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The Book of the Laws of the Countries A Dialogue on Free Will Versus Fate A Key-Word-in-Context Concordance
The Book of the Laws of the Countries A Dialogue on Free Will Versus Fate A Key-Word-in-Context Concordance
JEROME ALAN LUND
A •V GORGIAS PRESS
2007
First Gorgias Press Edition, 2007 Copyright © 2007 by Gorgias Press LLC
All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. Published in the United States of America by Gorgias Press LLC, New Jersey
ISBN 978-1-59333-374-4
A fl£ GORGIAS PRESS 46 Orris Ave., Piscataway, NJ 08854 USA www.gorgiaspress.com
The paper used in this publication meets the minimum requirements of the American National Standards. Printed in the United States of America
In honor of Anne, Petter, Jon, & David and In honor of my parents Clarence Neil Lund & Lyla Mae (née) Nelson
TABLE OF C O N T E N T S
Acknowledgements Abbreviations Introduction The Text Method of Presentation Concordance of Words Concordance of Personal Names Concordance of Geographic Names
vii ix xi xi xii 1 233 235
v
ACKNOWLEDGMENTS
This volume finds its origin in the database of the Comprehensive Aramaic Lexicon directed by Dr. Stephen A. Kaufman. Work on this text was made possible through the generous support of the National Endowment for the Humanities.
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ABBREVIATIONS a A c I n N p P V
adverb adjective conjunction interjection numeral noun preposition Pronoun verb
ix
INTRODUCTION THE TEXT The Book of the Tarn of the Countries deserves study as one of the oldest extant non-biblical texts in Syriac, dating to the late second or early third century A. D. The school of the Edessean philosopher Bardaisan produced the work, a dialogue on free will versus fate between the teacher Bardaisan and his interlocutor Awida, with Bardaisan's disciple Philippus serving as the narrator. While the work is ascribed to Bardaisan himself by ancient authors, his disciples may have produced it after his death. Following William Wright, H. J. W. Drijvers believes that Philippus composed the book and, in doing so, accurately presented the teachings of his master. 1 This volume, based on the edition of Drijvers 2 , should facilitate research into this important early Syriac text. Bardaisan himself lived from 154-222. He was born at Edessa to pagan parents and grew up in the palace of King Manu VIII, where he was educated with the king's son Abgar who would become known as Abgar the Great. Later, Bardaisan served as a philosopher in the court of Abgar the Great. It was not until he was an adult that Bardaisan embraced Christianity, expressing his faith in philosophical terms. The church renounced his views as unorthodox. While he wrote many books and poems in Syriac, The Book of the Taws of the Countries is the only composition embodying his teaching, which has come down to us. H. J. W. Drijvers, Bardaisan of Edessa (Assen: Van Gorcum, 1966), p. 75, following William Wright, Short History of Syriac Uterature (London: Adam and Charles Black, 1894), p.30. Sebastian P. Brock, Brief Outline of Syriac Titerature (Mörän 'Eth'ö 9; Baker Hill, Kottayam: St. Ephrem Ecumenical Research Institute, 1997), p. 15, also holds this opinion. 2 H. J. W. Drijvers, The Book of the Taws of Countries, Dialogue on Tate of Bardaisan of Edessa (Assen: Van Gorcum, 1965; reprinted Piscataway, New Jersey: Gorgias Press, 2006). Cf. William Cureton, Spicilegium Syriacum (London: Francis and John Rivington, 1855) for an earlier edition and translation. 1
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Xll
INTRODUCTION
Although the composition bears the title The Book of the Taws of the Countries in Syriac tradition, it is in reality a treatise on free will as the basis of God's righteous judgment. Bardaisan argues that while a man's natural constitution and 'fate' influence a man with regard to wealth and poverty, sickness and health, and whether or not he has children and how they look if he does, it is man's liberty, his free will, alone that causes him to sin and makes him guilty before God. 'Fate' is the determining force of nature external to man, controlled primarily by the seven celestial rulers, namely the sun, the moon and five planets, namely Hermes (= Mercury), Belti (= Venus), Ares (= Mars). Kokabel (= Jupiter), and Kewan (= Saturn). 'Fate' in fact derives ultimately from God, for it is an order of procession given to the celestial rulers and elements by God. One's horoscope influences man but does not make him sin. Man's liberty is demonstrated in the laws that men make in different countries of the world. These laws, some good and some evil, are the product of the free will given man by God. It is free will and not 'fate' that begets evil. When one becomes a Christian, he obeys the laws of the Messiah over against the laws of his own country, when those laws are mutually contradictory. This act of obedience to the Messiah derives from free will. I have followed most of the suggested emendations of Drijvers on pages 66-67. In addition, I read rears'
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