; 66, l. 365; 68, l. 371 biblical figures Aaron XLV Abel XLIII Andrew 99n27 Cain XLIII David 55, l. 295 Liturgica disciples of Jesus XLV; XLVII–LI Elijah XLIII Elisha XLIII James, brother of John 99n27 James, son of Alphaeus 99n28 John, brother of James 99n27 Joseph XLIII; 15, l. 71 Liturgica Judah or Judas 21, l. 99 Liturgica; 61, l. 329 Liturgica Jude, son of James 99n29 Miriam 51, l. 271 Liturgica Noah 65, l. 357 Liturgica Peter 25, l. 127 Notes; 27, l. 138 Notes; 99n25 Reuben 19, l. 91 Liturgica Simon the Cananaean or Canaanite 99n28 see also Jesus Christ; Mary, mother of Jesus; Thomas, disciple of Jesus Birmingham see Index 2.1 Book of Steps LXXX

INDICES

Bremer-McCollum, Adam LXXXII; LXXXIII; LXXXIV; XCII Brock, Sebastian LXXVIII Buṭrus, Maronite patriarch (r. c. 1121) XCII; XCVI; XCVIII Caesarius of Arles (469/470–542) LX, n. 106 Cerquiglini, Bernard LVIII; LX Chalcedonians XLIV; LXXXI–LXXXII, n. 199 Chicago see Index 2.1 Childers, Jeff W. CXXXVI chorepiskopoi XL, n. 8 Christology XLII; XLIV; XLVIII–XLIX; LI; LXXXI–LXXXII, n. 199; XCIII; 5, l. 10 Church of the East XLIV churches cathedral church (Melitene) LXXV; XCVII Meryem Ana Süryani Kadim Kilisesi (Istanbul) XC of Domitius (῾Ayn Ḥaylo) LXXXVII; XCVIII of Mart Shmuni (Midyat) LXXXII; XCVIII; see also Index 2.1 of Saint Thomas (Mosul) LXVII; LXXXIX; see also Index 2.1 of the Forty Martyrs (Mardin) LXXIII; XCVII; see also Index 2.1 of the Resurrection of Our Lord (Jerusalem) LXXXVI; XCVII Clement XI, pope (r. 1700–1721) XCVIII Constantinople LXIX Coptic XLIV Council of Chalcedon (451) XLII; LXXXI– LXXXII, n. 199; see also Chalcedonians Council of Nicaea (325) LXXX Cyprus see monasteries Cyriacus of Tagrit, patriarch (r. 793–817) LXVIII; XC Cyriacus, abbot of Dayr al-Suryan, see Severus Cyriacus Cyril of Alexandria (d. 444) LXV; LXXVIII; LXXX

Damascus LXXIII; see also Index 2.1 Daniel, monk (correspondent of Jacob of Serugh) XLII Daniel, superior of the monastery of Saint John Chrysostom (Koutzoventi, Cyprus) (1141) XCII

161

Diodore of Tarsus (d. c. 392) XL, n. 6 Diyarbakır XLIII; see also Index 2.1 Dolabani, Philoxenos Yuḥanon LXX; LXXI Dormition of Mary LXXXVII doubt and faith XLVIII–LI Draguet, René LVI Edessa XL; XCIII; XCVII Eliya, deacon (1753/1754) LXXXIII; XCIX Eliya, priest (1754) LXXXIII; XCIX Eliya, priest (1895) LXXXIII; XCIX Enhil see Index 2.1 Ephrem the Syrian (c. 306–373) general XLVIII–XLIX, n. 58; XLIX works in manuscripts LXV; LXVIII; LXIX; LXX; LXXII; LXXV; LXXVI; LXXVIII; LXXIX; LXXXII; LXXXIII; LXXXIV; LXXXV; LXXXVI; LXXXVII; LXXXVIII; LXXXIX; XCI; XCII; XCIV; CIII Epiphanius of Salamis (c. 310/320–403) LXXX Ethiopian Orthodox Church XLV Ethiopic XLIV–XLV; XLV–XLVI; CV Euphrates River XL Eusebius of Caesarea (c. 260–c. 339) LXXIX Eusebius the Monk (dates unknown) LXXX Evagrius Ponticus (c. 345–399) LXXIX Evelyn-White, Hugh LXXXI faith see doubt and faith Florence see Index 2.1 florilegia XLIV; LIV; LV; LXI; LXIII; C–CI Gabriel of Beth Sbirino (late 15th cent.) LXXX–LXXXI; XCIX Garshuni see Arabic, Garshuni George, bishop of the Arabs (c. 660–724) LXV; LXVIII; LXIX; LXX; LXXII; LXXVIII; LXXXII; LXXXV; LXXXVI; LXXXVII; XCI; XCIV George, monk from Leucosia/Nicosia, Cyprus (1476) XCI George, student of Jacob of Serugh XCI Georgian XLIV; CI, n. 245 Gomorrah XLIII Greek general CI Greek authors in Syriac homiliaries XLIII; LXII–LXIV; LXV; CII; CIII translations into Syriac XL; XLIII; LXXIV

162

P.M. FORNESS

Gregorios ῾Abdel al-Jaleel, metropolitan of Jerusalem (d. 1671) XCI; XCIX Gregory of Nazianzus (c. 329–c. 390) LXV; LXXVIII; LXXX; CXXXVI Gregory of Nyssa (331/340–c. 395) LXXX Gülçe, Abdullah, priest of the church of Mart Shmuni (Midyat) XCIV–XCV Ḥabbib of Edessa (dates unknown) LXV; LXXIII; LXXXII; LXXXIV; XCI Hambye, E. R. LXXVI; LXXVII Ḥanna ibn ῾Abd al-Ghal (1806) LXXXIX; XCVI Heal, Kristian LXVII Hebrew 13, l. 61 Hidayah bar Shamsho of Qaraqosh (= Mor Iyovannis Hidayat Allah) (d. 1689) LXXVI– LXXVIII; XCVI Hill Museum and Manuscript Library XC; XCV Hippolytus of Rome (fl. 200) LXXVIII homily collections biblical commentaries XLIII; LIX; LXIV; XCIII; C hagiographical LIX; LXIV; XC; CIII–CIV homiliaries XLIII; XLIV, n. 32; XLV; XLV, n. 41; XLVI; LIX; LXII–LXIV; CI–CIII monastic XLIII hymnals XLVII, n. 51 Ignatius Giwargis III, patriarch (r. 1745–1768) LXXXIII

Ignatius Isaac II, patriarch (r. 1709–1723, d. 1724) LXXXII Ignatius Shukrallah, patriarch (r. 1723–1744/ 1745) LXXXII–LXXXIII Ilige Valley, Batroun, Lebanon see monasteries India LXXVII–LXXVIII Isaac of Antioch (corpus from 5th–6th cent.) LXV; LXXII; LXXX; LXXXVI; LXXXVII; XCI Isaiah of Beth Sbirino (d. 1425) LXXIX; XC; XCIX

Isho῾ bar Qashisha of Beth Sbirino (d. 1492) XC; XCIX Istanbul see churches Iwannis bar Shem῾un, scribe (15th cent.) LXXXIV; XCVI Jacob of Edessa (c. 630–708) LXXX

LXV; LXXVIII;

Jacob of Ramat, Maronite patriarch (c. 1141 and 1154) XCII Jacob of Serugh (before 451–520/1): since the entire volume concerns a work of Jacob of Serugh, only specific aspects are highlighted here. authenticity of writings XLII; XLII, n. 19 and 21; LIII circulation of writings XLIII–XLV; XCVIII; C–CIV critical editions of homilies LII–LV; LVI epistolary corpus XLI–XLII; XLIII; XLIV hagiographical accounts of Jacob’s life see Ḥabbib of Edessa; Sa῾id bar Ṣabuni homiletical corpus XLII–XLIII language use CXX–CXXI; CXXVI–CXXVII; CXXIX

life XXXIX–XLI meter of homilies XLII; XLII, n. 19; XLVI; XLVII; LIII, n. 71; LXVI; CIV; 81–82 prose homilies XLII; XLII, n. 21; LIII; LV recensions of homilies LIV; LXVII–LXVIII; 81–83 translation of writings XLIV–XLV; XLV–XLVI; LIII

Jerusalem LXXIII; see also churches, monasteries; Index 2.1 Jesus Christ general 29, l. 149 Liturgica; 53, l. 291 Liturgica; 75, l. 397 Liturgica post-resurrection appearances XLV; XLVIII; L–LI see also Christology John Chrysostom (c. 350–407) LXV; LXVIII; LXXVIII; LXXX; LXXXVIII; XCI; CXXXVI John of Birta (dates unknown) LXV; LXXII John of Mardin, metropolitan (r. 1124/1125– 1165) LXX; LXXII; XCVII; XCVIII John of Tella (482/483–538) LXXX John of the Sedre, patriarch (r. 630/631–648) LXV; LXXVIII; LXXX John the Solitary of Apamea (fl. 430–450) LXXX

John VII bar ῾Abdun, patriarch (r. 1004–1030) LXIX

John X Isho῾ bar Shushan, patriarch (d. 1072 or 1073) LXXIII

163

INDICES

John, abbot of Dayr al-Suryan (1221/1222) XCI John, priest in the monastery of the Column (637/638) XCIII incarnation XLVIII; 5, l. 10 John, priest, student of Isaiah of Beth Sbirino (15th cent.) LXXIX; XCIX Joseph bar BLKZ (dates unknown) LXXXVII; XCVIII

Joseph of Ḥaḥ, bishop (1417)

Masora, Syriac LXI; LXIII; LXXI; LXXIV; CII; CXLVI–CXLVII; CXLIX; 103–105 material philology see philology, material philology Mattai bar Paulos, scribe (d. 1947) LXVII; XCVI; 81–83 Mattai, maphrian of the East (r. 1713–1727) LXXXII

LXXXVII; XCIX

Lachmann, Karl (1793–1851) LV Latin XCIII; CI Lazarus bar Sobtho (fl. early 9th cent.) LXVII lectionaries XLVI–XLVII Leo I, pope (r. 440–461) CI Leroy, Jules LXIX Lied, Liv LVIII–LIX liturgy homilies for feast days XLII; XLIII; XLVII liturgical manuscripts XLIII; LIX; LXIV; LXXXIX; CII; CXLVII; CXLIX; 107–115; see also Liturgica in the Apparatus Myron oil LXXXIII; XCIII; XCVIII, n. 235 New Sunday XLVI–XLVII; CIII; CXLVII; 2, l. 1 Marginalia; 3, Title; 78, l. Tituli Marginalia; 79, Title; 107 rubrics in Gospel manuscripts XLVII see also homily collections, homiliaries; lectionaries London see Index 2.1 Lundhaug, Hugo LVIII–LIX Maas, Paul LVI; LVII Macarian Homilies LXXX manuscripts locations of production XCVI–XCVII owners XCVII–XCVIII patrons XCVI readers XCIX scribes XCVI Mardin LXXXV; CVII; see also churches; monasteries; Index 2.1 Maron of Anazarbe (early 6th cent.) XLI, n. 14 Maronites XLIV; XCII–XCIII; XCVIII Mary, mother of Jesus XLVIII–XLIX, n. 58; 5, l. 10; 118

Melbourne LIV, n. 79 Melitene LXIX; LXXIII; LXXV; XCVII; CII; see also churches; monasteries Mengozzi, Alessandro LVI Mesopotamia LII, n. 63; CXXXI meter, poetic see Jacob of Serugh, meter of homilies miaphysites XLIV; see also Christology Michael I Rabo, patriarch (r. 1166–1199) LXXII

Midyat see churches; Index 2.1 Mingana, Alphonse LXVI; LXVII;

XCVI; CIV;

CXVII

missions to Middle East LII, n. 63; CXXXI monasteries Dayr al-Suryan (Wadi al-Natrun) XLVI; LXXIX; LXXXI–LXXXII; XCI; XCIII; XCVI; XCVII; XCVIII; XCIX; CXV; see also Index 2.1 Dayr al-Za῾faran (near Mardin) LXX; LXXI; LXXII; LXXIII; LXXXII; LXXXIII; LXXXIV; LXXXV; LXXXVI; XCVII; XCVIII; CVII; see also Index 2.1 of Awgen (near Nisibis) LXXIII, n. 145 of Bar Gaḡay (near Melitene) see monasteries, of the Forty Martyrs (near Melitene) of Barṣauma (location unknown) XC; XCVII

of John the Arab (near Nisibis) LXXIII, n. 145 of Mar Bassus (near Antioch) XLI of Mayfouk (Ilige Valley, Batroun, Lebanon) XCII

of Mor Behnam (near Mosul?) LXXVII of Mor Gabriel, Mor Samuel, and Mor Simeon (Qarṭmin) LXXIX; LXXX–LXXXI of Mor Ḥnonyo (near Mardin) see monasteries, Dayr al-Za῾faran (near Mardin) of Mor Jacob (near Mardin) LXXVII; XCVII of Qannubin (near Ehden, Lebanon) XCIII

164

P.M. FORNESS

of Saint John Chrysostom (Koutzoventi, Cyprus) XCII–XCIII of Saint Matthew (near Mosul?) LXVII of the Byzantines (Jerusalem) LXXVIII of the Column (location unclear) XCIII; XCVIII

of the Forty Martyrs (near Melitene)

LXIX;

XCVI

of the Mother of God (near fortress of Qal῾ah Marah) LXXVII; XCVII of the Mother of God (Wadi al-Natrun) see monasteries, Dayr al-Suryan (Wadi alNatrun) monophysites see Christology; miaphysites Moses of Mount Lebanon (late 15th–early 16th cent.) LXXIX; LXXXI; XCIX Mosul LXVII; LXXVII; XCVI; see also churches; monasteries; Index 2.1 Mount Sinai XLI Muraoka, Takamitsu LIV Narsai of Nisibis (d. c. 500) LVII, n. 99 Nestorians see Church of the East new philology see philology, material philology Nisibis see monasteries Nitrian desert see monasteries (in Wadi alNatrun); Index 2.1 Origen of Alexandria (184/185–253/255) Osrhoene XL Oxford see Index 2.1

CI

Palmer, Andrew LXXVIII Pampakuda, India see Index 2.1 Pantoleon of Byzantium (7th cent.) LXXVIII paratexts LIX; CXLVI–CXLVIII; CXLIX; 104, 105 Paris see Index 2.1 Pauline imagery 19, l. 87; 29, l. 155; 49, l. 263 Perczel, István LXXVII periodeutai XL–XLI Persia XLI; LII, n. 63; CXXXI Peshiṭta Institute CXXXVI Peshitta translation see Index 2.4, Peshitta translation philology development of a stemma LV–LVI; CIV–CXVIII

digital editions LX editorial praxis CXIX–CXXXII history of editing Syriac texts LVI material philology LII; LVIII–LX neo-Lachmannian principles LII; LV–LVIII; LIX–LX see also Jacob of Serugh, critical editions of homilies Philoxenus of Mabbug (c. 445–523) XLI, n. 14; LXXIX, n. 174; LXXX Phineas, brother of the priest Aaron (1533/1534) XCI; XCIX Piramadam, India see Index 2.1 Plato, philosopher LXXIX poetry see Jacob of Serugh, meter of homilies Proclus of Constantinople (d. 447) LXV; LXVIII; LXXVIII; LXXX Pseudo-Dionysius the Areopagite (fl. c. 500) LXXX

Pseudo-Joshua the Stylite (6th cent.)

XL

Qaraqosh LXXVI–LXXVII Qarṭmin see monasteries Rabbula Gospels see Index 2.1, Florence, Biblioteca Medicea Laurenziana, Plut. 1.56 Rassi, Salam LXXV, n. 155 Rilliet, Frédéric LV; LVI; XCIII Rome XCI; see also Index 2.1 Sa῾id bar Ṣabuni, metropolitan (d. 1095) LXV; LXVIII; LXXIII Şanlıurfa see Edessa school of the Persians in Edessa XL Sergius Amphiator (6th cent.) LXXX Sergius bar Karya, bishop of Ḥarran (r. c. 557– 578) LXXX Sergius of Ḥaḥ, scribe and repairer of manuscript (1483/1484) LXXIII Serugh XLI Severian of Gabala (d. after 408) LXXX Severus Cyriacus, abbot of Dayr al-Suryan (early 16th cent.) LXXXI–LXXXII Severus of Antioch (c. 465–538) XLI, n. 14; LXII; LXV; LXVIII; LXIX; LXX; LXXII; LXXVIII; LXXX; LXXXV; XCI; CIII Sharfeh see Index 2.1

165

INDICES

Shem῾un bar ῾Amraye (9th cent.?) XC; CIII Shem῾un, abbot of the monastery of the Column (637/638) XCIII Shem῾un, superior of the monastery of Saint John Chrysostom (Koutzoventi, Cyprus) (early 12th cent.) XCII; XCVI Siirt see Index 2.1 Ṣlibo, scribe (1015) LXXVIII; XCVI Sodom XLIII Sony, Behnam M. Boulos LXXXVII, n. 213; LXXXVIII; LXXXIX South Arabia XLI Strothmann, Werner LIII; LIV; 84 Suruç XLI Syriac diacritical marks LVII; LXXIV; CXXXV– CXLVI; CXLIX; 83–84; 101n35; 103–105; 108 orthography LVII; CXXXIV–CXXXV punctuation LVII; LXVI; CIV; CXXXIV; CXXXV; CXLVIII; CXLIX; 81; 103; 108; 117–123 vocalization LII; LVII; LXI; LXXIV; CXXXV; CXLVII; CXLVIII; CXLIX; 83; 103–105; 108; see also Masora, Syriac Syriac Orthodox Church XLIV; XCVIII Syryany, Imad LIII; 81; 83 Tagrit LXVII Teaching of Addai the Apostle LXXX Testament of Levi LXXX textual criticism see philology theological themes creation XLIII divine economy 5, l. 8; 9, l. 38; 39, l. 212; 67, l. 364 see also Christology; Jesus Christ, incarnation

Thomas, disciple of Jesus biblical account XLV–LI; CIV; CXLVIII hagiographical accounts XLVI; LIX; LXVII– LXVIII; XC; CIII–CIV; CXLVIII; 81–83 Thomas, monk, son of George, grandson of Abraham (dates unknown) LXXIX; XCIX Timothy of Gargar (d. 1143) LXV; LXXVI; LXXXII; LXXXVIII Timothy, presbyter of Jerusalem (6th–8th cent.) LXVIII

translations see Arabic; Armenian; Coptic; Ethiopic; Georgian; Greek Tripolis LXXIX Ṭur ῾Abdin LXXVIII–LXXIX; LXXXIII; XCVII; see also the names of individual settlements in Ṭur ῾Abdin turgāmē LXX; XC; CIII van der Ploeg, Johannes Petrus LXXVI Van Rompay, Lucas LXXVIII; XCI; XCVII Vest, Bernd LXIX; LXXVIII; XCVII Vööbus, Arthur LII–LIII; LXIV–LXV; LXVI; LXXI; LXXII; LXXV; LXXVI; LXXXII; LXXXIII; LXXXVII; LXXXVIII; LXXXIX; XC; XCIV; XCV; XCIX; CIX Wadi al-Natrun see monasteries; Index 2.1 Wright, William LXXIX Yeshu῾ of Beth Sbirino (1472) (perhaps the same as the following figure) LXXXI, n. 196 Yeshu῾, father of Abraham of Beth Sbirino LXXXI

Zacharias of Alexandria, patriarch (r. 1004– 1032) LXIX Zotenberg, H. LXXXVI

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INTRODUCTION . . . . . . . . . . . . . . . . . . . 1. The Author and His Literary Corpus . . . . . . . . . . . 2. Overview of the Homily on Thomas and the Resurrection . . . . 3. Editorial Praxis . . . . . . . . . . . . . . . . . . 4. Overview and Description of Manuscripts . . . . . . . . . 5. Stemma of the Manuscripts and Identification of Manuscript Families 6. Editing the Homily . . . . . . . . . . . . . . . . 7. Presentation of the Text and Translation . . . . . . . . . . 8. Paratextual Features in the Apparatus and Appendices . . . . . 9. Guide to the Apparatus, Appendices, Abbreviations, and Signs . . EDITION AND TRANSLATION OF THE HOMILY ON THOMAS AND THE RESURRECTION APPENDICES . . . . . . . . . . . . . 1. Additions to the Homily in B2 . . . . . . 2. The Syriac Masora Manuscript D5 . . . . . 3. Liturgical Texts Following the Homily in T2 . 4. Sections of the Homily Indicated in Manuscripts INDICES . . . . . . 1. Index of Syriac Words 2. Index of Sources . . 3. General Index: People,

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BIBLIOGRAPHY . . . . . . . . . . . . . . . . . . . 1. Manuscripts . . . . . . . . . . . . . . . . . . . 2. Primary Sources Cited. . . . . . . . . . . . . . . . 3. Secondary Sources . . . . . . . . . . . . . . . . .

XI

INTRODUCTION . . . . . . . . . . . . . . . . . . . 1. The Author and His Literary Corpus . . . . . . . . . . . 2. Overview of the Homily on Thomas and the Resurrection . . . . 3. Editorial Praxis . . . . . . . . . . . . . . . . . . 3.1. Previous Editions of Jacob of Serugh’s Homilies . . . . . 3.2. Neo-Lachmannian Editorial Praxis . . . . . . . . . . 3.3. Material Philology . . . . . . . . . . . . . . . 3.4. Summary . . . . . . . . . . . . . . . . . . 4. Overview and Description of Manuscripts . . . . . . . . . 4.1. List of Manuscript Witnesses . . . . . . . . . . . . 4.2. Description of Manuscripts Consulted . . . . . . . . . B1 = Birmingham, University of Birmingham Special Collections, Mingana syr. 408 . . . . . . . . . . . B2 = Birmingham, University of Birmingham Special Collections, Mingana syr. 546 . . . . . . . . . . . C = Chicago, Oriental Institute, A 12008 . . . . . . . . D1 = Damascus, Syriac Orthodox Patriarchate, 12/13 . . . . D2 = Damascus, Syriac Orthodox Patriarchate, 12/14 . . . . D3 = Damascus, Syriac Orthodox Patriarchate, 12/15 . . . . D4 = Damascus, Syriac Orthodox Patriarchate, 12/16 . . . . D5 = Damascus, Syriac Orthodox Patriarchate, 12/22 . . . . E = Enhil, Churches in Enhil, 39 (CET 00039) . . . . . . K = Pampakuda, Konat Collection, 52 (APSTCH 01989) . . . L1 = London, British Library, Add. 12165 . . . . . . . L2 = London, British Library, Add. 17193 . . . . . . . M1 = Mardin, Church of the Forty Martyrs, 130 (CFMM 00130) M2 = Mardin, Church of the Forty Martyrs, 131 (CFMM 00131)

XI XIV XVIII XXXIX XXXIX XLV LII LII LV LVIII LIX LXI LXII LXIV LXVI LXVI LXVIII LXIX LXX LXXI LXXII LXXIV LXXV LXXVI LXXVIII LXXIX LXXXII LXXXIII

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M3 = Mardin, Church of the Forty Martyrs, 132 (CFMM 00132) LXXXIII M4 = Mardin, Church of the Forty Martyrs, 135 (CFMM 00135) LXXXIV M5 = Mardin, Church of the Forty Martyrs, 139 (CFMM 00139) LXXXV O = Oxford, Bodleian Library, Poc. 404 . . . . . . . . LXXXVI P = Paris, Bibliothèque nationale, Syr. 196 . . . . . . . LXXXVI S1 = Sharfeh, Patriarchal Library of the Syriac Catholic Church, Rahmani 30 . . . . . . . . . . . . . . . LXXXVII S2 = Sharfeh, Patriarchal Library of the Syriac Catholic Church, Patr. 274 . . . . . . . . . . . . . . . . LXXXVIII T1 = Mosul, Saint Thomas Syriac Catholic Church, 6 (Handlist 74) LXXXVIII T2 = Mosul, Saint Thomas Syriac Catholic Church, 8 (Handlist 42) LXXXIX U = olim Diyarbakır, Private Collection of Tuma Başaranlar, 41 XC V1 = Rome, Vatican Library, Sir. 117 . . . . . . . . . XCI V2 = Rome, Vatican Library, Sir. 118 . . . . . . . . . XCII V3 = Rome, Vatican Library, Sir. 251 . . . . . . . . . XCIII Y = Diyarbakır, Meryem Ana Kilisesi, 3 (DIYR 00003) . . . XCIV 4.3. Description of an Inaccessible Manuscript . . . . . . . XCIV olim Midyat, Private Collection of Chorepiscopus Abdullah Gülçe, Priest of the Church of Mart Shmuni, 10 . . . XCIV 4.4. The Transmission of the Homily . . . . . . . . . . XCV 4.4.1. The Production and Use of the Manuscripts . . . . . XCV Scribes . . . . . . . . . . . . . . . . XCVI Patrons . . . . . . . . . . . . . . . . XCVI Locations of Production . . . . . . . . . . . XCVI Owners . . . . . . . . . . . . . . . . XCVII Readers . . . . . . . . . . . . . . . . XCIX Summary . . . . . . . . . . . . . . . . XCIX 4.4.2. The Transmission of the Homily in Collections . . . C Biblical Interpretation . . . . . . . . . . . . C Liturgical Usage . . . . . . . . . . . . . CI Commemoration of Thomas . . . . . . . . . . CIII 5. Stemma of the Manuscripts and Identification of Manuscript Families CIV 5.1. Stemma . . . . . . . . . . . . . . . . . . CV 5.2. Groups of Manuscripts . . . . . . . . . . . . . . CV 5.2.1. Archetype Ω . . . . . . . . . . . . . . . CV 5.2.2. Family I (D123KM134S2T1V2Y) . . . . . . . . . CVI Group IA (D23KM134S2T1V2Y) and Manuscript D1 . . . CVI Subgroup IAa (D2KM4[V2]) . . . . . . . . . . CVII Subgroup IAb (D3M13S2T1Y), Subset IAb1 (D3Y) . . . CVIII

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5.2.3. Family II (B1CD4M5O[T2][V1]) . . . . . . . Manuscripts D4M5 . . . . . . . . . . . Group IIA (B1C[T2]) . . . . . . . . . . Group IIB (O[V1]) . . . . . . . . . . . 5.2.4. Family III (B2EL1M2PS1[T2][V1]) . . . . . . Group IIIA (B2L1[P]S1) . . . . . . . . . Group IIIB (EM2) . . . . . . . . . . . 5.2.5. Summary . . . . . . . . . . . . . . Editing the Homily . . . . . . . . . . . . . . 6.1. Entire Lines . . . . . . . . . . . . . . . Line 132: Reordering of Metrical Feet . . . . . . . Line 216: Reordering of Feet and Addition . . . . . Lines 277–278: Three Lines Attested for a Couplet . . Lines 333–334: Elimination of a Couplet . . . . . . 6.2. Shorter Phrases and Words . . . . . . . . . . Line 46: The Biblical Text . . . . . . . . . . Line 62: An Unfamiliar Word . . . . . . . . . Lines 72, 74, and 76: Near Synonyms . . . . . . . Line 88: Reading Individual Letters . . . . . . . Line 299: A Formulaic Phrase . . . . . . . . . Line 332: One Reading for Each Family . . . . . . Line 395: Legibility . . . . . . . . . . . . 6.3. Evaluation of Bedjan’s Edition . . . . . . . . . Presentation of the Text and Translation . . . . . . . . 7.1. Initial Base Text for Collation: L1 . . . . . . . . 7.2. Orthography and Punctuation . . . . . . . . . . 7.3. Establishing the Diacritical Marks . . . . . . . . 7.4. Description of Diacritical Marks in the Edition . . . . 7.5. Aims of the Translation . . . . . . . . . . . Paratextual Features in the Apparatus and Appendices . . . Guide to the Apparatus, Appendices, Abbreviations, and Signs

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EDITION AND TRANSLATION OF THE HOMILY ON THOMAS AND THE RESURRECTION APPENDICES . . . . . . . . . . . . . 1. Additions to the Homily in B2 . . . . . . 2. The Syriac Masora Manuscript D5 . . . . . 3. Liturgical Texts Following the Homily in T2 . 4. Sections of the Homily Indicated in Manuscripts

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CX CXI CXIII CXIV CXV CXVI CXVIII CXVIII CXIX CXIX CXX CXXI CXXII CXXIV CXXIV CXXV CXXV CXXVI CXXVII CXXVIII CXXIX CXXX CXXX CXXXIII CXXXIV CXXXIV CXXXV CXL CXLVI CXLVI CXLIX

1

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INDICES . . . . . . . . . . . . . 1. Index of Syriac Words . . . . . . . 1.1. Selective Index of Syriac Words . . . 1.2. Proper Nouns . . . . . . . . . 1.3. Greek Loan Words . . . . . . . 1.4. Arabic Glosses . . . . . . . . 1.5. Liturgical Index . . . . . . . . 2. Index of Sources . . . . . . . . . 2.1. Manuscripts . . . . . . . . . 2.2. Bible . . . . . . . . . . . 2.3. Homily on Thomas and the Resurrection 2.4. Other Primary Sources . . . . . . 3. General Index: People, Places, Themes . .

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