The Chronicle of Michael the Great (The Edessa-Aleppo Syriac Codex) 9781463240325

Citation preview

The Chronicle of Michael the Great (TheEdessa-Aleppo Syriac Codex)

Books XV–XXI From the Year 1050 to 1195 AD

Edited and Translated by

Amir Harrak

gp 2019

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2019 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.

‫ܕ‬

1

2019

ISBN 978-1-4632-4031-8

Library of Congress Cataloging-in-Publication Data A Cataloging-in-Publication Record is Available from the Library of Congress. Printed in the United States of America

The Chronicle of Michael the Great (The Edessa-Aleppo Syriac Codex) Books XV–XXI From the Year 1050 to 1195 AD Edited and Translated By Amir Harrak

Do not delete the following information about this document. Version 1.0 Document Template: Template book.dot. Document Word Count: 12772 Document Page Count: 527

I am very grateful to the Social Sciences and Humanities Research Council of Canada for financially supporting this project.

TABLE OF CONTENTS Table of Contents ............................................................................................................. v Bibliographic Abbreviations .......................................................................................... vii Syriac Sources ......................................................................................................... vii Armenian Sources .................................................................................................. vii Arabic Sources ....................................................................................................... viii Greek Sources........................................................................................................ viii Dictionaries ............................................................................................................ viii Series and Periodicals ........................................................................................... viii Introduction ...................................................................................................................... ix The Author .............................................................................................................. ix The Organization of the Chronicle ....................................................................... x Copies of the Chronicle ....................................................................................... xiii Highlights in Books XV to XXI .......................................................................... xv Secular History ................................................................................................. xv Ecclesiastical History ...................................................................................... xix ‘Natural’ History.............................................................................................. xxi Syriac Writing of Michael the Great ................................................................. xxii Sources of Books XV to XXI ........................................................................... xxvi Jacob of Edessa (died in 708)...................................................................... xxvi Dionysius of Tell-Maḥrē (died in 845) ...................................................... xxvi Basil Bar-Shumōnō (died in 1169) ............................................................ xxvii Dionysius (Bar-Ṣalībī) Bishop of Āmid (died in 1171) .......................... xxvii Patriarch John Bar-Shoshan (died in 1073) ............................................ xxviii Joseph the Monk (mid-11th century) ........................................................ xxviii Ignatius Metropolitan of Melitene (died in 1094) .................................... xxix Evanius of Keshum (died in 1171) ............................................................ xxix Arabic Sources ............................................................................................... xxix The Present Partial Edition ................................................................................ xxx Editorial Abbreviations ...................................................................................... xxxi Text and Translation ........................................................................................................ 1 Book XV ................................................................................................................... 2 Book XVI .............................................................................................................. 138 Book XVII ............................................................................................................ 214 Book XVIII........................................................................................................... 312 [Book XIX ............................................................................................................ 322 v

vi

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Book XX ............................................................................................................... 360 Book XXI .............................................................................................................. 408 Bibliography ................................................................................................................... 473 Index ............................................................................................................................... 477 Index of Biblical Quotations .............................................................................. 477 Index of Personal Names ................................................................................... 479 Index of Geographical Names ........................................................................... 485 Subjects Index ...................................................................................................... 489

BIBLIOGRAPHIC ABBREVIATIONS For biblical abbreviations not listed below see J. Charlesworth, ed., The Old Testament Pseudepigrapha.

SYRIAC SOURCES Barheb. Chr. Barheb. Eccl. Hist. Chabot, Michel Mich. Syr. Chr. 1234 Chr. Khuzistan

Šḥīmō Zuqnin I–II

E. A. W. Budge, The Chronography of Gregory AbūlFaraj 1225–Bar Hebraeus, vols. I–II (London, 1932). J. B. Abbeloos and T. J. Lamy, Gregorii Barhebraei Chronicon Ecclesiasticum, vols. I–III (Louvain, 1872– 1877). J. B. Chabot, Chronique de Michel le Syrien patriarche jacobite d’Antioche (1166–1199), vols. III–IV (Paris, 1899–1924). The Edessa-Aleppo Syriac Codex of the Chronicle of Michael the Great, edited by Gregorios Yuhanna Ibrahim (Piscataway, NJ: Gorgias Press, 2009). J. B. Chabot, Anonymi auctoris Chronicon ad annum Christi 1234 pertinens (Louvain, 952). Naṣir al-Ka‘bi, A Short Chronicle on the End of the Sasanian Empire and Early Islam: 590–660 AD, Gorgias Chronicles of Late Antiquity 1 (Piscataway, NJ: Gorgias Press, 2016). Ṣlāwōtō d-yawmōtō šḥīmē d-šabtō [Prayers for the Simple Days of the Week] (Charfeh: Imprimerie Patriarcale, 1996). Amir Harrak, Chronicle of Zuqnīn Parts I and II: From the Creation to the Year 506/7, Gorgias Chronicles of Late Antiquity 2 (Piscataway, NJ: Gorgias Press: 2017).

ARMENIAN SOURCES Mat. Edess.

Ara E. Dostourian, Armenia and the Crusades: Tenth to Twelfth Centuries: The Chronicle of Matthew of Edessa (Lanham, 1993). vii

viii

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

ARABIC SOURCES al-Samʿānī, Ansāb Ibn-Athīr, al-Kāmil al-Masʿūdī, Kitāb al-tanbīh Yāqūt, Muʿjam,

Al-Imām abī-Saʿad al-Tamīmī al-Samʿānī alMutawaffī 562 H–1166 AD, Al-Ansāb, edited by ʿA. al-Yamānī; vol. V (Cairo, 1980). ʿAlī ibn-Athīr, al-Kāmil fī al-tārīkh, edited by M. Y. Al-Daqqāq, vol. VIII (Beirut, 1982); vols. IX–X (Beirut, repr. 2002). [M. J. de Goeje (ed.)], al-Masʿūdī Abū-al-Ḥasan, Kitāb altanbīh wa-al-išrāf (Leiden: Brill, 1893). Yāqūt al-Ḥamawī, Muʿjam al-buldān, no editor (Beirut, 1979–1986).

GREEK SOURCES Malalas Strabo

E. Jeffreys et als., The Chronicle of John Malalas (Melbourne, 1986). The geography of Strabo, trans. H. L. Jones, Loeb Classical Library, vols. I–VIII (Cambridge, Mass. 1982–1989).

DICTIONARIES Audo Syriac Lexicon Thesaurus

Audo, T. Sīmtā d-lešānā sūryāyā [Thesaurus of the Syriac Language] (Urmia, 1896, repr. Losser 1985). Michael Sokoloff, A Syriac Lexicon (Winona Lake, Indiana: Eisenbrauns; Piscataway, NJ: Gorgias Press, 2009). R. Payne Smith, Thesaurus syriacus, vols. I–II (Oxford, 1879–1901, repr. 1981).

SERIES AND PERIODICALS CSCO JNES Journal of the CSSS OCA ParOr REA ZDMG

The Crusades: An Encyclopedia (Santa Barbara, CA) Corpus Scriptorum Christianorum Orientalium (Leuven) Gorgias Encyclopedia (Piscataway, NJ) Journal of Near Eastern Studies (Chicago) Journal of the Canadian Society for Syriac Studies (Toronto, Ont.) Orientalia Christiana Analecta (Rome) Parole de l’Orient (Kaslik, Lebanon) Revue des études arméniennes (Leuven) Zeitschrift der Deutschen Morgenländischen Gesellschaft (Wiesbaden)

INTRODUCTION THE AUTHOR Michael the Great was born in Melitene in the year 1126 within a Syriac1 Orthodox priestly family, for his father was a priest, his uncle Athanasius Zachai was a bishop, and some of his brothers and nephews rose to bishopric ranks. He became a monk at the distinguished Monastery of Mōr-Barṣawmō,2 located in the region of Melitene, the mention of which occurs almost in every folio of his Chronicle that has been edited and translated in the present book. The monastery was the patriarchal seat between the 11th and the 13th centuries, before its transfer to another prestigious monastery, that of Mōr-Ḥananiō. This monastery, commonly known as Dayr al-Zaʿfarān (Saffron), is located near the city of Mārdīn in eastern Turkey and was the patriarchal seat from 1293 to First War I.3 Michael became the abbot of the Monastery of Mōr-Barṣawmō4 for ten years and in 1166 he was elected patriarch in a most instable period, politically, militarily and ecclesiastically. Politically, there were countless ruling entities that fought against each other to impose their hegemonies over lands in Anatolia, including Crusaders (always called frangōyē “Franks”),5 Turks, Arabs (always called Ṭāyyōyē), and In this book, the term Syriac refers to the Orthodox Church, literature and authors, while the term Syrian refers to the Orthodox Christians in general. 2 Mōr-Barṣawmō was a monk and abbot during the turbulent years of the Christological disputes (essentially mid-5th century). His popularity among the Syrian Orthodox is immense, and the relic of his right arm placed in the monastery bearing his name was greatly venerated and was also the source of healings as Michael reported. On the holy man, see L. Van Rompay, “Barṣawmo,” Gorgias Encyclopedia, p. 59. 3 See G. Kiraz, “al-Zaʿfarān, Dayr,” Gorgias Encyclopedia, p. 449. 4 On the Monastery of Barṣawmō see E. Honigmann, Le couvent de Barṣauma et le patriarcat jacobite d’Antioche et de Syrie, CSCO 146 (Leuven: Peeters, 1967). See also H. Takahashi, “Barṣawmo, Dayro d-Mor,” Gorgias Encyclopedia, pp. 60–61. On the ruins of the monastery, see A. Badwi and F. Baroudy, “Le couvent de Barsauma: Redécouverte du site,” ParOr 31 (2006), pp. 243–56. 5 This is also true in Ibn-Athīr, al-Kāmil, and in other medieval sources. The highly pejorative (if not sectarian) term ṣalībiyyūn “Cross-carrying people” seems to be a creation of the late 19th century to refer to Europeans in general. 1

ix

x

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Armenians. Militarily, Melitene, near which the Monastery of Mōr-Barṣawmō was located, was ransacked several times, and its monks deported. Even Edessa, “the Blessed City,” was not spared violence, having been conquered by Zangi (†1174), casting doubt on the belief among all Christians that it would never be subdued as promised by Christ.6 Ecclesiastically, the Syriac Orthodox Church during Michael’s patriarchate was marred by rebellious bishops and anti-patriarchs, problems that were partially due to the great insecurity that the Turkish invasion of Anatolia had created among the natives. Notwithstanding the prevailing violence in the society and his sometimes contested patriarchate, Michael the Great found time, clarity of mind, and determination to write a voluminous world chronicle, which he completed four years before he died in November 7, 1199. Michael the Great was probably not aware that his Chronicle would enjoy wide circulation, unlike, for example, the Chronicle of Zuqnīn or that of Dionysius of Tell-Maḥrē. It was copied a number of times, translated into Arabic (Garshuni) and into Armenian, and served as a major source for the polymath Metropolitan7 BarHebraeus (1226–1286). And in this age of digitization, his Chronicle has been also digitized, and thus, its survival has become secure.

THE ORGANIZATION OF THE CHRONICLE Unlike Bar-Hebraeus who wrote church and world histories in two separate volumes,8 Michael’s Chronicle combines these two histories in one large volume in two separate columns.9 He added a third column containing what we may call ‘natural history’ (usually referred to as variae), which includes celestial observations, earthquake reports, and meteorological conditions. He included chronological synchronistic tables placed at or near the beginning of each Book and in between chapters. He listed in these tables dates and names of ruling dynasties, including Turkish, Arab Caliphal, Frankish and Greek, using different computation systems: Seleucid, Nativity, the Olympiad and the Hegira, with the latter always associated with caliphal rulers. He added at the end of dynasties “sums of years,” that is the total years calculated periodically according to the Seleucid and Nativity The belief is based on an apocryphal letter, said to have been sent by Jesus to Abgar, king of Edessa; see G. Howard, The Teaching of Addai, Texts and Translations 16 (Chico: SBL, 1981), p. 9. 7 The term Metropolitan ‫ܘ‬ is attested in inscriptions until the turn of the second millennium, and thereafter, the term maphryōnō (√‫ ) ܝ‬replaced it; Harrak, Syriac and Garshuni inscriptions, in EA.01.01 (possible 9th century) and EA.01.04 and FA.01.12 (year between 887 and 904) the title is Metropolitan, and in FA.02.13 (year 1123/4), the title is maphryōnō. For convenience, the term Metropolitan is systematically used in the present book. 8 See the ecclesiastical history in Barheb. Eccl. Hist., Barheb. Chr. Syr. 9 The Edessa-Aleppo Syriac Codex of the Chronicle of Michael the Great, edited by Gregorios Yuhanna Ibrahim, Text Summary by Sebastian P. Brock, Photographs Provided by Hill Museum & Manuscripts Library (Piscataway, NJ: Gorgias Press, 2009); hereafter Mich. Syr. 6

INTRODUCTION

xi

computation systems. The Seleucid system begins in 311 BC and the Nativity began, according to Michael, when “our Lord was born on the 25 th of First Kōnūn (December), the year 316,”10 which corresponds to the year AD 5! In the same table,11 he dates the first AD year to Sel. 317, which corresponds to AD 6 and Olympiad 195. With such evident miscalculation in dating the Nativity, even the 16th century Edessan copyist of Michael’s Chronicle was shocked, for he added a note below a chronological table12 as follows: “Know O brother that the computation of the years of Christ is entirely erroneous; I do not know if it is due to the copyist before us or to the author; pray for me.” The error appears to be Michael’s since he also miscalculated the Seleucid and the Hegira dating systems. The structure of the Chronicle and its historical contents were discussed in great detail by Dorothea Weltecke in a monograph.13 The chronological tables are reminiscent of the canones set by the 4th century Eusebius of Caesarea, which were expanded by Jacob of Edessa (640–708)14 to nearly the end of the 7th century. The tables were extended by Michael the Great from where Jacob of Edessa had stopped to the end of the 12th century. Jacob of Edessa likely inspired Michael in presenting chronology. Jacob and the Latin and Armenian versions of Eusebius’s canones,15 placed the chronological tables in the middle of each page on both sides of which basic information of interest to church and ‘natural’ histories is added. Eusebius concentrated his attention to ancient rulers mostly west of the Euphrates, while Jacob of Edessa was the first to also include Persian and later Arab (caliphal) rulers, a practice that was adopted by other Syriac chroniclers to cover later centuries. These chroniclers also adopted the computation systems of Eusebius, namely the Olympiad and the Seleucid, which they extended to the 12th century.

̄ Mich. Syr. p. 91 column 3 (left): ̄ ‫ܕ‬ ‫ܢ‬ ‫ܢ‬ ‫ܘܐܬ‬. Mich. Syr., p. 91 (bottom). ̄ ‫ܕ‬ ̈ ‫ܕ‬ 12 Mich. Syr., p. 116 (column 3, bottom): .‫ܗܘ‬ ‫ܕܥ ܐ ܢ ܕ‬ ̄ ݁ ݁ ‫ܗܘ ܨ‬ ‫ܐܘ‬ ‫ܘ ܗܘ ܕ‬ ‫ ݁ ܥ‬. 13 D. Weltecke, Die «Beschreibung der Zeiten» von Mōr Michael dem Grossen (1126–1199): Eine Studie zu ihrem historischen und historiographiegeschichtlichen Kontext, CSCO 595 (Leuven: Peeters, 2003). See also J. van Ginkel, “Michael the Great and his sources,” Journal of the CSSS 6 (2006), pp. 53–60. 14 The manuscript was edited by E.W. Brooks, “Chronicon Jacobi Edesseni,” in E.W. Brooks, I. Guidi, I.-B. Chabot, Chronica minora, vol. III (CSCO 5/Syr. 5; Paris 1905), pp. 261–330, and was translated into Latin by Brooks in id. (CSCO 6/Syr. 6; Paris 1905), pp. 197–258. See also E.W. Brooks, “The Chronological Canon of James of Edessa,” ZDMG 53 (1899), pp. 261–327; 54 (1900), pp. 100–2. 15 See subsequently Rudolph Helm, Eusebius Caesariensis Werke, Band 7: Die Chronik des Hieronymus, Die griechischen christlichen Schriftsteller der ersten Jahrhunderte 47 (Berlin: Academy-Verlag, 1956; repr. De Gruyter, 2012); Josef Karst, Die Chronik: aus dem Armenischen übersetzt mit textkritischem Commentar, Die griechischen christlichen Schriftsteller der ersten Jahrhunderte 20 (Leipzig: J.C. Hinrichs’sche Buchhandlung, 1911). 10 11

xii

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

The Olympiad computation system is associated with the Olympic Games of ancient Greece, which began in 776 BC, and counted every four years thereafter. Eusebius used the Olympiad system in his canones until the middle of the 4th century; Jacob of Edessa brought it to the end of the 7th century, and Michael the Great expanded it even more, to the end of the 12th century: Olympiad 494 = Seleucid 1505 (=AD 1195).

Olympiad 481

The innovation of Michael the Great consists of inserting the tables, not in continuity as in the canones, but in sections, and not in the middle of the page but at the bottom, after the titles of Books or within chapters. As with Eusebius and Jacob of Edessa, Michael gave the sums of years in Olympiad, Seleucid and Nativity, all placed after the listing of rulers, and added the sums of years in Hegira after the ruling caliph. The present edition its translation include these chronological tables in Syriac and English renderings. As an example, the following table16 explains how the Chronicler organised his dates, beginning with those on the right side: 4

3

2

1

4

3

2

1

4 = Sequence of a ruler within Turkish and Frankish dynasties. The following numbers are yearly compute of each rule. Yearly compute of the ruling caliph, followed by the sum of Hegira years (italics mine). 95, 45 = The first digit is the total Greek imperial rule; the second is the sequence of the named emperor in rule. Then yearly compute. Sums of years = The first, in regular font, is the Seleucid era; the following (italics mine), is the corresponding Anno Domini (AD). To convert Seleucid to AD, deduct 311 from the first— in this Table the first conversion should be AD 1124!

As noted by the copyist’s note above and then by Chabot,17 the calculations of Michael the Great are often erroneous. The meticulous French scholar placed at the end of his three volumes of translation long tables in which he gave all the dates found in the Chronicle, along with corrections, which he marked in bold. Chabot quoted the dates as they appeared in the 1888 hand copy of the Edessa manuscript (see below), where the Syriac script is not only tiny but often carelessly traced and sometimes even illegible. It is beyond the scope of the present book to collate the chronological data of the 1888 copy against the Edessan version, to assess the validity of the former’s dates. See p. 214. J. B. Chabot, Michel le Syrien patriarche jacobite d’Antioche (1166–1199), vol. III (Paris: Ernest Leroux, 1905), p. 414; for his list of corrections see pp. 415–425. Hereafter Chabot, Michel. 16 17

INTRODUCTION

xiii

COPIES OF THE CHRONICLE The autographon of the Chronicle of Michael the Great is not extant, lost probably during one of the catastrophies that befell the Monastery of Mōr-Barṣawmō. A copy of the Chronicle was produced nearly four centuries after the death of the author, traced by a monk who left his name more than once in short colophons, one of which says: “This account is also completed. Let the reader pray in love for the frail and sinner Michael son of Barṣawmō of ‘Urbish; he wrote it as much as his lacking and weak strength allowed him. This was in the year 1909 of the perfidious and corrupt Greeks.”18

The Seleucid year in the above quotation corresponds to AD 1598. The copyist was an outstanding calligrapher, whose Serto script is clear and elegant. His notes about erroneous dates and misspellings tell that he copied not the autographon, which is not extant, but a copy of it (copy of a copy). Unlike some copyists who never hesitated to correct erroneous spellings or even changing dates and unclear passages,19 Michael of ‘Urbish simply marked them and corrected them in the margins. In case of questionable readings, he placed in the margins ‫“ ݁ܐܘ‬or (such and such”);20 when he confirmed readings he placed ‫ܬ‬ or (for ‫ܬ‬ or ̄ (for “correct;” same folio), and when he made corrections he placed ‫ܳܗ ܳܪ‬ “illumination”). He copied sometimes large notes placed inside borders, probably as they were originally found in the autographon, because the notes are written in the first person. Lastly, he made sure to write in red at the end of accounts “the account is completed,” or “this account is completed—Lord, forgive the sins of the poor copyist.” When he wrote these colophons in Arabic, he expressed himself colloquially. The copyist’s manuscript became the property of Edessa, and when the Christians of this city abandoned this hub of Syriac Christianity in 1924, they brought it with them and was kept in the Church of St. George (Mār-Jirjis) in Ḥayyal-Suryān (Syrian Quarter) in Aleppo. Thanks to the magnanimity of Aleppo’s current Bishop Yuḥannā Ibrāhīm (alas still in captivity!) and the permission of majlis al-millī “Church Council,” the manuscript was digitized by the Hill Museum and Manuscript Library in 2008 and then published by Gorgias Press in facsimile in See p. 74. Here (and in some other manuscripts), the phrase “perfidious Greeks” replaces the more frequent “blessed Greeks.” Was the copyist influenced by Michael the Great who often blamed his contemporary Greeks of their mistreatment of the Syrians on Christological grounds? 19 Different hands changed dates and terms in the Codex Zuqninensis, clearly detectable by different ink colours; A. Harrak, The Chronicle of Zuqnīn Parts I and II: From the Creation to the Year 506/7 AD, Gorgias Chronicles of Late Antiquity 2 (Piscataway, NJ: Gorgias Press, 2017), p. 96 and n. 274. 20 See p. 429 and n. 1152. 18

xiv

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

1999.21 This manuscript is by far much better than its copy, which was executed in Edessa in 1888 by Deacon Gabriel on behalf of Chabot.22 The present edition is based on the noted Edessan manuscript. The Chronicle of Michael the Great enjoyed wide circulation as early as the th 13 century. It was one of the major sources used by Bar-Hebraeus in his ecclesiastical and world chronicles, quoting it sometimes verbatim. The Armenians, who lived side by side with the Syrian Orthodox in eastern Anatolia, produced two abridged translations of the Chronicle: one in 1246 by the priest Yēshūʿ of ḤasanKeph, and another in 1248 by Vardan Areveltsi, whose contents were introduced to Europe through a French translation.23 An Arabic translation was made in 1759 by Yuḥanōn Shuqayr of Ṣadad, Bishop of Damascus, of which a number of copies still exist. Although its Arabic is colloquial, it is valuable since it helps in understanding and sometimes in solving obscure passages in the Syriac version.24 Finally, Hidemi Takahashi25 drew the attention to two manuscripts containing excerpts from the Chronicle, Sachau 61 (Berlin) and Yale, Syriac 7; one excerpt dealing with disagreement on the dates of Lent and Easter in AD 1102 (Book XV Chapter 8), and the other with the confusion of the date of Easter in AD 570 (Book X Chapter 3). These quite minor variants are not taken into consideration in the present edition. Chabot’s translation of the Chronicle is still the only one known to and used by modern scholarship. Less known is the Arabic rather free translation made by Bishop Ṣalībā Shimʿūn of Mosul,26 which also lacks annotations. More recently, Matti Mousa published the first English translation of the entire Chronicle,27 leaving aside chronological tables.

G. Kiraz, “Acknowledgements,” Mich. Syr., p. xiii. Chabot, Michel. 23 Translation of the Armenian version: Ara E. Dostourian, Armenia and the Crusades: Tenth to Twelfth Centuries: The Chronicle of Matthew of Edessa (Lanham, 1993); hereafter Mat. Edess. On Armenian manuscripts, see A. Schmidt, “Manuscrits arméniens de la chronique du Michel le Syrien dans le fond patriarcal à Jérusalem,” in C. Mutafian and G. Dédéyan (ed.), La Méditerranée des Arméniens (XI–XVe siècle), Paris (in print). 24 The various translations of the Chronicle are reprinted By Gorgias Press: https://www.gorgiaspress.com/syriac-texts-and-translations-of-the-chronicle-of-michaelthe-great-volumes-1-4-4-volume-set. 25 H. Takahashi “Excerpts from the Chronicle of Patriarch Michael I in Mss. Berlin Sachau 81 and Yale Syriac 7,” Michel. Syr., p. xxxiii. 26 Mār Grīgōriōs Ṣalībā Shamʿūn, Tārīkh Mār Mīkhā’īl al-Suryānī al-Kabīr [The History of the Syriac Mār Michael the Great], vols. I–III (Aleppo: Dār Mardīn, 1996). 27 Michael Rabo (The Great): A Universal History from the Creation, translation and Introduction by Matti Moosa (Teaneck, NJ: Beth Antioch Press, 2014). 21 22

INTRODUCTION

xv

HIGHLIGHTS IN BOOKS XV TO XXI Secular History “Everything happened and will happen with His knowledge, through His will, His command, or His desertion.”28

Michael the Great is an important source concerning the rise of the Turks and of the Crusaders, and about nearly two centuries of wars between many powers, all coveting the extensive and rich land of Anatolia, then under Byzantine control. The Turks, called by the Chronicler the “sons of Gog (coming) from the north,” appeared on the political-military scene around the year 1050, led by their leader Ṭughrul-beg. In 1067 they had invaded inner Syria, beginning with Aleppo, and by 1078 they had conquered all of Armenia, Antioch, and the region as far Nicea and Nicomedia, a victory that won Alp-Arslan the title of Sultan, conferred to him by the Caliph of Baghdad. They also defeated Fatimid Egypt, snatching from them Damascus, Jerusalem, and the whole of Palestine, in addition to Tyre and Sidon. But the Turks were by no means united enough to have a durable hegemony over the lands they conquered, for though their invasion of Upper Syria was executed sometimes by disparate military lords, the illustrious among them would be supported by the Caliph of Baghdad. This explains why the Crusaders, after warring first with Constantinople between 1090 and 1098, had free hand to capture Antioch, Edessa, and then Jerusalem, while the Armenians exploited the military vacuums to impose their hegemony over their homeland, Greater Armenia. During the 11th century, the Greeks were still in partial control of Anatolia, which the Turks little by little snatched away from them militarily. Having lost their grip over once Byzantine lands, they supported anti-Turkish rebellions often led by Armenians, as in the case of Philaretus who ruled over most of Greater Armenia and as far as Edessa and even Antioch. The Chronicler sheds much light on the many antagonistic powers in Anatolia, who were driven above all by self-interests, sometimes warring against enemies and in other times allying themselves with them. Turks and Arabs were often in conflicts against each other, as was the case of Zangi, the governor of Mosul, who captured Aleppo in 1135 (in fact it was in 1128) and gouged the eyes of its Arab governor whom he later sent to Mosul.29 He also persecuted the Arabs elsewhere, capturing Saif-al-dawla Dubays in Palestine and deporting him to Mosul.30 The Crusaders, too, allied themselves with their archenemies, the Turks, against Saladin of Egypt:

p. 268. p. 172. 30 pp. 178–180. 28 29

xvi

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI “The citizens of Aleppo sought refuge especially in the Franks, who dispatched Reginald, the one who came out of captivity, and the Lord gave him victory, having destroyed most of his (Saladin) forces.”31

Troubled by this Crusader-Turkish alliance, Saladin besieged and captured the former’s capital and stronghold, Jerusalem. The mighty Saladin was challenged by Franks coming from Europe and had no choice other than to negotiate with them. Crusaders also allied themselves with Turkish factions fighting against each other, but made the local Christians pay a very heavy price. The Turkish lord of Ḥiṣn-Ziyād sought refuge in Joscelin II, Count of Edessa, who gave him the fortress of Bēt-Bula to fight Zangi of Mosul, and in the past Joscelin had helped Sultan Masʿūd, governor of Ḥiṣ-Kipha, against Zangi. Thus, when the Frankish governor went to Antioch, the people of Ḥarrān, who were archenemies of Edessa, informed Zangi that Edessa was without an army, enticing him to gather an immense army that besieged and vanquished the “Blessed City” in 1145. He first negotiated with the Edessans to surrender their city lest it be destroyed, but Hugh, the Frankish Archbishop of Edessa, counting on the arrival of the crusading army to assist the besieged city, refused to negotiate. Thus, Zangi crushed Edessa and its shrines, while its inhabitants, Greek, Armenian and Syriac, suffered unspeakable atrocities. Touched by the massacre of the people, Zangi stopped the war, and in that mayhem, asked the Syriac Orthodox archbishop Basil to rebuild the city in people and services. Michael the Great blamed Joscelin, who did not understand that he had no advantage to quarrel with Turks on account of Turks, as he put it. The fall of Edessa shocked its Christian inhabitants because of the general belief that Christ promised King Abgar that his city would not be overtaken by the enemy. Sometimes religious animosity among Christians led to their demise militarily.32 When the Greek Emperor Romanos Diogenes was about to fight the Turks in Greater Armenia, the Armenian forces in his army gave up the fight, because he pressured them to accept their “Christological heresy,” a fact that explains his defeat at the hands of the Turks. Michael the Great contrasted between the two leaders: While violent Diogenes planned to burn the Turkish commander if he won the war, the victorious but merciful Turkish commander sent him back to Constantinople after his capture. Even worse: Upon the emperor’s return to Constantinople, his eyes were gouged and he died shortly thereafter. The perpetrator was Michael VII Ducas, who, after hearing that Diogenes was captured by the enemy, seized the imperial throne. The Chronicler is also an important source about the Crusaders, who first targeted Constantinople in war for eight years, and only thereafter they directed their attention to Antioch and Edessa before taking over Jerusalem. He seemingly was fascinated by these European warriors, for he devoted a long account to the Templars and their strict fraternity regulations, highlighting their asceticism, total 31 32

p. 380. p. 28.

INTRODUCTION

xvii

obedience to their superiors, and staunch Christian faith. At a time of famine, the Templars proved to be so generous that they shared with the poor the last grains they had, and as a reward, a miracle happened, for the granaries were suddenly found filled to capacity with wheat, barley, wine and grain, and they were flowing.33 He always ascribed the victories of the Crusaders against Turks and Fatimids to the help of God, but attributed their defeats to the iniquities of their kings. He clearly preferred Crusaders over the Chalcedonian Greeks, especially for their inclusive attitude, but also their disdain of the Greeks: “While during this time the Franks ruled Palestine and Syria, having with them bishops in their churches, they never argued with regard to the Faith and (in defense of) one doctrine for all the Christian nations and tongues; on the contrary, they acknowledged anyone who paid homage to the Cross as Christian without inquiry and examination.”34

Even the Turks are better than the Greeks, as far as the Chronicler was concerned: “Even the Turks who dominate most of the territories of their own and who do not know the holy sacrament—for this reason they consider Christianity an error—do not have any law whatsoever to investigate religions or to persecute on account of doctrines, unlike the Greeks, an evil and heretical nation.”35

The Chronicler bitterly reported the killing of Sa‘īd son of Ṣābūnī, the Syriac Orthodox Metropolitan of Melitene, at the hand of this city’s governor, the Greek Chalcedonian Gabriel. He seems to report gladly how in Antioch the Crusaders “ousted the Greeks from the great churches and expelled their bishops,” who were replaced in the city and in the rest of Syria and Palestine by Frankish bishops. Later, the Chronicler changed his positive attitude toward the Crusaders to negative one for three reasons: First, Edessa’s invasion by ʿImād-al-dīn Zangi of Mosul, which he considered to be due to military mismanagement by the Crusaders who left no army in the city of Abgar to resist hostilities. Second, in 1146, with Zangi dead, Joscelin (II) and Baldwin thought that they had free hand to regain their control over Edessa. Although they lacked military power, they nevertheless attacked it. As a result, a great number of Turks, coming from everywhere “like locusts” defeated them, because “the support of God departed from them (=Crusaders).” The atrocities against the people of Edessa this time were so hurtful that they wished to have died during the first destruction of their city!36

p. 114. p. 144. 35 p. 144. 36 p. 238. 33 34

xviii

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Third, Joscelin II sacked the monastery of Mōr-Barṣawmō in 1148.37 Because the Chronicler was the abbot of this monastery, he discussed the ransacking of this stronghold of Syriac Orthodoxy in great detail, likening it to Nebuchadnezzar’s sacking of Jerusalem. Joscelin pillaged everything in the monastic church, including even the sanctuary veils; worse, he broke a golden ceremonial cross into pieces and distributed the pieces among his soldiers. Even the Muslim ruler of Melitene, Dawlā son Emir Ghāzī, mocked Joscelin: “thus, you have no Christian faith.” The Chronicler talked about Armenian military attempts that proved to be temporarily successful to control Armenian lands within Greater Armenia and beyond. Around the year 1085,38 Philaretus, a gang chief, took away most of Cilicia from the Turks, in addition to such important cities as Antioch, Edessa, and Melitene, aided militarily by Byzantium. The power of Philaretus was short-lived, as it was soon challenged by the Turkish powerful military machine. To keep up his hegemony over the regions he subjected, Philaretus went to the caliph in Persia for help. The Armenian chronicler Matthew of Edessa39 is exceptionally critical of this man, just like our Chronicler, for both informed that he apostatised in Persia, given his inability to contain the Turkish power in Anatolia. Some Armenian dynasties, among them the Rupen, administered Cilician cities. Near the end of 11th century, Armenians controlled mountainous regions inaccessible to invaders in Cilicia, Samosata, Keshum, and mountains near the Monastery of Mōr-Barṣawmō. Armenian families took control of these regions, including the Rupen and the Sanbil who were Syrians, and the Basils, including Kogh Basil and Dgha-Basil. Sometimes conflicts occurred between Armenians and Syrians, instigated by individual men of authority like Kourtig, who worked under the Basils. Finally, with the constant information provided by the Chronicler about the city of Melitene, two centuries of history pertaining to this city and its region can be written. This is understandable since the Chronicler was native of Melitene and, moreover, the Monastery of Mōr-Barṣawmō was located near it. The city was devastated first in 1125: “[A] strife took place between the Lord of Ḥiṣn-Ziyād and that of Melitene, an open door opened for Emir Ghāzī son of Tanushman, the Lord of Sebastea, to take Melitene. In Ḥezīrōn (June) 13 of the year 1436 (AD 1125) … He ordered them to strike the city every day, especially its gates, and not to let anyone to go in and go out. Thereafter, distress befell its inhabitants because of bitter famine.”40

The Chronicler added that the inhabitants, mostly Christian, suffered three bitter rods … a sword outside … an unbearable hunger inside, and evil rulers using p. 262–264. p. 38. 39 Mt. Edess. 137–139; on this chief see C. J. Yarnley, “Philaretos: Armenian Bandit or Byzantine General,” REA 9 (1972), pp. 331–353. 40 p. 138. 37 38

INTRODUCTION

xix

torture in prison, and beatings to collect money.41 In 1143, Sultan Masʿūd “besieged Melitene, and after he installed siege engines to fight, stupor befell him and thus did not steer the battle,” apparently as a result of sorcery!42 Ecclesiastical History “When I was called to this awesome (patriarchal) service, I was diligent that I must observe and fight on behalf of the holy canons!”43

Expectedly, administrative issues fill most of the second column, which is devoted to ecclesiastical history. Geography sometimes underlay these problems, given the fact that the Syriac Orthodox Church extended as far as Takrit and beyond in the East, to the Mediterranean in the West, and to eastern Anatolia, including ṬūrʿAbdīn, to the North. Athanasius was elected patriarch in 1058, but because this was done without the agreement of the eastern bishops, these bishops went as far as electing Mōr-John the son of Shoshan as a second patriarch in Āmid. Such an anomaly was usually solved when one of the two patriarchs died or gave up his rank, as was the case of Mōr-John. The latter, a prolific writer and ascetic of conducts, canonically became patriarch in 1063 after the death of Athanasius. When Mōr-John died after serving just one year as patriarch, he was followed in 1074 by the Monk Basil of the Monastery of Mōr-Barṣawmō, but when the latter died after a year and a half in service, troubles began. The Monk ʿAbdūn bribed secular leaders, including the afore-mentioned Philaretus, to become patriarch, but was eventually anathematized and banished. Administrative troubles generated lawlessness in which, for example, John, the metropolitan of Takrit, unlawfully extended his power to Nisibis and even to Ṭūr-ʿAbdīn. The Chronicler confessed that “the believers experienced unbearable anguish because of the destruction of ecclesiastical orders, and many went as far losing hope concerning the faith that is belittled.”44 Sometimes minor issues erupted into major problems. Patriarch Athanasius bitterly conflicted with the bishop of Edessa Bar-Ṣābūnī, because of “lectionaries of the Gospels that were the property of the patriarchate.” Manuscripts were in antiquity and medieval times part of material wealth, and if they were liturgical, they were deemed priceless. This explains why the rebellious Bar-ʿAbdūn used the lectionaries “plated with silver and gold”45 as a pledge when he borrowed money to bribe governors in his favour, as mentioned above. Even the Crusaders were never able to solve the strife between these two major administrators!46 Relations between the Syriac Orthodox Church with other Christological Churches are also discussed. Michael’s unequivocal application of ecclesiastical p. 140. p. 204. 43 p. 364. 44 p. 48. 45 p. 84. 46 pp. 116–117. 41 42

xx

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

canons put him at odds even with Armenian Church leaders, whom he accused of nepotism: “because their priestly leadership did not follow the way that the Apostles had traced; if only (their leadership) was in the likeness of just kings and not of tyrannical ones!”47 During the 11th century, the Greeks were still the masters of Anatolia, and thus frictions were dominant between Orthodox and Chalcedonians. The first always denigrated the latter as “heretics” and the latter kept pressuring the former to accept the Council of Chalcedon, while the Turks were viciously attacking both: “The Christians are persecuted outside by pillaging and despoiling by Turks, and are even more oppressed inside by the Chalcedonians!”48 In Antioch, around the year 1054, some Syrians joined the Chalcedonians because of inner quarrels among the Orthodox, and thus a church newly built there by the Orthodox was confiscated. Worse, still at the time of the Turkish invasion, the Syriac patriarch and bishops, along with some Armenian counterparts, were summoned to Constantinople to explain their doctrines, which were summed up by the Syriac polyglot Ignatius, the metropolitan of Melitene, who was among the detainees. The Chronicler contrasted between the harassing “heretics” and the Crusaders, who “agreed with and loved all who paid homage to the Cross.”49 By contrast, the relations between Syriacs and Copts, both called ṭrīṣay šubḥō “Orthodox,” were always very friendly; when a new patriarch was appointed, he would send his confession of faith to the other. If the patriarch was Coptic, he would send the profession written in Coptic but accompanied by a translation in Arabic. The Syriac patriarch would presumably send his confession of faith in Syriac with a translation in Arabic. Michael the Great always called the Syriac Orthodox srīdē “remainder,” possibly because the Orthodox were spread out over a very extensive region as mentioned above, and thus had no fixed ‘land,” compared for example with the Armenians and Greater Armenia. The Orthodox were also decimated by the Arabs in the east and by the invading Turks in the north and in the west. Compared with the Armenians who were involved militarily and administratively, the Orthodox, who had no civil administration and an army to protect them, seemed rather passive. This Orthodox attitude is known as early as the 9th century, when Patriarch Dionysius of Tell-Maḥrē said to Caliph al-Maʾmūn: “O just king … Your wisdom knows well that there are between you and us promises and pacts and writings authenticated by signatures and seals of caliphs who conquered the cities and under whose authority we submitted to you…”50 Patriarch Dionysius’s statement conceals a general belief among the Orthodox that Christianity as a religion was not limited to an ethnic land but was p. 358. p. 22. 49 p. 104. 50 A. Harrak, “Dionysius of Tell-Maḥrē: Patriarch, Diplomat, and an Inquisitive Chronicler,” in M. Doerfler, A. Fiano, and K. Smith (eds.), Syriac Encounters, Eastern Christian Studies 20 (Leuven: Peeters, 2015), pp. 215–235. 47 48

INTRODUCTION

xxi

universal, a belief echoed by the Chronicler when he talked about the Crusaders, in that paying homage to the Cross united all kinds of Christians. Finally, Michael the Great believed that Divinity, not temporal power, controlled human destiny. Faithfulness toward Christian ideals brought success, but any related failure, whether personal or administrative, is attributed to meštabqōnūtō “(divine) abandonment.” Nothing changed from ancient times in Mesopotamia, when diseases and other failures were thought to be the consequences of divine desertion! ‘Natural’ History “A terrible sign in the likeness of a lance was seen after sunset in the west. It remained for three hours (a day) and was seen for seven days. It was said that it indicated blood.”51

The third column reports earthquakes, swarms of locusts, eclipses, comets, and such other natural phenomena of unusual characteristics. Interestingly, the Chronicler scorned more than once astrologers who went wrong in their predictions of natural phenomena as a result of gathering of planets: “For many years, the astrologers began to say that in the month Īlōl (September) of this year (=AD 1186), the following seven stars called ‘wandering’ (=planets): The sun, the moon, Saturn (Kronos), Jupiter, Mars (=Ares), Mercury, and Venus will gather together and meet in one zodiac sign, that of Libra. They said that this gathering together of the seven in one sign never happened before except in the days of Noah, at which time they gathered together in the sign of Pisces which is rainy, and that is why there was the Deluge. Now then, while the gathering together will be in Libra, they claimed that there will be a deluge by a storm…”52

Ironically, when the day came, the weather was reported to be serene and the air pure, and this pleasant weather is said to have lasted for months, contrary to the claim of the astrologers. Michael’s scorn is understandable, since for him, God, not the stars, is the master of Creation, and only divine desertion can negatively affect human and natural activities. Tremor reports suggest that they frequently occurred in the Mediterranean, especially along its shores, which caused Antioch and Damascus, among other places, to collapse. Earthquakes also happened in inner Anatolia, in its eastern and western regions, causing Constantinople and other cities to fall. Comets are no longer called qūmiṭīs, a loanword from Greek komētēs, but mostly kawkbō ṣūṣīnō, literally “curly star.” This Syriac phrase is indeed a translation of the Greek term komētēs, which literally means “(star with) a flock of hair” or “long-haired (star)”. The coining of this descriptive name must not be the Chronicler’s since it occurs in

51 52

p. 218. p. 438.

xxii

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

one of his sources for the year 1106; in the Chronicle of Zuqnīn, the term ṣūṣīntō “curl” appears along with makneštō “broom” in the year 768/9.

SYRIAC WRITING OF MICHAEL THE GREAT The Syriac language of the Chronicler is highly professional, as well as traditional. It also seems that it was his spoken language, as would have been the case in Syriac monasteries and elsewhere. This is demonstrated by his mastery of expression, whether in religious or in administrative context. He also knew Arabic, and could conduct serious conversations in it, as was the case with Emir Sayf-al-dīn of Nisibis concerning the rebellion of Evanius Denḥō, Bishop of Callinicum.53 He could read books in Arabic,54 since he consulted sources in this language, as he did on the rulers of Aleppo of the 11th century. It seems that not all ecclesiastical leaders were conversant in Arabic, for he especially commended those who spoke this language before Arab officials. For example, after Zangi stormed Edessa, the latter realized that Bishop Basil was “talking intelligibly in the Arabic languages,” and thus he discussed with him the return of the stricken citizens to their tormented city. In the year 1194, the Coptic Patriarch Evanius sent his confession of faith to Patriarch Michael the Great written in both Coptic and Arabic as indicated earlier.55 With regard to geography, the Chronicler systematically used ancient names and not current ones. Although the author is a top ecclesiastical leader, and hence versed in the biblical language, these names are not drawn from the Old Testament, but possibly from his awareness that such names as Assyria, Nineveh, and Babylonia were his ancestral lands. The following list illustrates his naming of lands: Syriac Toponyms

‫ܬ‬

‫ܐܬܘܪ‬

Location

Traditional Arabic

Remarks

Northern Syria to the Mediterranean

‫اﻟﺠﺰﯾﺮة‬

Ḥābūrō-Khābūr region

‫ﺟﺰﯾﺮة اﺑﻦ ﻋﻤﺮ‬

Not to be taken literally, Antioch being the patriarchal seat there Possibly biblical Aramnaharaim and presumably a rendering of Arabic Jazīrā Aramaic-speaking rural region; bread-basket of the North Diocesan name, versus Takrit

Heartland of Assyria Seemingly the region of two monasteries, Mōr-Mattai and MōrBehnām

p. 364. p. 366. 55 p. 466. 53 54

INTRODUCTION

‫ܐܬܘܪ ܘ‬

xxiii

Iraq as a whole, north and south

‫ܐܪ‬

Greater Armenia north of Cappadocia

The Chronicler distinguishes between Mosul, Nineveh and Assyria (spelled Ātōr). The toponym “Mawṣel” (Mosul) is specifically mentioned as the seat of Turkish governors, including Zangi. Although the 12th–13th century Yāqūt56 associated Nineveh with Mosul, he adds: “God knows!” which means he was not sure. For Michael the Great, Nineveh is different from Mosul: “the people of the East had a law that it was the metropolitan of Takrit who used to ordain metropolitans for Nineveh and Mosul”57 (italics are mine). It seems that Nineveh is not a city but rather the name of the chora of Mosul: “villagers of the region of Nineveh;” and “the monastery of Mōr-Mattai in the chora of Mosul and Nineveh.” “Nineveh” contains several Christian towns and villages, in addition to the large Monastery of MōrMattai, where the inhabitants were essentially farmers, speaking Aramaic as a mother tongue. Assyria is the north of Mesopotamia, the heartland of ancient Assyria: “This chastisement happened not only in Assyria, Bēt-nahrīn, and Syrian…;” “roads of circulation in all of Syria, Bēt-nahrīn, and Assyria;” “the Christian people of Assyria and Bēt-nahrīn suffered a blow.” The term Anatolia is never encountered and the Chronicler used Byzantine districts and provincial names like Cappadocia, Nicaea, Nicomedia, which were still in use during the Turkish invasion of these regions. The Chronicler’s historiographical language is largely clear and lucid, despite the appearance of a few obscure passages or words in the 16th-century copy of the Chronicle. It is not known whether or not such passages are by the author. However, it appears that the 16th-century copyist noticed them and attempted to correct them in the margins. The Arabic translation, despite its colloquial nature, also helps in solving ambiguities. The following lists of some terms might shed some light on the author’s linguistic expression. The first list contains Arabisms, the usage of which tells that the author was aware of the subtleties of Arabic: Arabism

̈ ‫ܕ‬

Syriac Rendering

̈

‫ܐ‬ (perhaps ‫ܪ‬

)

‫ܬ‬ ‫ܕ‬




‫ܼܿ ܪ‬

‫ܬ‬ ‫ܟ‬ ̣ ܼ

56 57

Yāqūt, Mu‘jam I, p. 92. p. 310.

ܿ

Syriac Cognate

‫أﺑﻮاﻟﺤﺪﯾﺞ‬ ‫)ﻛﻨﯿﺴﺔ( اﻟﺨﻀﺮاء‬ ‫ﺑﻐﻞ‬ ‫ﻗﻠﻌﺔ‬ √‫طﺎح‬ ‫ﺣﺎﺻﺮ‬ √‫ﻣﺮق‬

Meaning Storks Green (Church) Mule Fortress (of…) To throw away “Lays siege” To sneak away

xxiv

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

ܰ ܰ ‫ܚ‬

‫ﺻﺨﺮة‬ ‫ﻓَﺘَ َﺢ‬ ‫ﺻﻔﺮ‬ ‫ﻗﺒﺞ‬ (‫طﻠﺐ )ﻣﻜﺎﻧﺎ‬ ‫ﺷﻐﻞ‬

‫ܐ‬ ‫ܨ‬

< ̈ ‫ܠ‬

̈

>

Mosque of the Rock To conquer Brass (toponym) Partridge To set out (for a place) To keep busy, occupied

The Arabic term for “storks” suggests that he used an Arabic source about a curious account concerning two kinds of birds who launched a “battle” against each other, resulting in heavy casualties on both quarreling sides! The spelling galʿa is for qalʿa; while there is qōf in Syriac, its spelling with gomal suggests that it was colloquial. is possibly from Syriac ‫ ܬ‬, it is probably an Arabism: Although the term ‫ܕ‬ ‫ܪ‬ (‫)اﻟﺨﻀﺮ‬, in reference to the “Green Church” of Takrit. ‫ ̣ ܚ‬in the sense of “to conquer” is clearly an Arabism where the author could have used √ ‫ܐ‬. The second list contains loanwords from Greek, Armenian, or Latin: Loanword լիճ ἀκολουθία αίρεσιώτης ἀννῶνας αὐθεντία ἀννῶνας γεωμέτρης δαρεικός, δαρικός, δαριχός κειμήλιον κομήτης Κοντάριον φούρνος μήτατον ὄργᾰνον πυργίσϰος πίναξ Σημεῖον χαράκωμα Χώρα Castrum; káστρων Clausura Divina

Syriac Rendering

Syriac Cognate

‫ܙܒ‬ ‫ܬ‬

‫ܘ‬ ‫ܐ‬

‫ܐ‬ ‫ܐ ܤ‬ ‫ܐܘܬ‬ ‫ܐ ܤ‬ ‫ܘ‬ ̣‫ܕ‬

‫ܨ ̈ܬ‬ ‫ܨܘܨ‬ ‫ܪܘ‬ ‫ܬ ܪ‬

‫ܘܢ‬ ‫ܪܘܢ‬ ‫ܢ‬

‫ܐܘܪ‬ ‫ܕ‬

‫ܢ‬

-

‫ܬ‬

̣ ̈

‫ܪ‬

‫ܨ ܘ‬ ‫ܐܬ‬ ‫ܐܬܪ‬ ‫ܬ‬

Meaning Lake (region) Sequence, order Heretics Allowance Authority Allowance Geometry Darics (Old Persian) Property (valuable) Comet Lance Oven Income Portion Agent Chest, armoire Board Sign (atmospheric) Engine (military) District (rural) Shut passes

‫ اﻟﺪاوﯾﺔ = ܕܐܘ‬in Ibn-Athīr, al-

Divine

INTRODUCTION

xxv

Kāmil X, 258.

The striking side of this list is his systematic use of ‘archaic’ terminology where he could have used current terms even as loanwords. Thus, ecclesiastical domains are always called ōṯanṭiyyā and rural regions are systematically called kōrā, instead of atrā. The same is true for drīkūnē, an Old Persian term referring to “coins, currency,” rendered in Greek as δραχμά and Arabic dirham. The third list includes administrative terms used during the two centuries or so, covered by the present book: Foreign Administrative Term Syriac Rendering

‫ܐܘ‬ ‫ܐ‬

Eὐνοῦχος ἡγεμών Σύγκελλος; syncellus Asbaslar (Turkish) Atabeg (Turkish)

̣

Tabellarius Legatus

-

‫ܐ‬

‫ܐܬ‬ ‫ܿ ܼ ܬܪ‬ ‫ܡܐ‬

վ ար դ ապե տ ժ ամ Ք է ր է լ Կատապան ; κατεπάνω

‫وزﯾﺮ‬ ‫ﺣﺎﺟﺐ‬ ‫ﻓﻘﯿﮫ‬ ‫( ﻓﯿﻌﻞ‬colloquial Arabic) ‫( ﻣﺮزﺑﺎن‬Persian)

Syriac Cognate

‫ܪ‬ ̈ ‫ܚܨ ܬ‬

‫ܘܙ‬ ‫ܒ‬ ̈ ̈ ‫ܙ‬

-

Meaning Eunuch Governor Attendant Commander Educator/governor Doctors (Nickname) Curopalates (Palatial) Minister Chamberlain Theologian (Islam) Casual worker Governor Messenger Legate

Some of the administrative terms are multilingual, reflecting the ethnic, religious and administrative complexities of Anatolia in the first two centuries of the second millennium AD. The terms are also highly technical and had no counterparts in Syriac, and thus, they had to be transliterated from Greek, Latin, Armenian, and Arabic originals. Nevertheless, in some cases, the Chronicler applied ‘outdated’ terms to refer to positions or administrative names that were currently used in his own time. He systematically used ʾigmūnō, Greek ἡγεμών, to refer to an Arab or Turkish “governor,” whereas he could have used Syriac šalīṭō, or medabrōnō, or even Arabic ʿāmil. The term feʿlōtō referred to casual workers in general, and it must be a rendering of Classical Arabic faʿalat(un) and colloquial Arabic fēʿel, in reference to ̈ , which means the same, but is labourers in general. There is of course the Syriac masculine plural, whereas feʿlōtō is feminine plural. In any case the Chronicler did not ̈ . Finally, the term ōnūksō, Greek Eὐνοῦχος, has a cognate in Syriac use Syriac , from Akkadian ša rēši “that (who stands) used quite often by the Chronicler, near (the king).” It is quite possible that the eunuch in question was referred to by

xxvi

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

his Greek title Eὐνοῦχος “The Eunuch,” but the Chronicler, writing in Syriac for Syriac-speaking readers, could have employed the familiar Syriac term instead. It is not clear why the Chronicler opted for archaic geographical names, ancient administrative titles and foreign vocabulary, instead of using current counterparts. He certainly encountered ancient titles and foreign vocabulary in old chronicles, which he quoted or compiled while producing his voluminous Chronicle, and he possibly considered them as part of the Syriac “chronographic language.” But he also knew that his Syrian Orthodox community was distinct from other communities, and this may have inspired him to use ancient names to highlight the identity of his people, who were not Greeks or Armenians or Arabs. Already in the 8th century, the Chronicler of Zuqnin spoke of “the land of the Aramaic-speaking sons of Ārām,”58 in reference to Northern Syria and to the Aramaic-speaking people living there.

SOURCES OF BOOKS XV TO XXI Michael the Great rarely mentions his sources for the period covering the years from AD 1050 to AD 1195. It appears that he relied on his memory and that of his oral sources, and he was likely a witness to the events he described. Sometimes he inserted long texts written by authors whom he named, to make a point relevant to events he treated. The following authors are quoted by the Chronicler: Jacob of Edessa (died in 708) While discussing the destruction of Edessa, Michael the Great quotes Jacob of Edessa as follows: “Jacob of Edessa said about its destruction.” This destruction is dated to the time of Sennacherib when he was marching to capture Jerusalem.59 The very ancient history of Edessa probably comes from Jacob of Edessa too: “Nimrud… was the first king after the Deluge… He built three cities: Erech (=Uruk), Ur, Cala(ḥ), that is Urhoy (=Edessa), Nisibis and Seleu(cia).”60 Jacob must have relied on Ephrem the Syrian who also associated Edessa with Erech. Jacob was thus the Chronicler’s main source regarding the period before the 7th century.61 Dionysius of Tell-Maḥrē (died in 845) His non-extant chronicle is a major source for Michael the Great for the period before the 9th century. He is quoted with regard to a tradition according to which the metropolitan of Takrit was to ordain metropolitans “for Nineveh and Mosul,” as

A. Harrak, The Chronicle of Zuqnīn: Parts III and IV A.D. 488–775, Mediaeval Sources in Translation 36 (Toronto: Pontifical Institute of Mediaeval Studies, 1999), p. 225. 59 p. 254. 60 Mich. Syr., 10 (right; middle of the column). 61 On the ancient history of Edessa see my forthcoming “Reconstructing the Chronicle of Edessa.” 58

INTRODUCTION

xxvii

follows: “The book of Dionysius of Tell-Maḥrē shows that the beginning of this custom was from the time of Patriarch Cyriacus” (died in 817).62 Basil Bar-Shumōnō (died in 1169) This Metropolitan of Edessa wrote a history of Edessa in which he also traced the city’s fabulous beginnings as follows: “After the Flood that took place in the days of Noah, the king Nimrod, from among the sons of Canaan, built Urhoy and called it Ur, that is Quriat “city” in which the Chaldeans dwelled. He added -hoy, which means the Quriat of the Chaldeans, just as Ur-šlem means ‘the city of Šlem.’ It was prosperous for a long time but was then destroyed.”

This is of course a folk etymology, since the ancient name of Edessa was not Urhoy but Adme attested in cuneiform sources.63 Basil quoted Jacob of Edessa partially, since the folk etymology is that of Basil. Michael the Great quoted Basil about the Cumans as a witness: “The Cumans are in part Turks and their tongue is Turkish. They do not know Moses or the prophets, or Christ our Lord, or Muḥammad, and wherever they go, their wives, children and luggage are with them.”64

The Chronicler comments on Basil’s writings: “Then Basil, the Metropolitan of Edessa, wrote three mīmrō-discourses in the metre of Mōr-Jacob on Edessa, because he was present in both periods (of the destruction of Edessa).” He referred readers to these five mīmrē-discourses,” which means that they were accessible.65 The account on the second destruction of Edessa in the year AD 1147, includes the following lamentation: “O cloud of anger and day without mercy, in which the rod of intensive fury doubled on the miserable Edessans! O night of death, morning of hell and day of destruction that overtook the children of the desirable city …”66 This does not come from Michael the Great, who by that year must have been still young. Dionysius (Bar-Ṣalībī) Bishop of Āmid (died in 1171) With regards to the destruction of Edessa, Dionysius wrote two works: a) a Discourse on account of Edessa, and b) an Admonishing discourse in the account

p. 310. See A. Harrak, “The Ancient Name of Edessa,” JNES 51 (1992), pp. 209–2014, and on the general history of the city J. B. Segal, Edessa the Blessed City (Oxford: Clarendon, 1979). 64 p. 112. 65 p. 230. 66 p. 238. 62 63

xxviii

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

of the destruction of Edessa.67 The Chronicler went out of his way to praise Dionysius as an exceptional writer:68 “He is fit to be called Laborious like Jacob of Edessa, because he very much excelled in the labour of instruction. He gathered (writings) and composed very trustworthy books: Commentaries of all the prophetic books, I mean all of the Old Testament; glorious commentaries on the Gospel, the Epistles, and the Acts that he produced; (commentaries) on the teachings of Gregory the Theologian, the books of Basil, Dionysius, Gregory of Nyssa, the books of the holy Severus; those of Peter of Callinicum, and of the Centuries of Evagrius the Ascetic. He also composed a disputation book against all the heresies and religions that oppose our Orthodox faith, and commentary books of dialectics of such foreign authors as Aristotle and others. He wrote a book on theology, a chronicle, and a collection of letters and mīmrē-hymns. He compiled and produced a major book containing all the melodies of our Church.”

Dionysius wrote a chronicle possibly used by Michael the Great to describe the destruction of Edessa by Zangi. Patriarch John Bar-Shoshan (died in 1073) Michael the Great does not quote this author specifically but the fact he reported his works implies that he drew information from him: “He wrote twenty-four canons … He filled the universe with his letters and volumes filled with sound instruction, commentaries and sweet admonitions... And in most of the books that he wrote, he paid attention to the teachings of Mōr-Ephrem and Mōr-Isaac (of Antioch), which he compiled in one book that he wrote with his own hands in his old age.” (581) Elsewhere, the Chronicler added, “Bar-Shoshan, who is Mōr-John, wrote four mīmrē-discourses on the destruction of Melitene, two according to the metre of Mōr-Ephrem and two according to the metre of Mōr-Balai.”69

Joseph the Monk (mid-11th century) He wrote “three mīmrē-discourses on this event (Turkish invasion of Melitene), and on the same happening.” His writing could have been used by the Chronicler in writing about the invasion of Melitene in AD 1050.70

p. 300. p. 338. 69 p. 32. 70 p. 6. 67 68

INTRODUCTION

xxix

Ignatius Metropolitan of Melitene (died in 1094) Michael the Great quoted this author at length concerning his departure to Constantinople to be interrogated about his Syriac Orthodox faith before the Greek Chalcedonian patriarch.71 Evanius of Keshum (died in 1171) Michael the Great noted: “We wrote very diligently this book of chronicle, compiling (accounts) from many and varied sources,” one of them was by Evanius.72 He refuted the bishop of Mārdīn who claimed that “temptations strike the righteous ones entirely without the will of God,” thus undermining divine providence. Arabic Sources Michael the Great acknowledged on more than on occasion that he used Arabic sources, although he did not name them. The following are the specific references to the Arabic sources: “We found in the books of the Arabs that the name of the sultan who defeated the Romans was Abū-al-Fatḥ, and that the war between the Romans and the Turks was near Āmid. Perhaps the name “Alp-Arslan” was given to him by the caliph as a title when he established him as sultan.73 “It is declared in Arabic books written in Assyria and Babylon that in the year five hundred of the Arabs (AD 1106/7), while al-Mustaẓhir was the Caliph of the Arabs in Baghdad and Ghiāth-al-dīn was the Sultan of Khorasan, the Ismaelis killed the latter’s vizier whose name was Abū-al-Muḍaffar.”74

In the following quotation, he said that he wrote a whole chapter again on the basis of an unspecified Arabic source: “We have written down this entire chapter, which is classified at the end of the present mīmrō-chapter, drawn on a book written in the Arabic language. It contains accounts dated before the present time, and this is for two reasons: First, the Arabs calculate lunar years, and the second, we found this Arabic book lately. Therefore, the reader has to understand that the account written below on Najmal-dīn the Artukid, who reigned over Aleppo, precedes the one concerning Belek, which is written above, because Belek reigned over Aleppo after Najm-al-dīn had died.”75

p. 24. p. 210. 73 p. 310. 74 p. 126. 75 p. 126. 71 72

xxx

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

It is not clear if Michael the Great consulted the writings of the Arab historian IbnAthīr, his contemporary for a time (Ibn-Athīr was born in 1160 and died in 1233), if he indeed produced his major opus before 1195. The establishment of a new governor of Takrit is described by both the Chronicler and Ibn-Athīr in al Kāmil, (vol. IX, p. 100), as follows: Michael the Great: “In this same year, five hundred of the Arabs (=AD 1106/7), son of Dubays, the king of the Arabs, took over Takrit...”76 Ibn-Athīr: “In this year (H 500), in (the month of) Ṣafar, the Emir Sayf-al-dawlā Ṣadaqa ibn Manṣūr ibn Mazīd took (li. received) the citadel of Takrit…”

Both give the H 500 date, and agree that the last ruler of Takrit, Kiqbāḏ son of Hazarsab (Ibn-Athīr), Qiyād the son of Rasab (Michael the Great), was an “oppressor”. However, the accounts diverge altogether, with Michael stressing the fact that the oppressor appropriated the courtyard of a church in Takrit and turned it into a mosque, causing sectarian troubles between Muslims and Christians. In particular, the battle between Sultan Ghiyāth-al-dīn “near a river called the Qinni River” is not in Ibn-Athīr. On the siege of Tripoli by the Franks, this event is dated to H 500 by Michael the Great and to H 503 by Ibn-Athīr, the latter being close to the date given by Bar-Hebraeus. The same is true concerning the invasion of Atārib by the Franks, which is dated to H 500 by Michael the Great and to H 504 by Ibn-Athīr. The discrepancies between Michael the Great and Ibn-Athīr indicate that the latter may not have been the source of the former. The Chronicler’s information about Arabic sources is too brief to identify their titles or their authorship, and his expressions “in Arabic books” is vague. He used Arabic sources the same way he dealt with Syriac counterparts, in that he mostly included partial historical information in his narratives rather than quoting extensive passages or translating them from Arabic. When he copied extensive passages from Syriac sources, he identified their authors, including Jacob of Edessa (7th century) and Dionysius of Tell-Maḥrē (9th century).

THE PRESENT PARTIAL EDITION The present edition and its translation begin with Book XV and end with Book XXI, the last Book in the Chronicle, thereby covering more than 160 years, from AD 1031 to AD 1195. Book XVIII misses at least nineteen folios, and thus probably 80% or so of its content. Chabot, in his French translation, filled the gaps from the Ecclesiastical History of Bar-Hebraeus, irrespective of whether or not the large quotations from this author were a replica of the missing part in Book XVIII. This has not been done in this edition and its translation, and the reader can refer to the writings of Bar-Hebraeus to directly draw information.

76

p. 128.

INTRODUCTION

xxxi

The digital Syriac text was kindly provided by Dr. Kristian Heal of Brigham Young University. It needed to be collated against the 16th century Edessan manuscript since it contained countless typos, missing lines, and often wrong diacritical marks and other symbols. Also the chronological tables had to be drawn more or less the way they look in the manuscript. All these tasks required extensive time and vivid attention, but were necessary so that readers may compare between the Syriac text and its translation. As mentioned earlier, the chronicle of Michael the Great is divided mostly into three columns, and these are numbered in the present edition and in the translation as follows: 1) The central column, which contains secular history; 2) the right column, which deals with ecclesiastical history; and 3) the left column, which records natural events, including seismic activities, climate catastrophies, appearances in the sky, and other features of relevance to nature. Sometimes this order is interrupted by the insertions of additional texts of relevance to what is discussed in one of the columns. The order is also not strict as topics often intermingle and thus the numbering in this edition aims simply at facilitating the reading of the Chronicler. The English translation follows the Syriac as closely as English allows it, to give the flavour of the Syriac text. The footnotes concentrate on parallel accounts found in other Syriac sources, namely Chronicle 1234 and Bar-Hebraeus. Sometimes the Arabic Garshuni version of Michael’s Chronicle is consulted as quoted by Chabot, in order to clarify difficult or unclear passages in the Syriac version. For comparative purposes, the Chronicle of Mathews of Edessa and the History of Ibn-Athīr are consulted despite their shortcomings; Mathews is more homiletic than Michael and the objectivity of IbnAthīr is sometimes questionable—each time he mentions al-Franja “the Franks” he adds “may they be cursed!” Michael the Great too sometimes labelled the Greeks as accursed and heretic! Notes in the Syriac edition deal with linguistic matters, including identifying verbal roots, improving confusing passages, and explaining etymologies. I am indebted to Professor Arman Akopian of Yerevan University for his help in dealing with Armenian etymologies and terms, and am also grateful to Dr. Khalid Dinno, Colin S. Clarke, MISt, and Reagan Patrick for going through the English translation. Last but not least, I am grateful to my family, my son Ryan and my wife Sarah, for their moral help necessary to complete this publication project.

EDITORIAL ABBREVIATIONS Arab. AD BC Akk. Arm. ca. F H Ms.

Arabic Anno Domini (Gregorian calendar) Before Christ Akkadian Armenian circa Folio Hegira Manuscript (Edessan)

xxxii

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

n. p. Sel. s.a. s.v. Syr.

Note Page Seleucid Era sub anno sub voce (see under) Syriac

< (-)

> Enclosed portion is a correction made on the manuscript Enclosed portion is Anno Mundi or Seleucid date converted into AD Enclosed portion is a supplied word or words Small portion of uncertain length missing Long portion of uncertain length missing Enclosed portion is a reconstruction Folio number Conjecture reading or translation (caution must be used) Root of a verb Enclosed portion discussed in a footnote.

() […] [… …] [ ] [F000] ! √ ┌

TEXT AND TRANSLATION

1

2

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

BOOK XV [574] mīmrō-Book fifteen:1 We begin with the year 1361 of the Greeks, which is the year 1031 of our Lord, and the year 430 of the Kingdom of the Arabs,2 when the Kingdom of the Turks, who rule today, began. This year is the year 6530 from Adam, I mean, from the beginning of the world. In it, Constantine (IX) Monomachos reigned over the Romans and Abū-al-ʿAbbās Qādir over the Arabs. Ṭughrul-beg was the first king who ruled over the Turks in Khorasan. In this same year, the Patriarch Mōr-John, the nephew3 of the holy Mōr-John son of ʿAbdūn, who is among the holy ones, rose in our Church.

(Chapter one) (1) In the year 1361 (AD 1050), Constantine (IX) Monomachos reigned over the Romans for twelve years.4 He was dignified and magnanimous but suffered from gout in the .

The dates included in the titles of Books XV to XXI and in the chronological Tables placed thereafter are synchronised, as is also the case of all other Books of the Chronicle. Nonetheless, most of the dates are inexact as will also be clear when dated events in the present book often differ from those found in other Syriac, Armenian, and Arabic sources. The Seleucid era, beginning with the year Sel. 696 (AD 385), is systematically one year in advance; for example, Sel. 1361 (above) is in fact Sel. 1360. Also, Sel. 1361 = AD 1050 = H 417, contrary to what is stated above. The Seljuk Kingdom began in H 430 = AD 1038 with Ṭughrul (1037–1063) as stated slightly below. The Creation era (AM) is not included in the chronological Tables, in contrast to the Olympiad, which is systematically counted. 2 Syriac Ṭayyōyē, translated as “Arabs” in the present book, refers to Muslim Arabs. The term ʿArabāyā refers to the Arabic language and when Arabs are contrasted with other ethnic groups, like Turks, as the literary contexts will make it clear. 3 “Nephew,” lit. “son of the brother/sister.” 4 Monomachos ruled between 1042 and 1055; Chr. 1234: p. 45 [33]; Mat. Edess., pp. 70–71 #83 (AD 1043/44). 1

‫‪TEXT AND TRANSLATION‬‬

‫‪3‬‬

‫ܕ ̄[‬

‫]‬

‫ܕ ̄‬ ‫݀ ܐ ̄ ܕ ̈ ‪ :‬ܕܐ‬ ‫]‪[574‬‬ ‫ܼܿ‬ ‫̣‬ ‫̈‬ ‫݁‬ ‫̣ ܬ ܗܕ ܕܬܘ‬ ‫̱ܗܘ ̣ ܪ‬ ‫̣ܬ ܕ ‪ .‬ܕ‬ ‫ܕ‬ ‫݀‬ ‫ܘܢ‬ ‫ܪܝ‬ ‫̣‬ ‫ܐ ܕ ܐܕܡ ܐܘ ̣‬ ‫̄‬ ‫̈‬ ‫ܐ‬ ‫ܤ‪ .‬ܘܐ ܘ‬ ‫ܤ‬ ‫ܿ‬ ‫܀ ܘ ݁ ܼܿ‬ ‫ܬ ̣ܕ‬ ‫ܼ‬ ‫ܘܢ‪.‬‬ ‫ܝ‬ ‫ܕ‬ ‫̣‬

‫)‬ ‫)‪( 1‬‬

‫̄‬ ‫ܢ ܕ(‬ ‫݀ ܐ‬ ‫ܘ ̣‬ ‫̄‬

‫ܘ‬ ‫ܐ ̣‬ ‫̈ ܗ ‪ .‬ܘܐ ̣ ̱ܗܘ‬

‫ܕ‬

‫݀ ܐ ̄ ܕ ܢ‪ .‬ܘ ݀ ̄‬ ‫݁‬ ‫ܬܠ‬ ‫ܕܐ‬ ‫‪ :‬ܐ ݁ ܕ ܗܕ ܼܿ‬ ‫݁‬ ‫ܘ‬ ‫ܠ܀ ܕ‬ ‫ܐ ̣‬ ‫ܪ‬ ‫ܘ‬ ‫ܪ‪ :‬ܘܐ ̣‬ ‫ܐ ݁ܕܗܘ‬ ‫ܝ‬

‫ܤ‬ ‫ܕ> ܕ‬

‫ܤ‬ ‫ܐ ܕܘ < ܘ ܗ‬ ‫̣ ـ ܘ ̣ ـ ‪ .‬ܘ ـ ܕܐ ـ ܗ ـ‬ ‫ـ ܕܬ ̣ ـ‬ ‫ܝ ـ‬ ‫ܐܬ ̣ ܗ ܘܐ‬ ‫ܡ ̣‬ ‫̣ ܀‬ ‫̣ ܕ‬ ‫̣ ܂ ̣ ܬ‬ ‫ܗܪ‬ ‫̣‬

‫̈ ‪Possibly, the nūn is assimilated with the qōf; otherwise, it should be‬‬ ‫‪.‬‬ ‫‪Akkadian ummāni.‬‬ ‫”‪69 Greek οὐσία “essence, sunstance.‬‬ ‫‪.‬ﻓﺮن ‪70 Greek φούρνος, Arabic‬‬ ‫‪݁ (sic). Correction based on the Arabic version:‬‬ ‫̈ܘ ‪71 Ms‬‬ ‫ܟ ܝܨ‬ ‫ܘܐ‬ ‫ܘܐܬ ‪...‬‬ ‫”;…‪ “as for the patriarch who committed those many iniquities‬ܕ‬ ‫‪Chabot, Michel III, p. 167 n. 1.‬‬ ‫‪67‬‬ ‫‪68‬‬

22

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(3) Ignatius, the nephew of Patriarch Ḥayō, was ordained metropolitan for Melitene.72 He was versed in both languages, ours and the Greek language, and in the Holy Scriptures of the Old and New Testaments, and also in the secular disciplines: grammar, rhetoric, philosophy, the rest of the dialectical arts, and translation from one language to another, like Mōr-Jacob of Edessa73 and Thomas of Ḥarqal.74 He was kind and compassionate, living in simple poverty, keeping nothing in his cell. In this same [579] time, the Chalcedonians launched religious persecutions against the Orthodox. The order was issued to persecute not only our people, but also the Armenians who were in the Roman dominion, 75 if they would not agree with their heresy. The persecution was more bitter and severe than that of the pagans against the Christians. The Christians are persecuted outside by Turks, pillaging and despoiling, but even more oppressed inside by the Chalcedonians. Justice, however, could not bear it anymore: let the reader understand! Patriarch Athanasius Ḥayō and the bishops with him were arrested and imprisoned in the Monastery of Miṭrān, which is above the city.76 Five months after they were in prison, an order was issued that they be brought to Constantinople. When they arrived at ʿArqa, Patriarch Athanasius surrendered his life. His body was brought to the Monastery of Shegōrō of Mōr-Aaron, and there buried. After the patriarch died, his nephew, Mōr-Ignatius the Metropolitan of Melitene, was arrested, as he himself writes:

Barheb. Eccl. Hist. I, pp. 439–440. A 6th and 7th century multilingual and prolific writer; on him see A. Harrak, “Jacob of Edessa as a Chronicler,” in Gregorios Ibrahim & George Kiraz (eds.), Studies on Jacob of Edessa, Gorgias Eastern Christian Studies 25 (Piscataway, NJ: Gorgias Press: 2010), pp. 58– 77. 74 A 6th and 7th century multilingual Bible translator, who was also the Bishop of Mabbug; see A. Juckel, “Tumo of Harqal,” Gorgias Encyclopedia, p. 418. 75 Barheb. Eccl. Hist. I, pp. 441–444. 76 Barheb. Eccl. Hist. I, p. 441: “they were imprisoned in the Monastery of MōrAbdukos of the Greeks, which is above Melitene.” 72 73

‫‪23‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܤ ݁ ܗܕ ݁‬ ‫‪ .‬ܐ ̄ܘ ܰܪܕ‬ ‫ܘ‬ ‫̣ܐܬܬ ܚ‬ ‫)‪ (3‬ܐ‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ܘ ܬ‪.‬‬ ‫ܕ̣ ܘ ܘ ܕ ‪ .‬ܘ‬ ‫ܘܢ ̣ ‪.‬‬ ‫ܼ‬ ‫ܤܕܼ ̣‬ ‫̣ ܕܕ ̣‬ ‫̈‬ ‫ܵ‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫ܗ ـ ܘܐܦ‬ ‫ـ ܬ ܘ ܼ ـ ܕܐܘ ـ ܬ‬ ‫ـ ̣ ܬ ܘܪܗ ـ ܘܬ ܘ‬ ‫ـ ܕܼ ـ‬ ‫̣̈‬ ‫ܘ‬ ‫ـ‪.‬‬ ‫ـ ‪ .‬ܐ ـ ـ ܝ ܼܿ ـ ܒ ܕܐܘܪܗܝ‪ .‬ܘܬܐܘ ـ‬ ‫ܬ ‪ 77‬ܕ‬ ‫ܗ܀ ܘ ـ‬ ‫ܘ ̣ ܐ ܕ ݁ ܬ ̱ܗܘ ܡ‬ ‫̣ ܘܬ ̣ ݂ ‪ .‬ܘ‬ ‫ܘܐ ̄ܘ ̱ܗܘ‬ ‫ܘ ̈‬ ‫ـ ܕ̣ ـ ܂‬ ‫ܕ‬ ‫ܬ ܝ ̄‪.‬‬ ‫ܪܕܘ‬ ‫]‪ ܼܿ [579‬ܐܬܬ ̣ ̣‬ ‫ـ ݁ ـ ܪ ـ‬ ‫̣ ـ ܕ ܪܕ ـ ܢ‪ .‬ܐܢ‬ ‫ܕ ̣ܘ ـ ܕ ܘ ـ ‪ ̣ .‬ـ‬ ‫ܐ‬ ‫ܐ‬ ‫̄‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫ܡ ̱ܗܘ ـ ـ‬ ‫ܪܕܘ ‪ .‬ܐ ܐ ܕ‬ ‫ܐܘ‬ ‫ܐ ̣ ܘ ̱ܗܘ ̣‬ ‫ܕ ̣ ܘܢ‪ .‬ܘ ܼ‬ ‫ـ‬ ‫݂‪.‬ܘ‬ ‫̱ܗܘܘ‬ ‫ܪܕ‬ ‫̈ ܘ ̈ܘܙ ܕ ܬܘ‬ ‫‪ܿ .‬ܘ‬ ‫ܿ‬ ‫ܼܿ‬ ‫ܐܬܬ ـ‬ ‫̱ܗܘܘ ـ‬ ‫ܼܐ‬ ‫̈ ܘ ـ ‪ .‬ܘ ܼ ـ ܬ݀ ـ ̣ ܬ ‪݁ .‬ܘܗܘ ܕ ـ ̣ ـ ܀ ̣‬ ‫ـ݁‬ ‫ـܢܕ ـ‬ ‫̣ܕܗܘ ݁ ‪ .‬ܘܐ ̈ ̄ ܕ ‪┐ .‬ܘ ̣ ܐ ـ ܢ ـ‬ ‫ܤ‬ ‫ܐܬܐ‬ ‫̄‬ ‫̄‬ ‫ܿ‬ ‫‪78‬‬ ‫‪.‬ܘـ‬ ‫̣ ـ ܕܼ ـ ܢ ܐـ ܢ ـ‬ ‫̣ ـ ̣ـ‬ ‫ܕܗܘܘ‬ ‫ܕ ̣ ‪ .‬ܘ ܪ‬ ‫ܗ ̣‬ ‫̄‬ ‫̈‬ ‫ܿ‬ ‫̄‬ ‫ـ ܼ ـ‬ ‫‪ .‬ܘܬ ـ ܐܬ ـ‬ ‫ـ ܗܝ‪ .‬ܘܐܘ ـ ̣ ܗܝ ـ ̣‬ ‫̣ ܕ ̣ܙ ܢ܂ ̣‬ ‫ـ ̄ ̣ ـ ‪ .‬ܐܬ ̣ ـ ـ ݁ ـ ܗ ـ ܝ‬ ‫ـ ܗ‪ .‬ܘ ـ‬ ‫ܕ ܝ ܐܗܪܘܢ ܘܬ ـ ܐܬ ـ‬ ‫ܕ‬ ‫̄‬ ‫݁‬ ‫̣ܕܗܘ ܐ ̣ ܒ ܐ ̇ ‪.‬‬ ‫‪.‬ܐ‬ ‫ܘܦ ܕ‬ ‫ܤ‬ ‫ܐ‬

‫‪Unclear term in the Syriac version used by Chabot; the latter tentatively but wrongly‬‬ ‫ܬ ‪read it‬‬ ‫‪; Michel III, p. 166 n. 4.‬‬ ‫‪78 Barheb. Eccl. Hist. I, 441:‬‬ ‫ܕ ܝ ܐ ܘ ܣ ܕ̈ ܕ‬ ‫‪.‬ܐܬ‬ ‫‪77‬‬

24

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

“I, Ignatius, Metropolitan of Melitene, was arrested in the severe and bitter persecution.” He did not preach concerning the oppression that he endured because of vainglory but rather to instruct in case events like these happen, we do not give up the true religion; that we do not desert the life to come because of short-lived sufferings. “They took us to Constantinople and placed us up before their patriarch like convicted people. [579]79 Nicolas of Melitene was passionate in indicting us, saying to them: “He is the one, lo!, who converts the whole city to his religion, because he is eloquent and adorned with wisdom. When the patriarch demanded from us the apology of our faith, we replied in short statements: We believe in the consubstantial Trinity; whatsoever indivisible; equal in power and honour; in whom there is no one small or great; worthy of adoration and kingship; equal in rank, without quality or quantity. The Father is not born, [580] the Son is born and the Spirit proceeds (from the Father); One of the Trinity, God the Word, became flesh, that is, he was incarnated without changing, from the Virgin Mary, Mother of God. He is, and is confessed, as One, being Son and Lord Jesus Christ, equal to the Father in essence, in divinity, and equal to us, we humans, in humanity. He is One out of two: divinity and humanity, both of which are perfect in their own attributes. As the holy Fathers said: One single kyōnō-nature of the Incarnate Word, just as he is one qnūmō-person, the peculiarity of the essence with which this One and unique Lord Jesus Christ exists is maintained. He did not experience change or confusion—God forbid! He remained without changes. This is well known! “We accept three Ecumenical Councils, that of Nicaea, of Constantinople, and of Ephesus. The declaration of the fathers is enough. We do not accept those, which teach the novelty of division in two kyōnē-natures, two ʾūsiyyās-substances, two maʿebdanwōtō-operations and two ṣebyōnē-wills. The declaration of the holy Fathers is enough to show the whole truth. Many questions were raised in the middle, and if we mention them, the statement would go beyond measure. As we did not submit to them even in one matter, they condemned us to exile on the mountains named Gaius80 in Macedonia. This is how they planned the affair, and it was not the truth about dogmas. We were there for three years, and with the pretext of debate, they oppressed us with insults and other hurdles.

79 80

Lower middle column. Spelling following Barheb. Eccl. Hist. I, p. 443.

‫‪25‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̄‬ ‫ܐܬ ݀‬ ‫̣ܕܘ‬ ‫̄ܘ ܕ‬ ‫݁ܕܐ ܐ‬ ‫̄‬ ‫ܐܘ‬ ‫ܕ ̣ ‪ .‬ܐ ܕ ܼܿ ܕܐܢ ݁ ܫ ܕܐ ܗ‬ ‫ܼܿ ܕܕ ݁ ܆‬ ‫ܙ‬ ‫̣‬ ‫ܿ‬ ‫݁‬ ‫ܐܘ ̈ ܕ ̣ ܼܿܙ‬ ‫̣ ܘܬ ܕ ̣ ‪ .‬ܘ‬ ‫܀‬ ‫̈ ܕ‬ ‫ܼ‬ ‫̄‬ ‫̄‬ ‫‪81‬‬ ‫ـ ܕ ̣ ـ ܘܢ‪ ܼܿ .‬ـ ̱ܗܘ ]‪[579‬‬ ‫ـ ̣ ܬܕ ̣ ̈ـ ـ ܡ‬ ‫ܘܐ ̣‬ ‫ܐܘ ̣‬ ‫̄‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܘܢ‪ .‬ܕܗ ـ ܐ ̣ ـ ܘ ܕܗ ܗ ̣ ـ‬ ‫‪ .‬ܐ ̇ ̱ܗܘ‬ ‫ܘܤ ܕ‬ ‫ܬ ܕ‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܕ̣ ‪.‬‬ ‫܀ܘ ܬ̣‬ ‫ܬ ܕ̣‬ ‫̣‬ ‫ܕ ̣ ܘ ܼ‬ ‫ܿ‬ ‫̄‬ ‫ܿ‬ ‫̣ ̣ܬ‬ ‫– ܕ ܗ‬ ‫ܘ ܕ‬ ‫̣ܗܘ‬ ‫̣‬ ‫ܼܗ ܬܢ܆ ܼ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫݀‬ ‫݀‬ ‫݁‬ ‫ܕ ـ ܘܕ ـ ̣ ‪:‬‬ ‫ܼ ܘ ̣ ‪ .‬ܘܕ‬ ‫ܘ ‪.‬‬ ‫ܼܿ‬ ‫̣ ‪ܼ .‬‬ ‫̣‬ ‫ܬ ݁ ܿ‬ ‫‪݀ ܼܿ .‬‬ ‫݁‬ ‫ܬ ‪ .‬ܕ ܐ ̣ ܬ ‪ .‬ܕ ݁ ̣ ܬ ‪ .‬ܐ ـ ݁ ـ ̣ ̣ـ ‪.‬‬ ‫ܼ‬ ‫̣‬ ‫ܿ‬ ‫ܕ ̣ ̣ ‪̣ .‬ܪܘ ܕ ݁‬ ‫ـ ܐܬ ܼ ـ‬ ‫݁ ܕܬ ̣ ـ ̣ ܬ ̣ ـ‬ ‫‪݁ .‬ܗܘ ܕ‬ ‫]‪[580‬‬ ‫ܿ‬ ‫̄‬ ‫݀‬ ‫ـ ‪ .‬ܘܐ ـ ܘ ܘ ـ ̣ ܬܘܕ ـ‬ ‫݁ ܬ‬ ‫ܐܬ‬ ‫ܘ‬ ‫̣‬ ‫ܐܘ ̣‬ ‫̣ ܼ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܥ ̣ ‪̇ ܹ .‬‬ ‫ـ ܝ ܕܐ ـ ̣ܘܬ ‪ ݁ .‬ـ ̣ ܕ ـ ـ‬ ‫ܘ‬ ‫ܘ‬ ‫̣ܗܘ‬ ‫̣ܗܘ‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫ـ ܐـ‬ ‫̣ ܐ ̣ـ‬ ‫ܬܪܬ ‪.‬‬ ‫̣ܗܘ‬ ‫̣ܗܘ‬ ‫̣ܘܬ ܘܐ ̣ ܬ ‪ .‬ܕ ܼ‬ ‫̣ܬ‪ܼ .‬‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫‪ .‬ܐ ـ ܕܐܦ ـ‬ ‫̣ ܕ ̣ ‪ .‬ܘܐ ܕܐ ܬ ̣ ܐ ̣ ܘ‪.‬‬ ‫ܕ̣ ܕ ̣ ܕ ̣‬ ‫̄‬ ‫̄‬ ‫݁‬ ‫ܐܘ ̣ ‪ .‬ܕ ـ ܐ ̣ ـ ܘ ܘ ـ ܗܘ ـ ܿ ܘ ـ ܕܘ ـ‬ ‫̣ ‪ ̣ .‬ܕ ܐܦ ̣‬ ‫݁‬ ‫ـ‬ ‫ܪ‬ ‫̣ـ ‪ ̣ ̣ .‬ـ‬ ‫‪.‬‬ ‫‪.‬‬ ‫ܐܘ‬ ‫ܗ‬ ‫̣‬ ‫̣‬ ‫ܥ ̣ ‪ .‬ܕ ̣‬ ‫ܼ‬ ‫̣‬ ‫̄‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫‪.‬‬ ‫ـ‪ .‬ܘ ـ ܝ ܕ ـ‬ ‫ـ ܘܬ ـ ܁ ـ ܝܕ‬ ‫ـ‬ ‫ܕ‬ ‫̄ܗܝ‬ ‫‪ܼ .‬‬ ‫ܵ ̈ ‪82‬‬ ‫ܤ‪݁ .‬‬ ‫ـ ܬܪ ـ‬ ‫ܬܘܬ ݁ ـ‬ ‫ܕ‬ ‫̣ ܘܕ ܕܐ ܬ‬ ‫ܘ ݁ ܝܕ‬ ‫ܼܿ ـ ̣‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫̈‬ ‫ـ ̣ ܘܕ ـ‬ ‫ـ‪ .‬ـ‬ ‫ܬ ܬܪܬ ܘܨ ـ ܬܪ ـ ‪.‬‬ ‫̈ ܘܬܪܬ ܐܘ ܤ‪ .‬ܘ‬ ‫ܼ‬ ‫ـ ܗ ـ ܕܐ ـ ̣ܘ‬ ‫̈ـ ̣ܬ ̣ܐܬܬܙ ̣ ̈ ـ‬ ‫ܪ‪ .‬ܕ‬ ‫ܼܿ ܬ ܕ‬ ‫ܕܐ ̈ ܬ ̣ ‪.‬‬ ‫݁‬ ‫̣ ـ ـ ܘܢ ܘ ـ ܆ ܿ ܼ ـ ـ‬ ‫̣ ܀ ـ ܕـ‬ ‫̣‬ ‫ܕ ̣‬ ‫̄‬ ‫ܗܘܬ݀‬ ‫‪83‬‬ ‫ܪـ‬ ‫ـ ܪ ܕ ̣ ـ ܐ ـ ܤ ـ ܬܪ ܕ ܘ ـ ‪ .‬ܗܕ ܗܝ ـ ܕ ̣ ܗ ـ ̣‬ ‫ܿ‬ ‫̈‬ ‫̄‬ ‫̈‬ ‫ـ‬ ‫̣ ـ ܕܕܪ ـ‬ ‫ܗܘ ـ ܬ ـ ܓ ـ ‪ .‬ـ‬ ‫ـ ܘܢ‪ .‬ܘ ـ ܼ ̣ ـ ܘܬ ܕܕܘ‬ ‫ـ‪̣ .‬‬ ‫ܿ‬ ‫̈‬ ‫‪.‬‬ ‫̱ܗܘܘ ‪ .‬ܘ‬ ‫ܼ‬ ‫ܕ ̣‬ ‫ܘ‬

‫‪.‬‬

‫‪Lower middle column.‬‬ ‫‪Sic. The copyist was aware that he skipped a line and thus he cancelled the passage‬‬

‫‪81‬‬ ‫‪82‬‬

‫‪above.‬‬ ‫‪.‬‬

‫ܣ ‪Barheb. Eccl. Hist. I, 443:‬‬

‫‪83‬‬

26

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

“When Emperor Constantine Ducas died, Empress Eudocia ordered that all prisoners whether they were in exile or in prisons, be freed. In reality, because of the former’s harshness, he sent many senators into exile, so that they might not rebel and oust him from the kingship. Now because someone like the empress was inexperienced in doing good deeds, some advised the empress to free those who were in exile and release the prisoners, so that the empire be assured to her. When those in exile were freed by the order of the empress, we too were freed and we came to Melitene, while the Chalcedonian patriarch was not even aware of us. We did not submit to them, not in a great matter, not in a small one, even though they promised us great rewards. Through the help of God, we kept the Orthodox faith without any heretical mingling. (This account) is completed. Chapter (three) on the beginning of the reign of Romanos Diogenes, Emperor of the Romans, who was defeated and captured by the Turks; and on the Church affairs that took place during this period.

(1) In the year 1386 (AD 1075),84 Romanos Diogenes reigned over the Romans, ruling for three years and eight months. He was harsh and strict in his judgments. He marched to Mabbug, which is Hierapolis, and, after a tough battle, captured the city and expelled the Arabs from it.

Conflicting dates: Romanos IV Diogenes reigned from 1068 to 1071; Barheb. Chr., p. 76v: 17–18 (right) and Chr. 1234: 46 [33] date his access to the throne in Sel. 1380 (AD 1069]. 84

‫‪TEXT AND TRANSLATION‬‬

‫‪27‬‬

‫ܿ‬ ‫̄ ܕܘ ܤ܆ ܘ ̣ ܬ݀‬ ‫ܕ‬ ‫̣ ܼ‬ ‫̈‬ ‫ܤ ܐ ܢ‪ .‬ܘܐܢ‬ ‫ܕ‬ ‫̣ ‪.‬‬ ‫ܕܘܢ ܘ ܿ‬ ‫ܤ ܼܿ ܪ ̱ܗܘ ‪.‬‬ ‫ܼ‬ ‫ܕ ̣‬ ‫ܿ ̣ܬ ܕ ܿ ܬ‪ܿ .‬‬ ‫݁ܗ ܐ ̈‬ ‫ܼ‬ ‫ܼ‬ ‫ܼ‬ ‫݁‬ ‫̣ܬ‪ .‬ܘ ܗ ܕ‬ ‫ܕܬܬ‬ ‫ܐ‬ ‫̣‬ ‫‪.‬‬ ‫ܘܐܬ‬ ‫̣‬ ‫ܐܪ ̣‬ ‫ܪܘ‬ ‫̣ ܪܬ ‪.‬‬ ‫ܘ‬ ‫̣‬ ‫ܐܪ ̣ ܀‬ ‫̄ ̣ ܂ܕ‬ ‫̣‬ ‫‪:‬‬ ‫ܘܢ )ܕ ̄‬ ‫ܓ(‬ ‫̣ ܬܘ‬ ‫ܘܐܬ‬ ‫̣‬

‫ܼܿܙ‬ ‫‪.‬ܘ‬

‫ܐܘܕܘ ܕ ̣ ـ ܪܘܢ ـ ܘܢ ܐ ̣ ـ ‪ .‬ܐܢ‬ ‫̈ ـ‬ ‫̈ـ ـ‬ ‫ـ ܿ ܼ ـ ̣ ܬܗ‬ ‫ܝ ـ ܼܿ ـ ̣ ܬ ‪ .‬ܕܕܐ ـ ܗܕ ̄ܗܝ ـ‬ ‫̣ ̈ـ ‪.‬‬ ‫݁ ܢܕ‬ ‫ܤ ܘܬ ̣‬ ‫ܕܬ ̣‬ ‫ܿ‬ ‫‪ .‬ܐ ̣ ܪ ـ ܐܦ‬ ‫ܤܐ ܪ‬ ‫̣ ܢ ܼ‬ ‫̇‬ ‫ܘܢ‪.‬‬ ‫ܘ ‪ .‬ܕ‬ ‫̣‬ ‫̄ ܬܪ ̣ ܬ݀‬ ‫ܘܕ ̱ܗܘܘ ‪ .‬ܕܪ ܕ ܕܐ‬

‫ܕ ̣ ܪܝ ܼܿ ܬܗ ܕܪܘ‬ ‫ܕܗܘܘ ܬ‬ ‫̣‬ ‫̣‬

‫ܤ ܕ‬ ‫ܼܿ ‪:‬‬

‫݀ ܐ ̄‬ ‫ܘ ܪܘ ܤ ܼܿ ܆ ̣ܕܗܘ ܕ‬ ‫ܐ ̣‬ ‫ܿ‬ ‫̄ܚ‪ܼܿ .‬‬ ‫ܘܐܬ‬ ‫̱ܗܘ ܕ‬ ‫̣‬ ‫̈‪̣ .‬‬ ‫ܹ ̱ܗܘ ܘ ܼ ̣‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫̈܀‬ ‫ܼ ݂ ‪ .‬ܘ ̣ ݁ ܘܐ ̣‬ ‫ܘܐ ̣‬

‫ܼ‬

‫‪.‬‬

‫ܿ‬

‫ܕܘ‬

‫‪ :‬ܕܐܙܕ ̣‬

‫̈ ̄‬ ‫ܓܐ ̣‬ ‫ܓ ̣ܕܗܝ ܐ ܐ‬

‫‪.‬‬

28

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

In this same year, after the first King of the Turks died,85 and when Alp-Arslan, who was from the same tribe, sat on the royal throne in Khorasan,86 [581] the latter sent before him Sulaymān his kinsman to plunder, and the sultan marched up after him, ruled over the Armenian regions.87 When Emperor Romanos, who is Diogenes, heard of it, he gathered all the Roman armies, and marched to Greater Armenia, setting the armies against the Turks.88 While Emperor Diogenes said that he would defeat the Turks and capture their king whom he would burn in fire, the king of the Turks promised in his heart that if he were to defeat the Romans and capture Diogenes, he would be merciful toward him and would return him to his land in peace. This became clear at the end in a miraculous way. Strife broke out between the Roman nobles and their emperor, and moreover, the Armenian forces were the first to flee, turning their backs to the war, because the emperor pressured them to accept their heresy. Therefore, thanks to their unity, the Turks defeated the Romans. There was another deed in this war that is worthy of memory. When both parties prepared themselves for war, Sulaymān, the sultan’s cousin, asked the latter to entrust the war to him, while he would sit on his throne on the top a hill. When the sultan gave his permission, Sulaymān arrayed his twelve sons, giving each a thousand cavaliers. Arming themselves, they marched against the Romans. When the opposing forces clashed, the nephew of the sultan, who stood before him, also asked to go down to the war, but he did not give him permission. As he asked relentlessly, the sultan ordered him to go down, and it happened that he encountered the emperor. While most of the nobles and all the Armenians had fled, Diogenes, as he was very powerful and courageous, remained fighting. That man who went down at the end happened upon the emperor, striking him to the ground. When he prepared himself to kill him, Emperor Diogenes told him that he was the emperor.

Ṭughrul-Beg I ruled between 1037 and 1063. Alp-Arslan (lit. courageous lion) was the nephew of Ṭughrul-Beg. His rule began in H 455; Ibn-Athīr, al-Kāmil VIII, p. 362. The date corresponds to AD 1063. 87 The expedition against the Armenian region at the beginning of Alp-Arslan’s dates to 1064 (H 456) and in it the important Armenian city Ani was sacked; Ibn-Athīr, al-Kāmil VIII, p. 368; see also Mat. Edess., p. 101 #40 same date as in Ibn-Athīr. 88 The expedition led by Diogenes (called in Ibn-Athīr ‫ )أرﻣﺎﻧﻮس‬dates to AD 1070 (H 463), two years before the death of Alp-Arslan. The scene was the city of Khilat; al-Kāmil VIII, p. 388. Mat. Edess., reports an expedition against Armenia by Alp-Arslan in 1070– 1071, and adds that in 1071–1072, Diogenes marched against the Turks and was captured; Mat. Edess., p. 130 #56 to 132; p. 132 #57 to 136. See also Barheb. Chr., pp. 77: 5 (left)-78: 23 (left); Chr. 1234: pp. 46–47 [33–35]. These Syriac accounts differ in contents and details. 85 86

‫‪29‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܿ‬ ‫ܘ ݁‬ ‫ܕ ܼܿ ̣ ܬ‬ ‫ܪ‬ ‫܆ ܘ ̣ܒ‬ ‫ܕ‬ ‫̣ ܼ‬ ‫ܼܿ‬ ‫̄‬ ‫‪ .‬ܘ ܼܿ ܪ‬ ‫݁ ܕ‬ ‫]‪ [581‬ܐܪ‬ ‫̣ ‪ .‬ܘ ̣‬ ‫ܿ‬ ‫‪89‬‬ ‫— ܘ‬ ‫ܕܐ‬ ‫ܐܬ ܘܬ ܗ‬ ‫ܪܗ ܐܦ ̣‬ ‫ܼ‬ ‫̣‬ ‫‪> .‬ܘ < ܘ‬ ‫ܕ‬ ‫̣‬ ‫ܿ‬ ‫݀‬ ‫ܘܗܘܘ ܘ ـ‬ ‫‪ [583] .‬ܘܐ ̣ ـ ܪܪܬ ـ ܪ ـ ̣ ܬ ‪̣ .‬‬ ‫ܐܘ ̣ ܼ‬ ‫ܘ ‪ .‬ـ ̣ ـ ܗ ـ ܕ ܐ ـ ‪114‬܀‬ ‫ܪ ‪ .‬ܘܐ‬ ‫ܗ ܬܪ ̈ ‪:‬‬ ‫ـ ܕܐ ـ ‪ .‬ܐ ـ ـ‬ ‫ـ̣ܬ‬ ‫ܐܬ ̣ ـ ـ‬ ‫ܕ ݀ ܐ ̄ܘ‪ .‬ܘܐܦ‬ ‫ܘ‬ ‫ܘܕ ـ ݁ܕܗ ـ ܢ ܕ ܪ ـ ـ ܬ‬ ‫ܐ ̣ـ‬ ‫ܕ‬ ‫ܐ‬ ‫‪.‬‬ ‫ܘܢ‬ ‫ܐ‬ ‫ܐܪ‬ ‫̣‬ ‫̣‬ ‫ܕـܪ‬ ‫̣ ܢ ܐ ̣ ـ ܕܪ ـ ـ‬ ‫̣ܬ‪.‬‬ ‫ܘܐܦ‬ ‫ܐܬ‬ ‫‪.‬‬ ‫݁ܗ ܢ ܕ ܬܘܪ ܘ‬ ‫̣‬ ‫ܐ ـ ـ‬ ‫ܐ ܐ ̣ ܕ‬ ‫ـ ܪ ـ ܩ‪.‬‬ ‫ـ‬ ‫ـ ܕܐܪ ـ >ܩ ̣‬ ‫ܕ ܡ‪.‬‬

‫‪The note is thus inserted inside borders.‬‬ ‫̄‬ ‫‪Marks to switch words, hence read‬‬ ‫ܘܦ ܕܬ‬ ‫‪.‬‬ ‫‪125 Barheb. Eccl. Hist. I, 451. The Syriac above is not complete.‬‬ ‫‪123‬‬ ‫‪124‬‬

42

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

The members of Melitene sought the latter to succeed Mōr-John nicknamed the Egyptian who was his paternal uncle, but Ḥayō126 rushed to ordain for Melitene Ignatius, the son of his brother; thus, he (Simon) harboured against Ignatius. Nevertheless, the statement of Simon proved to be false because the head of the synod who performed the election was dead. The bishops did not believe the statement of Simon and because they abhorred the harshness and the inflexibility of ʿAbdūn, they never accepted him. As for ʿAbdūn, he removed the fear of God from his mind, and with gold with which he bribed people of authority, did not leave any stone that he did not turn. He was not ashamed of the many anathema that were directed against him by westerners and easterners; rather, with forceful hand, he pressured bishops, monks and the rest of the clergy to proclaim him patriarch. He gave much silver to Philaretus the commander, who seized ten bishops from the region of Melitene and elsewhere and incarcerated them to accept ʿAbdūn. Each one of them gave a hundred dinars and they did not agree to accept him.127 When John of Takrit saw the confusion that happened in the Church, he too removed the fear of God from himself. He trampled the canons and ordained a bishop for Nisibis. When the latter succumbed to (divine) wrath and died, he ordained another one. He laid his hand on the region of Ṭūr-ʿAbdīn, but the monks of the Monastery of Qartmin128 rose up against him. In like manner, the bishop who followed (ʿAbdūn), Simon of Keshum and Athanasius of Samosata, usurped seas that are not theirs. Chapter (five) on the time of Nicephoros and Alexander, Roman emperors, during which Turkish emirs ruled, and the patriarch and bishops rose against ʿAbdūn.

Ḥayō is Patriarch Athanasius; on the ordination of his nephew Ignatius see p. 18, 22. Barheb. Eccl. Hist. I, p. 451: “Then each of the bishops gave one hundred dinars to Philaretus and were delivered from his hands; they begged him not to pressure them with regard to the unlawful ʿAbdūn.” 128 The Monastery of Mōr-Gabriel that still functions in the mountainous region of Ṭūr-ʿAbdīn “Mountain of the Servants (of God)”. Qartmin, a Syriac town (now entirely Kurdish) is in the vicinity of Mōr-Gabriel, often gives its name to the famous monastery. 126 127

‫‪TEXT AND TRANSLATION‬‬

‫‪43‬‬

‫̣ ̈‬ ‫ـ ܪ ݂ـ ‪.‬‬ ‫ܕ‬ ‫ܕ ـ ܘ ـ ܘܢ ـ ܪ ـ ܝ ـ‬ ‫ܕ‬ ‫ܗ‬ ‫̄‬ ‫ܿ‬ ‫݁‬ ‫ــ ܤ ــ ــ ܗ‪.‬‬ ‫ــ ܐ‬ ‫ܕܐ ــ ܘ ̱ܗܘ ܕܕܗ܆ ܘ ݁ ــ ܼ ــ ܗܒ ܘܐ ̣ ــ ܚ ̱ܗܘ‬ ‫݀‬ ‫ܢ‪.‬‬ ‫̣ ܗܕ‬ ‫ܬܕ‬ ‫ܤ‪.‬‬ ‫ܐ‬ ‫> ̣ ܬ ܕ < ̱ܗܘܘ‬ ‫ܢܘ‬ ‫ܼ‬ ‫ܿ‬ ‫݀‬ ‫݁‬ ‫ـܢ‬ ‫ـ ـ ܪ ـ ‪ .‬ܘ ܗ ـ ܕ ܼ ـ ̱ܗܘ‬ ‫̣ـ‬ ‫ܘܢ ̣ ـ‬ ‫̱ܗܘܘ ܀ ̣ܗܘ ܕ‬ ‫ܿ‬ ‫̈‬ ‫ܕܐ ̣ ܂‬ ‫ـ ܘ ـ‬ ‫ܗܘܝ ـ ܗܝ ـ‬ ‫ܬ‬ ‫̣ ̱ܗܘ ‪ .‬ܘ‬ ‫ـ ̣ܬ ܼ‬ ‫݀‬ ‫̄‬ ‫̈‬ ‫̣ ـ‬ ‫ـ ܕ‬ ‫ـ ܘ‬ ‫ـ ܘ‬ ‫̣ ـ ܬ ـ ̱ܗܘ‬ ‫ـ‬ ‫̈ ܂ ـ ̣ ܬ ̱ܗܘ ‪ .‬ܐ‬ ‫ܪ ـ ܤ ܪ ـ ܿ ܼ ـ ‪݁ .‬ܘܗܘ ̣ ـ ̄ܝ ܐ ̈ـ ̄ ـ ܐܬܪ‬ ‫ـ‬ ‫ܕ ܼܿ ܙܘ ܝ ܘ ̣ ܒ‬ ‫ـ ـ ܕ ـ ܘ‬ ‫ـ ܘܢ‪ .‬ܘ ـ ̣ ܒ ـ‬ ‫ܘ ̣ ܐ ܢ‪ .‬ܐ ܕ ܿ ܼ ـ ܢ‬ ‫ܘ‬ ‫ܕ‬ ‫ܿ‬ ‫݀‬ ‫ܕܗܘܬ ـ ܬ ‪ .‬ܘܐܦ ̣ܗܘ ̣ ـ‬ ‫ܕܬ ـ‬ ‫̣ ܝ܀ ܘ ـ ̣ ـ‬ ‫̣ ـ̣ܬ ̣‬ ‫̣ ܕ ܼ‬ ‫̈‬ ‫̄‬ ‫݀‬ ‫݁‬ ‫ܘ ܘ ̣ـ ‪.‬‬ ‫ܘܕܫ‬ ‫ܘܐ ̣ ܚ ܐ‬ ‫̣‬ ‫̣‬ ‫‪ .‬ܘ ܗܘ ̣‬ ‫ܕ ـ ܕ ̣ـ‬ ‫ـ‬ ‫ـ ܕ ̣ـ‬ ‫‪.‬‬ ‫ܐ ̣ ܚ ܐ ‪ .‬ܘܐܪ ـ ̣ ܐ ـ ـ ܐܬܪ ܕ ـ ܪ‬ ‫ܬ ܕ‬ ‫ܤܕ‬ ‫ܢ ܕ ܡ ܘܐܬ‬ ‫ܕ ܬ ‪ .‬ܗ ܬ ܐ ̈ ̄ ܕ ܼܿ ̣ ‪.‬‬ ‫̣‬ ‫ܕ ̣ ܘܢ‪.‬‬ ‫ܘܢ ̄‬ ‫)ܕܗ(‬ ‫ܐ ̣ ‪:‬ܘ‬

‫ܼܿܙ ܕ‬ ‫‪ 131‬ܘܐ ̈‬

‫ܪܘܤ ܿ‬ ‫ܪܘܤ ܘܐ‬ ‫ܼ‬ ‫ܬ‬ ‫̣‬ ‫̣‬

‫̈ ܕܘ‬ ‫‪132‬‬ ‫ܘܢ‪:‬‬

‫ܕ‬

‫ܐ ̣‬

‫ܕ‬

‫‪Ms‬‬ ‫‪(sic).‬‬ ‫‪ (sic); correction based on Barheb. Eccl. Hist. I, 451.‬ܕ ܪ ‪Ms.‬‬ ‫‪131 Written vertically on the left margin.‬‬ ‫‪132 The following are two accounts in two columns.‬‬ ‫‪129‬‬ ‫‪130‬‬

44

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(1) The Kingdom of the Turks extended up to Bēt-nahrīn, Syria and Palestine, while there were some emirs here and there in the lands of the Arabs—Turks and Arabs mingled together like one people. In Greater and Lesser Armenia, Cappadocia, [585], Bithynia and Pontus, the Turks reigned, placed permanently opposite the Greeks. Any one among the 133 and any one among the emirs marching out from Khorasan, who would capture a land from the dominion of the Romans, the confirmation of his leadership comes from the king of Khorasan, whose name was Sultan Sinjar, and from the caliph of Baghdad, who was for them the religious leader. Thus, in Greater Armenia an emir from the tribe of Suqman, who was named in Persian Shahr Armen,134 rose up; in Bēt-nahrīn were others named Artukids; those of the house of the Ṭanushman (Danishmends) were in Sebastea, Caesarea and Pontus; and those of the sultan135 were in Nicaea, Nicomedia and Iconium. While the kingdom of the Turks and Arabs was in that manner, in the kingdom of the Greeks, who were called Romans, while Emperor Michael idly loved life of quiet, Nicephoros rebelled against him in the year 1397 (AD 1086).136 This Nicephorus, who was called Botaneiates,137 gathered a great army and marched against Constantinople. After he pressured it for a time, he invaded it, destroying the people with the sword and reaching the palace. Then, Michael went out on foot carrying the crown in his hand, and said: “Take it, and keep away the sword from the people. If you requested it from me, I would have given it to you without war.” He (=Nicephoros) gave orders concerning him that he be shaved, and when he became a monk, he surrendered his life in the monastery. Nicephorus castrated the two young sons of Michael and took the latter’s wife in marriage. He was hated by everyone and divine grace departed from him. Fear befell him, and sat down in the palace, never marching out in war. When Alexis the commander138 saw that Nicephoros reigned unlawfully, that he acted despicably, and that the affairs of the empire were doomed to ruin, he conspired with the nobles to seize the empire, and waited for a suitable time. One day, while he was sitting with the emperor alone, his brother came to go in, but the guards stopped him, and a commotion resulted.

The term “Greeks” in ms does not fit the context. In Syriac, the name is garbled for it should be ‫ܐܪ‬ 135 The sultan was Sulaymān. 136 Barheb. Chr., p. 79v: 5–21 (right). 137 Nicephoros III reigned between 1078 and 1081. 138 Barheb. Chr., p. 79: 25–35 (left). 133 134

“King of Armenia.”

‫‪45‬‬

‫‪TEXT AND TRANSLATION‬‬

‫)‪( 1‬‬ ‫ـ ܐܬ ܿ ܼ ـ ݀ ‪ .‬ـ ܐ ̣ ـ‬ ‫ܘ ܪ ܘ‬ ‫ܼܿ ̣ ܬ ܕܬܘ ‪ .‬ܘܐܦ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ـ‬ ‫̣ ̣ ـ ̱ܗܘܘ‬ ‫ـ ܐܬ ܘܬ ـ ܐ ـ ‪ .‬ـ‬ ‫ܘ ܕܘ‬ ‫̱ܗܘܘ ܐܦ ܐ ܐ ̣‬ ‫ܘ ـ‬ ‫ܘ ـ ]‪ [585‬ܘ‬ ‫ܕ ـ ܪ ـ ܘ ـ ܪܬ ܆ ܘܐܦ‬ ‫܀ ܪ‬ ‫ܐ‬ ‫ܘܐ‬ ‫̈ ـ ‪ .‬ܘ ـ ܼܿ ـ ـ‬ ‫̣ـ‬ ‫ܐ ̣ ‪ .‬ـ ̣ ـ ̱ܗܘܘ ܐ ̣ ̣ ـ‬ ‫ܤ‬ ‫ܘ‬ ‫݁‬ ‫̈‬ ‫‪139‬‬ ‫݁‬ ‫̱ܗܘ ܐܬܪ ̣ ̣ܐܘ ـ ܕ ܘ ـ ‪.‬‬ ‫̱ܗܘ‬ ‫ܐ ̣ ܕ‬ ‫> < ܘ‬ ‫ܪ ‪ .‬ܘܹ‬ ‫ܿ‬ ‫̣ ـ‬ ‫ـ܆ܘ ـ‬ ‫ܕـܪ ܕ ̣ ـ ـ‬ ‫̣ ܬܗ‬ ‫݁ܐܬ ̱ܗܘ ܪܪ‬ ‫ܼ‬ ‫̄‬ ‫ܕ ܕ ܕܐ ܘ ܘܢ ܪ ̣ ܬܘܕ‬ ‫ـ‬ ‫ܪ ـ ܪ ـ ܐ ̣ـ ـ‬ ‫̣ـ ܢ ̣ـ‬ ‫‪.‬‬ ‫ܿ‬ ‫ܿ‬ ‫ـ܀‬ ‫ܪܐ ـ ‪ .‬ܘ ـ ܼ ـ ܐ ـ ܕ ܼ ـ ܐ‬ ‫ـ‬ ‫ـ‬ ‫ܘ ܼܿ ـ ̄ܘ‬ ‫ܕ‬ ‫ـ‬ ‫ـ ܤ܀ ܘܗ ـ ܕ ـ‬ ‫ـ ܘ‬ ‫ـ ܘ‬ ‫܆‬ ‫ـ‬ ‫ܘܗ ـ ܕ ـ‬ ‫̣ ܬ ܕ ـ ܕ ̈ـ‬ ‫ܗ ̣ܗܘܬ݀܀‬ ‫ܐ‬ ‫̣ܬ ܕ‬ ‫ܢ܀ ܘ‬ ‫ܕ ܘܐ‬ ‫ܘ‬ ‫̈‬ ‫‪140‬‬ ‫݁‬ ‫ܕܐܬ‬ ‫̱ܗܘ ‪ .‬ـ ̣ ܕ ̱ܗܘ ـ ܗܝ‬ ‫ܪ‬ ‫ܕ‬ ‫ܘ ‪.‬‬ ‫̣‬ ‫ܿ‬ ‫̄‬ ‫̄‬ ‫ܿ‬ ‫݀‬ ‫ܘܐܬ‬ ‫ـ ܤ܆ ـ‬ ‫ـ ܕ ̣ ـ‬ ‫ܐ ܙ‪ .‬ܘ ܼ ̣ ـ ̣ܗܘ‬ ‫ܪܘܤ‬ ‫ܕܼ ـ ̣‬ ‫̄‬ ‫݂ ݁ܗ ܙ‬ ‫‪.‬ܘ‬ ‫݁ ܕ‬ ‫ـ ܼܿ ـ ‪ .‬ܘ ̣ـ‬ ‫ـ ݁ܗ ـ ܵ ـ ܒ‬ ‫ـ ܡ‪ ̣ .‬ـ‬ ‫̣ـ‬ ‫‪.‬ܗ‬ ‫ـ ـ ܗ ܘܐ ـ ܿ ‪ ̣ .‬ـ ܘ ـ ̣‬ ‫ܪ ̣‬ ‫̣‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫‪ ̣ ̣ .‬ܗ ܆ܕ‬ ‫ܗܘ‬ ‫ܗܝ ܕ ܼ ـ ‪ .‬ܘ ـ ̣‬ ‫ܼ‬ ‫ܗ‪ .‬ܘ ̣‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫ܼ ـ ܤ‪ .‬ܘ ـ ܬܗ‬ ‫ـ‬ ‫ـ ܕ‬ ‫̈ـ‬ ‫ܪ‬ ‫ܪܕ‬ ‫ܗܝ‪.‬‬ ‫ܕ‬ ‫ܼܿ‬ ‫ܿ‬ ‫݀‬ ‫݀‬ ‫̈‬ ‫ܗܝ ܕ ̣ ‪ .‬ܘ ̣ ܒ ̱ܗܘ‬ ‫̣ܬ‪ .‬ܘ‬ ‫‪.‬ܘܼ‬ ‫̣ ‪ .‬ܘܐܬ ̣‬ ‫݁‬ ‫ܪ‬ ‫̱ܗܘ‬ ‫ܘ‬ ‫ـܪ‬ ‫̈ ܬ ‪ .‬ـ ̣ـ‬ ‫܀ܗ‬ ‫ܿ‬ ‫ـ ̣ ـ‪.‬‬ ‫ـ ܕ ـ̣ܬ‬ ‫ܕ ‪.‬ܘ‬ ‫ܕ ݁ܗܝ ܕ‬ ‫̣ ܐ ̣ ‪ .‬ܘܐܦ ܼ ̣‬ ‫ܿ‬ ‫݁‬ ‫ـ ܕ ـ ݁ ܢ‪ .‬ܘ ـ ـ‬ ‫̱ܗܘ‬ ‫ܪܘ ̣ ‪ .‬ܕ‬ ‫̣ ܢ ̣ ܐܪܙ‬ ‫̣ܬ‪ .‬ܘ ܼ‬ ‫ܬܗ ܕ ܿ‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ܘܗܘ‬ ‫̣ ‪ .‬ܘ ـ ̣ܘܗܝ ـ‬ ‫ܒ ̱ܗܘ‬ ‫̣‬ ‫ܼ‬ ‫̣ ܕܘܗܝ‪̣ .‬ܐܬ ܐ ܕ ̣‬ ‫ܪܘ ‪.‬‬

‫ܕܐܬ‬ ‫‪̣ .‬‬

‫‪Ms. ̈ , lapsus calami.‬‬ ‫‪This word was corrected from‬‬

‫‪139‬‬ ‫‪140‬‬

46

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Alexis went out and when he learned the reason of it, he feared lest the emperor know. He quickly sent for a messenger to whom he gave a letter; he ordered him to exit the city gate, go around and enter from the other gate, and bring the letter hurriedly to the gate of the palace. When the letter was read before the emperor, [586] it stated that enemies had invaded their territories. At this point, the emperor ordered the commander to gather (an army) and go to the encounter the foes. When things happened as Alexis wanted through the false news that he created, he led the nobles who were with him in this scheme and went out to a convenient place where they proclaimed him emperor.141 They quickly returned and went into the city and no one opposed Alexis. He arrived at the palace and Nicephoros left, rewarded according to what he did, in that he was covered with insults and derision. Alexis reigned in the year 1400 (AD 1089), and from this point the sum of twentynine years are attributed to him, and not thirty-eight years found in other books.142 We thus calculated this and other events so that we become ready to describe accurately the events that will come thereafter in the chronological treatise. (2) After the bishops were rescued from the hands of Philaretus, who pressured them to accept ʿAbdūn whom they did not accept, they gathered at the Monastery of Mōr-Barṣawmō.143 They called upon Lazarus, the abbot of the monastery, but he refused altogether and anathematized [585] himself forty times not to become (patriarch). So that ʿAbdūn may not have oppressive authority over the Church, the bishops accepted to clear the condemnation of the anathemas and forced the abbot, who was known to the governors and to Philaretus, to accept. He was ordained under pressure on the last Friday before the forty-day Lent.144 They sought him to consecrate the Myron on Maundy Thursday, but he could not because his right arm was paralyzed. He lived one year (as patriarch) without ordaining any bishop. He died in Ḥiṣn-Manṣūr.

Alexis I Comnenos (1981–1118). The thirty-eight years found “in various books” is a round number, since Alexis reigned thirty-seven years and four and a half months. The twenty-nine years attributed to Alexis by Michael the Syrian is also found in his chronological Table P. 591. 143 More or less the same account in Barheb. Eccl. Hist. I, pp. 453–455. ݀ 144 Barheb. Eccl. Hist. I, p. 453: ‫ ܘ‬.̄ ‫ܘ ܐܘܘܗܝ ܝ ܕ‬ ݂‫ܗܝ ܐ‬ ̈ . ‫ܘܬ‬ ‫ܘܬ‬ ‫ܘܬ‬ . ‫“ ܕܬܐ‬And they called him Mōr-Dionysius. John, Metropolitan of Takrit laid the hands on him in the year one thousand three hundred and eighty-eight.” 141 142

‫‪47‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܿ‬ ‫ܼܿ ‪ .‬ܘ ܿ ܼ ܗܒ ܼܿ ܪ‬ ‫̣ ܆ ܕ̣ ܕ‬ ‫ܘ ܼ‬ ‫‪.‬ܘ ̣‬ ‫ܕ ̣ܩ ܪ ܕ ̣ ܘ ̣ ܟ ܘ ̣ܠ ܪ ܐ‬ ‫ܐ ܬ‪ :‬ܘ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫݀‬ ‫݀‬ ‫ܼܿ ݁‬ ‫‪ .‬ܘ ـ ̣ܐܬ ـ ـ ܡ ܼ ̣ ـ ‪ ܼ .‬ـ ܕ ]‪ [586‬ـ‬ ‫ܪ ܕ‬ ‫̈ ـ ܬ ܕ ܼܿ ـ‬ ‫ـ‬ ‫ـ ̣ـ ـ‬ ‫>ܕ< ̣ ـ ‪ 145‬ܬ ܘܬܗܘܢ‪ .‬ܗ ـ‬ ‫ܘ ـ ܕܐ ̣ ـ‬ ‫̈‪.‬ܘ‬ ‫̣‬ ‫ܗܘ ܐ ܕܨ ̣ ܆ ܕ ̣‬ ‫̣ ܕ ܕܐ ̣‬ ‫ܘ ـ ܕ ݁ ـ ̣ܗܘܬ݀‪ .‬ܘܬ ـ ܐ ـ ̣ܙܘܗܝ‬ ‫ـ ܆ ܘ ܿ ܼ ܗ ̣ـ‬ ‫ܘ ܘ ̣‬ ‫܂ ܘ ̄ ̣ـ‬ ‫‪.‬ܐ‬ ‫̣ ‪.‬ܘ ̣ ܐ‬ ‫̣‬ ‫̣‬ ‫݀‬ ‫ܐܬ‪ .‬ܘ ̣ ـ ܗܪ‬ ‫܆‬ ‫ܨ ܘ ̣ܬ‪ .‬ܐ ̣ ܕ‬ ‫ܐ ܕ ̣ ‪ .‬ܘܐ ̣‬ ‫̈‬ ‫̄ ܐ ܨ ̈ ܕ ‪ .‬ܗ ܘܕܕܐ ـ ܗ ـ ̣ ـ ܆ ܐ‬ ‫܆ܘ‬ ‫ܕ ܪ ݁‬ ‫̣ܘܬ‬ ‫ܼܿ ̣ ܼܿܕܙ ܀‬ ‫ܼܿ‬ ‫ܕ ܼܿ‬ ‫ܪ ܕ ̣‬ ‫݀‬ ‫ـ ܘܢ ܘ‬ ‫ܐ ̈ ̄ ̣ ܐ ̈ـ ܝ ـ ܕܘܤ ܕܐ ـ ̱ܗܘ ـ ܘܢ ܕ ܿ ܼ ـ ܢ‬ ‫ܕܐܬ‬ ‫)‪( 2‬‬ ‫ܪ ̣‬ ‫ܿ ܗܝ‪ .‬ܐܬ ܿ‬ ‫ܕ ܝ ܨܘ ܘ ̣ ـ ܘ ـ ܪ ܪ ـ ܕ ـ ܕ ̣ ـ ܕ ـ ̣ ‪̣ .‬ܗܘ ܕ ـ‬ ‫̣‬ ‫ܼ‬ ‫ܼ‬ ‫ـ ܕ‬ ‫ܐܪ ـ ܙ ̈ ـ ܕ ـ ̣ܘ ‪ .‬ܐ ̈ـ ̄ ܕ ـ‬ ‫݁ ܿ ܐ ̣ ܐܠ‪ .‬ܘܐ ̣ ܡ ]‪̣ [585‬ܗܘ‬ ‫ܿ‬ ‫ܕ ـ ܢ ̣ ـ ܕ ـ ‪ .‬ܘ ـ݂ ܘ ـ ܕ ـ‬ ‫ܘܢ‬ ‫ܬ ܘ ̣ ܂ ܼ‬ ‫ܼ‬ ‫̄‬ ‫̈‬ ‫ܕܘܤ‪ .‬ܘ ܐܬ ̣ ܝ ܘܐܬܬ ̣ ܚ ـ ܡ ܘ ـ‬ ‫̣ ‪.‬ܘ‬ ‫ܕ ̣ܘ ‪ .‬ܐ ܘ ̱ܗܘ ̣‬ ‫ܕ ݁‬ ‫ـ ܕܐ ܙ ‪ .‬ܘ ܐܬ ̣ ـ ܝ ـ‬ ‫ܨܘ ـ ܕܐܪ ـ ‪ .‬ـ ̣ܘܗܝ ܕ ̣ ـ ܫ ـ ܪܘܢ ـ ܡ‬ ‫̄‬ ‫ܿ‬ ‫݀‬ ‫ܘܪ܀‬ ‫‪.‬ܘ‬ ‫̣ ‪ ̣ .‬ܕ ܼ‬ ‫ܐ̣ ܚܐ ‪.‬ܘ ̣‬ ‫ܕ ̣‬

‫ܘ ̣ܒ‬ ‫ܐ‬ ‫‪ .‬ܘܪܗ ̣ ̣‬ ‫̈ ـ܂‬ ‫ܘ ـ ̣ܙܠ ̣ܘܪܥ‬ ‫̱ܗܘܘ ـ ‪.‬‬ ‫̣ـ ܘ ̣ ـ‬ ‫ـ ܪ‪ .‬ܘܐܬ ̣ ـ ܥ‬ ‫̄‬ ‫̈ـ ـ‬ ‫ـ‬ ‫̣ـ‬ ‫ـ ܕ‬

‫‪Ms has a conjuction instead.‬‬

‫‪145‬‬

48

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Then, the rebellious ʿAbdūn began to create disturbance.146 All the bishops gathered with divine zeal and anathematized ʿAbdūn as heretic, and wrote rolls which they sent everywhere, announcing the anathema against him. In the same synod, a bishop147 in Melitene in the Church of Mōr-George in the year 1391 (AD 1080). Mōr-Ignatius of Melitene laid the hand on him. He served the patriarchate for one and a half years and ordained five bishops. He died and his body was buried in the Monastery of Bārid.148 He was very humble, sweet, and of simple manners. In the same year, locusts invaded the region of Jaiḥan. The patriarch and the people went out for rogation, and when he saw the poor people groaning and the children crying, he showed his compassion. With the simplicity of his holy soul, he charged the locusts not to damage the fields but gave the adjacent field for them to consume. At that point, by the command of God, who has authority over all, the locusts swarmed from the entire region and consumed the adjacent field and its dust and died in it. This miracle happened for the glory of God. For many generations, people of that region took dust from that place [586] in faith, and in whatever place they would throw it, God would make miracles. During this time, Pope Cyril was the Patriarch in Alexandria and Miṣrīn. When Patriarch Mōr-Evanius died,149 the audacious ʿAbdūn again arose, supported by some who used to say: “His election was from the Lord, because the patriarchs who were elected and ordained, lo!, they quickly died!” As for him, he wrote, saying, They have forsaken me, I the spring of living water, and went to dig broken cisterns that cannot hold water.150 He dared to ordain four bishops while he was anathematised. The believers experienced unbearable anguish because of the destruction of ecclesiastical orders, and many went as far losing hope concerning the faith that is belittled. Chapter (six) on the time in which the reign of Alexis, Emperor of the Romans, began; in it the kingdom of the Turks grew very powerful and the ecclesiastical affairs deteriorated.

Barheb. Eccl. Hist. I, p. 455. The passage needs a direct object since it misses the name of the established patriarch, hence the insertion. 148 Located in Melitene. 149 Barheb. Eccl. Hist. II, p. 457. 150 Jeremiah 2:13. 146 147

‫‪TEXT AND TRANSLATION‬‬

‫‪49‬‬

‫ـ ̣ܬܘܒ ܐܬ ـ‬ ‫ܘܢ ܘܕ ̣ܬܘܒ ܼܿ ܝ ݁ ܀ ܐ ̈ـ ̄ ܕ ـ ـ ܘܢ ̣ ـ‬ ‫ܗ‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫̣ܕܘܟ‪ .‬ܘܐ ̣ ـ ܙܘ ܼ ܪ ـ‬ ‫ـ ܘ ܼ ـ ܪܘ ـ‬ ‫ܘܢ ܐ ܐܪ ‪ ܿ .‬ܘ ̣ ـ‬ ‫ܘ ܼ ܪ ̣ ܗܝ‬ ‫̄‬ ‫ܼ‬ ‫‪151‬‬ ‫ܕ̣ ‪ .‬ܘ ݁‬ ‫ـ ܕ ـ‬ ‫‪̣ .‬ܕܗܘ ـ‬ ‫> ܝܐ ܐ‬ ‫ܘܣ ܐܬܬ ܚ‬ ‫̄‬ ‫݀‬ ‫‪152‬‬ ‫ـ ܗܝ‬ ‫ܬ ܕ ܝ ܪ‬ ‫‬

‫̣‬

‫̈̄‬ ‫ـ‬ ‫̈‬

‫܀ ܘ‬ ‫ܿ ܼ ݂ ̄ܚ‬ ‫ܿ‬ ‫̈‬ ‫̄‬ ‫ܘܒ ـ ܗܝ‪ .‬ܘ ܼ‬ ‫̈ـ ܘܢ ܘ‬ ‫ـ‬ ‫ܘ‬ ‫ܐܦ ̣‬

‫ܘ‬ ‫ܘܗ‬ ‫̣‬ ‫ܕܿ‬ ‫ܼ‬ ‫>ܕ‬ ‫ܕ‬

‫‪TEXT AND TRANSLATION‬‬

‫ܬܘ ‪ .‬ܘ ̣ ܒ‬ ‫ܘ‬ ‫ܘܢ ܨ ̣ ܘ ̣ ܕܪܘ ‪ .‬ܘ ̣ ܐ ܢ ܘ ̣ ̣‬ ‫ܿ‬ ‫̈‬ ‫ܼ ܕ‬ ‫ܪ ܬܘ‬ ‫ـ‪ .‬ܘ ـ ܐ ̣ ـ‬ ‫‪.‬ܘ ̣ ܪ‬ ‫ܪܕ ̣‬ ‫̣‬ ‫‪209‬‬ ‫݁‬ ‫ـܗܘ‬ ‫̣ ـ ܢ >ܐܬܘܕܐ ̣ < ̱ܗܘ‬ ‫ܐܓ ̣‬ ‫̣‬ ‫ܘܗܘ ̣‬ ‫ܘ ̣‬ ‫‪̣ .‬‬ ‫ܿ‬ ‫ܿ‬ ‫̄‬ ‫ܪ ـ‬ ‫ـ‬ ‫‪.‬ܘ‬ ‫̱ܗܘ‬ ‫ـ ܼ ـ ̣ ܬܗ ܼܙܕܩ ـ ̣ܗܘ‬ ‫ܘܗܘ ܐ ݂‬ ‫̣‬ ‫݁‬ ‫ܕܨܪ‬ ‫‪ ̣ .‬ܦ ܘ ܼܿ ܬ ̱ܗܘ ـ ݁ ̣ ـ ‪ .‬ـ ̣ܗܘ ـ‬ ‫ܐ‬ ‫ܘ‬ ‫‪:‬‬ ‫ܕ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܿ ̈‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫ܕ ـ ܕܕ ܹܬ ـ ܤ ܕ ܼ ـ ܘܕ ݁ ـ ܬ ܘ ܼ ̣ ـ ‪ .‬ܘܐ ـ ̣ܪܘܬ ܘ ̣ ـ ܀‬ ‫̱ܗܘ‬ ‫̄‬ ‫݁‬ ‫ܐ ̣ ܗܝ ܕ ̣ ـ ܆ ܗܘ‬ ‫ܨ‬ ‫ܘ ܘܪܗܝ܆‬ ‫ܘ ܪ ܗ ܐ ݂ܚ‬ ‫݂ـ̈‬ ‫̈‬ ‫̈‬ ‫ـ ‪ .‬ـ ܕܬ ـ ܘܢ ܗ ـ ܐ ـ‬ ‫ܕܐܬ ݂ ـ‬ ‫ـ ܐ ̣ ـ ܘܢ ̱ܗܘܘ ̣‬ ‫̈‬ ‫ܿ‬ ‫‪246‬‬ ‫݁‬ ‫̇‬ ‫ܕ ‪ .‬ܘܐܦ‬ ‫ܪ ‪.‬ܘ‬ ‫̣ ـ ܕܬ ـ ܘܢ ̣ ـ ‪ .‬ܘ ܼ ܪ ـ ـ ܕ ـ ̣‬ ‫ܕܬ ـ ܝ ـ ̄ܒ܆ ̣ܗ ـ ܢ ܐ ̣ ـ ܘܢ ̱ܗܘܘ‪ .‬ܘ ـ‬ ‫‪ ܼܿ .‬ܕ ܸ ܕܪ‬ ‫ܐ ̣ ‪ .‬ܘܐ ܕ‬ ‫݁‬ ‫ـ ܗܘܢ ـ ܼܿ ـ ̣ ܬ ̣ ـ ‪.‬‬ ‫̱ܗܘܘ ܐ ܕ ܐ‬ ‫ܗ‬ ‫̱ܗܘܘ܂ ܨܪ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫̣ ܕ‬ ‫̣ܕܗܝ ܐ‬ ‫ܕܐܬܬ ـ ܚ‬ ‫ܼ ـ ܬ ‪ .‬ܘ ܼ ̣ـ ܕ ـ ܼ ـ ܀ ـ ܕ ـ ̣‬ ‫̄‬ ‫̈‬ ‫ــ ܘܦ‬ ‫ܕ ــ ܪ‬ ‫ܘܐܬ ــ ܝ ــ ‪ ̣ .‬ــ ]‪ [593‬ܕܐܪ ــ ــ‬ ‫ــ ̣‬ ‫ܿ‬ ‫݀‬ ‫ـ ܀‬ ‫ܕ‬ ‫ܐ‬ ‫܆‬ ‫ܐ‬ ‫ܐܬ‬ ‫ܕ‬ ‫ܬ‬ ‫̣ ܬ‬ ‫ܼ‬ ‫̣‬ ‫̣ ̣‬ ‫݂‬ ‫̄‬ ‫̄‬ ‫ـ ‪ .‬ـ ـ ܡ ̣ ـ ܕܐܪ ـ‬ ‫ـ ܘ ܘܪܗܝ ܘܐܬ ـ ̣ܝ‬ ‫ܕ ܕ ̣ܐܬܬ ܚ‬ ‫ܐ‬ ‫ܿ‬ ‫̄‬ ‫̄‬ ‫ܿ‬ ‫̈‬ ‫‪ ̣ .‬ܫ ̣ܪܘ‬ ‫ܬ ـ ܆ ـ ܕ ̣ـ‬ ‫‪̣ .‬‬ ‫ܘܼ‬ ‫ܘܗܘ ܼ‬ ‫ܿ‬ ‫̣ ـ ܕܬ ܼ ـ ـ‬ ‫ܗܘ ܕ ̣ ـ ـ ܬ ‪ .‬ܐ ـ ܕ ـ‬ ‫̄‪ .‬ܘ ـ‬ ‫ـ ܘܢ ̣‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ـ‬ ‫ـ ܬ ܪܘ ـ ܘ‬ ‫̣ ܘ ܀‬ ‫̣ ‪.‬ܐ ̣‬ ‫ܐ ̣‬ ‫̄‬ ‫ܕܘ‪.‬‬ ‫ܤ‪ .‬ܘܕܬܪ ـ‬ ‫ܘܦ‪.‬‬ ‫ܘ ̣ ܘ‬ ‫ܕ ̣ ܘܢ‬ ‫ܘܐ‬ ‫ܕ ̣ ܘܢ ݂‬ ‫̣‬ ‫̄‬ ‫ـ‪.‬‬ ‫ܪ ـ ܕ ـ ܓ‪ .‬ܘܕܗ ܘ‬ ‫̣ـ ‪ .‬ـ‬ ‫ـ ܘܪܗܝ‪ .‬ܘܕܐܪ ـ‬ ‫ܬ ‪ .‬ܘܕܬ‬ ‫̈ ̄ ‪247‬‬ ‫ܘܐ‬ ‫ܘ ܪ ܀ܘ‬ ‫ܘ ܪܘܤ ܘ‬ ‫ܘ‬ ‫‪ .‬ܘ ܘܕ‬ ‫̄‬ ‫̈‬ ‫‪ .‬ܪܬ‪.‬‬ ‫‪.‬‬ ‫ܘܢ‪.‬‬ ‫‪.‬‬ ‫ܘܢ ܘܪ ܂ ܐ ܚ ܐ‬ ‫ܕ ܕ̣‬ ‫ܘ ̣ܤ‪ .‬ܘ ܐܬ ܿ‬ ‫ـ ܕܐ ̣ ـ‬ ‫ܕ‬ ‫݀ ܨܘܪ܂ ܐܦ ܘܪ‪.‬‬ ‫ܘܢ‪.‬‬ ‫‪.‬‬ ‫ܼ‬ ‫ܿ‬ ‫̣ ܒ ܘܢ‬ ‫ـ‬ ‫ـ‬ ‫ܘ‬ ‫݁ ܀ ܘܪܗܝ ܕ ـ‬ ‫ܼ‬ ‫̣‬ ‫ـ ܕܐܕܝ ܘܕܐ ـ ‪ .‬ܘܐ ̣ ـ‬ ‫ܘ‬ ‫̣ ‪.‬‬ ‫ܕ‬ ‫ܐܬ ̣‬ ‫܀‬ ‫ܕ ܝ‬

‫‪Barheb. Eccl. Hist. II, 467.‬‬ ‫‪Barheb. Eccl. Hist. II, 467:‬‬ ‫‪247 Ms without syōmē.‬‬ ‫‪245‬‬

‫‪.‬‬

‫ܘ ܪ‬

‫‪246‬‬

78

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(3) During the three years in which Tanushman was besieging Melitene, a severe famine took place in it. Wheat of the Marzbān248 was sold for one dinar.249 In the year 1413 (AD 1102), the beginning of lent of the Christians was disturbed in this city, and in other regions and up to Constantinople.250 The Syrians and the Armenians fasted eight weeks and celebrated Easter in Nīsōn (April) 13, and the Chalcedonians celebrated the feast in Nīsōn (April) 26. When the news came that the Light came down in the Sepulcher in Jerusalem251 in Nīsōn (April) 13, the Greeks blasphemed, even concerning the Light because the Syrians and the Armenians were proven correct. In the year 1414 (AD 1103), at the beginning of Lent, I mean [592] on the first week, in the month of Šebāṭ (February), many tremors took place every day in every place. Many people used to say in this regard: May be the disturbance of Lent took place last year so as to announce the wrath that happened now. (The account) is completed. Chapter (nine) on the time of the second confinement of Melitene; in it, trouble took place in the kingdom of the Turks in Khorasan, Egypt, Syria and Armenia; and on ecclesiastical deeds. (1) Since the Turks were already reigning in Khorasan, Assyria, Jazira, Bēt-nahrīn and Syria, the Arabs, who became rulers of some regions, were mingled with the Turks. The Arabs were also ruling in Egypt.252 For this reason, when war was stirred in Khorasan while the Turks were fighting against each other, the Arabs became emboldened. In the year 1412 (AD 1101), the son of Mulaʿib the Arab marched out of Emesa and captured Apamea.253

248

Middle Persian title of an administrator of border provinces; Chr. Khuzistan, p. 12

n. 31. The Arabic version is clearer than the sentence above: “the governmental wheat was sold one modius for a dinar.” The modius, Greek μόδιος, Latin modius, is, as indicated, a dry measure. 250 Mat. Edess., p. 187 #8, same year. 251 It is still a belief now that the fire comes down miraculously on Easter Saturday! 252 Reference to the Fatimids. 253 A Hellenistic, Roman and Byzantine city located on the Orontes River in Syria. 249

TEXT AND TRANSLATION

̈ ‫ܗܘܝ‬ ̣ ̄

̈‫ܘ ܕ‬. ݁ ‫̣ ܘ‬ ‫̣ ܗܪ‬ ̣ ‫ܘܐ‬

‫܀‬ ‫ܗܘܘ‬ ̣ . ‫ܗܘ ̣ܕܘܘܕ‬ ̣ ‫ܗܕ‬

̣ ‫ܕ‬

79

ܿ

݁ ‫ܗܘ‬ ‫ ̱ܗܘ ܬ‬254‫ܕ ܼܿ ܪ‬ ‫̈ ܬ‬ (3) ̣ ‫܂‬ ̣ ݀ 256 255 ̄ ‫̈ ܕ ܙ‬ ‫̣ܐܬܕܘܕ ̣ ܨܘ ܕ‬ ‫ܐܬ‬ ‫܀ ܘ‬ ̄ ̈ ‫ܘ‬ ‫̄ܚ‬ ‫ܘܐ‬ ‫ ܘ‬. . ‫ܘ ܬ ܘܬ ܕ‬ ̣‫ܨ‬ ̄ ‫ܘ ܕ‬ ̄ ‫ ܘ ̣ܐܬ ̣ ܕ‬. ‫̈ܘ‬ . ̣ ̈ ‫ܕܐ ܪܪܘ‬ . ‫ ܘܐܦ ܗܝ ܕ ܗܪ‬. ‫̱ܗܘܘ‬ ‫ܘܪ ܂‬ ܿ ̄ ‫݀ ܐܬ‬ ‫ܘ‬ . ܼ [592] ̣ ‫ܪܝ ܨܘ ܐܘ‬ ̈ ̈ ̈ ݁ ‫̱ܗܘܘ‬ ‫ܐܬ ܘܢ ܘܐ‬ ‫ܡ ܘܐܦ‬ ‫ܪ‬ ̣ ‫ܕ‬. ܿ ‫ܕܗܘ ̱ܗܘ ܗ ܀‬ ‫ܪܘ ܗ‬ ‫ܐ ܕ ܼ ܩ‬. ‫ܕܨܘ ܐ‬ ̣ ܼ

‫̣ܪ‬ ̈: ‫ܬ‬

‫ܗܘ‬ ̣ ̣

‫ ܕ‬.257 ݅ ‫ܬܪ‬ ‫ܘ‬. ‫ܐ‬

‫ـ‬ ‫ܬ ܘ‬ ‫܆ ܬܘܪ ܘ‬ ̈ ‫ܪـ‬ ‫̱ܗܘܘ ܐ ̣ ̈ـ ܝ ܕܘ ـ ܆ ܘܐܦ‬ ‫ ـ ̣ܗ ـ ܢ ܬܘ ـ‬. ‫ـ ـ ܪ‬ ‫ܐܪ ـ ̣ ـ ـ‬ ‫ ـ ـ‬.̄

݅ ‫ܘ‬: ‫ܪ‬

‫ܕ‬

̣ ‫ܼܿܙ ܕ‬ ‫ܘ‬: ‫ܘ ܪ‬:

̄ (‫ܘܢ )ܕܛ‬ ‫̣ܬ ܕ‬

‫̱ܗܘܘ ܬܘ‬ ‫ܕ ܕ ̣ܪ‬ (1) ̣ ‫ܘ‬ 258 ‫ܬܘ‬ ‫̱ܗܘܘ‬ ‫ܘ ܪ‬ ‫ـ ܐ ـ ܕ ̣ـ‬ ̣ ܿ ‫ܕ ـ ܼ ـ ܝ ܕ ̣ܬ ـ‬ .‫̱ܗܘܘ‬ ̣ ‫݁ܗ ܬ ܐ ܐ‬ ݀ ̈ ‫ܐܬ‬ ‫ ܐܪ ܪ ܐ ܀ ܘ‬. ‫ܕ‬ ‫̱ܗܘܘ‬ ‫܂ܘ ̣ ܘ‬ —

It must be an Arabism, as it is a military term: ‫ﺣﺎﺻﺮ‬. Middle Persian Marzbān: marz “border” and –bān “guardian;” Chr. Khuzistan, p. 12 n. 31. Arabic version: ‫ܡ‬ “governors,” i.e. “governemental;” see the following note. ̈ 256 Arabic version: ‫ܪ‬ ‫ܡ‬ ‫ ;ܘܐ ܐ‬Chabot, Michel III, n. 6. 257 Marks to switch words, hence read ‫ܬܪ ܕ‬. 258 Awkward passage; Arabic version has ‫ ;ܗܡ‬Chabot, Michel III, p. 191. 254 255

80

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

In the same year, the Arab reigned over Damascus, and Riḍwān, the son of an Arab king, reigned over Aleppo.259 In the year 1420 (AD 1109), ʿUmar son of Sālim took Sukarah and Ḥābūrā,260 and wars broke out between the Arabs and the Turks. Now the Turks in Cappadocia and Bithynia, because there were no Arabs among them—the rule of the Arabs was entirely eclipsed in these regions—their fight was with the Greeks and with each other for some reasons. Likewise, Sultan while he was launching war against Melitene, left it for a while to protect his region from the Franks so as to come back again to capture it. Then, Tanushman came and took the city as we showed above.261 From this point, an incurable hatred and enmity were transmitted through their own generations. While the sultan became at ease after the Franks went away, and Tanushman died in Sebastea after reigning over Melitene for two years,262 came to Melitene while Aghusin son of Tanushman was in it. He besieged it on the 28th of Ḥzīrōn (June) and fought tough battles, setting up siege-engines against the circular tower in the northern part facing the east side of the city. When the one (=Aghusin) who was inside knew that it was soon to be taken, he demanded oaths and surrendered it. went into Melitene and reigned over it on the 2nd of Īlūl (September), the year 1417 (AD 1106). During this time, discord took place between the Turks and the Arabs of Assyria for a reason like this.263 The sultan of Khorasan, who is Ghiyāth-al-Dunyā, sent someone named Abū-Manṣūr Chavli against the Franks. When Chavli reached Baghdad, he set his face toward Mosul, in which there was at that time Jekermish. When Jekermish learned that Chavli was marching against him, he fortified the city, took his army and marched out for war. Although he was badly lamed, he nonetheless won, capturing Chavli and bringing him into Mosul in shackles. After a few days, (Je)kermish died and Chavli, freed, gathered an army in Ḥābūrā [595] to return against Mosul.

Duqayq and Riḍwān were brothers, the sons of Tutush I, and thus the expression “son of an Arab king” given to Riḍwān ought to be given to Duqayq too; Ibn-Athīr, al-Kāmil IX, p. 93–95, H. 499 (AD 1105), gives a very detailed account. 260 Ḥābūrā was on the Euphrates, south of its confluence with the Khābūr River; A. Harrak, “The Location of the West Syriac City of Habura,” in R. Lavenant, ed., VI Symposium Syriacum 1992, OCA 247 (Rome 1994) 449–456; Sukara must be near Ḥābūrā. 261 See p. 72. 262 From here to the rest of the paragraph, see Barheb. Chr., p. 84:11–19 (right). 263 A much more detailed and involved report is found in Ibn-Athīr, al-Kāmil IX, p. 124–126, H. 502 = AD 1108. 259

‫‪81‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܿ‬

‫ܘ ݁‬ ‫ܐ ̣ ݁ܪ ܢ‬ ‫ܕܪ ܩ >ܕܘ ܩ‬ ‫̈ܕ‬ ‫̈ ݁ܗܘ ̱ܗܘܘ܆ ܘ‬ ‫ܘܐܙܠ‪ .‬ܐ ݁‬ ‫ܕܬܘܒ ݂ܬ‬ ‫݁ ܆ܕ‬ ‫݁ܕ ܪ ܐܬܪܗ‬ ‫‪.‬ܘ‬ ‫̣‬ ‫̣‬ ‫ـ̄‬ ‫ܿ‬ ‫݁‬ ‫ܗܪ ̣ ܬ ܘ‬ ‫‪.‬‬ ‫݁ ܆ܗ ܬ‬ ‫ܘ‬ ‫̣ܐܬ ܘ ̣ ܆ ܐ ܕ ܼ ̣‬ ‫ܿ‬ ‫݀‬ ‫ـ܆‬ ‫ـܬ ܕ‬ ‫ـ‬ ‫ܢ ܐܬ ̣ ܠ‬ ‫ܘܢ‪ .‬ܘ‬ ‫ܐ‬ ‫ܐܬ ܼ‬ ‫̄‬ ‫̈‬ ‫ـ ‪̣ .‬ܐܬ >‬ ‫܂‬ ‫ܐ‬ ‫ܒ‬ ‫ܘܗܘ ܬ‬ ‫ـ‬ ‫̣‬ ‫̈‬ ‫݁‬ ‫̣ ـ ـ ܬ‪ .‬ܕܐ ـ ܘܢ‬ ‫ܨܠ‪ .‬ܘ ـ ̣ ـ‬ ‫ܕ ̣ܙܠ ܬܗܘܢ ܘ‬ ‫ܬܗ ܐ‬ ‫ܬ ̣ـ ܗ‬ ‫ـ ܕܐܪܬܘܩ‪ .‬ܘ ـ ̣ ـ‬ ‫ܬܘ ܕ ـ‬ ‫̈ ܕ‬ ‫̱ܗܘܘ ܕܐ ̣‬ ‫̄‬ ‫ܗ‪.‬‬ ‫ܕܙ ـ ‪ .‬ܘܐ ـ ܗܡ ـ ܐ ـ ‪.‬‬ ‫܆ ܕ ̣ ‪ .‬ܘ ܘܢ ̣ܐܬܘ‬ ‫ܕ‬ ‫ܿ‬ ‫ـ‬ ‫ܨܠ‪.‬‬ ‫ܘ‬ ‫ܼ ܕ ‪.‬ܘ ܗ‬ ‫ܘܐ ܙܝ‬ ‫̣‪̣ .‬‬ ‫݁‬ ‫܂ ̣ܐܬ‬ ‫‪ .‬ܘ ܘ ܐ ̣ ـ ـ ܪ ـ ܬ‪ .‬ܘ ـ ̣ ـ ـ‬ ‫ܨܠ ܘܐ ̣‬ ‫̣‬ ‫̄‬ ‫̈‬ ‫ܵ‬ ‫ܿ‬ ‫ܿ‬ ‫̣ܬ ̣ ـ ݀‬ ‫ܕ‬ ‫ܗ ܕ ܼ ܪ ܪ‪.‬‬ ‫ܗܘ‬ ‫ܼ ܪ ‪.‬ܘ‬ ‫̣‬ ‫̄‬ ‫ـ‪.‬‬ ‫ܼܿ ܒ܆ ܘ ̣ ـ ܪܘ ـ ̣ ـ‬ ‫ܘܗܘ ܿ ܼ ܝ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܘ‬ ‫̈ ܬܗ ܕ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ـ ܙ ܕ ̣ ـ ܐܬ ̣ ـ ܘ ̣ ـ ‪ .‬ܘ ـ‬ ‫̈‪ .‬ܘ‬ ‫ܪ ܕ‬ ‫ܬ ܕ ̣‬ ‫ܘ ̣‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫ـ‬ ‫ـ ܗܝ‪ .‬ܘ ܼ ـ ـ ܬܪ‬ ‫ܘܪܕܦ ܼ ܐ ̣ ـ‬ ‫ܨܠ ܘ‬ ‫̣ ‪݂ .‬‬ ‫ܐ ̣‬ ‫̣ ܀‬ ‫ܙܝ‬ ‫ܪ ‪.‬ܗ‬ ‫̣‬ ‫ܕ ܘ ̣‬ ‫̣ ̣‬ ‫ܘ̣‬ ‫)‪(2‬‬

‫‪.‬‬

‫݀ ܐܬ ̄‬ ‫‪݁ .‬ܘܗܘ ̱ܗܘ‬

‫̄‬

‫ܕܨܘ‬

‫ܐܬ ܼܿ ܝ‬ ‫ܕܐܪ‬ ‫ܬܗ ܕ ܀‬

‫ܪ‬

‫ܬܪ ܕ ܵ‬ ‫)‪ (3‬ܘ‬ ‫ܘ̈‬ ‫̈‬ ‫ܗ‬ ‫̣ ‪ .‬ܘܐܬ ̣‬ ‫̣‬ ‫݁‬ ‫ܕܙ ̣ ̱ܗܘ ܐ ܗܡ‪ .‬ܘ‬ ‫̱ܗܘܘ ܬ‬ ‫̣‬ ‫̣‬

‫ܘܐ ̣‬ ‫ܨ݁‬

‫ܘ ݁‬ ‫ܕܐ ̈ ܬ ‪.‬‬

‫ܤ‬

‫݂ـ ‪.‬‬ ‫ܘܐ‬ ‫̣‬

‫ܘܨܘܨ ـ ܗ ܕ ـ‬ ‫‪̣ .‬‬

‫ـ ܘܢ‪ .‬ܐ ـ ܕ ̣ ـ‬ ‫̣ܐܬܘ‬ ‫݀‬ ‫݁‬ ‫ܗܝ‬ ‫ܬ ܐ ̣‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܬ ̣ ܀‬ ‫ܢ ܗܕܪܘܗ‬

‫‪Singular in ms.‬‬

‫‪273‬‬

84

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

The cause of the trouble that took place in our Church at this time was as follows: 274 When Bar-Ṣābūnī was ordained metropolitan for Edessa, the patriarch sought from him and from the people of Edessa the lectionaries of the Gospels that were the property of the patriarchate. When they fell into the hands of the rebellious of BarʿAbdūn, he placed them in Edessa as a pledge against the money that he took to bribe the governor of the time. When the patriarch sought them, Abū-Ghālib and the Edessans who were present at his ordination promised that as soon as they return to Edessa, they would send the lectionaries plated with silver and gold. BarṢābūnī himself wrote with his own hand that if he would not send them, he would have no authority to serve the episcopate. When he was ordained and was gone, he did not want to give them, with the pretext that the leaders of Edessa argued not to give them. This reason was the beginning of the conflict. The patriarch censured Bar-Ṣābūnī, saying, “Just as you signed and wrote with your own hand, God has censured you [595], and from now on, you have no authority to serve, nor to be called bishop.” As for him, he wrote a justification showing that there was no ban against him, because he did not hold the books by his will. The Edessans were divided into two factions; some of them instigated the patriarch against the metropolitan, and some others provoked the metropolitan and supported the confrontation. This account is completed. Chapter (ten) on the time in which the pressure was increased over Melitene after the death of the sultan; in it the Franks grew powerful and dissent befell among them, but they reunited; in it the new Turkish leader marched out from Khorasan and came to Edessa; and concerning the affairs of the Church that grew weak.

Barheb. Eccl. Hist. II, pp. 46–7470: full account, while divided into two parts in the present Chronicle. 274

‫‪85‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܬ ܕ ̣ ܗ ̣ܗܘܬ ݀‪ .‬ـ ̣ܐܬܬ ـ ܚ ـ ܨ ـ‬ ‫ܙ‬ ‫ܕܗܘ‬ ‫̣‬ ‫̣ ܕ ܕ ̣‬ ‫̈‬ ‫ــ̈‬ ‫ــ ܕܐܘ‬ ‫ــ ــ ܘ ــ ܘܢ ܕܐܘ ܗ ــ‬ ‫ــ ܘܪܗܝ ̣ ــ‬ ‫ܘ‬ ‫̈‬ ‫ـ ܝ ـ ܘܢ ـ ܘܕ ‪ ̣ .‬ـ ܐ ـ ܢ ܸ ـ‬ ‫ـ̣ܬ‪ .‬ܘ ـ ̣ ـ‬ ‫ܘܢ ܕ‬ ‫ܕܐ ̣ ܘܢ ܕ‬ ‫ـ̄‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫ܙ‬ ‫ܘ‬ ‫ܘ‬ ‫ܕܗ‬ ‫ܘܗܘ ܐ ـ‬ ‫‪.‬‬ ‫ܢ‬ ‫ـ‬ ‫ܐ‬ ‫ـ‬ ‫ܘ‬ ‫‪.‬‬ ‫̣‬ ‫ܘܪܗܝ܆ ܘ ̣‬ ‫̣‬ ‫̣‬ ‫ܼ‬ ‫ܼ ܿ‬ ‫̄‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫܂ ـ‬ ‫ܘܪܗܝ‪ ܼ .‬ܪ‬ ‫ܗ ܐ ̣ ܘܕ ̣ ܕ ܗܝ ܕ‬ ‫ܼܬ‬ ‫ܕܐܬ‬ ‫ܐܘ ܗ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫̣ ܒ ـ ܘܗܝ ܕܐܢ‬ ‫ܼـ ܪ ܼ ̣ـ ܕ ܼ ـ‬ ‫ܘܗܘ ܨ‬ ‫ܘ ܗ ‪̣ .‬‬ ‫̣‬ ‫ܿ‬ ‫ـ ܕܐܘܪܗܝ‬ ‫̱ܗܘ ـ‬ ‫ܪ ̣ܬ‬ ‫ܘܐܙܠ܂ ܐܨ ̣ ܕ ̣ ܠ‪ .‬ܘ ܼ‬ ‫̣ ܬ ‪ .‬ܘ ̣ܐܬܬ ܚ ̣‬ ‫ܿ‬ ‫݀‬ ‫ܗ‬ ‫ܨ‬ ‫ܗܘܬ ܪ ܕ ܆‬ ‫̣‬ ‫ܕ ܿ ̣ ܢ‪ .‬ܘܗܕ ̣‬ ‫ܼ ̣‬ ‫̣ ـ ]‪ [595‬ܐ ـ ـ ـ ݂ ‪ .‬ܘ ̣ ـ‬ ‫̈ـ‬ ‫ܼܕܬ ـ ܘ ̣ ـ‬ ‫ܐ ݁ ̇ ‪ .‬ܕܐ‬ ‫̈ ـ ‪ .‬ܗܘ ܕ ـ ـ ܗܘ ܿ‬ ‫ܘ ـ ‪ :‬ـ ܼܿ ـ‬ ‫ܕܬܬ ܪ‬ ‫ܿ ܼ ̣ ܐ ܕܬ ܼܿ ܆ ܘܐ‬ ‫̣ ̱ ܼ‬ ‫̣‬ ‫̣‬ ‫ܗܘܘ ܬܪܬ ـ‬ ‫ـ ̣ـ ܐـ ܢ‬ ‫ܕ ـ‬ ‫ܗܝ ̣ ‪.‬‬ ‫ܕ‬ ‫̈ ـ ‪ .‬ܐܘ ܗ ـ ܕ ـ ̣‬ ‫ـ̄‬ ‫̄‬ ‫ܿ‬ ‫̈‬ ‫ـ ܘ ܘ ـ ܘܢ ـ‬ ‫ـ ܼ ـ ̱ܗܘܘ ـ‬ ‫ܘܢ‬ ‫ܬ‪.‬‬ ‫̱ܗܘܘ ܐܦ ܼܿ‬ ‫ܵ ܀‬ ‫‪275‬‬ ‫ܗ ܀‬ ‫ܿ‬ ‫ܘܢ ̄‬ ‫ܪ ܼܿ ܬܗ ܕ‬ ‫̣ܐܘ‬ ‫)ܕܝ(‬ ‫̣ܐܬ ܼܬܘ‬ ‫ܼ ܿܙ ܕ‬ ‫ܿ‬ ‫ܿ‬ ‫݀‬ ‫̣ ܬ‬ ‫̣ ܪ‬ ‫ܬ ܘܐܬܬܕܘ ̣ ܆ ܘ‬ ‫ܘ‬ ‫ܗܘܢ ܼ‬ ‫ܐܬ ܼ‬ ‫ܘ ̣‬ ‫ܬ ̈ ܕܐܬ‬ ‫ܘ‬ ‫ܐܘܪܗܝ܀‬ ‫ܘܐܬ‬ ‫ܪ‬ ‫ܘ‬ ‫̣‬ ‫̣‬ ‫̣‬

‫‪Despite the colophon at the end of the account, the text does not end here but‬‬ ‫‪continues to p. [595] #2 in the present edition.‬‬ ‫‪275‬‬

86

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(1) When the news of the death of Sultan arrived, a young son whose name was Tughrul-Arslan was established (leader) in Melitene.276 His administrator277 was an old man named Pazmish, in addition to another one named Arslan. The young man’s mother made an agreement with the latter, and he killed Pazmish and married her. He committed many evils to the people of the city with the collection of gold that he amassed, using the pretext that he marched to the Roman land. [596] When the wife (of Kilij-Arslan) became aware of the matter, she made an agreement with her son to arrest him and he was incarcerated and was thought to be killed. A year after, they set him free and sent him to the sultan.278 had three other older sons: ʿArab, Shahinshah279 and Masʿūd. ʿArab was killed by the emir Ghāzī son of Tanushman, and Shahinshah was proclaimed sultan. His brother Masʿūd was seized and imprisoned with fetters. As for Shahinshah, he went to Constantinople to Alexis the emperor, but then his commander rebelled against him and went to free Masʿūd. They went to the emir Ghāzī son of Tanushman and Masʿūd was announced as sultan. When Shahinshah left Constantinople carrying gold, he was ambushed, captured, and his eyes were gouged. When the Franks saw that the Turks were set to fight each other in war, they grew strong, and Bohemond marched and took Ablastain and the region of Jaiḥan, while the entire region of Melitene was subjected to him. Then, in pride, a great crowd assembled in Edessa, where they remained for many days, quarrelling about regions and division of cities, when they would take them, and for whom they would be. While they tarried because of such a quarrel, the Turks gathered to fight them. The Franks marched out irritated against each other concerning the division of cities, and when they arrived at Ḥarrān, its citizens came out to welcome them and brought for them the keys of the city. Baldwin (II), the Count of Edessa, did not take the keys because Ḥarrān fell into his share and out of fear if they go into the city, they would plunder it and destroy it. They (the Franks) left Ḥarrān, and while departing, they were especially in discord because they did not go into it to deposit in it their luggage.

Barheb. Chr., pp. 85:18 (left) – 85v:4 (right). Syriac corresponds to Turkish term atabeg, someone in charge of assisting and educating a young leader. 278 Sultan Ghiyāth-al-dīn, in Khorasan. 279 Malik-shah in Barheb. Chr., p. 85:7 (bottom left). 276 277

‫‪87‬‬

‫‪TEXT AND TRANSLATION‬‬

‫)‪( 1‬‬ ‫ـ ܙـܪ‬ ‫ـ‬ ‫‪.‬ܐ ̣ ـ‬ ‫‬ ‫ܵ‬ ‫‪280‬‬ ‫݁‬ ‫݁‬ ‫‪ .‬ܗܘ ܕ‬ ‫ܕܐ ̣ ̱ܗܘ‬ ‫ـ‬ ‫ـ‬ ‫ـ ܿܐ ـ ܕ ـ‬ ‫ܘܗܘ‬ ‫‪̣ .‬‬ ‫ܿ‬ ‫݀‬ ‫‪281‬‬ ‫ـ ‪ .‬ܘ ̣ ـ ܬ ـ ܼܬ ـ ܝ ܐ ـ ܕ ـ ‪ .‬ܘ ܼ ـ‬ ‫ـ ‪ .‬ܘܐ ̣ ـ ̱ܗܘ ܐ ـ ܕ ـ‬ ‫̈‪.‬ܘ ̈‬ ‫܆ܘ ̣ ݁‬ ‫̣ ـ ܕܕܗ ـ ܕ ܿ ܼ ـ ‪.‬‬ ‫̣ـ‬ ‫̈ـ‬ ‫̈ـ ̣ܬ ̣ ـ‬ ‫݀‬ ‫݀‬ ‫݁‬ ‫]‪ [596‬ܘ ‪ .‬ܘ ܐܪ ̣ ܐ ܬ ܂ ̣ ـ ܬ ܬ ـ ܝ ـ ܕ ـ ܗ܆‬ ‫ܘ ̣ ̣ ܕ ̣ܙܠ‬ ‫ܿ‬ ‫‪.‬‬ ‫ܐ ـ ̣ ܗܝ ܘ ܼ ـ ܪܘܗܝ ـ‬ ‫ܕ ̣ ‪ .‬ܘ ܪ‬ ‫ܘ ̣ ܗ ܘܐܬ ̣ ܘܐ ̣‬ ‫̄‬ ‫‪282‬‬ ‫ܘ ـ ̣ ܕ‪ .‬ܘ ـ ܒ‬ ‫ـ‬ ‫ـ ‬ ‫ܓ ̈ ܐ‬ ‫‪ .‬ܘ ̣ ـ ܗܝ ـ ܗܝ‬ ‫‪ .‬ܘܐܬ ̣ ـ ܙ‬ ‫ܐ ̣ ـ ـ ܙܝ ـ ܬ ـ‬ ‫ـ ـ̣‬ ‫ܐܬ ݂‬ ‫ܿ‬ ‫ـ‬ ‫ـ ‪ .‬ܗ ـ ܪܒ ܿ ܼ ـ ܕ‬ ‫̄ ܬ‬ ‫ܘ‬ ‫ܘܗ‬ ‫‪.‬‬ ‫ܙ‬ ‫ܗ‬ ‫ܘܐ‬ ‫ܕ‬ ‫ܼ‬ ‫̣ ̣‬ ‫̣‬ ‫ܕ‪.‬‬ ‫ـ‬ ‫ـ‬ ‫ܐ‬ ‫ܘܐܬ‬ ‫ܗܝ‪.‬‬ ‫ـ‬ ‫ܕ‬ ‫ـ‬ ‫‪ .‬ܘܐ ـ ̣ܙܘܗܝ‬ ‫ܘܐܬܘ ـ ܬ ܐ ̣ ـ ܿ ܼ ـ ܙܝ ـ ܬ ـ‬ ‫̣‬ ‫̣ ̣‬ ‫̣‬ ‫ܕ‬ ‫̈ـ‬ ‫ـ ̣ ـ ـ ̄ ܘ ـ ܕܗ ـ ‪ ̣ .‬ـ ـ‬ ‫‪ .‬ܘ ݁ ̇ ̱ܗܘ‬ ‫ـ ̈ܕ ܆‬ ‫ـ ̣ ـ ـ‬ ‫̣ܘ ܘ ܕ‬ ‫ܕ‬ ‫̣ ܗܝ ܘ ܼܿ ܪܘ ̈ ܗܝ‪.‬܀‬ ‫ܘ‬ ‫ــ ــ ܐܬܪ ــ‬ ‫ܘܐ‬ ‫‪.‬‬ ‫ــ‬ ‫ܕ‬ ‫ܬܪ‬ ‫ܘ‬ ‫ــ‬ ‫ــ‬ ‫ܘ‬ ‫ــ‬ ‫ܘܐܬ‬ ‫‪.‬‬ ‫ــ‬ ‫ܐܬ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܪ ܐܬ ܿ‬ ‫ܘܗܘܘ ̈‬ ‫݁‬ ‫̈ ‪.‬‬ ‫ܘܪܗܝ‬ ‫ܗ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܪ ‪̣ .‬‬ ‫ܼ‬ ‫̈‬ ‫݀‬ ‫݀‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ـ ܘ ـ ܘـ ‪ .‬ܘ ـ‬ ‫‪:‬ܕ‬ ‫ܕ‬ ‫ܐܬ ܘܬ ܘ‬ ‫ܕ‬ ‫ܿ‬ ‫̣ ـ‬ ‫ܘܢ‪ .‬ܗ‬ ‫ܕܐ ܗ ܐܘ ̣ ܘ܆ ܐܬ ܼ ܬܘ‬ ‫̣‬ ‫̈‬ ‫ـ ܢ‪ ̣ .‬ـ ـ ـ ܢ ܘܪ ـ ܘܢ ܘܐ ̣ ـ‬ ‫ܕܐܬ ܘܬ ‪ .‬ܘ‬ ‫̈ܕ‬ ‫݂‬ ‫ܕܐܘܪܗܝ܆‬ ‫ܘ ܕ‬ ‫̈ ‪.‬‬ ‫ܘܢ‬ ‫̣ـ‬ ‫ܗܘܬ ݀ ـ ܢ܆‬ ‫ܕ ܬܗ ܼܿ ـ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫‪.‬ܘܼ ܗܘ ̣ ܘ ـ‬ ‫‪.‬‬ ‫ܕܐܢ‬ ‫‪:‬‬ ‫ܘܼ‬ ‫ܿ‬ ‫݁‬ ‫̣ ܬܗܘܢ‪.‬‬ ‫ܢ‪ .‬ܘ ̣‬ ‫ܕ ̣‬ ‫ܼ ܐ̣‬ ‫̣‬

‫‪.‬‬

‫ܐܪ ܢ ‪Barheb. Chr. 85:18 (left):‬‬ ‫‪.‬ܐܪ ܢ ‪Barheb. Chr. 85:21 (left):‬‬ ‫ܗ ‪282 Barheb. Chr. 85:7 (bottom of left):‬‬ ‫‪280‬‬ ‫‪281‬‬

‫‪.‬‬

88

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

When the Turks came upon the Franks, they defeated them. Baldwin and Joscelin were captured and brought to Mosul as captives. Tancred fled to Edessa and appointed over it Richard283 as leader. These events took place in the year 1414 (AD 1103) on the Bālikh River which springs from Paddan Aram—the Arabs made it today into a mosque, calling it the House of Abraham—and runs to mingle with the Euphrates near Callinicum. Tancred left Edessa in the hands of Richard, he who had made the Edessans endure many evils. He went to Antioch and did not want to rescue Joscelin because of conflict existing between them. Nonetheless, people from Tell-Bashīr284 settled his ransom money, placing themselves in prison as securities, and Joscelin went out to bring the gold. Then the securities [597] made a breach in the house in which they were incarcerated and fled, and Joscelin ran away rescued without ransom. The ransom of Baldwin was settled: seventy thousand dinars. Joscelin took thirty thousand and went to the Fortress of Jaʿbar, settling as security on behalf of the others, and freed Baldwin. When the sultan of Mosul heard that Joscelin gave himself to return to prison, he was amazed and asked to see him because he did not see him before, but only heard about his attractive stature. Joscelin went to Mosul, and when the sultan saw him, he forfeited ten thousand from Baldwin’s ransom, and Joscelin prostrated himself, placing his face on the ground and because of this prostration, he again forfeited ten thousand. Then they ate and enjoyed rest. In the morning, the sultan went out with his army, and upon his order, Joscelin rode, holding his weapon. When the sultan and the whole crowd saw Joscelin’s charm and might, they admired him and the sultan gave up all that is due from Baldwin’s ransom, and Joscelin returned in joy. When Baldwin was rescued from captivity, he went up to pray in Jerusalem, and when he arrived, he found out that on Wednesday of Palm Sunday Week of the year 1428 (AD 1117/8), King Baldwin had fallen from his horse. When the latter realized that he was dying, he ordered that this Baldwin (II) of Edessa who was his nephew,285 be king in his place.

Richard of Salerno, cousin of Bohemond. Located to the north of Aleppo, “whose people are Christian Armenians;” Yāqūt, Muʿjam I, p. 40. 285 Lit. “the son of his sister.” 283 284

‫‪89‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܐܬ ̣ ܘܐܘ ̣ ـ‬ ‫‪.‬ܘ ܘ ܘ‬ ‫̣ ܢ‬ ‫ܘܢ ܬܘ ܂ ܐܙܕ ̣‬ ‫̣‬ ‫̈‬ ‫ـ ݀ ܐܬ ـ ̄‬ ‫݁‬ ‫ܪ ܪ ܕ‪ .‬ܗܘܝ ܗ‬ ‫ܨܠ‪.‬‬ ‫ܐ ܢܐ‬ ‫ܝ ݂ ܩ ܘܪܗܝ‪ .‬ܘ ̣‬ ‫݁‬ ‫̈ـ ‪ .‬ܘ ݁ ـ ـ ݁‬ ‫݁‬ ‫ܪ ܕ ̣ ܕ‬ ‫̣ـ‬ ‫ܢ ܕܐܪܡ‪ .‬ܗܝ ܕ‬ ‫ܼܿ‬ ‫ܕܐ ܗܡ‪݁ .‬‬ ‫ܝ ̣ ܘܪܗܝ ̈ ܝ ܪ ܕ‬ ‫ܤ܀‬ ‫ܬܨ‬ ‫ܘܐܙܠ‬ ‫݁ܗܘ ܕ ̈‬ ‫݁‬ ‫܆‬ ‫̣ ـ ‪ .‬ܘ ܨ ـ ̱ܗܘ ـ ̣ ܘܙ ܕ ـ‬ ‫ܘܐܙܠ‬ ‫̈ ̣ܬ ܐ ̣‬ ‫ܘܗ ‪̣ .‬‬ ‫ܗܘܢ‪ .‬ܐ ܐ ̈‬ ‫̣ ـ ̈ ـ ܗܝ ܘ ̣ ـ ̣ܗ ـ ܢ‬ ‫̣ܐܙ‬ ‫ܬ‬ ‫ܗܘ‬ ‫ܕ ̣‬ ‫̈‬ ‫ܗ ـ ‪ .‬ܗ ـ ܘܗ ـ ܹ ̣ ـ ]‪ ̣ [597‬ـ‬ ‫ܕ ـ‬ ‫̣‬ ‫ܹ ̣ ̈‪ .‬ܘ ̣‬ ‫ܘ ـ ܐܬ ̣ ـ‬ ‫ـ ‪.‬‬ ‫ܕ‬ ‫̱ܗܘܘ ـ ܘ ̣ ـ ܆ ܘܐ ـ ܘܙܒ ـ‬ ‫ܕ ̣‬ ‫̄‬ ‫̈ ܗܝ ̄‬ ‫̈‬ ‫̈‬ ‫ـ ‪ .‬ܘ ̣ ـ ܒ ̣ܗܘ‬ ‫ܘܐܙܠ‬ ‫ܠ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܥ‬ ‫̣‬ ‫̣‬ ‫ܘ ـ ‪ .‬ܘ ـ ̣ ـ ܿ ܼ ̣ ـ ܕ ܼܿ ـ ܨܠ܆ ܕ ـ ̣ ܒ‬ ‫ـ ܗ ـ ܕ ܼܿ ـ ‪ .‬ܘܐ ̣ ـ‬ ‫ܹ ̣‬ ‫̣ ݂ـ ܂ ̣ܐܬܕ ـ ‪ .‬ܘ ـ ̣ ܠ ܕ ـ ܝ‪ .‬ـ ܕ ـ ܹ ̱ܗܘ ـ ܆‬ ‫ܕܬܘܒ ̣ܬ‬ ‫̣‬ ‫ܿ‬ ‫̣ ܝ ܼܿ ̣ ـ ̣ ـ‬ ‫ܨܠ‪ .‬ܘ‬ ‫ܘܐܙܠ‬ ‫ܗ‪.‬‬ ‫ܘ ̣ ܗܕ‬ ‫̣ ܕܼ‬ ‫̣‬ ‫ـ‬ ‫̣ ܘ ̣ ܐ ـ ̈ ܗܝ ـ ܐܪ ـ ‪ .‬ܗ ـ‬ ‫̈‪.‬‬ ‫̈ ܕ ܘ ̄ܝ‬ ‫̈ ‪ .‬ܘ ـ ̣ ـ ܘܐܬ ܿ ܼ ـ ‪ .‬ܘ ـ ـ ̣ ـ ܼܿ ̣ ـ ـ‬ ‫̣ܬܘܒ ̄ܝ‬ ‫ܬ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܘ ̣ ܼܙ ‪ .‬ܘ‬ ‫ـ܆ ـ‬ ‫̣ ̣ܗܘ ܼ ̣ ܘ‬ ‫̈ ܬܗ‪ .‬ܘ ̣ ܘܪ ̣‬ ‫ܘ ܼܿ ܕ‬ ‫̣ܘܬ ‪.‬‬ ‫̱ܗܘ‬ ‫ܕ ܼܿ‬ ‫ܬܗܪ ܆ ܘ ̣‬ ‫̈ ܕ ܘ ‪.‬ܘ ̣‬ ‫܆ ̣‬ ‫ܿ‬ ‫ܘ‬ ‫ܘ ܐ ܘܙܒ‬ ‫̣܆ܐ ̣ ܕ ـܡ‬ ‫ܘܪ ‪ .‬ܘ‬ ‫݁ܐ ܿܘܬ ‪ܼ ̄ ̣ .‬‬ ‫ܕ̄‬ ‫̈‬ ‫ܘـ ‪ .‬ـ‬ ‫ܼܿ ـ‬ ‫̱ܗܘ‬ ‫ܕܐܬ‬ ‫ܕ‬ ‫ܕ‬ ‫ܕܐܘ‬ ‫ܼ‬ ‫ܕ ܼܿ‬ ‫̣‬ ‫̣‬ ‫ܕ ̣ܘ ܿ‬ ‫݁ ܗ‪.‬‬ ‫ܘ ܕܐܘܪܗܝ‪ :‬ܕܐ ̄ܘ ̱ܗܘ‬ ‫ܘ ܗܗ‬ ‫ܼ‬ ‫̣ ܕܗ ݁ ܬ‪̣ .‬‬

90

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Because he arrived (in Jerusalem) suddenly and without expectation, it became known that his election was by the Lord, and all the people rejoiced in him.286 He was proclaimed king on Tuesday of the Passion Week, the 9th of Nīsōn (April),287 and gave Edessa to Joscelin, the mighty hunter. In those days, some cunning Armenians, seeing that the Turks pillaged the region of Edessa and reached up to the wall, made tricks with the Turks, bringing them into one of the towers—the Armenians thought that because it had no leader the Turks would take it. God, in his mercy, made so that at this same time Joscelin came and when he saw the Turks who already went up to the top of the tower, he went in alone while wearing a cuirass. He placed over his helmet a donkey’s saddlecloth not to be hurt by stones that the Turks would hurl on him. When he went up, he killed with the sword thirty men, while the others threw themselves down. He cut their linen ladders with his sword; those climbing up fell and were ruined. In this way, he rescued the city. Before this time, I mean in the year 1421 (AD 1110), a commander named marched out of Khorasan with one hundred thousand strong. He besieged Edessa for three months, and when the Franks gathered to march against them, the Turks ran away.288 (2) [Bar-Ṣābūnī] went as far as erring in ordaining priests and deacons while he was suspended, but the patriarch added to his restraints. Because of the anger of the patriarch toward Bar-Ṣābūnī, turmoil reigned over the whole Church, as well as perversity in all the dioceses, especially that of Edessa. Its Frankish governor used to help the Metropolitan, and many times over he sent the priests and the faithful leaders of the city, along with some among the Franks, who begged and beseeched [597] the patriarch to pray over him, and he did not accept. Then, the Metropolitan of Melitene, who is Mōr-Dionysius, and with him seventy believers went to the patriarch in the Monastery of Mōr-Barṣawmō and fell on their faces before the feet of the patriarch and said, “We will not uplift our faces from the ground until you pray over the bishop of Edessa.” He did not agree.

Ibn-Athīr, al-Kāmil IX, p. 178, H. 512 = AD 1124. Reason of Baldwin’s death: “He swam in the Nile but a wound in his body swelled, and when he felt that he was about to die, he returned to Jerusalem and died.” The king recommended that the Count of Edessa be his successor, and it happened that the latter came to Jerusalem to visit the Church of the Resurrection; correct a typo in al-Kāmil ‫ ﻗﻤﺎﻣﺔ‬to ‫ﻗﯿﺎﻣﺔ‬. 287 Baldwin I died on April 2, the year 1118 (Sel. 1428 above), and Baldwin II was crowned on April 14, the year 1118, Easter Day. Mat. Edessa #75 differs slightly compared with the account above. 288 Barheb. Chr., pp. 85:17–22 (left). Why going back to the year Sel. 1421 is not clear. Otherwise, Ibn-Athīr, al-Kāmil IX, p. 143 dates this invasion to H 505 = AD 1111. 286

‫‪91‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̣ ̄ܕ‬ ‫̣ ܢ‬ ‫ܿ‬ ‫̄‬ ‫ܘܐܬܬ ܚ ܡ ܓ ܕ ܼ ܛ ̣‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܐ ܐ‬ ‫‪ .‬ܘܢ‬ ‫̣ܕܘ ـ‬ ‫ܪ‪ ̣ .‬ܘ ܐ‬ ‫ܕ݁‬ ‫݁ ܬܘ‬ ‫ܕܐ ̣ ܘ ܐ‬ ‫‪.‬ܘ‬ ‫ܘ‬ ‫̣‬ ‫̣‬ ‫‪.‬ܘ‬ ‫̣‬ ‫̣‬ ‫̄ܠ‬ ‫ܬܘ ‪ .‬ܘ‬ ‫̣‬ ‫ܿ ܼ ـ ‪ .‬ܘܗ ـ ܕ‬ ‫ܕ‬ ‫ܿ‬ ‫̣ ܀ ـ ܡ ܗ ـ ܼܙ ـ ܐܘ ̣ ـ‬ ‫̈‪.‬ܘ‬ ‫̄ܩ‬ ‫> ܕܘܕ‬ ‫ܘ‬ ‫݀‬ ‫݀‬ ‫ܗܘܬ ܐ ܬ‬ ‫ܘܐܙ‬ ‫̣‬ ‫ܐ ̣‬ ‫ܐܘ ̣‬ ‫ܘܢ ̣‬ ‫݀‬ ‫݀‬ ‫݁‬ ‫̇‬ ‫̱ܗܘ ‪ .‬ܕ‬ ‫ܕܐ‬ ‫ܗܘܬ‬ ‫̣‬ ‫̣‬ ‫ܘ ܼܿ ̣ ‪ .‬ܘ‬ ‫ܐܬ ܘܬ ܐ‬ ‫ܘܗܘ ̣ ܒ ܀‬ ‫ܐܬ ̣ ܬ݀‪̣ .‬‬ ‫ﻛﻤﻞ ھﺬا اﻟﺨﺒﺮ ﺑﻌﻮن ﷲ ﺗﻌﺎﻟﻲ‪ .‬رﺟﺎ ﻣﻦ ﻛﻞ أخ اﻟﺬي ﯾﻘﺮي ھﺬا اﻟﻜﺘﺎب ﯾﺪﻛﺮ ﺑﻲ ﻓﻲ‬ ‫‪310‬‬ ‫ﺻﻼﺗﮫ ﻻﺟﻞ ﷲ ﻻﻧﻲ اﻧﺎ ﺧﺎطﻲ ﺑﻜﻞ ﺷﻲ ﻣﻦ ﻛﻞ اﻧﺴﺎن اﻟﺬي ﻋﻠﻰ اﻻرظ‬ ‫‬ ‫ܘܢ‬ ‫݁ܕܗܘ‬ ‫ܕ ̣ܪ‬ ‫ܼ‬ ‫ܿ‬ ‫ܕܐ ܐ ‪݁ ̣ .‬‬ ‫̣ ]‪ [607‬ܕܕܐ ܗܕ ‪ .‬ܐ ̣ ̱ܗܘ‬ ‫ܨ ܕ ‬ ‫ܕܬ‬ ‫ܘ‬ ‫ܬ ܕ ܬ‪ .‬ܘ‬ ‫݁ ܼ‬ ‫ܪ < ܐܘ ̣‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫‪ ܼ .‬ܪ‬ ‫ܘ‬ ‫܀‬ ‫ܘܐܬ‬ ‫܆‬ ‫̣‬ ‫ܘ ̈ ܬ ܕ̣‬ ‫ܼܿ ‪ .‬ܘ‬ ‫ܬ‬ ‫ܪ‪ .‬ܘܐܬ ܿ ܼ ܫ‬ ‫ܐ‬ ‫‪.‬ܐ ̣ ܕ‬ ‫ܬ‬ ‫ܪ‬ ‫̈‬ ‫̄‬ ‫‪397‬‬ ‫݁‬ ‫> ܕ ܨ ܕ ܨ ܕ < ܼ‬ ‫ܗܝ‪ܼ .‬‬ ‫̣‬ ‫‪404‬‬ ‫ܘܢ܀‬ ‫>ܨ ܕ ‬ ‫‪ .‬ܘ‬ ‫ܗ ܕܕ‬ ‫ܗ ܘܪ‬ ‫ܐ‬ ‫ܨܘܪ‪ .‬ܗ‬ ‫‪461‬‬ ‫ܕ ‪.‬‬ ‫‪ .‬ܐܪ ̣ ܗܝ‬ ‫ܨ‬ ‫‪ .‬ܐܘ ̣‬ ‫ܿ‬ ‫̣ܿ ̈‬ ‫ܿ‬ ‫݁‬ ‫ܘܗ ܘܪ‬ ‫ܪ ܩ‪ .‬ܗ‬ ‫ܼ ܬܗ܆ ܘ ̣ ܐܬ ܼ‬ ‫ܼ‬ ‫ܘܬ ܘܗܝ ܘܐܬ ̣‬ ‫ܙ̈‬ ‫̄‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܪ‬ ‫ܘ‬ ‫܀‬ ‫ܕܐܬ‬ ‫ܗ‬ ‫ܘ‬ ‫ܘ‬ ‫‪.‬‬ ‫̣‬ ‫ܙ ̈‬ ‫ܕܬܪܬ‬ ‫ܙ‬ ‫ܗܝ‬ ‫ܘܐܬ‬ ‫ܘܬܘܒ ܕܬ‬ ‫‪ .‬ܘܐܬܬ ܘ ̣ ܩ܀ ̣‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫̄‬ ‫݁‬ ‫ܙ ̣ܬ‪ :‬ܘ ̣ ܒ‬ ‫ܕܐܘܪܗܝ‪ .‬ܘ ̣ ܒ‬ ‫ܘ‬ ‫܀ ܘ ܪܕ ̣ ܐ ̣‬ ‫̄‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫ܕ‪.‬‬ ‫ܐ ̣ ܗܝ‬ ‫ܘܐܬ ܕ ܼ ܒ‬ ‫̣ܒ ܠ‬ ‫ܙܝ‬ ‫‪ܼ .‬‬ ‫‪̣ .‬‬ ‫̄‬ ‫ܘ ̣ ݁‬ ‫ܘܐܬ ܤ‬ ‫̣ܕ‬ ‫ܙܝ ܘ ̣ ܩ‬ ‫ܕ ̣ܐܙܠ ܕ ܪ ̣ ܗܝ ܕ‬ ‫ܢ ̣ ݀ ܼܿ ̣ ܬܗ ܕ‬ ‫ܐ‬ ‫ܕܘ ‪.‬‬ ‫ܒ ܕ ̣‬ ‫ܿ‬ ‫݁‬ ‫‪ .‬ܘ‬ ‫ܕ ܘ ̣ܒ‬ ‫ܕ ܐ ܕ̣ ‪ .‬ܐ‬ ‫̣ ܼ‬ ‫ܕܗ ܵ‬ ‫ܒ‪ .‬ܗܘ ܕ ݂ ܩ ܬ ܬܪܘܤ ܐܪ‬ ‫ܘܐܬܘ ܬ ܘܢ‬ ‫̣ܐܬ‬ ‫ܙܝ‪̣ .‬‬ ‫ܬ ܐ ̣‬ ‫̣‬ ‫ܿ‬ ‫݀‬ ‫̄‬ ‫ܘܐ‬ ‫ܒ ܬܘ‬ ‫ܐܬ‬ ‫܀ ܘ‬ ‫ܕ‬ ‫ܼ‬ ‫ܘ ̣‬ ‫ܘ̣‬ ‫ܘܙ‬ ‫ܒ܂‬ ‫ܤ‬ ‫ܐ‬ ‫ܐܬ‬ ‫ܙܝ‪.‬‬ ‫ܤ‬ ‫ܒ‪ .‬ܘ ̣ ܐܦ ]‪[612‬‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܘܐܬ‬ ‫̣‬ ‫̈ܕ ‪ ̣ .‬ܪ ܐܙܕ ̣ ܿ ܼ ܙܝ‪.‬‬ ‫ܘ‬ ‫ܙܝ‪.‬‬ ‫ܗ ̣‬ ‫̣‬

‫”‪ “brass.‬ﺻﻔﺮ ‪Arabic‬‬

‫ܨܘܪ‬ ‫̱ܗܘܘ‬

‫‪461‬‬

148

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

When he went up a high place and pitched his camp and ordered to sound the trumpets as if ʿArab was defeated, on the sound of the trumpets and the scene of the tents, his forces gathered. Then, it became dark and the forces of ʿArab dispersed, and then Ghāzī pursued them, taking away their tents and horses. He reached Cumana and Angora (Ancyra) and fought fiercely until he reigned over them and freed his son Muḥammad who was incarcerated there. After all these events, ʿArab once again gathered (troops) and began to attack and capture regions. When he subjugated one fortress and found in it one of the sons of Ghāzī whose name was Yagan, he killed him. Much angry, Ghāzī gathered forces and marched against ʿArab, and when the latter was defeated, he fled. The Emir Ghāzī destroyed villages and cities mercilessly. Then ʿArab gathered (troops) again and marched against the Emir Ghāzī, but once again was defeated and escaped toward the and perished. All these events happened among the Turks through hatred toward each other, seeking refuge in the Christians. In this same year of 1438 (AD 1127), Bohemond son of Bohemond left Rome and reigned in Antioch. The father of this one who bore the former’s name was one of the firsts who left (Rome) and reigned. He (=the son) proved to be futilely arrogant, seeking to subjugate all the Franks, and divisions and wars happened between them. On this account, Joscelin carried away everything that was found in the region of Antioch except for people, but this angered their patriarch who shut the churches and stopped the sanctifications, the prayers, the bells, and the burying of the dead. When (people) became annoyed, they made peace, and Joscelin retuned all that was looted. In the year 1439 (AD 1128), the Turks and the Franks gathered in the plain of Aleppo for war. When the Turks grew fearful, they made a pact to pay Joscelin twelve thousand dinars a year and made peace. Thereafter, the Turks schemed with some people of ʿAzaz who made Joscelin and six of his cavaliers drink poison. The six men died, and as for Joscelin, he was rescued through medicines and the Lord’s diligence, and those who gave him poison were killed along with their children. In the same year, John, Emperor of the Greeks, invaded the territories of the Hungarians and subjugated them. In the same year, the sultan (Sulaymān) who was in Melitene for a time, plundered the outskirts of the region a bit, and departed and was not seen again. Also, in Ōb (August), the accursed Turks led to captivity the region of Melitene, but David of Ḥiṣn-Zyād pursued them, struck them, and rescued the captivity and returned it. In the same year, the great Sultan Ghiāth-al-dīn died. This one was gifted with human integrity, justice, and brilliant victories, and stable peace reigned over his dominion during his days. His brother, Sinjar son of Malik-shah and his son Maḥmūd reigned.

‫‪149‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܒ‪ .‬ܘ‬ ‫ܐ ݁ ܕܐܙܕ‬ ‫ܘ ̣ ܕ ̣ ܢ‬ ‫̣ܘ‬ ‫ܘ‬ ‫ܕܪ ܘ ̣‬ ‫̣‬ ‫̈‬ ‫ܿ‬ ‫ܬܗ‬ ‫ܘܐܬ ܪܘ‬ ‫ܗܘ‬ ‫ܬܗ‪ .‬ܘ‬ ‫ܘ̣ܬ ܕ‬ ‫ܕ‬ ‫̣‬ ‫ܐܬ ܼ‬ ‫‪462‬‬ ‫ܪܕܦ ܒ‬ ‫ܕ ܒ‪ .‬ܗ‬ ‫ܪܗܘܢ ܙܝ ܘ ̣‬ ‫ܗܘܢ ܘ ܘܢ‪ .‬ܘ ̣‬ ‫ܿ‬ ‫̣ ̱ܗܘ ܀‬ ‫ܕܬ‬ ‫ܗ‬ ‫‪ .‬ܘܐ‬ ‫ܕܐ‬ ‫ܬ‬ ‫ܒ‬ ‫ܘܐ‬ ‫ܘ ܪ‪.‬‬ ‫̣‬ ‫ܼ ̣ ̣‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܪܗ‬ ‫̣ܕܘ ‪ .‬ܘ‬ ‫ܒ ܘ ܼ ܝ ܪܕܦ ܘ‬ ‫̣ܬܘܒ ܼ‬ ‫ܘܐ ̈ ̣‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫ܰ‬ ‫ܘܐܙܠ‬ ‫ܗܝ ܕ ܙܝ ܕ‬ ‫ܙܝ‪ .‬ܘ ܼ‬ ‫ܐܬ ܼ‬ ‫‪ .‬ܘܼ‬ ‫ܘܼ‬ ‫ܬ ̣‬ ‫̈‬ ‫ܘܬܘܒ‬ ‫ܕ‬ ‫ܘ‬ ‫ܙܝ ܐ ݂ ܒ‬ ‫‪̣ .‬‬ ‫ܒ‪ .‬ܘ ܐܙܕ ̣ ܒ ݂ ܩ‪ .‬ܘܐ ̣‬ ‫ܿ‬ ‫‪463‬‬ ‫ܘܐܬ‬ ‫̣ܙܠ ܬ > ܗܘ ܝ< ܬܐ‬ ‫̱ܗܘ‬ ‫ܕ ܼ‬ ‫ܬ ̣ ‪ .‬ܘܐ ̣‬ ‫‪ :‬ܘ ܿ ܼ ܪܘ ̱ܗܘܘ ̣ܗ ܢ‬ ‫ܬ‬ ‫ܕ ܼܿ ܢ‬ ‫ܘ‬ ‫̣‬ ‫̈‬ ‫ܿ‬ ‫‪ .‬ܐܬܐ ̣ ܘ‬ ‫̣ܘ ‪ .‬ܘ ̣ ܬܘ‬ ‫ܕ ܼ ܘܢ‬ ‫ܘ‬ ‫̣ܘܪ ‪ .‬ܘ ̣‬ ‫̈‬ ‫݁‬ ‫ܬܪܗܘܢ‪ .‬ܐ ݁‬ ‫ܵܕ ̣ ‪ :‬ܘ ̣ ܘ‬ ‫ܗ ܕܕ‬ ‫ܘܗ ̣‬ ‫‪.‬ܘ ̣‬ ‫݁‬ ‫݁‬ ‫‪.‬‬ ‫ܐ ̣ ܕ‬ ‫ܐܬ ܀ ܘ ̣ ܬܪܘܣ ܐܪ‬ ‫ܕ‬ ‫ܿ‬ ‫݁‬ ‫ܕ ܢ‬ ‫ܢ‪ .‬ܘܐܬ ܼ ܝ‬ ‫ܗ ܕܐ ̣ ܀ ܐ ̣‬ ‫ܪܗ ܐ ܕ ̣‬ ‫ܘ̣‬ ‫̄‬ ‫‪.‬‬ ‫ܘ‬ ‫܆‬ ‫ܕܘ‬ ‫ܘܐ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܕ‬ ‫ܬܘ‬ ‫ܘܢ‬ ‫ܙ‬ ‫ܕ‬ ‫ܝ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܼܿ‬ ‫ܙܝ‪.‬‬ ‫ܷ ܻ ܰ ܤ ܐ ̣ ܕܐܬܪ ݁ܗܘ‪ .‬ܗ‬ ‫ܕ‬ ‫ܘܐ ̣ ̱ܗܘ ܬ‬ ‫ܬܐ ̣‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫ܤ‪ .‬ܘ ̣ ܒ‬ ‫ܕ‬ ‫ܘܢ‬ ‫̣ܕܘ‬ ‫ܬܪܗ܆ ܘܐܬ ̣‬ ‫ܕܼ‬ ‫ܘܐ ̈ ̣‬ ‫ܿ‬ ‫̄‬ ‫ܿ‬ ‫ܿ‬ ‫ܬܗ ܕܬܘܪܘܤ‪ ܼ .‬ܪ‬ ‫̣ ܢ ܐܬ ܼ ̱ܗܘ ܐ ̣ ܼ ܝ܆ ܘ‬ ‫‪.‬‬ ‫̣‬ ‫̈‬ ‫‪.‬‬ ‫ܬܗ‬ ‫܆ ݁ܗܘ‬ ‫̈‬ ‫‪.‬‬ ‫ܕ‬ ‫̈‬

‫;ܬ ‪ read‬ܬ‬

‫‪ but instead of‬ܐ‬

‫‪Arabic version translates the Syriac:‬‬ ‫‪see also Chabot, Michel III, p. 226 n.1.‬‬ ‫‪470 Personal name.‬‬ ‫‪469‬‬

154

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

It happened that by the time the Turks arrived (on one side), and the Franks arrived on the other side, the Franks were not aware of the Turks nor were the Turks aware of the Franks. Rather, both sides, the Turks and Franks, targeted the Armenians. When the Turks arrived at the plain of A[na]zarba and realized that Bohemond was with a few cavalrymen and that they recognized him, they launched a battle. After many were killed, the Franks feeling weary, went up a high place, and the Turks surrounded them from all sides. They massacred all of them and killed immediately Bohemond, because they did not recognize him. They took off his head and the weapons of the Franks and left to go. Now Levon captured Kallisura and destroyed most of the Franks. When they (Turks) went to Emir Ghāzī, the latter skinned the head of Bohemond and sent it with all kinds of gifts, weapons and horses to the caliph in Baghdad. The latter sent to him a variety of gifts. [614] In the same year, the sultan of Khorasan gave Mosul to the son of al-Bursuki. It is said about him that he was very brilliant in wisdom and knowledge,471 experience in the technics of texture and constructions, valiant, powerful, and mighty in wars, but failed, because success comes from above. He remained only three months in leadership and when he arrived at Reḥabōt,472 he reached his end and died. It is thought that he was killed with poison. After him, Masʿūd the son of Aksungur (Bursuki) marched against Reḥabōt and launched a ferocious battle against it, but this one died from poison. Joscelin captured Rīsh-ʿaynō,473 massacring a multitude of Arabs. He drowned a multitude and he drove the rest—men and women—into captivity. (2) The governor firmly resolved, concerning the Patriarch Athanasius (VI), that he must not go out of Āmid, and the reason was his excommunication of Isaac son of Qario. He sent him messages many times over, requesting from him to pray over him, and even the emir went in person to the Monastery of Qanqart asking him to absolve Isaac, but he declined. Rather, he alleviated the anger of the emir by the gold that he gave him. Then Isaac the deacon counselled the emir not to let the patriarch leave Āmid, saying, “The patriarch is an old man and behold, in a while he would die here, and you would take his property!” While the patriarch was residing in Āmid as if in a jail, he sent a message to Joscelin, Lord of Edessa, asking him to request him from the Emir of Āmid.

The Arabic translation is strange: “He is knowledgeable in arranging weaving and construction.” 472 “Rehoboth on the River,” Genesis 36:37; 1 Chronicle 1:48. It was located not far from the confluence of the Euphrates River and the Khābūr River. 473 The town, still surviving to this day, is as ancient as Neo-Assyrian Rēš-ēni, located near the source of the Khābūr. 471

‫‪155‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܘ‬

‫ܕ ݂ ܬܘ ݂ ‪ .‬ܘܐܦ‬ ‫ܘܐܬ‬ ‫̣‬ ‫݂‪.‬‬ ‫ܬ ܘܢ‬ ‫‪.‬ܐ‬ ‫̱ܗܘܘ܂ ܘ ܬܘ‬ ‫ܘ ܪ ̣‬ ‫ܿ‬ ‫ܐ‬ ‫ܕܐܙܪ ‪ .‬ܘ ̣ ܘ ܬܘ‬ ‫ܵܨ ̣ ‪ .‬ܘ‬ ‫ܼ ̣‬ ‫݂‬ ‫̈‬ ‫̈‬ ‫‪.‬‬ ‫‪.‬‬ ‫܆‬ ‫ܪ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘܐ‬ ‫ܗܝ‬ ‫ܘܕ‬ ‫ܘܐ‬ ‫݂‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̈ ܂ ܘܿ‬ ‫܂‬ ‫ܘ‬ ‫ܘܢ‬ ‫ܬܘ‬ ‫ܢ‬ ‫ܘ ̣ ܪܘ ܐ‬ ‫ܼ‬ ‫̣‬ ‫ܿ‬ ‫ܢ ܕ‬ ‫܆ ܘ ̣ ܕ ̣ܙ ܢ‪.‬‬ ‫ܕ ܼܿ ̣ ܗܝ‪ ̣ .‬ܕ‬ ‫ܘ ܼ ܘܢ ܕ‬ ‫̣‬ ‫̣ ܒ‪ .‬ܘ ̣ܐܙ‬ ‫ܪ‪ .‬ܘ‬ ‫ܬ ܐ ̣ ܿ ܼ ܙܝ܆ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܗܘ ܙ ̣ ܕܐ ܀‬ ‫ܕ‪ .‬ܘ ܼ ܪ‬ ‫ܕ‬ ‫ܼܕܙ ܘܕ‬ ‫ܙ ̣ ܕܐ‬ ‫ܘ ܼܿ ܪܗ‬ ‫ܕ‬ ‫ܼܿ‬ ‫݁‬ ‫]‪ [614‬ܘ ݁‬ ‫ܐ‬ ‫‪.‬‬ ‫ܗ ݁ܕܗܘ ܪ‬ ‫ܨܠ‬ ‫ܕ ܪ ‪.‬‬ ‫̈ ܘ ̈‬ ‫┐ܿ‬ ‫ܗܘܬ݀‬ ‫ܘ ̈ ܕܙ‬ ‫̱ܗܘ‬ ‫̱ܗܘ‬ ‫̣‬ ‫̣‬ ‫ܗ‪ .‬ܕ ܼ‬ ‫‪ 474.‬ܘ ̣‬ ‫ܐ ݁ ܘܐܦ‬ ‫ܕ‬ ‫‪ .‬ܐ ܐܨ ̣ ‪.‬‬ ‫ܢ‬ ‫ܘܕ ̈ ‪ .‬ܘ ̣ ܘ‬ ‫ܘ ܼܿ‬ ‫ܿ‬ ‫̣ܬ‪̄ .‬‬ ‫ܕ ̣ ݁‬ ‫ܬ‪݂ .‬ܐܕܪܟ ܗ ܘ ̣ ‪.‬‬ ‫̣ܬ‪ .‬ܘ‬ ‫ܓ‬ ‫ܼ‬ ‫̣‬ ‫݁‬ ‫ܕ ܐ‬ ‫ܪ ܬ‬ ‫ܐܬ ݂ ܀ ܘ ܪܗ ̣ܐܬ‬ ‫ܕ‬ ‫ܪ‪ .‬ܘܐ ̣‬ ‫ܘܐ ̣‬ ‫ܿ‬ ‫ܕ ̈‬ ‫ܕ‬ ‫‪ .‬ܘ‬ ‫ܕ‬ ‫܀‬ ‫ܘܗ‬ ‫‪.‬‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫ܘ ̈܀‬ ‫ܘ‬ ‫‪.‬‬ ‫ܐܬ‬ ‫ܼܿ ‪.‬‬ ‫̣‬ ‫̣‬ ‫ܤ‬ ‫ܐܬ‬ ‫)‪(1‬‬ ‫̣ ܩ ܐ ‪ ݁ .‬ܝ ܕܙ ̈‬ ‫ـ ܕ ـܬ‬ ‫̣ܗܘ ܐ ̣‬ ‫‪475‬‬ ‫̣ ܗ ܕܐ ̣ ܒ‬ ‫̄ ܕ ̣ܩ‬ ‫̣ܩ‬ ‫ܿ ܼ ̣ ܘ ̇ ݁ ܬ ܗܪ ‪ :‬ܘ ݁‬ ‫݁ ܒ ̱ܗܘ ‪̣ .‬‬

‫ܐ‬ ‫̈ ܬܘ‬

‫݂‬

‫‪.‬‬ ‫ܘ‬

‫̣ ܕ ݁‬ ‫ܿ ܼ ـ ܐܬ ܼܿ ـ ܡ ܿ ܼ ̣ ـ ـ ܗܝ ܕ‬ ‫ܕܐ‬ ‫ܿ‬ ‫ܿ‬ ‫̈ ܬ ܼ ܪ ̣ ـ ܕـ‬ ‫ܘܐܬ ̣ܬܘܒ ـ ̣ ̣‬ ‫ـ ܗܝ‪̣ .‬‬ ‫ܼ‬ ‫ـ ܕ ـ ܼܿ ـ ܐ ـ ܘ ܿ ܼ ـ ‪ .‬ܐ ܼܿ ـ ܝ‬ ‫ܘ ̣ـ ـ‬ ‫̄‬ ‫ـ ‪.‬ܕ‬ ‫̣ـ‬ ‫ـ‬ ‫ܗ ܕ ܿ ܼ ـ ܒ ـ ‪ .‬ܗ ـ ̣ܗܘ ܐ ـ‬ ‫ـ ܐ ̣ ـ ̄ܘ‪ .‬ܘܗ ـ‬ ‫ـ̄ ـ‬ ‫ܐ ‪ .‬ܐ ݁ ̇ ـ ‪ .‬ܕܗ ـ‬ ‫݁‬ ‫ܘܢ ܕ ̣ ‪ .‬ܘ‬ ‫ܐ‬ ‫ܐـ ܕ ̣ ـ‬ ‫݁‬ ‫ܕܐ ‪.‬‬ ‫ܕ ̣ ݂ ܗܝ ܐ‬ ‫ܘ‬ ‫ܕܐܘܪܗܝ܆‬ ‫ܗ‬ ‫̣‬

‫!ܘ ܪܦ‬

‫ܪܬ‬

‫ܘܐ‬

‫ܢ ‪Arabic version:‬‬ ‫‪Ms.: Sic.‬‬

‫‪474‬‬ ‫‪475‬‬

156

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Quickly, Joscelin sent a message to the lord of Āmid, saying, “If you do not leave the patriarch territory!”476 Pressured, he allowed [614] the patriarch to go, and he left Āmid and went to greet Joscelin, and from there went up to the Monastery of Mōr-Barṣawmō. On Sunday of Pentecost, when he began the Sanctification offering and arrived at the Invocation of the Holy Spirit (=Epiclesis),477 he suddenly grew confused, the colours of his face changed, and became unconscious. They seated him on a chair and the bishop of Gargar completed the Sanctification. Thereafter, the patriarch regained strength and ordained a bishop for Sijistan. Nonetheless, after being laid down for seven days, the time of his departure arrived, and on Saturday the 8th of Ḥzīrōn (June) of the year 1440 (AD 1129), on the third hour, he died. Funeral service was made for him and his body was buried in the sacristy478 of the monastery. (The account) is completed. (3) [613] In that year 1441 (AD 1130), quadruplets were born in the same womb, and after living for ten days, all of them suddenly died on the same day and at the same time. (The account) is completed. Chapter (four) on the time in which Zangi left Baghdad and reigned over Mosul; in it, Joscelin reigned in Antioch; and in it, Mōr-John was established patriarch. (1) After Masʿūd, son of Bursuki, who was governor in Mosul, died, there was in it a hegemon479 whose name was Chavli,480 from among the officers481 of the great sultan.482 Upon the advice that he was given, he took much of the wealth from the treasury of the governor of Mosul and sent to the sultan with the judge of the time Bahāʾ-al-dīn of Shahrzur who was accompanied by Ṣalāḥ-al-dīn Maḥmūd ibn Ayyūb. He sent a message to the sultan, saying, “I am for you here, for I am among your officers.”

Ms Literally: “If you do not leave the patriarch” he would destroy his place! The most important part of the Eucharist, when the Holy Spirit is invoked to consecrate the bread and wine and turn them into the body and blood of Christ. 478 Lit. “house of treasure,” the place where the liturgical vessels, often in gold and silver, were deposited. 479 Greek ἡγεμών “leader, governor,” Syriac . 480 Chavli Saqaveh was a mamluk of Aksungur, governor of Mosul. 481 The Syriac term renders Arabic ʿummāl “officers, governors.” 482 On the death of Bursuki see Ibn-Athīr, al-Kāmil IX, p. 242, H 521 = AD 1127. Here, Chavli was the tutor of the young brother of Bursuki. 476 477

‫‪TEXT AND TRANSLATION‬‬

‫‪157‬‬

‫̄܆ ܼܿ ـ ܒ >ܐ ـ‬ ‫݁ ܐ‬ ‫݁ܗ ܕܐ ‪ .‬ܕܐܢ‬ ‫ܕ‬ ‫̣‬ ‫ܗ ̣‬ ‫̄‬ ‫ـ‬ ‫ܘܐܬ‬ ‫ܐܬܪܟ‬ ‫ܬܘ ‪ .‬ܘ ̣ܐܙ‬ ‫ܙܝ ܕ ̣‬ ‫̣‬ ‫̱ܗܘܘ ܘܪ ‪̣ .‬‬ ‫‪ .‬ܘܿ‬ ‫ܘܐ ̣ ‪.‬‬ ‫̈‪ .‬ܘ ̣ܒ ܬ‬ ‫ܘ ܼܿ ܪ‬ ‫ܬ‬ ‫ܪ‬ ‫ܝ‬ ‫ܼ‬ ‫‪ܼܿ .‬‬ ‫ܕ ̣ ܢ‪ .‬ܐܬ‬ ‫݁ ܐ ‪ .‬ܕ ܵ ̣ ܘܢ‪ .‬ܕ‬ ‫ܢ‬ ‫ܶܕܐ‬ ‫ܕ ̣‬ ‫̈‬ ‫ܢܪ ܐ‬ ‫ܢ‪ܼܿ .‬ܘܕ ܘ‬ ‫‪.‬ܐ‬ ‫ܢ‪.‬‬ ‫ܢ‬ ‫̣ ܘ‬ ‫ܼܿ‬ ‫̣ ̈‬ ‫ܐܬ ܘܬ ܢ ܼܿ ‪.‬‬ ‫̣ ܀‬ ‫ܢ‬ ‫ܬܝ܆‬ ‫]‪ ̣ [617‬ܕ ̣ ܘܕ‬ ‫ܕܬܘ‬ ‫ܐ ‪.‬ܘ ̣ ܒ‬ ‫ܘ‬ ‫ܬܘ‬ ‫ܕ̣‬ ‫̣‬ ‫ܕ ̈ ̣ܬܘܒ ̣‬ ‫̣ ܗܝ‬ ‫ܢ‬ ‫ܗܝ ܪܘ ܗܝ‪ .‬ܘ ܼܿ ܪܘ ܕ‬ ‫‪ :‬ܘ ̣ ܬܪ‬ ‫̣ ̈ ‪̣ .‬ܬܘܒ ܐܬ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܗ ̣ ܀ ܬܘ‬ ‫̄‪ .‬ܘ‬ ‫ܕ ܐܬ ܼ‬ ‫ܘܼ‬ ‫ܘ̣‬ ‫ܕ ̣ܬܘܒ ܗ ̣‬ ‫݁ ‪ ̣ .‬ܬܪ ܘܗ ̣ ܀ ܐ ̣ ̣ ܙܝ‬ ‫ܙܘ ̣ ‪ .‬ܘ‬ ‫ܐܙܕܪ ̣ ܆ ܘ ܐܬ ̣‬ ‫ܿ‬ ‫ܙܻ ‪ .‬ܘ‬ ‫̣ ܕ‬ ‫‪ .‬ܘ̣ ܘ‬ ‫ܼ‬ ‫ܕ‪ .‬ܘ ̣‬ ‫̣‬ ‫̈ ܕ ܘ ̣ ܘ‬ ‫ܘ ܕ ܐܪ‬ ‫ܝ‪.‬‬ ‫ܕ‬ ‫ܐܬ‬ ‫ܘ‬ ‫ܗܝ‬ ‫ܐ ݂‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫ܝ ܕ ̣ ̣ܘ‬ ‫ܕ ܪ ‪ :‬ܪ ̣ܬ‬ ‫ܕ ܕ ܘ‬ ‫ܼ ܪ‬ ‫܀‬ ‫ܿ‬ ‫ܘܐܬ‬ ‫ܬܪ ܐܬ ̣ ܿ ܗܝ‬ ‫ܼ ܙܝ܀‬ ‫‪ .‬ܘܐܬ ̣ܝ‬ ‫̣‬ ‫ܿ‬ ‫ܗܘܢ‬ ‫ܘܗܘ‬ ‫ܗܘܢ‬ ‫ܝ‪̣ .‬‬ ‫ܕ ̣‬ ‫‪ .‬ܘ ܼ ̣ ܙ ܐ ܼ ܆ ̣ܬܘܒ ̣‬ ‫̈‬ ‫̣ ܕ‬ ‫ܘ ܐ ̣ ܗܝ‪ .‬ܐ‬ ‫ܐ‬ ‫ܕܬܪ ܕ‬ ‫‪.‬‬ ‫ܕ̣‬ ‫݀ ܐܬ ̄‬ ‫‪.‬ܐ ̇‬ ‫ܘܢ‬ ‫ܕ‬ ‫ܘ‬ ‫܀ܘ‬ ‫ܬܗ ܕ‬ ‫̱ܗܘܘ ݁ ܗ ܢ‬ ‫̣̈‬ ‫̣‬ ‫݁‬ ‫ܘܙ ̣ ܐ ܢ ܘ ݂ ܀‬ ‫ܗ ܕ ܨܠ‬ ‫ܬ ܕܙ‬ ‫ܐܘܪܗܝ ܘ ̣‬ ‫̣‬ ‫ܿ‬ ‫̄‬ ‫‪ .‬ܕܐ ̣ ܘ ̱ܗܘ‬ ‫‪.‬‬ ‫ܐܪ‬ ‫ܐ ̣ ܐ‬ ‫ܘܬܘܒ‬ ‫̣‬ ‫ܕ̣ ܼ‬ ‫ܿ‬ ‫݁‬ ‫ܐܢ‪ .‬ܕ ܼ ܫ‬ ‫ܐܬܪ ܕ‬ ‫ܗ ܕ ܕ ‪ .‬ܘ ̣ܒ‬ ‫ܕ‬ ‫‪̣ .‬‬ ‫‪.‬‬ ‫]‪ ݁ [618‬ܠ ܬܪ ܕܐܘܪܗܝ ܘ ݁ ‪ .‬ܐܕܪ ܗܝ ̄ܤ‬ ‫ܐ‬ ‫ܘ‬ ‫‪.‬‬ ‫̣‬ ‫ܿ‬ ‫ܬܘ‬ ‫ܘܼ‬ ‫ܬܘ‬

‫‪ (sic). There must be confusion in this passage, since Barheb. Chr., p. 89v:‬ܬܪ ‪Ms:‬‬ ‫ܬܪ ‪23–24 (left) gives:‬‬ ‫ܘܪܗܝ‬ ‫ܘܐ‬ ‫‪.‬ܘ‬ ‫‪501‬‬

166

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

They captured him and set him on fire at the gate of Edessa. Thereafter, Joscelin captured a fortress in Shabakhtan and uprooted it altogether. While the Turks were gathered in the region of Aleppo, Joscelin attacked them, but they covertly went into the land of Tell-Bashīr and pillaged it. Seventy Frankish cavaliers who were left there to guard the place marched out against them, but the Turks ambushed them and captured all of them. The Turks once again invaded the land of the Franks and spoiled it, but there was none to confront them, because the Franks were divided among themselves. Emperor John502 of the Greeks marched out and took Castamone peacefully. Since he captured two fortresses which were near it by war, he destroyed them. King Ghāzī captured the Greek fortress named Albara by war; he set it on fire and enslaved the people. In the year 1445 (AD 1134), the Turks invaded the land of Antioch,503 but Joscelin confronted them and destroyed most of them, and then made peace. In Kōnūn (December), the lord of Tripoli marched out toward the fortress named of Baʿrīn but the Turks suddenly surrounded him and while he was barely able to rescue the fortress, the Turks ravaged the territory and Mount Lebanon. They besieged the fortress, and the Franks who were inside it were hard pressed by hunger and thirst. Then, the king of Jerusalem arrived and the Turks ran away. At that point, the king pitched camp against the fortress of Quṣair, which was near Antioch, and captured it by war. From there he crossed over to ‘Imm, and there the Turks gathered like a swarm of locusts. The king grew fearful and sent a message to Joscelin with oaths because Joscelin was afraid to meet the king. When he came, he encouraged the king, and when the war broke out, the Franks began to run until they drew the Turks into the plain. When they wanted to return to the battle, they came down from their horses and asked forgiveness from each other on account of the disagreement that was between them. Then, the Lord was with them and dealt the Turks with a great blow, chasing them up to . When the king returned from the battle and horns sounded, Joscelin was sought but he could not be found. A great distress befell the king and the whole gathering but Joscelin retuned in the middle of the night. King Ghāzī returned against Castamone and captured it by war and massacred the Greeks who were in it. Emperor John, greatly saddened, went out vehemently but his vehemence was not profitable because the news of the death of his wife fell upon him, and moreover, his son who was destined to reign was sick. Therefore, he quickly returned to his city (Constantinople). (The account) is completed.

502 503

John (II) Comnenos (1118–1143). Ibn-Athīr, al-Kāmil IX, p. 271, H 527 = AD 1133.

‫‪167‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܐܢ‬ ‫ܬܪ ܕܐܘܪܗܝ ܐܘ ܘܗܝ‪ .‬ܪ ܗ‬ ‫̣ ܆ܘ‬ ‫ܘ‬ ‫̣‬ ‫ܿ‬ ‫‪̣ .‬ܗ ܢ ܕ‬ ‫ܘܢ‬ ‫̱ܗܘܘ ܬܘ‬ ‫̣ ‪.‬ܘ‬ ‫ܘܼ̣ ܗ‬ ‫ܬܪ ܕ ‪̣ .‬‬ ‫̣‬ ‫̈‬ ‫̄‬ ‫̱ܗܘܘ‬ ‫ܗܘܢ ܘ ̣ ܬܪ ܕܬ‬ ‫ܘܢ ܥ‬ ‫ܕ ̣‬ ‫ܘ ̣ ܘ ̣‬ ‫̈‬ ‫ܬܪ ܕ‬ ‫ܘܬܘܒ ̣ ܬܘ‬ ‫ܘܢ‬ ‫ܘ‬ ‫ܐܬܪ ‪ .‬ܬܘ ܕ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫‪504‬‬ ‫݁‬ ‫ܕ܀‬ ‫̣ ̱ܗܘܘ‬ ‫ܕ‬ ‫ܕܐܪܥ ܘܢ‪.‬‬ ‫ܘ ̣ ‪.‬ܘ‬ ‫ܐ̣‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫̣ ܬܗ܆‬ ‫ܕ‬ ‫ܼ ‪ .‬ܘ ܪ‬ ‫̣ܬܘܒ ̣ ܆ ܘ‬ ‫ܕ‬ ‫̣‬ ‫̈‬ ‫ܕ‬ ‫ܕ‬ ‫ܙܝ‬ ‫̣ ܐ ܢ ܐ ̣ ܒ ܐ ܢ܀ ܘ‬ ‫̄‬ ‫‪ ̣ .‬ܪ ܐܘ ܗ ܘ ݂ ̈‬ ‫݁‬ ‫݀‬ ‫̣ ܬܘ‬ ‫ܐܬ‬ ‫ܘܐܪܥ‬ ‫̣ – ܘ‬ ‫ܬܪ ܕܐ ̣ ‪݂ .‬‬ ‫̣‬ ‫̣‬ ‫ܤ‬ ‫݁ܗ ܕ‬ ‫ܗܘܢ ݂ ܒ‪ .‬ܘܗ‬ ‫‪ .‬ܘ‬ ‫ܐ ܢ‬ ‫̣ ܘ ܼܿ ‪ .‬ܘ ܢ ̣‬ ‫̣ ݂܂‬ ‫̣ܗܘ ܐ ̣ ܘܙܒ‬ ‫ܘ‬ ‫ܼܿ ̣ܪܘܗܝ ܬܘ‬ ‫ܼܿ ‪ .‬ܘ‬ ‫̣ ܕ‬ ‫ܗ‬ ‫̣ ‪ .‬ܘܐܬܐ ̣ ܘ‬ ‫‪ .‬ܘ̣ ܘ‬ ‫ܬܪ ‪ .‬ܘ ܪ‬ ‫̣ ܬܘ‬ ‫̣ ܕ ܨ ‪݁ :‬ܗܘ‬ ‫݂ ‪.‬ܗ‬ ‫ܕܐܘܪ ‪ .‬ܘܬܘ‬ ‫ܗ‬ ‫ܘܨܗ ‪.‬‬ ‫̣‬ ‫ܿ‬ ‫ܐ‬ ‫ܬܘ‬ ‫‪.‬ܘ ܬ‬ ‫ܡ‪ .‬ܘܬ ܐܬ ܼ‬ ‫̣‬ ‫ܕ ̣ ̣ ܬ ܕܐ ̣ ̣ ܘ ̣‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫̱ܗܘ‬ ‫ܕ‬ ‫‪ .‬ܘܼ ܪ‬ ‫ܘܢ‬ ‫ܙ݁ ‪ .‬ܘ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫ܗܘ‬ ‫‪ .‬ܘ‬ ‫ܼ ‪.‬‬ ‫ܼ ݂‬ ‫̣‬ ‫ܕ ̣ܐܬ ܼ‬ ‫݁ ̣‬ ‫̣‬ ‫ܘܬ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܢ‬ ‫ܕ‬ ‫ܨ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܘ‬ ‫ܕ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫ܘ‬ ‫ܘܢ‪.‬‬ ‫ܗܘ‬ ‫ܗ‬ ‫ܗܘܢ‪.‬‬ ‫ܕܗܘ‬ ‫ܪܘ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܼ‬ ‫̣‬ ‫‪505‬‬ ‫ܘ ܝ‬ ‫ܘ‬ ‫ܪܗܘܢ‬ ‫̣ܬ ܪ‬ ‫ܘ‬ ‫̣‬ ‫ܘܪܕ ̣‬ ‫݀‬ ‫‪.‬‬ ‫ܘ‬ ‫ܪ‬ ‫ܗܘܬ‬ ‫ܘܐܬܬ‬ ‫܆ ̣‬ ‫ܘ ܐ̣‬ ‫܆ ̣‬ ‫݁ ‪.‬‬ ‫‪.‬ܘ‬ ‫ܙܝ ܗ ̣ ̱ܗܘ‬ ‫܀‬ ‫̣ܐܬ‬ ‫ܕ‬ ‫ܘ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ܐܘܬܪ‬ ‫‪ .‬ܡ‬ ‫‪ .‬ܘ‬ ‫ܘܼ‬ ‫ܕܐ ̣‬ ‫̣‬ ‫ܐ ܐ ‪ .‬ܘ ̣‬ ‫ܿ‬ ‫̣ ̣ ‪.‬‬ ‫̣ ܕ ܼ ܬ ܕܐ ܬܗ܆ ܘܕܐܦ ܗ ܕ ̣ ̱ܗܘ‬ ‫‪.‬‬ ‫ܕܨ ̣‬ ‫̣ ܗ܀‬ ‫ܗ ̣‬ ‫̣ ܢܗ̣‬ ‫܀‬

‫‪but in Barheb. Chr.,. 90:20–21:‬‬

‫‪= Ἰωάννης.‬‬ ‫‪Empty space in ms. Arabic version:‬‬ ‫‪.‬‬

‫‪504‬‬ ‫‪505‬‬

168

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(2) In the year 1443 (AD 1132), a rainbow was seen in the night. In the same year, dogs became rabid in most of the lands, causing many harms to people and animals. Astronomers say that whenever dogs see the shadow of the star called Canis Orionis, they become rabid. But the physicians say that this disease is caused by the black bile. At this time, a Persian man in Melitene dared to steal a cross form the hands of a Christian man and placed it wickedly on his privy parts. Then the Christians were moved by laudable zeal and the citizens gathered at the governor’s place, and when he heard of it, he ordered to seize the Persian man whom he gave to the Christians to punish him as they wanted. Thereafter, they blackened his face, put him on a donkey, and paraded him in the streets. At that point, Ghāzī, becoming aware too, struck the man and expelled him from his dominion. [617] In the year 1144 (AD 1133/4), on the third of Šbāṭ (February), a tremor happened during the night. On the month of Ōb (August) the 2nd, an eclipse of the sun took place. And in Īlūl (September), a tremor took place during the day and thunderbolt at evening time. After these events, a frightening sign, in the likeness of fire was seen. And after these events lack of rain and famine took place for two years in many places but mostly in the Island of Cyprus. Because of famine, the Christians ate meat during the Great Lent. At the time when the sun eclipsed, I mean the darkening of the sun, forty knights, the Frères, and with them four hundred other Christians and the deacon Bar-Qeryō506 were massacred. In the same year quadruplets were born out of one womb, 507 three males and one female; the males died and the female survived. In that month a piglet was born having two bodies and one head, but it died on the same day. At this time, a 508 of something like four hundred Persian traders, among whom were four Christian men, went out of Constantinople and all of them died in the snow on the feast of Mōr-Theodore. This account is also completed thanks to the assistance of the Most High Creator, glory to Him. (3) After the ordination of the Patriarch Mōr-John, a dispute arose between the bishops in the same synod. Dionysius the Metropolitan sought an addition to his diocese, but all the bishops stood up against him.

Diminutive of Qeryā(qōs), Cyriacus, still attested in contemporary onomastica. Similar event reported earlier; p. 156. 508 Arabic version has just “Persian traders …went out.” 506 507

‫‪169‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫̈‬ ‫܀ ܘ ـ݁‬ ‫)‪(1‬‬ ‫ـ‬ ‫ـ‬ ‫̣ـ ܘ‬ ‫ـ‬ ‫݀ ܐܬ ̄ ܐܬ ܼܿ ݀ ̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ـ ܘ ـ ܀ ܐ ـ ـ ܐ ܘ ـ ܕܐ ̣ ـ ܝ‬ ‫ܕܐܬ ܘܬ ‪ .‬ܘ ̣ ܘ‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܕ݁‬ ‫ـ ‪ .‬ܐ ـ ܬ ܕـ ܐ ـ ‪ .‬ܕ ـ‬ ‫̣ ܕ‬ ‫ܗܘ ܕ ̣‬ ‫ܕ ̣‬ ‫ܗܪ ܀‬ ‫݁ܫ ܗ‬ ‫ܬ ܐܘ‬ ‫ܐ ܐ ̣ ܚ ̱ܗܘ ܘ ̣‬ ‫ܿ‬ ‫̈‬ ‫ـ ܐܬܬܙ ̣ ـ‬ ‫ܼـ ‪.‬ܗ ـ‬ ‫ܐ ܝܐ‬ ‫ܘ ̣ ̱ܗܘ ܪ ̣‬ ‫ܨ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫̣ ܆ ̣ ـ ܘܐܬ ̣ ـ ܗܘ‬ ‫̱ܗܘܘ‬ ‫‪.‬ܘ‬ ‫ܬܐ‬ ‫ܘܐܬ ܼ‬ ‫ܼ‬ ‫̣‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫ܐ ـ ܕ ـ ‪ .‬ܗ ـ ܼ ـ ܘ ܐ ـ ܗܝ ܘܐܪ ـ ̣ ܗܝ‬ ‫ܕ ̣ ܘܢ‬ ‫‪.‬ܘ ̣‬ ‫̈‬ ‫ܵ ܘܐ ̣ ܗܝ‬ ‫ـ ܐܦ‬ ‫‪ .‬ܘ ܪ ܗ ܐܦ ̣ܗܘ ـ ܙܝ ـ ܐܪ ̣ ـ ‪ ̣ .‬ـ ܝ‬ ‫ـ ܀ܘ ـܒ ـ‬ ‫ـ‬ ‫ـ‬ ‫ܕܗ ܐܘ ̣ ܀ ]‪ [617‬ܘ‬ ‫݀ ܐܬ ̄ ̣‬ ‫ܗܘ ܪ ̣‬ ‫̣ ـ ܘ ܪ ـ ـܢ‬ ‫ܗܘ ܪ ̣ ـ‬ ‫ܗܘܬ݀ ܐ‬ ‫ܪ‬ ‫̣ ‪.‬ܘ ـܠ ̣‬ ‫̣‬ ‫݀‬ ‫ܿ‬ ‫ـ̈‬ ‫݀‬ ‫ܘܗܘܬ ـ ܪ ܗ ـ ‪ .‬ܬܪܬ ـ‬ ‫̣ܐܬ ܕ ̣ ـ‬ ‫ـ̣ܬ ـ̣ܪ܀ ̣‬ ‫ܪ ‪ .‬ܘ ܪ ܗ ܐܬ ܼ‬ ‫ܿ‬ ‫̈‬ ‫ܕ ـ‬ ‫̣ܐܘ‬ ‫ܘܤ ܪܬ ‪ .‬ܕ‬ ‫‪ ܼ .‬ܐ ܕ‬ ‫ܬ ܘܬ‬ ‫ܘ‬ ‫ܼܿ ̣ ܘܬ‬ ‫ܐ ̣ ̱ܗܘܘ ݁‬ ‫ـ ܐܘ ̣ ـ‬ ‫ܕܗܘܬ݀ ܐ‬ ‫ـ‬ ‫ܘ ܪ ܀‬ ‫ـ ݁ܗܘ ̣‬ ‫ܿ‬ ‫ܪ‪ .‬ܘ ܘܢ ܐܪ‬ ‫‪.‬ܘ‬ ‫ܐ‬ ‫ܐܪ‬ ‫ܕ‬ ‫ܐܬ ܼ‬ ‫̈‬ ‫݁‬ ‫ܐܪ‬ ‫̣ܬܘܒ ܐܬ ̣ ܘ‬ ‫܀ܘ‬ ‫ـ‪ .‬ܬ ـ ܕ ـ ܘ ـ‬ ‫ـ‬ ‫݂‬ ‫݀‬ ‫̈‬ ‫ـ‬ ‫ـ‬ ‫ܬܪܬ ـ‬ ‫̣ ‪.‬ܘ‬ ‫̣ ‪.‬ܕ‬ ‫ܨ ܕܐ ̣‬ ‫ܐܬ ̣‬ ‫̣ ܘܘ ̣‬ ‫‪510‬‬ ‫‪509‬‬ ‫܀ܘ‬ ‫ـ‬ ‫ـ ܐ ـ ܐܪ ـ‬ ‫> ـ < ܕܬ ـ‬ ‫ܪ ܘ ̣‬ ‫̣ـ ܘ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܐܪ‬ ‫ܘܢ‬ ‫ܕܐ ̣ ̱ܗܘ‬ ‫̣̣‬ ‫ܘܢ ܕ ܕ ܝ ܬܐܕܘܪܘܤ܀‬ ‫ّ‬ ‫ﻛﻤﻠﺖ اﯾﻀﺎ ھﺬه‬ ‫اﻟﻘﺺا‪ 511‬ﺑﻌﻮن ﺑﺎري ﺗﻌﺎﻟﻰ ﻟﮫ اﻟﻤﺠﺪ ܀‬ ‫)‪ (2‬ܪ ̣ ܬ‬ ‫ܕܕ ̄‬ ‫̣ ‪.‬‬

‫ܬ ܕ ܝ‬ ‫݁‬ ‫̱ܗܘ ܬܘ‬

‫ܗܘ‬ ‫̣‬

‫ܐ‬ ‫̄‬ ‫̈‬ ‫ܕ‬ ‫̣ ܗ‪ .‬ܐ‬

‫̈‬ ‫݁‬

‫ܘܤ‪.‬‬ ‫ܘܢ ̣‬

‫‪Gap in ms, but the relative particle after it requires filling.‬‬ ‫‪Arabic version misses the gap:‬‬ ‫ܬ ܪ ܪ‬ ‫‪.‬‬ ‫‪511 Ms: Sic.‬‬ ‫‪509‬‬ ‫‪510‬‬

170

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

He left discomforted and arrived at Āmid threatening to establish another patriarch and depose the one who was just established. The Lord, who always cares about his Church and abolishes the schemes of the iniquitous, stirred up against him a trial with the lord of Āmid who sought to arrest him and he was barely able to escape. When he returned to his diocese, he did not stir up the quarreling matter again. Now in the seat of Alexandria and Egypt, after Cyril, Macarius rose up, and after this one died in the same year in which Mōr-Athanasius died, Theodore was ordained. After a while, the latter was later found to be a heretic, follower of the wretched Julian the Phantasiast,512 and for this reason he was deposed, and Michael [617] became patriarch for the seat of Miṣrīn and Aegyptos. After the latter, Gabriel became patriarch for the seat of Alexandria—he was competent in teachings, and very skilled in writing and in speaking the Arabic language. He realized that the entire people of Egypt spoke the Arabic language and used (its) script, because the kingdom of the Arabs had already ruled and became firm. Thus, he took care and labored to publish the books of the Old and New Testaments and the rest of the ritual and liturgical books in the Arabic script. In this way, the listeners, I mean the entire people, could understand the Holy Scriptures. When Patriarch Mōr-John came to the Monastery of Mōr-Barṣawmō, he gathered the bishops and anathematized the bishop Mōr-John son of Andras, because he did not receive the patriarch when he passed by his diocese. Everyone said that this matter was not worth the anathema of the one who offended him, but rather, it was worth censure and correction through reprimand not with a stick. (Arabic:) Completed. Chapter [six] on the time in which Bedawi513 reigned in Antioch; in it, Baldwin (II) the king of Jerusalem died and his son-in-law Fulk514 (V) ruled; in it the King Ghāzī the Turk died and his son Muḥammad reigned after him; and in it Zangi reigned over Aleppo, and on some other events. (1) In the year 1446 (AD 1135), someone named Frankish Bedawi left Italy and married the daughter of Bohemond who was killed and ruled over Antioch.

Heresy of the 6th century Julian, bishop of Halicarnassus, which claimed that the body of Christ was not subject to corruption, hence denying his death on the cross. 513 He is Raymond of Poitiers. 514 The Syriac ‫ܩ‬ and ‫ ܓ‬must have assimilated the lōmad in */ * ; Fulk, the Count of Anjou and later the king of Jerusalem. 512

‫‪TEXT AND TRANSLATION‬‬

‫‪171‬‬

‫܂ ܘ ̣‬

‫ܕܗܘ ‪.‬‬ ‫݁ ܘ ̣‬

‫ܘ‬

‫ܕܐܘܪ‬ ‫‪:‬ܘ‬

‫ܐ‬ ‫‪.‬‬ ‫ܕ ̣ ‪ .‬ܘ‬ ‫ܫ ܕ ̣‬ ‫ܘ ̣‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ܬܗ‬ ‫ܕ ܕܗܘ ̣ ܕ ܦ‬ ‫‪.‬ܘ ܼ‬ ‫ܗܝ ̣‬ ‫ܿ ܕ ܐ ̣‬ ‫݁ܗ ܕܐ ‪ .‬ܕ ̣ ܕ ̣ ܗܝ‪ .‬ܘ‬ ‫̣ ܗ‪.‬‬ ‫ܼ ̣‪ .‬ܘ ܗ ̣‬ ‫ܐ ̣‬ ‫ܪ ݁ ܘܕ ܪ ‪.‬‬ ‫ܪ ܕ ܕܐ‬ ‫̣ ܕ ܀‬ ‫ܪ ܪ ܤ ̣‬ ‫̣ܬܘܒ ܐܙ ̣‬ ‫݁‬ ‫ܤ‪̣ .‬ܐܬܬ ܚ ̱ܗܘ‬ ‫ܝ ܐܬ‬ ‫ܕ‬ ‫ܕ‬ ‫ܪ ܕ ̣ ܗ‬ ‫‪ .‬ܘ‬ ‫ܿ‬ ‫ܬܪ ̣ ܗ ܕܕܘ݁‬ ‫ܕܐ ̣ ܘܗܝ ܐܪ ̣ ‪.‬‬ ‫ܬܐܘܕܘܪܘܤ‪ .‬ܗ‬ ‫ܪ ܼ ̣‬ ‫ܐ ̣‬ ‫ܕ ܪ‬ ‫̣ܪ‬ ‫]‪[617‬‬ ‫ܘܗܘ‬ ‫ܕ ܐ ̣ ܕܝ‬ ‫‪ .‬ܘ‬ ‫ܗ‬ ‫̣‬ ‫݁‬ ‫ܪ ‪.‬ܗ‬ ‫ܪ ܗܘ ܕܐ‬ ‫ܐ‬ ‫ܗܘ‬ ‫ܘܐ‬ ‫ܤ‪ .‬ܘ ܪ ܗ ܕ ̣‬ ‫̈‬ ‫̄‬ ‫݁‬ ‫̣ܕ‬ ‫ܘ ̣ ܐܪ ‪ .‬ܘ‬ ‫ܘܐܦ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܗ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܗ‬ ‫ܘ‬ ‫ܕܐ‬ ‫̣‬ ‫̣‬ ‫̣ ̱‬ ‫̱‬ ‫ܿ‬ ‫ܿ‬ ‫܆‬ ‫܆ ܘ‬ ‫ܤ ܕ ̣ ܐܪ‬ ‫ܕܐ‬ ‫ܼ‬ ‫ܘܢ ܼ‬ ‫̣‬ ‫݀‬ ‫݀‬ ‫݁‬ ‫݁‬ ‫ܘܐܨܚ‬ ‫̣ ܬ ܕܐ‬ ‫ܘ‬ ‫ܘܐ ̣ ܪܪܬ‬ ‫ܐܪ ܗܝ܆ ̣ ܦ ܘ ̣‬ ‫ܕܐ ̣‬ ‫̣‬ ‫ܕ ̈ ܘ ̈ ܕܬ ̈‬ ‫̈‬ ‫݁‬ ‫ܘ ܬ‪ .‬ܘ‬ ‫̈ ܕܕ ̣ ܬ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫݁ ̈‬ ‫ܕ‬ ‫̈ ̣̈ ܀‬ ‫ܐܪ ‪ .‬ܐ‬ ‫ܐܘ ̣‬ ‫ܕ ̣ܘܘܢ ̣‬ ‫ܿ‬ ‫̄‬ ‫̈‬ ‫ܝ‬ ‫ܘ ܪܤ‬ ‫̣ܐܬ ܼ ܐ‬ ‫ܕ ܝ ܨܘ‬ ‫܆‬ ‫ܝ‬ ‫̣‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܕ‬ ‫ܐ ܪܐܤ‪.‬‬ ‫̣ ܗ‪ .‬ܘ‬ ‫̱ܗܘ‬ ‫ܼ‬ ‫ܐ ̇ ̱ܗܘ ܕ ̣‬ ‫‪515‬‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܘ ̣ܘܪܨ ‪.‬‬ ‫܆ ܐ‬ ‫ܪ‬ ‫̄ܗܝ ܗܕ ܕ‬ ‫ܗܘ ܕܐ ̣‬ ‫̣ܪ ܀‬ ‫ܘ‬ ‫̣ܘ‬ ‫ﻛﻤﻠﺖ‬ ‫ܘܢ ̄‬ ‫]ܕܘ[‬ ‫ܩ‬ ‫ܘܐ ̣‬ ‫ܐ ̣ ܙ‬ ‫݀ ܐܬ ̄‬ ‫)‪(1‬‬ ‫ܕܐܬ ݂ ܆ ܘܐ ̣‬

‫‪is‬‬

‫ܼܿܙ‬

‫̣‬

‫‪:‬‬

‫̣ ‪ :‬ܘ‬ ‫ܕ ܐ ̣ ܷ ܘܝ‬ ‫ܘ‬ ‫ܙܝ ܬܘܪ ‪ :‬ܘܐ ̣‬ ‫̣‬ ‫ܕ ܡ ܡ‪:‬‬ ‫‪:‬ܘ‬ ‫ܐ‬ ‫ܐ ̣ ‪.‬‬

‫ܕ ݅ـ‬

‫̣‬

‫ܵ ـ ܷ ـ ܷܘ ܻܝ‪ .‬ܘ ̣ ـ‬

‫ܪܗ‬

‫ܗ‬

‫ـ ܬܗ ܕ ـ‬

‫݁ܗܘ‬

‫‪Ms: ݁ ̄ . This correction placed on the right margin is unjustified since‬‬ ‫‪feminine not masculine.‬‬ ‫‪515‬‬

172

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

In the same year, Baldwin (II) the king of Jerusalem died. He had betrothed his daughter (Melisende) to Fulk and the latter reigned over Jerusalem. In the same year, Zangi,516 the lord of Mosul, came to Syria and besieged Aleppo, and in it there was an Arab governor who shut its gates. [619] The citizens of Aleppo knew Zangi’s father, the emir Aksungur who had reigned over them, and remembered his fair judgements, and knew Zangi who was born and grew up in the city. Therefore, the people rushed in vehemence and opened the gates and let him enter. The governor fled to the citadel, I mean the fortress,517 but Zangi captured him in war, gouged his eyes, and sent him to Mosul. He (Zangi) did good deeds to the citizen and made peace with the Franks. He returned to Mosul because of the tumult existing between him and the Artukid emirs. In the same year, the caliph of Baghdad and the sultan of Khorasan sent in the hands of messengers to the emir Ghāzī, Lord of Melitene, four black banners and drums518 that can be beaten before him as a king, along with golden necklaces to place around his neck and a golden staff to strike with it, so as the kingdom be confirmed for him and for his progeny after him. When the messengers arrived and found him sick, they remained waiting of what would happen, and when he was about to die, he gave the leadership to his son Muḥammad. Those who came fulfilled (their mission) toward Muḥammad and was proclaimed a king. This emir Ghāzī was a blood thirsty man, killer, lascivious, having many wives, to such an extent that even a few days before his death, he took a(nother) woman. He ordered the people of Melitene to decorate the streets and (such) other vain shows. Now he was brave, mighty, and crafty. He conquered the land of the Romans and killed the Turkish rebels who were in it, and thus, a true peace reigned in his territories. He was tough toward robbers and thieves but loved (his) soldiers. At the time of his death, he roared like a lion. Now when his son reigned, he began to behave according to the law of the Arabs, not drinking wine, he was wise,519 [620] honouring the Muslims, and judging in justice. He was wise and very alert, but he destroyed churches. He began to rebuild Caesarea, the city in Cappadocia, which was in ruins for a long time. He selected a section and in it he erected buildings made of marble stones that were extracted from glorious temples, and resided in it at all times.

It should be the year 1128, in which Zangi began his rule over Aleppo. ‫ ܙ‬is Syriac and is Arabic. ̈ as in Barheb. Chr., p. 91:8, rather than ‫ܪ‬ 518 Read ‫ܬ‬ ; see also Thesaurus, p. 1709. 519 The deleted words occurs slightly later. 516 517

‫‪173‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܘ ݁‬ ‫ܘ ـ ‪ .‬ܘܐ ̣ ـ ݁ܗ ـ ܬܗ ـ ܓ‪ .‬ܘܐ ̣ ـ‬ ‫ܕܐܘܪ‬ ‫̣‬ ‫‪ .‬ܘܐ ̣ ـ ̱ܗܘ ـ ݁‬ ‫ܐܘܪ ܀ ܘ ݁‬ ‫݁ܗ ܕ ܨܠ‬ ‫̣ܐܬ ܙ‬ ‫ܪ ‪.‬ܘ̣‬ ‫݁‬ ‫̈‬ ‫̣ ܗܝ ܕܙܢ܆‬ ‫̱ܗܘܘ‬ ‫̣ ܕ‬ ‫‪ [619] .‬ܘ‬ ‫ܐ‬ ‫ܕ̣‬ ‫‪ .‬ܘܐ ̣‬ ‫ܘܢ܆ ܘ ܼܿ ܕ ̱ܗܘܘ ܪ ̣ ܘܬ ܕ ̣ ̈ ܗܝ‪ .‬ܘܐܦ‬ ‫ܪ ܕܐ ̣ ̱ܗܘ‬ ‫ܐ ̣ ܐ‬ ‫̱ܗܘܘ܆ ܕ ݁‬ ‫݁‬ ‫ـ‬ ‫̣ ܢ ̣ܪ‬ ‫ܘܐܬܪ ̣ ‪.‬‬ ‫̣ ܐܬ ̣ ̱ܗܘ ̣‬ ‫܂ܘ ̣‬ ‫ܿ‬ ‫ـ ̣ ـ ܆‬ ‫ـ ‪ .‬ܙ ـ ܕـ‬ ‫̣ ܙ ܐܘ ̣ ـ‬ ‫ܘܐ ̣ ܗܝ‪ .‬ܐ‬ ‫ܕ ݂ ܩ ܐܬ ܼ‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫ـ‪.‬‬ ‫‪.‬ܘ ̣ ܼ ـ ـ‬ ‫ܨܠ‪ .‬ܘ‬ ‫ܘ ܼܿ ܪ ̈ ܗܝ ܘ ܼ ܪܗ‬ ‫̣‬ ‫̣‬ ‫ـ ـ‬ ‫ـ ܀ ـ݁ ܕ ـ‬ ‫̣ ܗ ـ ܐ‬ ‫ܕ‬ ‫̣ܪܘ‬ ‫ܨܠ‬ ‫ܘܗ ̣‬ ‫̈‬ ‫ـ ـ ܐܪ ـ‬ ‫ـ ܿ ܼ ـ ܙܝ ـ ݁ܗ ܕ‬ ‫ܕ ܪ‬ ‫ܕ ܕܘ‬ ‫̣ܬܘܒ ܼܿ ܪ‬ ‫ـ ̄ ܐ ـ ܼܿ ـ ‪ .‬ܐܦ ـ ‪ 520‬ܕܕܗ ـ ̣ ܬ ̣ ـ ـ ܘܪܗ‪.‬‬ ‫̣ܐܘ ̈ ܐܦ ـ ܪ ܕ ݁ ̇ ـ‬ ‫̣ ܬ ܘ ܪ ـ ـ ـ ܪܗ‪.‬‬ ‫̈ ܐ ܕܬ ̣ ܪܪ‬ ‫̈ܝ ܐ‬ ‫ܘ‬ ‫ܕܕܗ ܕ ̣‬ ‫ܿ‬ ‫݀‬ ‫̈‬ ‫݁‬ ‫ܘܐ ̣ ܗܝ ܕ ̣ ܆ ̣ ܪܘ‬ ‫ܘ ̣ܐܬܘ ܐ‬ ‫݂ ـ ܬܗ܆‬ ‫ܝܕ ݂ ‪.‬ܘ‬ ‫ܼ‬ ‫ܿ‬ ‫݁‬ ‫‪ .‬ܗـ ܕـ‬ ‫ܘܐܬ ̣ ܙ‬ ‫ܘ‬ ‫ܕܐܬ‬ ‫ܗ‬ ‫ܗ‪.‬‬ ‫ܬ‬ ‫̣‬ ‫̣ ܼ ̣‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ـ ̣ܬ ‪ .‬ܐ ـ ܕ ـ ܡ ܼ ـ ܬܗ‬ ‫ܘ ̣ ܘ ܹـ ـ‬ ‫̱ܗܘ ܐ ܕ‬ ‫ܙܝ‬ ‫ܐ ̣‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫ـ‬ ‫ـ ܘ ـ‬ ‫ـ ܕ ܼ ـ ܘܢ‬ ‫ـ‬ ‫ܐ ـ ̣ܝ ـ ܐ ـ ܬ ‪ .‬ܘ ̣ ـ‬ ‫ܼ ̣‬ ‫݁ ‪521‬‬ ‫ـ ܘ ـ ‪ .‬ܘ ـ ܘܕ‬ ‫ـ‬ ‫ܘܗܘ‬ ‫̈ ‪̱ ̣ .‬ܗܘ ܕ ܘ‬ ‫ܕ‬ ‫ܘܨ ـ ̣ ܢ‪̣ .‬‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ـ‬ ‫̱ܗܘ‬ ‫ܐ ̣ ـ ـ ܬ ܘܬܗ‪ .‬ܕ ̣ ـ‬ ‫ܢ‬ ‫ܼ ‪.‬‬ ‫ܬܘ ܕܐ ̣ ̱ܗܘ‬ ‫ܼ‬ ‫̣ ̈‬ ‫ܕ ܕ ܼܿ ܬܗ ̣ ܐ ܐܪ ܀ ܗ ܕ ـ ـ‬ ‫‪.‬‬ ‫̈ ‪ .‬ܪ ݁ ̱ܗܘ‬ ‫̈ ܘ‬ ‫̈‬ ‫݁‬ ‫ܼܿ ـ‬ ‫̱ܗܘ ]‪ [620‬ܘ‬ ‫ܕ ̈‪.‬‬ ‫ܐ ̣ ‪ ܼܿ .‬ܝ ݁ ܪܕ‬ ‫̱ܗܘ ‪ .‬ܘ ܼܿ‬ ‫݁‬ ‫ـ‬ ‫ـ ̣ ܬ ܕܐܢ ̱ܗܘ ‪ .‬ܘ ܼܿ ـ ̱ܗܘ ܘ ̣ ـ ـ ‪ .‬ـ ܡ ـ ̈ܬ ݁ ـ ܪ ̱ܗܘ ‪.‬‬ ‫̱ܗܘ ‪ .‬ܘܕ ̣‬ ‫ܿ‬ ‫̈‬ ‫݀‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫ـ‬ ‫ܗܘܬ‬ ‫̣‬ ‫̣ ܕܼ ܘ ܕܼ‬ ‫ܘ ̣‬ ‫܂ ܼ ܝ ܕ ܼ ܬ‪ .‬ܘ ̣‬ ‫̈ ܕ ̣ ܕ ݁ ̇ ܪ ̱ܗܘܘ ܗ ̈ ܗܕ ‪ .‬ܘܐ ̣ ̣ ݁ ݁ ̱ܗܘ ܀‬ ‫ـ‬

‫‪Read‬‬ ‫‪.‬‬ ‫”‪ “to conquer.‬ﻓَﺘَ َﺢ ‪Arabism:‬‬

‫‪520‬‬ ‫‪521‬‬

174

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

In First Tīšrīn (October), King Muḥammad came to Melitene in the year he reigned, which was the year 1446 (AD 1135), and its citizens were expecting that he would lower for them the taxes that his father had established. In latter Tišrīn (November), he lowered (them) and departed, but because Sultan Masʿūd522 urged him regarding the news of the Greek emperor, he did not do any favour to the citizens of Melitene; rather, he took with him free men as hostages. In the same year, the son of David,523 Arslan Doghmish, rebelled in Ḥiṣn-Ziyād, but his father seized him and fettered him. The two brothers of King Muḥammad, Yagan and Dawlā, rebelled against him, but Yagan was killed and Dawlā pillaged the land of Melitene. In the same year, Zangi took from the Franks ┌Atarib and Zaranda524 under oaths, but later on he reneged and pressured (the inhabitants) to become Muslim, and when they refused, he killed them; he also took the daughter of the lord of Ḥiṣn525 in marriage. When the Franks came, Zangi fled. In this same year, the Turks of Melitene invaded Frankish lands, pillaged, and returned. This (account) is also completed. (2) In the year 1445 (AD 1134), swarms of locusts invaded Edessa and its region. The Christians took refuge in the chosen Mōr-Barṣawmō, and sent and brought his right hand, and with its arrival a miracle happened: The locusts departed and did not harm anything whatsoever in the entire territory. The Greeks, following their evil habit and burned with jealousy, pushed the bishop of the Franks to open the reliquary [619] as to uncover the right hand. The monks said that it was not right to be opened, for otherwise wrath would befall this territory; they laughingly said, “They have nothing in the reliquary.” Thus, the monks, under pressure, opened it in the Church of the Franks, and suddenly a severe resonance happened in the air and in the twinkling of the eye dark clouds covered the atmosphere and cutting hailstones beat the ground in such away the streets were filled of it. All the people shouted while weeping, “Lord have mercy! O holy Mōr-Barṣawmō have pity!” Now the Franks, the priest, the people, and even the bishop fell before the reliquary weeping. As for Greeks, they fled and hid themselves. When the hailstones abated, the whole people gathered and performed a supplication for three days.

He was the lord of Iconium. That is Rukn-al-Dawlā, called usually Rukn-al-dīn. 524 See the note of the Syriac text. 525 This must be a toponym; if it is “fortress”, which one: of Atārib or of Zaranda? 522 523

‫‪175‬‬

‫̣ ̣ܐܬ‬ ‫̄‬ ‫ܿ‬ ‫̱ܗܘܘ‬ ‫ܐܬ ‪ .‬ܘ ܼ‬ ‫ܘܐܙܠ‪:‬‬ ‫ܐ ܝ ܐ̣‬ ‫̣‬ ‫̈ـ‬ ‫ܘ‬ ‫ܐ‬ ‫̣‬ ‫̄‬ ‫ܘܕܘ‬ ‫ܒ ܐ ̣ ܗܝ‪.‬‬ ‫ـ‬ ‫̣ ܙ‬ ‫ܘܢ ܘ‬ ‫ܕ‬ ‫ܗ ̣‬ ‫ـ ـ݂ܩ ܙ ـ‬ ‫ܘܗ ̣ ܀‬ ‫ܘܐܦ ܗ ‪:‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ـ ܕܐ ̣ ـ ‪ .‬ܕܐ ـ ݁ ـ ݀‬ ‫ـ݁‬ ‫ـ‬ ‫̣ܗܘ‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫ـ‬ ‫ـ ܕ ̣ ـ ܐ ـ ̣ ܗܝ‪ .‬ܘ‬ ‫ـ ܘܢ ـ‬ ‫ܕܼ‬ ‫ܿ‬ ‫̈‬ ‫̣ـ‬ ‫ܕ ̣ ـ ܕ̣ ـ ܕ ـ‪ .‬ܘ ـ‬ ‫ܕܼ ܗ‬ ‫ـ ܗ ـ ̈ـ ـ ܀ ـ ݁‬ ‫ـ ̣ ܕ ـ ܕܘܕ‬ ‫ـ‬ ‫ـ ‪ .‬ܐ ܕ ̣ـ‬ ‫ـ ـ‬ ‫ܙ ܀ ܘ ݂ ܕܘ ـ‬ ‫ܕܙ ‪ .‬ܘ ̣ ܐ ̄ ܘܐܪ ̣‬ ‫ـ – ܘ ـ݁‬ ‫̣ ـ ܬܪ ܕ‬ ‫‪.‬ܘ‬ ‫ـ‬ ‫ܐܬ ݂ ـ ‪ .‬ܕܘ ـ‬ ‫ـ ـ ܪܒ ܘ ܪ ـ ‪ 526‬ـ ̈ ‪ .‬ܘ ܪ ـ ܕ ̣ ـ ‪ .‬ܘܐ ̣ ـ ܐ ـ ܢ‬ ‫̈ ـ ‪ .‬ܘ ـ ̣ܐܬܘ‬ ‫ܘܢ‪ .‬ܘ ـ ܬ ـ ݁ܗ ܕ ̣ ـ ̣ ـ‬ ‫ܘ‪݂ .‬‬ ‫݁‬ ‫ـ ‪ .‬ܘ ̣ـ‬ ‫ـ ̣ ـ ܬܪ ܕ‬ ‫ـ ܬܘ ـ ܕ‬ ‫܀ܘ ـ‬

‫݀ ܐܬ ̄ ̣ܐܬ‬ ‫)‪(1‬‬ ‫ܿ‬ ‫ܝ ܨܘ ‪ .‬ܘ ܼ ܪܘ ܐܘ‬ ‫ܡ‬ ‫ܘ ܐ ̣‬ ‫ܤ‪ 527‬ܕ‬ ‫ܘܐ ̣‬ ‫݁‬ ‫ܐ݁‬ ‫̱ܗܘܘ ܕ ܙܕܩ ܕ ̣‬ ‫ܘܢ ܡ‬ ‫ܐܐܪ ܪ‬ ‫̈‬ ‫ܿ‬ ‫̣‬ ‫ܼ‬ ‫ܕܐܬ ̣‬ ‫ܐܬܪ ܼܿ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܿ‬ ‫݁ ‪̈ .‬‬ ‫ܕ ݂ ܘܐܬ ܼ‬

‫̱ܗܘܘ‬ ‫ܘܪܗܝ ܘܐܬܪܗ‪ .‬ܘܐܬ‬ ‫݀‬ ‫݀‬ ‫݁ܗ‬ ‫̣‬ ‫ܗܘܬ ܬܕ ܪܬ ‪ :‬ܘܐ ̣‬ ‫̣ ܕ ̣ ‪ .‬ܘ ݁ܗܝ ܕ ̣‬ ‫̈‬ ‫ܗܘܢ ̣ ‪ ̣ .‬ܘ‬ ‫ܕ ܐ‬ ‫‪.‬‬ ‫ܐܬܪ‬ ‫̣‬ ‫ܼܿ ̣ ‪ .‬ܘ ܕ‬ ‫]‪ [619‬ܐ ܬܬ‬ ‫ܚ‬ ‫̣‬ ‫ܕ ̣‬ ‫ܪܘ ܐܬ݁‬ ‫ܐܬܪ ܗ ‪ܼܿ .‬‬ ‫̱ܗܘܘ ܘܐ ݁‬ ‫ܚ‪ .‬ܘܐ‬ ‫݁‬ ‫‪ .‬ܘ‬ ‫̣ ܢ ܐܬ ̣ ܕ ܂ ܘ ̣ ܗ ܬ ܕ‬ ‫‪.‬‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫ܕ‬ ‫ܦܬ‬ ‫ܗܘ ‪ .‬ܘܐ ܕ‬ ‫̣‬ ‫ܼ ̣ ܐܪ‪ .‬ܘ ̣‬ ‫̣‬ ‫̣ ܤ ̄ ܝ ܨܘ‬ ‫݁ ̱ܗܘܘ܆‬ ‫‪.‬‬ ‫̣‬ ‫ܿ‬ ‫̱ܗܘܘ‬ ‫ܤ ܡ‬ ‫ܘܐܦ ̣ܗܘ‬ ‫ܘ‬ ‫̣‬ ‫ܼ ̣‬ ‫ܿ‬ ‫̈‬ ‫̄‬ ‫‪.‬‬ ‫̣ܐܬ ܼ ܘ ̣ ܬ ̣ ܘ ܓ‬ ‫̣ ܕ‬ ‫‪.‬ܘ‬

‫‪, a city near‬ܐܬܐܪܒ ‪; the first toponym is to be read‬ܬܐܪܒ ܘܙܪ‬

‫‪Arabic translation:‬‬

‫‪526‬‬

‫‪Aleppo.‬‬

‫‪This ecclesiastical term is based on Greek πάππας “father,” which was given to the‬‬ ‫‪ecclesiastical leaders of the Crusaders; it probably means archbishop.‬‬ ‫‪527‬‬

176

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

When the Arabs of Ḥarrān heard of and witnessed the miracle, they came and asked (the monks) to go to them but they did not go. When they returned to their monastery, the citizens of Melitene went and brought the holy man and all the people went out to meet it (=reliquary) with supplications and prayers. At that same time, the mouths of the locusts were shut and did not harm the plants whatsoever; rather, they went out to barren and cultivated lands and devoured hays. All the nations were astonished and every tongue glorified when they saw this miracle. The glory of God increased through his holy one. The people never ceased from offering supplications and prayers, and from distributing alms generously. Many returned from permissive ways to the way of righteousness. [620] The Lord made another miracle: The locusts invaded the field of cotton and devoured the hay but did not harm the cotton; it was the same in the fields of pulse, sesame, and others. (3) The son of Andras, the bishop of Mabbug, was skilled in teachings and versed in our language and in that of the Armenians, and truly, he was made as an example for his generation. Nonetheless, because he did not respect the honour due to the patriarch but despised his own kindness, and therefore he was justly blamed by many people. He was not persuaded to apologize at all, because he was confident that he was [617] alone the spokesperson for all the members of the Church in that generation, in disputation against the Armenians and the Franks—there was no one like him capable and sharp in expression. He was about to apologize and thought that when he would quit the diocese or be dismissed from leadership, the members of the diocese, or rather all the members of the Church and even the patriarch, while constrained by nations for the disputation, would beg him to return to the congregation. Through his stubborn will that could not bend and the simple mind of the patriarch who accepted the counsels of the jealous and the slanderers, Bar-Andras was dismissed. He (the patriarch) established in his place Bar-Turkōyō for three years. Thereafter, the two sides expressed regret; when the patriarch realized that the conducts of Bar-Turkōyō were worst, he regretted, and when Bar-Andras saw that no one cared about him or sought after him, he was sorry. He apologized and the patriarch was immensely happy; he accepted him and forgave him, and he returned to his diocese. (The account) is completed. Chapter [seven] on the time in which a massacre befell Damascus; a plot took place against the Arab sultan in Egypt, and a war between the Turkish sultans in Khorasan; and other things.

‫‪177‬‬

‫̈‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬

‫ܢ‬ ‫̣‬

‫̣‬

‫̣ܐܙ‬

‫̣‬ ‫̈‬ ‫‪ .‬ܘ‬ ‫ܘܬ‬ ‫‪ .‬ܘܪ ݁ ̱ܗܘ‬ ‫ܘ ̣‬ ‫ܕ ܪܬ ܗܕ ‪ .‬ܘ ̣‬ ‫ܬ ܘܬ ̈‬ ‫ܘ‬ ‫̣‬ ‫ܕܙܕ ̣ ܬ ̣ ‪[620] .‬‬ ‫ܘܐ ݁‬ ‫ܘ ݁‬ ‫̱ܗܘ‬

‫ܕ ܪܬ ‪̣ .‬ܐܬܘ ܘܬ ̣ ܕ ̣ܙ ܢ ܬܗܘܢ ܘ ̣ܐܙ ‪ ..‬ܘ‬ ‫ܘ ݂ܘ‬ ‫ܬ̈‬ ‫̈‬ ‫̈‬ ‫ܘܢ‬ ‫̣ ܘ ̣‬ ‫ܘܐ ̣‬ ‫ܿ‬ ‫ܘ‬ ‫̣ܐܬܐ‬ ‫ܬ‬ ‫ܐ ̣‬ ‫ܕܼ‬ ‫‪ .‬ܐ ̣‬ ‫̈ ‪ .‬ܘ ܼܿ‬ ‫̣ܘ‬ ‫ܘܢ‬ ‫‪ .‬ܘܐܬܕ ܘ‬ ‫݁‬ ‫ܕ݁‬ ‫̱ܗܘܘ‬ ‫ܕ‬ ‫̣ ‪.‬‬ ‫̄ܚ ܕܐ‬ ‫݀ ܬ‬ ‫ܙܕ ̈‬ ‫̈‬ ‫̣ ̣ ‪ .‬ܘ ̈‬ ‫ܐܘ‬ ‫ܬ ܐܘܪ‬ ‫ܬܕ ̣ ܪܬ ܐ ܬ ‪ ݁ .‬ܠ ̱ܗܘ‬ ‫̣‬ ‫ܕ ̣‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫‪528‬‬ ‫̱ܗܘ‬ ‫ܘ ܀‬ ‫ܕܕ ܘܕ‬ ‫̣ ‪ .‬ܘܗ ܬ ܘ‬

‫ܕ ܓ ـ ݁ ـ ܐ ̣ ـ ܘܗܝ ̱ܗܘ ̣ ̈ ـ ‪ .‬ܘܪܕ ـ ̣ ـ ܕ ̣ ـ‬ ‫)‪(2‬‬ ‫ܐ ܪܐܤ ܼܿ‬ ‫̇‬ ‫݁‬ ‫ـ ̱ܗܘ‬ ‫̣ ـ ̱ܗܘ ‪ .‬ܐ ܘ ـ‬ ‫ܕܪ ܕ ̣ ܿ ܐ‬ ‫܆ ܘܐ ܕ ܪ‬ ‫ܘ ܘ ܕܐ‬ ‫̣‬ ‫̄‬ ‫ܿ‬ ‫̈‬ ‫̄ ‪529‬‬ ‫̱ܗܘ ܕ‬ ‫̣ ܪ ـ ̱ܗܘ ‪.‬‬ ‫ـ‬ ‫ܼ ̣ ܗ ‪.‬‬ ‫‪ܼ .‬‬ ‫̣‬ ‫ܐ̣ ܕ ̣ ܬ ̣‬ ‫̄‬ ‫ܘ‬ ‫ܗ‬ ‫ـ‬ ‫ܕܬ‬ ‫ـ‬ ‫‪.‬‬ ‫ـ‬ ‫ܠ‬ ‫ـ‬ ‫ܕ‬ ‫ܐ‬ ‫ـ ̣ ܕܘܗܝ‬ ‫ܕܗܘ ܐ ـ ܘ ]‪[619‬‬ ‫̣‬ ‫̱ ̣‬ ‫̣‬ ‫ܐܬܬ ̣ ̣‬ ‫̈‬ ‫݁‬ ‫ـ ܪ ـ ‪ .‬ـ ܕ ـ ̱ܗܘ‬ ‫ܐ ـ ܘ‬ ‫ܘܢ‬ ‫ܬ ܪ ܗܘ ̣‬ ‫݁‬ ‫ܿ‬ ‫݁‬ ‫ܘ ـ ‪ .‬ܘ ـ ̱ܗܘ ܕ ـ ـ ـ‬ ‫ـ‬ ‫̣ ـ ‪ .‬ܘ ̣ـ‬ ‫ܐ ܬܗ ܕ ̣ ܘ ܼ ـ‬ ‫̈‬ ‫̈‬ ‫ܪ ̣ ̣ܬ ‪̣ .‬ܗ ܢ‬ ‫̣ ݁ܐܘ ̣ ܪ‬ ‫ـ ܢ ܘ ـ ܘܢ ـ ـ ܬ ‪ .‬ܘܐܦ ̣ܗܘ‬ ‫̣‬ ‫̈‬ ‫ܬ‬ ‫‪.‬ܘ‬ ‫̣ܬ‬ ‫ܕܪ‬ ‫‪.‬‬ ‫ܕ ̣‬ ‫ܪ ݂‪̣ .‬‬ ‫̈‬ ‫̣ ̈ ـ ܕ ܼܿ ܵ ـ ܘܐ ـ ـ ܨ ‪.‬‬ ‫ـ ܕ ܼܿ ـ‬ ‫̣ ܪ ̣‪ .‬ܘ ̣ ̣ܬ ܙ ܕ‬ ‫ܨ ܕ̣‬ ‫̈‬ ‫̈‬ ‫݀‬ ‫̄‬ ‫݁‬ ‫ܗܘܬ ܬܘܬ ‪.‬‬ ‫‪.‬ܗ‬ ‫̣ܘ ܗ ܬܘܪ ܓ‬ ‫ܬ ـ ܘܢ ـ ̣‬ ‫ܐ ̣ ܪܝ ܐ ܪܐܤ ̣‬ ‫݁‬ ‫ـ‬ ‫̣ ܕ‬ ‫ܬܘܝ‪ .‬ܘ ܐ ܪܐܤ‬ ‫̣ܕܘ ܘܗܝ ̣ܐܬ ̣‬ ‫ܬܘܪ ܕ ̣‬ ‫̣‬ ‫̄‬ ‫ܿ‬ ‫ـ‬ ‫݁ܐܘ ܕ ܼܿ ܠ ܗܝ ̣ܐܬܬܘܝ‪ .‬ܘ ̣ ܠ ̣ ‪ .‬ܘ‬ ‫ـ ـ ̣ܝ ܘ ܼ ـ‬ ‫ܕ ̣‬ ‫̣ ܗ܀‬ ‫ܘ‬ ‫‪.‬‬ ‫̣‬ ‫ܘ ܼܿ ̣‬ ‫܀‬ ‫݁ܘܢ ]ܕܙ ̄[‬ ‫ܿ‬ ‫ܘ‬ ‫ܼ‬ ‫̣‬

‫ܙ‬ ‫̈‬

‫‪. Chabot filled the‬ܘ‬

‫ܕ‬ ‫ܬܘ‬ ‫̣‬

‫ܕ‬

‫ܘ‬

‫̣‬

‫ܪ ̣ܘ‬

‫ܪ‬

‫‪̣ :‬‬ ‫ܘܗܘ ̣‬ ‫ܕܙ ̈ ̣ ̣‬

‫ܐܪ‬

‫ܪ ‪:‬‬

‫ܕ‬

‫‪Arabic version has the same wording:‬‬ ‫̈ ܘ [ ‪gap by‬‬ ‫‪] but it should be as given above.‬‬ ‫‪529 Ms: sic.‬‬ ‫‪528‬‬

178

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(1) In Damascus at this time, Tāj-al-Mulūk Būrī (son of) Tughtigin was the ruler. He had a vizier named Abū-ʿAlī, of an Ishmaelite tribe, and through him, the Ishmaelites owned a house in Damascus called the House of the Village. In it, they (=Arabs) grew powerful, because he who would go in and would be with them, would not pay tribute. In it there was an administrator from Qadmus whose name was also Abū-ʿAlī whom they called Sheikh.530 It happened that one of the important men of the city whose name was Sūj-alDawlā son of Ṣūfī killed the vizier through the advice of the emir. The Ishmaelites rushed violently to gather in their House. They brandished their swords and began to kill and destroy, [621] but the citizens—the entire population—assembled against them, and on that day seventy thousand Arabs fell until all the Ishmaelites were annihilated.531 But in the year 1446 (AD 1135), two Ishmaelites eventually came, went in, and killed the emir Būrī.532 What had happened in Damascus also took place in Egypt. The son of an Arab king who was reigning in Egypt plotted against him (=the king), for he wanted to kill him to reign. When the king realized that the Arab people were following his son, he called upon the Armenians who were in Egypt at that time. These had gone to Egypt since the time the Armenians went up to Syria, and when they increased, they obtained a catholicos and a bishops in Egypt. The catholicos had a brother named Bahram, and this Bahram was the leader of the Armenians. After they gathered with the king, they waged a battle against the Arabs who followed the son of the king, and with the archeries they vanquished the Arabs, killing thousands among them, and captured the son of the king and with the permission of the latter, they killed him. At this time ʿImād-al-dīn Zangi, the governor of Mosul, contended with the Artukid emirs of Mārdīn and Ḥiṣn-Kīphō, Timurtash and David. When Timurtash Ḥusāmal-dīn was between Dārā and Nisibis, in the place called Sarja, his paternal cousin Rukn-al-dīn came to him. When in great vehemence [622] they surrounded Zangi, the latter feared them. Knowing that he could not confront them, he ordered his soldiers that anyone who was wearing his shield and was branding his sword must stand at the door of his tent. All of them stood up from the morning to the declining day, like an iron wall.

The Syriac term means literally “elder”. The account in Ibn-Athīr, al-Kāmil IX, pp. 250–251, offers different names involved in the “killing of the Ishmaelites in Damascus.” Six thousand persons were killed in the middle of Ramaḍān of H 523 = AD 1129. 532 Translation follows the emendation of the text in the footnote of the Syriac text. Ibn-Athīr, al-Kāmil IX, p. 259, H 525 = AD 1131, Būrī was inflicted with two injuries, one was healed and the other affected his movement, but did not die. 530 531

‫‪179‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ .‬ܘܐ ̣ ̱ܗܘ‬ ‫ܟ ܪܝ‬ ‫ܙ ܐ ̣ ܬܐܓ‬ ‫)‪ (1‬ܪ ܩ ܐ ̣ ̱ܗܘ‬ ‫̈‬ ‫̈‬ ‫݀‬ ‫‪533‬‬ ‫ܐ‬ ‫ܘܙ ܕ‬ ‫ܕܪܬ‬ ‫ܗܘܬ‬ ‫ܕ ܕܐ‬ ‫‪ .‬ܘ ̣ ܗ ̣‬ ‫ܿ‬ ‫݀‬ ‫ܕ ݁ ܠ ̱ܗܘ ݁‬ ‫݁‬ ‫ܕ‬ ‫‪ .‬ܘ ܐܬ ܼ ‪.‬‬ ‫̱ܗܘܬ ܕܪܬ ܕ‬ ‫݁ܗܝ ܕ‬ ‫ܘܢ‪ ݁ .‬ܒ ̱ܗܘ ܐܬ ‪ .‬ܘܐ ̣ ̱ܗܘ ݁‬ ‫݁‬ ‫ܘܗܘ ̱ܗܘ‬ ‫ܤ ܘܐܦ ̣ܗܘ ܐ‬ ‫݁‬ ‫ܪܘ ̣ ܕ ̣ ‪ .‬ܕ‬ ‫‪ :‬ܘ‬ ‫ܗܘ‬ ‫̣‬ ‫‪ .‬ܘ ܐ̣‬ ‫ܿ ܐ ̈‬ ‫‪534‬‬ ‫ܙ‬ ‫ܘ‬ ‫ܨܘ‬ ‫ܘ‬ ‫ܓ‬ ‫ܼ‬ ‫̣ ܕܐ ̣ ‪̣ .‬‬ ‫݂‬ ‫̈‬ ‫‪ [621] .‬ܘܐܬ ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܘܢ ܘ ܼ ݂‬ ‫ܼ‬ ‫ܘܐܬ ܼ‬ ‫̈ܘ ̣‬ ‫ܪܬ ܕ ̣ ܘܢ‪ .‬ܘ ̣‬ ‫ܘܢ ̈‬ ‫̄‬ ‫̈‬ ‫ܕܐܬ ̣ ܘ‬ ‫ܥ‬ ‫݁ ܘ‬ ‫‪ .‬ܘ ̣‬ ‫̣‬ ‫ܪܝ܀ ܘ ݁‬ ‫ܘܢ ܐ‬ ‫ܕܐܬ ̄ ‪.‬‬ ‫̈ ‪┐ .‬ܘ ̣ ܿ ܼ ̣ ܘ ܿ ܼ ̣ ܗܝ‬ ‫̣‬ ‫̄‬ ‫ܿ‬ ‫‪535‬‬ ‫ܪ‬ ‫ܗܘ ܐܦ‬ ‫ܕܗܘ‬ ‫‪.‬‬ ‫ܪ ̣ܐܬܘ ܒ‬ ‫ܐ ̈ ܕ‬ ‫̣‬ ‫̣‬ ‫ܼ‬ ‫‪.‬ܘ‬ ‫ܘܗܘ‬ ‫ܗܝ‬ ‫̱ܗܘ‬ ‫ܐܪ ܕ‬ ‫ܕ ̣ ܕ ̣ ܕ ̣ ܗܝ ̣‬ ‫ܪ ‪ .‬ܐܬ ̣‬ ‫ܿ‬ ‫̈‬ ‫̱ܗܘܘ ݁‬ ‫ܗ‬ ‫ܕ‬ ‫݂ ̣ܗܘ‬ ‫ܕܼ‬ ‫ܕ ̣‬ ‫ܕ̣ ‪̣ .‬‬ ‫݁‬ ‫ܪ‬ ‫̣ ‪.‬‬ ‫ܪ ‪.‬ܘ‬ ‫ܙ ܕ ̣ ܐ‬ ‫ܗ ܕ ̣ ̱ܗܘܘ‬ ‫̈‬ ‫ܐ‬ ‫ܘ‬ ‫ܪ ܕ ܪ ‪ .‬ܘܐ ̣ ̱ܗܘ‬ ‫ܘܢ ܘܐ‬ ‫ܗܘ‬ ‫ܘܐܦ ܬܘ‬ ‫̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܗܘ ܪ‬ ‫ܪܡ‪̣ .‬ܗܘ ܗ‬ ‫ܕ‬ ‫ܪܡ ̣‬ ‫‪ .‬ܘ ܐܬ ܼ‬ ‫ܬ ܼ ‪̣ .‬‬ ‫̈ ܘܿ‬ ‫‪.‬ܘ ̈‬ ‫̈ ‪ .‬ܕܿ‬ ‫̈ ‪.‬‬ ‫ܘܢ‬ ‫ܙ‬ ‫ܕ‬ ‫ܕ‬ ‫ܗ‬ ‫ܘܘ‬ ‫ܗ‬ ‫ܼ‬ ‫ܼ‬ ‫̣‬ ‫̱‬ ‫ܘ ̄ ܘ ܿ‬ ‫ܕ‬ ‫ܗ‬ ‫ܐܦ ܙ‬ ‫ܿ ܼ ̣ ܗܝ܀ ܘ‬ ‫ܬܗ‪̣ 536‬ܕ‬ ‫ܼ‬ ‫ܘ ̣‬ ‫ܕ ‪.‬‬ ‫ܐ ܬܘ ܐ ̣ ܕ ܕ ܘܐܦ ܕ‬ ‫̣ ܕ ܨܠ ܐܬ ܝ‬ ‫̄‬ ‫ܐ ܘ ̱ܗܘ‬ ‫ܕ‬ ‫̣ܘ‬ ‫ܕܪ‬ ‫ܘܕܐܘܕ‪ .‬ܘ‬ ‫̣‬ ‫‪538‬‬ ‫‪537‬‬ ‫]‪ [622‬ܪ ܼܿ ܪܘܗܝ‬ ‫ܕܕܗ‪ .‬ܘ‬ ‫ܘܐܬ ܬܗ >ܪܕܗ ܐܢ ܵ ܬܪ ܕ ܬܘܕܥ‬ ‫ܥ‬ ‫ܘܢ ܐ ̄ܘ ܪ‬ ‫݀ ‪ .‬ܕ ܼܿ ]‪[626‬‬ ‫ܨܘ ܐ‬ ‫̄‬ ‫̄‬ ‫̈‬ ‫ܿ‬ ‫‪586‬‬ ‫݁‬ ‫ܪܗ‪.‬‬ ‫ܕ ̣ ‪ ܼ .‬ܪܘ ܒ ܐ‬ ‫‪ .‬ܘ‬ ‫̣ ܗ< ܗܘ ܕܐܕ‬ ‫̣‬ ‫݀‬ ‫ܘܢ‬ ‫̣ܐܙܠ‬ ‫ܬ ‪ .‬ܘܗ‬ ‫ܪܘ ܕ‬ ‫̣ ‪ .‬ܘ‬ ‫ܕ ܐܘ ̣ ܐ ܢ ܙ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܘܐܬ‬ ‫̣ ܗܝ ܐ‬ ‫ܕ ܘ ‪ .‬ܘܐ‬ ‫ܐ ‪ .‬ܘܐ‬ ‫ܘܢ ݂ ܕ‬ ‫ܕܕ ̣ ܬ ‪̣ .‬‬ ‫̣‬ ‫ܿ‬ ‫ܕ‬ ‫ܕ ܬ‪.‬‬ ‫̣ ܢ‬ ‫ܼ ܢ‪.‬‬ ‫ܗ‬ ‫݁ܗܘ ̣ ܐ ܢ ܕ‬ ‫݂‬ ‫̄‬ ‫݀‬ ‫ܕ‬ ‫̣ܬ ܕ̣ ‪ .‬ܡ‬ ‫ܬ‬ ‫ܗܘܬ‬ ‫̄‪ .‬ܘ‬ ‫̣‬ ‫ܢ ̣‬ ‫ܐ̣‬ ‫̄‬ ‫ܘ ܘܐ‬ ‫ܤ‪ .‬ܐ ̣ ̱ܗܘܘ‬ ‫ܕ‬ ‫ܗܝ ܐ ̣ܗܘ‬ ‫ܕ‬ ‫‪.‬ܘ̣‬ ‫̄‬ ‫̄‬ ‫̄‬ ‫̈‬ ‫̈‬ ‫̄‬ ‫‪.‬ܘ‬ ‫ܕܐ‬ ‫‪ .‬ܘܐܬ ̣ ܙ ܝ ܐܬ‬ ‫ܘܕ ܘ‬ ‫‪ܿ :‬ܘ‬ ‫݁‬ ‫݁‬ ‫ܕ ̣ ‪ .‬ܕ‬ ‫ܘܤ‬ ‫̣ܘܬ‬ ‫ܕ ܼܬ‬ ‫ܬܗ ̣‬ ‫̄ ‪݁ :‬ܗܘ ܕܐܬ ܝ‬ ‫‪ .‬ܐ ̣ ܗܝ ܕܐ‬ ‫ܒ‬ ‫‪.‬‬ ‫̈‬ ‫̈‬ ‫‪ .‬ܗ ܗ‬ ‫ܤ‬ ‫ܐܬܐ‬ ‫ܘܤ‪ .‬ܘ‬ ‫ܗܕ‬ ‫ܐ ̣ ]‪[627‬‬ ‫݂‬ ‫ܿ‬ ‫ܘ ̣ܙܠ‬ ‫̣ ̣ܗܘ‬ ‫ܕ‬ ‫ܕ ̣ ܩ ܼ‬ ‫̣‬ ‫ܕ ̣‬ ‫ܿ‬ ‫‪587‬‬ ‫ܤ‬ ‫ܘ ̣ܩ‬ ‫‬ ‫ܐ ‪ܼ .‬ܘܙܕܩ‬ ‫ܕܬ ̣ ܫ ܐ‬ ‫̄‬ ‫݀‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܬ ܕܐ ‪.‬‬ ‫̱ܗܘܬ‬ ‫ܪ‬ ‫̣‬ ‫܀ ܗܪ ̣‬ ‫̄ ܐ ܕܐ ̣‬

‫‪.‬‬ ‫‪.‬‬

‫ܬ‬

‫̣‬ ‫̣ܗܘ‬ ‫̣‬ ‫ܕ‬ ‫̈ ̄‬

‫ܝ‬ ‫ܪܗ‬ ‫ܗ‪.‬‬

‫‪݁ .‬‬ ‫‪Ms:‬‬ ‫‪The column is placed on the left side of the folio instead of its right side.‬‬ ‫ܗ ‪586 Ms.‬‬ ‫‪, Lit. “of Qatra.” Correction based on an earlier mention of the deacon:‬ܕ ̣‬ ‫‪see chapter 8: #3 above.‬‬ ‫‪587‬‬ ‫‪in Barheb. Eccl. Hist. II, col. 493. There is a metathesis in the spelling‬‬ ‫‪above:‬‬ ‫‪for‬‬ ‫‪.‬‬ ‫‪584‬‬ ‫‪585‬‬

200

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Basil of Jaiḥan stood up and said to the patriarch, “You did not become patriarch through an election of true lot; rather, it happened in falsehood and passion!” He added, “The one of Gargar misled him, swearing to him that he would not bring him out of Melitene, and committed iniquity, writing in the three ballots the same name.” When the news spread out, everyone was scandalized. Moreover, all the bishops who were in the lands west of the Euphrates, because they were not present in the election nor in the ordination, did not proclaim the patriarch. Rather, they became ready to establish another one. Others said: “Because Basil was expelled from Jaiḥan, he misled the election.” Many anathematized him on account of the scandal that he caused. But he did not keep quiet. He went to Melitene and assembled the priests and the people, showing them the ballots that he wrote but he left Melitene and went to Jaiḥan. The patriarch left Āmid and went to the Monastery of Mōr-Barṣawmō. He ordained a metropolitan for Melitene, his nephew Theodore who was called Ignatius, [628] on Pentecost Sunday of the same year. In First Tišrīn (October) of the year 1451 (AD 1140), he ordained for Jerusalem Romanus, a native of Melitene, but called upon from the Monastery of Jerusalem. He was also proclaimed as Ignatius. In the year 1452 (AD 1141), the bishops of the west gathered with Bar-Andras and Bar-Shumōnō and the others in Ḥiṣn-Manṣūr. There they wrote a collection of canons and sent a message to the patriarch (saying) that if these (canons) were to be observed, they would accept him.”588 The latter promised to observe them. Therefore, they went to him at the Monastery of Mōr-Barṣawmō, and deposited their submission in a systaticon,589 and there was peace. (3) In the year 1450 (AD 1139), in First Tišrīn (October), a sign, something red, was seen in the sky in the north. In the same month, a tremor took place and destroyed the towers of Bizaʿah. In Aleppo, the winter was very severe from the beginning First Kōnūn (December) until Šebāṭ (February). The Euphrates turned into ice and people began to cross on it by foot. Animals and birds of the steppe and domestic entirely perished. In the steppe, near Callinicum, while forty men were taking a road, the earth split and swallowed them, except for one who strayed to urinate [626]. The bellowing of the men and their horses was coming up for a long time.

It was said above that the bishops of the west disapproved the election of the patriarch. 589 Fancy document confirming the patriarchal election. 588

‫‪201‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܘܐ ݁ ̇‬ ‫̣ ܕ ܬ‬ ‫̄‪ .‬ܕ‬ ‫ܬ‬ ‫̄ ܕ‬ ‫̣‬ ‫̣‬ ‫ܕ‬ ‫̣ ܬ ܘ ‪ .‬ܘܐ ݁ ̱ܗܘ ‪ .‬ܕ ܼܿ ݁ܗܘ ܕ‬ ‫‪ .‬ܐ‬ ‫ܐ ̣‬ ‫‪ .‬ܘ̣‬ ‫‪.‬ܘ‬ ‫̈ ܘܢ‬ ‫‪ .‬ܘ ܕ ̣ ܼܿ ‪ .‬ܘ ̣ ܒ‬ ‫̣‬ ‫ܐܬ ̣ ‪ .‬ܘ ̈‬ ‫ܕ ̣ܐܬ‬ ‫ܬ‪.‬‬ ‫ܘܢ ܕ ܬ ܘܬ ܕ‬ ‫̣ ܗ ̣ ‪.‬‬ ‫̄ ̄‪ .‬ܐ ܐܦ ܐܬ ܼܿ ܕܘ ܕ ̣ ܢ ܐ ‪.‬‬ ‫ܙ ̱ܗܘܘ‬ ‫ܘ ‪.‬‬ ‫̣ ܂ ܘܐ‬ ‫̈‬ ‫‪590‬‬ ‫ܐ݁‬ ‫̣ܬ‬ ‫̣ ‪ .‬ܘ‬ ‫ܤ ܕ ̣ ‪ .‬ܕ‬ ‫ܐ‬ ‫ܕܐܬ ܕ‬ ‫̱ܗܘܘ ܕ‬ ‫̣‬ ‫ܘܿ‬ ‫݁‬ ‫ܘܐܬ‬ ‫ܕܙܪܥ‪̣ .‬ܗܘ ܕ‬ ‫‪.‬‬ ‫̱ܗܘܘ‬ ‫ܼ‬ ‫̱ܗܘ ‪̣ .‬‬ ‫̣‬ ‫ܿ‬ ‫܀‬ ‫ܘܐܙܠ‬ ‫ܘ ܼ ܝ ܘܢ‬ ‫̈ ܘ‬ ‫ܕ ̣ ܒ‪ .‬ܐ ̣‬ ‫̣‬ ‫̄ܘ‬ ‫ܘܐܬ‬ ‫܂‬ ‫ܕ ܝ ܨܘ ‪ .‬ܘܐ ̣ ܚ‬ ‫̣‬ ‫ܐ ‪̣ .‬‬ ‫̣‬ ‫̄‬ ‫݁‬ ‫ܕ̣ ܕ ܀‬ ‫ܕ‬ ‫]‪[628‬‬ ‫ܡ‬ ‫ܤ‪:‬‬ ‫ܐ‬ ‫ܝ‬ ‫ܕܐܬ‬ ‫ܬܐܘܕܘܪܘܤ‬ ‫ܗ‬ ‫̣‬ ‫̄‬ ‫݀‬ ‫ܕܕ ܕܐܘܪ ‪.‬‬ ‫ܕܐܬ ܝ‬ ‫ܐܬ ܐ ̣ ܚ ܘܪ‬ ‫̣ ܕ‬ ‫ܘ‬ ‫ܪܘ ܤ ̣‬ ‫݀ ܐܬ ̄ ܐܬ ܿ‬ ‫ܤ ̣ܐܬ ܙ܀ ܘ‬ ‫ܗܘ ܐ‬ ‫̣ ܘܬܗ‬ ‫ܐ ̣ ܘܗܝ ̱ܗܘ ‪ .‬ܘܐܦ ̣‬ ‫ܼ‬ ‫̈‬ ‫ܘܬ‬ ‫ܘܪ‪.‬‬ ‫ܘ‬ ‫ܘ‬ ‫ܪܐܤ‬ ‫ܐ‬ ‫̣‬ ‫ܿ‬ ‫݁‬ ‫̣ ܢ ̣ܐܬܘ‬ ‫ܘܕܝ ܕ ܸ ‪.‬‬ ‫ܗ‬ ‫̄‪ .‬ܕܐܢ‬ ‫ܕ ̈ ‪ .‬ܘ ܼܿ ܪܘ‬ ‫‪ .‬ܘܐ ̣ ̣‬ ‫ܼ‬ ‫܀‬ ‫ܢ‪ 591‬ܘܗܘ‬ ‫ܬܗܘܢ‬ ‫ܬܗ ̣‬ ‫ܕ ܝ ܨܘ ‪ .‬ܘܐܪ ̣‬ ‫݀ ̄‬ ‫‪ .‬ܘ‬ ‫ܐܬܘܬ‬ ‫ܐܬ‬ ‫)‪(1‬‬ ‫ܡ ̣‬ ‫̣ ‪ .‬ܐܬ ܼܿ‬ ‫ܘ ܿ‬ ‫ܢ‬ ‫ܗܘ‬ ‫‪.‬‬ ‫ܘܐܦ‬ ‫‪.‬‬ ‫ܘܘ‬ ‫ܗ‬ ‫ܘ‬ ‫ܪ‬ ‫ܗܘ‬ ‫̣‬ ‫ܼ‬ ‫̱‬ ‫̣ ̣‬ ‫̣‬ ‫̣ ̱ܗܘܘ‬ ‫ܘܐ‬ ‫‪ .‬ܘ ̣ ݀ ̣ܬ ܘ‬ ‫ܬ ܘ ܼܿ ݂‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫̄‬ ‫ܿ‬ ‫݀‬ ‫ܐܪ‬ ‫ܘܪ‬ ‫ܤܡ‬ ‫ܨ‬ ‫ܕܕ ܘܕ ܀ ܘ‬ ‫̱ܗܘܘ‪ .‬ܐܬ ܼ‬ ‫ܼ‬ ‫ܘ ̣ ݀‬ ‫̈‬ ‫݁‬ ‫̈‬ ‫݁‬ ‫ܕܐ‬ ‫ܘܕܪ ̣ ܘܢ‬ ‫ܕ‬ ‫]‪ [626‬ܪ ‪ .‬ܘ‬ ‫ܘܢ‪ .‬ܘ ̣‬ ‫݁‬ ‫܀‬ ‫̱ܗܘ‬ ‫ܬ ̣ܗܘ‬

‫‪One would expect the masculin.‬‬ ‫‪Greek συστατικός.‬‬

‫‪590‬‬ ‫‪591‬‬

202

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Also Tārib592 was also overturned in this tremor and the Church of Ḥarim collapsed. The village of Azrab, which is on the border of the Mountain of Cyrus, was split in the middle, and when its inhabitants left it, it collapsed in its entirety. Lack of rain took place in this year until the middle of Iyyōr (May), and then, when rain fell, the crop was late. On Pentecost Sunday, a violent lightning took place and killed two women in Melitene, one on the roof and another in the middle of the market. Also, two storks were killed in the ninth hour. In the night of the 22 nd of Ḥzīrōn (June), two red lances appeared in the northern side, shooting and moving toward the west. In the year 1452 (AD 1141), in First Tišrīn (October), on the 29th in it, a tremor took place, and on the 10th of it, an eclipse of the moon occurred. Pestilence befell Melitene, first among the birds; the chicken perished, and after them the children died from chicken pox, I mean karyō!!593 In the month of Iyyōr (May), in the feast of Mōr-Barṣawmō, violent hailstones fell [627] in Enzite and Ḥiṣn-Ziyād that broke trees and vineyard. On that same day, lightning burned a boy and a mule. In Ḥzīrōn (June) of the same year, violent wind blew and uprooted the rest of the trees. In the region of Melitene, two towers in villages collapsed by the same wind. In the same month, a tremor occurred in the seashore. In Cilicia, a small city called Kaling and many other places in that region, as well as on the entire seashore (collapsed). (Arabic) This account is completed by the help of Almighty God, glory to him. Chapter (ten) on the time of the death of Malik Muḥammad; in it John, the emperor of the Greeks, died too; in it, Sire Fulk, the king of the Franks who was in Jerusalem, died; and in it David, the Emir of Ḥiṣn-Ziyād, also died; along with other world and ecclesiastical events that took place at this time. (1) In the year 1453 (AD 1142), [Joscelin] went up to Jerusalem to pray. Then the Turks invaded the entire land in a vicious way, destroying it and burning the fortress of Ḥarim. In the same year, the lord of Qamaḥ594 died, and Malik Maḥmūd reigned over it.

Probably Atārib near Aleppo. The translation “chicken pox” is based on the Arabic version: ‫ܪܝ‬ ‫“ ܘ‬in the sickness of chicken pox;” Chabot, Michel, III, p. 251 n. 6. The following synonym is unsecure; could it be a shortened form of Chicken pox in colloquial Arabic “kharyūn,” ‫?ﺧﺮﯾﻮن‬ 594 Greek Κάμαχον, on the Euphrates, north-east of Melitene. 592 593

‫‪TEXT AND TRANSLATION‬‬

‫‪203‬‬

‫̣ ݀ ‪ .‬ܘܐܦ ܐܙܪܒ ̣ ܕ‬ ‫ܪ̣ ‪ .‬ܘ ܬ ܕ ܡ‬ ‫ܘܐܦ ܬܐܪܒ ̣ܬܘܒ ܐܬܗ ̣‬ ‫݀‬ ‫ܿ‬ ‫݀‬ ‫ܕ ܪܘܤ ܪ ܐܨ ݂ ݀‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܘܗܘܬ ܼ ̣ܘܬ‬ ‫̣ ‪̣ .‬ܗܝ‬ ‫ܗ‪ .‬ܘ‬ ‫̣ ܀ ̣‬ ‫݀‬ ‫݁‬ ‫܀ܘ ܡ‬ ‫ܐ‬ ‫ܗܘܬ‬ ‫̣ܐܬ‬ ‫̣ ܕܐ ‪ .‬ܘܗ‬ ‫‪.‬‬ ‫‪̣ .‬‬ ‫̄‬ ‫̈‬ ‫ܐ‬ ‫‪.‬‬ ‫ܬܪܬ‬ ‫ܘ‬ ‫ܗܘ‬ ‫ܕ‬ ‫̣‬ ‫̈‬ ‫ܢ‪ .‬ܗܘܝ̈‬ ‫ܕ ̄‬ ‫̄‬ ‫݀‬ ‫‪ .‬ܘ‬ ‫ܕܬ‬ ‫‪.‬‬ ‫̣ ‪ .‬ܘܒ‬ ‫ܘܐ ܬ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫݀ ܐܬ ̄‬ ‫ܘܗ‬ ‫ܘ‬ ‫܀ܘ‬ ‫ܕ ̣ ‪.‬ܘ ̣ ܼ‬ ‫̄‬ ‫݀‬ ‫̄‬ ‫‪.‬‬ ‫ܬ‬ ‫ܐ‬ ‫ܗܘ ܪ ̣ ‪ .‬ܘ‬ ‫̣‬ ‫̣‬ ‫ܗܘܬ ܕ ܪ ܘ ̣‬ ‫̣‬ ‫̈‬ ‫݀‬ ‫݀‬ ‫ܕ‬ ‫‪ .‬ܘ ܪ ܗ‬ ‫ܬ‬ ‫̣‬ ‫ܐܘ ̣‬ ‫ܕ ܕ ܝ ܘ ‪ .‬ܐܬ ܕ ܿ‬ ‫‪݁ 595‬‬ ‫]‪[627‬‬ ‫ܿ ̱ܗܘܘ܀ ܘ‬ ‫ܼ‬ ‫̣‬ ‫̈‬ ‫ܘ ܕ ‪596‬܀‬ ‫ܐܘ‬ ‫‪ .‬ܘ‬ ‫ܘ‬ ‫ܘܬ‬ ‫ܘ‬ ‫ܕܙ ‪ܼ .‬‬ ‫̈‬ ‫ܿ‬ ‫݀‬ ‫݀‬ ‫݁‬ ‫ܕܐ ‪ .‬ܘ ܬܪ ܕ‬ ‫ܘܗܝ ̣ܬܘܒ ̣ ܬ‬ ‫ܢ ܕ̣ ܕ‬ ‫ܘ‬ ‫̣‬ ‫ܗܘܬ ܪܘ ܼ ̣ ܬ ̣‬ ‫ܼܿ‬ ‫݁‬ ‫̣ ܀ ܘ‬ ‫ܕܐ ̣ ̱ܗܘ‬ ‫ܘ ܬܪ‬ ‫̣‬ ‫ܗܘ ܪ ̣‬ ‫̣‬ ‫݀ ┐‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫̣ ܙ ܪܬ ‪ .‬ܗܝ ܕ‬ ‫̣ܬ‬ ‫ܕܕܘ‬ ‫‪ :‬ܘ‬ ‫ܗܘܬ‬ ‫̣‬ ‫܀‬ ‫ܬܪ ܘܐܦ‬ ‫‪597‬‬ ‫ﻛﻤﻞ ھﺬا اﻟﺨﺒﺮ ﺑﻌﻮن ﷲ ﺗﻌﺎﻟﻰ اﻟﺬي ﻟﮫ اﻟﻤﺠﺪ ‪.:‬‬ ‫ܘܢ ̄‬ ‫)ܕܝ(‬ ‫ܿ‬ ‫ܕ‬ ‫ܼ‬ ‫ܕ‬ ‫)‪(1‬‬

‫ܕ‬

‫ܙ ܕ ܬܗ ܕ‬ ‫̣ܕܗܘ ܝ‬ ‫ܕ ܘܪ‬ ‫̈ ܘ ܬ ̈ ܕܗܘܘ‬

‫ܕ‬ ‫ܓ‪ :‬ܘ‬

‫݀ ܐܬ ̄‬ ‫[‪ 598‬ܘܪ‬ ‫̣ ]‬ ‫ܬ ‪ .‬ܘ ̣ ܘܐܘ ̣ ܘ‪ .‬ܘ‬ ‫ܐܬܪ‬ ‫̣‬ ‫݁‬ ‫ܕ܀‬ ‫‪ .‬ܘܐ ̣‬

‫‪; Syriac Lexicon, p. 902.‬‬

‫‪:‬‬

‫ܘܿ‬ ‫ܕ ̈ ܐ ‪:‬ܘ‬ ‫ܼ‬ ‫̣‬ ‫ܕܙ ‪:‬‬ ‫̣ ܕܐܘܘܕ ܐ ̣ ܕ‬ ‫݂‪ .‬ܗ‬ ‫܀ ܘ ݁‬

‫ܬܘ‬

‫̣‬

‫̣ ܘܘܗܝ‬ ‫݁ܗ‬ ‫̣‬

‫‪Sic. Perhaps a corrupt form of‬‬ ‫‪which occurs with‬‬ ‫‪The Arabic version skipped the cognate.‬‬ ‫‪596 Akk. kūdinnu.‬‬ ‫‪597 The text and the the colophon are centered.‬‬ ‫‪598 Blank in ms.‬‬ ‫‪595‬‬

204

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

In the year 1454 (AD 1143), on the 6th of First Kōnūn (December), Malik Muḥammad died in Caesarea. He ordered that his son Dhannūn rule after him, but his wife brought the former’s brother Yaʿqūb Arslan and married him and he ruled Sebastea. Dhannūn fled to Synnada, and Caesarea and Melitene became his. Dawlā, his (=Dhannūn) other brother, came and Yūnus, Lord of Masara, allied himself with him. When they marched against Melitene, its inhabitants did not open it to them to enter, and having had no power to battle, they returned to ʿArqa. Then the wife of Malik Muḥammad sent two thousand men to protect Melitene. When the people inside it realized that those who came had an order to bring them out [629] of their houses, along with their children, to go to Sebastea, and them to settle in their places, they became enraged. They armed themselves, brandished their swords and rushed to the streets. A great fear befell the Christian people who hid themselves in wells and in holes in the ground, not knowing what would happen. It was Wednesday, the first week of Lent, the 17th of Šebāṭ (February). The Turks in the city gathered in front of the citadel and asked the hegemon for the gate keys, so as to go out to launch a battle against the men who came. When the hegemon did not give the keys, all of them went while mounting and armed, and with axes broke off the lock of the Boridia599 Gate. The name of the one who broke off the lock is Buri. He went out at the head of those who were dispatched, and these stood up protecting the gates. On the same day, they went and brought Dawlā, and when the men of Sebastea saw (this) they ran away. Also, the hegemon went out and paid homage to Dawlā, who went in to rule the city and it was pacified. After a while, Dawlā went to his brother Yaʿqūb Arslan and allied themselves. Dawlā went to take Ablastain and ruled also over the region of Jaiḥan. When Sultan (Masʿūd) heard of it, he marched with vehemence against Yaʿqūb Arslan, who out of fear fled to the mountains. The sultan destroyed Sebastea and went back. He wrote to Dawlā to go and submit to him, and he would add a region for him. [630] As for him (=Dawlā), he sent his wife who was the daughter of the sultan’s brother, but the sultan did not accept her petition. On the 17th of Ḥzīrōn (June), he (the sultan) besieged Melitene, and after he installed siege engines to fight, stupor befell him and did not steer the battle. It is said that it happened to him through sorcery. He besieged the city for three months, but Dawlā pillaged the citizens, especially the nobles from whom he took (money) to give to the soldiers. Suddenly, at dawn of the feast of the Cross, the 14th of Īlūl (September), the sultan burned the mangonels and departed. There was respite for the citizens. In Nīsōn (April) of the same year, John, Emperor of the Greeks, went to Cilicia to hunt as usual. He took an arrow which contained deadly poison to shoot an animal—a wild boar—and it happened by accident that he hit his hand, and the poison spread out in his limbs and he died. 599

Spelling after Barheb. Chr., p. 94:30 (left).

‫‪205‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܿ‬ ‫݀ ܐܬ ̄ ̄‬ ‫ܿ‬ ‫ܘ‬ ‫‪.‬‬ ‫‪ .‬ܘܼ ܕ ܗ ܕ ܢ ܼ‬ ‫̣‬ ‫ܢ ̣‬ ‫݀‬ ‫̈‬ ‫݀‬ ‫‪ܿ .‬ܕܕ ܢ ݂ ܩ‬ ‫ܘܗܘܬ‬ ‫ܒ ܨ ܐ ̣ ܗܝ‪̣ .‬‬ ‫‪ .‬ܘܐ ̣‬ ‫ܐ ܬܗ ܕ ܐ ̣‬ ‫݀‬ ‫ܐ ̣ܐܬ ܘܐܬ ܼܐܘܝ‬ ‫܀ ܕܘ ܕ ܐ‬ ‫ܘܐܦ‬ ‫ܘܗܘܬ‬ ‫ܘ‪̣ .‬‬ ‫‪ .‬ܘܕ ܿ‬ ‫ܘܢ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܢ‬ ‫ܐܬ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܤ ܗ ܕ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̄ܒ ܼ ̈‬ ‫݀‬ ‫ܿ‬ ‫̣ܪܬ ܐ ܬܗ‬ ‫‪ .‬ܗ‬ ‫̱ܗܘ ܘܢ ܼ ‪ .‬ܗ ̣‬ ‫݁‬ ‫ܗ‬ ‫ܕܐ ̣ ̱ܗܘ ‪ .‬ܕ‬ ‫‪ .‬ܘ ܐܪ ̣ ܗ‬ ‫ܕ ̣ ܘܢ‬ ‫ܐ̣‬ ‫̈‬ ‫̈‬ ‫ܘܗ ܢ ̣ ܢ‬ ‫ܘܢ ܕ ̣ܙ ܢ‬ ‫ܘܢ‬ ‫ܕܐܬܘ ܕ ܼܿ ܢ ܐ ܢ ]‪ [629‬ܘ‬ ‫‪̣ .‬‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫݀‬ ‫݁‬ ‫ܪܗ‬ ‫ܘܢ‬ ‫ܼ‬ ‫ܘ ܗܘܢ‪ .‬ܐܬ ܼ ܪܘ ̱ܗܘܘ ݂ܘܐܙܕ ‪ .‬ܘ ܼ‬ ‫‪ .‬ܘ ̣ ܕ̣‬ ‫ܘ ܘ̈‬ ‫̱ܗܘܘ ܐ ݁‬ ‫݁‬ ‫ܕ ܪ ‪.‬‬ ‫̱ܗܘܘ‬ ‫ܕ‬ ‫ܪ‬ ‫‪ .‬ܘ ̣‬ ‫ܿ‬ ‫̄‬ ‫̄‬ ‫ܬܘ‬ ‫ܕܨܘ‬ ‫ܕ‬ ‫݁ ‪ .‬ܐ ܘ ̱ܗܘ ܡ ܐܪ‬ ‫‪ .‬ܘ ܐܬ ܼ‬ ‫̈‬ ‫݁‬ ‫ܕ ̣ ܢ ̣ ܢ‬ ‫ܕܬ ‪ .‬ܐ‬ ‫ܐ‬ ‫ܡ‬ ‫‪.‬ܘ ̣‬ ‫ܕ ̣‬ ‫ܿ‬ ‫̈‬ ‫̣ ‪̣ .‬ܐܙ‬ ‫̣ܒ ܐ‬ ‫ܕܐܬܘ‪ .‬ܘ‬ ‫ܗ‬ ‫ܬ‬ ‫ܘܢ ܪ ̣ ܘ ܼ ‪ .‬ܘ‬ ‫̣‬ ‫‪600‬‬ ‫݁‬ ‫݁‬ ‫ܪ‬ ‫ܕ‬ ‫ܘ‬ ‫ܗ‬ ‫ܕܬܪ‬ ‫݁ܕܗ ܢ‬ ‫ܘ‬ ‫ܘܗ‬ ‫‪.‬‬ ‫ܕܬ‬ ‫ܘ‬ ‫ܕܗ‬ ‫ܪܝ‬ ‫‪.‬‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫݁‬ ‫ܘ ‪ .‬ܘ‬ ‫ܐ‬ ‫ܘ‬ ‫‪̣ .‬ܐܙ‬ ‫ܕܐ ܕܪܘ‪݁ .‬ܘܗ ܢ ܕ‬ ‫̣‬ ‫̣‬ ‫݁‬ ‫݂ ‪ .‬ܘܐܦ ܐ‬ ‫ܕ‬ ‫̣ܘ ܗ‬ ‫ܘ ‪ .‬ܘ ̣ ܘܐ ̣‬ ‫̣ ܘ ̣‬ ‫ܿ‬ ‫݀‬ ‫ܘܐܬܐܘ ‪.‬‬ ‫̣ܐܙܠ ̣ܗܘ ܕܘ‬ ‫̣‬ ‫ܬ ܐ ܕ̣‬ ‫‪ .‬ܘ ܪ ܼ ̣‬ ‫̣ ܘܐ ̣‬ ‫‪̣ .‬ܐܬ‬ ‫ܐܬܪ ܕ ̣ ‪ .‬ܘ‬ ‫‪ .‬ܘܐ ̣ ܘܐܦ‬ ‫̣‬ ‫ܘܐܬ ܘ ̣‬ ‫̣‬ ‫ܘܗ ̣ ‪.‬‬ ‫ܕ ܐ̣ ܒ‬ ‫ܪ‪.‬‬ ‫ܒ ܨ ‪݁ .‬ܘܗܘ ܕ ̣ ܘ ̣ ܩ‬ ‫ܬܗ‬ ‫ܐܬܪ ‪̣ [630] .‬ܗܘ ܕ ܼܿ ܪ‬ ‫̱ܗܘ‬ ‫̣ ܗ‪ .‬ܘ‬ ‫ܘ ܕ ̣ܙܠ‬ ‫ܘ ̣‬ ‫ܿ‬ ‫݀‬ ‫̄‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܕܗܝ ܼ ‪.‬‬ ‫‪ .‬ܘ‬ ‫ܗܘܬ ܬ ܐ ̣ ܗܝ ܕ‬ ‫ܕܐ‬ ‫̣‬ ‫ܢ ̣‬ ‫ܿ‬ ‫݀‬ ‫̈ ‪601‬‬ ‫ܗܝ ܬܘܗܬ ܘ‬ ‫ܐ ܕ‬ ‫‪ .‬ܘ ܪ ܕܐ ̣ ܼ‬ ‫ܐܙ ̣‬ ‫܉ ̣‬ ‫݀‬ ‫ܕܗܘ ̄‬ ‫ܕ ݂ ‪ .‬ܘܕܘ ܕ ݁ ܙ‬ ‫ܓ‬ ‫ܪ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘܬ‬ ‫ܗ‬ ‫ܬ‬ ‫ܗܘܬ݀ ܕ‬ ‫‪ .‬ܘ ܐ‬ ‫̣‬ ‫̣‬ ‫̣ ̣‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܕ‬ ‫‪.‬‬ ‫̱ܗܘ ܘ ̣ ܒ‬ ‫ܕ‬ ‫̣ ‪ .‬ܘܼ ܐ̣‬ ‫̈‬ ‫̈‬ ‫̄‬ ‫̣ ܀‬ ‫ܘܗܘܬ݀ ܪܘ‬ ‫ܘܐܙܠ‪.‬‬ ‫ܕܨ‬ ‫̣‬ ‫ܠ‪ .‬ܐܘ ̣‬ ‫̣‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܼ ܿ ̱ܗܘ ܐ‬ ‫‪.‬ܘ‬ ‫ܕ‬ ‫ܐ ܐ‬ ‫ܕ̣ ܕ‬ ‫‪̣ .‬‬ ‫̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܘܐ‬ ‫ܬ‬ ‫ܘ‬ ‫ܪ ܕܐ ̣ ̱ܗܘ‬ ‫ܕ ܼ ܬ ܕ̣ ܛ ܼ ̣‬ ‫̣‬ ‫ܼ‬ ‫ܕ ̈ ܗܝ ܘ ̣ ܀‬ ‫ܗ‪ .‬ܘ ̣ ܚ‬

‫‪ in Barheb. Chr., 94:30 (left).‬ܪ‬ ‫‪Καράκωμα.‬‬

‫‪600‬‬ ‫‪601‬‬

206

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

After a short while, the king of the Franks in Jerusalem went out to hunt in like manner. He pursued a rabbit but he was found his head sinking inside his body due to a severe knock after he fell from his horse, and thus he died. In those same days, David of Ḥiṣn Ziyād died. These four died in the same year: the emperor of the Greeks, that of the Franks, Malik Muḥammad, and David. (2) In the year 1452 (AD 1141), from the middle of Ōb (August) until the beginning of Īlūl (September), something like fiery rays were seen in the northern side, and on the 2nd of Īlūl (September), a bright light came out from the north-west side, and glowed like the sun. It was though that sky was shining. In the year 1453 (AD 1142), hailstones carried away the entire region of Ṣemḥō. In the year 1454 (AD 1143), the pope of Rome sent one of his twelve (advisers) to Jerusalem so as to rectify the churches, the monasteries, the chief priests, and the rest, in the city of Jerusalem and in others. When he came and began to investigate, he reached the end of his life—it is said that he was killed with poison. The pope grew angry and sent one of his four noble men who were named legates, each of whom was his deputy. He straightened up many things, dismissed the patriarch who was in Antioch and established another one; he succeeded in his undertakings. Then the bad Greeks, accustomed to do evil, approached him and thus talked to him about our people and about the Armenians [629], “These are heretics!” They filled his mind with anger. When he came to Duluk602 and met with Gregory, the Armenian catholicos, he brought him to Jerusalem under pressure. He convened a synod on the 2nd day in the Week of White,603 and there were in it, in addition to the legate, the patriarch, bishops of the Franks, the Armenian catholicos, bishops and Armenian teachers, the metropolitan of Jerusalem Ignatius, monks, Joscelin, and the rest of the leaders. They called upon the Greeks (to attend) the synod three times, saying, “You said, concerning the Syrians and the Armenians that they are heretics. Come now and show to us their heresy!” They replied, “We did not attend the synod because our emperor was not in it.” With this attitude, they became exposed before everyone, for they do not have truthfulness. Thereafter, the Armenians presented a volume in which their doctrine is written, and likewise, ours gave (our own) volume, and both were translated into Italian and read.

602 603

In the region of Aleppo. The week between Easter Sunday and the following New Sunday.

‫‪207‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܕ‬ ‫ܘ ܪ ܿ ܼ ̣ ܘܐܦ‬ ‫ܕ ܘܪ ‪ .‬ܗ ܬ ̣‬ ‫ܿ‬ ‫ܗ ܼ ̣ܬ ̣ܬ ܕ ̣‬ ‫ܘܐ ̣ ܗܝ ܕ ̣ ܪ ̣‬ ‫ܘ ܘܢ ̈‬ ‫݁‬ ‫ܕܙ ‪ .‬ܗ‬ ‫ܐܪ‬ ‫̣ܕܘܘܕ ܕ ̣‬ ‫̣‬ ‫‪604‬‬ ‫‪ .‬ܘܕܐܘܘܕ܀‬ ‫‪.‬ܘ‬ ‫݁ܘܗܘ ܕ‬

‫ܪ ܐܪ ‪.‬‬ ‫ܕ ܼܿ ‪݂ .‬ܪܕܦ ̱ܗܘ‬ ‫̣ ܀‬ ‫̣ ‪ .‬ܘܗ‬ ‫̈‬ ‫ܕ ‪.‬‬ ‫̣ ܀‬

‫݀ ܐܬ ̄‬ ‫ـ‬ ‫̱ܗܘܘ ܐ ـ ܙ ̈ ـ‬ ‫̣ ܕܐܒ‬ ‫)‪(1‬‬ ‫ܕܐ ܠ ̣‬ ‫̄‬ ‫݁‬ ‫̣ ـ‪.‬‬ ‫ܘ ܩ ܐـ‬ ‫ܒ‬ ‫‪.‬ܘ‬ ‫ܕܒ ܕܐ ܠ ̣ ܙ ̣‬ ‫݀‬ ‫݀‬ ‫‪605‬‬ ‫̄‬ ‫ܐܬܪ ܕܨ ܀‬ ‫̣ܦ ܕ‬ ‫ܐܬ‬ ‫܀ܘ‬ ‫ܗܘܬ݀ >ܕܨܪ ‬ ‫‪.‬ܘ‬ ‫‬ ‫ـ ̣ܚ‬ ‫ܐܪ ̣ ‪ .‬ܘ ܪ ܗ‬ ‫ܼ ̣ܘܬܗ‪ .‬ܘܐ ܐܘ‬ ‫ܤ< ܼ ‪ .‬ܐܬ ̣ ܝ‬ ‫̈‬ ‫ـ‬ ‫ܪܕܘ ـ ـ‬ ‫ـ ܤ ܐܪ ـ ‪ .‬ܘ ـ‬ ‫ܕ‬ ‫ܼܿ ܕ‬ ‫ـ̣ ̣‬ ‫ـ̈‬ ‫ـ‬ ‫̈ ܐ ‪.‬‬ ‫ܘܗܘܬ݀ ̄ ̈ ܝ‬ ‫̈ ܐ‬ ‫ܕܐ ܐ‬ ‫‪̣ .‬‬ ‫ܘܕ ܪܗ‪̣ .‬‬ ‫̈ـ ܬ‪ [643]:‬ܘ ـ ̈‬ ‫‪730‬‬ ‫̈ـ ـ ̣ ܒ ـ ܪܗ݁‬ ‫ܕ ̣ ـ‪ .‬ܐـ‬ ‫܂‬ ‫ܿ‬ ‫̈‬ ‫ܕܗܘ ̣ ـ ܕ ̣ܘܪ ـ ݁‬ ‫݁‬ ‫ܬ ̣ ‪݁ .‬ܗܘ ܕ ܹ ̱ܗܘ‬ ‫ܝ ܐ ـ ‪ .‬ܗܘ ̣‬ ‫ܤ ܘܼ‬ ‫݁‬ ‫ـ ܐܘ ܗ ـ‬ ‫̣ ܬ‬ ‫̱ܗܘ‬ ‫ܗ ‪.‬‬ ‫ܼܿ‬ ‫‪ .‬ܘ ܼܿ ܪ ܬ ̣‬ ‫ܘܪ ܕܘ ‪̣ .‬‬ ‫؟‬ ‫̈‬ ‫̈ ‪731‬‬ ‫>‬ ‫ܐ‬ ‫‪.‬‬ ‫‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ـ ܢ‪.‬‬ ‫‪.‬‬ ‫ܢ‪ .‬ܘ ܪ‬ ‫ܗܝ ܕ‬ ‫ܐ ܕ ـ ܼ‬ ‫̣ܬܘܒ ܐ ̣‬ ‫݀‬ ‫݁‬ ‫ܐ ̣ ܘܐ ̣ ݁‬ ‫ـ ܕ ـ‬ ‫ـ ܪ‪ .‬ـ‬ ‫ܕ ̣ ̱ܗܘ‬ ‫ܕܐܬ ̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ـ ܘܢ‬ ‫ـ ܗـܬ ̣ ـ‬ ‫̣ ـ ܩ‪ .‬ܘܐܦ‬ ‫ـ ܘܢ‬ ‫̣ ـ‬ ‫ܕ‬ ‫‪.‬ܘ‬ ‫̈‬ ‫ܘ ̣ ‪ .‬ܘ݁‬ ‫‪ .‬ـ‬ ‫̱ܗܘܘ‬ ‫ܕ‬ ‫ܘܢ‪.‬‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫݀‬ ‫̣ ܂ ܐـ‬ ‫ܐܪ ̣ ܬܗܘܢ ܘ ̣ ̣ ܬܗܘܢ‪.‬‬ ‫̣ ܢ ̣‬ ‫‪.‬ܘ ܐ ܼ‬ ‫̈ ܘ ̈ܬ ‪ .‬ܘ ̣ ـ ݀ ̣ ـ ݁ܨ ܕ ـ‬ ‫̈ـ ܝ ̈ـ ‪ .‬ܘ ܿ ܼ ̣ ـ‬ ‫̈ ̣ ̣ ܪ ܘܐܘ ̣‬ ‫̣ ‪ .‬ܘ ܪ ܼܿ ̣ ـ ܙ ـ ̣ ـ ـ ݁‬ ‫̣ ݁ ‪ .‬ܘܕ‬ ‫ܐܙܕܪ ̣‬ ‫̣‬ ‫ـ ݁ ܕ ـ ̣ ܬ ܕ ̈ـ ܂ ܐ ـ‬ ‫ـ ـ‬ ‫ـ ܕ݁ ـ‬ ‫‪ .736‬ܗ ـ ܼܿ ـ ܪ ـ ܬ ـ ܝ‬ ‫ܘܐ ̣ ـ ܚ‬ ‫ܤ‬ ‫ܕ‬ ‫ـ ̄ܘ ܘܪܗܝ܂ ܐܬ ـ ܤ ̣ܕܗܘ ـ ܥ ܪ ـ ܕ ـ ܕ ـ ̣‬ ‫ܿ‬ ‫̄‬ ‫̈‬ ‫̈‬ ‫݀‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ـ ̱ܗܘ ـ‬ ‫̣ܕܗܘ ܪ‬ ‫ܐܬ ܼ ‪:‬‬ ‫ܕ ̣ ‪.‬ܕ‬ ‫ܼ ـ‪.‬‬ ‫ܕ ܝܐ‬ ‫݁‬ ‫ـ ـ ܬ ـ ܪ ܂ ܘܐ ـ ̣ܝ‬ ‫ܘܐܙܠ ̣ܗܘ ܼܿ ـ ܪ ـ‬ ‫‪.‬‬ ‫ܘܗܘ ܿ ܼܨ‬ ‫ܘܟ‬ ‫ܝ‬ ‫ܘܐ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫݁ܘܗܝ ܕ ܝ ܬܕܪܘܤ ܕ ܿ ̈ܢ ̈‬ ‫݁ܗܝ ܕ ݁ ܬ݀‬ ‫ܗܘܝ‪ .‬ܘ ـ ܪ ܗ ـ‬ ‫̈ܬ ܬ ܬ‬ ‫ܼ‬ ‫̈ ܘ ̣‬ ‫ܿ‬ ‫̈‬ ‫ܐ ̣ ـ ݁ ـ ܪܕܘܤ‪ .‬ܬܘ ـ ܕ ـ ـ ܘܢ‬ ‫ܘܐܙܠ ܪ ـ ܤ ـ ܬ‬ ‫ـ ܙ ـ ܐܬ ܼ ـ ‪̣ .‬‬ ‫̈‬ ‫ܕـܪ ‪.‬‬ ‫ܕ ܪ ܘܗ ̣ ‪ .‬ܘ‬ ‫ܪ ܤ ܬ ̣‬ ‫̣‬ ‫̣‬ ‫ܐܘܪܗܝ ܕܗ ̣‬ ‫݁‬ ‫ܙܐܢ܀‬ ‫ܐ‬ ‫ܗ‬ ‫ܪ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘܤ‬ ‫ܪ‬ ‫ܕ‬ ‫ܕ‬ ‫ܗܝ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬

‫ܬ ‪Ms‬‬ ‫ܬ ‪(sic). The correction above is on the basis of the Arabic version:‬‬ ‫;‬ ‫‪Chabot, Michel III, p. 279 n.9. Probably the letter ḥēt in the original manuscript was a bit‬‬ ‫!‪thick, misleading the Edessan copyist to take it for yōd and šīn‬‬ ‫‪736 Ms: sic. Chr. 1234 II, 45:16:‬‬ ‫‪, which makes a better sense.‬ܐ‬ ‫‪735‬‬

258

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

When this one was murdered by Tutush, Theodor son of Hetom, the curopalates,737 ruled it for two years, during the days of Metropolitan Athanasius son of Bar-Ishai. When the Franks marched out and the son of Hetom realized that he could not protect it, he surrendered it to the Franks. The Franks ruled in it, first through Count Baldwin who killed the son of Hetom. When Baldwin’s brother, Godfrey, king of Jerusalem, died, he went up to Jerusalem and became king in place of his brother. The other Baldwin (Le Bourg), the son of the sister of the first (Baldwin), ruled in Edessa. When Baldwin the king of Jerusalem was dying, he ordered that his nephew, the other Baldwin (Le Bourg), be king. Edessa was given to the powerful Joscelin, and after his death, his son, the other Joscelin, ruled in it. In the days of the latter, Zangi took it away, and after the murder of Zangi, it was destroyed in the year 1458 [1147 AD].738 (The account) is completed. Chapter (eight) on the time in which Thoros the Armenian reigned in Cilicia, and on different kinds of events that happened in the world and in the Church of God in this same time. (1) When Levon the Armenian was captured by John, emperor of the Greeks, and brought him into Constantinople, as the account previously showed [644], part of the land of Cilicia remained with the Greeks and another part was in the hands of the Turks.739 Then, Emperor John died, and Levon died as well in Constantinople. One of Levon’s sons, whose name was Thoros, escaped and marched out, and because he owned nothing whatsoever, he arrived secretly on foot to MōrAthanasius, the metropolitan of the place,740 for he had trust in the old man from the days of his father. Therefore, he asked him to pray to God to bring back to him the land of his fathers, and the holy bishop with tears bestowed on him blessings and gave him the price of a horse. When he acquired a horse, twelve men followed him, and he went to the fortress called ʿĀmūdā.741 When its inhabitants became aware that the son of their lord came, they captured the Greeks in it and surrendered the fortress to Thoros. As this news spread out, fear befell the Greeks and the Turks, but he quickly ruled many regions and many among the Armenians and the Franks gathered around him.

“In charge of the palace;” see the account in Chr. 1234 II, p. 54 [39]. See above pp. 218ff, 236ff. 739 Barheb. Chr., p. 97v:1–21. Mat. Edessa, pp. 260–264, #26–28. 740 Barheb. Chr., p. 97v:6, the Metropolitan was the Syrian Orthodox Athanasius (of Anazarba). 741 An ancient city still exists, located in the northeast of Syria, in the Syrian governorate of Ḥasaka. Its name, which means pillar, reflects ancient buildings in it. 737 738

‫‪TEXT AND TRANSLATION‬‬

‫‪259‬‬

‫̈ـ ‪ .‬ـ ̈‬ ‫ܬܘܬܫ‪ ̣ .‬ـ ݁ ܬܕܪܘܤ ـ ܗܬܡ ـ ܪܐ ܛ‪ 742‬ܬܪܬ ـ‬ ‫ܘ ܗ ܐܬ ݂‬ ‫̄‬ ‫ـ ܘ ـ ̣ ـ ܗܬܡ ܕ ـ ܕ ̣ ـ ݁‬ ‫ܘܦ ـ ܐ ـ ܀ ܘ ـ ̣ ـ‬ ‫ܤ‬ ‫ܐܬ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܘ ـ ‪ .‬ܗܘ ̣ܕܗܘ ܼ ـ‬ ‫̣ـ ـ‬ ‫ـ‪.‬‬ ‫ـ‬ ‫‪ .‬ܘܐ ̣‬ ‫ܐ ̣‬ ‫ـ ܕܐܘܪ ـ ‪ ̣ .‬ـ‬ ‫ܗܬܡ‪ .‬ܘ‬ ‫̣ ܐ ̣ ܗܝ ܕܗ ̣ܕܗܘ ܐ ̣ ܘܗܝ ̱ܗܘ ـ ܘ‬ ‫ـ ـ ܗ ܕ ـ‪.‬‬ ‫ܘ ܐ‬ ‫ܘܪܗܝ‬ ‫ܘܗܘ‬ ‫ܘܪ‬ ‫̣‬ ‫̣ܘ ݀ ܐ ̣ ܗܝ‪ .‬ܘܐ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܘـ ܐ ـ‬ ‫̣ ܘܼ ـ ܕـ ـ ܗ‬ ‫ܕܐܘܪ‬ ‫ܘ‬ ‫̣ܬܘܒ ܐܦ ܗܘ ܕܐ ̣ ܘܗܝ ̱ܗܘ ܼ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ـ ‪ .‬ܘ ـ ܪ ܕ ـ ـ ܬܗ ܐ ̣ ـ ـ ـ ܗ‬ ‫ـ‬ ‫‪ ܼ .‬ـ ܗ ܘܪܗܝ‬ ‫̣ܘ‬ ‫̈‬ ‫ـ ݀‬ ‫݀‬ ‫݁‬ ‫݁‬ ‫ـ‬ ‫ܕܙ ‪ .‬ـ‬ ‫ܐ̱ ‪ .‬ܕ‬ ‫ܕ‬ ‫ܗ ̣ ܙ ‪.‬ܘ ܪ ̣‬ ‫ܐܬ ̄ ܀‬ ‫‪:‬‬ ‫ܘܢ ̄‬ ‫ܼܿܙ‬ ‫)ܕܚ(‬ ‫̣ ‪ :‬ܘܐܦ‬ ‫ܕ‬

‫ܕ ܐ ̣‬ ‫ܬ ܕܐ‬

‫ܬܪܘܤ‬

‫‪743‬‬

‫‪.‬ܘ‬

‫ܐܪ‬ ‫‪:‬‬

‫ـ ‪ .‬ܘܐ ̣ ـ‬ ‫ܐ‬ ‫ܢ ܐܪ‬ ‫)‪(1‬‬ ‫ܐܬ ̣‬ ‫݁‬ ‫ܿ‬ ‫̈‬ ‫܂ܘ‬ ‫ܕ‬ ‫ܘ ܼ‬ ‫̣‬ ‫]‪ . ̣ [644‬ܘ ̣ ܐܬܪ ܕ ̣‬ ‫̄‬ ‫‪ .‬ـ‬ ‫ܢ ـ‬ ‫‪ .‬ܘ ̣ ܐܦ ̣ܗܘ‬ ‫̣ ܐ‬ ‫ܗ‬ ‫ܬܪܘܤ ܐܬ ܿ‬ ‫ܪ‬ ‫ܘ‬ ‫ܡ‬ ‫ܘ‬ ‫ܗ‬ ‫ܕ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܼ‬ ‫̣‬ ‫̣̄‬ ‫ܕ̣‬ ‫ܹ ̱‬ ‫̄‬ ‫ܗ ـ‬ ‫ܕܐ ̣ ̱ܗܘ‬ ‫ܘܦ ܕ ̣ ܕܐܬܪ ‪.‬‬ ‫ܤ‬ ‫ܝ ܐܬ‬ ‫ܐܬܪ ܕܐ‬ ‫ܗܕ ̣ ܠ‬ ‫ܐ ̣ ܗܝ‪ .‬ܘ‬ ‫ܕ̣‬ ‫ܕ ̣‬ ‫̈‬ ‫ܿ‬ ‫̣ ـ‪.‬ܘ ـ‬ ‫ܘ ̣ܒ‬ ‫ܕ‬ ‫ܼ‬ ‫̣‬ ‫ܿ‬ ‫̄‬ ‫݁‬ ‫݁‬ ‫ܐܪ‬ ‫ـ‬ ‫ܘܗܝ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܕ‬ ‫ܠ‬ ‫ܘܐܙ‬ ‫‪.‬‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܪܘܤ‪ .‬ܘ ܗܕ ̣ܐܬ‬ ‫ܗܝ‬ ‫ܘܐ‬ ‫‪.‬‬ ‫̈ ܕ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫ܐ ̣ ‪.‬ܘ‬ ‫ܬܘ ‪ .‬ܘܕܘ‬ ‫̈ ܘ‬ ‫̈ ̣ܬ ܼ ̣‬ ‫‪.‬‬ ‫ܘ‬ ‫ܐ‬

‫ܙ ̣ ̈ ̣ܬܘܒ ܕ ̣‬ ‫ـ̄ܐ ـ‬ ‫̈ـ ܝ ܬܘ ـ ‪.‬‬ ‫ـ‬ ‫̈‬ ‫ـ ـ ܗܝ ܕ ـ ܢ‬ ‫ܿ‬ ‫ܬ‬ ‫ܘܼ‬ ‫̣‬ ‫ـ ـ ـ̈‬ ‫̈ܘܗܝ‪̣ .‬ܗܘ ܕ ـ ܼܿ ـ‬ ‫̣ ـ ܪ ̣ ـ ‪ .‬ܐܬ ܼܿ ـ‬ ‫ـ ܕ ̣ ـ ـ ܗܘܢ ̣ܐܬ ‪.‬‬ ‫݀‪ ݀ ̣ .‬ܕ ̣ ـ ܗ‬ ‫ܿ‬ ‫ـ ܬܗ‬ ‫ܐܬ ܼ‬

‫‪Greek κουροπαλάτης, Latin cura palatii.‬‬ ‫‪Թորոս. Thoros II, of the Rupenid dynasty, ruled Cilicia from AD 1141.‬‬

‫‪742‬‬ ‫‪743‬‬

260

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Thoros went to Raʿbān744 to the Frankish Simon its lord, for he had taken the latter’s daughter in marriage, and found out that the Turks, on that very day, invaded the village to pillage it. Thoros fell upon them and killed about three thousand strong, freed those taken captives, and rescued the entire region. Thus, he became victorious and grew great. When he returned to Cilicia, the Greeks and the Turks left the cities and the fortresses, fleeing away from him, and he ruled over Anazarba and the rest of the cities of Cilicia. In the same year in which Thoros reigned, which is the year 1459 (AD 1148), the region of Antioch was captured by Nūr-al-dīn son of Zangi. Joscelin, who kept a grudge against Bedawi, Lord of Antioch, because he come to the help of Edessa, was pleased with the destruction of his land. When Nūr-al-dīn, Lord of Aleppo, learned about this, he rejoiced and sent messengers, making peace and covenants with Joscelin. Both sides met in a place between Aleppo and ʿAzāz,745 taking oaths and confirming covenants. The Franks and the Turks mingled with each other, eating and drinking together in joy, but this was the cause of their fall. In this year, the king of the Island of Sicily746 grew angry at the emperor of the Greeks because he deceitfully destroyed the Franks. Seeking to avenge his people, he fought against the city of Thebes, destroying the Greeks and uprooting it, and captured Adrianopolice and Philippopolis.747 Manuel, emperor of the Greeks, marched out in revenge against the Romans, and when he besieged one fortress, the king of Sicily sent many soldiers on ships in the sea who committed piracy and afflicted the Greeks. They reached as far as Constantinople and fought near the palace, which was built on the seashore, breaching it with their arrows. When the emperor of the Greeks heard of the matter, left the fortress and returned. The Franks and the Greeks fell upon each other and a great battle took place in the sea. (Many) were killed from both sides and at the end the Franks returned to their land and the Greeks and their emperor went back to Constantinople. (Arabic) This (account) was also completed through the help of God, glory to him. (2) In the year 1459 (AD 1148), Patriarch Mōr-Athanasius went again to Āmid where he resided. Once again, John of Mabbug [644], who is Bar-Andras, changed his diocese against the rule and unduly. First, when the patriarch was in Tell-Bashīr and the synod of the bishops was convened, Bar-Andras had a conflict with Bishop Timothy of Karshena, and after many discussions they exchanged (dioceses) with him: Bar-Andras crossed over to Karshena and the former came to Tell-Bashīr.

Between Aleppo and Samosata; Yāqūt, Muʿjam III, p. 51. City near Raqqa, Yāqūt, Muʿjam IV, p. 118. 746 His name was Roger. 747 Both cities were located in extreme western Anatolia. 744 745

‫‪261‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܬܗ ݁ܕܗܘ‪ .‬ܐ ̣ ܕ‬ ‫ܢ‬ ‫ܬ‬ ‫ܘ ̣ܐܬ ̣ܗܘ ܬܪܘܤ‬ ‫݁ܗ ܐ ܕ ܹ‬ ‫̈ـ ‪ .‬ܘ ܼ ـܿ‬ ‫ܘܢ ܬܪܘܤ‪ .‬ܘ ̣ ܒ ܐ ـ ܓ̄‬ ‫̣ ܬܘ ܕ ̣ ܢ ܬܪ ‪ .‬ܘ ̣‬ ‫ܿ‬ ‫̣ ܢ ܐܬ ܼ ܚ ܘ ̣ ܒ‪ .‬ܘ‬ ‫ܐܬܪ ‪.‬‬ ‫ܕ ݁ ̣ ̱ܗܘܘ‪ .‬ܘ ̣ ܩ‬ ‫‪̣ .‬‬ ‫̣‬ ‫̄‬ ‫̈‬ ‫ܕ ـ̈‬ ‫̈‬ ‫ܐ ܙܪ ܘ‬ ‫̈ ܘܬܘ‬ ‫‪ .‬ܘܐ ̄ ̣‬ ‫ܘ ̣ ܂ܘ ̣‬ ‫ܕܐ ̣ ܬܪܘܤ‪ .‬ܕܐ ݁‬ ‫܀ ݁‬ ‫݀ ܐܬ ‪ .‬ܐ‬ ‫ܕ‬ ‫̣ ܐܬܪ ܕܐ ̣ ـ ـ ܪܕ‬ ‫‪748‬‬ ‫݁‬ ‫ـ ܘܝ ـ ܗ ܕܐ ̣ ـ ـ >ܕ ̣ܐܬ ܘܢ< ̣ܗܘ‬ ‫̱ܗܘܘ‬ ‫ܘܢ‪ .‬ܐܬ ܼ‬ ‫ܗܘܢ‪ .‬ܘܐܬ ̣‬ ‫‪.‬ܘ‬ ‫ܘܐ‬ ‫ܕ ܡ‪ .‬ܘ ܐ ̣ ܘܙܒ‬ ‫ܪ ܕ ܬܝ‪ .‬ܘ ܝ ]‪[652‬‬ ‫ܘ‬ ‫̈‬ ‫ܐ ̣ ‪ .‬ܘ ܬ‬ ‫ܙ ̣ ܬܘ ‪̣ .‬ܐܬ ̣ܗܘ ܐܪ‬ ‫ܐܬ ̣ ‪ .‬ܘ ܕܐ ܗܕ ܙ ̣ ܬ ܪ‬ ‫ܗ‪ .‬ܘ ܝ ̈ ܬ ܒ ܘܢ ܕܘ ̈‬ ‫ܢ‬ ‫ܿ ܼ ܪ‪ .‬ܘ ܿ ܼ ܪ ܐ‬ ‫ܘܢ ܐ‬ ‫̣‬ ‫̣‬ ‫‪ ̣ .‬ܒ ܐ ܗܪ ܘܐܬܪ ܕܨ ‪ .‬ܘ‬ ‫̣ܒ‬ ‫ܬܪܗ‪.‬‬ ‫ܪܐ ̣‬ ‫ܐ ̣‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܪ܀‬ ‫ܘ ܬܝ ܘ‬ ‫‪ .‬ܘܗ ܐ ̣ ܬܘ‬ ‫ܬܝ‪ ̣ .‬ܒ‬

‫‪.‬ܬܐ ̣‬

‫‪Ms: sic.‬‬ ‫ܪ ‪Barheb. Chr., 98:3 (right from the bottom):‬‬

‫‪791‬‬ ‫‪792‬‬

286

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

As for Joscelin,793 he left to go to Antioch and with him two hundred cavalrymen who thought to be able to face thousands. During the night, as they were going near ʿAzāz, some Turkmen met them but from just their noise, the Franks shook and fled, because the victorious Power forsook them. As Joscelin moved to flee, he thought that he encountered a tree and fell, but many testified that there was no tree whatsoever in that place. Whatever the matter, (divine) abandonment befell him and he collapsed. A Turkoman found him but did not know that he was Joscelin, and thus he wanted to sell him to the Christians. Then a Jew encountered them in one of the Arab villages who knew that he was Joscelin. Therefore, they brought him to Aleppo with joy. The governor bought him from the Turkoman for one thousand dinars. He was thrown in fetters in prison where he ended his life in tortures. With his bringing into Aleppo, there was a great thrill and joy for all the Muslims. He remained in prison for nine years, and while they kept enticing him with gifts and presents to apostatize, he never gave in. They threatened him with tortures, but he was not scared; rather, he persevered in his faith, confessing that he was punished because of his sins. He sent a message to the monastery and to the rest of the Christian churches, asking to just pray for him and to be admitted as penitent. When his death approached inside the pit in which he was thrown, upon his begging and request, the bishop of the city was brought to him, and when he gave his confession, the former associated him in the Holy Sacraments. When he died, he was given to the Christians, and he was carried and buried in the church. Most of the citizens, Christians and Muslims, gathered for his burial, astounded by what had happened. (The account) is completed. (2) After Joscelin had allowed the monks to go to the monastery, he did not send the right hand (of Mōr-Barṣawmō), doing more to attract to him the wrath of Justice. The Lord brought from the north the sons of Gog and they surrounded him in Tell-Bashīr. Then, the Franks, the Syrians, and the Armenians shouted with one voice, and when the wicked Joscelin was terrified, he ordered and the (reliquary of) the holy man was taken out and they marched toward the wall. All the people, with uncovered heads and weeping, processed it opposite the camp of the enemies. Joscelin promised before everyone that if the camps of the Turks is lifted he would send the holy man to his monastery. He would not demand the money that remained, but also would pay back all that he took away from the monastery.

Barheb. Chr., p. 98:13–31 (right); Ibn-Athīr, al-Kāmil IX, p. 369, H 546 = AD 1151: “His capture was the most important conquest, because he was a tough devil, hard toward Muslims, and harsh. All of Christianity was inflicted because of his capture.” This is hyperbole given the fact that Joscelin invaded and ransacked one of the most important Christian monasteries in Anatolia, that of Mōr-Barṣawmō; see above. 793

‫‪287‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̄‬ ‫ܗܘܘ ܕ ̈‬ ‫ܪ‬ ‫̣ ‪ .‬ܘ‬ ‫ܕ ̣ ܕ ̣ܙܠ‬ ‫̱‬ ‫ܗ ܕ̣ ̣‬ ‫ܿ‬ ‫ܕ ̣ܙ‬ ‫ܘܢ ܼ ̣ ܬܘܪ ‪ .‬ܘ‬ ‫݁ܪܕ ܨ‬ ‫ܙ܂ ̣‬ ‫ܿ‬ ‫݁ܪܕܦ ̱ܗܘ‬ ‫ܕ‬ ‫ܘܢ ܼ ܙ ‪.‬‬ ‫ܘ ̣ ‪.‬‬ ‫ܩ‪ .‬ܐ ̣‬ ‫ܕܐܪ ̣‬ ‫݁ ܝ ̣ܕܘ ‪.‬‬ ‫ܐ‬ ‫̱ܗܘ‬ ‫̈ ܕ‬ ‫ܕ ̱ܗܘܘ‬ ‫̣ ܘ ̣ ‪.‬‬ ‫ܕ‬ ‫̄‬ ‫݀‬ ‫‪.‬‬ ‫ܗܘܬ‬ ‫ܐ ܐ‬ ‫̣‬ ‫ܘ ̣ ‪ .‬ܘܐ ̣ ܐ ܬܘܪ ‪ .‬ܘ ̣ ܥ ܕܗܘ ̣‬ ‫̣ܕܗܘ ̣‬ ‫ܿ‬ ‫ܕ ‪̈.‬‬ ‫ܘܢ‬ ‫ܕ‬ ‫‪ .‬ܗ ܐ‬ ‫ܐ ݁ܨ ̱ܗܘ ܕ ܼ ̣ ܗܝ‬ ‫̣‬ ‫ܿ‬ ‫ܕ ܼܙ‬ ‫‪.‬ܐ‬ ‫ܬܘܪ‬ ‫̣ܘܬ ܐܘ ̣ ܗܝ‬ ‫̣ ܢ‬ ‫‪.‬‬ ‫̣ ܥ ܕܗ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫ܘ‬ ‫ܗܘ‬ ‫ܗܝ‬ ‫ܐ ‪ .‬ܘܬ‬ ‫ܕ ‪ .‬ܘܐܬܪ ̣‬ ‫̣ ‪̣ .‬‬ ‫ܼ‬ ‫̈‬ ‫݁‬ ‫̈‪.‬‬ ‫ܬ‬ ‫ܘܗܘ‬ ‫‪.‬‬ ‫ܘܢ‬ ‫ܬ‬ ‫ܘ‬ ‫ܘ‬ ‫ܪ‬ ‫ܙ‬ ‫ܪܘ‬ ‫ܗ ܕ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܬ ̈‬ ‫̈‬ ‫̈‬ ‫‪.‬ܘ‬ ‫ܕ‬ ‫̱ܗܘܘ ܘܕ ܘ ܗ‬ ‫ܼܿ‬ ‫ܐܬܪ ̣ ‪ .‬ܘ ̣‬ ‫ܐ ̣‬ ‫̈‬ ‫ܿ‬ ‫ܘܗܝ ܐܬܪܕܝ‪ .‬ܘ ܼ ܪ‬ ‫ܕ ܕ‬ ‫ܘܕ ܗ‪.‬‬ ‫ܘ ܕ̣ ‪ .‬ܐ‬ ‫̣‬ ‫ܿ‬ ‫ܿ‬ ‫̣ܒ‬ ‫ܕ‬ ‫ܬ ‪.‬‬ ‫ܕ ܼ ܢ‬ ‫‪ .‬ܘ ̣ܠ ܕ‬ ‫ܕ ̈ܬ ܕ‬ ‫ܘ‬ ‫ܗܝ ܕ ܼ‬ ‫ܕ ̣ ‪.‬‬ ‫̣ ܕܪ ܹ ̱ܗܘ ‪ .‬ܐ ̣ ܘ ̣ ܂ ܘܐܘ ̣ ܗܝ ܬܗ‬ ‫̣‬ ‫‪ .‬ܘܐܬ ܿ‬ ‫ܘ ܿ‬ ‫̈‬ ‫ܘܐܬ‬ ‫ܝ‬ ‫ܗܝ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܙ‬ ‫ܬ‬ ‫‪.‬‬ ‫ܬ‬ ‫ܕ‬ ‫ܒ‬ ‫̣‬ ‫ܼ‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫ܗܘܢ ܕ ̈‬ ‫݁‬ ‫܂‬ ‫̈ ̣ ܘ‬ ‫̣ ܪܬܗ‪.‬‬ ‫ܬ ‪ .‬ܐܬ ܼ‬ ‫̣‬ ‫ܕܗܘܬ܀݀‬ ‫̣ܕ‬ ‫݁ ܝ ̣‬ ‫̣ ‪:‬‬ ‫ܐܪ ݁ ‪.‬‬

‫ـ̣‬ ‫ـ‬

‫܂‬

‫ܘܐܬܘ‬ ‫ـ‬ ‫)‪(2‬‬ ‫ـ ̣‬ ‫ܪܕ ̣‬ ‫ـ‬ ‫ـ ܗܝ ܘ ـ ܕ ـ ̣ ܬ ‪ .‬ܘܐ ـ ̣ܝ ـ‬ ‫ܘܐ‬ ‫ܘ‬ ‫‪.‬ܗ‬ ‫ܘܢ‬ ‫̣ܪ‪ .‬ܘ‬ ‫ܘ‬ ‫ܗܝ‬ ‫݁ ܂ ̣ ܘܐ ̣‬ ‫̣‬ ‫̈‬ ‫ܘܕܝ ̣ܗܘ‬ ‫̣ـ ܕ‬ ‫ـ ‪ .‬ܘܐ ̣ ـ ̣‬ ‫ܼ ܿܙ ـ ܗܝ ـ ̣‬ ‫ܼܿ ܪ‬ ‫̣ ܕܬܘ‬ ‫̣ ܗ‪ .‬ܘ‬ ‫ܕ‬ ‫݁‬ ‫ܥ‪.‬‬ ‫ܐ ܘܕ‬ ‫̣‬ ‫ܡܕ ̣‬

‫̣ـ‬ ‫ܿ ܼ ـ ܪ‪ .‬ܐܘ ̣ ـ‬ ‫̣ ـ ܕـ‬ ‫ܿ‬ ‫ـ ̈ ـ ܓ ܘ ܼ ـ ܪܘܗܝ ̱ܗܘܘ‬ ‫̣ ‪ .‬ܘ ̣ܙܥ ܘܐܦ ̣ܗܘ‬ ‫̈‬ ‫ـ ܘܢ ܘ ݁ ـ ‪.‬‬ ‫ܹ‬ ‫ـ ܡ ـ ‪ .‬ܕܐ ـ ̣ܘ‬ ‫ـ‬ ‫݁‬ ‫ܗ ܕ ̣ـ ܂‬ ‫̣ܕ ܬ‬

288

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

At this point, his penance was accepted like that of Zacchaeus,794 and it was fitting for him to say: The chastisement of the Lord opened my ear795 [ ] He showed miracles, so that the one who reflects clearly understand and believe that nothing at all can happen, not in great deeds nor in the small ones, without the touch of God. When the petition prayer was offered by all the people, the tyrant bowed down to ask for forgiveness. By the intermediary of the great Moses, every single repentance of Pharaoh was accepted (by God) so as to reduce the chastisement, but it was to see if he completed (the repentance) to the end. He did the same here: He shook the camp of the Turks and [652] executed their swift departure from the city, and when the admirable redeeming of the Christians took place, everyone confessed that the coming and the leaving of the Turks happened by the sign of God. Then, Joscelin sent a message to the monastery pursuing forgiveness. Elder monks went and brought back the (reliquary) of the holy man in procession, while in every city and region crowds of all peoples walked before it, joyfully and blissfully, glorifying and praising with hymns, candles, and perfume of incense. When the whole road was completed with the procession, it (=reliquary) arrived at the monastery at the beginning of Latter Kōnūn (January), in the Feast of the Holy Doctors.796 Chapter (twelve) on the time following the fall of Joscelin (II) in which the Turks captured the regions.797 (1) When Sultan Masʿūd heard about the fall of Joscelin, he marched in and on Sunday of Pentecost he besieged Keshum in which there was a Frank whose name was Reynald. In Tell-Bashīr, the son of Joscelin, a boy also named Joscelin (III), was established (to rule). When the citizens of Keshum saw the mighty [653] armies (of the Turks) that cannot be numbered, they ran away. They sent (bishop) Evanius to the fortress and received from the sultan a sworn pledge on account of the Franks so that they may reach ʿAintāb,798 as happened indeed. The sultan reigned over Keshum, Bēt-ḥesnē, Raʿbān, and Farzman. He also besieged Tell-Bashīr. Nūr-al-dīn, the lord of Aleppo, went to him and the sultan gave (him) his daughter in marriage and Nūr-al-dīn married her—she was engaged to the son of the brother of the emperor of the Greeks. Luke 19:9. See Job 36:10. An empty space follows as if missing one or two words. 796 On the first of January, “(the feast of) Basil and Gregory of Nyssa, prelates and doctors;” Šḥīmō, p. 719. 797 Barheb. Chr., p. 98:6 (bottom, right)–23 (left). 798 According to the manuscript, it should be spelled ʿAintāp. It was located to the west of the Euphrates, north-east of Antioch. 794 795

‫‪TEXT AND TRANSLATION‬‬

‫‪289‬‬

‫ܿ‬ ‫݀ ܬ ̣ ܬܗ ܐ ܼܿܕܙ ‪ .‬ܘ ݁‬ ‫݁ ܐܕ ـ‬ ‫ܕ ̣ ‪ .‬ܕ ̣ܕܘܬܗ ܕ‬ ‫ܘ ݁ ܝ‬ ‫ܐܬ ܼ‬ ‫‪799‬‬ ‫ܿ‬ ‫┐‬ ‫ـ‬ ‫ܕ ـ‬ ‫ܘ‬ ‫ܼܿ ܝ ܬ ̣ ̈ ܬ ‪ .‬ܐ ܕ‬ ‫̣‬ ‫ܕ ܼ ܨ ܕ‪ .‬ܨ ̣ ̣‬ ‫̈‬ ‫݀‬ ‫ܗܘܬ ـ ـ‬ ‫̣ ‪.‬‬ ‫ܪܘܪ ܘ‬ ‫ܕ ̣ ܘ ܡ‪.‬‬ ‫ܨ ̣ ܕܐ ـ ‪ .‬ـ ـ ܬ ̣‬ ‫݁‬ ‫‪ .‬ܘ ̣ܘ ̣ܐܬܪ‬ ‫̣ ܬܘ ـ ܬܗ‬ ‫ܪ ‪.‬‬ ‫̣ ‪̣ .‬ܗܘ ܗܘ ܕ‬ ‫̣‬ ‫ܿ‬ ‫̱ܗܘ ‪ .‬ܕ ̣ ܐܢ ܼܿ‬ ‫݁‬ ‫ـ ̣ ܪ ݁ ‪ .‬ܗ ـ ܘܐܦ‬ ‫̱ܗܘ ܘ‬ ‫ܕ ܢ ܼ‬ ‫ܿܙ ܥ‪ .‬ܘ ܿ‬ ‫̣ـ ‪ .‬ܘ ـ‬ ‫̣ ]‪[652‬‬ ‫̣ ܘ‬ ‫ܗܪ‬ ‫ܕ ̣‬ ‫ܼ‬ ‫̣ ܪܗ ̣ ̣‬ ‫ܼ‬ ‫݀‬ ‫ܗܘܬ ̣ ܬ ـ ܗܘܢ‬ ‫ܗܘ ‪ .‬ܘ ـ ܐ ـ ـ ܕ ̱ܗܘ ܕ ̣ ـ ܕܐ ـ‬ ‫̣‬ ‫ـ ̣‬ ‫ܘܙ ܬ ̣‬ ‫̈‬ ‫ـ܂‬ ‫ܘܐܙ ـ ܕ ـ‬ ‫ܪ‬ ‫ܕܬܘ ܘ ܙ ܗܘܢ‪ .‬ܗ‬ ‫‪ .‬ܘܬ ̣‬ ‫̣ ـ ̣‬ ‫̈‬ ‫ـ ̄ ݁ܪܗ ـ ̱ܗܘܘ‪ .‬ـ‬ ‫̣ ܘܐܬܪ ̈ ܕ‬ ‫̄ ܼܿ ܘ ‪.‬‬ ‫ܘܐ ̣‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫݁ ܐܘܪ ـ ܘ ـ̈‬ ‫݁‬ ‫‪.‬ܘ‬ ‫ܕ‬ ‫̣ ܘ ̣ ܘ‬ ‫‪.‬ܘ‬ ‫݁ ܿ ܘܪܘܙ ܘ ܼ‬ ‫̈‬ ‫ܕ ܢܐ ܝ ܕ ܕ‬ ‫̣ ܀‬ ‫̣‬ ‫̣‬ ‫݀‪̣ .‬‬ ‫ܐ ܼ‬ ‫ܘܢ )ܕ ̄ (‬

‫ܙ‬

‫ܕ‬

‫ܪ ܿ‬ ‫ܼ‬

‫ܗܕ‬

‫‪:‬ܕ‬ ‫̣‬

‫ܗܕ‬ ‫ܕ‬ ‫)‪(1‬‬ ‫‪̣ .‬‬ ‫̣‬ ‫݁‬ ‫ܐ ܕ‬ ‫ܡ ܕܐ ̣ ̱ܗܘ‬ ‫ܕ‬ ‫̣‬ ‫ܕܐܦ ̣ܗܘ‬ ‫ܗ ܕ‬ ‫̱ܗܘܘ‬ ‫ܐ ̣‬ ‫̣‬ ‫̈‬ ‫ܘ‬ ‫ܡ‬ ‫ܕ‬ ‫ܼܿ ‪ .‬ܘ ܿ ܼ ܪ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܬ‬ ‫ܕ‬ ‫[‬ ‫‪653‬‬ ‫]‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫ܦ‬ ‫ܕ ̣ ܢ‬ ‫̣ ܕ‬ ‫ܬ‬ ‫ܡܘ‬ ‫̣ ܘܪ ܘ ܙ ‪ .‬ܘ ݂‬ ‫̣‬ ‫ܗܘܬ݀‬ ‫݁‬ ‫ܪܕ ‪ .‬ܘ ̣ ܒ‬ ‫ܕ‬ ‫̣‬ ‫ܬ ܕ ̣ ܗܝ ܕ ̣‬ ‫ܿ‬ ‫݁‬ ‫ܼ ܗ ܪܕ ‪.‬‬

‫ܐܬ ܘܬ ܬܘ‬

‫‪:‬‬ ‫̄‬

‫̣ܬܘܒ ܘ ܡ‬ ‫ܪ ‪ .‬ܘ‬ ‫̣ܘ ܗ‬ ‫̱ܗܘ ‪ .‬ܘ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܐ‬ ‫̣ ܐ‬ ‫̣‬ ‫݀‬ ‫݁ܗܝ ܕܐܦ ̣ܗܘܬ‪ .‬ܘܐ ̣‬ ‫ܘܐܬ ܬܗ ݁ܗ‬ ‫‪̣ .‬‬ ‫ܕ ܂̈‬ ‫ܐ ̣ ܗܝ ܕ‬

‫‪Ms: Empty space and the following words are out of context.‬‬

‫‪799‬‬

290

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

He (Nūr-al-dīn) gave him Tell-Bashīr, and when he left Tell-Bashīr and went back to his land, the king of Jerusalem came and took out of Tell-Bashīr the wife of Joscelin, his children, and all the Franks, giving them safety in Jerusalem. In the same place (=Tell-Bashīr), he set up some people of the emperor of the Greeks, who went in and seized Tell-Bashīr, ʿAintāb, and ʿAzaz. The Turks besieged them and pressured them with all means, and when they were pressured by famine, they surrendered all these places to Nūr-al-dīn in peace. The lord of Aleppo reigned over Tell-Bashīr, ʿAintāb, ʿAzaz, and the rest (of the places) between them. Marʿash, Farzman, Raʻban, Keshum, and Bēt-ḥeṣnē remained to the sultan, and Babula, Gargar, Ghakhtai, and Ḥiṣn-Manṣūr to Kara-Arslan. Timurtash, the lord of Mārdīn, captured Birah,800 Samosata, Qurus,801 and Kafarsut.802 And in this way, the Turks ruled these territories. As for the fortress of Romaita,803 Joscelin established in it an Armenian named Michael. When this one heard that [654] Joscelin had fallen, he sent his wife and his son, who were still in Tell-Bashīr, to tell Gregory, the Armenian Catholicos who was in Tsov,804 I mean the Lake, to come to the Fortress to assist Michael. He (=Catholicos) planned treacherously and seized Michael, and under tortures, he took all his possessions and expelled him, and the Catholicos Gregory resided in the fortress of Romaita. In the year 1462 (AD 1151), Agoub-Arslan805 invaded the Greek land called Pabara,806 and pillaged it entirely, carried away (booty) and left. In the same time, Manuel, emperor of the Greeks, was also defeated by the Franks and fled. He was barely able to escape to Constantinople. In the same year, the daughter807 of the lord of the Armenian Izange strangled him with a bowstring and brought his brother from Dibarige. He married her and reigned.

“Town near Samosata, between Aleppo and the Roman (Byzantine) lines; it is an impregnable fortress;” Yāqūt, Muʿjam I, p. 526. 801 At the time of Yāqūt (died in 1229), this “eternal city in which there are ancient ruins” located around Aleppo, was already in ruin; Muʿjam IV, p. 412. 802 Town in the region of Aleppo in which there were “good and prosperous markets;” Yāqūt, Muʿjam IV, p. 469. 803 Barheb. Chr., p. 98: 23–31 (left). 804 Barheb. Chr., 98: 11 (bottom left): ‫ܕ‬ ‫“ ܕܐ ܗܘ‬who was in the Monastery of the Lake.” 805 For Yaʿqūb-Arslan. 806 Uncertain spelling; probably the fortress of Papyrin located in Isauria; on it see Malalas, p. 217. 807 Barheb. Chr., p. 98: 24 (right): ‫“ ܐ ܬܗ‬his wife.” This makes better sense, since the brother could not marry his own niece according to Christian rules and common law. 800

‫‪291‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̣ ݁‬ ‫ܕܐܘܪ ‪.‬‬ ‫ܘܗ ̣ ܬܪܗ‪̣ .‬ܐܬ‬ ‫‪ .‬ܘ‬ ‫݁ ܬ‬ ‫ܘܐ ̣‬ ‫̄‬ ‫̈‬ ‫ܿ‬ ‫‪ .‬ܘ ܼ ܙܒ ܐ ܢ‬ ‫ܘܢ‬ ‫ܗܝ ܘ‬ ‫ܘ‬ ‫ܬܗ ܕ‬ ‫ܬ‬ ‫ܘܐ ̣‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܕ ‪ .‬ܗ‬ ‫̱ܗܘܘ‬ ‫ܕ‬ ‫ܐ ̣ ܐ‬ ‫̣ܘ‬ ‫ܘܪ ‪ .‬ܘ‬ ‫̣ ܘܐ ̣‬ ‫ܙ ̈‪.‬ܘ‬ ‫̱ܗܘܘ ܘܢ‬ ‫ܘܢ‪̇ .‬ܘܐ‬ ‫̣ ܘ‬ ‫ܦ ܘ ܙܙ‪ .808‬ܬܘ‬ ‫ܘ‬ ‫̈‬ ‫‪ .‬ܘܐ ̣ ̣ܗܘ ܗ݁‬ ‫ܪ‬ ‫ܕܘ‬ ‫܂ܐ ̣ ܐ‬ ‫̣ܐܬܐ ܘ‬ ‫݀‬ ‫ܘ ܙ‬ ‫ܕ‬ ‫ܘ ܦܘ ܙܘ‬ ‫ܕ‬ ‫̣‬ ‫ܗ —ܘ ̣‬ ‫ܘܪ܀‬ ‫ܘ ܬܝ ܘ‬ ‫ܘ‬ ‫ܪܨ‬ ‫̣̈ ‪ .‬ܘ‬ ‫ܘܪ ‪ .‬ܘ ܡ ܘ‬ ‫ܗ ܘܐܦ‬ ‫ܕ‬ ‫ܬ‪ .‬ܘܗ ܐ ̣ ܬܘ‬ ‫‪ .‬ܘ ܪܤ ܘ‬ ‫݁ܗ ܕ ܕ ܂ ̣‬ ‫‪809‬‬ ‫݁‬ ‫ܕ‬ ‫ܐ ܐܪ‬ ‫]‪[654‬‬ ‫̱ܗܘ‬ ‫ܕ ܪܘ‬ ‫ܐܬ ܘܬ ܀‬ ‫̣‬ ‫ܬܗ ܘ ܗ܂‬ ‫‪̣ .‬ܗܘ‬ ‫‪̣ .‬‬ ‫̣ ܕ ̣‬ ‫̄‬ ‫‪810‬‬ ‫݁‬ ‫‪ .‬ܕܐ ܘ ̱ܗܘ‬ ‫ܕܐ‬ ‫ܪ ܬܘ‬ ‫ܐ ̣ ܘܢ ̱ܗܘܘ‪ .‬ܕ ̣ ܘܢ‬ ‫ܘ ܿܙܒ ܐܘ ̣‬ ‫݁‬ ‫ܘܐܬ‬ ‫ܐܬ‬ ‫ܕ‬ ‫ܘ‬ ‫ܗ‬ ‫ܘ‬ ‫ܤ‬ ‫‪.‬‬ ‫ܪܗ‬ ‫ܕ‬ ‫ܐ‬ ‫ܼܿ ܘ ‪ .‬ܕ ̣ܬ‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫ܪ ܬܘ‬ ‫݁ ܼ ܬܗ ܘ ܕܗ‪ .‬ܘ ̣ ܒ ̣ܗܘ‬ ‫‪ .‬ܘ‬ ‫̣‬ ‫̣‬ ‫̄‬ ‫̈‬ ‫݀‬ ‫ܐܬ‬ ‫܀ܘ‬ ‫ܪܘ‬ ‫ܬܪ ܕ‬ ‫̣ ܐ‬ ‫ܘ ̣‬ ‫ܘ ̣‬ ‫ܕ ̣‬ ‫ܿ‬ ‫̈‬ ‫ܘ ̣ ܩ‪ .‬ܘ‬ ‫̣ܐܬܬ‬ ‫ܕ‬ ‫ܐܦ ̣ܗܘ ܼ ܐ‬ ‫ܘ ̣ ܀ ܘ‬ ‫ܿ‬ ‫̄܀ ܘ ݁‬ ‫ܪ‬ ‫̣ ܗ‬ ‫܂ ܬܗ ̣ܕ‬ ‫ܕܐ‬ ‫݁ܗ ܕܐܙ‬ ‫ܐܬ ܼ‬ ‫ܘ ̣ ݁‬ ‫ܕ ̣ ‪ .‬ܘܐ ̣ ݀ ̣ ܗܝ ܕ‬ ‫̈ ܘܐ ̣ ܀‬

‫‪Ms: sic.‬‬ ‫‪It ought to be‬‬ ‫‪810 Armenian լիճ.‬‬ ‫‪808‬‬

‫‪, Joscelin being the subject.‬‬

‫‪809‬‬

292

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

In the same year, there was at the Greek Monastery called of Sarika,811 in the region of Pontus, a great cross of gold, and in it a piece of the wood of the Crucifixion used to make wonder in that same region. As the governor set his mind to take away the cross, someone wicked among the Greeks, who shared his mind, was available, but he schemed and captured the citadel of the place. The emir came and took the cross and everything else. He expelled the monks and placed Turks in (the monastery). Thereafter, some of his noblemen reminded him about how his forefathers used to honour that monastery, and through many requests, he took from the monks securities involving gold and tribute that they would pay to him every year.812 Then, he returned the monastery to them. What would now the blasphemous Greeks say? When the iniquitous Joscelin pillaged the Monastery of our lord Mōr-Barṣawmō, they neighed, and just as the Jews (did) to our Lord, they mocked and blasphemed. When the news of Mōr-Barṣawmō became much illustrious among all nations and (the reliquary) returned in triumph, the pillagers were punished into their laps seven times more,813 and the faithful rejoiced everywhere, just like the Apostles for the resurrection of our Lord. And for those ones, what excuse is there? Thus, it fits to say to them: “O ye, shut your tongues from blaspheming against the holy ones! Confess the truth! If we had not sinned and Justice wanted to reprimand us, the Monastery of Mōr-Barṣawmō would not be pillaged at the hands of Joscelin, nor would the honourable cross be mocked in the Monastery of Sarika.” (The account is) completed. (2) On the 29th of First Kōnūn (December) of the year 1461 (AD 1150), the earth tottered in a tremor. On the 15th of Ōdōr (March), a moon eclipse took place from the middle of the night until dawn. On the 23rd of Ōb (August), rain and flooding took place that carried away many regions, especially Ḥiṣn-Ziyād, in which a young boy and two mules and a donkey were drowned. At this time [653] an old man was ordained patriarch for the Chalcedonians. It is said that he was made bishop during his youth, but he left the rank and lived in solicitude. When he was sought to become patriarch, he did not inform that he was ordained bishop, and because he was snared by the love of leadership, he kept the matter hidden. But shortly after he was ordained again, he was exposed and dismissed in shame, along with his consecrators.

Σάριχα in Pontus, the province above Cappadocia. Barheb. Chr., p. 98: 29–30 (right side): ‫ ܐܗ‬. ‫ܕ‬ ‫ܕ‬ ‫ܘ‬ ‫ܘ ܪ‬ ‫ ܪ‬. “After he took much riches from the monks, he returned it (=the cross) to the monastery.” 813 See Psalm 79:12. 811 812

‫‪TEXT AND TRANSLATION‬‬

‫‪293‬‬

‫ܘ ݁‬ ‫ܤ‪ .‬ܐ ̣ ̱ܗܘ‬ ‫ܕ ܪ ‪ 814‬ܬܪ ܕ‬ ‫ܕ ܕ ̈ ܕ‬ ‫ܕܙ ̣ ̣ ܬ ܕ ݁‬ ‫ܬܪ ‪ .‬ܘ‬ ‫ܕܕܗ ܕ‬ ‫ܼܿ‬ ‫ܕ ̣‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ܕ‬ ‫̣ ‪̣ .‬ܐܬ‬ ‫ܘܢ ܕ ‪ .‬ܘܗܘ ܕ ܐܬ ܼ ܣ ܘ ̣‬ ‫ܐ ܐ ܪ ̣‬ ‫ܕ̣ ݁‬ ‫݁ ܬܘ ‪.‬‬ ‫ܘ‬ ‫ܘܐ‬ ‫ܡ‪.‬‬ ‫ܘ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܐ‬ ‫ܐܬ‬ ‫‪.‬‬ ‫ܕܕܘ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫‪816‬‬ ‫‪815‬‬ ‫݁‬ ‫ܗܝ‪ .‬ܘ‬ ‫̱ܗܘܘ‬ ‫ܪܘ ܗܝ‪ .‬ܕܐ‬ ‫ܘ ܪ ܐ‬ ‫ܐ ̣ܕܘܗܝ ܐ ܘܗܝ ܼ‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫‪.‬‬ ‫ܕܗ ‪ .‬ܘ ܐܬ ܕ‬ ‫ܘܢ ܕܕ‬ ‫‪̣ .‬‬ ‫̈‬ ‫̈‬ ‫ܘܗ ܐܗ ̣ ݁‬ ‫݁‬ ‫‪.‬ܕ‬ ‫̣ ܘܢ ܗ‬ ‫܀‬ ‫ܘܢ‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫̱ܗܘܘ‬ ‫̱ܗܘܘ ܘ ̣ ܬ ܕ‬ ‫ܕ ܢ ܝ ܨܘ ‪݁ .‬ܨܗ‬ ‫̣‬ ‫ܢ ܼ‬ ‫̈‬ ‫ܿ‬ ‫ܘܐܬ‬ ‫‪.‬‬ ‫ܬ‬ ‫ܘ‬ ‫ܬ‬ ‫ܚ‬ ‫ܐܬ‬ ‫ܨܘ‬ ‫ܝ‬ ‫ܕ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘ‬ ‫̣‬ ‫ܼ‬ ‫̣‬ ‫̈ ̣‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫̣ ܗ ܕ ܢ‪.‬‬ ‫ܐܬܪ‪ .‬ܐ‬ ‫ܼܿ‬ ‫̣‬ ‫̣ ܘܢ‪ .‬ܘ ̣‬ ‫ܿ‬ ‫ّ‬ ‫ܪܘ‬ ‫ܘܢ‪ .‬ܕܐܘ ܗ‬ ‫̣ ܢ ݁ ܙܕܩ ܕ ̣ ܐ‬ ‫ܘ ܐ̣ ‪.‬‬ ‫ܘܢ ܕ‬ ‫ܐ ܼ‬ ‫ܕܨ ̣ ݀‬ ‫̈‬ ‫ܪ ܕܐ ̣ ܕ ̣ ‪ .‬ܘ ̣ ܬ‬ ‫ܘܐܘܕܘ ܐ‬ ‫̈ ܢܕ‬ ‫ܕ ܂ ̣‬ ‫̣‬ ‫ܿ‬ ‫‪ .‬ܘ‬ ‫̈ܝ‬ ‫̱ܗܘ‬ ‫ܕ ܝ ܨܘ‬ ‫ܕܬ ܼ‬ ‫‪ :‬ܘܐ ܨ ̣‬ ‫̣‬ ‫ܕ ܼܿ ܀‬ ‫ܿ ܼ ܚ ̱ܗܘ‬ ‫‪:‬‬ ‫݁ ܨ ̣‬

‫)‪(2‬‬

‫̄‬

‫ܢ‬ ‫ܬ‬ ‫ܐ‬

‫̣‬

‫ܕ‬

‫݀ ܐܬ‬

‫ܪ‬ ‫̈‬ ‫ܿ‬ ‫̣ ܕܙܐ‬ ‫ܐܬ ܘܬ‬ ‫‪ܿ.‬ܘܼ‬ ‫ܘ ̈‬ ‫ܐܬܬ ܚ‬ ‫ܙ ]‪ܼ [653‬‬ ‫̣ܬ‪ .‬ܘ‬ ‫ܘ ݁ ܘ ݁ ܒ ̱ܗܘ ̣‬ ‫ܪ ܬ ܂ ܘ ܼܿ‬ ‫ܐܬܬܨ‬ ‫̣‬ ‫ܿ‬ ‫‪ .‬ܘܐ ܕܝ ̣ ܬܬ‬ ‫ܐܬ‬ ‫ܼ‬

‫̣ܪܬ ݁ܬ‬ ‫̄ ܐܪ‬ ‫܀ ܘ‬ ‫‪ .‬ܐܬ ̣‬ ‫ܐ‬ ‫ܐܬ ̣ ܕ ܘ‬ ‫̣ ‪.‬‬ ‫ܗܝ܀‬

‫ܗܘܬ݀ ܐ‬ ‫̣ ܀ ܘ ̄ ܕܪ ̣‬ ‫ܘ̈‬ ‫ܗܘܘ‬ ‫̄ ܿ ܒ ̣‬ ‫̈ ‪ 817‬ܘ ܵ‬ ‫݁ܗ ܼ ܘܬܪ‬ ‫̄‬ ‫̣ ܬܗ ܐ‬ ‫܂ ܕ‬ ‫ܐܘܕܥ ܕܐ ̄‬ ‫‪.‬ܘ ݂‬ ‫̣‬ ‫ܪ‬ ‫ܘ ܐ ̣ ܪܚ ܬ ݁ ܬ‪.‬‬

‫ܪ‬

‫̄‬

‫ܕ ݂‬ ‫܀‬ ‫ܐܬ ̣ ‪.‬‬ ‫ܚ ̱ܗܘ ܂‬ ‫ܿ‬ ‫ܼ ̣‬

‫‪Barheb. Chr., 98: 23–21 (right side):‬‬ ‫‪.‬‬ ‫‪Ms: A deleted letter after‬‬ ‫‪ and unnecessary zqōfō over it.‬ܕܐ‬ ‫‪816 Ms: Seemingly zqōfō over dōlat, but it is superfluous.‬‬ ‫‪.‬ﺑﻐﻞ ‪817 Arabic‬‬ ‫‪814‬‬ ‫‪815‬‬

294

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

In the year 1462 (AD 1151), the winter was severe with much snow, as if coming from the sluices of the sky. It came about two cubits in territories where snow was never seen. In the month of Ōdōr (March), red snow fell.818 Natural experts say: “When steams and winds lift up819 red powder, that is dust, they stick to the clouds on the top, and because of the redness of the dust, its colour appears to be bloody. In like manner, when the winds lift up the dust to the clouds, they rain droplets as fine dust. All of these are for our admonition. In the same Ōdōr (March), snow fell in Melitene in great amount in such a way that no one had ever seen or heard of it. On the 23rd of the same month, a sémeion, a fiery flash, was seen in the northern part of the sky. In the same year, in the region of Callisura, underneath which the village was, all of sudden, a huge stone fell and turned the entire village into one winepress, (crushing) people and animals. In the same year, as rain increased in every place, it damaged vegetation and all the [654] crops, especially on the banks of the rivers where all that was planted was ruined altogether. (3) In this period, some of our bishops were found clearly failing.820 One was Aaron of Sijistan whom we mentioned above. While he was ordained bishop for Ḥadītha by the Metropolitan, he apostatized and became Greek and then Maronite. Another was from Ḥiṣn-Ziyād and was nicknamed the Son of the Turks. Patriarch Mōr- [653] John ordained him bishop for the diocese of Tell-Bashīr, when BarAndrās was dismissed from it. But when Bar-Andrās was readmitted, the Son of the Turks was sent to Synnada. There, his dishonesty was exposed and was dismissed, but was sent to the region Ḥabūrā,821 where there too his hideous fornication could not be hidden and was expelled. He went to the region of Greater Armenia, took off the outer attire that he was clothed with, and with the clothing of servants, he worked at the service of one chieftain among the local people. Attached to a fornicating woman, he realized that with his work, he could not find enough bread at all to fill his stomach and that of the prostitute who followed him.

818

Mat. Edess., p. 259 #24, same year, the 23rd of the month of Nawarard “New

Year.” Rather than “turn red” (despite the Arabic same translation), to fit the rest of the sentence; Chabot, Michel III, p. 299 and n. 5. 820 Same account in Barheb. Eccl. Hist. II, pp. 517–521. 821 Name attested in Cuneiform as Ḫābūrā, and while it is located in the Khābūr region, it is still difficult to pinpoint it on the mal; see A. Harrak, “The Location of the West Syriac City of Habura,” in R. Lavenant, ed., VI Symposium Syriacum 1992, OCA 247 (Rome 1994), pp. 449–456. 819

‫‪295‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪ .‬ܐ ܕ‬ ‫‪ .‬ܘܬ‬ ‫ܘ‬ ‫ܗܘ‬ ‫݀ ܐܬ ̄ ̣‬ ‫̣ܐܬ ܐ ܬܪܬ ܐ ̈ ܀ ܘ ܕܪ‬ ‫̱ܗܘ ܬ‬ ‫ܬ ܘܬ ܕ‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫‪823‬‬ ‫̈‬ ‫ܐ݁‬ ‫‪ .‬ܕ‬ ‫ܼ‬ ‫ܘ ̣ܘ ‪ .‬ܕ ̣‬ ‫̈‬ ‫ܿ‬ ‫݀‬ ‫̈‬ ‫̣ ܬ‬ ‫‪.‬ܘ‬ ‫̣ ܼ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܕ ̣ ‪.‬‬ ‫‪.‬‬ ‫ܘ‬ ‫ܘ‬ ‫̣‬ ‫̣ ܐܘ ̣ ܐ‬ ‫ܬ ܂ܕ ܐ‬ ‫ܕܪ ̣ܐܬ‬ ‫ܘ‬ ‫ܿ‬ ‫‪824‬‬ ‫̣ܪ‬ ‫̣ܬܘܒ‪ .‬ܐܬ ܼ‬ ‫̣‬ ‫ܢ ܙ ̣‬ ‫̄‬ ‫‪825‬‬ ‫ܪ >‬ ‫ܕ‬ ‫̱ܗܘ ܬ ̣ ܬܘ ̣ ‪.‬‬ ‫ܪ < ܕܐ ̣‬ ‫ܪܬ ̣ ܬ݀‬ ‫̈ ܘ ̣ ܀ ܘ ݁‬ ‫݁‬ ‫ܘ‬ ‫̣‬ ‫]‪ܼܿ . ̈ ܼܿ [654‬‬ ‫̣ܐ‬ ‫ܘ‬ ‫ܘܟ‪ܼܿ .‬‬ ‫ܡ ܕܙܪ ̣ ̱ܗܘ ܀‬ ‫ܐܬ ̣‬ ‫̄‬ ‫)‪(3‬‬ ‫ܐ ̈ ܕ ܬ ܕ̣‬ ‫ܙ ܐ̣‬ ‫݁‬ ‫ܐܬ ܕ‬ ‫ܗ‬ ‫ܢ‪ .‬ܗܘ ܕ‬ ‫ܿ‬ ‫ܿ‬ ‫ܕ‬ ‫݁ܗ‪ .‬ܐܬܗ ܘܐܬ ܼ ܘܐܬ ܼ ܪܢ܀ ܘܐ‬ ‫̱ܗܘ‬ ‫ܐ‬ ‫ܝ ]‪[653‬‬ ‫ܕ ܐ̣‬ ‫ܿ‬ ‫ܐ ܪܐܤ‪ ܼ .‬ܪܘ‬ ‫̣ܬܘܒ ̣ܐܬ‬ ‫ܐ ܪܐܤ‪ .‬ܘ‬ ‫ܐܬ ̣ ܙܐ‬ ‫ܘܐܬ ܕ‪ ܼܿ .‬ܪܘܗܝ ܬܪ ܕ ܼܿ ܪ ‪ .‬ܘ‬ ‫̣‬ ‫ܘܐܬ ܕ‪̣ .‬ܐܙܠ ܬܪ ܕܐܪ‬ ‫ܹ‬ ‫ܪ ‪ .‬ܘ ̣‬ ‫̣‬ ‫̈‬ ‫̱ܗܘ ‪.‬‬ ‫̣ܘܬ‬ ‫ܐܬܪ‬ ‫݀‬ ‫ܹ‬ ‫ܘܕܙ ̣ ܕ ̣‬ ‫̣‬

‫‪822‬‬

‫ܕ‬

‫‪ .‬ܘܐܦ‬ ‫̣ ‪.‬‬ ‫ܪ̣‬ ‫‪.‬ܗ ܬ‬ ‫ܗܘ ̈ ܀‬ ‫̄‬ ‫ܬܪ‬ ‫ܪ‬

‫̣ܬܘܒ ̣ܐܬ ܬ‬ ‫̣‬ ‫ܐܘ ̣‬ ‫ܕ‬ ‫̣ܘ‬ ‫ܕ‬ ‫݁‬ ‫ܘܬܗ܀ ܘ‬ ‫܀ ܘ ݁‬ ‫̣ ݀‬ ‫̣‬ ‫ܝ ܘܬ ܕ ݁‬

‫ܐܗܪܘܢ ܕ‬ ‫̣ ‪.‬‬ ‫ܕ ܼܿ‬ ‫ܐܬܬ ܚ ܐ ̄‬ ‫‪ .‬ܕ‬ ‫̣‬ ‫ܿ‬ ‫ܬܘ ‪ .‬ܗ‬ ‫ܕܙܐ ܕ ܼ ̱ܗܘ‬ ‫̄‬ ‫‪ .‬ܐ ̣ ܕܪ ݁‬ ‫̣ ܕܬ‬ ‫ܐܦ ܬ‬ ‫ܘ‬ ‫ܬܘ‬ ‫݀‬ ‫̣ ̣ܘܬ ܕܙ ̣ ܬܗ‬ ‫̣ܐܬ‬ ‫ܐ ܬ‬ ‫ܕ ̈‬ ‫̱ܗܘ ܘ‬ ‫ܕ̣‬ ‫̣ ܕܐ‬ ‫̣ ̱ܗܘ ܙ ̣ ܐ ܬ ‪ .‬ܘ‬ ‫̣ܬ‪.‬‬ ‫̱ܗܘ‬

‫‪Latin cataracta, Greek καταρράκτης.‬‬ ‫‪ܿ.‬‬ ‫‪Chabot, Michel III, p. 299 n. 5 corrects it to‬‬ ‫ܼ‬ ‫‪824 Σημεῖον.‬‬ ‫ܪ ‪825 Ms‬‬ ‫‪, which does not make sense; Arabic Version:‬‬ ‫‪III, p. 300 n. 1.‬‬ ‫‪822‬‬ ‫‪823‬‬

‫‪ ; Chabot, Michel‬ܢ‬

296

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

As the divine Scripture says, He longed to fill his stomach with the pods that the pigs eat, but no one gave him anything.826 At that point, he did not return to the compassionate Father; rather, he slipped from one evil to another. He put on the sacred attire and circulated in places that did not know him, gathering alms in the name of monasteries and the holy ones, and with whatever given to him, he would eat immoderately with the prostitute. As this was not hidden too, zealous people killed him and such an end faced him. Another one named Gabriel from Marʿash, was nicknamed Gamagir in the Armenian language, which means sōraḥ ṣlūtō “corruptor of prayer.” He was ordained by Mōr-Athanasius as bishop for Sarug. Since it was said about him that he was corrupted by fornication, the patriarch used (with him) patience as a manner of compassion. But he slipped in great evils and much abominable immoralities, as the forthcoming discourse will show. Chapter (thirteen) on two subjects, the first the miracle that took place in Antioch along with the church that was built in it dedicated to our lord Mōr-Barṣawmō, and the second an admonition. (1) We write about the miracle that the illustrious Mōr-Barṣawmō had performed in the city of Antioch in the year 1462 (AD 1151). A boy from among the children of Frankish leaders went up a fig tree—trees in the city are dense and it is like a paradise planted among them. It happened that he fell and his anklebone broke off, and while the physicians worked hard on him, they could not heal him. His parents grew sad because he became paralyzed and he was their only child. Their ancestry was of nobility from among royal families. They sought all kinds of supports and paid much gold so as the paralysis [655] of their son could be rectified, and while they were weary for a long time and incurred much losses, they did not benefit of anything. At that time and through the fall of Joscelin, the name of the blessed MōrBarṣawmō grew very famous and the miracles that God had performed in his name we related by the mouth of many people and in many ways. Also, great supports were and are still constantly provided to many who sought them and are still seeking them from him. Therefore, the mother of the paralyzed child cesslessly sought from the blessed one the healing of her son, with prayer, tears, and vows. It happened that a monk from the monastery was carrying the icon of the holy man as usual, and with diligence they brought the icon to their house and were blessed by it. One day later, the holy man appeared to the woman in the likeness of a king with great glory.

826

Luke 15:16.

‫‪TEXT AND TRANSLATION‬‬

‫‪297‬‬

‫ܘܐ‬ ‫̣‬ ‫݁ ܒ ̱ܗܘ‬ ‫ܕܕ‬ ‫̣ܐܬ‬ ‫ܐܬ‬ ‫ܐ̣‬

‫ܬ ܘܕ ̈‬ ‫݀‪.‬‬ ‫ܕ‬ ‫̄ ܐ‬ ‫ܕ ܼܿ‬ ‫ܪ‬

‫‪.‬‬ ‫ܼܿ ܒ ̱ܗܘ ܕ ̣‬ ‫̣ ܐ ܪ‬ ‫‪.‬ܐ‬ ‫̣ܪܗܛ ܬ ܐ‬ ‫‪.‬ܗ‬ ‫̣‬ ‫̈‬ ‫̱ܗܘ ܙܕ̈‬ ‫݁‬ ‫̱ܗܘܘ ‪ .‬ܘ‬ ‫ܕ‬ ‫̣ ‪ .‬ܘ ̣ ܟ ̱ܗܘ ̣ܘ‬ ‫݁ܗܝ ܙ ̣ ܐ ݁‬ ‫̱ܗܘ ܐ ݁‬ ‫̣ ‪ .‬ܘ ܐ ܗܕ‬ ‫ܕ ̣ ܒ ܂‬ ‫̄‪ .‬ܘ ݁ ܘ‬ ‫̱ܗܘ‬ ‫ܿ‬ ‫ܐ ܕ‬ ‫ܕ ܕ‬ ‫ܗܘܬ݀ ܀ ܐ‬ ‫̈ ܼ ܗܝ‪ .‬ܘ ܬ ܕܐ ܗܕ ̣‬ ‫ܿ‬ ‫‪827‬‬ ‫ܿ ܼ ̱ܗܘ ܿ ܼ ܡ ܐ‬ ‫ܝ‬ ‫ܚ ܨ ܬ‪ .‬ܗ‬ ‫ܐܪ ‪ .‬ܕ ܼ‬ ‫ܐ ̄‬ ‫ܗ ܕ ̣ ܬ ]‪ [654‬ܐܬ ‪.‬‬ ‫ܘܓ‪ .‬ܘ ̣ܐܬܐ‬ ‫̣‬ ‫̈‬ ‫̄‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫̣ ܬ‬ ‫ܘ‬ ‫ܪܘ‬ ‫ܬ ܪܘ ‪ .‬ܗ‬ ‫ܬ ܼ‬ ‫̣ ܐܬ ܼ‬ ‫ܼܿ‬ ‫̣ ܀‬ ‫‪.‬ܐ ܕ ܪ‬ ‫̣ܘ‬

‫ܘܢ )ܕ ̄ (‬ ‫ܕܐܬ ܿ ܼ ݀ ݁‬ ‫ܢ‬

‫ܬܪ ܙ ̣ ̈ ܐ ̣ ܘܗܝ‪:‬‬ ‫ܝ ܨܘ ‪ :‬ܘܐ‬

‫ܬ ̣‬

‫ܬܕ ܪܬ ܕ ̣‬

‫)‪(1‬‬

‫݁‬

‫ܐܬ ̄ ‪.‬‬ ‫̣ ‪ .‬ܘܐ‬ ‫ܐ ̈ܬ ܘ‬ ‫̱ܗܘ‬ ‫ܕ̣‬ ‫݁‬ ‫̱ܗܘܘ ܘܕܗ‬ ‫̣ ‪:‬ܘ‬ ‫ܼܿ‬ ‫ܬܕ ܬ ܕ ̣‬ ‫ܢ‬ ‫‪ .‬ܘ‬ ‫ܐ‬ ‫ܕ‬ ‫ܘ ̣ ̣ܬ ܐ‬ ‫̣ܬ‬ ‫̣‬

‫ܕ‬

‫ܕܗܘܬ݀‬ ‫ܬܕ ܪܬ‬ ‫̣‬

‫݁‬

‫ܼܿ ܬ ݂ ܬ ‪:‬‬ ‫ܿ‬ ‫ܼ‬

‫ܕܐ ݁‬

‫ܝ‬

‫ܨܘ‬

‫̣ܕܬܬ ‪.‬‬ ‫̈ ܕ‬ ‫̱ܗܘ ̣‬ ‫̣‬ ‫ܐܬܬ‬ ‫ܘܢ‪ .‬ܘ‬ ‫ܕ‬ ‫̣ ܫܘ ̣ ‪̣ .‬‬ ‫̣ܿ‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫ܕܗܘ‬ ‫̱ܗܘܘ ܐ ܘܗܝ‪.‬‬ ‫ܐ‬ ‫̣‬ ‫ܕ ܼ ܪܨܘ ‪̣ ܼ .‬‬ ‫ܕ ̈ ݁‬ ‫̱ܗܘ ̣ ܘܢ‪.‬‬ ‫ܪܘ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘܢ‬ ‫̣‬ ‫݁‬ ‫̣ ܬܗ ]‪ [655‬ܕ‬ ‫ܕܬܬܬܪܨ‬ ‫̱ܗܘܘ ܐ‬ ‫̣‬ ‫ܘ‪ .‬ܘ ܡ ̣ܐܬܗ ̣ ‪ .‬ܗ‬ ‫̈‬ ‫̈‬ ‫ܝ ܨܘ ‪ .‬ܘ ܡ‬ ‫̱ܗܘ‬ ‫ܕ ̣‬ ‫݁‬ ‫ܘ‬ ‫ܗ‬ ‫ܘܐܦ‬ ‫‪.‬‬ ‫ܐ‬ ‫ܘܘ‬ ‫ܕܗ‬ ‫ܪܘ‬ ‫ܕ‬ ‫ܘ‬ ‫̣ ̣‬ ‫̣‬ ‫̈ ܘ‬ ‫ܬ ܕ‬ ‫ܢ‬ ‫̣ ‪.‬‬ ‫݁ܕܗܘ‬ ‫ܐ‬ ‫݁‬ ‫ܕ‬ ‫̣ ܕ ̣ ‪.‬‬ ‫ܕ‬ ‫ܗ‪̣ .‬ܐܬ‬ ‫̣ܬ‬ ‫̣ ̣‬ ‫ܿ‬ ‫̈‬ ‫ܐܬ ݂ ܝ‬ ‫̣ ‪ .‬ܘ ܪܗ ܕ‬ ‫̣ ܗܝ‬ ‫ܘܢ ܘܐܬ ܼ‬ ‫̄‬ ‫ܪ‬

‫”‪. Armenian ժամ “prayer‬‬

‫݁ ܚܨ‬

‫‪ .‬ܘ ܐ‬ ‫‪̣ .‬‬

‫ܘ ܬ‬ ‫̣‬

‫ܕܐ ̣‬ ‫ܐ ̈ ݁‬ ‫̣‬ ‫ܕ ܪܨ ‪ .‬ܘ ̣‬ ‫‪ .‬ܘ‬

‫݀‬

‫ܕ ̣ ܘܢ‪ .‬ܘ‬ ‫ܗܕ‬ ‫ܬ ̈ ܗܘܝ̈‬ ‫̣‬ ‫̈ ܕ ̣ ܘ݁‬ ‫ܗܘܬ݀‬ ‫݁‬ ‫̣‬ ‫݁ ‪.‬‬ ‫ܐ‬ ‫݁‬ ‫ܬ ̣ܗܘ‬

‫ܬ ‪Barheb. Eccl. Hist. II, p. 521 l. 3:‬‬ ‫”‪+ Քէրէլ “scratching, eliminating.‬‬ ‫‪827‬‬

298

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

As she was asking who the king was, the crowd that was before him answered that he was Mōr-Barṣawmō and heard the blessed one saying, “I want a church be built for me here.” The monk whom we mentioned too saw in the same day the holy man saying to him: “Get up and go to the house of the Frank Herri (=Henri) and in his garden build for me a church.” He showed him three altars, and the vision was repeated with threat. The monk whose name was Ṣalībā, scared and astonished, told Bishop Basil of Edessa, who happened to be in Antioch at that time, about the thing that he was told of. While they were both perplexed, the parents of the boy came and told (them) about the things that his mother had seen. At that point, the monk took the bishop with him, along with the icon of the holy man, and went to the house of those Franks. They stood up praying where the boy was lying down sick. After they completed the prayer and went back, and while the father and the mother of the sick boy were around him begging and supplicating for his recovery, the sick boy dozed and slept. Suddenly, he screamed with a loud voice and jumped to stand on his feet. His parents and the members of their house, trembled and were terrified and seeing the hand of the boy stretched out as if someone was holding him, knew that he saw a vision. They asked him questions but he was not answering them; rather, he remained for a long time with the hand stretched out, looking upward joyous and praising. His parents placed quickly candles and incense, and many people gathered. Thereafter, the boy turned and informed, saying that the blessed Mōr-Barṣawmō appeared to him holding in his hand a great cross of gold that was glowing like the sun [656], (whose glow) filled the whole house, and there was with him a crowd of monks. And when he held him with the hand to stand up, he said, “Get up and do not be scared! Behold, I came on account of the faith of your parents and their begging!” And the boy said, “How can I stand up and my ankle is broken?” He touched the place and it was healed as if it never broke off. Now that these things happened in deed, who can doubt that it was Christ our Lord, who healed the mother-in-law of Peter828 and who dwells in our lord MōrBarṣawmō, who fulfilled in him what he said: He who keeps my commandments will do the things I am doing, and we will do even greater things than these.829 For God dwells in his holy man and whatever he wishes he does, whenever, however, and wherever fitting. Then, the parents, filled with awe and joy, seized the boy while running and being followed by the crowds, went to the Great Church, and from there to the queen,830 while the Frankish nobility was gathered with them.

Luke 4:38–39. John 14:12. 830 Is she the mother of Bohemond II, Constance of France, or the latter’s wife, Alice of Jerusalem? Chabot, Michel III, p. 303 n. 4, thought that it was the mother. 828 829

‫‪299‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܗ ܼܿ ‪ .‬ܐ ̣ ܘ ݁‬ ‫ܗܝ ܕܗ ܐ ̣ ̄ܘ ܝ ܨܘ ‪.‬‬ ‫ܕ‬ ‫ܘ‬ ‫̣‬ ‫ܗܘܬ݀ ܕ ܼܿ ̣‬ ‫ܼܿ‬ ‫݁‬ ‫݁‬ ‫ܬ ‪ .‬ܕ ܕ ܕܐ ̣ ‪ ̣ .‬ܐܦ ̣ܗܘ‬ ‫ܕܬܬ‬ ‫ܕܐ ̣ ̣ܗܘ ̣ ܕܗܪ ܨ ܐ‬ ‫̣‬ ‫ܘ ̣‬ ‫݁‬ ‫̇‬ ‫ܘ‬ ‫‪ ̣ .‬ܡ ̣ܙܠ ܪܬ ܕܗܪܪܝ‬ ‫ܕܐ‬ ‫̣ ̣‬ ‫ܕ̣‬ ‫̈ ‪ .‬ܘܐܬ ܿ‬ ‫‪̣ .‬ܗܘ ܕ ܕ ܕ‬ ‫ܗܝ‬ ‫ܬ‬ ‫ܬ ‪ .‬ܘ ܼܿ ܝ‬ ‫ܼ‬ ‫ܿ‬ ‫ܤ ݁ܕܐܘܪܗܝ‬ ‫ܕܐܬܐ‬ ‫݁ܘܬ ̣ ܂ ܐܘܕܥ‬ ‫ܡ ̣‬ ‫ܼܕ ̣‬ ‫̱ܗܘ ܨ ̣‬ ‫̈‬ ‫݁‬ ‫̣ܐܬܘ ܐ ܘܗܝ‬ ‫̱ܗܘܘ‪.‬‬ ‫ܕܬ‬ ‫̣‬ ‫̣ ̱ܗܘ ܘ ܙ ܘ ܬ ܘܢ ̣‬ ‫݀‬ ‫܂‬ ‫ܕ‬ ‫ܕ‬ ‫ܕ ̣ ܬ ܐ ‪ .‬ܘܗ‬ ‫ܘܐܘܕ ܗ‬ ‫ܕ ‪̣ .‬‬ ‫‪̣ .‬‬ ‫̣‬ ‫݁‬ ‫̣ ‪ .‬ܘ‬ ‫ܪ ܹ ̱ܗܘ‬ ‫ܐ ܕ‬ ‫ܕܗ ܢ‬ ‫ܘܐܙ‬ ‫̣‬ ‫‪ .‬ܘ ̣‬ ‫̣‬ ‫ܿ‬ ‫݁‬ ‫‪.‬‬ ‫ܘ‬ ‫ܘܗܝ‬ ‫ܕ‬ ‫ܘܐ‬ ‫ܗܝ‬ ‫ܘܐ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܬ‬ ‫ܨ‬ ‫̣‬ ‫̣‬ ‫ܼ‬ ‫ܼܿ‬ ‫̣‬ ‫̣‬ ‫ܗܝ‪ .‬ܐ ̈ܘܗܝ ܘ ̈‬ ‫̣ ̣ܗܘ ̣ ܘܕ ̣ ‪ .‬ܘ‬ ‫ܪ ‪ .‬ܘ̣ ܪ ̣‬ ‫̣‬ ‫݁‬ ‫݁‬ ‫܂‬ ‫ܕ ̣ ܐ ܗܘ ܕܐ‬ ‫ܘܐܬܪܗ ̱ܗܘܘ‪ .‬ܘ ݂ ܘ ̣ ܗ ܕ‬ ‫ܗܘܢ‬ ‫̣‬ ‫̣‬ ‫̣ܐܬܬܙ ̣‬ ‫ܿ‬ ‫݁‬ ‫ܿ‬ ‫̱ܗܘ ‪ .‬ܐ ܼ ܝ‬ ‫ܐ ܘܕ ܕ ܘ ‪ .‬ܘ‬ ‫̱ܗܘܘ‬ ‫ܼ‬ ‫̣‬ ‫ܐ ̣ ܗ ܕ ܿ ̣ ܘ ݁ ̣ܪ ̈‬ ‫݁ܪܘܙ ܘ ܿ ‪ .‬ܐ ̈ ̄‬ ‫ܕ ̈‬ ‫ܘ‬ ‫ܪܗ‬ ‫ܘ‬ ‫ܼ‬ ‫ܼ‬ ‫̣‬ ‫̣ܿ‬ ‫̈ ܐܬ ܿ‬ ‫݁‬ ‫̇‬ ‫ܝ‬ ‫ܕܐܬ‬ ‫‪.‬‬ ‫ܐ‬ ‫ܘܐܘܕܥ‬ ‫‪.‬‬ ‫ܘ‬ ‫‪.‬‬ ‫ܼܬ‬ ‫ܝ‬ ‫ܐܬ‬ ‫ܘܗ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫̣ ܗ ܨ ̣ ܪ ܕܕܗ ܕ ̣ ܩ ܐ‬ ‫ܨܘ ‪ .‬ܐ ̣‬ ‫‪ [656] .‬ܘܐܬ ̣ ̣‬ ‫̣ ܡ ܘ ܬܕ ̣ ‪.‬‬ ‫ܕܕ ‪ .‬ܘ ܐ ̣ ܗ‬ ‫ܿ ܼ ‪ .‬ܘܐ ̣ ̱ܗܘ‬ ‫ܘܐ ̣‬ ‫ܗ ܘܐ ̣‬ ‫ܐ̣ ‪ .‬ܐ‬ ‫ܼܿܗ ̣ ܬ ܕܐ ̈ ܘܬ ̈ ܗܘܢ ܗ ܐܬ ݁ ‪̣ .‬ܗܘ ܕ‬ ‫ܐ̣‬ ‫̣‬ ‫݁‬ ‫ܘܐܬܐ ݀ ܐ ݁ܗܘ ܕ‬ ‫̣ܘ‬ ‫ܕܐ ݁ ܡ‪ .‬ܕܗ ܪܨ ܕ ̣ ܬ ̣ ‪̣ .‬ܗܘ ܕ‬ ‫̣‬ ‫ܢ‪݁ .‬ܗܘ‬ ‫̣ܗܘ‬ ‫ܕ‬ ‫݁ ̣ܗ ̈ܘܝ‪ .‬ܘ‬ ‫ܐܬܬ ܬ݀܀ ܘܗ‬ ‫̣‬ ‫̣ ܕ̣‬ ‫̣‬ ‫ܿ‬ ‫ܢ ܝ ܨܘ ‪ .‬ܘ ܼ ̣ ܬܗ ܐ ܕܐ ̣ ‪ .‬ܕ‬ ‫ܕܐ ̣‬ ‫ܗ ܕ ̈ ܘܤ ܗܘ ̣ ܕ ܹ‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܕ‬ ‫ܗ‬ ‫̣ ‪ .‬ܘܕܪܘ‬ ‫ܕܐ‬ ‫ܐ‬ ‫ܐ̣‬ ‫̈ ̣ ‪ܹ .‬‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܕܘ‬ ‫ܘܐ‬ ‫ܘܐ‬ ‫‪.‬‬ ‫ܕܨ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܪܬ‬ ‫ܗܝ‬ ‫ܘ‬ ‫ܐ‬ ‫ܗ‬ ‫‪.‬‬ ‫ܝ‬ ‫ܐ‬ ‫̣‬ ‫̣‬ ‫ܹ‬ ‫݁ܪܗܛ‪ .‬ܘ ̈ ܕ ܿ‬ ‫ܘ ̣ܘܬ ܿ‬ ‫‪.‬‬ ‫ܬ‬ ‫ܬ ܪ ‪ .‬ܘ ܬ‬ ‫ܘܐܙ‬ ‫‪.‬‬ ‫ܗܝ‬ ‫ܼ‬ ‫ܼ ̣‬ ‫̣‬ ‫ܕ‬ ‫ܘܢ‬ ‫ܘ‬ ‫̣‬

300

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

The queen and the rest of the crowds, Armenian, Syrian, and Frankish, went to the place in which the miracle was performed. And on the spot shown by the boy where the holy man appeared to him standing, the queen prostrated while weeping, and the crowds were taking earth from (it) with which they received blessings. Wherever people brought from the earth, God provided healing and assistance to those who believed.831 They began to build the church while the monk Ṣalībā served as overseer. It is impossible to contain the great number of miracles and visions that happened in this construction in the story that we are undertaking. We went with the elders of the monastery to consecrate it and on Sunday, the 9th of First Kōnūn (December), the year 1468 (AD 1156), it was consecrated during the days of Rengad,832 Lord of Antioch, Baldwin III, King of Jerusalem, Amaury their Patriarch,833 and MōrAthanasius our Patriarch. The master Thoros (II), Lord of Cilicia, the queen and Herri (=Henri) and his wife Dam Isabel, that is Elizabeth, the rest of the Frankish leaders, the Armenian and Syrian nations, and most of our priests, deacons, and monks, and those of the Franks and the Armenians, were present during its consecration. As for the hateful Greeks, they were shattered in their jealousy. God and his holy man were glorified, to Him glory and upon us his mercy at all times, amen and amen. (2) Admonition statement from book of Bishop Dionysius.834 Many people unrightfully investigate hidden judgments that cannot be investigated, saying, “Why does God have no pity on the people who are called after his name to save them from their invaders? Behold, for a long time the Assyrian yoke became heavy on them and many of them are leaving their faith under pressure!” We say to them in brief terms that events do not have to take place according to your will. Many such events are thought among people to be hard [655] at the beginning but at the end their results end up being good, as is written: Does the clay say to the potter, you did not make me well?835 Therefore, we ought to admit that everything leads to the good through the unfathomable knowledge of God, and rationalize and know that if it were not for our sins that multiplied, we would not be delivered to the destruction by nations of different tongues.

This earth is called in Syriac ḥnānā “compassion,” and is collected as a blessing from martyrions and mausoleums of holy men and women. 832 Reginald of Châtillon (died 1187) who married Constance of Antioch, the widower of Raymond of Poitiers (died 1149). 833 Written Hamory (unsecure spelling), Latin Patriarch of Antioch, 1142–1187. 834 Dionysius Bar-Ṣalībī, a prolific writer and bishop of Marʿash (Germanicia) and later of Āmid; he died in 1171. 835 Cf. Isaiah 45:9; see also Romans 9:20–21. Brief mention in Barheb. Chr., p. 99: 25– 28. 831

‫‪TEXT AND TRANSLATION‬‬

‫‪301‬‬

‫ܕܗܘܬ݀ ݁‬ ‫݁‬ ‫̣ܘ‬ ‫̣ܐܬܘ‬ ‫ܘ‬ ‫ܘ‬ ‫ܕ ̈ ܐ‬ ‫ܘ‬ ‫ܘܗܝ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫݀‬ ‫̄‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫‪.‬‬ ‫ܐ‬ ‫ܡ‪.‬‬ ‫ܕܐܬ ̣ܝ‬ ‫ܬܕ ܪܬ ‪ .‬ܘܐ ܕ ܼ ̱ܗܘ‬ ‫ܐܪ ̣‬ ‫ܿ‬ ‫ܘ ̈‬ ‫݁‬ ‫݁‬ ‫ܼ ‪ .‬ܘ‬ ‫̱ܗܘܘ ܘ‬ ‫̣ ܐ ̣ܬ ̣‬ ‫ܐ ܕܐܘ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫ܕ‬ ‫‪ .‬ܕ‬ ‫ܗܘ‬ ‫ܕ‬ ‫̣ܗܘ ܨ‬ ‫݁ ܕ ܬ‪.‬‬ ‫ܼܗ ‪ ݂ ܼ .‬ܕ‬ ‫ܘ ܕܪ‬ ‫̣‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫ܕ ݁‬ ‫݁‬ ‫‪̣ .‬ܐܙ‬ ‫ܬܕ ܬ ܘ‬ ‫ܗܘܘ ̄ ‪.‬‬ ‫ܘ ܘ ̣‬ ‫ܕ ܼ‬ ‫ܕܪ ܹ‬ ‫ܿ‬ ‫̈‬ ‫̄‬ ‫݀‬ ‫݀‬ ‫̄‬ ‫ܗ݁‬ ‫ܪ‬ ‫ܐܬ ‪.‬‬ ‫ܛ‬ ‫̈ ܕ ̣ ‪.‬ܘ ܡ‬ ‫ܢ ̣ ܐܬ ܼ‬ ‫̄‬ ‫ܤ‬ ‫ܕ ̣ ܘܢ‪ .‬ܘ ܝ ܐܬ‬ ‫ܕܐܘܪ ‪ .‬ܘܗ ܝ‬ ‫ܕܐ ̣ ‪ .‬ܘ ܘ‬ ‫݁‬ ‫ܕ‬ ‫̣ ܕܘ ܐ‬ ‫ܘܗܘ ܗܪܪܝ ܘܐ ܬ‬ ‫ܘܗܝ‬ ‫ܐ‬ ‫ܕ ̣ ‪̣ .‬ܐܬ‬ ‫‪̣ .‬‬ ‫ܬܪܘܤ‪̣ .‬‬ ‫ܘ‬ ‫ܘ‬ ‫ܘ ̈ ܕܐ‬ ‫ܕ‬ ‫‪ .‬ܘ‬ ‫̄ܗ‬ ‫ܕ ̣ ܕܡ ܐ‬ ‫̈‬ ‫ܕ‬ ‫̣ ܘܢ ܐܬܕܘ ̣ ‪.‬‬ ‫‪ ̈ .‬ܕ‬ ‫ܘܐ‬ ‫ܕ ̈ ܘ ̈ ̄ ܘܕ ܕ ̣ ܘܕ‬ ‫‪ .‬ܐ ̣ ܘܐ ̣ ܀‬ ‫̣ ܗܝ‬ ‫̄ܘ‬ ‫‪.‬ܕ‬ ‫ܘ‬ ‫ܐ̣‬ ‫)‪(2‬‬

‫̣‬

‫ܕ ܬ ̣ܬ‬

‫ܕ ܼܿ‬

‫ܕ‬ ‫ܿ‬

‫ܤ‪.‬‬

‫ܐ݁‬ ‫ܕ‬ ‫ܘ‬ ‫ܕ‬ ‫ܕ‬

‫̈‬ ‫̈ ܘ‬ ‫̈ ܬ ‪݁ 836‬ܙܕ‬ ‫ܗܝ ܘ ݁ ܩ ـ ܘܢ ـ‬ ‫ܕܐܬ ܝ‬ ‫̣‬ ‫̈‬ ‫݁‬ ‫̣ܐܘ ـ‬ ‫ܘܢ ̣ ܕܐܬܘ ‪ .‬ܘ‬ ‫ـ‬ ‫ܬ ܨ ܕ ̣ ـ ܢ ݁ ܙܕܩ‬ ‫‪ّ .‬ܐܘ ܗ‬ ‫ܢ‬ ‫̈ ܕ ܿ ܼ ̈ ]‪ ̣ [655‬ܪ ‪ .‬ܘ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܐ݁‬ ‫ـ‬ ‫ܕ ـ‬ ‫̣‬ ‫̣‬ ‫ـ‬ ‫ܕܪ ̣ ܕܐ‬ ‫ܡ ̣‬ ‫ܕ ̈‬ ‫̈‬ ‫̱ܗܘ‬ ‫̣‬ ‫̣‬ ‫ܼ‬

‫‪݁ , which is obviously more correct.‬ܐܘ‬

‫̈‬ ‫݁‬ ‫ܗـ‬ ‫̣‬

‫ـ‬ ‫ܕ‬ ‫ܐ‬

‫݁ـܣ ـ‬ ‫ܼܿ ‪ .‬ܘܕ‬ ‫ܐܬ ܿ ܼ ـ‬ ‫ܗܘ ـ‬ ‫̈ـ ܘܢ ܐ ݁ ـ ܆ ̣‬ ‫ـ‬ ‫̄ ܗܘܢ܀ ܕ ـ ܬܗܘܢ ܘܐ ـ‬ ‫̈ـ ܬ ـ ܐ ̣ ـ‬ ‫ـ ܕ ـ ̣ ܘܘܢ‪.‬‬ ‫̄‬ ‫݁‬ ‫ܐܕ ܕ ̣ ـ ‪.‬‬ ‫ܗܘ‬ ‫݁‬ ‫‪ .‬ܐ ـ ܕ ̣ ـ ‪ .‬ܙܕܩ ـ ܕ ـ ܕ ‪.‬‬ ‫ـ ‪ .‬ܘ ̣ ܗܘ ـ ̣ܬܘܒ ܘ ̣ ـ ܥ‪ .‬ܕܐ ـ ̣‬ ‫̈‪.‬‬

‫̈ ‪Ms: On the right margin:‬‬

‫‪836‬‬

302

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Whoever sees a father who does not get angry at his son, who after entrusting to him his possessions and giving to him authority over his affairs, he gets negligent and deviates from the covenants and the commandments of his father? As long as he remains under his command, he would be the master of the entire paternal wealth. Nonetheless, if he opposes the laws presented to him, he would not only be deprived of the inheritance, but also be delivered into the hands of servants to beat him, and through the evil that he schemed, his life837 would expire. This is so that he becomes aware of his early rise and his later fall. Those who from their tender age were subjected to slavery, practicing pagan deeds and lawless habits, God’s providence, which knows everything beforehand prior to their occurrence, tells that if they remain in the religion of their forefathers, they would give fruits worthy of the Kingdom. Quickly and without any doubt, it redeems them in the manner and time that suit His providence. For it is written, I will remove them from between the teeth, and will bring them back from the depth of the sea.838 If it (Providence) sees that they do not have deeds similar to the ones practiced by those who instructed them, that from their childhood to their old age sought iniquity, being enslaved to passions like lawless people, and that they hide foxy craftiness under leonine skin, it will deliver them to paganism839 that they sought; by the time they come back to their consciousness, they would have subjected their necks to its servitude. Let us end these thoughts. Moreover, let us blame ourselves regarding the bishopric rank which was mocked at in derision, as the statement [656] in the ecclesiastical history showed concerning Aaron of Sijistan and others. Because they were mired in sins, they turned especially corrupt. Therefore, we ought not entrust religious ministries to blamable people without examination. Then, let us not leave in the hands of transgressors the spiritual sword, lest they tear into pieces souls instead of cutting their passion, just as it happened: Our salt became tasteless and there is no wax in Gilead; everyone does what he sees pleasing.840 We badly need Moses and Samuel to intercede on our behalf, so that the Lord may return and shine his face on us and heal our visible and hidden blows. What hypocrisy that did not hit the Church? And what kind of brutality that was not utilized in her? Wealth, bribery, along with grudge and arrogance prospered; the virtuous and the meek ones were despised, but the voices of the imposters and the slanderers grew loud. The Lord alone can have mercy, through his compassion, on his people and re-erect David’s fallen tent.841 This account is completed.

Ms. “his days”. See Psalm 68:22. 839 Lit. “vain mind.” 840 Cf. Jeremiah 8:22. 841 Acts 15:16. 837 838

‫‪303‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܿ‬ ‫ܘܡ ܐ ܕ ܪ ݁‬ ‫ـ ‪ .‬ܘـ ̣ܒ‬ ‫ـ‬ ‫ܗ‪ .‬ܐ ـ ܕ ـ ܪ ܕܐ ̣ ـ‬ ‫ܼ ̣ ݂‬ ‫ܿ‬ ‫̈‬ ‫ـ ܕ‬ ‫ـ‬ ‫̈ ܘ ̣ ̈ ܕܐ ̣ ܗܝ‪.‬‬ ‫ܐܘܬ‬ ‫̣ ܘܗܝ‪ ݁ .‬ܘ ܼ‬ ‫̄‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ܕ ـ ܐ ̣ ـ‪.‬‬ ‫‪ .‬ܕ ܗ‬ ‫ܐܘ ܐ‬ ‫ܕ‬ ‫܆ܐ ܘ‬ ‫̣‬ ‫ܕ ܿ‬ ‫܂ܐ ܘ ̈ܝ ̈‬ ‫ܝ‪ .‬ܘ ̣ ـ ܕܐܬܗ‬ ‫ܬܘܬ‬ ‫ܕ‬ ‫̣‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫ـ̣ ܗ ܐ ـ ‪.‬‬ ‫ـ܂ ܘ‬ ‫ܢ ̈ ܗܝ‪ .842‬ܘܗܕ ݁ ܐ ܕ ̣ ـ ܘܕܥ ܘ ـ‬ ‫̣‬ ‫݁ ـ ̈ ܕ ܼܿ ـ ܬ ܘ ـ ̈ ܕ‬ ‫ـ ̣ܘܬ ‪ .‬ܘ ̣ ـ‬ ‫ـ‬ ‫ܘܐ‬ ‫̣ܬܘܒ ܕ ـ ܪ ـ ̣ܘܬܗܘܢ ܐ ̣‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܣ‪ ܼ .‬ܬ ܕܐ‬ ‫̣ ܘܕ ܕܐܢ ̣ ـ ـ ܘܢ‬ ‫ܡ ܗܘ ‪.‬‬ ‫ܗܝ ܕ‬ ‫݁‬ ‫݁‬ ‫ـ ܘܢ‬ ‫ܘܕ‬ ‫̣ܬ‪.‬‬ ‫ܕ‬ ‫ܘܕ ܕܐ ̈ ܘܢ ̣‬ ‫̈ ܐ݁ ـ ‪݁ .‬‬ ‫ܘܐܗ ـ ـ‬ ‫ܕ‬ ‫̣ܕܗܘ ܕ ܟ‬ ‫ܘܙ ܐ‬ ‫̣ ܬܗ‪ .‬ܐ ̣‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܕܐܬܬ ܘ ܘܢ‪ :‬ܐ ܕ ـ‬ ‫̣ ܕ ̣ ܕܐ‬ ‫ܘܢ ܕ‬ ‫̣ ̈ ܗܝ ܕ ܼ ‪ .‬ܐ‬ ‫̣‬ ‫ܿ‬ ‫ـ ܘ ـ ‪ .‬ܘ݁‬ ‫ـ ܕ‬ ‫̈ـ ܐ ـ‬ ‫ـ ̣ ـ ̣ܘܬ‬ ‫ـ ̣ ܿܬܗܘܢ‬ ‫ܼܿ ̣ܘܬܗܘܢ ܼ‬ ‫ـ ܕ ̣ ـ ܬ ‪݁ .‬ܗܘ ̣ܕܗ ـ ܢ‬ ‫ـ ـ ܘܢ‬ ‫ـ‬ ‫ـ ܕܐܪ ـ ܼܬ ـ ̣ ܬ‬ ‫ܤ‪ :‬ܘ‬ ‫ܼܿ ܢ ܨܘܪܗܘܢ ̣ ܗ‪ .‬ܘܗ ـ ݁ ـ ܿ ܼ ـ ܀‬ ‫ܘܢ‬ ‫ܬ‬ ‫ܕ‬ ‫ܘܘ‬ ‫ܗ‬ ‫ܘ‬ ‫̣ ܘܗܝ‬ ‫̣‬ ‫̣‬ ‫̱‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫݀‬ ‫݁‬ ‫̣ـ‬ ‫̣ ܬ ‪ .‬ܐ ـ ܕܐܦ ܼ ـ‬ ‫ܪ ̣ܬ‬ ‫ܐܦ‬ ‫̣ ܬ ܕܐܬ ܼ‬ ‫ܼ‬ ‫ܿ‬ ‫ـ ܂ ܼܿ ـ‬ ‫ܬ ̈ـ ܕ ـ ܐܗܪܘܢ‬ ‫̈ـ‬ ‫]‪[656‬‬ ‫ـ ܘ ـ ‪ .‬ܕ ـ ܐܬ ܼ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ـ‪.‬ܘ ܪـ‬ ‫ܕ‬ ‫ܐܬ ܼܿ ‪.‬‬ ‫̣ ܢ ܙܕܩ ܕ ܕ ̣‬ ‫̣‬ ‫̈‬ ‫ـ ܘܢ‬ ‫ـ ܕܪܘ ـ ܕ ـ ـ ݁ܗܝ ܕ ـ‬ ‫ـ ̣ ܩ ̣ܬܘܒ‬ ‫ـ‪.‬‬ ‫ـ ܕ‬ ‫ܢ܂ ̈‬ ‫ـ‪.‬‬ ‫ـ̣ܬ‬ ‫ܕܗܘܬ݀ ܘ ̣ ܬ݀ ̣ ܘ ـ‬ ‫ܐ‬ ‫‪.‬‬ ‫ܢ‬ ‫ܢ‬ ‫̣‬ ‫̣‬ ‫ـ ܘ ـܐ‬ ‫̣ ـ ـ‬ ‫̈ـ ܗܝ ܗ ݁ ـ ‪ .‬ܘ ـ‬ ‫ܘ ـ ݁ܗܘ ـ ܕ ܼܿ ـ‬ ‫̈‬ ‫ܕ ̣ ܢ‬ ‫ـ‬ ‫ـ ̈ ܬܢ‪.‬‬ ‫ܘ ـ ܪ ܐ ـ ̈ ܗܝ ـ ‪ .‬ܘ ـ‬ ‫‪.‬ܐ ܕ ̣‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫ܬ ‪ .‬ܘܐ ܐܕ ܕ ܼ ܬ ̣ ܕ ̣ ـ‬ ‫‪.‬ܐ‬ ‫̣ ܘ‬ ‫ܕ ̣‬ ‫̈ـ ܘ ̈ـ ܪܡ‬ ‫̈ ̣ ‪.‬ܘ‬ ‫ܘܐ ܘܪ ̣ ܬ ‪ ̈ .‬ܘ‬ ‫ܘ‬ ‫ܬܪ‬ ‫̣‬ ‫݁ ‪̣ .‬‬ ‫ܕܕܘ ܕ ̣ ܀‬ ‫ܕ̄ܘ ݁ܗܝ ܕ ̣ ܗܝ ̣ ܤ‬ ‫ܘܢ‪ .‬ܕ‬ ‫‪.‬ܘ ̣‬ ‫ܗ ܀‬ ‫̣‬ ‫ـ‬ ‫ܼܿ ـ‬ ‫ـ‬ ‫ـ̣‬

‫‪̈ ̄ , which gives the same sense as the term‬‬

‫ܗ ‪MS: Between the two columns:‬‬

‫‪842‬‬

‫‪above.‬‬

304

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Chapter (fourteen) on the time in which Dawlā, the lord of Melitene, died and the things that happened to it and to its region; on other events that happened in this time between kings; and on the disagreement that occurred between the Metropolitan Ignatius with his diocese. (1) In this year 1463 (AD 1152), the Franks came out again from Rome in fury against the Greeks to seek revenge on account of the deceit that they used toward their brothers. They committed pillaging and destruction and reached the gate of Constantinople and burned it down, causing great damages to the empire of the Greeks. Then they returned but some of them reached Palestine, [657], and as they did not have a leader, they did not agree with each other to take revenge on the Arabs too. When they were in the land of Ashkelon, they killed by the sword in villages the Arabs they found and burned the villages. Then they marched out sailing to Egypt, and there, in the western region of Egypt, they burned cities and villages with their inhabitants, and returned to their land. In the same year, the 12th of Ḥzīrōn (June), Thursday, Dawlā of Melitene died,843 and his son reigned in the same day. Fear befell the Christians and difficulties increased for them, so that they may return to repentance. When his brother844 completed the mourning event, he sent condolences to his son and his mother, (bidding them) to protect the city and not to be subjected to the sultan. 845 They trusted him and sent their herds to be in security in his land. When the sultan heard that they agreed not to submit to him, he went in rage first against YaʿqūbArslan, who, seeing the powerful army, hastened to submit himself, promising not to help the son of his brother. Then the sultan came against Melitene. On the 24th of Tammūz (July), the multitudes of Turks and other people fell upon them, and suddenly, they destroyed and decimated as if by fire all its splendid suburbs. While the sultan’s armies were destroying the land outside, the chiefs and the soldiers inside tortured without mercy its inhabitants in various ways. And when [658] the believers were confined between two beasts, then they remembered some of their sins, and when they saw the mixed cup and the sharp sword, they began to offer steady prayers. The Lord, ready for compassion and mercy, hastened his salvation. Just as with the prayer of Elisha, Samaria received limitless consolation, thus by the prayer of the mother of the lord of Elisha, peace came on the feast of her Assumption, for such a reason: The reigning youth was the son of the daughter of the sultan’s brother.

Barheb. Chr., p. 98 (left): 27–99 (right):15. He is Yaʿqūb-Arslan. 845 The sultan being Masʿūd father of Kilij-Arslan. 843 844

‫‪TEXT AND TRANSLATION‬‬

‫‪305‬‬

‫ܘܢ )ܕ ̄(‬ ‫ܘ‬

‫ܙ‬ ‫ܼ‬

‫ܿ‬

‫ܐ‬

‫ܕ‬ ‫ܕ‬

‫ܗ‪.‬‬

‫̣‬

‫ܕܘ‬ ‫̣‬

‫݀‬

‫ܕ‬

‫̣̄‬ ‫̈‪:‬‬

‫ܘܐ‬ ‫ܘ‬

‫݁ ܘ‬ ‫ܕ ̈ܝ‬ ‫ܕܗܘ‬ ‫̣ܪܘ‬ ‫̣‬

‫݁‬ ‫ܐܬܪܗ‪.‬‬ ‫ܤ‬

‫̈ـ ‪ .‬ܐ ـ ܕ ܿ ܼ ـ ܢ‬ ‫ـ‬ ‫ܪܘ‬ ‫݀ ܐܬ ̄ ̣ܬܘܒ‬ ‫)‪(1‬‬ ‫̣ ‪̣ .‬‬ ‫̄‬ ‫ـ̈‬ ‫̈‬ ‫ܘܐܘ ̣ ـ ܘ‪ .‬ܘ‬ ‫ܪ ܕ‬ ‫̣ ܕ ̣ ܘ‬ ‫ܘܢ‪ .‬ܘ ݂ ܘ ܘܐ ̣ ‪ .‬ܘ ݂‬ ‫̈‬ ‫ـ ̱ܗܘ‬ ‫ـ ‪[657] .‬‬ ‫̣ ܬ ܕ ‪ .‬ܘܗ ̣ ܘ ـ ܘܢ ݂ ـ‬ ‫̣ ܘ‬ ‫ܪܘ‬ ‫̈‬ ‫ـ‬ ‫ـ ̣ ـ ܢ‪ .‬ܘ ـ ܪ ـ ܕܐ ـ ܢ ܐ ـ ܕ‬ ‫ܘܢ ܪ ܂ ̣ܐܬܐܘ ̣ ـ ܕܐܦ ܘ ـ‬ ‫ـ ̣ـ ̣ ـ ܪ ـ‬ ‫ـ ܐܘ ̣ ـ ܘ‪̣ .‬ܬܘܒ‬ ‫ـ ̣ ـ ܘ‬ ‫̈ـ‬ ‫ܐ ̣ ـ ـ‬ ‫̈‬ ‫݁‬ ‫ܘ ـ ܘ ـ‬ ‫ܤ ܘܬ‬ ‫ܕܐ‬ ‫ـ ̣ ܪ ܐܘ ̣ ـ ܘ‪.‬‬ ‫ܕ ܪ ܂‬ ‫̣‬ ‫̄‬ ‫̄‬ ‫݁‬ ‫ـܗ‬ ‫ـ ‪ .‬ܘܐ ̣ ـ‬ ‫ܢ ܡ ܗ ̣ ܕܘ ܕ‬ ‫ܘ ̣ ܬܪܗܘܢ܀‬ ‫݀‬ ‫‪846‬‬ ‫ـ‪ .‬ܐ ـ‬ ‫ـ ‪ ̣ .‬ـ ܕ ̣ ـ ܘ ̣ ـ ̣ܐܘ ـ ـ‬ ‫ـ< ـ‬ ‫>ܕܘ‬ ‫ܼܿ‬ ‫ـܗ‬ ‫ـ ـ ݁ ـ ܂ ܼܿ ـ ܪ ̣ـ‬ ‫̣ ܬ ܀ ܘ ܐ ̣ ܗܝ‬ ‫ܕ ̣ ܢ‬ ‫‪̣ .‬ܗ ܢ ܕ ـ ̣ܐܬܬ ـ ـ ܗܝ‪ .‬ܘ ܼܿ ـ ܪܘ‬ ‫ܘܢ‬ ‫ܘ ‪ .‬ܘܕ ܘܢ‬ ‫̣ ܘ ̣‬ ‫ܿ‬ ‫̣ܐܬ‬ ‫ܗܘܢ ܕ ܼ ܢ ܬܪܗ‪ .‬ܘ‬ ‫ܘܢ ‪̣ .‬‬ ‫ܕܐܬܐܘ ̣ ܕ ̣‬ ‫̣‬ ‫̣̈‬ ‫ܘܕܝ ܕ‬ ‫̣ܘ ܕ‬ ‫‪݁ .‬ܘܗܘ‬ ‫‪ .‬ܘܐ ̣ ̣‬ ‫݂‬ ‫ܬ ‪ .‬ܗܒ ܘܐ ̣‬ ‫̣‬ ‫̣ ܨ ̣ـ ݀‬ ‫̄‬ ‫̣ܐܬ‬ ‫ܐ ̣ ܗܝ‪ .‬ܗ‬ ‫ܪ‬ ‫ܙ‬ ‫‪.‬ܘ‬ ‫ܿ‬ ‫̈ ܕ ݁ ܐ ܕ ܪ ܼܿ‬ ‫ܘܼ ـ ‪.‬‬ ‫ܘ ̈ ܕ ‪.‬ܘ‬ ‫ܬ ܕ‬ ‫̈‬ ‫̈‬ ‫ܬܪ ݁ ـ ̱ܗܘܘ‪ ̣ .‬ـ ܘ ـ ܕ ـ ܂ ܕ ܼܿ ـ‬ ‫ـܬ ܕ ـ‬ ‫ـ‬ ‫ܘ‬ ‫ـ ݀ ]‪ [658‬ܬܪܬ ـ ̈ـ ܢ ܪ ݁ ـ ܗܘܘ ̈ ـ ‪̄.‬‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ܙ‬ ‫̱ܗܘܘ‪ .‬ܘ ـ‬ ‫ܼ‬ ‫̱‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫ܪ ܕܐܬ ܼ ـ ܓ‪ .‬ܘ ـ ܕ ̣ ـ ‪.‬‬ ‫̣ܘ‬ ‫ܘܢ‪.‬‬ ‫̣ܐܬ ܕܘ‬ ‫ܗ‬ ‫ܼ ̣‬ ‫̣ ـ ܘ ̣ ـ ‪ .‬ܘܐ ـ‬ ‫ـ ܕـ‬ ‫̈ـ ܬ ܐ ̣ ̈ ـ ܂ ـ ̣ܗܒ ـ ̣ ܪ‬ ‫ܘ ـ ܼܿ ݂ ـ‬ ‫ܿ‬ ‫݀ ̣ ‪ .‬ܘܗ ܘ ـ ܬ ܐ ـ ܕ ـ ܗ ܕܐ ـ‬ ‫‪.‬‬ ‫ܬܗ ܕܐ‬ ‫ܕ‬ ‫ܕ ̣‬ ‫ܼ‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫̣ ـ ܕܐ ـ ܗܕ ‪ .‬ـ ܕ ܼ ـ ̱ܗܘ ـ ـ ̱ܬ ܐ ـ ̣ ܗܝ ܕ ̣ ـ‬ ‫ܗܘ ܼ ـ‬ ‫ܕ ܕ ̣ـ‬ ‫̣‬ ‫̄‬ ‫ܐ ܘ ̱ܗܘ ‪.‬‬ ‫ܕ‬

‫‪.‬ܕܘ‬

‫‪Ms:‬‬

‫‪846‬‬

306

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

His mother fell, prostrating, at the feet of the sultan, and agreeing, he ordered that if the youth comes out and pays homage in submission, he would leave him in the city, and when the latter came out,847 he was well received, and his leadership was confirmed. When the sultan laid the siege against Melitene, the Turks of his own entourage invaded the land of Claudia to pillage it. They found the monks and the servants of the Monastery of Bēt-Ḥanish—the monastery’s household—848 and took them into captivity. Then, the monks went to the sultan and he returned them. And in their return, going through the mountain of Ḥazūrīn,849 thieves encountered them and fought with them. Three among the thieves and one child among the servants were killed, and the rest reached the monastery, When Melitene was unexpectedly rescued, the mother of the youth ruled. She mercilessly tormented the rich and the poor through tributes and levies of all kinds, and the Christians, along with the Muslims, were in turmoil, and there was no one who was able to beg her. She used to say that the city was hers and not only her son’s alone, since the sultan accepted her begging, although it is said that she saved the city through diviners and enchanters. Most of magicians and voluptuous women gathered around her, predicting a long life for her, just as was once for Julianus, 850 and “she will reign”. On this account, she plotted to kill her son to reign and join whom she wanted. Then the Lord had mercy on account of the cry of the poor people and the divine wrath revolted against the second Jezebel. Her plot was uncovered and she was expelled. She, along with her voluptuous women, ran out on foot, looking forward to augurs and fortune. The words of the prophet speak of them and of the shamefully iniquitous woman: Get up now with your magicians and enchanters, perhaps you will be able to benefit. You are wearied with your many counsels.851 Having spent days at the city gates, she was expelled even from there, barefoot and naked. Her son, confirmed in leadership, killed all the sorcerers and enchanters whom his mother gathered, pillaged their houses, and enacted that all who were like them be burned and not to be seen before him but many of them escaped.

Barheb. Chr., p. 99 (right): 2–3 adds: “carrying a sword and a shroud,” which means that he was ready to fight and die, in case of challenge. ܺ ‫ ܰܙܪ‬means literally “offspring, progeny, clan,” and by extension 848 The term “household” as translated above. The Arabic version does not include this phrase, but rather: “they found the monks and the novice who were in the Monastery of Bēt-Ḥanīsh and they took them.” Chabot, Michel III, p. 305 n. 5, left this phrase out of his translation. 849 Arabic version ‫ܚ‬ “Apple mountain;” Chabot, Michel III, p. 305 n. 6. 850 Probably to be taken as ‫ܤ‬ + ‫ܠـ‬+ ‫ ܐ ܕ‬but then the name should be emended to ‫ܤ‬ . 851 Isaiah 47:12–13. 847

‫‪TEXT AND TRANSLATION‬‬

‫‪307‬‬

‫̣ ݀‬ ‫‪̣ .‬ܐܬܪ ܘ ̣ ܕܐܢ ݁ ـ ̣ܗܘ‬ ‫ܗܝ ܕ‬ ‫ܡ‬ ‫ܘܗܝ ܐ‬ ‫̣‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ـ‬ ‫̣ ـ ‪ .‬ܘܗܘ ـ ̣ ـ ‪ .‬ܐܬ ܼ ـ‬ ‫ـ ـ‬ ‫ܘ ̣ܘ ̣ ‪.‬‬ ‫ܘ‬ ‫ܘܐ ̣ ܪܪܬ݀‬ ‫ܪ ̣ܬ܀‬ ‫ـ ܹ ̱ܗܘ ‪ .‬ܬܘ ـ ـ ܗ ـ ܕ ̣ ـ‬ ‫̣‬ ‫┐‬ ‫ܕ‬ ‫ـ ܘ‬ ‫ܬܪ ܕ ܕ ـ ̣ ـ ܕ ̣ ̣ ـ ܢ‪.‬‬ ‫ـ ܙܪ ̣ ـ ܕ ـ ̣‬ ‫̈ـ ܕ ـ ̣‬ ‫܂ ܐܗ ̣ ܐ ـ ܢ‪ .‬ܘ ـ ̣ ـ‬ ‫ܬܗ ܕ‬ ‫̣ܐܙ ܕ‬ ‫̣ ‪.‬ܗ‬ ‫ܐ ̣ ‪ 852.‬ܐܘ ̣‬ ‫̈ ـ‬ ‫ـ ܘܢ‪ .‬ܘܐܬ ܿ ܼ ـ ـ‬ ‫ـ ܘܢ ̈ ـ ܘܐ ̣ ـ‬ ‫ܕ ̣ ܬܘܢ‬ ‫ܪ ܕ ܘܪ ܂ ̣‬ ‫̈‬ ‫ـ ܕ ـ̣݁‬ ‫ـ̣ ܀ ܘ ـ‬ ‫ـ ـ ‪ .‬ܘܕ ـ ݂ ـ‬ ‫ـ‬ ‫ܬ ‪.‬ܘ ـ‬ ‫̈‬ ‫ܐܬ ܘ ̈ ـ ܕܙ ـ̈‬ ‫݀‬ ‫ܘ‬ ‫ܐ ̣ ܘܙ ݀ ‪ .‬ܐ ܕ‬ ‫‪ .‬ܘܕ ̣‬ ‫ܐ̣‬ ‫̈‬ ‫̈‬ ‫ܗܘܘ‪ .‬ܘ ـ ̱ܗܘ ݁ ̇ ـ ܕ ـ‬ ‫ܘ‬ ‫ܘܐܦ ̣ܗ ܢ‬ ‫̣ܗܘܬ‪ .‬ܘ‬ ‫̣‬ ‫ܙ ̈ ܼܿ‬ ‫݁ ‪ .‬ܐ ݁ ̇ ̣ܗܘܬ݀ ܕܕ ̣ ݁ ـ ܐ ـ ݁‬ ‫ܕ‬ ‫ـ ̣ ܕ ـ ܕ ܼܿ ـ‬ ‫ـ ݁ܗ‬ ‫̣ـ ܘ ـ‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫݀‬ ‫݁‬ ‫݁‬ ‫ܬܗ ـ‬ ‫݁ ‪.‬ܐ ܕ‬ ‫ܬ ܼ ܙ‬ ‫ܼܙ ܘ‬ ‫̣ ܀ ܘܐܬ ܼ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܕ ـ ܐـ ܕ‬ ‫ܗܘܝ‬ ‫ܘ ̈ ̈ܬ ܕ‬ ‫ܕ‬ ‫ـ ܤ ـ ‪ .‬ܘܕ ـ ̣ܗܝ‬ ‫ـ‬ ‫ܿ‬ ‫ܿ‬ ‫݀‬ ‫‪853‬‬ ‫݁‬ ‫ـ‬ ‫ـ‬ ‫ܘܗܝ ܬ ـ ‪ .‬ـ‬ ‫‪.‬ܘ‬ ‫ܗܕ ܐܬ ܼ‬ ‫ܼ‬ ‫̣ܕܬ ܠ ـ ܗ ̣‬ ‫݁‬ ‫ـ ݁ ܕܐ ـ‬ ‫̈ـ ‪ .‬ܘܪܘ ـ ܕ ـ ̣ ܬ ܐܬܬ ̣ ـ‬ ‫ܕ‬ ‫ܗ‬ ‫‪.‬‬ ‫ܕܨ‬ ‫̣‬ ‫݀‬ ‫݁‬ ‫݁‬ ‫ܼܿ ـ‬ ‫̈ ܬ‪ .‬ـ ـ‬ ‫ܘܗ‬ ‫ܝ‬ ‫ܗ‬ ‫ܘ‬ ‫ܕܘܗ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܐ‬ ‫ܬܪ ̣ ‪ .‬ܘܐܬ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫̣ـ‬ ‫‪ .‬ܕܐܦ ܬܗ ܐ ̇ ـ‬ ‫ܗܘܝ ̣ ܘ‬ ‫̣ ـ ܼ ـ ܬ‪.‬‬ ‫̣ ـ ‪ .‬ـ ـ‬ ‫ܕ ̈ ـ ‪.‬‬ ‫ܬܘܬܪ ‪ ̣ .‬ـ ܝ ـ‬ ‫̈ ܘ‬ ‫ܕ‬ ‫̱‬ ‫‪ .‬ܬ̣‬ ‫ܕ ̈‬ ‫ܬܪ ݁ ܕ ̣ ܂ ܪ ܐܦ ܬ ـ ̣ܐܬ ـ ܕܬ݀‬ ‫ܿ ܼ ܪܬ݀‬ ‫ـ ܘ ܼܿ ـ ‪.‬‬ ‫ܘܐ ̈‬ ‫ܿ‬ ‫ܿ‬ ‫ܘ ݁ܗ ܐ ̣ ܪܪ‬ ‫ܘܢ‬ ‫̈ ܘܢ‬ ‫ܗܘܬ݀ ܐ ‪ .‬ܘ‬ ‫̣‬ ‫̣ܬ‪ .‬ܘ ܼ‬ ‫‪ 854‬ܕ ܼ‬ ‫ܿ‬ ‫̈ ݂ ‪.‬‬ ‫ܘܢ ܘ‬ ‫ܗܝ‬ ‫ܘܢ‪ .‬ܘ‬ ‫ܕܐ ܗ‬ ‫܂ܕ‬ ‫ܼ‪.‬ܘ̣‬

‫‪.‬‬

‫ܘ‬

‫ܗ ܢ ܘܐ‬

‫ܕ‬

‫ܘܗܡ ‪Arabic version:‬‬ ‫ܕ‬ ‫‪The nūn is so straight that it looks like final mīm.‬‬ ‫‪854 Akkadian āšipu.‬‬ ‫‪852‬‬ ‫‪853‬‬

308

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

He assured tranquility and peace for the inhabitants of the city and stopped heavy taxes and levies. A great respite took place for the Christians and joy for everyone. When many people were revealed to be setting with his mother to kill him, little by little he expelled all of them and pillaged their houses, so that no one would betray his king. (2) On First Tišrīn (October) of the year 1463 (AD 1152),855 much rain fell during the night, carrying away threshing floors and plains. Many people and cattle drowned in the flooding that occurred, especially in the land of Ḥiṣn-Ziyād and that of Ṣemḥō. Through much mud and huge stones, the flooding carried away millstones [657], bringing them down in the valley, I mean, the stream between the castrum of Abdahar and the village of Tarshena. From the mountain that came down, the Euphrates River became filled and the river bed was blocked for three hours—I saw the place and the people who rushed to get fish from that area.856 Eventually, the waters grew vehement and carried away (the dirt), opening (the river) at the foot of the mountain of Claudia, and they ran. During this same time, an Armenian priest whose name was Joseph, from the region of Enzite, built a church in the village of Bargish, adorned it, and made it shine on the outside with whitewash. One day the emir Kara-Arslan went out for diversion as was the custom of kings, and saw the church shining and grew angry. Some Turks, who hated the priest, added fire to the wrath of the emir, calumniating him in many ways; moreover, they said through satanic work, “Whenever a new church is built, the local ruler dies!” Therefore, he ordered mercilessly, and the church was uprooted from its foundations, and placed in prison that oppressed priest. When the Christians, citizens of Ḥiṣn-Ziyād, gathered in intercession, just before the time of their meeting, he ordered and (the priest) was crucified on the same day of the feast of the Cross in the month of Īlūl (September). From that time, and on account of this, an order was issued in all the territories of Bēt-nahrīn that no new church be built and no old one be renovated. On account of this [658] a hardship befell the Christians, until the time after the emir’s death. During the time of his son, the Christians who were in his dominion gathered and offered him much gold and took a command to renovate every old church that needed renovation. There was respite to the Christians of every place thanks to that command. (The account is) completed. (3) Patriarch Athanasius left Āmid and went to Ḥiṣn-Ziyād whose bishop had died at that time. The patriarch remained in it for three years, and ordained for it a bishop, his disciple Sergius who was called Evanius. He sent the one who was ordained to Āmid to look after [657] it on behalf of the patriarch. Barheb. Chr., p. 99 (right): 16–24. The speaker is Michael the Great. Barheb. Chr., p. 99 (right): 21–22 adds; “and (the waters) reached the village of Prosidin, which was situated on the top of the mountain.” 855 856

‫‪309‬‬

‫ܘ̣‬ ‫̱ܗܘܘ‬ ‫̣‬

‫‪TEXT AND TRANSLATION‬‬

‫̈‬ ‫̣ـ‬ ‫ܘ‬ ‫‪.‬ܘ‬ ‫‪ .‬ܘ ̣ܘܬ‬ ‫ܿ‬ ‫ـ ‪̣ ܼ .‬ـ‬ ‫ܐ‬ ‫ܿ‬ ‫‪857‬‬ ‫܆‬ ‫ܼ‬

‫̈‬ ‫ـ ܪـ‬ ‫ܘܗܘ‬ ‫ܕ ̈ـ ܘ‬ ‫ܘ ـ‬ ‫ـ ܼܿ ـ ‪̣ .‬‬ ‫̈‬ ‫ܪܘ ̣ ܕ ܕ ـ‬ ‫ܐ‬ ‫̣ܬܘܒ ܐܬ ̣ ̱ܗܘ‬ ‫̈‬ ‫ـ ܘܢ ـ ݂ ܕ‪ .‬ܘ ̣ ـ‬ ‫ܼܿ ̣ ـ‬ ‫ـ ܘܢ‪ .‬ܐ ـ ܕ ܐ ـ‬

‫̣ ܕ ݀ ܐܬ ̄‬ ‫̈ ـ ـ ̣ ܦ‪.‬‬ ‫ـ ‪ .‬ܕ ܐܦ‬ ‫ܗܘ‬ ‫)‪(2‬‬ ‫ـ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ܕܗܘ ‪ ܼ .‬ܐ ̣ ـ ܬܪ ܕ ̣ ـ ܕܙ ـ ܘ ـ ܘ ܕܨ ـ ‪.‬‬ ‫ܕ‬ ‫ܘ‬ ‫̣‬ ‫ܘ ̣ ̈ ܐܬ ܼ‬ ‫̣‬ ‫ـ ܐܘ ̣ ـ ܪ ـ‬ ‫ܪܘ‬ ‫ܘ‬ ‫ܕ‬ ‫ܕ‬ ‫ܬ ݂ ܦ ]‪ ̣ [657‬ܘܐ ̣‬ ‫‪858‬‬ ‫ܐ ܗܪ‬ ‫ܕ‬ ‫ܪ ܕ ̣ ـ ‪ .‬ܘܐܬ ـ ̣ ܪܕ ـ‬ ‫̣ ‪ .‬ܐܬ ̣ ܬ ܪ‬ ‫ܪ‬ ‫ܕ ܪ ̄‬ ‫ܕܐ ݁ ݁‬ ‫ܕܪܗ ـ ܘ ̣ ـ ̈ ـ ـ ̣ܕܘ ـ ݁ܗܝ‪.‬‬ ‫ܘ ܘ‬ ‫ܓ ̈ ܐ‬ ‫̈ـ ̣‬ ‫̈‬ ‫ܕܰ‬ ‫ـ ܐܪ ـ‬ ‫ܘܪܕܘ܀‬ ‫ܪ ܕ ܕ‬ ‫̣‬ ‫̣‬ ‫̈ ܘ ݂ ܘ ̣‬ ‫ـ ̣ ـ ݁ܗ‬ ‫̣ ܬ ܘܨ ـ ݁ܗ‪ .‬ܘ ـ‬ ‫ܪ‬ ‫ܕܐܬܪ ܕܗ‬ ‫ܕ‬ ‫̣‬ ‫̈‬ ‫ܪ ـ ܐـ ݁ـ‬ ‫ܐܪ ـ ̣ ـ ̱ܗܘ‬ ‫̣ܗܘ ܐ ̣ ـ‬ ‫ܪܘܬ ‪ .‬ܘ‬ ‫ܕ‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫̄‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫‪ ܼ .‬ܙ ـ‬ ‫ܘ‬ ‫̱ܗܘܘ‬ ‫ܘܐܬ ܼ ‪ .‬ܘܐ ܬܘ ܕ‬ ‫‪ .‬ܗ‬ ‫ܕ‬ ‫ܬ ܕܼ‬ ‫̈‬ ‫ـ‬ ‫ـ̣ܬ‬ ‫ـ ܬ ܕ ـ ܐ ̣ ـ ـ ܨܘܗܝ‪ .‬ܘܐܦ ܗܕ‬ ‫̣ ܗ ܕܐ ̣ ‪ .‬ܘ ـ‬ ‫݁‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܕܐ ܕ ܬ ܬ ܕ ܼ ‪ .‬ܬ ܼ ̣ ـ ܕܐܬܪ ܗܘ‪.‬‬ ‫̣ـ ܢ ܕ‬ ‫ܐܘ ̣ ܘܐ ̣ ܘ‪ .‬ܕ‬ ‫ܿ‬ ‫̈‬ ‫̄‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ـ ܐ ـ‬ ‫̣ ـ‬ ‫ܐ ـ ‪.‬ܘ ـ ܘ ـ‬ ‫̣ ̱ܗܘ ܘ ܼ ܘܗ ـ ܬ ܗܝ ـ‬ ‫̣‬ ‫‪ .‬ܘ ܐܬ ܿ‬ ‫ـ ـܡ‬ ‫̣ ـ ܕܙܐ ـ ܐ ݁ ـ ܕ ̣ ـ ܢ‪ .‬ـ‬ ‫ـ ̈ـ‬ ‫̱ܗܘܘ‬ ‫ܼ‬ ‫̣‬ ‫ـ ܠ ـ ܀ ܘ ـ ܗـ ܙ ـ ‪ :‬ܘ ـ‬ ‫ܡ ܕ ܕܨ ـ‬ ‫ܕ ̣ ܢ ̣ ܘܐܨ ̣‬ ‫ܕܬܬ ܼܿ ـ ܬ‬ ‫ܘܢ ܐܬ ܘܬ ܕ ـ‬ ‫̣‬ ‫ـ ܂ ܕ ܬܬ ̣ ـ ـ ܬ ݁ ـ ܬ ‪ .‬ܘ ̣‬ ‫̣ ܗܕ ̣‬ ‫݀‬ ‫݁‬ ‫ܕ ܪ ـ ܬܗ ܕܐ ̣ ـ ‪.‬‬ ‫܂‬ ‫ܘܗܘܬ ]‪ ̣ [658‬ܗܕ‬ ‫̣ ‪̣ .‬‬ ‫ܘܿ‬ ‫ܕ ܐܬ ܿ‬ ‫̈‬ ‫ـ ‪.‬ܘ ̣ ـ ̣ ـ‬ ‫ܕܗ‬ ‫ܘ‬ ‫ܕ‬ ‫̣‬ ‫ܼ‬ ‫ܼ‬ ‫̣‬ ‫ܘܗܘ‬ ‫ـ ܕ ـ‬ ‫ـ‬ ‫ـ‬ ‫ܬ‬ ‫ܕ ܼܿ ܬܘܢ‬ ‫ـ ̣ ܕܬ ‪̣ .‬‬ ‫ܕ ̣‬ ‫̣‬ ‫ܵܗ ܀‬ ‫̣ܕܘܟ ܐ ܗ ̣‬ ‫ܘܐܬ‬ ‫ܐ‬ ‫ܐܬ‬ ‫)‪(3‬‬ ‫̣‬ ‫ܤ ̣‬ ‫̄‬ ‫̈‬ ‫̄‬ ‫݁‬ ‫‪ .‬ܘܐ‬ ‫ܓ‬ ‫̣ܘ‬ ‫ܪ‬ ‫ܗ‬ ‫ܿ‬ ‫݁‬ ‫ܕܐܬ ܝ ܐ ܐ ‪ .‬ܘ ܕ ̣ܐܬܬ ܚ܂ ܼ ܪܗ‬ ‫̣‬

‫̣ ܕܙܐ ‪ .‬ܘ‬ ‫ܐ̣ ܚ ݁ ܐ‬ ‫ܕ ̣ ݁ ]‪[657‬‬ ‫̄‬

‫̣ ܐ ̄ ܕܬ ‪.‬‬ ‫ܗ‬ ‫ܬ‬ ‫܀‬

‫‪See the chronological colophon at the end of the chapter.‬‬ ‫‪Latin castrum, Greek κáστρων.‬‬

‫‪857‬‬ ‫‪858‬‬

310

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

When the patriarch was still at Ḥiṣn-Ziyād, Ignatius the metropolitan, I mean the archbishop of Takrit and the East, went to him, for such a reason: From time of old, the people of the East had a law that it was the metropolitan of Takrit who used to ordain metropolitans for Nineveh and Mosul. After the one who was elected was ordained, becoming the metropolitan of that great diocese, he became no longer subject of the metropolitan like the rest of the other bishops of that region. Rather, he became his equal through a corrupt practice of a correct regulation. Because of this, disputes kept surging in the region of the East. The book of Dionysius of Tell-Maḥrē shows that the beginning of this custom was from the time of Patriarch Cyriacus.859 During this time, Takrit grew especially weak but the diocese of Nineveh flourished. This metropolitan wanted to unite the diocese of Nineveh with that of Takrit and not to create a metropolitan for Nineveh. On this account, a conflict broke out between the metropolitan and the citizens of Takrit, and for this reason, Ignatius the metropolitan went to Patriarch Athanasius at Ḥiṣn-Zīyād. When he realized that the patriarch did not agree with this, he left him and crossed over to Melitene and from there [658] to his Monastery of Sergisya. When the patriarch went up to the Monastery of Mōr-Barṣawmō from Ḥiṣn-Ziyād, the metropolitan went again with care so that the patriarch may agree with him to confirm the union between Mosul and Takrit and that he be the metropolitan of both. While the metropolitan spent the whole summer in the monastery without the patriarch agreeing with him, he departed going to his diocese on Latter Tišrīn (November). He persisted in the same mind and diligence that he owned, and as the situation showed, he fulfilled his will when the opportunity presented itself to him, as the statement below will show it in due time. As for the patriarch, he resided in our monastery, I mean of our lord Mōr-Barṣawmō, during the rest of his life. People became zealous about this matter. (The Account) is completed. The sum of ten years is included in this mīmrō-Book in chapters, in which two emperors rose to power for the Greeks, (two kings) for the Franks, two for the Turks, and one for the Arabs.

859

Cyriacus, native of Takrit, was patriarch between 793 and 817.

‫‪311‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̈ـ‬

‫ـ ܐܘ ̣ ـ ܪ ـ ܐ‬ ‫ܕܙܐ ̣ܐܬ ـ ܬܗ ܐ ـ ܤ‬ ‫ܘ ܗܘ‬ ‫̈‬ ‫̈‬ ‫ـ ܐ ̣ـ‬ ‫ـ‬ ‫ـ ܙ ـ‬ ‫̣ ܕܐ ܗܕ ܀‬ ‫‪̣ .‬ܐܬ ̱ܗܘ ܕ‬ ‫ܘ‬ ‫ܕܬ‬ ‫ܘ ـ̄‬ ‫ܿ‬ ‫̈‬ ‫ܘ‬ ‫ـ ܕ‬ ‫ـ ܂ ̣ܗܘ ܼ ـ ܚ ̱ܗܘ‬ ‫̱ܗܘ‬ ‫ـ ܕܬ ـ ܕܗܘ ـ ̣‬ ‫ـ ̱ܗܘ ‪݁ .‬ܘܗܘ ̱ܗܘ ـ‬ ‫ܹ ـ ܘ ـ ܨܠ‪ .‬ܘ ـ ܪ ܕ ـ ̣ ܬ ـ ܚ ̱ܗܘ ݁ܗܘ ݁ ـ ܕ‬ ‫ܘ ̄‬ ‫ـ ܕ ـ‬ ‫‪ .‬ܐـ‬ ‫̱ܗܘ‬ ‫̣ܬܘܒ‬ ‫̣ ݁ܗܝ ܪ ܂‬ ‫ـ̣ܬ܀‬ ‫ـ ܼܿ ـ ܕ ܼܿ ̣ ـ ܘܬ‬ ‫ـ ܼܿ ـ‬ ‫̈ ܕ ̣ ݁ܗܝ‪ .‬ܐ ݁ܗܘ ـ‬ ‫ܘ ̣ ܗܕ ݁‬ ‫ـܤ‬ ‫ـ ܕܕ‬ ‫ܕ ̣ ‪ .‬ܐ ܕ ܼܿ‬ ‫̱ܗܘܘ ܐ ̣ ̣‬ ‫̄‬ ‫̱ܗܘ ̣ ܪ‬ ‫‪ .‬ܕ̣ ܙ ܕ ܪ ܤ‬ ‫݁ܗܘ ܬ‬ ‫ܗ ܬ‬ ‫݁ ܀ܘ‬ ‫ܿ‬ ‫݀‬ ‫ܿ‬ ‫ܼܿ‬ ‫݀‬ ‫݁‬ ‫̣ ܕ‬ ‫̱ܗܘܬ‪ .‬ܨ ̣ ܗ‬ ‫ܐ ̣ ‪.‬ܘ ̣ ܕ‬ ‫ܕ ܼ‬ ‫ܼ‬ ‫ـ ـ ̈ـ‬ ‫ـ ـ‬ ‫ܗܘ‬ ‫ـ‬ ‫ܕܬ ـ ܘ‬ ‫ـ ̄ܘ ̣ ـ ‪ .‬ܘ ̣ ـ ܗܕ ̣‬ ‫̣ ܕܙܐ ـ ‪.‬‬ ‫ܤ‬ ‫ܬ ܐܬ‬ ‫ܤ‬ ‫ܗܕ ̣ܐܬ ̣ܗܘ ܐ‬ ‫‪.‬ܘ‬ ‫ܬ‬ ‫ـ ‪ .‬ܘ ـ ܬ ـ ]‪[658‬‬ ‫ـ ܕ ܪ ܹـ ̱ܗܘ ـ ܕ ‪ ̣ .‬ـ ܘ ̣ ـ‬ ‫ܘ ـ̣‬ ‫̄‬ ‫̣ ‪̣ .‬ܐܬ ̣ܗܘ ̣ܬܘܒ‬ ‫ܕ ܝ ܨܘ‬ ‫ܕܙܐ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܗ‬ ‫̣‬ ‫̣‬ ‫̄‬ ‫ܿ‬ ‫ܬ ̣ ‪ .‬ܘ ـ ̣ ܘ ̣ܗܘ‬ ‫ܨܠ‬ ‫ܘ ܕܩ ܕ ̣ ܘ‬ ‫ܕ‬ ‫ܼ ̣ ܕ‬ ‫‪.‬‬ ‫ـ ‪̄.‬‬ ‫ܗܘ ̣ܗܘ‬ ‫ܪ‬ ‫ܘ ̣ـ ـ‬ ‫ܬ ‪.‬ܘ‬ ‫̣‬ ‫ـ̣‬ ‫̄‬ ‫݁‬ ‫ܐ ܝܘ‬ ‫̣ ܗ‬ ‫ܘܐܙܠ‬ ‫̣ܗܝ ܬܪ ̣ ܘ ̣ ̣ ـ ̱ܗܘ ‪ .‬ܐ ـ‬ ‫̣‬ ‫̣‬ ‫݀‬ ‫ܿ‬ ‫ܿ‬ ‫ܬ ܼܿ‬ ‫ܼ ܝܕ‬ ‫ܨ ‪.‬ܐ ܕ‬ ‫ܬ ̣‬ ‫̣ܕܗܘ ̣‬ ‫ܗܘܬ ‪ܼ .‬‬ ‫̄‬ ‫̣ ܕ ̣ ܐܘ ̣ ܕ ـ ܢ ـ ܝ ܨܘ ـ ̣ ـ ܒ‬ ‫̣ ܀ ̣ ܿܗܘ ܕ‬ ‫݁ܗܘ‬ ‫ܕ ̈ ܗܝ‪ .‬ܐܬ ܐ ̈‬ ‫ܕ܀‬ ‫ܼ‬ ‫̄‬ ‫ܿ‬ ‫̈ ـ‬ ‫̈ـ ̣ ـ‬ ‫ـ ܗ ـ ┐ ـ ̈ ـ ‪̣ 860‬ܘ ـ ܕ ̈ ـ ̄ܝ‪ .‬ܕ ـ ̄ܒ‬ ‫ܐ ܼ ـ‬ ‫̄‬ ‫‪861‬‬ ‫܀‬ ‫ܘܒ ܘ ܘ‬ ‫ܘ‬

‫‪Written vertically.‬‬ ‫‪Written in red. This colophon ends section #1.‬‬

‫‪860‬‬ ‫‪861‬‬

312

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

BOOK XVIII In this eighteenth mīmrō-Book, we begin with the help of God, from the year 1464, which is the year 1134 of our Lord in Flesh, the year 531 of the kingdom of the Arabs, and the year 93 of the Turks. This year from Adam and the beginning of the world is 6633.862 Chapter one863 on the time in which the Franks took Ashkelon, which is ʿAsqalān, from the Egyptians, and on some events that took place in this time.864 (1) In the year 1464, while Baldwin (III), the king of the Franks of Jerusalem, was still a child, his mother the queen administered the kingdom with confidence. When he became a man in stature and understanding, he wanted to (rule) alone [… …]865 (2) In this time, a bishop, Jacob Rhetor whom we mentioned above, was ordained for Marʿash. The reason of his ordination was as follows [… …] (3) At this time, a command was issued by the emir who was then ruling in Caesarea of Cappadocia too that all churches must be destroyed. On such an account, the priests [… …] [………] [Chapter nine on the time in which Kara-Arslan besieged Āmid, and in it water came into the Monastery of our lord Mōr-Barṣawmō] (1) [In the year 1474 (AD 1163), Kara-Arslan, the lord of Ḥiṣn-Ziyād, pitched camp against Āmid, and launched a fierce war against it …] 866 (680) manners. He set up siege engines in array and established wooden tower(s) encrusted with iron, and during the whole day they did not cease (from warring) and many people perished in the city. There was in it a Turkish emir from the clan of the Artukids, who had a deputy, Ibn-Nīsān Kalam-al-dīn, a crafty man. He had control over everything, and walls, gates, towns, armies, citizens, villagers, wealth, and command were placed into his hands. Even the emir Jamāl-al-dīn, a gentle old man, was subjected to Ibn-Nīsān, and used to give him food to eat.

The chronological Table did not survive in this heavily damaged Book. Sel. 1464 corresponds to AD 1153 not 1134, and H 531 is AD 1039! 863 After the few lines in this folio, as many as ten folios are missing. Chabot, Michel III, p. 309 etc., filled this large gap with texts from Barheb. Chr., and Barheb. Eccl. Hist. Since these sources are already translated, there is no need to fill the gaps. 864 This account is missing because of the gap in the manuscript; for possible contents, see Barheb. Chr., p. 99: (left): 26–99v: 1:16. 865 A long gap in the manuscript; on this event see Barheb. Chr., p. 99 (left): 1–25. 866 Insecure insertion. 862

TEXT AND TRANSLATION

[̄ ‫ܕ‬ ̄

‫݀ ܐ‬ ‫ܐ‬

]

‫ ܕܐ ݁ ܕ‬:̄ ‫݀ ܐܬ‬ ̄ ‫݀ ܨ‬ ‫ ܕܐ ̣ ݁ ܕ ܗܝ‬. ‫ܓܕ‬

‫ ܘ‬.

‫ܘ‬.

݁ ‫ ̣ܕܗܝ‬:‫ܢ‬

‫ܢ‬

313

̄

ܼܿ

‫̣ ܬ ܕܐ‬ ̇ ‫݀ ̄ܘܢ ܘ‬ ̣

ܿ‫̄ܕ‬ ܼ

‫̣ـ ܕ ـ‬ ‫̱ܗܘ ـ ݁ ܂ ܕ‬

‫ـ‬

...

̄‫ـ‬ ̣

‫̈ـ‬

̣‫ـ‬ ܿ

݁

‫ ـܒ‬. ‫ـ‬ [ ... ... ] ‫̣ ܬܗ‬ ̣ ‫ܕ‬

‫ܐ‬

‫ـ‬

‫ܘـ‬.‫ܐ ـ‬

‫ـ‬ ‫ܬ‬ ̣

‫ܐ‬ . ̣ ‫̣ ܘܐ‬ ܿ ‫ܘ‬. ̣ ‫ܙ ܐ‬ ܼ‫ܕ‬ ̣ ‫ܕ‬ ┐ ݁ ‫̱ܗܘ ـ ܐ ̣ ـ ܬܘܪ ـ ـ ܕ ̣ ـ ܕ‬ ‫ܘܗܘ ܼܿ ـ ̱ܗܘ‬ ‫ـ‬ ̣ .‫ܘ ـ‬ ̈ ‫ـ ܘ ـ ܬܪ‬ ‫ ܘ ̈ـ‬. ‫̣ ـ‬ ‫ ܘ ̈ـ‬. ‫ـ ܬ‬ ‫̣ ـ‬ ̣ ‫ܬ‬ ܼ

‫ܕ‬

:

‫ܙ ܕ‬ ܿ :‫ܗܘܘ‬ ̣ ܼ

‫ ܘܐ ـ ܕ ̣ ـ‬. ‫ـ ܹ ̱ܗܘ‬ ‫ـ‬ ‫ـ ܕܐܘܪ ـ‬ ‫ـ‬ ‫ܘـ‬ ݀ ‫ܗܘܬ‬ ‫ـ ـ‬ ‫ ـ ܕ ـ ܐܬ ܿ ܼ ـ ̱ܗܘ ̣ܗܘ‬. ‫ـ ̣ ܬ‬ ̣ ‫ـ‬ [ ... ... ] ‫̣ ܕܘܗܝ‬ ‫ـ‬

݀

‫ܗ ܕܬ‬ ‫ܘ‬ ܿ ‫ܘ‬. ܼ‫ܕ ܢܕ‬ ‫ܕ ܐܕܡ ܘ ̣ ܪܝ‬ ‫ܘܢ‬ ‫ܕ ܡ ܡܕ‬ ̄ ‫݀ ܐܬ‬ ‫ـ ܬ ̣ ̣ـ‬ ‫ ܨ ̣ ̣ܕܗܘ‬. ̣

(1)

‫ܘ‬

‫ܙ ـ ܕ ـ ̣ܐܬܬ ـ ܚ ̱ܗܘ ܐ‬ (2) ݀ ‫ܗܝ‬ ‫ܕ‬ ‫ܬ‬ ‫ܗܘ‬ . ‫ܕ‬ ‫ܕܐܬ‬ ̣ ̣ ̣ ̣

‫ܕ ܘ‬ ̣ [ ... ... ] ̈ ܼ ܿ ‫ܗܕ‬

‫ܙ ܘܐܦ‬ (3) ‫̣ ܕܕܐ‬ ‫ ܘ‬. ‫̈ܬ‬ 867 [ ... ... ... ] ̄ ‫ܙ ܕ‬ ‫] ܘܢ ܕܛ‬ ̣ ‫ܐܪ ܢ‬ 868 [ ‫ܕ ܢ ܖ ܨܘ‬ ‫ܕ ̣ ܕܙܐ‬ ‫݀ ܐܬ ̄ ܰ ܰ ܐܪ ܢ‬ ‫( ]ܘ‬1) ̈ 870 ̈ ‫̣ ܪ ܐܦ ܪ‬ . ‫[ ܙ‬680] 869[ ‫ ܐ ̣ـ‬. ݁ ‫ ܘ‬.‫̱ܗܘܘ‬ ݁ ̣‫ܐ‬ 871 ‫ܬܪ‬ ‫ ܘܐ ̣ ̱ܗܘ‬. ‫ܕܐ‬ ‫ ܘ ̈ ـ ܙ ܘ‬. ‫ܘܬ ـ‬ ‫ ܘ‬.‫ܡ‬ ̈ ̣ ‫ܘ‬ ̣ ‫ ܘܐܦ ̣ܗܘ ܐ‬.‫̱ܗܘܘ‬ ̣ ‫ܘܗܝ‬ . ‫̣ܗܘ ̣ ܒ ̱ܗܘ‬ ‫ ܘ‬. ‫̱ܗܘ‬ ̣

Seven chapters, not including the largely lacking chapter one, are missing. Chabot, Michel III, p. 308–320, filled the gaps from Barheb. Chr., but this is a diffrerent chronicle. 868 Title inspired from the context of sections ## 1 and 2. 869 Passage borrowed from Barheb. Chr., 102: 20–22 (left). Although what comes after these lines does not continue the account above, the quotation gives it at least a context. 870 This word, Greek χαράκωμα, is placed above ‫ܪ‬ ̣. 871 Ms: Sic. The first ‫ ܕ‬seems to be a repeat of ‫ܕܐ‬, which in any case should be ‫ܕ‬. 867

314

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

The latter very valiantly rose up and won with his own ways over the might of the armies that surrounded the city. He stimulated the people inside (the city) with kind words, enticements, promises, and gifts, so as to protect the wall and to fight the enemy. He prepared against the fighters outside who were more numerous than those inside, slingers and arrows, and against the siege engines, I mean the mangonels, in the outside, he set up greater powers than them. He sent (troops) three times during the night who burnt all kinds of weapons of the outsiders. They destroyed the towers on which the war was running by throwing huge stone on their outer side. He greatly strengthened on the inside the great columns made of stones with lime in width and length. While he was resisting in various ways the warriors, he frequently dispatched his messengers to each emir in the outside, scheming to turn them into enemies of his enemy. This indeed happened. Out of all of them, one submitted to his will: Yaʿqūb-Arslan, the governor of Cappadocia. Although he was the father-in-law of Kara-Arslan, but as messengers and letters reached him from Āmid, and realizing the (citizens’) promises under great oath and their subjection [681] expressed to him, he disassociated himself from Kara-Arslan and wanted to rescue Āmid from his control, paying back what the latter had done to him in the affair of Melitene. After Kara-Arslan invaded his land,872 pillaging and plundering, he left Āmid, departing with a broken heart. After five months of being tormented and suffering the loss of most of his expenditure, he arrived at his fortress in his land. Yaʿqūb-Arslan called upon him for peace, but this he did not want because of the wrath in his heart. The former too, in his own anger, plundered Kizan, Kursen and Tell-Paṭrīq, and seized by war the fortress of Shamshkhig and deported one hundred thousand people. He took away men, women, and children, along with the rest of their possessions, leaving the villages empty and in ruin. Bishop Ignatius of Tellā on the Arsanias, was taken away to Qamḥ873 but he returned to Melitene. Also, the bishop of Ḥiṣn-(Ziyād), who was seized, was freed after two days. (The account) is completed. May he who reads (it) pray for the frail who copied (it), Michael of ʿUrbish. (2) [680] [… …] he opened his various storehouses in Antioch and fed many people [from] the beginning of Ōdōr (March) to Ḥzīrōn (June) [… …] (The account) is completed.

Barheb. Chr., p. 102 (left): 20–31. Kamakhon in Greek and Kamakh in Arabic, located to the north-east of Melitene; Yāqūt, Muʿjam IV, 479. 872 873

‫‪TEXT AND TRANSLATION‬‬

‫‪315‬‬

‫̣ܪ ̄‬ ‫̣ܘ ـ ܕ ̈ـ ܬ ܕ ܼܿ ـ ݁‬ ‫̣ـ ‪ .‬ـ‬ ‫ܪܘܗ‬ ‫ܗ‬ ‫̣ ܐ ̣ ܘܙ ̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ـ̣ ‪.‬‬ ‫ܦ ̱ܗܘ‬ ‫ܘ ܘܕ ܘ ܗ‬ ‫ܘ‬ ‫ܕ‬ ‫ܘܢ ̣‬ ‫‪̣ .‬‬ ‫ܿ‬ ‫̈‬ ‫ـ ܕܪܘ ـ ـ ܘܢ ـ‬ ‫ܕ ـ‬ ‫ـ‬ ‫‪.‬‬ ‫̣‬ ‫ܘ ܼ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ـ ‪̣ .‬ܗܘ‬ ‫̈ ܤܕ‬ ‫ܐܘ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܗ‬ ‫ܕ‬ ‫̣‬ ‫̱‬ ‫̈‬ ‫̣ ـ ̱ܗܘ ‪̄ .‬‬ ‫ـ‬ ‫̈ـ‬ ‫ـ ܬ ܘܐܘ ̣ ـ‬ ‫ܘܓ ܙ ̈ـ ܼܿ ـ ܪ‬ ‫ܗ ـ‬ ‫ܪܘ‬ ‫ـ ܕ ̈ـ‬ ‫ـ ‪ .‬ܘ ـ ܗܘܢ ܿ ܼ ـ‬ ‫ܕ ݁ܗ ܢ ܕ ـ ܘܢ ̣ ـ ̱ܗܘ‬ ‫ܕ ‪.‬‬ ‫̈‬ ‫݁‬ ‫ـ ܘܐܘܪ ـ ܹ ـ‬ ‫ܕ ـ ܕ‬ ‫ܪܘ ܕ‬ ‫ܪ ̱ܗܘܘ‪̣ .‬ܗܘ‬ ‫ܪܘ‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܘܗܝ ܬ‬ ‫ܡ ̱ܗܘ ‪ .‬ܐ‬ ‫ܪ ̱ܗܘ ‪ .‬ܘ‬ ‫‪.‬‬ ‫̱ܗܘܘ‬ ‫̣‬ ‫ـ‬ ‫̈ـ‬ ‫ܪ ̱ܗܘ ‪ .‬ܘܕ ̣ ܐ ـ ܢ‬ ‫ܕ‬ ‫ܐ‬ ‫̣ ̣‬ ‫̣‬ ‫݀‬ ‫ـ ‪ .‬ـ‬ ‫ـ ܘܢ ـ ܕ ̣ ـ‬ ‫ܘܐ‬ ‫‪.‬‬ ‫ܘܬ‬ ‫ܗ‬ ‫ܕܐܦ‬ ‫ܤ ̱ܗܘ ‪݁ .‬ܗܝ‬ ‫̣‬ ‫̣‬ ‫ܐ ـ ̈ ܘܐ ـ ܬ ـ ܐ ـ‬ ‫ܗܝ ܕ ܨ ܐ ̣ ܘܗܝ ̱ܗܘ ‪ .‬ܐ‬ ‫̣ ܕ ܘ ‪ .‬ܕܐ‬ ‫̈‬ ‫̈‬ ‫ـ‪.‬‬ ‫ܕ ̣ ـ ܘܢ ]‪ [681‬ܕ ـ‬ ‫ܪܘ‬ ‫̣ ܘܕ ܕ‬ ‫ܘܕ ـ ̣‬ ‫‪.‬ܘ݂‬ ‫̣‬ ‫݂‬ ‫ܐܬ ݁‬ ‫ܐ ـ ̈ܘܗܝ‪ :‬ـ ݁ ـ ܥ ـ ݁ܗܝ ܕ ̣ ـ‬ ‫ܼܿ ܙ‬ ‫ܘܐܨ‬ ‫‪.‬‬ ‫ܐܪ‬ ‫̣‬ ‫݁ ܘ ݁ ܙ‪̣ ̣ .‬ܗܘ ܐܪ ـ‬ ‫ܬܪܗ‬ ‫ܕ‬ ‫ـ ܘ ܼܿ ـ ̣‬ ‫‪.‬ܘ ̣‬ ‫̈‬ ‫̣ـ‬ ‫ܕ ـ ‪ .‬ܘ ـ ܬܪ ܕ ̣ ـ‬ ‫ܕܐܬ ܦ ܘ ̣ ـ‬ ‫‪ .‬ܪ‬ ‫̣‬ ‫ـ ܬ ـ ܘ ܐܨ ـ ̣ ܘ ـ ܕ ـ ‪ .‬ܘܐܦ ̣ܗܘ‬ ‫ـ‬ ‫݂ ‪ .‬ܘ ݁ ̱ܗܘ ـ‬ ‫ܕ̣‬ ‫ـ ‪ 874‬ܘܩ̄‬ ‫ـ ܕ‬ ‫ـ‬ ‫ـ ‪ .‬ܘ ̣ـ‬ ‫ـ ܢ ܘ ـ ܪ ܘܬ‬ ‫ܘ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫̣ ـ‬ ‫ܕ ̣ ـ ܬܗܘܢ‪ .‬ܘ ̣ ـ‬ ‫ܘ‬ ‫ܘ‬ ‫ܘܐܘ‬ ‫ܝ‬ ‫̣‬ ‫̣‬ ‫ܼ‬ ‫ـ ܕܬܐ ܕ ـ‬ ‫ـܬ ܘ ـ ܐ ـ ܤܐ‬ ‫ܨ ̈ܕ ـ ܘ ܼܿ ̣ ـ ‪̣ .‬ܐܬܬܘ ـ ܕ ـ‬ ‫ܕܐܬ ـ ܘ ـ ܪ ܬܪ ـ‬ ‫ـ ‪ .‬ܘܐܦ‬ ‫ܘܗ ̣ ـ‬ ‫ܐܪ ܤ‬ ‫ـ ܕ ̣ـ ̣‬ ‫̈ ܼܿ ܗܝ܀‬ ‫ـ‬

‫̣ ܘ ܼܿ‬

‫ܕ݁‬ ‫)‪(2‬‬

‫]‪[ ... ... 680‬‬

‫ܢ‪.‬‬

‫ܕ ܒ ̣ܕܗܘ‬ ‫̣ ܚ ܐܘܨ ܘܗܝ‬

‫ܽܪ ܴ ܴ ܴ ‪:‬‬ ‫̣‬ ‫ܘܬܪ ̣‬

‫̣‬

‫‪.‬‬

‫ܪ‬

‫ܕܐܕܪ ܘ‬

‫‪Barheb. Chr., 102:25 (left):‬‬

‫‪874‬‬

316

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(3) [680] [In the year 1474 (AD 1163), the abbot of the monastery of MōrBarṣawmō, Michael, who later was established patriarch, cared about bringing water into the monastery …] For years, even Muslims, I mean Turks, Kurds, and the rest of tongues all the times used to gather and come to pay homage to the holy man (=Mōr-Barṣawmō), especially in his feast. Countless people would set their faces toward the monastery, because the grace did miracles to many and they would be healed. The pilgrimage would last many days and they would be tormented by thirst, because water used to be brought on the back of mules from far away. The bishop of Mārdīn (John) already possessed the skill in that through land surveying, he could bring water by aqueducts easily and when required. He thus accepted (the task), thinking to leave a good memory in this holy place. But the monks did not agree, saying, “It is not possible in the time in which the Turks are surrounding us to undertake this great work.” They did also not believe that an aqueduct could be built at all because the top of a mountain like this one was full of steep rocks and stones. They added, saying, “The ancient people were many times wiser and more productive than us and they could not undertake such a work, how can we then do it?” I kept quiet for a time until, I, the miserable Michael, was called and established as the abbot of this monastery. The Lord shows his power in the weak ones or in the powerful ones. He steered my feebleness and I wrote to the bishop Mōr-John who gladly came. After surveying (the terrain) and showed that it was possible to bring in water to the monastery, work began by digging the ground and preparing the necessities. As winter approached and the bishop returned to his diocese so as to be there in Nīsōn (April), I shall cease to talk about the amount of difficulties that multiplied for me on account of the murmur of the friars! It was by deed of Satan, the hater of good things, which can be found in people in spirit and in body. He also made, by his envy, that all the monks, the old and the young, scream and complain against my humble self. One (said), “He is wasting money,” and another, “He causes terror out of the envy of the people around,” and all of them said, “The monastery is devastated and ruined.” I endured the bitter difficulties gently through the assisting prayers of Mōr-Barṣawmō. [681] I made some to quieten their zeal if it was possible, with persuasive words; I brought others to shame by words that led to prayer rather than to insult. The grass sprouted, and the holy bishop came as he promised. At that point, instead of the grudge that was expected to come from the surrounding governors, praises and assistance took place, from both the Christians and the Muslims. Then the monks grew emboldened and all of them desired the work through the power of the prayer of our lord Mōr-Barṣawmō who demolished and dissipated the envy of Satan. Everyone took care, rushing to be the first in this work, especially because of miracles that indicated, as if with a finger, that the holy man desired this work, even if mundane.875

875

Lit. “Frankish,” and hence also “alien.”

‫‪317‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ـ ̄ ܐܬܬ ـ ‪ .‬ܪ‬ ‫ـ ݁ܗܘ ܕ ܪ ـ‬ ‫݀ ܐܬ ̄‪.‬‬ ‫)‪ [680] (3‬ܘ‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫‪876‬‬ ‫ܕ ܝ ܨܘ ‪ .‬ܗܘܬ‬ ‫‪[ ...‬‬ ‫̣ـ‬ ‫‪ .‬ܘܐܦ‬ ‫ܬ ܕܼ‬ ‫̄‬ ‫ܿ‬ ‫݁‬ ‫̈‬ ‫ܿ‬ ‫ـ ܙ ـ ‪ .‬ܘܼ ܐـ‬ ‫ـ ܬܗ ܕ ـ‬ ‫ܘܐܬ ـ‬ ‫ܕ‬ ‫ܬܘ ܘ ܕ ܘ‬ ‫ܕ ܼ‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ܗܘܬ ݀ ܗܝ ـ ̣ ܬ‬ ‫ـ‬ ‫ـ‬ ‫ܕ‬ ‫ـ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܗ‬ ‫ܐܒ‬ ‫ܨ‬ ‫ܕܗ‬ ‫̣‬ ‫̣‬ ‫̱‬ ‫ܕ ̣‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫̱ܗܘܘ ܨܗ‬ ‫‪ .‬ܘ ̣ܐ‬ ‫ܗܘ ̱ܗܘ‬ ‫̱ܗܘܘ‪.‬‬ ‫ܘ ̣ܐ‬ ‫ܝ ܕ ܪܘ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ـ ܘ ܘ ـ ̣ ܬ ܗܝ‬ ‫ܕ ܕ ܐ ̣ ̱ܗܘ‬ ‫‪.‬ܘ‬ ‫̱ܗܘܘ‬ ‫ܕ ̣ܕ ܼ‬ ‫ܿ‬ ‫‪ .‬ܘܐܨ ̣ ܘܐܬ ܼܿ ܝ ̣ܗܘ ܼܿ‬ ‫ܿ‬ ‫̈‬ ‫̣ ܬ ܐܪ‬ ‫ܕ‬ ‫ܘܼ‬ ‫ܼ‬ ‫̣ ̣ ܐ ܕ ̣‬ ‫݁‬ ‫ـ ܕ ـ‬ ‫̱ܗܘܘ ܕ‬ ‫ܐܨ ̣ ‪ .‬ܘܐ‬ ‫̣ܘ ܗܕ ̣ ‪ .‬ܕ ܕ‬ ‫̣ ܗܕ‬ ‫ܕ ̣‬ ‫ܿ‬ ‫݁‬ ‫ܪ‬ ‫̱ܗܘܘ‪ .‬ܕ‬ ‫ܕ‬ ‫ܗ‬ ‫ܐ‬ ‫‪.‬‬ ‫ܪ‬ ‫ܗ‬ ‫‪.‬‬ ‫ܬܘ‬ ‫ܼ‬ ‫̈ ̣‬ ‫ܿ‬ ‫̣ܬ ‪.‬‬ ‫ܐ‬ ‫ܘ‬ ‫ܕܐ ܗ ܕ ̣ ܼ‬ ‫ـ‬

‫̈‬

‫ـ‬

‫ܕ ܿ‬ ‫ܘ‬ ‫̈ ـ ‪ .‬ܘ ܐܬ ̣ ـ‬ ‫̱ܗܘܘ ̣ ܘ ܿ ܼ ̣ ـ‬ ‫ܼ‬ ‫̱ܗܘܘ ܘܐ ݁ ̇ ܆ ܕ ̈ ܼܿ ̣‬ ‫ܕܐ ܐ ݁‬ ‫ـ ݁ܐܬ ـ‬ ‫ـ‬ ‫‪ .‬ܘ ܙ ܐܬ ܼܿ ‪.‬‬ ‫ܗܕ ̣ ‪ .‬ܐ‬ ‫ــ ݁ܐܘ‬ ‫ــ ݁ܗܘ ܕ ̈ ̣ ــ ܼܿ ــ‬ ‫>ܗܘ‪ 877‬ܕ ــ‬ ‫ܘܐ ̣ ــ ܪ ــ ــ‬ ‫ــ ̣ ‪̣ .‬‬ ‫̈‬ ‫݁‬ ‫̣ ـ̣ܬ‪ .‬ܘ ـ‬ ‫ܘܐܬ‬ ‫ܬܗ ܕ‬ ‫̣ ܬܝ ܘ‬ ‫‪ܼܿ .‬ܙ ݁ܗ‬ ‫ـܝ ـ ‪̣ .‬‬ ‫̣ ܘ ܼܿ ܝ ܕ‬ ‫ـ‬ ‫ـ‬ ‫ܗܘ‬ ‫>ܗܘ ـ < ܪܗ ـ ̱ܗܘܘ ܕ ـ ̣ܘܢ ܕܐܢ ̣ ـ‬ ‫ܿ‬ ‫ܿ‬ ‫‪.‬‬ ‫ܗܘ‬ ‫ܨܘ‬ ‫ܕܐܦ‬ ‫̣ܗܘ‬ ‫̣‬ ‫ܼ ܘ ܼ ـ ‪ .‬ܕܐ ـ ـ ̣‬ ‫ܗܝ‪ .‬ܐ ̣‬ ‫̈‬ ‫̈‬ ‫̣ ـ ̱ܗܘ ـ‬ ‫ـ ‪ .‬ܘܐܢ ܐ ـ‬ ‫ـ ܘ ̣ ـ‬ ‫ܗܘܬ݀ ‪ .‬ܕ ـ ݂ ـ‬ ‫ܙ ܪܬ ̣‬ ‫̄‬ ‫ـܙ ܬ̣ ـ‬ ‫ܕܐܬܕ‬ ‫̣ ܕ ‪.‬‬ ‫ܬܕ ܪܬ ݁ܗܝ ܕ‬ ‫ܕ ̣‬ ‫̈‬ ‫ܿ‬ ‫ܬܪܬ‬ ‫ܕܐܦ‬ ‫ܘܗܘ ̣ ‪̣ .‬ܗܘ ܐ ܪܪ‪.‬‬ ‫̣ܐܬܪ ܗ ‪ .‬ܐ ̣ܗܘ ܼ ܕ ـ ݁ ܘ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫̣ ـ‬ ‫ـ ـ ‪.‬‬ ‫‪ .‬ܕ ̣ ܕ ܬܕ ܬ ܘܐܬܘܬ ̣ܗܘܝ ܕܐ ܗ‬ ‫ܐ ̣ ‪ .‬ܗܘ ̣ ܕ‬ ‫ܕܿ‬ ‫ܕ̣ ‪.‬ܗ ܕ ܙ‬ ‫̈ ̣ܬ ܪ ݁ ‪ .‬ܘܐܦ ܐ ܬ ̣‬ ‫ܕܗܘܬ݀ ـ ̣‬ ‫ܿ ܼ ̣ ـ ̱ܗܘܘ ̈ـ ‪ .‬ܘ ̣ ـ‬ ‫̈ ‪.‬ܕـ‬ ‫ܕ ݁ ‪݁ .‬ܙܕܩ ̣ ܕܐ ܘܒ‬ ‫ܪ ـ ܕ ـ̣‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫ـ‬ ‫ـ ܬܗ ـ ܪ ܂ ܼ ـ ـ ̱ܗܘ ‪ .‬ܐ ـ ݁ܗܘ ܕ‬ ‫̱ܗܘ ‪ .‬ܘܕ‬ ‫ܼ‬ ‫ܐܘ ̣‬ ‫̄‬ ‫‪884‬‬ ‫̣ ‪ .‬ܘܗ ܐܬ ̣ܝ‬ ‫ـ‬ ‫ܕ ـ ܐ ـ ̣ܗܘ ـ ܘܐ ̣ ـ ـ ‪̣ .‬ܙܠ ܐ ̣ ـ‬ ‫̈‬ ‫ـ ‪̣ .‬ܗܘ ـ ܐ ̣ ـ‬ ‫ـܬ‬ ‫ܐ ܘܢ‬ ‫‪̣ .‬ܬܬܪ ܢ ܗ ̣ܘ‬ ‫ܘ‬ ‫̣‬ ‫̣‬ ‫ـ ̣ ܕܘ̄‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܪ ̣ܘ ܗܝ‪ .‬ـ ܕ ـ ̣ܗܘ ܕ ـ‬ ‫̱ܗܘ‬ ‫ܗ‬ ‫ܐ ܼܗ ‪ .‬ܝ ܕܐ ̣‬ ‫̈‬ ‫ܿ‬ ‫‪ .‬ـ‬ ‫ܕ‬ ‫]‪ [682‬ܪ ܕܨܪ ܹ ̱ܗܘ ܐ‬ ‫̣ ܐ ܕܐܬ ܼ ̣ܝ ‪ .‬ܐ ̣‬ ‫ܨܪ‬ ‫ܬܗܪ ܘ ܼܿ ‪ .‬ܘ ܐ ̈ ـ ܐ ݁ ـ ‪.‬‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܗ‬ ‫ܐ‬ ‫̣ ‪ .‬ܘܐ‬ ‫̣‬ ‫̣ ̱‬ ‫݁‬ ‫̈‬ ‫݁‬ ‫̣ ـ ܨܪ ـ‬ ‫‪ .‬ܐ ـ ܕ ـ ܐ ̇ ـ ܐ ̣ ـ ‪ .‬ܕܐܢ‬ ‫ܕ ̣ ̱ܗܘ ̣ܗܘ ܘܪ ‪ .‬ܘܐ ܕ ̣ ܬܐ ̣ ܨܪ ܝ‬ ‫ܿ‬ ‫݁‬ ‫ـ ܂‬ ‫̣ܕܗܘ ̣ ܗ‬ ‫ܢ ܝ ܨܘ ܼ ܝ‬ ‫̣ܗܘܬ݀‪ .‬ܘܐܢ ܗ ܐܨ ̣ ݀ ܿ ܼ ܕܐ‬ ‫ܕ ܹ‬ ‫ܿ‬ ‫‪ .‬ܐ ݁ ܕ ݁ܕܘ ܕܐ ݁‬ ‫ܕ ݁ـ‬ ‫ܕܐ‬ ‫̣ ܗܕ‬ ‫ـ ܗـ ‪ .‬ܐـ ܼ ـ‬ ‫ܘ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫̣ ‪.‬‬ ‫‪ .‬ܐ ܕ ̣ܬܐܪ‬ ‫ܡܕ ܼ ̣ ‪.‬ܐ ܕ‬ ‫ܕ‬

‫̈‬

‫‪Ms‬‬ ‫‪.‬ﻓﯿﻌﻞ ‪(sic). Colloquial Arabic in northern Iraq has the cognate‬‬ ‫‪884 Barheb. Eccl. Hist. II, p. 529:10:‬‬ ‫‪.‬‬ ‫‪883‬‬

320

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

And let no one think that I wrote down a few among the things that I endured and brought them up to this point, as if I count myself among the valiant ones. I do not forget my weakness. I wrote because of the participation in prayer that I may get from the distinguished readers, who may pray for me out of their kindness, when they will know that in the year 1474 (AD 1163), the 24th of Ōb (August), the work was completed. Chapter (ten) on the time in which Bohemond, the son of Bedawi,885 reigned in Antioch; in it, Amaury, King of Jerusalem, invaded Egypt again; Yaʿqūb-Arslan and the Metropolitan Ignatius died; in it the Franks were defeated at Ḥarim and Lord of Antioch and Tripoli was captured. (1) After Rangad886 was captured by the Turks and was incarcerated in Aleppo, his wife assumed the rule and administration over Antioch which belonged to her in inheritance from her father. She had a son who had come of age but she did not let him reign whatsoever. The nobility was annoyed by her […] (2) In the year 1476 (AD 1165), there was lack of wheat everywhere, but especially in the regions of Antioch and Cilicia; half -bushel887 was for a dinar and at the end it was not even available. In the same year, Jamāl-al-dīn, the vizier who was in Mosul, was killed. We mentioned him above888 as the one who sent the metropolitan to the king of the Iberians. He was Persian in origin, whom the atabeg Zangi established as administrator in Mosul. He allocated to him one tenth of its revenues, and he grew very wealthy, comparable with […] (3) Ignatius the Metropolitan was tormented by a disease for a long time, and when he realized that his sickness became severe, he wanted to go the Monastery of our lord Mōr-Barṣawmō. He took some of his disciples and of his books and possessions, and, leaving, he arrived at a village named Ḥayl in the chora of Nisibis. [And in the year 1475 (AD 1164)], Mōr-Ignatius the Metropolitan died and was brought to the Monastery of Mōr-Ḥananiō, to Mōr-John, who inherited his possession. In the same year, Ṣalībā of Qaligara died in Melitene. He was a priest. When he became a widower, he excelled in learning, surpassing all the people of his generation, and became very famous. Although he was scorned because of the drinking of wine, at the end he became a monk. Bar-Ṣalībī dedicated to him most of the writings that he produced …] [… … … ] Raymond of Poitiers. Raynald of Châtillon. 887 Marzbōnō is a measure of capacity of Persian origin as the term indicates. 888 See p. 78. 885 886

‫‪TEXT AND TRANSLATION‬‬

‫‪321‬‬

‫ܘܐ ̈ ݁ ܝ ܕܪ ݁ ܙ ̣‬ ‫ܠ‪.‬‬ ‫̣ ܐܘ‬ ‫݁‬ ‫ܘ‬ ‫ܘ ܕ‬ ‫݁ ‪..‬‬ ‫ܐ‬ ‫ܘܢ ̄‬ ‫)ܕܝ(‬ ‫ܕܐܘܪ‬ ‫ܨ‬ ‫)‪(1‬‬

‫ܬܘܬ‬ ‫̣‬ ‫̣‬

‫ܙ ܕ‬ ‫ܪ ‪ .‬ܘ‬ ‫‪ .‬ܘܐܬ‬

‫ܐܬ ̣ ܪ‬ ‫ܐ ݁ܗ܇ ܐ‬ ‫‪.‬ܘ‬

‫ܐ ـ ܕ ݁ ـ ‪ ܼܿ .889‬ـ ܐ ـ ܕܐ ـ ݁ܗܘ ܕ ݁ ـ ܙ ܐ ̣ ـ ـ ̣‬ ‫ܬ ܬ ܕܨ ܬ ܕܬܗܘ‬ ‫̣ ܬܝ‪ ݁ .‬ܕ‬ ‫̣‬ ‫̄‬ ‫̄‬ ‫݀‬ ‫ܐܬ ـ ـ ـ ܒ ـ‬ ‫ܕ‬ ‫‪.‬‬ ‫̣ ܬܗܘܢ‬ ‫ܐ ̣‬ ‫̣‬

‫ܕܐ ̣‬ ‫ܘ‬

‫ܗܘܬ݀‬ ‫̣‬ ‫ܗܘܬ݀‬ ‫݁‬ ‫̣‬

‫ܼܿ‬

‫┐‬

‫ܘܕ‬

‫ܘܝ‬ ‫‪ .‬ܘܐܦ‬ ‫‪890‬‬ ‫ܤ‬

‫̣ ‪ .‬ܘ‬ ‫ܐ‬

‫ܬ ܼܿ ܬ ܐ ܝ‬ ‫ܤ‪ .‬ܘ ܐܙܕ ̣‬

‫‪ .‬ܐ ܬܗ ܐ ݁ ܕܕ ̣ ݁ ܐ ـ ݁‬ ‫ܘܐܬ ̣‬ ‫݁‬ ‫݁‬ ‫‪ .‬ܘܐ ̣ ـ ̱ܗܘ ـ ـ ܕ‬ ‫ܘ‬ ‫ܿ‬ ‫݁‬ ‫ܪܘ ̣ ‪ .‬ܘ ] ‪...‬‬ ‫̱ܗܘܘ‬ ‫ܕܼ‬ ‫‪.‬ܘ ̣‬

‫ܐ ̣ـ‬ ‫ـ ̱ܗܘ‬ ‫‪[ ...‬‬

‫ـ ܘܕ‬ ‫ـ ܘܟ‪ .‬ܘ ܐ ـ ـ ܬܪ ܕܐ‬ ‫ܗܘܬ݀ ܼܿ ـ ̣ܘܬ ̈ ـ‬ ‫)‪(2‬‬ ‫݀ ܐܬ ̄ ̣‬ ‫̈‬ ‫̈‬ ‫ܵ‬ ‫‪891‬‬ ‫ܵ‬ ‫݁‬ ‫>ܕ ܙ ܘܙ < ܕܐ ̣ ̱ܗܘ‬ ‫ܐܬ ݂‬ ‫̄‬ ‫ـ‬ ‫ـ ‪ .‬ܘܙ ـ ܐܬ ـ ܐ ̣ ـ‬ ‫ـ‬ ‫ܕܐ ـ ‪ .‬ܗ ـ ܐ ̣ ـ ܘ ̱ܗܘ‬ ‫ܬ‬ ‫݁‬ ‫݁ܗ‪ .‬ܘ ̣ ܪ ܘ ̣ ـ ܒ ـ ܘ ̣ ـ ] ‪...‬‬ ‫ܘ‬ ‫‪.‬‬ ‫ܠ‬ ‫ܨ‬ ‫̣‬ ‫‪[ ...‬‬ ‫ـ‬

‫ܤ‬

‫)‪ (3‬ܐ‬ ‫ܕ ܢ ܝ ܨܘ‬ ‫ܨ ̣ ܕ ̣ܬ‬ ‫̣‬ ‫ܕ‬ ‫ܘ‬ ‫ܕ̣ ‪̣ ܿ ̣ .‬‬ ‫ܘܐܬܬܘ‬ ‫̣ܘܪ‬ ‫ܐ‬ ‫ܣ ܼ‬ ‫̣‬ ‫݁‬ ‫̣ـ‬ ‫ـ‬ ‫ܘܢ ܕ ̣ ‪ .‬ܘ‬ ‫ܿ‬ ‫̈‬ ‫ܐܪ ̣ ‪ .‬ܐܬ ܼ‬ ‫‪.‬ܘ ̣‬ ‫ܗܘ ܕ ‪ .‬ܘ‬ ‫̱ܗܘ ‪ .‬ܬ ̣‬

‫ܼܿ ܠ ̱ܗܘ ‪ .‬ܘ ̣ ܕܐܬ ܿ ܼ ـ ـ ܪܗ ‪.‬‬ ‫̣ ܪܗ‬ ‫̈‬ ‫̈‬ ‫ـ ܗܝ ܘ ـ‬ ‫ܘܗܝ ܘܐܦ‬ ‫ܬ‬ ‫‪.‬ܘ‬ ‫̣‬ ‫݀ ܐܬ ـ ̄ ̣ ـ ـ ܝ‬ ‫ܕ ܪ ܕ ̣ ̣ ‪] 893.‬ܘ‬ ‫ܘܗܘ ̣ ـ ܬ‬ ‫̣‬ ‫ܕ ܝ ܼܿ ‪ .‬ܬ ـ ܝ ـ ‪̣ .‬‬ ‫̄‬ ‫ܿ ـ ‪ .‬ܗ ـ ـ ̱ܗܘ ‪ .‬ܘ ـ‬ ‫ـܗ‬ ‫ܨ ̣ ـ ܕ‬ ‫̈‬ ‫ـ ܕ ـ‬ ‫ܕ ܗ‪ .‬ܘ ـ ܐܬ ܼ ـ ‪ .‬ܘܐ ـ‬ ‫ܘܢ‬ ‫ܕ ̈ ܗܝ‪[.‬‬ ‫̈ ܗܝ ܐ ̣ ܒ ܨ‬

‫)‪(At least fourteen folios are missing‬‬

‫‪Ms‬‬ ‫‪; see also Chabot, Michel III, p. 323 n.5.‬ܕ‬ ‫‪Written vertically.‬‬ ‫‪891 Ms:‬‬ ‫‪.‬ﻣﺮزﺑﺎن ‪(sic); Middle Persian‬‬ ‫‪892 Ms:‬‬ ‫‪.‬وزﯾﺮ ‪ (sic); Arabic‬ܘ‬ ‫‪893 A long lacuna at this spot in ms. The text between square brackets comes from‬‬ ‫‪Barheb. Eccl. Hist. II, p. 529–530, quoted from Michael the Syrian.‬‬ ‫‪889‬‬ ‫‪890‬‬

322

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

[BOOK XIX In this nineteenth mīmrō-Book, we begin with the help of God, from the year 1478, which is the year 1148 of our Lord in Flesh, the year 545 of the kingdom of the Arabs, and the year 107 of the Turks. This year, from Adam and the beginning of the world, is 6647].894 [… … Chapter six] (1) [698] (. . .)895 the gold that they used to pay at one time, and they gave a pledge in that they would pay gold every year, and when he received the pledge, he (=Amaury) returned to Jerusalem. The Greeks remained in misery and because it was winter, many among them perished and barely a few returned to their land. In the same year, the emir (=Maḥmūd) of Melitene, a boy mostly with understanding, became incensed by filthy wantonness, going after a sorcerous prostitute who made him persecute the citizens and his Turkish troops with all kinds of evilness. When the nobility began to say that they would no longer bear these things, he worsened his wrong manners. He took away all that was in the treasury of his forefathers, took the prostitute and his entourage with him, and left the city with much panic. When the commanders, the soldiers, and the citizens realized what the wicked Maḥmūd , they quickly established his brother, a young man named Abū-al-Qāssim, as leader. When this one reigned, the city prospered. As for the former, he moved from one place to another; the forthcoming discussion will indicate his end. In the same year, the king of Jerusalem heard that Mīlīḥ, the governor of Cilicia, was perpetrating all kinds of evildoings to Christians everywhere, and marched against him, but he sought refuge in the Turks who came to his help. A war broke out, and the Lord, through his grace, assisted the king and he defeated them, and the Turks ran away. As for Mīlīḥ, he went into his fortress, while the king was besieging it, [699] and they began to fight. Under pressure, Mīlīḥ repented, asked for forgiveness, and promised to be under the subjection of the king. In the same year, ʿIzz-al-Dawlā, governor of the fortress of Agel, died and Asad-aldīn ruled in it. Conflict took place between him and his uncle, the lord of Āmid, and both took farmers captive and sold them into slavery.

The chronological table is missing in this Book XIX, which also lacks a large part of of it. Sel. 1478 = AD 1167 not 1148. H 545 = 1150 not Sel. 1178 or AD 1148. 895 The Egyptians paid tribute (gold) to King Amary of Jerusalem as they used to. 894

‫‪TEXT AND TRANSLATION‬‬

‫‪323‬‬

‫̄‬ ‫ܕ [‬

‫]‬ ‫]‬ ‫ܕܿ‬ ‫ܼ‬ ‫ܐܕܡ‬

‫ܗ ܕܬ‬ ‫‪.‬ܘ ݀‬ ‫‪:‬‬ ‫ܘ ̣ ܪܝ‬

‫̄‬ ‫ܕܘ[‬

‫]‪... ...‬‬ ‫)‪[698] (1‬‬

‫ܗ ‪.‬ܘ‬

‫̄ ܕܿ‬ ‫ܼ‬

‫ܕܗ‬ ‫̣‬

‫ܕ‬

‫ܼܿ‬

‫̣ ܬ ܕܐ ܐ ‪ .‬ܘ‬ ‫̄[‪896‬‬ ‫݀ ̄ܘܢ ܘ ̇‬

‫݀‬

‫݀ ܐ ̄ ܕ ܢ‬ ‫݀ ܐܬ ̄ ‪ :‬ܕܐ ݁ ܕ‬ ‫ܐ ܕ‬ ‫‪ :‬ܕܐ ̣ ݁ ܕ ̣ܗܝ‬ ‫̄ܕ‬

‫‪897‬‬

‫̱ܗܘܘ ܕ‬ ‫ܗ‬

‫ܿ‬ ‫ܢ ܼ‬

‫‪.‬ܘ ̣‬

‫ܗ‬

‫ܐ ݁‬

‫ܕ ـ‬

‫ܼܿ ـ‬

‫̣ ـܢ‬

‫̈‬ ‫̈ ܘ ̣ܬ‪ .‬ܘ‬ ‫ـ‬ ‫ܘܢ ܐ ̣ ܘ‪ .‬ܘ‬ ‫ܕܗܘ ܿ ܼ ܘ ‪.‬‬ ‫̣‬ ‫ܘ ̣ ܘܪ ‪̣ .‬‬ ‫ܕ̈‬ ‫݁‬ ‫ـ‪ .‬ـ‬ ‫ܐ ـ ــ> ̣ ـ ‬ ‫ـ̣ܕ ـ‬ ‫ـ‬ ‫̱ܗܘ ‪.‬‬ ‫̣ ܬܘ‬ ‫ܘ‬ ‫̣< ‪.‬‬ ‫‪ .‬ܕ ̣݁‬ ‫ـ ‪.‬‬ ‫̣ ܐ ܕ‬ ‫‪.‬ܘ ܪ‬ ‫ܘ‬ ‫̣‬ ‫̱ܗܘ ܕ ̣‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫̄ ‪901‬‬ ‫ܕ ̣ ܕ ـ‪.‬‬ ‫ܼ ܝ‬ ‫ܬ‬ ‫ܕ‬ ‫ܐ‬ ‫ܐ‬ ‫ܘܗ‬ ‫‪.‬‬ ‫ܗܘ‬ ‫ܗ‬ ‫ܘܗܬ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̄‬ ‫ـ ܐܬܪ‬ ‫ـ ̣ ‪ .‬ܘܐ ـ‬ ‫̣ ܘ ̣ ܘܐ ̣ ܪܪ ܕ ـ‬ ‫ܘ ̈ ܬ ̣ ‪ ܼܿ .‬ܐ ̣‬ ‫̈ ‪ܼܿ .‬‬ ‫ܗܘܘ ܬ ܘܬ ܘ‬ ‫̣ ܕܐ‬ ‫̣ܬܘܒ‬ ‫‪.‬ܘ‬ ‫ܗܘ‬ ‫̣ ̈ ̣‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫݀‬ ‫݁‬ ‫ܪ ̣ ـ ـ ܘܐ‬ ‫ܼ ‪.‬ܕ‬ ‫̣ܬ‬ ‫ܕ ̣‬ ‫̱ܗܘ ‪ܼ .‬‬ ‫܀ ̣‬ ‫݁ ‪ .‬ܐ ـ ـ ܘܡ ܘ ـ ܪ ‪ ̈ .‬ـ ̣ ـ ܙ ̣ ̈ـ‬ ‫̣ ‪ .‬ܗܕ ܕ ̣ ̱ܗܘ ܪܘ‬ ‫ܕܗܝ‬ ‫̣‬ ‫̈‬ ‫݁‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ـ‪ .‬ܘ ـ ܡ‬ ‫ܐ ـ‬ ‫ܐ ̣ ̱ܗܘܘ‬ ‫ܕܪܘ ܕܐ ̣ ̱ܗܘ ‪ .‬ܕ‬ ‫ـ ܘܢ ܘ ܘ ـ ܘܢ‪.‬‬ ‫ـ ̱ܗܘܘ ܕ ̣ ـ ܢ ـ ܬ ‪ .‬ـ ـ ܙ‬ ‫ـ‬ ‫ـ‬ ‫ـܕ ̣‬ ‫̈‬ ‫̈‬ ‫݀‬ ‫݁‬ ‫݁‬ ‫ـ ̱ܗܘܘ‬ ‫ܕ ̣ ܐܘ ܐܕ ̈ ̣ ـ ܐܘ ـ ܕ‬ ‫‪.‬ܐ‬ ‫ܗܘܬ‬ ‫ܘ‬ ‫ܗܘܢ ܨܪ ̣‬ ‫̈‬ ‫ܼܿ‬ ‫ܬ ܐ‬ ‫̣ ـ ‪ .‬ܐܐܪ ـ ܐܬ ܼܿ ̣ـ‬ ‫‪ .‬ܐ ̣ ܕ ܐܢ ܬܨ ̣ ]‪[699‬‬ ‫̈‬ ‫ܬ ܕ ݁ ـ ̱ܗܘܘ ـ‬ ‫ܕ ̣ ܘܬܗܘܢ ܕ ̈ ܕ ̣ ݁ܗܝ‪ .‬ܘ‬ ‫̱ܗܘ‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫̣ـ ܢ‬ ‫ܪ ـ‪.‬‬ ‫݁ ܘ‬ ‫ـ‬ ‫̣ ܬܗ ܕܐ‬ ‫̱ܗܘܘ‪ .‬ܕ‬ ‫ܘܢ ܘܐ‬ ‫݅‬ ‫݅‬ ‫‪.‬ܐ ܕ ݁ ـܢ‬ ‫ܐ ܢ ܪܘ ݁ܗܘ‬ ‫ܗ‬ ‫̣ܬ‬ ‫ܘܢ ̣ ܬ‪ .‬ܕ ̣‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫̇‬ ‫ܙ ̣ ܘ ̣ ܩ ـ ـ‬ ‫̱ܗܘܘ ܕ‬ ‫‪ .‬ܘܗ ܢ ܕܐ‬ ‫ܚ‬ ‫ܕ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫‪902‬‬ ‫‬ ‫ܘ‬ ‫̣ ܘܢ ܘܕ ܬܗܘܢ‪ .‬ܘ ̣ܝ ܐ ̣ܐܪ‬ ‫ܐܬܗ‬ ‫‪.‬‬ ‫ܗܘ‬ ‫ܘܢ‪.‬‬ ‫̣‬ ‫ܐ̣‬ ‫̣‬ ‫̈‬ ‫݀‬ ‫̈‬ ‫݀‬ ‫݁‬ ‫ـ ̣ܗܘܬ‪ .‬ܘ ̣ ـ ـ ܘܢ‬ ‫ـ‬ ‫̣ ـ ܨ ܘܢ ܨ ܘܢ‪ :‬ܘܐܦ‬ ‫ܘ‬ ‫̣ ݀‪ .‬ܐܨ ̣‬ ‫̈‬ ‫ܿ‬ ‫‪903‬‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܬܐ‬ ‫ܘܗܘܬ‬ ‫ـ‬ ‫ܐ̣ ـ‬ ‫ܼ ̣ ܕ‬ ‫ܐܘ ‪̣ .‬‬ ‫ܼ‬ ‫‪ .‬ܘܗܝ ܕ ܼ‬ ‫݁‬ ‫̣ ܀‬ ‫ܗܘ ܗ‬ ‫ܕܪܘ ‪ ݁ .‬ܝ ܕ‬ ‫̣‬

‫̣ ‪Ms:‬‬ ‫‪.‬‬ ‫‪Ms: Sic.‬‬ ‫‪902 Ms‬‬ ‫ܗ ‪; correction on the basis of the Arabic version:‬ܪ‬ ‫‪903 Akkadian tillu.‬‬ ‫‪900‬‬ ‫‪901‬‬

‫‪.‬‬

326

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

The wall of Antioch, which is on the seashore fell, and the Great Church of the Greeks collapsed altogether, and the altar of the Great Church of Mōr-Peter fell, and so too among houses and (other) churches in some places. Among people, some fifty souls died in Antioch. The whole of Gabbūlā904 collapsed, and in Tripoli, a large part of it and the Great Church fell in like manner. This tremor caused apprehension in the rest of the cities of the seacoast, Damascus, Emesa, Ḥamāh, and the rest of cities and villages. But like what had happened to Aleppo was never seen or heard of in any other place. Its prince cut his hair, wore sackcloth, and gathered people and went up to Quṣayr. He asked their (Latin) patriarch for forgiveness and begged him to come into the city but the latter said, “If you will not expel the Greek patriarch, I will not go in.” When they went, they found he (=Greek patriarch) who was injured by the tremor, and they carried him while he was still breathing, but when they brought him out of the city, he died on the road. Then Amaury went into Antioch whose walls and church were rebuilt. Nūr-al-dīn (Zangi) rebuilt the wall of Aleppo, the lord of Samosata rebuilt its walls too, and every Frankish and Turkish governor rebuilt his places. As for us, I mean the remnant of the people in all these cities, God offered a great assistance, perhaps because our people had no king nor a wealthy man. In Aleppo, when the entire city collapsed, our church was spared, and not one stone fell from it. In Antioch, our three churches, that of the Mother of God, of Mōr-George, and Mōr-Barṣawmō, were spared. Likewise, in Gabbūlā, the small church that we have was spared, and so too in Tripoli and Laodicea, for the glory and the encouragement of our small Orthodox community. This (account) is also completed. (3) [698] […]905 and the region. He (=Amīn-al-dīn) took away the courtyard of our church in Mārdīn and gave it to the Arabs who added it to their mosque. This caused an anxiety to us and to the whole people. Some people went as far as uttering blasphemy against the holy ones, instead of blaming themselves and all of us, in that because we sinned to God, in justice he allowed nations to beat us.906

Modern Jabbūl. The gap is about Amīn-al-dīn, governor of Mārdīn, who oppressively took away the courtyard of a church to enlarge a local mosque; Barheb. Eccl. Hist. II, p. 559: ‫ܐ‬ ‫ܕ‬ ‫ܗܘ‬ ‫“ ܕ‬Amīn-al-dīn who was ruling Mārdīn.” 906 The angry tone of the Chronicler is understandable. In Syriac architecture the courtyard is as sacred as the church, since it contains bēt-ṣlūtō “place of prayer,” before which the entire liturgical season “of the summer” is held, from the Feast of Sts. Peter and Paul (June 29) to the Feast of the Sanctification of the Church (30 October). 904 905

‫‪TEXT AND TRANSLATION‬‬

‫‪327‬‬

‫̣ ـ ‪ .‬ܘ ـ ܬ ܪ ـ ܕ ̈ـ ـ ݁ ̣ ـ ݁ ‪݁ .‬ܘܗܝ ܕ ـ ܝ‬ ‫݁ܗܘ ܕ‬ ‫ܪ ܕܐ‬ ‫̈‬ ‫̄‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ـ‬ ‫ܕـ ܐـ ـ‬ ‫ܬ ̣ܘܟ ̣ܕܘܟ‪.‬‬ ‫ܘ‬ ‫̣ ‪ .‬ܘ‬ ‫ܘܤ ܪ‬ ‫݀‬ ‫݁‬ ‫̣ ܘ ݁‬ ‫݁‬ ‫ـ‬ ‫ـ‬ ‫̣ ـ ‪.‬ܘ‬ ‫ـܬ ܘ ـܬ ܪ ـ‬ ‫̣ ܀‬ ‫̈‬ ‫ܕ ـ‬ ‫ܘ‬ ‫ܘ‬ ‫‪ .‬ܪ ܩܘ‬ ‫ܕ‬ ‫ܕ‬ ‫̣ ݀ ݁ܗ ܬ‪ .‬ܘ‬ ‫̣ܐܬ ̣ܝ ̣ܘܟ ܐ‬ ‫ܗܘ ܂‬ ‫ܪ ̣ ‪ .‬ܐ ܐ ݁ܗܘ ܕ‬ ‫ܗܘ ܬܘ‬ ‫̣‬ ‫̈ ܘ ̣ ‪̣ .‬‬ ‫ܿ‬ ‫ܿ‬ ‫ـ ܘ ̣ـ‬ ‫ـ‪ .‬ܘܼ ـ‬ ‫܀‬ ‫ـܨ ‪.‬‬ ‫݁ܗ܂ ݂‬ ‫ܗ‪ .‬ܘܐܬ ܼ‬ ‫ܘܐ ܐ ̣‬ ‫ܿ‬ ‫̣ ‪̣ .‬ܗܘ ܕ ܐ ̣ ـ ‪ .‬ܕܐܢ‬ ‫ܕ ̣ܠ‬ ‫ܘ ̣ ̣‬ ‫ܕ ̣ ܘܢ‪ .‬ܘܐܬ ܼ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ـ‬ ‫̣ ‪ .‬ܘ ̣ܐܙ ܂ ܐ ـ ̣ ܗܝ ـ ܘ ܕ‬ ‫ܐ ܘܢ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܼ‬ ‫̣ـ ܗ ـ ܝ‬ ‫̣ ‪.‬ܗ‬ ‫̣ ܘ ܘܪ‬ ‫ܘܐ ̣ ܗܝ‬ ‫̣ ‪ .‬ܘ ̣ ܗܝ‬ ‫ـ ̣ـ‬ ‫ܪ ܕ ‪ .‬ܗ ـ ܬ ݁ܘܗܘ ܕ‬ ‫݁ ܘ ݁ܬܗ — ܘ ܪܕ ̣‬ ‫̣ ‪ .‬ܘܐܬ ̣‬ ‫̈‬ ‫̈‬ ‫ـ‬ ‫ܐܘ‬ ‫ـ‬ ‫̣ ܕܘ ܗܘܢ܀ ـ ܕ ـ‬ ‫̣ ܬܘ ܘ‬ ‫݁ ‪.‬ܘ‬ ‫̣‬ ‫̈‬ ‫ـ‬ ‫̱ܗܘ‬ ‫ܕ‬ ‫ܕܪ ܪ ‪.‬‬ ‫ܗ‬ ‫ܕ̣ ܕ‬ ‫ܕ‬ ‫̣‬ ‫݀‬ ‫݀‬ ‫݁‬ ‫̣ ‪ .‬ـ ܬ ܕ ̣ ـ ܐܬ ̣ ـ ܬ ܕܐ ـ‬ ‫ܗܘ ܕ‬ ‫‪.‬‬ ‫ܘܐ‬ ‫̣‬ ‫̣‬ ‫ܕ̣‬ ‫݀‬ ‫݀‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܬ ̣ܐܬ ـ ـ ‪ .‬ܗܝ ܕ ـ ܬ ـ ‪ .‬ܘܗܝ ܕ ـ ܝ‬ ‫̣ ܬ‬ ‫‪.‬ܘ‬ ‫̣‬ ‫݀‬ ‫݁‬ ‫ܕܐ ̣ ̱ܗܘ ‪.‬‬ ‫ܐܬ ̣ ܬ ܬܘ‬ ‫‪ .‬ܘܗܝ ܕ ܝ ܨܘ ‪ .‬ܗ ܘ‬ ‫ܪ‬ ‫ܘܐܦ ܘܕ‬ ‫̣ ܘܐܦ ܗ‬

‫ܤ‬

‫ܘ‬ ‫‪:‬‬

‫̣‬

‫)‪݁ [...] [698](3‬‬ ‫ܪܬ ܕ ܬ ܕ ̣‬ ‫ܘܐܬܪܗ ̣‬ ‫݀‬ ‫ܘ‬ ‫ܘܗܘܬ ܗܕ‬ ‫ܕ ̣ ܘܢ‪̣ .‬‬ ‫݁‬ ‫̣ ̈ ـ ‪ .‬ـ ܗܝ ܕ ̣ ـ ܢ‬ ‫ܕ ̣ ܢ‬ ‫ܿ‬ ‫̈‬ ‫‪.‬‬ ‫̣ܬ ܕ ܼ ܢ‬

‫ܘ ̣‬

‫ܕ‬

‫ܕ̣‬

‫ܬܪ ̣‬ ‫̣‬

‫܀‬

‫ܕ ـ ‪ .‬ܘ ـ݁‬ ‫ـ ܕ ـ݁‬ ‫̈ ـ ܘ ܼܿ‬ ‫ܿ‬ ‫̈‬ ‫̣ـ‬ ‫ـ ‪ .‬ܗ ـ ܐ ـ ܼ ̣ـ‬ ‫ـ ܘܢ ܘ ـ ‪ .‬ܕ ـ ܕ ݂ ـ ̣ ـ‬

‫ـ ݁ܗ‬ ‫ـ݁ ܝ‬ ‫ـ‬

328

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

They dared unlawfully to say rash against the holy ones, despite the fact that the holy ones themselves fittingly tell us, “Because of you the name of God is mocked among the nations!” Truly, woe unto the servant on account of him the name of his Lord is despised! One day after, the eunuch fell off his chariot and repented. But he was not able to return the courtyard, because he was afraid of the Arabs. In the same year in which the bishop of Samosata died, Joseph, who was set up unlawfully (as bishop) in Tellā of Arsanias,907 died too. The faithful of there were freed from him because many were scandalized by him. (Arabic: The account) is completed. Chapter (seven) on the time in which the sultan of Mosul died and (so too) the caliph of Baghdad; Nūr-al-dīn went down to Mosul; the Monastery of Mōr-Mattai was plundered; we assembled a synod in Mōr-Ḥananiō. (1) In the year 1482 (AD 1171), in the month of Ōb (August), the atabeg Quṭb-aldīn,908 Governor of Mosul and all Assyria, (died). Then, his brother Nūr-al-dīn of Aleppo gathered (soldiers) and marched down swiftly toward Nisibis which he took away without war. The Arab jurists rejoiced because he very much honoured them. He, too, [700] observed and practiced (the rules) of not drinking wine and of not missing the time of prayer; the Muslims called him prophet. Therefore, he grew harsh against the Christians, which pleased the Arabs. He ordered to destroy every new building that was found in churches and in monasteries and began by destroying a major side of the foundation of the Great Church of James of Nisibis, which the Nestorians held from the time of Barṣawmā the heretic.909 They plundered the treasure that it had (and) thousands of books. They did the same in many other places. He established a keeper of the Laws,910 a man from his family, a hater of Christians and a jurist named Ibn-ʿAṣrūn. He sent him to go around to assiduously destroy any new edifice found in churches which was built in the days of his father and his brother, so that God may have mercy on them, as they said. The accursed, who was dispatched, went out and anyone who would bribe him, he would swear about the place that (its) building was old, but wherever he was not given what blinds the eyes,911 he would destroy it and ruin it. This became known to Nūr-al-dīn and he stopped him. Arsanias (River) is modern Murad Su in eastern Anatolia. He ruled between 1149 and 1170. 909 Bishop of the Church of the East (died in 496); on him see Becker, “Barṣawma of Nisibis,” Gorgias Encyclopedia, p. 58. 910 This means obviously the Sharīʿah, the Islamic Law. 911 Money! 907 908

‫‪329‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̣ ̈ ܕܐ‬ ‫ܕ‬ ‫ܐ̣‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ܢ ̱ܗܘ‬ ‫ܕܐ‬ ‫̣ ܗܝ ܕ‬ ‫ܗ܀ ܘ ܪܗ ܕ‬ ‫ܕ ܗ‬ ‫̣ ܕ‬ ‫ܐܬ ̣ܝ ܕ ܿ‬ ‫݁‬ ‫ܕܕ‬ ‫‪.‬‬ ‫ܪܬ‬ ‫ܐ‬ ‫ܬܘܝ‪.‬‬ ‫ܘܐܬ ̣‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫ܙܕ‬ ‫ܘ‬ ‫ܗ‬ ‫ܕ‬ ‫ܐܦ‬ ‫‪.‬‬ ‫ܕ‬ ‫̣‬ ‫̣ ̱‬ ‫̣‬ ‫̣ ̱ܗܘܘ ܀‬ ‫ܕܬ ܕ‬ ‫ﻛﻤﻞ‬ ‫ܢ‬

‫ܘܢ )ܕܙ ̄(‬ ‫ܘܐ ̣ ̣‬

‫ܙ ܕ ̣‬ ‫ܕ ܝ ܿ ܝ‪ :‬ܘ ܿ‬ ‫ܼ‬ ‫ܼ‬ ‫̣‬

‫݁‬

‫‪.‬‬

‫ܕ ܨܠ ܘ‬ ‫̄‬ ‫ܝ‬

‫̣ ܢ‬ ‫ܚ‬ ‫̣‬ ‫ܐ‬

‫ܕ‬ ‫‪:‬‬

‫̣ ܘ ܐ݁‬ ‫̈ ‪ .‬ܘܐ ܕ‬ ‫̣ܗܘ ݁ܗܘ‬ ‫ܪ‬ ‫݁‬ ‫ܕ‬ ‫̈܀‬ ‫̣‬ ‫ܕܐܪ ̄ ‪ .‬ܘܐܬ ܼܿ ܪܘ‬

‫ܕ‪ :‬ܘ ̣‬

‫ܪܕ‬

‫ܗ̣ ܢ‬ ‫ܪ ݁ܘܝ‬ ‫‪912‬‬

‫̈ ̄‬

‫ܨܠ‪:‬‬

‫̣ ܕ ܨܠ ܘܕ ݁‬ ‫ܐܬ‬ ‫݀ ܐܬ ̄ ܒ‬ ‫)‪( 1‬‬ ‫ܿ‬ ‫ܼ ܘ ̣ ܪܗ ̣ ̣ ‪ .‬ܘ ̣ ܕ‬ ‫ܪܕ ܕ‬ ‫̣ ‪.‬ܘ ̣‬ ‫ܕ̣‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܘ‬ ‫ܗ‬ ‫ܘܐܦ‬ ‫ܘܢ‪.‬‬ ‫ܕ‬ ‫ܕ‬ ‫ܝ‬ ‫ܗ‬ ‫ܘ‬ ‫[‬ ‫‪700‬‬ ‫]‬ ‫ܼ‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫ܢ ܿ‬ ‫ܿ‬ ‫‪.‬‬ ‫ܘܘ‬ ‫ܗ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܬ‬ ‫ܕܨ‬ ‫̣ ܼ‬ ‫ܼ‬ ‫̱‬ ‫̈ܬ ܘ ܬ ‪ .‬ܘ ܼ ݂ܿ‬ ‫̣ ܪ‬ ‫̣ ܬ ܕ ̣‬ ‫̈‪.‬ܘ ̣‬ ‫݀‬ ‫ܕ ̣ ̱ܗܘܬ ܬ ܪ‬ ‫ܪ‬ ‫ܕ ܝ ܼܿ ܒ ܕ ̣ ‪݁ .‬ܗ ̈ܝ ܕܐ ̣‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ܘ‬ ‫ܘܢ ܕܐ ̣ ̱ܗܘ‬ ‫ܙ ܕ ܨܘ ܗܘ ܐܪ ‪ .‬ܘ ̣ ܘ‬ ‫̈‬ ‫݁‬ ‫ܕ‬ ‫ܕ‬ ‫ܐ ݁ ܪ‬ ‫ܗ ܬ‬ ‫‪ .‬ܐ ̣‬ ‫̣ —‬ ‫̈‬ ‫̣ ܬ ̣ ܘܪ‬ ‫ܪܘܢ‪ .‬ܘ ܪܗ ܕ ̣ ܟ ܘ‬ ‫ܕ̣‬ ‫ܕ̣‬ ‫̈‬ ‫̈‬ ‫ܤ‬ ‫ܕ‬ ‫‪.‬‬ ‫ܐܬ‬ ‫ܗܝ‬ ‫ܘܐ‬ ‫ܘܗܘ‬ ‫ܘܢ‪.‬‬ ‫ܗܝ‬ ‫ܐ‬ ‫ܕ‬ ‫‪.‬‬ ‫ܬ‬ ‫ܕ‬ ‫ܬ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܐ ܕ݁‬ ‫݁ܗܝ ̣ܕܘ ܂ ܕ‬ ‫̱ܗܘܘ ‪̣ .‬ܗܘ ݁ ̱ܗܘ‬ ‫ܕܐ ̣ ܕܪ‪.‬‬ ‫̣ ݁ܗܘ‬ ‫̣ ܐ ݁ ‪ .‬ܘܐ ܕ ݁‬ ‫̱ܗܘ‬ ‫ܪ ܕ ̈ ‪ ݁ .‬ܪ ̱ܗܘ ܘ ܒ‬ ‫ܿ‬ ‫‪.‬‬ ‫ܕܐܬ ܼܿ ݀ ̱ܗܘܬ݀ ܗܕ‬ ‫ܪܕ ܘ ܼ‬ ‫ܐܬܘܪ‪݁ .‬ܗ ܐ‬ ‫̣ ̈ ‪ 913‬ܕ ̈‬ ‫‪.‬ܘ‬ ‫̣‬ ‫݁‬ ‫ܘ ̣ ܪܘ ܐ ̣‬ ‫‪ .‬ܗ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫̣ܬ‬ ‫̣ܘ‬ ‫̈‬

‫‪On the etymology see p. 181 n. 542.‬‬ ‫‪.‬ﻓﻘﯾﮫ ‪Arabic‬‬

‫‪912‬‬ ‫‪913‬‬

330

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

The latter (moved) from Nisibis and laid siege against Sinjar and took it without fight. In First Kōnūn (December) of the same year 1482 (AD 1171), he besieged Mosul. In the same year, Caliph [701] al-Mustanjid914 died and his son named Mustaḍīʾ reigned.915 When this one ruled in Baghdad, he stopped the acute hatred and anger of Nūr-al-dīn against the Christians for reasons that will be shown while the discussion in the annals progresses. The two stories are completed. (2) In this year, the monk and priest Ḥasan son 916 apostatized because of a quarrel between him and his brothers the monks. The Arabs took away their monastery which was called “of the First-Born,” and which was on the mountain of Mārdīn, and turned it into a mosque917 for the Kurds. In this year [700], Bishop Dionysius the Doctor918 began [700] to renovate the Church of the Mother of God in Āmid. He established in it a deacon named Abraham, who was his syncellus.919 He used to gather children, and just as he used to acquire instruction from the bishop, he would instruct the students too. He renewed its church920 at his expenses and those of the faithful. In the same year, we built the church which is in the Monastery of Abū-Ghālib in the region of the Fortress of Gargar. In the same year, we assembled the third synod in the Monastery of Mōr-Ḥananiō. Among the bishops, Ignatius was ordained for Tell-Arsanias and Evanius for Sebaberek. Both are from Melitene, (specifically) from Sergisiya and Pesqīn. Readers Pray for the weak and sinful copyist.

He ruled between 1160 and 1170; on him see Ibn-Athīr, al-Kāmil X, p. 28; he died in H 566, 9 Rabīʿ II = 20 December 1170. 915 He reigned between 1170 and 1180; on him see Ibn-Athīr, al-Kāmil X, p. 29. 916 The patronym is the diminutive of Kalb “Dog.” 917 Lit. “oratory.” 918 That is Dionysius Bar-Ṣalībī. 919 By the time of the present chronicle, the term refers to a major ecclesiastical rank. Originally the term referred to the attendant of a bishop or a patriarch. 920 Lit. “its domain/floor,” as also in the Arabic version. If we translate “he renovated its (=the church) floor,” the church is not mentioned before. Chabot suggested to emend ݁ ‫ ܪ‬to ‫݁ܬܗ‬ as translated above; Chabot, Michel III, p. 341 n. 4. 914

‫‪331‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̣ ‪.‬ܘܵ ܕ‬ ‫̣‬ ‫ܘܗܘ ܕ ̣‬ ‫̣‬ ‫̄‬ ‫݁ ܕ ܨܠ‪݁ .‬‬ ‫ܕܐܬ ‪̱ ̣ .‬ܗܘ‬ ‫ܕ̣ ݁ ܕ‬ ‫ܕܝ‪ .‬ܗ ܕ‬ ‫ܕ̣ ܕ ̣‬ ‫‪ .‬ܘܐ ̣‬ ‫̈‬ ‫݁‬ ‫ܪܕ‬ ‫ܕ‬ ‫ܗ‬ ‫ܘܪܘ‬ ‫ܕ ܬܗ ܕ ܪܕ‬ ‫̣‬ ‫̣‬ ‫‪:‬‬ ‫̣ ܬ ܘܢ‬

‫̣ ‪ .‬ܘܗ‬

‫ܢ‬

‫ܬ‬

‫݁ܗܘ‬ ‫ܕ‪̣ .‬‬ ‫ܕ ̈ ܂ ܼܿ ܀‬

‫̣‬

‫]‪[701‬‬

‫̣‬ ‫̈‬

‫‪921‬‬ ‫)‪݁ (2‬‬ ‫ܕ ‪ ݀ ̣ .‬ܘܬ ܕ ـ‬ ‫‬ ‫ܗ ̣ ܼܿ ܕ ܘ‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫ـ ܪ ܕ ـ ܕ‪.‬‬ ‫ܕـ‬ ‫ـ ܕـ‬ ‫ـ ܗܘܢ ݁ܗܝ ܕ‬ ‫ܕ ̣ ܕ ‪ .‬ܘ ܼ ݁ܗ‬ ‫ܕ — ݁‬ ‫ܨ ܬ‬ ‫݁ܘܗ‬ ‫ܘ‬ ‫ـ‬ ‫ـܤ‬ ‫ܕ‬ ‫ܼܿ ܝ ]‪ܼܿ [700‬‬ ‫ܕ ـ ܐ ـ ܗܡ‪ .‬ܕܐ ـ ܘ̄‬ ‫݀‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܐ‬ ‫ܬ ܕܐ ܗܝ ܕ ܬ‬ ‫ܕ ܼ ܬ‬ ‫̣‬ ‫‪ ̈.‬ܘ ܐ ̈ ̣‬ ‫ܿ‬ ‫‪922‬‬ ‫݁‬ ‫݁‬ ‫ـ ܘ ـ‬ ‫̣ ـ ـ ̱ܗܘ ̣ܗܘ ـ‬ ‫ـ‪ .‬ـ‬ ‫ܕ ̣ ـ ‪ .‬ܗܘ ̣ܕܗܘ ܼ ـ‬ ‫ـ̣‬ ‫݁ ̈ ‪ .‬ܘܗܘ ܬܘܒ ̈‬ ‫̈ ܼܿ ܬ ܪ ـ ݁ ܀ ـ ݁‬ ‫̣ ـ‬ ‫ـ‬ ‫ܕ‬ ‫ܘ‬ ‫ܕ‬ ‫̣ ̣‬ ‫܀ ܘ ـ݁‬ ‫ـ ܿ ܼ ـ ـ ܘܤ ܕܬ ـ‬ ‫ܕ ܬܪ ܕ ܬ ܕ‬ ‫ܕܐ‬ ‫ܬ ܕ‬ ‫ܿ‬ ‫̈‬ ‫ـ ܐ ـ ܤ ـ ܐ ܕܐܪ ـ ‪ :‬ܘܐ ـ‬ ‫ܕ ܝ ܼ ـ ‪ .‬ܘܐܬܬ ـ ܚ‬ ‫̣‬ ‫܀‬ ‫ܘ‬ ‫ܟ‪ .‬ܬ ܘܢ‬ ‫ܕܐܬ ̣‬ ‫!‬ ‫ﯾﺎ اﯾﮭﺎ اﻟﻘﺎرﯾﯿﻦ! ﺻﻠﻮا ﻋﻠﻰ ﻛﺎﺗﺐ اﻟﻈﻌﯿﻒ واﻟﺨﺎطﺊ‬

‫‪where wāw and dōlat were taken for mīm; see the correct spelling below‬‬

‫‪Ms‬‬

‫‪921‬‬

‫‪p. 369.‬‬ ‫‪Greek σύγκελλος, Latin syncellus.‬‬

‫‪922‬‬

332

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(3) The Monastery of Mōr-Mattai in the chora of Mosul and Nineveh suffered a deluge923 that carried it away because of our sins. The atabeg Quṭb-al-dīn died and his son Sayf-al-dīn reigned. In the same year (AD 1170) and the one after it, which is the year 1482 (AD 1171), Nūr-al-dīn, the governor of Aleppo, was fighting against the region (of the monastery). Many [700] Kurds around the monastery learned that Nūr-al-dīn was willing to humiliate the Christians, (and) this was an opportune time for their envy. They gathered and set their minds to destroy the monastery and attempted to pillage it during the nights. The monks kept guard diligently, and several times broke the ladders and even targeted and killed some of them. At that point, they gathered during the day, marched, and launched a battle against it. When the villagers of the region of Nineveh heard about it, they swiftly went to assist the monks and defeated the Kurds. The Kurds, plotting, made false peace with the monks, giving them thirty dinars as a sign of love, as they thought. When the monks believed the false peace of the Kurds, they sent the villagers home. Then, the Kurds suddenly gathered, came, and shook and rolled in vehemence a huge rock that was on the top of the mountain. It struck the wall where waters entered (the monastery), and opened a breach. When the monks gathered to bring plaster and stone to rebuild the place, the Kurds gathered against them and shot them with arrows until they grew weak. They then drew their swords and with one cry fell upon the monks killing some of them, while others fled to the upper fortification of the monastery where they saved themselves—Mattai the monk and Denḥō the recluse were killed. The Kurds, who were one thousand five hundred, took control (of the monastery) and carried on their horses, and on themselves too, all the bootie that was found in the monastery, for they carried away the possessions of the villages that were kept there for safety. After the Kurds had gone, the monks took away the books and all that was in the upper fortification and marched down to Mosul, while the monastery remained [701] devoid of inhabitants and (divine) service—miserable scene for our punishment. Now villagers hired peasants to guard the monastery, so that the enemies would not demolish the buildings. They allocated for them thirty darics 924 a month. When the authorities of Mosul became aware of the things that the Kurds had done to the monastery, they sent an army and destroyed most of them.

923 924

In a military sense. Persian currency, which must be equal to dinars.

‫‪333‬‬

‫‪TEXT AND TRANSLATION‬‬

‫)‪(3‬‬ ‫ܪ ܕ ܨܠ ܘ ‪ .‬ܘܐܦ‬ ‫ܝ‬ ‫ܕ ܝ‬ ‫̈‬ ‫‪ .‬ܘ ݁‬ ‫ܗ‬ ‫ܐܬ‬ ‫‪.‬‬ ‫̣ ‪ .‬ܘܐ ̣‬ ‫ܿ‬ ‫̄‬ ‫ܿ‬ ‫݀‬ ‫ܕ‬ ‫]‪[700‬‬ ‫ܕܐܬܪ‬ ‫ܕ‬ ‫݀ ܐܬ ‪ .‬ܪܕ‬ ‫ܼ ܫ ̱ܗܘ ‪ .‬ܘܐܬ ܼ‬ ‫ܘܢ‬ ‫ܗܘ ̱ܗܘ‬ ‫ܕ‬ ‫ܕܪ ݁ ܪܕ‬ ‫‪̣ .‬‬ ‫̣‬ ‫ܕ ܘܗܝ ܕ ̣‬ ‫ܿ‬ ‫̄‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫‪.‬‬ ‫̱ܗܘܘ ܕ‬ ‫ܝ ̣ ‪ .‬ܘ‬ ‫ܿܬ ܼ‬ ‫ܘ ̣ ܪ ܘܢ ܕ ܼ‬ ‫ܕ ݁ ܢ‪ .‬ܐܬ ܼ‬ ‫ܿ‬ ‫̈‬ ‫ܘ ܕ ܙܗ ܐ ̣ ݁‬ ‫ܘܢ‪ .‬ܗ‬ ‫̱ܗܘܘ ܘܙ ̈ ܬ ܘ‬ ‫ܘܼ‬ ‫‪ :‬ܘܐܦ ܼ‬ ‫‪ .‬ܐܬ ܿ‬ ‫ܿ‬ ‫̈‬ ‫ܕ ܕܐܬܪ ܕ‬ ‫‪.‬‬ ‫ܗܝ‬ ‫ܼ‬ ‫ܐܬ ܼ‬ ‫̣‬ ‫ܘܐܬܘ ܘܐ ̣‬ ‫̣‬ ‫ܕ ܘ ̣ ܘ‬ ‫ܕ ‪ .‬ܘܐܬ‬ ‫̣ ܘ ̣ ܪܘ‬ ‫ܘܙ ̣‬ ‫̱ܗܘܘ ܘܪܗ ̣ ̣‬ ‫ܕ ̣‬ ‫ܘܢ ̄‬ ‫‪.‬ܘ ܗ ̣ ܕ‬ ‫ܕ‬ ‫ܐ‬ ‫ܕ‬ ‫ܠ‬ ‫ܕ ̣ ܕ ܕ ‪.‬‬ ‫̣‬ ‫ܕ ܘ ̣‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫ܪܘ‬ ‫ܘܐܬܘ‪ .‬ܘ‬ ‫ܿ ܼ ܪܘ‬ ‫ܘܢ‪ .‬ܗ ܐܬ ܼ‬ ‫ܕ ̣‬ ‫ܪ ܐ ܕ݁‬ ‫ܪ ܼܿܙ‬ ‫ܕܐ ̣ ̱ܗܘ‬ ‫݁ܗ‬ ‫ܘ‬ ‫̱ܗܘܘ ̈ ‪.‬‬ ‫ܘ ̣ ܗ‬ ‫ܘ ‪ .‬ܐܬ ܿ‬ ‫ܿ‬ ‫ܘܗܘܬ݀‬ ‫ܘ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܼ‬ ‫‪ .‬ܘ ܐܬ ܼ‬ ‫̣‬ ‫ܕ ܘܐ ̣‬ ‫ܿ‬ ‫̈ ܘܢ ܘ‬ ‫ܘܗ‬ ‫‪.‬‬ ‫ܕܐ‬ ‫ܘܢ‬ ‫ܘܘ‬ ‫ܗ‬ ‫ܘ‬ ‫ܘܢ‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫̱‬ ‫ܘܢ ܿ‬ ‫݁‬ ‫ܕ‬ ‫ܕ‬ ‫ܘܢ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘ‬ ‫‪.‬‬ ‫ܕ‬ ‫̣ ܪܘ‬ ‫݂‬ ‫̣‬ ‫ܼ‬ ‫̣‬ ‫ܕ ܕ ܐ ̣ ܘܢ ̱ܗܘܘ‬ ‫̣ ‪.‬‬ ‫ܘܕ‬ ‫ܝ ܕ‬ ‫ܘܐ ̣ ܘܙ — ܐܬ ݂‬ ‫̈‬ ‫݁‬ ‫ܐ‬ ‫ܬ‬ ‫ܗܕ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܢ‬ ‫ܘܗ‬ ‫‪.‬‬ ‫ܐ‬ ‫ܘܢ‬ ‫ܘ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫‪ .‬ܘ ܐ̣‬ ‫̈‬ ‫̈‬ ‫ܕܐܙ‬ ‫̣ ܕ ܐܬܪ‬ ‫̱ܗܘܘ‬ ‫̣ ‪.‬‬ ‫ܕ ̣‬ ‫ܕ ‪̣ .‬‬ ‫ܪܬ ‪ .‬ܘ ܪ ̣‬ ‫̈‬ ‫]‪ [701‬ܨ ܕ‬ ‫‪.‬ܘ ܘ‬ ‫ܕܐ ̣ ̱ܗܘ‬ ‫ܘ‬ ‫ܕ‬ ‫̣‬ ‫ܨܠ‪ .‬ܘ ̣‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫‪ .‬ܬ‬ ‫ܘܬ‬ ‫ܕ ̣ ܘܢ‬ ‫ܐܬܪ ܕ ܐ ̣ ܘ‬ ‫ܼ‬ ‫—‬ ‫̈‬ ‫̈‬ ‫‪.‬‬ ‫ܕ‬ ‫ܬ‬ ‫‪ .‬ܘ ݂ ܘ ܘܢ‬ ‫ܕ ̣ ܪܘܢ‬ ‫̣ ‪ .‬ܐ‬ ‫ܿ‬ ‫ܿ‬ ‫ܘܢ‬ ‫ܕ‬ ‫̈ ̣ ܕ ܕ ܨܠ‪.‬‬ ‫̣ ‪ ܼ .‬ܪܘ ܼ ܘ ̣‬ ‫ܕ ̣‬ ‫ܐܪ ̣‬ ‫‪.‬‬

‫݂‬

‫ܕ ̣ ܦ‬ ‫ܘ ݁ܪܗ ܕܐ‬

‫݁‬

334

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

At that point, the Kurds came out and destroyed 400925 villages, which were in Nestorian hands, killing people, pillaging animals and possessions, and burning down houses. Chapter (eight) on the time of the fight of Nūr-al-dīn against Mosul and of other deeds that took place at this period.

(1) Nūr-al-dīn encircled Mosul in which five sons of his brothers were, with their administrator, a eunuch whom they called Fakhr-al-dīn ʿAbd-al-Masīḥ.926 The latter, from the chora of his people, was looked at with malignancy because of the jealousy of the Arabs, just as it was with Bagoas.927 Even Nūr-al-dīn said that because of him he became zealous to come to Mosul. While he (=Fakhr-al-dīn) was administering the city928 with wisdom, he realized that they could not rebel against Nūr-al-dīn, because all (the citizens) followed him. He sent intermediaries for peace, and thereafter he went out to receive oaths that he (Nūr-al-dīn) would not take away the city from his nephew. Afterwards, Nūr-al-dīn entered (the city) and went up to the Citadel929 where he established a chief to guard it for him, [702] a eunuch whose name was Saʿad-al-dīn and left the city and its region in the hands of his nephew.

Unreasonable number of ‘Nestorian’ villages! The Syriac version used by Chabot, Michel IV, p. 698 (top part), reports nine villages. This makes sense since Estrangelo ‫“ ܛ‬9” can be confused with Estrangelo ‫“ ܬ‬400”. 926 On him see Barheb. Chr., p. 105 (right): 20–35; (left): 1. See also Ibn-Athīr, al-Kāmil X, p. 29, H 566 = 1170. 927 Judith 12:11 et passim. 928 Unnecessary syōmē placed on the noun. 929 The Citadel is Qlʿat-Bāshṭābiā, whose ruins can still be seen near the west bank of the Tigris. Not far from the Citadel two ancient churches are located, both dedicated to the Virgin Mary: The External Ṭāhira of the Syrian Orthodox (razed to the ground by the Islamic State in 2015) and the East Syriac Ṭahra. 925

‫‪TEXT AND TRANSLATION‬‬

‫‪335‬‬

‫ܗ‬ ‫ܕ ̣‬ ‫ܘ ̈‬ ‫̈‬ ‫̣‬ ‫ܘ ̣‬ ‫┐‬

‫̄‬ ‫̄‬ ‫)ܕܚ(‬

‫ܘܐ ̣‬

‫ܗܝ ܕܙ‬

‫ܬ‬

‫ܬܪ ܕ‬

‫̄‬

‫‪930‬‬

‫̈ ܿ‬

‫‪.‬‬

‫ܐܘ ܘ܀‬ ‫ܕܙ‬

‫‪931‬‬

‫ܕܬ ̣ܘ‬

‫ܕ ܪܕ ܕ‬

‫ܨܠ ܘ‬

‫ܘ‬ ‫ܼ‬ ‫ܕ‬

‫̣‬ ‫̣ܕܗܘܘ‬

‫‪932‬‬

‫ـ ܨܠ ـ ܗܘ ‪̄ :‬‬ ‫ـ ܘܢ ܐ ـ‬ ‫ܘܗ ̈ـ ܐ ـ ̈ ܗܝ ܐ ̣ ـ ̱ܗܘ ـ ݁ ‪ .‬ܘ‬ ‫ـ ܪܕ‬ ‫)‪( 1‬‬ ‫̣ ̱‬ ‫ܿ‬ ‫‪933‬‬ ‫݁‬ ‫ܼ ـ ̱ܗܘܘ‪̣ .‬ܕܗܘ ـ ـ ܪ ܕܐ ̣ ـ ‪ .‬ܘ ـ‬ ‫ܕ‬ ‫ܘ‬ ‫ܐܘ‬ ‫̈‬ ‫ـ ܘܢ‬ ‫̱ܗܘ ـ‬ ‫‪.‬‬ ‫ܪܕ‬ ‫ܐ‬ ‫ܕ‬ ‫ܘ‬ ‫ܗ‬ ‫ܪ‬ ‫ܕ‬ ‫̣‬ ‫̱‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ܘܐܬ‬ ‫ܕ ـ‪.‬‬ ‫ـ ̣ ܬ ܗܘ ـ ـ ‪ .‬ܘܐܦ ̣ܗܘ ـ ܪܕ ܐ ̇ ـ ̱ܗܘ ‪ .‬ܕ ـ ܗ ـ ̣ܐܬ ـ ̣‬ ‫̈‬ ‫̣ ‪ .‬ܘ̣ ܕ‬ ‫̱ܗܘ‬ ‫ܨܠ‪̣ .‬ܗܘ ܕ‬ ‫ܕ ̣ ܢ ـ̣‬ ‫̈‬ ‫݁‬ ‫ܿ‬ ‫ـ ‪ .‬ܘ ܪ ـ ـ ̣ܗܘ ܘ ܹ ـ‬ ‫ـ‬ ‫ܪܕ ‪ ݁ .‬ܝ ܕ ܘܢ ܨ ܹ ـ ̱ܗܘܘ ܪܗ‪ ܼ :‬ـ ܪ‬ ‫̈‬ ‫݁‬ ‫ܕ ݁‬ ‫ܐ ̣ ܗܝ‪ .‬ܗ‬ ‫‪.‬ܘ̣‬ ‫ܪܕ ܘ ̣‬ ‫̣‬ ‫̣‬ ‫݁ ܪ ܕ ݁‬ ‫‪ .‬ܘ ̣ ـ ܘܐܬܪ ̣ ـ‬ ‫̣ ‪ 934‬ܕ‬ ‫݁ ܕ ̣ ‪[702] .‬‬ ‫̈ܝ ܐ ̣ ܗܝ܀‬

‫‪.‬ܬ ‪ was taken for‬ܛ ‪Ms: Sic. Probably original‬‬ ‫‪Ms: Sic.‬‬ ‫‪932 Written vertically.‬‬ ‫‪933 Eὐνοῦχος.‬‬ ‫‪934 On the etymology see p. 181 n. 542.‬‬ ‫‪930‬‬

‫‪931‬‬

336

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

He divided the gold and the possessions that were found in the treasuries of his brother935 among his sons and daughters. He likewise divided for them the regions of his brothers, while all the regions of Mārdīn, I mean the Fortress, he made under his name, and over each of them he appointed a governor. Now concerning the Christians, he increased taxes, augmented the poll-tax, and issued a law that they girdle themselves with zunnōrō-belts and not grow hair long, so that they may be identified and mocked at by the Arabs. He also commanded regarding the Jews to carry a red strip of cloth on their shoulders to be identified. In this same time, Amaury, the king of Jerusalem, went to Constantinople to the emperor of the Greeks,936 and was given much gold and weaponry. When he returned, Nūr-al-dīn heard of it and hastily returned (to his land), taking with him the eunuch ,937 so that he may not remain to assist the Christians; thus, when he moved toward Beroea, the Christian people of Assyria and Bēt-nahrīn suffered a blow. All these events happened in the month of Ōdōr (March) of the year 1483 (AD 1172). In the same month, the emir of Melitene was a boy of fifteen years of age, and was the brother of the (governor) who had gave up the city recklessly and went out.938 A woman, the daughter of (Kilij)-Arslan of Ḥiṣn-Ziyād, was brought to him (in marriage) and as the people were rejoicing and enjoying the wedding, they went out to engage in sport according to Turkish and military custom. Then, due to the horse’s very swift rushing, he (the boy) fell and died,939 and their joy turned into mourning. Everyone thought that the first one940 [703] would be brought to set him as their leader, but the Turks did not want. Rather, they assembled and swore, and made the Christians swear that they would not ever accept the one who had left them and was gone. They thus established someone else—or another small brother whose name was Fraydūn. He was given the wife of his brother without her wish. This (account) is also completed.

The Arabic version has the same wording and there is no need to translate it. The emperor was Manuel I Comnenos (1143–1180). 937 ʿAbd-Allāh” is the other name of the eunuch Fakhr-al-dīn ʿAbd-al-Masīḥ. 938 Barheb. Chr., p. 106 (right): 1–10. 939 The passage in Barheb. Chr., p. 105 (right): 4–5 is clearer than one above: “and he went out to engage in horse race, but with the sudden rushing of the horse, he fell from it and died.” 940 The reckless one who gave up the rule of Melitene. 935 936

‫‪TEXT AND TRANSLATION‬‬

‫‪337‬‬

‫ـ ̈ ܕܐ ـ ̣ ܗܝ‪ 941.‬ܗ ـ ܬ ܘ ܬ ܘܬ‬ ‫ـ‬ ‫̈ ܗܝ ܘ ̈ ܗ‪┐ .‬ܕܗ ܘ ̈ ـ ܕܐ‬ ‫̣ـ ‪.‬‬ ‫ـ ܕ̣ ـ‬ ‫ܕܘ ̈ ܕ‬ ‫ܘܢ ܕܐ ̈ ‪.‬‬ ‫ܕ ܐܘ ̣‬ ‫̈‬ ‫܀‬ ‫ܐ‬ ‫ܕ ܐ ̣‬ ‫ܪ ‪.‬ܘ̣‬ ‫‪ .‬ܘܐܘ ̣‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ـܢܘ ܼ ـܢ ـ‬ ‫ܕ‬ ‫ـ܀‬ ‫ܕ ܘܢ‪ .‬ܐ‬ ‫ܢ‬ ‫ܕ ܘܢ ̣ܙܘ ‪ .‬ܘ‬ ‫ܢ ـ ܀ ـ‬ ‫̈ ܗܘܢ‪ .‬ܕ‬ ‫ܕ ̈ ̣ ܕܬܗܘ ܐܘܪ‬ ‫ܗ ܬܘ‬ ‫̄‬ ‫ܿ‬ ‫̈‬ ‫ـ ܕ ـ ‪ .‬ܘܐܬ ̣ ـ ܒ ـ ܕܗ ـ‬ ‫ـܬ‬ ‫̣ܐܙܠ‬ ‫ܕܐܘܪ‬ ‫ܐܼ ܝ‬ ‫̄‬ ‫ܿ‬ ‫‪942‬‬ ‫ܘܙ ‪ .‬ܘ‬ ‫ـ > ـ ܠ < ܕܕܗ ‪ .‬ܘܐ ̣ ܐ ܢ‬ ‫̣‬ ‫̈ ܕܬ ܿ ‪ .‬ܘ ܘ̈‬ ‫݀‬ ‫̈ ̣ܬ‬ ‫ܬ‬ ‫ܐ‬ ‫̣ܕܘܟ ܘ‬ ‫̣‬ ‫ܼ‬ ‫ܼܿ‬ ‫ܕ ̣‬ ‫‬‫̈‬ ‫̈‬ ‫݁‬ ‫ܘ‬ ‫‪ .‬ܙܪ ܕ‬ ‫ܐ ̣ ܘ‬ ‫ܘ‬ ‫ܕܐ‬ ‫ܗܘܘ܀‬ ‫̈ ܕܐ ܗ‬ ‫̣‬ ‫ܕ ܐ ̣ ܀‬ ‫ܕܙ‬ ‫̄ܪ ܕ ̣‬ ‫!‬ ‫̄‬ ‫̈‬ ‫̄ ‪1009‬‬ ‫ܐ‬ ‫ܚ‪:‬‬ ‫ܘ ܕ‬ ‫ܡܕ‬ ‫‪.‬‬

‫‪Same expression in the Arabic version:‬‬ ‫ܟ ܐ ܐܪ ܘ‬ ‫ܬ ܢ‬ ‫ܘ‬ ‫‪.‬ﻛﺎﻟﻄﻐﺎة ‪ should be‬ﻛﺎﻟﻄﺎﻏﯿﯿﻦ ‪. The last word‬‬ ‫‪1007 Arabic version:‬‬ ‫ܐ‬ ‫‪(..) “concerning the son of his‬‬ ‫‪uncle whom he brought out of prison;” for the Arabic version, see Chabot, Michel III, p. 355‬‬ ‫‪n.2.‬‬ ‫‪1008 Singular pronoun in the Arabic version; see just above.‬‬ ‫‪1009 Colophon written in red.‬‬ ‫‪1006‬‬

360

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

BOOK XX [710] In this mīmrō-Book Twenty, we begin from the year 1486 of the Greeks, which is the year 1156 of the incarnation of our Lord, the year 553 of the Arabs, the year 114 of the Turks, and the year 6655 of Adam.1010 Chapter one on the time in which the rule of the Danishmends in Cappadocia ended, and the sultan of Iconium reigned over it; in it was the beginning of the kingdom of the other Baldwin in Jerusalem; our Church was agitated by our own members.

(1) After the death of Nur-al-dīn,1011 and when his son al-Malik-al-Ṣāliḥ reigned,1012 King Amaury invaded and sacked the region of Damascus.1013 He laid siege against Banyas and fear befell the Muslims, especially while these prepared themselves to rule over the regions of the Franks, these came to rule over them. Therefore, the citizens of Damascus sent messengers to the king, promising to pay tribute to him as they used to pay in past times. The king refused to accept and was not at all ready to make peace with them; rather, he was ready to make them pay what they intended to exact from the Christians, but the unfathomable Judgment did not want this. The onslaught of the king was demoted, because the latter reached his end. When he became suddenly ill and felt that he would die, he rushed to take the gold of the citizens of Damascus and made peace with them. He returned to Acre where he ended his life at the beginning of Tammūz (July) of the year 1486 (AD 1175),1014 forty days after the death of Nūr-al-dīn.

Sel. 1486 = AD 1175; H 553 = AD 1158. Ibn-Athīr, al-Kāmil X, p. 55–58, H 569 11 Shawwāl = 23 May 1271. 1012 Ibn-Athīr, al-Kāmil X, p. 58, H 569; he succeeded his father when he was still eleven years of age. 1013 Ibn-Athīr, al-Kāmil X, p. 58, H 569; Banyās is near Damascus. 1014 Amaury died on 11 July 1174 (Sel. 1485), while Nūr-al-dīn died in May of the same year. 1010 1011

‫‪TEXT AND TRANSLATION‬‬

‫‪361‬‬

‫]‬

‫̄‬ ‫ܕܟ[‬

‫ܕ ܕ‬ ‫]‪[710‬‬ ‫‪ :‬ܘ ݀‬ ‫ܕ ܢ ܕ‬ ‫̄‬ ‫̄‬ ‫݀‬ ‫ܘܘ ܀‬ ‫ܐܕܡ‪.‬‬ ‫ܘܢ‬ ‫ܘܐ ̣‬ ‫ܐܬ ܿ‬ ‫݀‬ ‫ܼ‬

‫ܙ‬ ‫݁‬ ‫ܬ ܕ̣‬

‫̄ ܕܐ‬ ‫ܕ‬ ‫ܕܐ‬ ‫ܗ‬

‫ܼܿ‬

‫‪ :‬ܘ‬

‫݀‬

‫݀ ܐܬ ̄ ܕ ̈ ܕܐ ̣ ݁‬ ‫ܕܐ ̄ ܕ ̣ ̣ ܘ‬ ‫ܐ ܕ‬ ‫̄ܕ‬ ‫‪ :‬ܕܐ ̣ ݁ ܕ ܗܕ ܼܿ‬

‫̣ ݀ ܪ ̣ܬ ܕ ̈ ܬ‬ ‫ܗܘ ̣ ܪܝ ܿ‬ ‫ܢ̣ ܘ‬ ‫̣‬ ‫ܼ‬ ‫ܕ̣ ‪:‬‬

‫̣ ܬܗ ܕ‬

‫ܘ ‪:‬‬ ‫ܘ ܐ‬

‫ܘܪ‬

‫ܬܗ‬

‫‪:‬‬

‫ܬܪ‬

‫ܨܐ ‪.‬‬ ‫)‪( 1‬‬ ‫ܐ ܝ ̣ ܘ ̣‬ ‫ܕ̣‬ ‫ܪ ܬܗ ܕ ܪܕ ‪ .‬ܐ ̣‬ ‫̈‬ ‫ܿ‬ ‫݀‬ ‫̣ܗ ܢ‬ ‫‪ ܼ .‬ܐ‬ ‫ܕ̣‬ ‫ܤ‪ .‬ܘ ̣‬ ‫ܕܕܪ ܩ‪ .‬ܘ ̣‬ ‫ܢ‬ ‫‪̣ .‬ܐܬܘ ܕ‬ ‫ܐܬ ܘܬ ܕ‬ ‫̣ ܢ ܼܿ ܪܘ‬ ‫ܕ ̣ ܘܢ‪.‬‬ ‫ܗ‬ ‫ܢ‬ ‫̱ܗܘܘ ܕ‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫̱ܗܘܘ‪.‬‬ ‫ܐܬ ‪ .‬ܐ ܕ‬ ‫‪ .‬ܘܐ ̣ ܘܕ ܕ‬ ‫ܬ‬ ‫̈ ܕܪ ܩ ܐ‬ ‫ܿ‬ ‫ܘܢ ܿ ܼ ‪ .‬ܐ ̣ ܕ ̱ܗܘ‬ ‫ܐܨ ̣ ܕ ܼ ‪ .‬ܘ‬ ‫ܕ‬ ‫̱ܗܘ ܕ ̣‬ ‫̈‬ ‫݁‬ ‫̣ ܥ ܐ ܢ ܗܘ‬ ‫ܕ ܂‬ ‫̱ܗܘܘ‬ ‫‪ .‬ܐ ܕ̣‬ ‫̣ܕܗ ܢ ̣‬ ‫̣ܐܬ ܗ‪ .‬ܐܦ‬ ‫ܕܐܕܪܟ ܗ‪ .‬ܘ‬ ‫‪.‬‬ ‫ܕ̣ ܕ‬ ‫ܘܐܦ‬ ‫ܐܨ ̣ ‪ .‬ܐܬ ̣‬ ‫ܕ ݁ ܬ܆ ܿ‬ ‫̣‪.‬‬ ‫ܘܗ‬ ‫‪.‬‬ ‫ܘܢ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܗ‬ ‫ܘ‬ ‫ܗܒ‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܐܪ ̣‬ ‫̄‬ ‫̄‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ܕ ܬܗ ܕ ܪܕ ‪.‬‬ ‫ܪܡ‬ ‫ܕܬ ܙ ܕ ̣ ܕ ܼ ܕܐܬ‬ ‫ܗܝ‬ ‫ܘܬ ܼ‬

362

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

His death pained the Christians, because they expected to get consolation after the death of Nūr-al-dīn, but their expectation failed [711] at the sorrowful death of their victorious king; he was snatched in his young age. He ruled for twelve years and ordered that his son, a fifteen-year old child named Baldwin, after the name of his late uncle, rise in his stead as king. When he reigned, he confirmed the peace that his father had made with the son of Nūr-al-dīn. In the summer of this year 1486 (AD 1175), Kilij-Arslan, sultan of Iconium, heard that Nūr-al-dīn, who helped the Danishmends, died, and he marched out vehemently and invaded their territories. Consternation befell these upon whom the prophet Jeremiah said: Cursed is the one who trusts in man, who finds strength in mere flesh, and who rejects his trust in the Lord. He will be like a plant without water.1015 The sultan conquered them and destroyed them. He took away from them Sebastea, NeoCaesarea, Comana, and the rest of the cities and fortresses of all of Cappadocia, and thus, Sultan Kilij-Arslan became great and powerful. As for the emirs, they fled each to one place to hide away, and the one who was appointed a leader for all of them fled to the emperor of the Greeks,1016 but was not assisted. Therefore, the leadership of the Danishmends took an end at this time. It began from the time the Turks had marched out and took away all the regions from the Greeks in the year 1366 (AD 1055). They ruled for one hundred twenty-two years.1017 Six successive rulers1018 rose up in this dynasty. (Arabic) The account is completed. (2) During this time, not a little storm in this delicate time rose up against my humble self on account of my sins, perhaps so that we may become a bit1019 associates in the sufferings of the holy ones. Nonetheless, we were not persecuted by the pagans like the Apostles or by the heretics like the fathers; rather, the storm rose up against us by our own brothers. It is a new method that is not hidden to the lovers of truth, but its reward is kept with the One who scrutinizes everything and who knows my weakness.

Jer 17:5. Manuel 1. 1017 This date conflicts with the one found in the chronological tables. 1018 They are: Tanushman, Ghāzī, Maḥmūd, Yaʿqūb-Arslan, Ismāʿīl, Dhū-al-nūn. 1019 ‫ܪ‬ ‫ܪ‬: The translation above exists in colloquial Arabic even today: ‫رأس اﻟﺨﻨﺼﺮ‬ “tip of the little finger.” 1015 1016

‫‪TEXT AND TRANSLATION‬‬

‫‪363‬‬

‫ܿ‬ ‫‪ ݁ .‬ܝܕ‬ ‫̣‬ ‫ܼ‬ ‫ܘܗܘ ܬܗ ̣ ݀ ܼܿ‬ ‫̣‬ ‫ܵ‬ ‫ܪ ܬܗ ܕ ܪܕ ‪ ̣ .‬ܘ‬ ‫ܘܢ‬ ‫ܕ‬ ‫ܬܗ‬ ‫ܘܢ ]‪[711‬‬ ‫̣‬ ‫ܿ‬ ‫̄‬ ‫̈‬ ‫ܐ ̣ ‪ .‬ܘ ̣ ܕ ̣ ̣ ܡ ̣ܘ ܗ ܼ ܂‬ ‫̣ ܬܗ‪.‬‬ ‫ܕܐܬ‬ ‫ܕ̣‬ ‫̣‬ ‫ܕܕܗ ݁ ‪ .‬ܘ ܐ ̣ ܼܿ ܪ‬ ‫ܘ ‪.‬‬ ‫̄ ̈ ̣ܕ‬ ‫ܕ ̣ ̱ܗܘ ܐ ̣ ܗܝ‬ ‫ܕܐܬ ̄‬ ‫ܨ‬ ‫ܕܗܕ‬ ‫ܗ‬ ‫ܗ ܕ ܪܕ ܀‬ ‫̣‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫ܬ ܘܬ‬ ‫ܬ‬ ‫ܪܕ ܗܘ ܕ ̣ ܿ ܪ ̱ܗܘ‬ ‫ܕ‬ ‫ܘ̣‬ ‫ܼ ̣‬ ‫‪̣ .‬‬ ‫ܢ ܕ ̣‬ ‫݀‬ ‫݀‬ ‫݁‬ ‫ܘܢ ܗܝ ܕܐ ̣ ܐܪ‬ ‫‪ .‬ܕ ̣ ̱ܗܘ‬ ‫ܕ ̣ ܘܢ‪ .‬ܗ‬ ‫ܘܢ ܼܬܘܗܬ ‪ .‬ܘ ̣‬ ‫̣‬ ‫̣ܬܘ ‪̣ .‬ܘ ܐ‬ ‫ܕܪ ‪ .‬ܘ‬ ‫ܕ ̣ܬ‬ ‫‪ .‬ܘ ̣‬ ‫̈‬ ‫ܘܢ‬ ‫ܘ‬ ‫ܢ‪.‬‬ ‫ܐ‬ ‫ܒ‬ ‫ܘ‬ ‫ܘܢ‬ ‫ܐ‬ ‫ܢ‬ ‫‪.‬‬ ‫̣ ܕ‬ ‫݂‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܘ ܘ‬ ‫ܘ ‪ .‬ܘ ̣ ܒ ̣ܗܘ‬ ‫ܕ‬ ‫ܘ‬ ‫ܕ‬ ‫‪ .‬ܘ‬ ‫ܘ‬ ‫ܿ‬ ‫݁‬ ‫̣ ܬܪܘ‪ .‬ܘܗܘ‬ ‫ܘܐܬ ܼ ‪ .‬ܘܗ ܕ ܐ ̣ ݂‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫̣ ݀‬ ‫̣ ܢ‬ ‫ܘ ܐܬ ܼ ܪ‪.‬‬ ‫ܙ‬ ‫ܕ‬ ‫ܘܢ‪ ݂ .‬ܩ ܬ‬ ‫ܕ ̣ ̱ܗܘ ܪ‬ ‫ܙ ܕܿ‬ ‫̈‬ ‫ܿ‬ ‫݀‬ ‫ܘ‬ ‫ܕ‬ ‫‪:‬‬ ‫ܕܬܘ‬ ‫ܗܘܢ‬ ‫ܕ‬ ‫‪.‬‬ ‫ܬ‬ ‫ܕ‬ ‫ܪ ܬ‬ ‫ܼ‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫̄‬ ‫̄‬ ‫̈‬ ‫̈‬ ‫݀‬ ‫݁‬ ‫ܪ‬ ‫‪.‬‬ ‫ܐܬ ܘܬ‬ ‫‪ .‬ܘ ̣‬ ‫ܐ ‪ .‬ܘܐ ̣‬ ‫܀‬ ‫݁ ܕ‬ ‫ﻛﻤﻠﺖ‬ ‫̱ܗܘܘ‬

‫)‪(2‬‬

‫ܙ‬

‫ܐܦ‬

‫ܐ ̣ ̣ ܬ ܕܙ ̣‬ ‫ܕ ܐ‬ ‫ܐ‬ ‫܂ ܼܿ‬ ‫̣‬ ‫̣ ܪ ‪ .‬ܘ ݁ ܥ ܼܿ‬

‫̈‬ ‫̣ ܬܝ ܕ ̣ ‪ .‬ܘ‬ ‫ܝ ܕ̣‬ ‫ܪ‬ ‫ܐ ܕ‬ ‫‪ .‬ܘ ܐ ܕܐܦ‬ ‫̈ ܐܬܪܕ ܘܐ ܐ ܐ ܬ̈‬ ‫̈‬ ‫ܕ‬ ‫̣‬ ‫̄‬ ‫ܪ ܕ‬ ‫̣‬ ‫ܬ ܗܘ ܙ ̣‬ ‫ܬܝ܀‬

‫̣‬

‫ܕ‬ ‫ܼ ܿܙ‬

‫ܘ‬ ‫܂‬

‫‪ܿ .‬‬ ‫ܕ ܙ ـ̣ܪ ـ̣ܬ‬ ‫ܘܼ ܬ ̈‬ ‫̈ ܕ ̈ـ ‪.‬‬ ‫̣‬ ‫ܐ ̣ ـ‪.‬ܐ ـ ܐ̈ ـ‬ ‫̣ـ‬ ‫ܪ ܕ ـܬ ݁ـ ـ‬

364

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

When I was called to this awesome service, I was diligent that I must observe and fight on behalf of the holy canons. I fought from the beginning and renewed the canons that were dissolved, trampled, and ceased: To the one who gave order, not to perform ordination for a bribe; the one who laid down (laws), not to let anyone dare and grab a diocese or a church through the forceful hand of kings and governors; and to the one who commanded, not to let him dare to trample the ecclesiastical canons and cross from one diocese to another without legal order. Because of these things, I was opposed by the one in Damascus,1020 the one Jaiḥan,1021 the one of Ṭūr-ʿAbdīn,1022 and thereafter, the one of Callinicum, Denḥō who was called Evanius. Since the time of the late1023 Patriarch Mōr-Athanasius, [711], the members of his diocese were scandalized by him.1024 They presented many complaints against him and many times the patriarch removed him to straighten him up. When those believers came to me, I, the weak one, and lodged the same charges and expanded them, I dealt with him with admonition and prayer to reach peace, just as I had to diligently warn him about unlawful habits to correct. This happened not once or twice, but for eight years. Every year they used to come to complain and testify about and confirm the fact that he not only failed to keep his promises, but he also added to his deplorable deeds. Therefore, a synod was convened in the Monastery of Mōr-Ḥananiō, and acceptable witnesses testified before him. With the general agreement and the decision of the entire assembly, we ordered that he leave that diocese and remain in a monastery in the diocese of Mārdīn for three years until we investigate the matter. While he accepted to fulfill the canon before the synod, shortly after, the devil provoked him and he trampled on the law. He went to some Nestorian chiefs and leaders of the region of Mārdīn and accused my weakness, and I suffered no little pain and torments. Eventually, people came to persuasion and learned about his actions, and after they expelled him, he rushed to the governor and promised to give him a bribe if he would kill me. Nonetheless, the Lord had mercy on me, but rather not on me alone but also on his Church. When the governor sent soldiers who took me as if to death, they set me up before him, and he began to talk to me in anger. But the Lord, who said to those who believe in him, At that time you will be given what to say,1025 gave me (speech) too, I the sinner, without deserving it—not for my sake as I do not deserve it, and not even for the sake of the earth, but for the sake of his Church.

His name was John. That is Abū-Ghālib; see above pp. 76, 84, 116. 1022 That is Ignatius Gabriel; see p. 372. 1023 Lit. “the one who is among the holy ones,” 1024 That is the troublesome Bishop Evanius Denḥō, about whom the whole account is written. 1025 Mat 10:19. 1020 1021

‫‪365‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܗܘܬ ݀ ̣ ܕ ܿ ܼ ܐ ̣ ݁ܕܐ ܘܐܬ ܿ ܼ ܫ ـ‬ ‫ܕ ܐܬ‬ ‫ܗܕ ܕ ̣ ‪ ̣ ̣ .‬ܬ ̣‬ ‫̣‬ ‫݁‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܕ ܹ ـ ̱ܗܘܘ ܘܕ ̣ ـ ܘ ̣ ̣ ـ ܐ ̇ ـ ܬ‬ ‫ܕ ̣ܪ ܕ‬ ‫ܕܐܬ‬ ‫‪.‬ܘ‬ ‫̈‬ ‫̣ـ‬ ‫‪ .‬ܕ ܐـ‬ ‫̣ ‪.‬ܘ ݁ ܘܕ‬ ‫݁ ܘܕ ̣ ܕ‬ ‫ـ ܕ ـ‬ ‫̣‬ ‫ܬܗܘ ̣ ܐ ̣‬ ‫̈‬ ‫‪1026‬‬ ‫ـ ܚ ܘ ـ ̣ܘܫ‬ ‫ܕ ܐـ‬ ‫̣ ݁ܐܘ ـ ܬ ‪ .‬ܘ ـ ݁ ܘ ̣ܬܘܒ >ܕ< ـ‬ ‫̣ ܦ‬ ‫ܘ‬ ‫̈‬ ‫̈‬ ‫ـ ܗ ـ‬ ‫‪.‬ܘ‬ ‫̣ ܕ‬ ‫̣‬ ‫̣‬ ‫ܬ ܂ܘ ̣‬ ‫݁‬ ‫݁‬ ‫‪ .‬ܘ ـ ܪ ܗ ـ ܗـ‬ ‫ـ ܘ ـ ܗܘ ܕ ـ ܪ‬ ‫ܐܬܕ ̣ ـ ̣ ـ ݁ܗܘ ܕܕ ـ ܘ ـ ܗܘ ܕ‬ ‫̈̄‬ ‫ـ ]‪ [711‬ـ ܝ ܐܬ ـ ܤ‬ ‫ܤ ̣ܕܗܘ ܕ‬ ‫ܕ‬ ‫ܙ ݁ܕܗܘ ܕ‬ ‫ܕܐܬ ܝ ܐ ܐ ‪.‬‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܪ ـ ̱ܗܘܘ ـ ‪ .‬ܘܙ ـ‬ ‫ـ‬ ‫ـ‬ ‫̣ ܗ‪.‬‬ ‫̱ܗܘܘ‬ ‫̣‬ ‫̈‬ ‫̣ܗ ـ ܢ‬ ‫ܘܗ ܢ‬ ‫ܢ‬ ‫ܗ‬ ‫ܘ‬ ‫ܐܬ‬ ‫ܬܝ‬ ‫ܘ‬ ‫ܬ‬ ‫ܕ‬ ‫ܪܨܗ‪.‬‬ ‫ܘ‬ ‫ܕ‬ ‫ܐ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣ ̣‬ ‫̣‬ ‫ـ ܘܢ‪ ̣ .‬ـ ܕ ̣ ܬ ـ ̣ ܬ ܘܕܨ ـ ܬ ـ ܬ ܼܿ ـ ܕ ـ‬ ‫ܪ ݁ ̱ܗܘܘ ܘ ـ‬ ‫ܕ ̄ܗܘ ܐ ܕ ܿ ܼ ݁ ܐ ̣ ـ ‪ .‬ـ ܕ ـ ـ ܘܗ ـ ܬ ܬܘ ܨ ܕ ـ ̈‬ ‫ܼܿ ـ‬ ‫̈ـ‬ ‫ـ ݁ܐܬ ـ ̱ܗܘܘ‬ ‫ܕ ̈ـ ̄ܚ‪ .‬ـ ـ‬ ‫̄ܗܘ ‪ .‬ܘܗܕ ـ ـ ܙ ـ ݁ܐܘ ܬܪܬ ـ ‪ .‬ܐ ـ‬ ‫ܕ ݁‬ ‫ܘـ‬ ‫̈ ـ ‪ .‬ܐ ܕܐܘ ̣ ـ‬ ‫ـ ـ‬ ‫ܕ ‪.‬ܕ‬ ‫ܘ ܼܿ ܘ‬ ‫ܘ‬ ‫̣ ̈‬ ‫̈‬ ‫ܿ‬ ‫ܕ ـ ܝ ܼܿ ـ ‪ .‬ܘܐ ـ ̣ ܕܘ ـ ܗܝ ـ ܕ̈‬ ‫݀‬ ‫̣ ـ ܢ ܐܬ ܼ ـ‬ ‫‪.‬‬ ‫ـ ܘܤ ـ ̣‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫̣ـ‬ ‫̣ ـ ̣ ـ ܕ ̣ ـ ـ ܝ‬ ‫ܕ ـ‬ ‫‪.‬‬ ‫ܼ ܬ ܼ‬ ‫ܿ‬ ‫ܕ ܕ ‪̄ ̈ .‬‬ ‫̣ ـ ‪ .‬ܘ ـ ܼ ـ ܕ ܼܿ ـ ـ ݁ ܘ‬ ‫ܓܕ‬ ‫ܕ ܘ‬ ‫ܘ ܼܿ‬ ‫ܿ‬ ‫‪ .‬ܘܐܙܠ ܬ ܐ ̈‬ ‫ܘܤ‪ .‬ܪ ܼ ̣ ܐܙ ̣ ܕ ݂ܘܕܫ‬ ‫ܡ‬ ‫̣‬ ‫ـ ܘ ܪ ـ ܕ ܙ ـ ܪ‪.‬‬ ‫ـ ̣ ܬܝ‪ .‬ܘ ݁ ـ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܕ‬ ‫ܕܐܬܪ‬ ‫ܘ‬ ‫̣‬ ‫ܗ ـ ܐܬܕ ـ ـ ܬ ܐ‬ ‫̣ ܘܗܝ‪ .‬ܘ‬ ‫ـ ̣ܪܗܛ ܘ ـ ̣‬ ‫ܘ ̣‬ ‫ܕ ̣‬ ‫ܿ‬ ‫ـ ܕ‪ .‬ܐ‬ ‫ـܢ ـ ـ‬ ‫ـ ‪.‬‬ ‫ܕ‬ ‫‪.‬‬ ‫ܘܕܝ‬ ‫ܐ̣ ̣‬ ‫ܐܢ ܼ‬ ‫ܗܝ ̣‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫ـ ܗܝ ܘ ܼ ـ ܝ‬ ‫ܬܗ‪ .‬ܘ ܼ ܪ ܐ‬ ‫ܘܕ ̣ܘ ܐ ـ ܕ ـ ܬ ܂ ܐ ̣ ـ ̣‬ ‫ܼܿ ـ ـ ‪ .‬ܕ ̣ ـ ܒ ـ ܢ ـ ݁ ܝ‬ ‫ـ ܕܐ ̣ ـ‬ ‫ܘ ‪̣ .‬ܗܘ ܕ‬ ‫݁‬ ‫ܝ ܕ ݁ ܐ ̣ ‪ .‬ܘܐ‬ ‫ܘܕ ݁ ̣ ܒ‪.‬‬ ‫ܬ‬ ‫ܢ‪ .‬ܘܐܦ ̣‬ ‫‪1027‬‬ ‫ܬܗ‪.‬‬ ‫ܪ ‪┐ .‬ܐ‬

‫‪Ms.: relative particle deleted.‬‬ ‫‪Ms.: Switched.‬‬

‫‪1026‬‬ ‫‪1027‬‬

366

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

With a few words of apology, he (=the governor) was persuaded and confirmed the truth and expelled the miserable one. I did not have with me anyone at that time except for one, after God, Rabban Abū-Khayr, the archdeacon of Mārdīn—may God have mercy on him. After these things, Satan filled him with rage against me, and he went to the king of Mosul and slandered me, promising him a thousand dinars. Then, soldiers were sent who led me to Nisibis, and going with me were Mōr-Athanasius of Edessa, MōrJohn, and many monks. When we arrived at the camp, I was brought near the deputy of the emir Sayf-al-dīn. He began talking to me nicely, saying, “You must not stand up against the royal command, while you are placed under our sword by God’s order. But see, before you become despised and be surrendered to torture to fulfil the order of the victorious king. He already commanded that all the cities which are in his territory of Bēt-Nahrīn, Callinicum, Ḥarrān, Sarug, and Ḥābūrā this bishop will be the shepherd for your people. Therefore, you must approve it thus, and you go back to your place in peace; if not, other thigs would happen.” [712] I drew help on the Lord and rejoiced because as God knew, I prepared myself for death, and I said courageously to him, “There are three scriptures that contain laws, the Torah for the Hebrews, the Gospel for the Christians and the Koran for the Muslims. Investigate the three of them, especially yours, and see that God did not order kings to manage affairs of the faith with the sword, because faith comes with the free will and not under pressure. That is why, God already granted the Muslims kingship from Muḥammad to this day, and every just king who rose up did not trample on the law of God but kept it. And following God’s command, the Muslims imposed tribute and physical compliance on the Christians, but with regards to questions of faith, they did not have authority. Now if you want to change what kings preceding you had done, know that you will oppose not me but Moses the Prophet, Christ and Muḥammad. For, lo, you are abolishing and dismissing the three scriptures, I mean the command of God. Even worse, you are confirming the one who has no truth. If you wish, it is easy to become aware that he is a liar in the following way: While you have given him your command concerning the cities about which you say are under your sword, why do their citizens not accept him? It is because he committed crime toward our law and has lost truth among us. Behold, he is seeking refuge in the royal sword as if by it you exert on me pressure to trample on and dissolve the command of God. It is easy for me the severing of my head—I uncovered my neck— and said, “Willingly I stretch my neck, give order and let it be severed, because I will never abolish the order of the law.” Then the commander stood up and went into the king’s tent, and after a long while, he came out, seized my hand and brought me in alone, not allowing the bishops and the monks to enter with me. After I prayed at length for the king, the deputy replied nicely and said: “O patriarch, pray for King Sayf-al-dīn who ordered that you act according to your law and no one can disobey you.”

‫‪367‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܼܿ ‪ .‬ـ ـ ̱ܗܘ‬ ‫ܪ ܘ ݂ ܕܗ‬ ‫ܘ ܙ ܪ ܕ ̣ ܂ ܐ ̣ ܪܪ ܘ ܼܿ ܪ‬ ‫ܘ‬ ‫ܿ‬ ‫ـ‬ ‫ܢܕ ܕ‬ ‫ܐܪ‬ ‫ܪ ܐ‬ ‫ܪ‬ ‫݁ ܘ ‪.‬ܐ‬ ‫ـ — ـ ܪ‬ ‫ܼ‬ ‫ـ ܨܝ‬ ‫ـ ܕ ـ ܨܠ‪ .‬ܘܐ ̣ ـ‬ ‫ܘܐܙܠ ـ ܬ‬ ‫ـ ̣ ـ ܝ ̣ ـ‬ ‫ܗ ـ ̣ܬܘܒ‬ ‫̈ـ ‪̣ .‬‬ ‫ܤ‬ ‫ܝ ܐܬ‬ ‫ܘܐܙܠ‬ ‫ܘܕ ̣ܘ‬ ‫ܕ ‪ .‬ܗ ܐ ̣ ܕܪܘ‬ ‫ܘܕܝ‬ ‫ܘܐ ̣ ̣‬ ‫ܿ‪̣ .‬‬ ‫̈‬ ‫ܕܐܘܪܗܝ ܘ ܝ‬ ‫ـ ܬ ܬܪ ـ ܕܐ ـ‬ ‫‪.‬ܘ‬ ‫ܘܕ‬ ‫̣ـ ‪ ܼ .‬ـ ̣‬ ‫݁‬ ‫݁‬ ‫̇‬ ‫ܕ̣ ‪ .‬ـ‬ ‫ܐ ‪ .‬ܙܕܩ‬ ‫‪ .‬ܘ ܼܿ ܝ‬ ‫ܢܕ ܬ̣‬ ‫̣‬ ‫̣ ـ ܼܿ ـ ‪ .‬ܐ ـ ̣ܝ ـ ܡ‬ ‫̣ ـ ܐ ـ ܘܢ ̣ ـ ܕܐ ـ ‪ .‬ܕܬ ̣ ـ ̣ ܢ ـ ̣‬ ‫ܿ‬ ‫ܼܙ ـ ‪ .‬ܗ ـ ـ ـ ܘ‬ ‫ܕ‬ ‫ܐ‬ ‫ܕ̣ ܬ‬ ‫̣‬ ‫̈ ‪ܼܿ .‬‬ ‫ܐ ‪.‬ܘ ̣‬ ‫ܿ‬ ‫̈‬ ‫ـ ܤ ܘ ـ ܢ ܘ ـ ܘܓ ܘܐܬܪ ܕ ܼ ـ ܪ ‪.‬‬ ‫‪.‬‬ ‫ܕ‬ ‫ܕ ̣ܘ‬ ‫̣ ܕ‬ ‫‪1028‬‬ ‫݁‬ ‫ـ‬ ‫ܙܕܩ ܐ ܐܦ ܗ ܘܬ ̣ ـ‬ ‫ܢ‪.‬‬ ‫ܕ̣ ܢ ܗ‬ ‫ܪ‬ ‫̣ܘ‬ ‫̈‬ ‫݁‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫‪.‬‬ ‫ܘ‬ ‫ܗ‬ ‫ܐ‬ ‫ܘܐ‬ ‫ܟ‪.‬‬ ‫ܘ‬ ‫ܐܬ ܼ ـ ـ ܪܘܙ ܐ ̣ ـ ܐ ـ ܕ ـ ܥ‬ ‫]‪ [712‬ܐ ܕ‬ ‫̣‬ ‫݁‬ ‫̈ ـ ܐ ـ ܢ ܕ ̣ ـ ـ ܘܢ‬ ‫ܐ݁ ̇ ـ ܬ ـ ‪ .‬ܬ ـ‬ ‫ܘ‬ ‫ܬ‬ ‫̣‬ ‫̈‬ ‫̈ ـ ܘܢ‪.‬‬ ‫‪̣ .‬ܘ‬ ‫‪ .‬ܘ ܪܐܢ‬ ‫ܢ‬ ‫‪ .‬ܘܐܘ‬ ‫̈ ‪ .‬ܐܘܪ‬ ‫̈‬ ‫ܿ‬ ‫ـ ܢ‪.‬‬ ‫ـ‬ ‫ܼܕܗ ـ ܬ‬ ‫ܕ ̣‬ ‫̣ ܢ ܘ ̣ ܘ‪ .‬ܕ ̣‬ ‫ܘ ܼܿ ܐ ̣‬ ‫ܿ‬ ‫ـ̣ܬ‬ ‫̣ܒ‬ ‫ܗܕ ܗ‬ ‫‪.‬ܘ‬ ‫݁ܗܘ ܘ‬ ‫ܼܕܗ ܬ‬ ‫̈‬ ‫ـ ܕܐ ـ ܐ‬ ‫ܕ ̣ ‪݂ .‬ܕܫ‬ ‫‪.‬‬ ‫ܘ‬ ‫ـ ̣ـ ـ‬ ‫݂ ‪ .‬ܘܐ‬ ‫̣ ـ ܕܐ ـ ـ ܙ ̣ ـ ܕ ̈ ـ ܐܬ ܘ ـ ܙ ̣ ـ ܕ ـ ̣‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ـ ‪ .‬ܘܗ ـ ܐ ـ ܘܢ ܐ ـ ̣ ܘ ܕܨ ـ ܐ ـ ܘܢ‬ ‫ـ ‪ .‬ـ ܙ ̣ ـ ܕ ـ ܼ ̈ܕܗ ـ ܬ ܐ ̣‬ ‫݁‬ ‫ـ ܢ‪ .‬ܕ ̣ ـ ܕܕ ـ ܗܘ ـ ܐ ـ ܘܢ‪ .‬ـ ـ ̣ ܐ‬ ‫ܕ‬ ‫ܡܕ ̣ ܘ‬ ‫ܢ‬ ‫ܕܬ ܼܿ‬ ‫̈ـ‬ ‫ـ ܐ ـ ܘܢ‬ ‫ܕܗ ݁ ܐ ܘܢ ܘ‬ ‫‪.‬‬ ‫̣ ܘ‬ ‫‪.‬ܘ‬ ‫ܕܬ ̈‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܕܐ ـ ‪ .‬ܘܗܝ ܕ ܼ ـ ̣ ـ ‪ .‬ܕܗ ܼ ܕ ـ ܐ ـ ܘܢ ـ ܘ‬ ‫̣‬ ‫ܘܢ‪ .‬ܐܘ ̣‬ ‫̣ ܘܕ ـ ܐ ـ ܘܢ ܰܕܕ ܳ ـ ܱ ̄ܗܘ‪ .‬ـ ܙ ̣ ـ ‪.‬‬ ‫ܪ ‪ .‬ܘܐܢ ܨ ݁ ـ ܐ ـ ܘܢ ̣ ̣ ـ‬ ‫ܕ‬ ‫̈‬ ‫݁‬ ‫̣ ـ‬ ‫‪.‬ܘ‬ ‫ܐ ܘܢ ̣ ܕ ̣ ܘܢ ‪ .‬ܬ‬ ‫ܕܗ ܐ‬ ‫ܕ̣ ܢ ܐ̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܕ̣ ـ ‪.‬‬ ‫‪.‬ܐ‬ ‫ܕ ̣ ܢ ̣ ܘܢ ‪.‬‬ ‫ܕܼ‬ ‫ܼ‬ ‫̣‬ ‫ܿ‬ ‫݀ ـ ܐ ـ ܘܢ‬ ‫̣ـ‬ ‫‪.‬ܐ ݁ ܕ‬ ‫ܤ‬ ‫ܗ‬ ‫ܬܢ‪.‬‬ ‫ܘ ܪ‬ ‫ܼ‬ ‫݀‬ ‫ܿ‬ ‫ܰ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ـ ܕܪ ـ ‪ .‬ܘ ـ ـ ܘܪ‬ ‫ـ‬ ‫ܕܐ ‪ .‬ܘܐ‬ ‫̣‬ ‫݁ܕܐܕܘܫ ܘܐ ܘܐ ܼ‬ ‫̣‬ ‫݁‬ ‫ـ‬ ‫̣ ـ ܕ‬ ‫ܕ ـ‬ ‫‪.‬‬ ‫ܕ ̣ ܘܐ ݁ ̇ ܬ‪ .‬ܗ‬ ‫ܨܘܪܝ ̣ ܕ ܘ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܕܼ ‪ .‬ܘ ܪ‬ ‫݁ ܐ̣ ‪ .‬ܗ‬ ‫̣ ܘܐ ̣‬ ‫̣ ̣ܗܘ ܪ ܼ ܘ ̣‬ ‫̈‬ ‫ـ ܘ ܕ ـ ‪ .‬ܘ ـ ݁ܨ ـ‬ ‫̣ ܕ̣ ـ ܢ ـ ‪ .‬ܘ‬ ‫̣ ܕܝ‪.‬‬ ‫ܕ ̣ ܘܐ ̣‬ ‫ّ‬ ‫ـ‬ ‫ـ ـ‬ ‫‪ ̣ .‬ܗ ̣ ـ ܘܐ ̣ ـ ـ ̣ ̣ܗܘ ܬܪ ـ ‪݁ .‬ܨ ܐܘ‬ ‫݁‬ ‫‪.‬‬ ‫݁ ‪.‬ܘ ܐ‬ ‫‪ .‬ܕܗ ̣ ܕ‬ ‫ـ‬

‫‪Unnecessary syōmē are removed.‬‬

‫‪1028‬‬

368

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

After I added a prayer and word of gratitude, I went out thanking the Lord with tears. While the bishops and the monks were rejoicing, the miserable one stood up there, and like someone who has lost hope, he repeated to kill me physically—and to kill himself spiritually. He screamed before the crowd, saying, “O Muslims, know that this old man is iniquitous and misleading. He dwells in the dominion of the Arabs, and takes Arabs to turn them Christian, and here is his own writing in my hand. And he brought out and showed a paper that I wrote at one point concerning Bar-Kulayb. Upon hearing it, the Muslims gathered and took stones to stone me, and our monks fled. God had once more mercy on me, when the paper was examined and it became known that it was concerning Bar-Kulayb.1029 God brought at the same time Arabs from among the people of Mārdīn and testified that he was a monk and not of Arab extraction. Thereafter, Sultan Sayf-al-dīn gave us a letter, and we returned in peace. He (the miserable) went to Baghdad to complain before the caliph. Upon hearing it, I sent letters to the believers of there and they expelled him. After all these things, he came to us to Antioch and asked for forgiveness and we prayed over him. We sent him to the mountain of Edessa so that after we return to the Monastery of Mōr-Barṣawmō we may assign him a place. There, before our arrival, he reached his end—May the Lord have mercy on him, amen. (3) During this time the leadership of the Danishmends ended in Cappadocia. During this summer the grass began to grow, and the crops were excellent, four years after the great famine that took place in entire Syria, Palestine, Assyria, Armenia, and the regions of Persia and up to Sijistan; it even reached the borders of great India. Now, the omnipotent Lord has made change with his sign and there was satisfaction, especially in Egypt, in which crops, namely wheat, were abundant. Two camel loads were worth one dinar. Chapter (two) on the time in which the emir who was in Melitene, Mīlīḥ the governor of Cilicia, Amīn-al-dīn the administrator of Mārdīn, and the vizier of the Caliph of Baghdad were killed—the four of them were murdered at the same time; and on various events that happened during this time: the murder of the bishop of Ṭūr-ʿAbdīn, Ṣalāḥ-al-dīn the Egyptian who reigned over Arabia, the governor of Mosul who took away regions that were snatched from him; and the Turks who ruled over the mountains of Sāsūn.

1029

The monk who apostatized; see pp. 330, 368.

‫‪TEXT AND TRANSLATION‬‬

‫‪369‬‬

‫̣ܬ ݁‬ ‫ܘ ܐܘ ݁‬ ‫ܕ ̈‪ .‬ܘ‬ ‫ܨ ̈ܬ ܘ‬ ‫ܕ ܐ̣‬ ‫ـ‬ ‫ܼܿ ܕܬ ݁ ܡ ̱ܗܘ ‪ .‬ܐ ݁ ܕ ̣ ܿ ܼ ـ ܗ‪ .‬ܐܘ ̣ ـ‬ ‫݁ܪܘܙ ̱ܗܘܘ‪̣ .‬ܗܘ‬ ‫ܘܕ‬ ‫̈‬ ‫ّ‬ ‫݁‬ ‫ܕ ̣ ـ ‪ .‬ܕܗ ـ‬ ‫ܘܐ ̣ ‪ .‬ܐܘ‬ ‫ܡ‬ ‫̣‬ ‫̣ ܂ ܘ ܕ ̣ ܪܘ ̣ ‪ .‬ܘܐܙ ̣‬ ‫ـ ـ݁‬ ‫̈ـ ܘ ݁ ـ ـ ܘܢ‬ ‫ܘ ـ ܕ ̈ـ ‪݁ .‬ܘ ـ‬ ‫ـ ܐ ̣ ـ ܘܗܝ‪ .‬ܘ ܼܿ ̣ ـ‬ ‫ـ‬ ‫ـ ̈ܝ‪ .‬ܘܐ ̣ ـ ܼܿ ـ ܝ‬ ‫ܕ̣ ـ‬ ‫‪ .‬ܘܗ‬ ‫ـ ܕ ̣ ـ ̱ܗܘ ـ ̣‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫‪ .‬ܘܗ ܢ ܕ‬ ‫ܕ‬ ‫‪.‬ܘ‬ ‫ܐܬ ܼ ܪܘ‪ .‬ܘ ̣‬ ‫̣‬ ‫ܐ ـ ܘ‪̄.‬‬ ‫ܿ‬ ‫ـ ـ‬ ‫ܘܐܬ ̣ ܥ ܕ ـ‬ ‫݂ ‪.‬‬ ‫̣ ‪ .‬ܘ ܐܬ ܼ‬ ‫̣‬ ‫ܐܘ ̣‬ ‫ܕ̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܕ ‪ .‬ܘܐ ̣ ܕܘ ܕܕ ـ ܐ ̣ ـ ܘܗܝ ̱ܗܘ ܗܘ܂ ܘ ـ‬ ‫ܐ‬ ‫ـ ‪̣ .‬ܗܘ ܕ ـ ̣ܐܙܠ‬ ‫ـ‪.‬ܘ ̣ـ‬ ‫ـ ̣ܗܘ ̣ ـ‬ ‫̣ܒ ـ‬ ‫ܕ ̈‪.‬ܗ‬ ‫̈ـ ܕܬ ـ‬ ‫ـ ‪ .‬ܘ ـ ݁ ـ ݁ ـ ܪܬ ܐ ـ ܬ‬ ‫ܕܕ ̣ ـܠ ـܬ ـ‬ ‫ܿ‬ ‫ـ ݁ܘܨ ـ ـ ܗܝ‪ .‬ܘ ܼ ܪ ـ ܝ‬ ‫̣ـ ܘ ـ̣ ܠ‬ ‫̣ܐܬ ܬܢ‬ ‫ܘ ̣ܕܘܗܝ܀ ܘ ܪ ܗ‬ ‫݁‬ ‫̣ ܠ ـ ̣ܕܘ ـ ‪ .‬ܘܬ ـ ـ ܡ‬ ‫ܕ ܝ ܨܘ‬ ‫ܪ ܕܐܘܪܗܝ‪ .‬ܐ ݁ ܕ‬ ‫̣‬ ‫ܐ ܀‬ ‫̣ ܬ ܢ ̣ ܗ‪.‬‬ ‫ܼܿ ܝ ̱ܗܘ ܕ ̣ܘ‬ ‫ܘ ‪.‬‬ ‫̣ ݀ ܪ ̣ܬ ܕ ̈ ܬ‬ ‫ܙ‬ ‫)‪( 3‬‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܪ ܘ‬ ‫ܪ‬ ‫ܕܗܘ‬ ‫ܐܪ‬ ‫ܪ‬ ‫‪.‬‬ ‫̣ ܘ ܝ‬ ‫̣‬ ‫ܕܗ ܘ ܪ‬ ‫ܢ‪ .‬ܘܐܦ‬ ‫ܘ ܬܘܪ ܘ ܪ ‪ .‬ܘ ܬ ܘܬ ܕ ܤ‪ .‬ܘ‬ ‫ܘܗܘ ̱ܗܘ ܿ ܼ ‪ܼܿ .‬‬ ‫܂‬ ‫̣ ܗ‬ ‫ܪ ܕ ܪ ‪.‬‬ ‫̣ܐ‬ ‫̣‬ ‫݂ ‪ .‬ܗ ܕ ̈ ܼܿ‬ ‫ܕ ̈‬ ‫ܕ ̣ ݁‬ ‫ܕ ܀‬ ‫ܗܘܘ ܬܪ‬ ‫ܘ ܼܿ ܐ ̣ ̈ ‪̣ .‬‬ ‫̈‬

‫ܘܢ ̄‬ ‫)ܕܒ(‬ ‫ܘܐ‬ ‫̈‬ ‫ܙ ܐ‬ ‫ܘ‬ ‫ܿ‬ ‫ܐܪܐ ‪ .‬ܘ ܼ ̣‬ ‫ܼܿ ܢ‬

‫ܕ‬

‫‪:‬ܘ‬ ‫̣ ܕ‬ ‫̣‬ ‫ܙ ܕ ܐܬ ݂‬ ‫ܐܬ‬ ‫ܙ‬ ‫ܕ‬ ‫ܕ‪.‬‬ ‫ܕ‬ ‫ܕ‬ ‫ܘܙ‬ ‫ܕ ܕ ‪ :‬ܐܦ‬ ‫݂‬ ‫ܿ‬ ‫‪ .‬ܘܨ‬ ‫ܕ ܪ‬ ‫̣ ‪ .‬ܘ‬ ‫ܕ‬ ‫ܕܼ‬ ‫‪ .‬ܘܬܘ‬ ‫ܕ ܨܠ ܕ ̣ ܐܬ ܘܬ ܕ ̣ ̣ ̱ܗܘܘ‬ ‫ܕܐ ̣‬

‫‪:‬‬ ‫ܘܢ‪.‬‬ ‫ܐ‬ ‫ܪ ܕܐ ̣‬ ‫ܝ‬

370

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(1) After the death of Nūr-al-dīn,1030 his nephew Sayf-al-dīn1031 marched out from Mosul and captured [713] Nisibis. He abolished the laws set by his uncle, shattered the inscribed stones that were placed in the mosque, and sanctioned that wine can be consumed in public. The emirs of Mārdīn and Ḥiṣn-Kīphō came to him and he then marched to Ḥarrān and ruled over all of these (cities). He acted likewise, capturing Sarug and Callinicum, while his cousin,1032 governor of Aleppo and Damascus, submitted to him, and returned to Mosul. In the same year, Ṣalāh-al-dīn, who was reigning in Egypt, ruled also over Inner Arabia and over territories out of the Nubian kingdoms as well, in great victory. In the same year, the Turks reigned over the mountain of Sāsūn whose fortresses the Armenians had occupied since many generations. For when the emir of Maipharqat fought them, he pressured them, and out of hunger, they surrendered the fortresses to Shāh Armen,1033 the lord of Khilat. In the same year too, the king of the Iberians captured the city of Ani1034 from the Persians. In the year 1486 (AD 1175), the 15th of First Kōnūn (December), the eunich Amīnal-dīn, the administrator of the region, was killed in the Citadel. The emir Quṭb-aldīn1035 killed him; he carried the head of the slain one with his hand and went into the presence of his old father and said, “Because he sought to kill me, I killed him.” The old man, because he was mentally disabled, uttered no word. In the same year,1036 the army of Mīlīḥ, [714] governor of Cilicia, rebelled against him, because of his many corrupt deeds. They swore to kill him, and when he became aware, he went out of his camp during the night, and fled to one of his fortresses. Now the guards of that fortress who were associated in the undertaking of the oaths with the army, captured him and cut him into pieces which they gave to the dogs, and he was thus consumed. They brought his nephew Rupen, the son of Stephen,1037 from Tarsus where he was hiding from his uncle and set him to rule over them. Thereafter, he killed those who murdered his uncle because they threw him to the dogs.

Barheb. Chr., p. 107v: 33–38 (right). Lit, “the son of his brother Saif-al-dīn (Ghāzī II).” 1032 Mālik-Shāh. 1033 Sukman II, Nāṣir-al-dīn Muḥammad (1128–1183). 1034 Barheb. Chr., p. 108: 1–3 (right). Ani was a splendid Armenian city located on the Akhurian River, a tributary of the Araks River, in eastern Turkey. Its buildings, even if ruined, are stunning. 1035 Alghāzī. 1036 Barheb. Chr., p. 108v: 17–28 (right). 1037 Lit. “the son of his brother, Rupen (the Second).” 1030 1031

‫‪371‬‬

‫‪TEXT AND TRANSLATION‬‬

‫)‪( 1‬‬ ‫̣ܿ ـ‪.‬‬ ‫ـ ـ ـ ܨܠ ܘ ̣ ـ ]‪[713‬‬ ‫ܐ ̣ ܗܝ‬ ‫ܪ ܬܗ ܕ ܪܕ ‪̣ .‬‬ ‫̈‬ ‫݀‬ ‫݁‬ ‫݁‬ ‫ـ ܼܬ ـ ‪.‬‬ ‫̱ܗܘܘ ـ ܘ ̣ ـ ̱ܗܘܬ‬ ‫ܕ ̣ ܕܕܗ‪ .‬ܘ‬ ‫ܗܝ ܕ ̣‬ ‫ܘ̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܘܐܙܠ ـ ܢ܂‬ ‫̣ ܬ ܼ ‪̣ .‬‬ ‫ܘ ̣ ܕ ܼ‬ ‫ܘܐܬܘ ܬܗ ܐ ـ ܕ ܕ ـ ܘܕ ـ ܕ ـ ‪̣ .‬‬ ‫ܤ‪.‬‬ ‫ـ‬ ‫ܘ‬ ‫ܘܓ‬ ‫ـ‬ ‫ـ‬ ‫ܘ‬ ‫‪.‬‬ ‫ـ‬ ‫ܬ‬ ‫ـ‬ ‫ܘܗ‬ ‫ـ ܘ ـ ـ ܕܕܗ‬ ‫ܘܐ‬ ‫̣‬ ‫̣‬ ‫ܘܐ ̣‬ ‫̣‬ ‫݁‬ ‫ـ ܨ ـ ܕ ̣ ـ ̱ܗܘ‬ ‫ـ ܨܠ‪ . .‬ܘ ـ‬ ‫̣ ܢ ܗ ̣ـ‬ ‫‪.‬‬ ‫ܘܕܕ‬ ‫̣ ܕ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫ـ̣ܬ‬ ‫ـ ܬ ܕ ـ‪.‬‬ ‫ـ‬ ‫ܼ ‪ .‬ܘܐܦ ܕܘ‬ ‫ܐܪ‬ ‫ܪ ‪ .‬ܘܐ ̣ ܐܦ‬ ‫̈‬ ‫̈‬ ‫ܐ ̣ ̣ ̱ܗܘܘ‬ ‫ܢ‪ .‬ܕ ܐ‬ ‫ܪ ܕ‬ ‫ܪ ܀ܘ ݁ ܕ‬ ‫ـ ‪.‬‬ ‫ـܬ ـ ܕ‬ ‫ـ ܐܬ ـ ܝ ـ ܘܢ‪ .‬ـ ݁ ̱ܗܘ‬ ‫ܕ ـ ܐ ̣ـ ܕ‬ ‫ܘܢ ܬܘ ‪.‬‬ ‫̱ܗܘܘ‬ ‫ܐ ̣‬ ‫ܗ ܐܪ ـ ـ ݁ܗ ܕ ـ ܀ ܘ ـ ݁‬ ‫ـ‬ ‫̈ ܬ‬ ‫ܐܙܕܪ ̣ ܐ ̣ ܐ ܢ‬ ‫ܘܢ‪.‬‬ ‫ـ ܀ ܘ ـ ݀ ܐܬ ـ ̄ ـ ̄‬ ‫ـܢ ـ‬ ‫ܐـ‬ ‫̣ܬܘܒ‬ ‫̣‬ ‫ܕܐ ‪̣ .‬‬ ‫ـ‬ ‫ـ ܕܐܬܪ ‪ .‬ܕ ݂ ـ ̱ܗܘ ـ‬ ‫ܕ ܕ ـ ܐܘ ـ ܐ ̣ ̣ ـ‬ ‫ܐܬ ݂‬ ‫ـ ܬ ـ ܐ ـ ̣ ܗܝ ܘܐ ̣ ـ ‪ .‬ܕ ـ ܕ ̣ ـ‬ ‫ـ ܗ‪ .‬ܘ ̣ ـ‬ ‫ܕ ̣ـ‬ ‫ܐ ‪.‬ܘ ̣‬ ‫̣ ـ ܀ ـ݁ ܕ ـ‬ ‫ـ ‪ .‬ܐܙ ̣ ـ‬ ‫̱ܗܘ‬ ‫ـ ܕ ܼܿ ̣ ـ‬ ‫ܕ‬ ‫ܗ‪.‬‬ ‫̣‬ ‫̣ ـ ̣ܘܬ‬ ‫ـ ̈ܬܗ‪ .‬ـ‬ ‫̣ ܕܘ ܗܝ‬ ‫]‪ ̣ ܼܿ [714‬ܕ‬ ‫ܘܐܦ‬ ‫ܼܿ‬ ‫̣‬ ‫̄ ̈‬ ‫ـ‬ ‫ܘ ̣ܩ‬ ‫̣‬ ‫ܝ‪ .‬ܘ ܐܪ ̣ ‪̣ .‬‬ ‫‪ .‬ܘ̣ ܕ ̣‬ ‫̈‬ ‫̈‬ ‫̈ ܕ̣ ‪.‬‬ ‫ـ ܬ ܼܿ ـ‬ ‫ܹ ܕ ܕ ݁ ܘ ̣ ‪┐ .‬ܘܐܦ ݁ܗ ܢ ̣ܘ ܘ‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫‪1038‬‬ ‫̱ܗܘܘ‪.‬‬ ‫ܘܐܬܐ ـ‬ ‫ܗܝ ܐ ‪ .‬ܘܗܕܡ ܗܕܡ ܼ ̣ ܗܝ‪ .‬ܘ ܼ ̣ ܗܝ‬ ‫̣‬ ‫̣ ܢ ܐܪ ̣‬ ‫ـ ܤ‪ .‬ܕܬ ـ ̣ ـ ̱ܗܘ ـ ܕܕܗ‪.‬‬ ‫ܐ ܕ̣ ܪ‬ ‫—ܘ ܐ ̣‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ܐܘܗܝ܀‬ ‫ܗܝ ܕ‬ ‫ܕܗ ̣ ‪.‬‬ ‫ܘܢ‪ .‬ܗ‬ ‫̣ ܗܝ‬ ‫ܐ‬ ‫ܢܕ ̣‬

‫ܗܡ ܐ ݁‬ ‫‪Same wording in the Arabic version:‬‬ ‫ܢ‬ ‫ܕ ܘ‬ ‫‪ , since “scheme” and‬ܘ ܕ ̈‬ ‫‪. It is not clear why Chabot wants to read‬‬ ‫‪“oaths” are two different actions; Chabot, Michel III, p. 361 n. 8.‬‬ ‫‪1038‬‬

372

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

In this year, a rebellion took place even in Baghdad against the caliph by his slave.1039 The slave, named Quṭb-al-dīn, who had authority, gathered an army and pressured Caliph al-Mustaḍīʾ1040 by the war that he launched against him in his own abode, so as to proclaim him sultan. When the caliph was hard pressed, he went up to the roof of his abode and called loudly while crying, begging the people inside the city to gather and rescue him from the hands of the rebellious slave. Myriads of people gathered and after many killings, the rebellious slave fled and with him thirty thousand cavaliers, wondering in the desert to be saved. After walking five days where there was no water, they became hard pressed by thirst. They sent messengers to the governor of Mosul who promised to reconcile the caliph with them. When they set their faces to go to Mosul, a severe hot windstorm hit them and the people and the animals dried out like black trees, in such a way beasts would not devoir them, their heads having become like stones. Just one hundred men reached Mosul and physicians could not save even one them; they became horror to the onlookers. (The account) is also completed. May the reader pray for me. (2) In the year 1486 (AD 1175), Ignatius, the bishop of Ṭūr-ʿAbdīn, was killed for a reason such as this [713]. He cared about collecting money through all means, because he was fallen in the passion of the love of money, which is idolatry. He was not ashamed when he was rebuked by us, let alone by the law; rather, he added evil to evil, leaving the true hope in God and put his trust on the rulers of the world, as if he could collect gold through a royal staff; therefore, God abandoned him. On the dawn of Sunday, he left the service and went to the governor to throw monks, priests, and lay people in prison, as was his habit, for various pretexts. During the night, Kurds encountered him and the evil fell into the hands of evils. Those who were with him ran away and the former tortured him with blows and at the end they forced a piece of wood into his buttocks and left him agonizing. Some people found him and when they removed the wood, he expired. A while earlier, faithful men, the sons of Cyriacus, Marzūq the priest and his brother Bar-ṣawmō and their children, were killed in Ḥāḥ.1041 It was thought that they were killed at the instigation of the wretched bishop, but as he was killed, it was also thought that he was vengefully killed at the instigation of those who sought revenge. In any case, there was a (divine) abandonment. In the same year, again because of my sins, I the wretched one, [714] justly suffered (divine) abandonment. While the monks of the Monastery of our lord MōrBarṣawmō enjoyed much respect and much love and familiarity, they rebelled against me for a reason that the statement below will truthfully show. (The account) is completed. Ibn-Athīr, al-Kāmil X, p. 61, H 569 Jamāda I = AD 1173. 1170–1180. 1041 A city still standing in Ṭūr-ʿAbdīn. 1039 1040

‫‪373‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܗܘ‬ ‫ܘܐܦ‬ ‫݁ ܕ‬ ‫ܕ ̣‬ ‫‪.‬ܘ‬ ‫ـ ـ‬ ‫̣ ـ ܕ ـ ̱ܗܘ ܘ‬ ‫ܿ‬ ‫‪.‬ܘ‬ ‫ܗܝ ܪܬܗ‪ .‬ܐ ݁ ܕ ܼ ܙ ܗܝ‬ ‫ܿ‬ ‫̈‬ ‫ܕ‬ ‫݁ ܘ ܼ‬ ‫ܘ ̣‬ ‫ܿ‬ ‫ـ ܬ‪ .‬ـ ܪ ̣ ـ‬ ‫̣ ̈ ܘܕ ‪ .‬ܘ ܐܬ ܼ‬ ‫ܘܪܕ ـ ̱ܗܘܘ‬ ‫ـ‬ ‫ـ‪݂ .‬‬ ‫ـ ܕ ̣‬ ‫ܨܗ ‪ .‬ܘ ܼܿ‬ ‫ܿ‬ ‫̈‬ ‫̣ܐ‬ ‫‪݂ ܼ .‬‬ ‫̣‬ ‫ܘܢ‪ .‬ܘ ̣ܬܪܨܘ ܕ ̣ܙ ܢ‬ ‫ܕ ܼܿ‬ ‫̈ ܐܘ ̈ ـ‬ ‫ܘܗܘܘ ܐ‬ ‫̣‬ ‫̣ ‪.‬ܘ ̣‬ ‫̈‬ ‫ܿ‬ ‫ܕ ̣ ܘܢ‪ .‬ܘ‬ ‫݁ ܝ ܕܐ‬ ‫ܐܬ ܼ‬ ‫̈܀‬ ‫ܘܗܘܘ ܪܕ‬ ‫ܘܢ ܼܿ ܙ ܢ‪̣ .‬‬ ‫‪1042‬‬ ‫ܕ݁‬ ‫‪.‬‬ ‫ܘܐܦ ܗ‬ ‫ܕ‬

‫ـ ـ ̣ ـ ܕ ̣ ـ ‪ ܼ ܿ .‬ـ ܿ ܼ ـ ̣ܗܘ ݁ܗܘ‬ ‫ـ ܕܐ ̣ ـ‬ ‫ܕܝ ـ ݁ ̱ܗܘ‬ ‫ـ ـ‬ ‫ـ ̣ܐܬܐ ـ ̣ܗܘ‬ ‫̣ ـ ܕܕܪܬܗ‪.‬‬ ‫ـ‪̣ .‬ـ‬ ‫ܝ ܐ ̈ܝ‬ ‫ܢ ܘ ܼܿ ܙ‬ ‫̣ ‪.‬ܕ ̣‬ ‫݁‬ ‫̈ـ ܂ ـ ݂ ܩ ܗܘ ̣ ـ ܘ ـ ܬ ـ‬ ‫ܕ‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫ܼ ـ ܼܗ ـ ܐ ـ ܕ‬ ‫ـ ܢ‪ .‬ܘ ـ ـ‬ ‫ܪܘ ܐ ̈‬ ‫ܘܕܝ‬ ‫ܬ ̣ ܕ ـ ܨܠ‪ .‬ܘܐ ̣ ـ ̣‬ ‫݀‬ ‫ܨܠ‪ .‬ܐܕܪ ̣ ܐ ܢ ܪܘ ـ ܕ ـ ‪ .‬ـ ̣‬ ‫ـ ̈ ܬ ̣ ܐ ـ ̱ܗܘܘ‪.‬‬ ‫̈ ـ ܘ ̣ ـ ‪ .‬ܕܐ ـ‬ ‫ܐ ̈ܬ ܕ ـ‬ ‫ܨܠ‪ .‬ܘ ܐ ̣‬ ‫݂‬

‫݀ ܐܬ ̄‬ ‫ـ ܤ ̣ ـ ܕܕܐ ـ ܗܕ ‪ [713] .‬ـ‬ ‫ܐ‬ ‫ـ ܕـܪ‬ ‫)‪( 2‬‬ ‫ܐܬ ݂‬ ‫ܿ‬ ‫̈‬ ‫ܕܪ ̣ ݀‬ ‫ܕܐ ـ ݁‬ ‫݁‬ ‫ܕ‬ ‫݁ ܦ ̱ܗܘ ‪.‬‬ ‫ܗܝ ܕ ܼ‬ ‫ܿ‬ ‫ܿ‬ ‫ܕ̣ ݀‬ ‫ـ‪ .‬ܐ‬ ‫ـܢ ـ ܕ‬ ‫ـ‪.‬‬ ‫̱ܗܘ ‪ .‬ـ ܐܬ ـ‬ ‫ܼ ̣ ̱ܗܘ ‪ .‬ܘ ܐܬ ܼ‬ ‫ܿ‬ ‫̈‬ ‫ـ ܕ ـ‪.‬‬ ‫ܘܐܬܬ‬ ‫ܼ ܕܐ ‪̣ .‬‬ ‫̣ ‪.‬ܘ ̣‬ ‫̣‬ ‫ܐܘ ̣‬ ‫ܿ‬ ‫ܐ ݁‬ ‫ـ‬ ‫ܢ‬ ‫ـ ̣ ̄‪ .‬ܘ ـ ـ‬ ‫‪.‬‬ ‫ܕܗ‬ ‫ܕ‬ ‫̣‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫̄‬ ‫̄‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘ‬ ‫ܘ‬ ‫ܘ‬ ‫ܐ‬ ‫‪ :‬ܘ ̣ ܕ ̣ܙܠ ܬ ܼ ̣ ܘ‬ ‫̣‬ ‫̈ ̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܝ ̣ ـ ‪ .‬ܘ ـ ܗـ ܢ‬ ‫̣ ̣ ‪.‬ܘ‬ ‫̣‬ ‫ܕ ܘ ̣‬ ‫ܐ ̣‬ ‫̣‬ ‫̄‬ ‫̈‬ ‫ܿ‬ ‫ـ ܗܘܼ ـ ـ‬ ‫̣ ̱ܗܘܘ‬ ‫ܬ‪ .‬ܘ ܬ‬ ‫݂ ‪ .‬ܘܐ ̣ ܘ‬ ‫ܕ‬ ‫ܿ ݀܀ ܡ ܿ‬ ‫̈‬ ‫݁‬ ‫̣ ـ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܗܝ‪.‬‬ ‫ܐ‬ ‫ܐ‬ ‫ܕ‬ ‫ܘ‬ ‫ܐܬ‬ ‫ܩ‪.‬‬ ‫ܼ‬ ‫ܼ ̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫ـ ـ ܪ ـ ܣ ـ ܙܘܩ ܼ ـ ‪ .‬ܘ ܨܘ ـ ܐ ـ ܕ ̣ ـ‬ ‫ܼـ ܚ ـ‬ ‫̱ܗܘܘ‬ ‫ܿ‬ ‫݀‬ ‫ܿ‬ ‫̄‪1043‬‬ ‫̣ـ ܢ ܘ ـ‬ ‫̱ܗܘܘ‪.‬‬ ‫ܕܘ ܐܬ‬ ‫̣ܬ܂ ܕ ܕ‬ ‫ܘ ̈ ܘܢ‪̣ .‬‬ ‫ܘܗܘܬ ܼ‬ ‫̣ ܬܗ ܕ ܼ‬ ‫ܿ‬ ‫݁‬ ‫݀‬ ‫ـ‬ ‫ـ ̣ ܬ ـ ݁ܕܗ ـ ܢ ܕܬ ـ ـ ܬ‬ ‫̣ܗܘ ܐܬ ݂ ـ ܐ ̣ ـ ܬ ܕܐܦ ̣ܗܘ ـ ܼ‬ ‫̈‬ ‫݀‬ ‫݁‬ ‫ـ ܝ ܘܐܦ ـ‬ ‫̣ܬܘܒ ـ‬ ‫ـ‬ ‫ܕ‬ ‫̣ ܬ ̣ܗܘܬ܀‬ ‫ܐܬ ݂ ‪ .‬ܐ ܕ ̣ܕܗܘ ̣‬ ‫‪1044‬‬ ‫ܕ ـܢ ـܝ‬ ‫ܕ‬ ‫ܕ‬ ‫ܕ‬ ‫‪.‬‬ ‫ܬ‬ ‫ܵ ܘ ]‪[714‬‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܗܘܬ݀ ̣‬ ‫̣‬ ‫ܨܘ ܼܿ‬ ‫ܐ ܘ ܼܿ‬ ‫ـ‬ ‫ـܡܕ ـ‬ ‫̣ܗܘܬ݀‪̣ .‬ܕܘ‬ ‫̣ ܘ ܪܪ‬ ‫̣‬ ‫ܼܿ ̣ ̣ܘܬ ܀‬ ‫ܼܿ‬ ‫̣‬ ‫̣‬

‫‪Written in red.‬‬ ‫‪Ms: Sic.‬‬ ‫‪1044 Arabic version is too literal:‬‬ ‫ܢ ܨܐܪ ܕ‬ ‫‪“permission,” but not “abandoning,” a key word in the Chronicle.‬‬ ‫‪1042‬‬ ‫‪1043‬‬

‫‪; the last word means‬‬

374

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(3) In this year, 1486 (AD 1175), the 15th of Šbāṭ (February), a Sunday, the emir of Melitene1045 [713] was killed at the hand of his brother,1046 who was first ruling, but gave up and left displeased. After he was going from one place to another, living lavishly, he was seized and incarcerated by Nūr-al-dīn, but he ran away thereafter, fleeing to Antioch to join the Franks. When he did not find rest there, he ran away from there too, and returned to the Turks. He went to the sultan,1047 who gave him Heraclea, while he expected to take Melitene. When this did not happen, he took it away from him. Then he set his face to the Turks of the eastern regions, but was caught by Nūr-al-dīn who cast him in prison in Birah, which is on the bank of the Euphrates. There, he was in turmoil, living through alms. Therefore, the monks of the Monastery of Mōr-Barṣawmō grew bold and sent alm by monastic messengers, because when he was governor, he used to love the monastery; this also led to benefit, as the statement will show below. Nūr-al-dīn died shortly after and he (Muḥammad) came out of prison but heard concerning his sister-in-law that because she divorced her husband (Feridun) she left Melitene and returned to her parents in Ḥiṣn-Ziyād. Therefore, he set his face to go there, and encouraged by (Feridun), he moved secretly, and as he later said, he sought refuge in Mōr-Barṣawmō. He made vows that if he returned to rule in Melitene, he would free the monastery from paying the tribute. [714] When he reached the gate of Melitene in the shape of a poor man, he went in evening time, while no one perceived him except for the two men who were with him. These brought him to one among the Turks who, at one time, were his supporters, and hid himself in his house for two days. In the night of the afore-mentioned Sunday,1048 he risked his life when he reached the habitations (of his brother) and went into the gardens, while no one among the guards noticed him. There he found a ladder placed on the ground, and positioning it against the wall, he went up, descended to the habitations,1049 and went into the house in which the miserable (Feridun) was sleeping and with him his nurse, an old woman. When suddenly they woke up and began to tremble—the young man and the old woman—, he knocked the first and killed him, and took the keys of the city gates and of the fortress, while the severed head of his brother was in his hand. At the same time, he went to the leaders each in turn, heading first to those about whom he was aware that they would submit to him and seek him.

Feridun. Muḥammad. 1047 Kilij-Arslan. 1048 The date was February 15, 1175. 1049 The two last verbs are wrongly in the plural. 1045 1046

‫‪375‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܗܕ ܕܐܬ ̄ ̄‬ ‫)‪(3‬‬ ‫ـ ‪.‬‬ ‫̣ـ ܕ‬ ‫ـ ܡ ܼܿ ـ‬ ‫ـ‬ ‫ـ ܐܬ ݂‬ ‫ܿ‬ ‫̄‬ ‫ـ̈‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫̣ ܀ܘ‬ ‫ܝ ܐ ܕ ̣ ‪̣ .‬ܗܘ ܕܗܘ ܐ ܘ ̱ܗܘ‬ ‫ܕܼ‬ ‫‪.‬ܘ ̣ ܘ ̣‬ ‫ܪܕ ܘܐܬ ̣ ܘ ܪ ̣ܐܬ ـ ‪ .‬ܘ ـ ̣ ܩ‬ ‫ܗܘ‬ ‫ܟܘ ݁‬ ‫̄ܗ ̣‬ ‫̣ ‪ .‬ܘܐܬ ̣‬ ‫ܐ ̣ ܬ‬ ‫‪.‬ܘ‬ ‫̣ ܕ ̣ܘ‬ ‫݁ ‪ ݂ .‬ܩ ܘܐܦ ܬ ـ ܘ ̣ ـ ـ ܬ ܬܘ ـ ‪.‬‬ ‫ܿ‬ ‫݁‬ ‫ܸ ‪ .‬ܘ ـ ܗܕ‬ ‫̱ܗܘ ܕ‬ ‫‪.‬‬ ‫ܐ‬ ‫ܘ ̣ܒ‬ ‫ܘܐܬ ܬ‬ ‫ܼ‬ ‫̣‬ ‫݁‬ ‫̣ܗܘܬ݀‪.‬‬ ‫ܘܬܘܒ ܬ ܬܘ ܗ ܕ ـ ܕ ـ ݂ܬܪܨ‪ .‬ܘܐܬ ̣ ـ ـ‬ ‫̱ܗܘ ̣ ‪̣ .‬‬ ‫ܗܘ ‪ .‬ܘ ܕ ـ‬ ‫ܼܿ ̣ ‪ ݁ .‬ܝ ܗ ܕ‬ ‫ـ ܝ ـ ܬ‪ .‬ܘܬ ـ ܘ ـ ̣‬ ‫ܪܕ ܘܐܪ ̣‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫ـܝܕ ـ ܐ ـ ‪.‬‬ ‫̣ ܢ ܕ ܕ ܝ ܨܘ ‪ .‬ܐ ̣ ܘ ܘ ܼ ܪܘ ـ ܙܕ ـ‬ ‫݁ ̱ܗܘ ‪.‬‬ ‫ܿ‬ ‫̄‬ ‫݀‬ ‫ܿ‬ ‫ܬܪ ܐ ـ ܕ ـ‬ ‫ܗܘܬ‬ ‫̱ܗܘ‬ ‫̣ ‪ .‬ܘܐܦ ̣ܗܝ ܗܕ ̣‬ ‫ܕ ܐ ܘ ̱ܗܘ ܼ ̣ ܼ‬ ‫ܿ‬ ‫̣ ـ ̣ـ ‪ .‬ܘ ̣ ـ‬ ‫ܘܗܘ‬ ‫̣ ܀ܘ‬ ‫ܼܿ‬ ‫ܪܕ ‪̣ .‬‬ ‫̣‬ ‫ܪ ܼ ̣‬ ‫݀ ‪1050‬‬ ‫݁‬ ‫ܕܙܐ ̣ ݀ ܬ‬ ‫̣ ݀ ܘ‬ ‫ܐ ܬ ݀ ܐ ̣ ܗܝ ܕ‬ ‫݀ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܘܐܙܠ‪ .‬ܘ ݁ܗ ܢ ܼ ̣ ܗܝ‪̣ .‬ܐܬ ܼ ـ ـ ܐ ـ ܕ ܪ ـ‬ ‫̣ܬܪܨ‬ ‫̣ ܢ‬ ‫ܐ ̈‪.‬‬ ‫̣‬ ‫ܗ݁ ܿ‬ ‫ـ ‪.‬‬ ‫ܕܐܢ‬ ‫ܝ ܨܘ ܐܬ ܿ ܼ ܤ‪ .‬ܘ ̣ ܪ‬ ‫̣ܗܘ ܐ ̣ ‪ .‬ܕ‬ ‫ܼ‬ ‫ܹ ـ ܕـ‬ ‫ܘܐܬ ‪ .‬ܘ‬ ‫ܐܬ ‪ [714] .‬ܕ‬ ‫ܼܿ ܪ‬ ‫̣‬ ‫̣ ̣‬ ‫ܪ ܕ ̣‬ ‫ܘܗ ܢ‬ ‫ܕܐ ̣ ̱ܗܘ‬ ‫܂ ܐ ܐܢ ܬܪ‬ ‫ܢܪ ‪.‬‬ ‫‪̣ .‬‬ ‫̈ ̣‬ ‫ܐܪ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫ܬ‬ ‫ܗ‬ ‫ـ ܬܘ ـ ܗ ـ ܕ ܼ ـ ܼ ـ ܗܝ ܐܘ ـ ̣ ܗܝ‪ .‬ܘ ـ ܗ ̣ܐܬ ـ ܬܪ ـ‬ ‫̈‬ ‫̈‬ ‫ـ ܗܝ ܘ ـ ܬ ܕ ̣ ـ ܘܢ ݂ ـ‬ ‫ܕܐ ̣ ‪ .‬ܐ ̣ ̱ܗܘ ـ‬ ‫ܕ‬ ‫‪.‬ܗ‬ ‫̈‬ ‫̣ ـ ܕ ܼܿ ـ ـ ܐܪ ـ ܘ ̣ ـ ݁ܗ‬ ‫‪.‬ܐ ̣ ܬ‬ ‫̱ܗܘܘ‬ ‫ܐܪ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘ ̣‬ ‫̣‬ ‫݁‬ ‫ܕ ܗܘ ܕܘ ܕ ̣ ̱ܗܘ ‪ :‬ܘܐ ܬ ـ‬ ‫ܐ ̣ ܘ ̣ ܘ ̣ ܘ ܪܬ ‪ .‬ܘ ̣‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܐܬܬ ̣ ـ ܘ ܘ ܼ ݂ ـ ܪ ـ ‪̣ .‬ܗܘ ـ ܘܗܝ ـ ‪ ̣ .‬ـ ܝ‬ ‫ܗ ܬܗ‪.‬‬ ‫̈‬ ‫ܿ‬ ‫ـ‬ ‫ܕܬ ܕ ̣ ـ ܘܕ ـ ‪ .‬ܘܪ ـ ܕܐ ـ ̣ ܗܝ ـ ܗ‪ .‬ܘ ـ‬ ‫ܘܼ‬ ‫‪.‬ܘ ̣‬ ‫ܪܘ ̣ ـ ‪ .‬ـ ـ ܬ ܐ ـ ܕ ـ ̱ܗܘ ܕ ݁ ـ ܘ ݁ ـ ـ ܂ ـ ܬܗܘܢ ̣ܐܙܠ‬ ‫ܐܬ ̣ ܟ‬ ‫‪݀.‬‬ ‫]‪[713‬‬

‫‪ ̣ ; this verb “to hate,” hence “to divorce,” is attested in this sense as early‬ܬ ݀ ‪Read‬‬ ‫‪as Imperial Aramaic; Porten-Yardeni, Textbook of Aramaic Documents From Ancient Egypt, II‬‬ ‫‪(Jerusalem: Hebrew University, 1989), p. 60:9.‬‬ ‫‪1050‬‬

376

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

He who woke up from sleep, upon seeing the severed head of the emir, trembled and quickly gave his submission. After making some fifteen men among them take oaths, he rushed at the first daylight to go up the fortress, and with him some one hundred men. In morning time there was a shout, and a new emir was proclaimed. Stupefaction and fear seized every person while the Christians hid themselves in houses. Now the Turks, while wearing their arms and riding on their horses, gathered before the gate of the fortress, and stood up in conflict, trusting that the current emir was not killed. When the head of the killed one was thrown from the wall down, they saw it and lost hope about him. The matter pressured them and all of them took oath for Muḥammad and his for them. When his leadership became firm, he cancelled the tribute owed by the Monastery of our lord Mōr-Barṣawmō. Now the monks told him that they would willingly [715] pay him every year three hundred dinars, and that he may cancel the additional amount imposed by Emir Ghāzī. Before Emir Ghāzī, the monastery was not burdened but when he reigned with cruelty, he imposed upon the monks to pay every year seven hundred dinars. During this time, when this event took place, the monastery was freed from this burden. Now this emir had said that he made a vow to cancel everything, but when he saw that the monks did not agree lest the Muslims would hold grudge, he did more and gave (money) to the Monastery of Mōr-Domitius. Chapter (three) on the time in which Ṣalāḥ-al-dīn marched out of Egypt and ruled over Damascus and won victory over the lord of Mosul; in it the Franks who were imprisoned for a long time in Aleppo were freed. (1) In the year 1487 (AD 1176),1051 Ṣalāḥ-al-dīn, who was reigning in Egypt, marched out and came to Damascus.1052 He pretended that he came to assist the son of his lord, because he heard that the man of Mosul1053 had seized Ḥarrān and Edessa from the son of Nūr-al-dīn;1054 with this pretext, he ruled over Damascus and its suburbs. Now the young son of Nūr-al-dīn, his mother and his guardians who were in Aleppo, were afraid of him, and when he sent messengers saying that he was but a slave and that he came to serve before the young man, to be his guardian, and to fight and defeat his enemies, they did not believe him and did not open the gate for him. Realizing this, he revealed his tyranny by taking Ḥam and Emesa by war.1055

Barheb. Chr., p. 108: 28–(right)31 (left). The date is H 571 = AD 1176. Ibn-Athīr, al-Kāmil X, p. 65, H 570 1174. 1053 He was Saif-al-dīn Ghāzī II, the nephew of Nūr-al-dīn. 1054 Ismāʿīl al-Malik al-Ṣāliḥ. 1055 Ibn-Athīr, al-Kāmil X, p. 65, H 570, Rabīʿ I = October 1174. 1051 1052

‫‪TEXT AND TRANSLATION‬‬

‫‪377‬‬

‫ܕ‬ ‫ܘ‬ ‫݁ ܒ ̱ܗܘ ܼܿ‬ ‫ܐ‬ ‫ܐ̣‬ ‫݀‬ ‫ܘܪܗ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫ܘܐܦ ̣ܪ‬ ‫ܐܬ‬ ‫ܬ ̣ ܕ‬ ‫̣ ܐ ̣‬ ‫ܗ‬ ‫̣ ܐܘܘܗܝ ܘ ̣‬ ‫݀‬ ‫ܪ‬ ‫ܘܢ‪ .‬ܘ ܬ ̣‬ ‫ܕ‬ ‫ܕ ܕ ܐ̣ ܘ‬ ‫ܐ ̣ ܿ ܼ ܙܝ ܼܿ ܪ‪ .‬ܡ‬ ‫ܿ‬ ‫ܼ ܬܗ‪ .‬ܘ ̣‬ ‫ܐ ̣‬ ‫ܿ‬ ‫ܐܬ ܼ ܪ ̣‬ ‫̣‬ ‫̣ ܩ‪ .‬ܘ‬ ‫ܡ‬ ‫ܕ‬ ‫ܕ ܝܕ ‪:‬‬ ‫̣ܒ‬

‫ܕ ̣ ݁ ̱ܗܘ ‪ .‬ܪ ݁‬ ‫̱ܗܘ ܘ ܗ ̣ ـ‬ ‫ܕܐ‬ ‫̱ܗܘ ‪ .‬ܘ‬ ‫̄‬ ‫ـ ‪.‬‬ ‫ܘܪܗܛ ̣ ـ‬ ‫ܘܢ ܐ‬ ‫ܐܘ ̣‬ ‫‪ ݂ .‬ܒ ܗܪ ̣‬ ‫݀‬ ‫ـ ‪ .‬ܘ ـ ܕܨ ـ ܙ ـ ̣ܗܘܬ‪ .‬ܘܐ ـ ̣ ـ ܬ ܐܬ ̣ ـ ܙ‪ .‬ܘܬܘܗܬ‬ ‫̈‬ ‫̱ܗܘܘ‪ .‬ܬܘ ـ ܕ ـ ـ ܙ ـ ܘܢ‬ ‫ܬ‪.‬‬ ‫̣‬ ‫ܿ‬ ‫ـ ݁ ـ ̱ܗܘܘ‪ .‬ـ‬ ‫ܐܬ ܼ ـ ‪ .‬ܘ‬ ‫ܡ ܬܪ ܕ‬ ‫ܘܢ‪.‬‬ ‫̣ـ ‪.‬‬ ‫݁ܗܘ ܕ ݁ ܡ ̱ܗܘ ‪ .‬ܕ ܐ ܕܝ ܪ ܕ ̣ ـ ـ ـ ̣ ܪ‬ ‫ܘܗܘ‬ ‫ܘܢ‬ ‫‪̣ .‬‬ ‫‪ .‬ܘܐ ̣ ܬ݀ ܘܢ ܨ ̣ ܬ ܂ ܘ ̣‬ ‫ܕ ـ ܢ ـ ܝ ܨܘ ـ ‪.‬‬ ‫ܐܬ ܕܐ ̣ ـ ـ‬ ‫ـ̣‬ ‫̣ܬ‪̣ .‬‬ ‫ܼܿ‬ ‫ܘܢ ]‪݁ [715‬‬ ‫̄ܫ ܕ ̣ ـ ‪ .‬ܘ ـ ܕ ݁ܗ ـ ܢ ܕܐܘ ̣ ـ‬ ‫ـ ‪ .‬ܐ ـ ݁ܗܘ‬ ‫̱ܗܘ‬ ‫ܙܝ‬ ‫̣‬ ‫ܐ ̣‬ ‫̄‬ ‫ܕ ܕ‬ ‫ܗܘ ܗ‬ ‫ܙ‬ ‫ܬܫ ܕ ܀ ܘ‬ ‫̣ܢ‬ ‫̣‬ ‫ܕܐ ̣ ـ ـ ܪ ـ ݂ ܪ ̱ܗܘ‬ ‫ܘܗܘ ܗ ܐ ̣ ‪ .‬ܐ‬ ‫݁ܗܘ ̣ ‪.‬‬ ‫ܢܕ ̣‬ ‫̈‬ ‫ـ ‪ .‬ܐܘ ̣ ـ‬ ‫‪ .‬ܐ ݁ ـ ܕ ̣ ـ ܘܢ ܐ ـ ܢ‬ ‫݂ ܕܕ‬ ‫̣‬

‫ܕ‬ ‫ܕ̣‬

‫݁ ܘ‬

‫̣ܬ‬ ‫̣ ܬܗ‪ .‬ܘ‬

‫ܘܢ ̄‬ ‫ܕܓ‬ ‫ܕ ܨܠ‪ .‬ܘ‬ ‫݀ ܐܬ‬ ‫)‪( 1‬‬ ‫ܕ ̣ ܕ ̣‬ ‫ܗ‪ .‬ܘ ܕ ܕ‬ ‫ܘܢ ̱ܗܘܘ‬ ‫ܕܐ‬ ‫ܿ‬ ‫ܡ‬ ‫ܕ ܼ‬ ‫ܬ‬ ‫̣‬

‫ܙ‬

‫̣‬

‫ܨ‬ ‫̣‬

‫ܪ ‪ :‬ܘܐ ̣‬ ‫̣‬ ‫ܐ ̣ ܘܙ‬ ‫̱ܗܘܘ‬

‫̱ܗܘ‬ ‫̄‪ ̣ .‬ܨ‬ ‫ܗܘ ܕ ̣‬ ‫ـ‬ ‫݁ܗܘ ܕ ܨܠ ـ ـ ܗ ܕ ـ ܪܕ‬ ‫ܘ ݁ ‪.‬‬ ‫ܕ‬ ‫̣ ܐ ̣‬ ‫̈‬ ‫ܿ‬ ‫ܘܐ‬ ‫ܐ‬ ‫ܪ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܼ‬ ‫̣‬ ‫ܕ ̣‬ ‫ܿ‬ ‫‪ .‬ܘ ܼ ܒ ܘ ̣ ܕܘܦ‬ ‫‪ .‬ܘ ̣ܘ‬ ‫܀ ܘ ̣ ܗ ‪̣ ̣ .‬ܘ ܬܗ‪ .‬ܘ ̣‬ ‫ܪ‬

‫‪.‬‬

‫ܕܪ‬

‫ܩ‪ :‬ܘܙ ̣‬

‫ـ ‪.‬‬ ‫ܘܐܬ‬ ‫̣‬ ‫ܢ ܘܐܘܪܗܝ‪̣ .‬ܐܬ ܐ ـ‬ ‫ܕ ـ ـ ܪܕ ܘܐ ـ‬ ‫̣ ـ ܐ ̣ـ‬ ‫‪̣ .‬ܕܗܘ ـ‬ ‫ܕ ـ ̈ ܗܝ ܗܿ‬ ‫ܼ‬ ‫> ܼܿ ܘ< ܼ‬ ‫ܕܐ ܘܐ ̣ ܝ ܐ ̣‬ ‫ܐܪ ‪1110‬܆‬ ‫ﻛﻤﻞ ھﺬا اﻟﺨﺒﺮ اﯾﻀﺎ‪.:‬‬

‫ܘܢ ܕܬ‬

‫̄‬ ‫)ܕܚ(‬

‫ܙ‬

‫ܕ‬ ‫̣‬

‫ܘܪ‬

‫ܿ‬ ‫ܙܼ‬

‫ܕܬ‬

‫‪.‬ܘ‬

‫ܙ ̣̈ ܐ‬

‫‪:‬‬

‫‪Switched in ms as indicated.‬‬ ‫‪Switched in ms as indicated.‬‬ ‫‪1109 Witten‬‬ ‫‪ܼܿ , the wāw being taken for mīm.‬‬ ‫‪1110 A note at the bottom margin of folio 721 says:‬‬ ‫ܘܢ ܘ‬ ‫ܗ‬ ‫̇ ܕܐܬܪܨ ܐ ܢ܀‬ ‫‪.‬‬ ‫‪ ̣ “These accounts are once partially written‬ܙ‬ ‫‪above, and I could not straighten them up.” Indeed this entire passage is repeated on p. 703‬‬ ‫‪line 2 (bottom of column 1) to p. 704 line 30 (column 3).‬‬ ‫‪1107‬‬ ‫‪1108‬‬

404

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(1) In First Tišrīn (October), all the Franks gathered with King Baldwin (IV) on the banks of the Jordan, in the place called the Pass of Jacob. [723] They began to build a city to put pressure on Damascus. Ṣalāh-al-dīn, in contempt, marched out of Egypt, going to Damascus, because the emir who ruled the city of Baalbek, which is Heliopolis—the city of the Sun—rebelled against him. He pitched his camp against it, pressuring the city with battles of various kinds. The emir inside it had many times over sent to the Franks gifts, presents, pledges and promises to submit to them, but he was not assisted and thus lost hope. Under pressure, he returned to his persecutor, and receiving pledges, he surrendered the city to him. At this point, Ṣalāh-al-dīn grew powerful and invaded Palestine. The Franks gathered but he fled before them to Damascus. The Franks despoiled the land and returned about a day’s journey. As they pitched camp, suddenly Ṣalāh-al-dīn fell upon them, capturing one hundred warriors among them, along with the leader of the army, I mean the Master of the Freres.1111 The Christians greatly suffered because of this. Gaining power, he (=Ṣalāh-al-dīn) returned speedily to the place, which they (the Franks) recently built and fortified, where there were about five hundred Freres. When the latter saw that it was captured, they threw themselves into the fire and burned not to fall into the hands of the Arabs. Others jumped into the Jordan and drowned, and still others fell from the wall onto rocks and succumbed. Those who fell into the hands of the Arabs were murdered by the sword. (2) In First Tišrīn (October) of the year 1490 (AD 1179), we moved from Antioch and in Acre we met the young King Baldwin (IV). When he saw the treaty of his father with us, [723] he rejoiced and paid respect. Moreover, he gave his own treaty along with promises. We then arrived at Jerusalem. There, envoys sent from Egypt by Mōr-Mark, the Patriarch of Alexandria, arrived and informed us about the schism that occurred in this time among our brothers the Copts. A blind man, whose name was also Mark but known as Bar-Qanbar, was learned and his eloquence was admirable. Puffed up by vainglory fed by acclaims, he thought about himself as someone great. He began to give erring teachings, attracting those who heard him through a virtuous guise, just as the word of the divine Apostle says: Just as Satan dares to imitate the angel of light, so too his ministers imitate, here and there, the ministers of righteousness.1112 He began to preach concerning the confession of sins, because for a long time this action became idle among the Egyptians through some negligence, just as sometimes with us when the patriarch prohibits it. Because people followed him, he rebelled against the patriarch. He said, as he announced to us, “Just as we order the faithful to confess their sins as the apostolic canons command, he too does.” 1111 1112

The Master was Eudes (or Odon) de Saint-Amand. See 2 Corinthians 11:14–15.

‫‪TEXT AND TRANSLATION‬‬

‫‪405‬‬

‫ܿ‬ ‫)‪(1‬‬ ‫ܝ ܪܕ‬ ‫‪ .‬ܘ‬ ‫ܘܢ‬ ‫ܘ‬ ‫̣ ‪ .‬ܐܬ ܼ‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܗܝ ܕ‬ ‫̣ܘ‬ ‫ܘܢ‬ ‫̣ ‪ .‬ܕ‬ ‫ܬ ܕ ܼ ܒ ]‪ ݂ ܼ . ̣ [723‬ܕ ̣ ܢ‬ ‫ܪ‬ ‫ܕ ݂ܕ‬ ‫‪.‬‬ ‫ܘܐܬ‬ ‫— ܨ‬ ‫ܗܝ ܐ ̣‬ ‫̣‬ ‫ܐ ̣ ܘ ̣ ̣‬ ‫݀‬ ‫݁‬ ‫݁‬ ‫‪.‬ܘ‬ ‫̣‬ ‫̣‬ ‫̣ ‪̣ .‬ܕܗܝ ܐ ̣‬ ‫ܕܐ ̣ ̱ܗܘ ݀‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫̣ܬ ܼ ܪ‬ ‫ܕ ܗ ܙ‬ ‫ܕܙ ܙ ‪ .‬ܘ ܗܘ ܐ‬ ‫̱ܗܘ‬ ‫̣ ܗ‪ .‬ܐ‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫‪ .‬ܘ‬ ‫ܘ‬ ‫ܕ ܘ ܗ‬ ‫ܐܬ ܼ ܪ ܘ ̣‬ ‫ܘ ܘܕ ܕ ܘܢ ̣‬ ‫̈‬ ‫‪ .‬ܗ ܐܬ ܼܿ‬ ‫݁‬ ‫݁‬ ‫ܘ‬ ‫‪.‬‬ ‫ܪܕܘ‬ ‫ܗ‪̣ .‬ܐܬܐ ܘ ̣ ܨ‬ ‫ܘܐ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫ܘܢ‬ ‫ܘܗܘ ݂ ܩ‬ ‫‪ .‬ܘ‬ ‫ܬܪ ܕ‬ ‫̣ܗܘ ܨ‬ ‫ܐܬ ܼ ‪̣ .‬‬ ‫ܘ̣‬ ‫ܘܢ‬ ‫‪ .‬ܘ ̣ ܘ‪.‬‬ ‫ܕ‬ ‫ܕ‬ ‫‪.‬‬ ‫ܨ̣‬ ‫̣ ܬܪ ܘܗ ̣‬ ‫̄‬ ‫̈‬ ‫‪.‬ܘ‬ ‫ܘܢ ܩ‬ ‫ܕ ܪ‪ .‬ܘ ܕ‬ ‫ܘ ̣‬ ‫ܕܐ ܐܘ ̣‬ ‫ܿ‬ ‫̣ ‪ .‬ܘ ܼܿ ݁‬ ‫݁‬ ‫ܬܐ‬ ‫ܕ‬ ‫ܕܘ‬ ‫ܝ‬ ‫ܗ‬ ‫ܗ‬ ‫ܘܗ‬ ‫ܐܬ‬ ‫ܕ‬ ‫ܘ‬ ‫ܗ‬ ‫܀‬ ‫̣‬ ‫ܼ‬ ‫̣ ̣‬ ‫̣‬ ‫̣‬ ‫ܪ‪݁ .‬ܗ ܢ ܕ ݂ ܘ ܕܐܬ ܼܿ ݀ ̣ ܪ ݂ ܘ ̣ܗ ܢ ܘܢ ܘ ̣ ܘ‪.‬‬ ‫ܐ ̣ ̱ܗܘ ݁ ܐ‬ ‫ܘܢ ܘܐܬ ܼܿ ‪ .‬ܘܐ‬ ‫ܘܢ ܪܕ ݂ ܘ‬ ‫̈ܝ ̈ ‪.‬‬ ‫ܕ ̣ ܢ‬ ‫̣ܪ ̣‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫ܐܬ ܼ ܀‬ ‫ܘܢ‬ ‫‪.‬‬ ‫ܝ‬ ‫ܕ ܕ‬ ‫̣ ̈ ܘ ̣ ܘ‪ .‬ܘܐ‬ ‫̣‬ ‫̣ܘ ܕ ̈‬ ‫ܐ̣ ݀‬ ‫‪1113‬‬ ‫̄ ̈ ܀‬ ‫ܹ‬ ‫‪1114‬‬ ‫ܕ݁ ݁‬ ‫ܼܿ ‪:‬‬ ‫ܿ‬ ‫)‪(2‬‬ ‫ܐ ̣ ‪ .‬ܘ ܼ‬ ‫̣ ܕ ݀ ܐܬܨ ̄‪ .‬ܐ ̣‬ ‫̄‬ ‫ܿ‬ ‫ܘ ‪ .‬ܘ‬ ‫̣ܒ‬ ‫ܕܐ ̣‬ ‫݂‬ ‫‪ [723] .‬ܝ ܘ ܼ ܘܐܘ ̣‬ ‫̣ܐܬܘ ܬܢ ܐ ̈‬ ‫ܕ ܼܿ ܪ ܝ‬ ‫ܪ ‪ .‬ܗ‬ ‫̣ ܘܪ ‪ .‬ܘܬ‬ ‫ܘܕ ̈ ‪ .‬ܗ‬ ‫ܐ̈‬ ‫ܕܗ ̣ܘ‬ ‫ܘܐܘܕܥ‬ ‫̄ ܕܐ‬ ‫ܤ‬ ‫ܪ ‪݂ .‬‬ ‫ܕܐ ܘ̄‬ ‫‪ .‬ܕ̣ ̣ ܥ‬ ‫ܤ ̱ܗܘ‬ ‫ܕܐܦ ̣ܗܘ‬ ‫̈ ܀ܐ‬ ‫ܐ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫̱ܗܘܘ‬ ‫݂̣ ܕ‬ ‫ܐܬ‬ ‫̣ ܬܗ‪ .‬ܗ‬ ‫̱ܗܘ‬ ‫̣ ܘ ܬ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫ܬ ‪ .‬ܐ ̣ ̣ܗܘ‬ ‫̣ ܕ ̣ܬ‬ ‫ܕ ܡ ̱ܗܘ ܪܒ‪ .‬ܘ ܼ ܝ ܕ‬ ‫̣ ݀‬ ‫ܹ ܕܙܕ ܬ ݁‬ ‫݁‬ ‫ܕܐ ݁ ̇ ‪ .‬ܕܐ ܕ‬ ‫ܐ‬ ‫̱ܗܘ‬ ‫̣‬ ‫̈ ̄‬ ‫̣ܘܟ ̣ܕܘܟ‬ ‫̈ ̄ ̣ܕ‬ ‫ܕ ̣ ܗܪ ‪ .‬ܘܗ ܐܦ‬ ‫ܕ‬ ‫ܚ‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫ܕ ܬ‬ ‫‪.‬ܘ‬ ‫ܼ ܕ ܬ ܕ‬ ‫ܕܙܕ ̣ ܬ ܀ ܼ ܝ ܕ ܙ‬ ‫ܼ ̣‬ ‫ܿ‬ ‫݁‬ ‫̱ܗܘ ܗ ݁‬ ‫‪̣ .‬ܗܘ ܕ‬ ‫̱ܗܘ ̣ܗܘ‬ ‫̣ ܬ ܡ‪ .‬ܐ ܕܐܦ ܬܢ‬ ‫ܼ‬ ‫̣ ܙ‪ .‬ܐ ܕ ݁‬ ‫̈‬ ‫݂ܕ‬ ‫ܐ‬ ‫‪ .‬ܘܐ ݁ ̱ܗܘ ܕ‬ ‫ܕ ̣‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫̈‬ ‫̣ ‪ .‬ܗ ܐܦ ̣ܗܘ‪.‬‬ ‫ܐ ܕ‬ ‫̈ ܕ ܕܘܢ‬ ‫̣‬

‫ܐ ܗܬ ܗܕܗ‬

‫̈‬

‫ܢ‬

‫̈ ‪Written in red. Arabic version:‬‬ ‫‪; Chabot; Michel III, p. 380 n. 4.‬ܐܨ‬ ‫‪1114 Written in red.‬‬ ‫‪1113‬‬

‫ܬ‬

406

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

When the envoys of the patriarch arrived and as we read his letters, the envoys of Bar-Qanbar (also) arrived, and we learned (from the latter’s letter) that his teaching was mingled with falsehood, just as wormwood is mingled in honey. Seduced, he fell among the impious Messalians and in the doctrine of Lampetius who said that the one anyone who confessed his sins, although he is corporeal, he would be incorporeal and corruption would not touch him; he would be like the body of Christ, and at that point, he would partake the body and blood of Christ. With this thinking, his statement went as far as counting in Christ natures, wills and operations. As we breathed this kind of stinky smell from the letters of Bar-Qanbar, we a reproof at length, restraining his rashness with testimonies from the Holy Scriptures. We showed that although the confession of sins is praiseworthy, it is not like his wicked thinking. We also wrote another lengthy volume for the bishops and the people. We justly anathematized Bar-Qanbar, just as Mōr-Mark anathematized him too. We wrote to the patriarch that it was not right to neglect confession because of the error of Bar-Qanbar. After all these things, Bar-Qanbar joined the Chalcedonian Greeks and, at the end, he was delivered to many evils. This mīmrō-Book ended, covering a cycle of five years in eight chapters. May the reader pray for the sinner.1115

1115

The colophon is missing in the Syriac copy used by Chabot; Michel III, p. 380 n. 4.

‫‪407‬‬

‫ܕ‬ ‫ܐ ̣ ܘܕ‬ ‫̈‬

‫‪TEXT AND TRANSLATION‬‬

‫ܐ̈‬ ‫݂‬ ‫ܕ ̣‬ ‫̈ ‪ .‬ܘ‬

‫ܕ‬

‫̣‬ ‫ܪ ̣‬ ‫̣ ̣ܬ ݁‬ ‫ܕ ܕ‬ ‫̄‬ ‫ܗ ܘܕ ܕ ‪ .‬ܘ‬ ‫̈ ܘܨ ̈ ܘ ̈ ܬ ‪ .‬ܘ‬ ‫̣ܬ‬ ‫‬ ‫̄‬ ‫̈ ݁‬ ‫ܕ ܕ‬ ‫ܕܐ‬ ‫̈ ̄ ܘ‬ ‫̣‬ ‫̣‬ ‫ܕ‬ ‫ܤ܀‬ ‫ܝ‬ ‫ܕ ̣ܬ܀ ܪ ܗ‬ ‫܆‬ ‫ܐ‬ ‫݂ܘ ܕ ̈‬ ‫݀‬ ‫ܐ‬ ‫݂‬ ‫ܹ‬

‫ܬܗ ̣ܐܬܘ ܐ ̈‬

‫ܐ‬ ‫ܘ̣‬ ‫ܙܐ ‪ .‬ܐ ܐ‬ ‫ܤ‪ .‬ܕ‬ ‫ܕ‬ ‫̈ ̄ܘ ݁ܘܗܘ‬ ‫ܗܕ ܬܪ ̣‬ ‫ܐ ܗ ܪ‬ ‫ܬ‬ ‫̣ ‪.‬‬ ‫ܐ‬ ‫܂ ܐ‬ ‫‪ .‬ܘ ܼܿ ܪ‬ ‫̣ ‪ .‬ܕ‬ ‫̈‬ ‫̄‬

‫‪.‬‬ ‫̣‬

‫ܕ‬ ‫̱ܗܘ‬

‫ܐ‬ ‫ܗ ܕ ̄ ܂ ܘܗ‬ ‫ܐ‬ ‫݁‬ ‫̱ܗܘܬ ̣ ܗ ܬ ܗܝ ܕ‬ ‫ܐ ܬܗ ܕ‬ ‫̈ ܕ ̈ ̈ ̄‬ ‫ܕ‬ ‫ܕܪܘ ‪.‬‬ ‫ܪ‬ ‫ܐ‬ ‫̣‬ ‫݁ ܬܗ ܕ‬ ‫ܙܕܩ ܕ‬ ‫̈‬ ‫ܘ ̈ ̣ ‪.‬ܘ ܬ‬ ‫܀ ܕ݁‬ ‫݁‬

‫ܼܿ‬

‫܆‬

‫‪ .‬ܕ ݁‬ ‫ܿ‬ ‫ܘܼ ̣‬ ‫݁ܗܘ ‪ .‬ܘ‬ ‫̣ ܘܬܦ‬ ‫̣‬ ‫̣‬ ‫̣ ‪.‬‬ ‫ܘ ܼܿ ̣‬ ‫ܹ‬ ‫ܗ ܬ‬ ‫ܐ‬ ‫ܕ ܼܿ ܪ‬ ‫̈ ̣ܬ‬

‫‪1116‬‬

‫‪Written in red.‬‬

‫‪1116‬‬

408

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

BOOK XXI [724] This mīmrō-Book twenty-one (begins) from the year 1491 of the Greeks, 1181 of the Incarnation of our Lord, 558 of the Arabs, and 119 of the Turks. From Adam, I mean from the beginning of this temporal world, (it is) the year 6660.1117

Chapter one, concerning the time in which Manuel, the emperor of the Greeks, died; and in it, Bar-Wahbūn sought to transgress the law but fell like lightning from heaven. (1) In the year 1491 (AD 1179/1180), Manuel, (Emperor) of the Greeks, grew ill. When he felt that he was dying, he became a monk. He proclaimed his son Alexis, a twelve-year-old child, as king and placed the crown on him. He made his wife a nun and entrusted to her the treasures of the empire. He also established twelve noble men to lead the army. Manuel was leader for thirty-seven years and he was very successful. After his death, damage took place in their empire because the mother of the child who reigned, fell in adultery with one of the twelve noble men. Thus, the eleven noble men sought to dismiss the mother and her son from the empire and to set up the daughter that Manuel had from the first wife and proclaimed her husband as emperor. But they were not able to accomplish this deed. Their plan was discovered and they fled to the Great Church. A fight took place and blood was shed in the city for seven days, and mangonels were set up against Hagia-Sophia. Thereafter, people mediated between them and their Patriarch Theodosius became the pledge of the escapees who took refuge in the church. But when they got out and went to the palace, the (royals) trampled on their oath and on their patriarch’s pledge. They captured those eleven miserable noble men, gouged their eyes, and massacred those who followed them, and there was much killing. As for their patriarch, he blocked the entire city; there was no bells and no prayers in churches and monasteries from the beginning of Šebāṭ (February) to Tešrīn (October/November). Even their dead were not buried! The patriarch left the city to a monastery outside it.

1117

Sel. 1491 = AD 1180; H 558 = AD 1163.

‫‪TEXT AND TRANSLATION‬‬

‫‪409‬‬

‫̄‬ ‫ܕ [‬

‫]‬ ‫̄‬

‫̄ܡ ܕ ܗ ܕ‬ ‫]‪[724‬‬ ‫̈‬ ‫̣ ܬ ܕ ‪ .‬ܘܕ‬ ‫ܘܕ ̄ ܕ‬ ‫܀‬ ‫݀ܘ‬ ‫ܼܿܙ‬

‫ܘܢ‬ ‫̈‬

‫ܼܿ‬

‫ܙ‬ ‫‪.‬ܘ ̣‬

‫ܕ ̣‬ ‫ܐ‬

‫̄‬

‫ܕ‬

‫̄‬ ‫ܕܐܬܨ ܕ ̈ ‪ .‬ܘܕܐ ̄ ܕ ̣ ̣ ̣ܘܬܗ ܕ ܢ ܕ‬ ‫̣ ܪܝ‬ ‫‪ :‬ܐ ܕ ܐܕܡ ܕ ݁ܐܘ‬

‫ܐ‬ ‫‪:‬‬

‫ܕ ̈‪ .‬ܘ‬

‫݂݁̇‬

‫̣‬

‫‪:‬‬ ‫ܗ‬

‫ܘܗ ܢ‬

‫݀ ܐܬܨ ̄ ܐ ܕ ̈‬ ‫)‪(1‬‬ ‫̣ܐܬ ܗ‪ .‬ܘ ܐܪ ̣‬ ‫̄‬ ‫̈‪ .‬ܘ‬ ‫̣ܕ‬ ‫ܬ‬ ‫̄‬ ‫̈ ܬ‪̄ .‬‬ ‫ܕ ܘܢ‬ ‫ܪܘ‬ ‫ܕ‬ ‫̣ ܬ ‪ .‬ܘܐ ̣‬ ‫ܿ‬ ‫݁‬ ‫ܕܐ ܕ‬ ‫ܘ ܪ ܬܗ‬ ‫̣‬ ‫ܗܘ ܼ ̣ ܬܗܘܢ‪̄ .‬‬ ‫̄‬ ‫݁‬ ‫ܨ̣ ܕ ܘ‬ ‫ܪܘ ‪.‬‬ ‫ܗ‬ ‫̣ ܢܗ‬ ‫݁ܗܝ ܐ ܬ ̄ܡ‪ .‬ܘ‬ ‫ܬ ܕܐ ̣ ̱ܗܘ‬ ‫ܕ ܼܿ ܢ ݁ ‪ .‬ܐܬ ̣ ܐ‬ ‫ܕ ̣ ܘܢ ܘܕ ̣ ܘ‬ ‫ܙ̄ ̈‬ ‫ܹܘܐ ܵ ‪ 1118‬ܕ‬ ‫‪ .‬ܘܐ ̣‬ ‫݁ܗ ܕ ̣‬ ‫̄ ܕ ܘܢ ܬܐܘܕܘ ̄ ܿ‬ ‫ܿ‬ ‫ܘܗܘ‬ ‫ܗܘܢ ̣‬ ‫ܼ‬ ‫ܼ‬ ‫̣‬ ‫̈‬ ‫ܗܘܢ‬ ‫ܘܐܙ‬ ‫̱ܗܘܘ‪ .‬ܘ‬ ‫܆ ܕ̣‬ ‫̣‬ ‫̣‬ ‫̄ ܪܘ ̣ ܕܘ ̈ ‪ .‬ܘ ݂ ݁ ܪܘ‬ ‫ܗ‬ ‫̈ ܘܢ‪ .‬ܘ ݁ ݂‬ ‫ܐ̣‬ ‫̄‬ ‫ܼܿ‬ ‫݁‬ ‫݁‬ ‫ܕ ̣ ܘܢ‬ ‫ܘܗܘ‬ ‫̣ ‪̣ .‬‬ ‫‪ .‬ܘܐ‬ ‫ܪ‬ ‫̈ܬ ܘܕ ܬ ‪.‬‬ ‫̣‬ ‫ܕ ܀‬ ‫݁ ܕ ̣‬ ‫̣‬

‫ܗܘ ܕ ܘܐ ݂ ܙ‬ ‫݁ ܬ‪̣ .‬‬ ‫ܘܗ ݁‬ ‫̣ ܕ‬ ‫ܕ̣ ̣‬ ‫̈‬ ‫ܐ‬ ‫ܘ ܐܨ ̣‬ ‫ܕ̣‬ ‫̣ܬ ̣ ݀‬ ‫ܕܐ ̣‬ ‫ܿ‬ ‫݁ܗ ̣ ܘܢ‬ ‫ܼ ̣ܬ‪ .‬ܘ ̣‬ ‫̣ܐܬ‬ ‫݁ ‪.‬ܐ‬ ‫ܙܘܢ‬ ‫ܘܗܘ‬ ‫ܬ ܪ‬ ‫̣ ̱ܗܘܘ‬ ‫̣‬ ‫̈‬ ‫݁‬ ‫‪ .‬ܘܗ‬ ‫ܕܐ‬ ‫ܿ‬ ‫̱ܗܘܘ ܘ ܬ ܼܿ‬ ‫ܕܼ‬ ‫ܘܢ‪ .‬ܘܐܪ‬ ‫ܬܗ ܕ‬ ‫ܘ‬ ‫̣ ̱ܗܘܘ ܘܢ‪ .‬ܘܗ‬ ‫݁‬ ‫ܘܨ ܬ‬ ‫̣ ‪.‬ܘ ݂‬ ‫ܿ‬ ‫ܘܗܘ‬ ‫̈ ܘܢ‬ ‫ܼ‬ ‫̱ܗܘܘ‪̣ .‬‬

‫‪ ܼܿ ܹ “bloodshed,” which goes well with preceding‬ܕ‬

‫‪ܹ must be‬ܘܐ ܵ ܕ ‪Ms sic.‬‬ ‫”‪, thus “war and bloodshed.‬‬

‫̣ܕܗ‬

‫ܘ̣‬

‫‪1118‬‬

‫̈‬ ‫‪.‬‬ ‫ܢ‬ ‫̣‬

‫̣‬ ‫̄‬

410

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(2) In this year 1491 (AD 1179/1180), Sultan Magiṣlan1119 sent an army against Raʿbān.1120 The emir who was in it and who was of the dominion of Ṣalāḥ-al-dīn the Egyptian, went to bring an army from Damascus. When the Cappadocians realized this, they fled without fight. Although both parties were Turkish, but because those of Beroea (=Aleppo) were especially trained in battle with the Franks, the Cappadocians, out of fear, fled before them. In the same year, Yēshūʿ, the scribe of Ṭūr-ʿAbdīn, was ordained bishop for Ḥiṣn-Ziyād. This one, proving to transgress the law from the beginning, abandoned the diocese for which he was ordained so as to seize Ṭūr-ʿAbdīn. Therefore, he approached Saʿad-al-dīn the governor, who wrote to us that he would move Isaac, who is Evanius the bishop of Ṭūr-ʿAbdīn, to transfer him to Ḥiṣn-Ziyād, and to give Ṭūr-ʿAbdīn to Yēshūʿ the scribe. I answered the governor that it was not in our law that by order of a governor a bishop moves from one place to another. (As) I can in no way do this, Yēshūʿ was excommunicated. Both accounts are completed. (3) In this same year 1491 (AD 1179/1180), we came back from Antioch to the Monastery of Mōr-Barṣawmō, and when we laid down the foundation to build a church in it, the envy of Satan stood upright for obstruction. He found an agent, Theodore bar-Wahbūn, who began an opposition at this very time, turning every stone for thirteen years. It is necessary that we write a bit lengthily about this matter, I mean, this opposition. We have used great diligence and carefulness in all the accounts of this Book, as we ought to express the truth—in no way we mix what is not accurate with accuracy. Nonetheless, especially now, as we are before God the scrutinizer of hearts,1121 we shall write without deviation whatsoever from the truth, and with God, many of our brothers the bishops, the monks, the priests, the deacons, and the lay people testify that what is being written without emotion is truthful. Now we shall not write down in this account all the kinds of evildoings that the rebels had perpetrated [725], except for a portion that is necessary to write down to show how the satanic deed began and how it ended.

Kilij-Arslan II, 1115–1192. Raʿbān is a fortress located in northern Syria. 1121 Jer 17:10. 1119 1120

‫‪TEXT AND TRANSLATION‬‬

‫‪411‬‬

‫̄‬ ‫)‪(2‬‬ ‫ܪ ‪ .‬ܐ ̣ ـ ܕ ـ ܕ ـ ݁ ܕܐ ̣ ـ ܘܗܝ ـ‬ ‫݀ ܐܬܨ ܼܿ ܪ‬ ‫ܼܿ‬ ‫ܿ‬ ‫̈‬ ‫ܘ ـ ݂ ـ‬ ‫݂ـ ܘ ܗ ـ‬ ‫‪.‬ܘ‬ ‫ܕ‬ ‫̣ܐܘ ܕܨ‬ ‫ܪ ܂ ̣ܐܙܠ ܐ ̣ܝ ܼ‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫̱ܗܘܘ‪ .‬ܐ‬ ‫ܬܘ‬ ‫ܬ ܘܢ‬ ‫‪.‬ܐ‬ ‫ܕ‬ ‫ـ‬ ‫ܕܗ ـ ܕ ـ ܘܐ ܼ ـ‬ ‫ܘ ̈܀ ݁‬ ‫ـ‬ ‫̣ܐܬܬ ܚ‬ ‫ܘܢ‬ ‫ܘ‬ ‫ܕ‬ ‫ܕ‬ ‫݂‬ ‫̣‬ ‫ܿ ـ ‪̣ .‬ـ‬ ‫ـ ܕ ܪ ـ ܐܬ ݁ ݂ ـ ܝ ݁ ـ ـ‬ ‫‪.‬ܗ‬ ‫ܪ‬ ‫ܕܙܐ ݁ ܥ ݁ ܘ ܿ ܕ‬ ‫ـ‬ ‫ܿ‬ ‫̣ ـ ܢ ܐܬ ܼ ـ ܒ ـ ܬ ـ‬ ‫‪.‬‬ ‫ـܪ‬ ‫ܐܬܬ ܚ‪ .‬ܐ ݁ ـ ܕ ܹ ـ‬ ‫̣ܪ ܕ‬ ‫ܼ‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫̣ܕܗܘ ܐ ـ ܐ‬ ‫ـܪ‬ ‫ܕܗܘ ܼ ـ‬ ‫ـ‬ ‫ܐ ـ ܕܼ ـ‬ ‫‪ .‬ܘܗܘ ̣ ܒ‬ ‫ܐ‬ ‫̣‬ ‫ܿ‬ ‫̄‬ ‫݁‬ ‫݁‬ ‫̣ ـ ܼ ـ ‪ .‬ܕܗܕ‬ ‫‪.‬ܘـ‬ ‫ܥ ܘـ ـܪ‬ ‫̣ ܕܙܐ ‪ .‬ܘ ̣ ܠ‬ ‫ܕ‬ ‫ܐ ̄‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫̣ ܕܐ ݁‬ ‫ܕ‬ ‫ܕ‬ ‫ܕ‬ ‫ܐܬܪ ܬܪ ‪.‬‬ ‫ܼ ̣ ܼ‬ ‫̣‬ ‫ܐ̣‬ ‫ܿ‬ ‫ܘܗܘ ܥ ܐܬ ܼ ܪܤ‬ ‫ܗܕ ‪̣ .‬‬ ‫ܬ ܘܢ‬

‫‪:‬‬ ‫̄‬

‫)‪݁ (3‬‬ ‫┐ܕܐܬܨ‬ ‫ܕ‬ ‫ܕ ̣ ܼܿܗ‬ ‫̣ ‪̣ .‬‬ ‫ܘܗ ܢ‪ .‬ܗ ܕ‬ ‫ܬܕܪܘܤ‬ ‫ܼܿ‬ ‫݁ ܗ ܂ ܐ̇‬ ‫ܗ ܕ‬ ‫ܕ‬ ‫ܐܘ ̣‬ ‫݁ ݂ ̣ ̣ܘܬ‬ ‫ܗ‬ ‫ܕ‬ ‫̣‬ ‫ܼܿ ̣ ̄ܘ‬ ‫̣ ܛ‬ ‫̣ ܘܒ‪ .‬ܘܕ‬ ‫ܼܿ‬ ‫݁‬ ‫̣ܬ‬ ‫̈ܬ ܕ‬ ‫ܐ ̈ ܐ ̈ ̄ ܘܕ ܘ ̈ ܘ ̈ ̄‬ ‫‪.‬‬ ‫ܘܢ ܙ ̣ ̈ ݀ ̈ ܕ ̣‬ ‫̣ܘ ܗ ‪ .‬ܐ ܿ ܕܐ ܕܬܬ ̣ ܒ‪.‬‬ ‫܀‬ ‫̣ܪ ܘ‬ ‫‪1122‬‬

‫̣ܐܬ‬

‫ܐ ̣‬

‫̣‬

‫ܐܙܕ ̣‬ ‫ܿ‬ ‫‪.‬‬ ‫ܝ ܼ‬ ‫ܿ‬ ‫ܕܼ ̣‬ ‫ܘܙܗ‬ ‫ܕ‬ ‫ܡ ܕ ݂݁ ̣‬ ‫̣ܘܬ ܗ ݁‬ ‫̈‪ .‬ܕ‬ ‫ܘ‬ ‫ܘܢ ܕܐ‬ ‫ܐ ݁ ܕ ̣ ̣ܿ‬

‫ܐܪ ̣‬ ‫ܐܘܪ‬

‫ܕ ܝ ܨܘ ‪ .‬ܘ‬ ‫ܘ‪ .‬ܘܐ ̣‬ ‫ܘ ̈‬ ‫̄‬ ‫̣ ܘܒ‪ .‬ܐ ܘ‬ ‫ܗܘܬ݀‬ ‫ܘܬ ܐ ܕ ܿ ܼ ݁ ‪̣ .‬‬ ‫ܐ̣ ܐ ܕ‬ ‫‪.‬ܐ ܗ‬ ‫‪.‬‬ ‫̣ ܘ݁ ܕ‬ ‫ܪ ܐ ̄ܘ ݁ܗܘ‬ ‫ܕܗ ̣‬ ‫̈ ]‪ [725‬ܗ‬ ‫ܕ ̣ ܘ‪.‬‬ ‫܂ ܐ‬ ‫̣ܗܘ ̣‬

‫ܐ̈‬ ‫̣‬ ‫‪1123‬‬ ‫ܢ‬ ‫̣ ̱ܗܘ ‪.‬‬ ‫ܘܢ‬ ‫ܕ ܪ‬ ‫ܡ‬ ‫̈‬ ‫ܘ‬ ‫ܒ‪ .‬ܕ‬ ‫ܿ‬ ‫̣‬ ‫̣‬

‫‪ “278” is‬ܪ ̄ ‪Ms: Left margin, just below the 4-line title written in red, the figure‬‬ ‫‪written in red without indication where it must be placed. It does not rectify any of the‬‬ ‫‪figures within the chronology.‬‬ ‫‪1123 Greek ὄργᾰνον rather than Syriac‬‬ ‫‪.‬‬ ‫‪1122‬‬

412

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Five agreed in a devilish alliance to divide the Church of God at this time: Simon, bishop of Arzen desired badly to relocate to Maipharqat, and when we did not agree with his unlawful request, he was filled with bitterness and wrath against me; Yēshūʿ the scribe who was ordained (bishop) for Ḥiṣn-Ziyād requested to move to ṬūrʿAbdīn by means of the governor and when he was lawfully excommunicated, he secretly befriended Simon, and both went to Āmid to Abraham who was established bishop there but who was (also) deposed because of his transgressions; these three men misled the miserable (bishop) of Sibaberek,1124 who was also deposed because he trampled on the canons, taking a bribe on account of an ordination that he performed. The four schemed, ignoring the covenants and the prohibitions which every one of them wrote down with his own hand that on the day he dared to stand against us, he would become alien to the priestly leadership, not allowed to perform ordination, and if he seeks to do so, this would be groundless by the Holy Spirit. They stepped on all of these (ordinances) because God delivered them to vain mind. They encountered a vessel of wrath (Bar-Wahbūn), a personified devil, a gang head, a second Belial,1125 one who from the beginning was known to many that a legion of demons was hidden in him; he was ousted from Melitene of which he was native, but was also exposed and rejected in Edessa; and in Jerusalem he was exposed too and he ran away from the city, and likewise wherever he went. And after many (moves) he came to my humble self and truly, I committed negligence, for I thought I was able to straighten him up to become righteous. Because he was instructed and taught in books, I thought of him in good ways, as God who probes the hearts knows. I had him in my cell for seven years, taking care of him, bearing on him, and tolerating his shortcomings, until he went beyond the limits, given the treacheries and the deceits that he used to commit. Like Absalom, he would sit at the door of my cell and anyone who was offended, he would fill him with wrath to attract him to him. In this way he caught these four men, promising when they would establish him patriarch, he would give each one two dioceses. Therefore, while I was not the only one but many who were scandalized by the deeds of the ones who were performing satanic deeds and devilish disputes, I expelled him from my cell. Through his deed that influenced these miserable ones, they approached the governor of Āmid, promising him gold if he would help them to establish a patriarch who would reside in his city. Gathering (it) from every place, they gave him such and such amounts. As for him (=governor), it was not only easy to demolish the laws and regulations of the Christian churches on account of gold, but also those of the Muslims.

Modern Severek, to the south-west of Āmid and north-east of Edessa, mid-way between these two cities. 1125 Biblical term, “worthless, etc.;” Prov 6:12 et pass. 1124

‫‪413‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܕܐܬܐܘ ̣ ܐܘ ̣ ܬ‬ ‫̄ܗ ܐ ̣ ܘܢ ̱ܗܘܘ ܐ‬ ‫̣‬ ‫ܐ ̄ ܕܐܪܙܘܢ‪ .‬ܗ ܐܬ ̣ܿ‬ ‫‪.‬ܘ‬ ‫‪̣ .‬‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫ܿ‬ ‫‪ .‬ܘ ܥ ܘ ܕܐܬܬ ܚ‬ ‫ܘܪܘ‬ ‫ܐܬ ̣‬ ‫ܕܙܐ ‪ :‬ܐܬ ܣ ܕ ̣ ܕ ܼ ̣‬ ‫ܢ ܿ‬ ‫ܪ ܿ ‪ .‬ܘ ܐܬ ܿ‬ ‫ܿ‬ ‫ܪܤ‬ ‫ܘܐܙ ܬ ܘܢ‬ ‫‪.‬‬ ‫ܐܬ‬ ‫‪.‬‬ ‫ܼ‬ ‫̣‬ ‫̣‬ ‫ܼ ̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫̣ ̱ܗܘ ‪ .‬ܘܗ ܬ‬ ‫ܬܗ‬ ‫ܬ ܐ ܗܡ‪ .‬ܕ ̣ ̱ܗܘ ܬ ܐ ̄ ܆ ܘ‬ ‫ܿ‬ ‫ܕܕܫ‬ ‫ܟ‪ .‬ܕܐܦ ̣ܗܘ‬ ‫݂ܿ ܕ‬ ‫ܿܘ‬ ‫̣‬ ‫ܘ ̣‬ ‫ܗܝ ̣‬ ‫ܐ ̣‬ ‫̈‬ ‫ܕ‬ ‫ܘ‬ ‫̣ ̱ܗܘ ‪̣ .‬ܐܬܐܘ ̣ ܐ‬ ‫ܕ ̣ ܗ ܬ‬ ‫ܘ‬ ‫ܘܢ܆ ̣‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫̣ܬ‪.‬‬ ‫ܪ ̣ܬ‬ ‫ܗܘ‬ ‫ܘܗܝ ̣ ܒ܆ ܕ‬ ‫ܘܢ‬ ‫ܕ̣ ܚ ܕ ̣ܡ ̣ ‪ܼ .‬‬ ‫ܿ‬ ‫ܿ‬ ‫‪ .‬ܘ‬ ‫̣ܪܘ‬ ‫ܬܗܘ‬ ‫܆‬ ‫ܘܐܢ‬ ‫‪.‬‬ ‫ܐ‬ ‫ܕ‬ ‫ܘ‬ ‫̣‬ ‫ܼ ̣‬ ‫̣‬ ‫̣ ̣‬ ‫̣‬ ‫̣‬ ‫ܘܢ ܿ‬ ‫ܕܐ ̣ ܐ ̣ ܢ‬ ‫ܕ̣ ܆‬ ‫ܘܐܬ‬ ‫ܕ ̣ ̣ܬ‪̣ .‬‬ ‫̈‬ ‫܆‬ ‫̣ ܪ ܐܬ ̣ ܥ‬ ‫‪ .‬ܘܪ‬ ‫ܘ ܕ‬ ‫ܕܪܘ‬ ‫ܬܪ ‪ .‬ܗ ܕ ̣‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ܐ ̣ ܘܗܝ ̱ܗܘ ̣ܐܬ ܕ܆ ܘ ܘܪܗܝ ̣ܬܘܒ‬ ‫ܕ‬ ‫ܕ‬ ‫‪.‬ܘ‬ ‫ܕ‬ ‫ܢܕ ܕ ܹ‬ ‫ܒ‬ ‫ܬܘ‬ ‫ܘܪ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܘܐܬ‬ ‫ܐܬ‬ ‫ܕܐܙܠ‪ .‬ܘ ܪ‬ ‫ܐ‬ ‫ܬ‬ ‫ܘܗ‬ ‫‪.‬‬ ‫ܩ‬ ‫ܘ‬ ‫ܐܬ‬ ‫݂‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣ܗܘܬ݀܆ ܕܐ ݁ ܬ ܕ ̣ܿ ̣ܐ‬ ‫̣ܬ ܪ‬ ‫̣ܘܬܝ‪ .‬ܘ ̣ܿ ܐ ̣ ܘܐܦ‬ ‫̈ ̣ܬ ̣ܐܬ ܬ‬ ‫̈ ‪ .‬ܐܬܪ ܿ‬ ‫݁‬ ‫ܗܝ ̈‬ ‫ܕܐܬܪܨ ܗܝ ܘ ̣ ܘ ̣ܿ ̣ ‪.‬‬ ‫ܕ ̣ܿ ̣ ̱ܗܘ ܘ ܪܫ‬ ‫݂‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫̈ ‪ .‬ܕ ̈‬ ‫̣ ܿ ܗ‬ ‫ܬ ܿܥ ܘ‬ ‫ܐ ܕܐ‬ ‫‪.‬‬ ‫ܝ‬ ‫ܗܪ ܐ ̣‬ ‫̈‬ ‫ܘ ܿ‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫̱ܗܘ ‪.‬‬ ‫݂ ܘ ̣ܬ ܕ‬ ‫ܕ ̣ ܘ‬ ‫ܬܗ܂‬ ‫̣‬ ‫ܐ̣ ܘ ̣‬ ‫ܐ̣‬ ‫ܡ ܿܨܐܕ‬ ‫̱ܗܘ‬ ‫ܬܪ ܕ ̣ ܝ‪ .‬ܘ‬ ‫ܡ ܿ ܒ ̱ܗܘ‬ ‫ܘ ̣ ܬ ܕܐ‬ ‫ܕ̣ ̣‬ ‫ܿ‬ ‫̣ ‪ .‬ܘ ܐ ܗ‬ ‫̱ܗܘ‬ ‫ܬܗ܆ ܘ‬ ‫̱ܗܘ‬ ‫ܘܕܝ ܕ‬ ‫ܐܪ ܘܐ ̣ ̣‬ ‫̣‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫̣ ܕܝ ܐ‬ ‫ܐ‬ ‫̣ ܢ‬ ‫‪.‬‬ ‫ܬܪܬ‬ ‫‪ .‬ܒ‬ ‫̣ ܝ‪.‬‬ ‫̈ ܕ ‪ .‬ܘܐ ܿ ܗ‬ ‫̈ ܘ‬ ‫̣ ܗܝ ̣ܿ ̈ ܝ ̣‬ ‫̈ ܐܬ ̣‬ ‫ܬ‬ ‫̈‪ .‬ܘ‬ ‫̣ ܬܗ ܕ ̣ܐܬܬ ݀ ܘ ܗ‬ ‫ܕܐ ‪ .‬ܘܐ ̣ ܘܕ ̣‬ ‫̣‬ ‫ܿ‬ ‫ܕܗ ‪ܿ .‬‬ ‫̣ܘܟ‪ .‬ܘ ̣ ܒ‬ ‫ܕܿ ܒ‬ ‫̣ ܗ‪ .‬ܘ ܼ‬ ‫ܪ ܘܢ ܕ ̣‬ ‫̈‬ ‫ܘܙ ‪ܿ .‬‬ ‫̣ ̱ܗܘ‬ ‫̈ ܘ ݂ ܕ ̈ܬ ܕ‬ ‫ܕ‬ ‫ܘܗܘ ܿ ܆‬ ‫ܙ‬ ‫‪̈.‬‬ ‫ܕ ̣ ܘܪ‬ ‫ܕܗ ‪ .‬ܐ ܘܐܦ ̣ ܘܢ ܕ ̣‬ ‫ܕ‬

‫̣ ܩ‬

‫ܬ ܕܐ‬

‫ܗ ‪.‬‬

‫ܢ‬

414

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Thus, Abū-al-Qāsim son of Nīsān, or rather the Slanderer,1126 gave to Bar-Wahbūn a bill of call (to patriarchal ordination). When Abraham (bishop of) Āmid took the bill, he took off the clerical apparel and put on the Turkish attire and mounted a horse like a soldier so as not to be recognized. Indeed, this signified the mystery of their taking off (priesthood). When he followed Bar-Wahbūn, at that same time the Lord, in his anger, struck the governor of Āmid who suddenly died. Those ones, because they gave gold and their hope in God was severed, approached the son of the dead, increased gold for him and showed him the bill of his father. He allowed them to do what they wished. Then this news was revealed in Āmid, and all the people of the city and the region were filled with zeal. The priests, monks, and all the people gathered and screamed against the governor, , “We will not allow our religion to be destroyed!” The governor said to the people: “If your patriarch comes to us, we will expel this one.” The faithful promised saying, “We will bring the patriarch.” He then ordered those (bishops) not to ordain him (=BarWahbūn) until they would see whether I would go. When the priests of Āmid, along with monks and among the respectable lay people came, I left the Monastery of Mōr-Barṣawmō with them. But those wicked ones, expanding their wickedness, entered the church, shut the doors, and ordained during the night the wicked Theodore as patriarch. In the morning, they changed their clothing and covered their heads with hoods, and leaving by the city gate, they set their faces to Mosul, to Metropolitan (John). When I heard that this happened, I felt [726] that divine abandonment justly befell me because of my sins. I was saddened over the Church of God that suffered a calamity such that never had happened in her since world generations. I thus set my mind to give up the holy administration altogether for I was not worthy of it. When this was known to those who were gathered, they said to me with tears, “If this takes place, God would call you to account for the blood of all the people whose faith would be lost.” In truth, my heart trembled, and my reins quivered, and I was hard pressed from both sides. Therefore, I pressed myself, forced compulsorily my will, and promised myself to do it when the synod will convene, and went with them to Āmid. Happily, the governor of Āmid was peaceful and happy and made a promise of friendship, and all the people of the city and the region had consolation. The bishops, priests, monks, and lay people came quickly from all sides and thereafter we went to the Monastery of Mōr-Ḥananiō.1127 As for those wicked ones, they went to Mosul as if thinking that the metropolitan would agree with them, on account of the trouble that we had with him before a while. When they realized that the metropolitan did not receive them, and that he came to us with all the bishops of his diocese, and that the entire people of the East rebuked them, they began to move from one place to another like wanderers.

1126 1127

Another name of Satan. The Saffron Monastery near Mārdīn.

‫‪415‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܢ‬

‫̣ ‪.‬‬ ‫ܘܗ ܢ ̣ ܕܐ‬ ‫ܕ‬ ‫̣ ܢ ̣ ܒ ܘܢ‬ ‫̣ ܐ ܗܡ ܕܐ‬ ‫ܕܐ ܿ ܨ ‪ .‬ܘ‬ ‫̣ ܕܕ ̣ ܬ ‪ .‬ܘ ̣‬ ‫‪̣ .‬‬ ‫̣ ܥ‪ܿ .‬ܗܝ ܕ ܕ ̣ܿ ̣ ‪ .‬ܐ̱ܪܙ‬ ‫ܿ ܂ ܐ ݁ ܕ‬ ‫ܐ‬ ‫ܬ ̣ ܕܬܘ‬ ‫̣‬ ‫ܘܪ ̣‬ ‫ܘܗ ܿ ܢ‪ .‬ܘܢ ̈‬ ‫ܘ ܗ‬ ‫̣ ܝ‬ ‫ܘܢ ܿܨܐܪ ̱ܗܘ ‪ .‬ܘ ̣ܐܙܠ ܪ‬ ‫ܕ ̣‬ ‫ܿ‬ ‫̱ܗܘ‬ ‫̣ ‪̣ .‬ܗ ܢ ܕ‬ ‫ܿ ܘ ܼ ̣ ܕܐ‬ ‫̱ܗܘܘ ܕܗ ܘ ̣‬ ‫ܕ ̣‬ ‫ܘ̣‬ ‫ܿ‬ ‫ܬ‬ ‫ܗܘܢ‬ ‫ܕܗ ܘ ̣ܿ ̣‬ ‫‪ .‬ܬ ܗ ܕܗܘ ܕ ̣ ̣ ‪ .‬ܘܐܘ ̣‬ ‫ܿ‬ ‫ܘܢ‬ ‫̣ ܐ ܕܨ ‪ .‬ܗ ܐܬ ̣‬ ‫̣ ܗ ‪ .‬ܘܐܬ ̣‬ ‫ܕܐ ̣ ܗܝ‪ .‬ܐ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫̄‬ ‫ܘܕ ܘ‬ ‫ܕ ̣ ܘ ܬܪ ‪ .‬ܘܐܬ ܼ‬ ‫ܘܐܪ ̣‬ ‫ܼ ̣ ܵ‬ ‫ܿ‬ ‫‪ .‬ܕܐܢ ܐܬ‬ ‫˃ܐ ̇ ݀ ˂‪ 1128.‬ܕ ܿ ̣ ܼܿܗ ܿ ܬܢ ܕܬ ̣ ܬܪܝ‪̣ .‬‬ ‫ܗܘ ܕ ܼ ̣ ܐ ̣‬ ‫‪̄.‬‬ ‫̈ ̄ ܕ ܐ ܘܕ ܘܐ ܘ ܕ ܿ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܕ ̣ ܢ ܬܢ‪.‬‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫̄‬ ‫݁‬ ‫ܕܐ‬ ‫ܐܬܘ‬ ‫‪ .‬ܐܢ ܐܙܠ ܐ ̣ ܐܘ ‪ .‬ܘ‬ ‫ܢ ܘ‪.‬‬ ‫ܿ ܢܕ‬ ‫ܗ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫‪ܿ .‬‬ ‫ܘܢ‪ܿ .‬ܗ ܢ ܕ ܕܘ ̈‬ ‫ܕ ܝ ܨܘ‬ ‫ܘ‬ ‫ܘܕ‬ ‫̣‬ ‫ܿ ̣ ̣ ܗܝ‬ ‫ܬ ܘܐ ̣ ܘ ܬ ‪ .‬ܘ‬ ‫̣ ܬܕܪܘܤ‬ ‫̣ܪܘ ܘܢ‪ .‬ܘ ̣‬ ‫ܐܘ ̣‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫ܪ‬ ‫ܘܢ‬ ‫ܐ‬ ‫‪ .‬ܘ‬ ‫ܘ ̣‬ ‫ܘܢ ܘ ̣ ̣‬ ‫̣‬ ‫ܿ‬ ‫݂̈‬ ‫݁‬ ‫ܗܘܝ‪ .‬ܘܐܪ ܿ‬ ‫ܕܗ ܗ‬ ‫‪ .‬ܐ ܕ‬ ‫ܨܠ ܬ‬ ‫‪̣ .‬ܘܬܪܨܘ‬ ‫ܕ̣‬ ‫̈‬ ‫݀‬ ‫ܬ ܘ̣ ݀‬ ‫ܬ‬ ‫ܬ‬ ‫ܗܘ‬ ‫ܕ‬ ‫ܝ‬ ‫ܕ‬ ‫[‬ ‫‪726‬‬ ‫]‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܕܝ ̈ ‪ .‬ܘ ݁‬ ‫ܗܘ ܐ ܬܗ‬ ‫ܕܗܘ ݁ ܐ ܗ‬ ‫ܕܐ‬ ‫̣ ܂ ܕ ̣ܬܘܒ ̣‬ ‫̣‬ ‫̄‬ ‫ܿ‬ ‫̄‬ ‫݁‬ ‫ܿ‬ ‫ܿ‬ ‫݀‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܢ‬ ‫ܗܘ‬ ‫̇ ܕ‬ ‫ܬ‬ ‫̣ ܕܐ ܐ‬ ‫̣‬ ‫‪ .‬ܘ ܐܬ ܼ‬ ‫ܼ‬ ‫̈‬ ‫̄‬ ‫݁‬ ‫݁‬ ‫ܕܐ ܗ ܗܘܢ‪ .‬ܐܢ‬ ‫ܕ ܕ‬ ‫̱ܗܘܘ ̣ ‪ .‬ܕ‬ ‫ܕ ܐ‬ ‫ܕ ̣ ‪.‬‬ ‫̣‬ ‫ܘ ̣ܬܝ ̣ ̈ ܝ‪݁ .‬‬ ‫̣ ܢ‬ ‫ܬ ܘܢ ̈ ‪.‬‬ ‫ܘܐܙܕܪ‬ ‫ܬܗܘ ‪ .‬ܘܐ ܕ ܪ ̣ܙܥ‬ ‫ܗܕ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܘܤ‬ ‫̣ ܐ ܿ ̣‪ .‬ܕ‬ ‫ܪ ܐ̣ ܐ‬ ‫ܼ‬ ‫‪ .‬ܘܼ‬ ‫̣ ‪ .‬ܘܕ ܐ ̣‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܹܐ ܼ ܘ ̣ܝ‪ .‬ܘܐ ܘܕܝ ܘܕ‬ ‫‪ .‬ܘ‬ ‫ܘܢ‬ ‫ܐ ݁ ܗܕ ‪ .‬ܐܙ‬ ‫ܼ ̣‬ ‫ܿ‬ ‫ܘܢ ̣ ‪ܵ .‬‬ ‫̣ܕܘܟ‬ ‫ܘܐܬܘ‬ ‫ܗܘ‬ ‫ܘ‬ ‫ܕ‬ ‫ܕ ̣ ܘܕܐܬܪ ̣‬ ‫̣‬ ‫ܘܨ ̣ ܼ ̣‬ ‫̄‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫ܕ ܕܘ ̈‬ ‫̄‬ ‫ܐܙ ̣ ‪ .‬ܗ‬ ‫‪ .‬ܗ‬ ‫ܘܕ ܘ‬ ‫ܘ‬ ‫ܐ‬ ‫̣‬ ‫ܕ ܝ ܼ‬ ‫݃‬ ‫‪1129‬‬ ‫݁‬ ‫݁‬ ‫ܕܬ‬ ‫ܐ‬ ‫ܐܙ‬ ‫ܨܠ‬ ‫ܕܗܘ‬ ‫ܪܘ‬ ‫ܘܢ‬ ‫ܕ‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫ܬܢ ̣ܐܬ ̣ܗܘ ܘ ̈‬ ‫ܘܢ‬ ‫ܐ ܢ‪ .‬ܐ‬ ‫ܕ ̣ܘ ܕ‬ ‫ܡ ܼܿ ̣ ‪.‬‬ ‫ܼ‬ ‫̱ܗܘܘ‪.‬‬ ‫̣ ܘ ܘܢ‪ .‬ܐ‬ ‫ܕ‬ ‫ܕ̣ ‪ .‬ܘ‬ ‫ܕܐܘܬ‬ ‫̣ܕܘܟ ܘܟ ܿ ܼ‬

‫‪Ms‬‬ ‫‪.‬ܐ‬ ‫‪The copyist placed a hamza-type sign above the šīn, which means it is superfluous.‬‬ ‫‪In this case the term should be‬‬ ‫‪.‬ܕܬ‬ ‫‪1128‬‬ ‫‪1129‬‬

416

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

When they were seen in the city of Dārā, the faithful leaders advised them and informed us in the Monastery of Mōr-Ḥananiō. Then, the metropolitan, along with some bishops and monks, went out and brought them in fetters. While the synod was assembled, they acknowledged their errors, and condemned in writing their satanic deed. We all moved to go to the Monastery of Mōr-Barṣawmō where the general assembly was to be convened in a general synod, so that things suitable to the community, or rather to the Holy Spirit, may be defined. Then, while on the road, Satan again entered Theodore, and a second time he renounced the faith and trampled on the oaths and the prohibitions which he had written down against himself. He again acted deceitfully, promising gold to wicked ones. These brought Kurdish men, who came during the night where we were dwelling, and he joined them; then they took him into hiding until we departed. When this was known to the bishops and the metropolitan, they grew angry toward me, saying, “Why did you not let us detain him?” When everyone went out in different directions (in search of him), they found him hiding and he was captured once again. When we arrived at the Monastery of Mōr-Barṣawmō and the rest of the bishops and many (people) with them gathered, all of them with one voice demanded that he be demoted; this was done and the rest of the issues were resolved. Every one of the bishops returned to his diocese, carrying the (acts of) the synod that announced the anathema issued by God’s decree and that of the entire Church against the impious Bar-Wahbūn. The latter remained with us in the monastery, showing repentance and asking for forgiveness. I accepted him again on account of the evangelical command, and clothed him with the monastic attire, in the hope of repentance. I provided him with his bodily needs as well as a cell for his residence. I said that if he remained repentant and would not prove to be again a liar and deceivable, when the synod that anathematized him would convene, he would be forgiven in the way the canons command. Based on such thinking, I left him in the Monastery of Mōr-Barṣawmō and returned to the Monastery of Mōr-Ḥananiō. Thereafter, according to his habit, he again reneged on his promise, and went after those of his kind. He devised a plot during the night and with cables that he made, he descended from the wall of the monastery and fled to Damascus. He wrote documents in Arabic and approached Ṣalāḥ-al-dīn, King of Egypt, promising to give gold if the latter would give him a written document ordering that he be accepted as patriarch in his whole dominion. And concerning me, he slandered me in writing to have me killed. When his letter was read before the king, he inquired about his identity; some faithful men, secretaries at the service of the king, happened to be there and informed him about his action, and he expelled the wicked Bar-Wahbūn and did not accept him. Bar-Wahbūn departed from there and went to Jerusalem and in the whole dominion of the Franks stirred trouble against the remainder of our brothers there, especially against the bishop Mōr-Athanasius, the Metropolitan of Jerusalem. He said to the local patriarch of the Franks that he would give him a thousand dinars if he would give him the Monastery of Mary of Magdalene which was ours in Jerusalem.

‫‪417‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܕ ܝ ܼܿ‬

‫̣ ܐܬ ̣ ‪.‬‬ ‫ܪ‬ ‫ܘ‬ ‫̈ ܐ ̣ ܐ ܢ‪ .‬ܘܐܘܕ ̣‬ ‫̄‬ ‫̈‬ ‫‪.‬ܗ‬ ‫ܘܐܙ ܐ ̣ ܐ ܢ‬ ‫ܐ‬ ‫ܘ‬ ‫ܗ‬ ‫̣‬ ‫̣‬ ‫ܘܕ ‪̣ .‬‬ ‫̈‬ ‫‪.‬‬ ‫ܘܢ‬ ‫̱ܗܘܬ‬ ‫̣‬ ‫ܬܗܘܢ‪ .‬ܘ ̣ ܘܐ ̣‬ ‫ܘܤ܂ ܐܘܕ ̣‬ ‫̄‬ ‫̣ܘ‬ ‫ܕܬ‬ ‫‪.‬‬ ‫ܨܘ‬ ‫ܝ‬ ‫ܕ‬ ‫ܠ‬ ‫ܙ‬ ‫ܕ‬ ‫ܐ‬ ‫ܘ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̄‬ ‫̣ܬܘܒ‬ ‫ܘܪ‬ ‫‪.‬ܗ‬ ‫ܪܘ‬ ‫ܢ‬ ‫‪.‬‬ ‫ܕ݁ ܢ‬ ‫ܐ‬ ‫ܕ‬ ‫ܬ‬ ‫ܿ‬ ‫̈‬ ‫̄‬ ‫̈‬ ‫ܘܗܝ‬ ‫ܕ ̣ܒ‬ ‫ܘ‬ ‫ܘܕܫ‬ ‫ܐܬ ܼ‬ ‫‪̣ .‬‬ ‫ܕܪܘܤ‪ .‬ܘܬ ̣ ܬ ̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫‪ .‬ܘܗ‬ ‫ܘܕܝ ܕܗ‬ ‫ܐ‬ ‫ܘܬܘܒ ̣ܐܬ‬ ‫ܘܗܝ‪ .‬ܘܐ ̣ ̣‬ ‫‪̣ .‬‬ ‫ܐ ̣‬ ‫ܿ‬ ‫̄‬ ‫ܿ‬ ‫̣ܐܬܘ‬ ‫ܕ ‪ .‬ܘ‬ ‫̣ ‪.‬‬ ‫ܘܢ‪ .‬ܘܐܘ ̣ ܐ ܕ‬ ‫ܼ ܼ‬ ‫ܕ ܹ ̱ܗܘ ‪ .‬ܘ ̣‬ ‫ܿ‬ ‫̈‬ ‫ܘ ܐܬ ܼܿ‬ ‫݀‬ ‫݁‬ ‫ܕ‬ ‫‪.‬‬ ‫ܐ‬ ‫ܘܘ‬ ‫ܗ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܗܕ‬ ‫ܼ‬ ‫̣‬ ‫̱‬ ‫ܿ‬ ‫ܐ ̣ ܗܝ ܕ‬ ‫ܕ ̣ ܗܝ‪ .‬ܘ‬ ‫ܘܬ ̣ ܬ ܐܬ ̣ ‪ .‬ܘ ܼ ̣‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܡ‬ ‫ܘܢ ܐ ܕ‬ ‫ܘܢ‪.‬‬ ‫ܘ‬ ‫ܕ‬ ‫̣‬ ‫ܕ ܝ ܨܘ ܆ ܘܐܬ ܼ‬ ‫ܐ ̈ ̄‬ ‫݀‬ ‫̣ ܆ ܘ‬ ‫ܕ‬ ‫ܗܘܬ܆ ܘ‬ ‫‪ .‬ܘ‬ ‫̣‬ ‫̣‬ ‫ܐ̣‬ ‫ܕ ̣‬ ‫̣‬ ‫ܕܗܘܬ݀‬ ‫ܗܝ‬ ‫ܕܐ ܘܕ ݁ ܬ‬ ‫ܪ‬ ‫ܙ‬ ‫ܕ‬ ‫ܘܣ‬ ‫ܗ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܬܢ ̣ ‪ .‬ܘ ܼܿ ܝ ݁ܬܘܬ ܘ ̣ ܠ ̣ ‪ .‬ܐ ܕ ̣ܬܘܒ‬ ‫ܕ‬ ‫ܘ‬ ‫ܗ‬ ‫ܢ܆‬ ‫ܘܗ‬ ‫̣‬ ‫̣‬ ‫ܕܪ ̣‬ ‫ܿ‬ ‫݁‬ ‫ܕܬ ̣ ܬ ‪.‬‬ ‫ܗ‬ ‫ܗ‪ .‬ܘܐ ܹ ܕܕ ̣ ܬ‬ ‫ܐܘ‬ ‫̣‬ ‫ܼ‬ ‫݁‬ ‫݁‬ ‫̣ܬ܆‬ ‫̣ ܪ ‪ .‬ܘܐ ܬ ܕܐܢ‬ ‫‪ .‬ܘ‬ ‫ܕ‬ ‫ܘ‬ ‫ܿ‬ ‫ܕ݁‬ ‫ܘ ̣ ‪.‬‬ ‫ܕ‬ ‫ܘ ̣ܬܘܒ ̣‬ ‫ܘܤ ܕ ܼ ܪ ܗ ̣‬ ‫݁‬ ‫݁‬ ‫‪.‬‬ ‫ܕ ܝ‬ ‫ܘ‬ ‫ܨܘ‬ ‫ܝ‬ ‫ܕ‬ ‫ܗ‬ ‫ܝ‬ ‫ܬ‬ ‫ܗܕ‬ ‫ܕܐ‬ ‫̈ ‪.‬ܘ‬ ‫̣‬ ‫̣‬ ‫ܿ ̈‬ ‫ܐ ܬܗ‪ .‬ܘ ̣ ܐ‬ ‫̣ܬܘܒ ܐ‬ ‫ܗ‬ ‫ܘ ̣ ܼ‬ ‫̣ ܘܕ ‪ .‬ܘ ̣‬ ‫݁ ܗ ̣‬ ‫ܿ‬ ‫ܬ‬ ‫‪ .‬ܘܬ‬ ‫ܘ ݂ܩ‬ ‫̣ܪ ܕ ̣‬ ‫ܪܐ ̣ ‪ .‬ܘܐܬ ܼ‬ ‫̣‬ ‫ܘ ̣‬ ‫ܕ ݁ ܕ ܿ‬ ‫݁‬ ‫݁‬ ‫ܕ ̣ܠ‬ ‫ܕ ܪ ‪ .‬ܘܐ ̣ ܘܕܝ ܕ ܒ ܕܗ ܐ‬ ‫ܨ‬ ‫ܼ‬ ‫̣ܐܬ ܝ‬ ‫ܨ ̣ ‪ .‬ܘ‬ ‫ܝ ܘ ̣ܒ‬ ‫‪ .‬ܘܐܦ‬ ‫ܐܘ‬ ‫ܿ‬ ‫̈ܘ‬ ‫ܘܢ ̱ܗܘܘ‬ ‫̈ ̄ ܕܐ‬ ‫ܬ‬ ‫ܕ ܐ ݁ ‪ :‬ܐܬ‬ ‫ܡ ݁ܗܘ‬ ‫‪ :‬ܘܼ‬ ‫ܕ̣‬ ‫ܿ‬ ‫ܿ‬ ‫‪.‬‬ ‫‪ ݂ .‬ܕܗ‬ ‫ܗ ܕ ܼ ‪ .‬ܘܗ‬ ‫ܐܘܕ ̣ ܗܝ ̣‬ ‫ܘܗ ܢ ܘ ܼ‬ ‫̣‬ ‫ܕ‬ ‫ܐܘ‬ ‫ܘܪ ‪ .‬ܘ‬ ‫ܬ‬ ‫̣ܐܙܠ‬ ‫ܗ‬ ‫̣‬ ‫ܐ ̣‬ ‫̄‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫ܘܦ ܕܐܘܪ ‪.‬‬ ‫ܤ‬ ‫ܝ ܐܬܙ‬ ‫ܕܐ ܕܬ ‪ ܼ .‬ܐ‬ ‫ܼ‬ ‫ܕܐ ̣‬ ‫ܕ ܕ‬ ‫ܐܢ ݁ ܒ‬ ‫ܕ‬ ‫ܕܬ ‪ .‬ܕ ݁ ܒ‬ ‫ܕ‬ ‫̄‬ ‫݁‬ ‫ܘܪ ‪.‬‬ ‫ܗܘܬ‬ ‫ܕܐ ̣‬ ‫̣‬

‫‪.‬‬

418

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

This was for us and for all the Church a trouble and a hurdle on account of the messengers that we had to send there. The Church endured this torment 1130 the Arabs took over Jerusalem. [727] Then the wicked Bar-Wahbūn ran away from the region and went to the east for he heard about the death of the Metropolitan Mōr-John. He planted his tares there, in Mosul and Mārdīn, and promised each of the Turkish emirs that he would give them gold, and because of him, each diocese that opened its door, the governors exacted money. We were, along with all our brothers in the region of the East in a struggle that was not insignificant, until he fled from there, as he did from Palestine. His corrupt actions became clear, and for this reason he fled from there, and arrived at the Fortress of the Romans,1131 to the Armenian catholicos. Following his usual evil and shameful habit, he promised every (ecclesiastical leader)1132 that when they would help him to become leader, he would bring all the people under their subjections; he did this to the patriarch of the Franks who was in Jerusalem whom he deceived by this false hope, and he became his assistant until he perished; and in like manner, he did it to the Armenian catholicos. This one truly believed (him) and he fought with my humble self with all his ability and in every way. He moved every stone and paid much gold and great expenses in gifts that he sent to Turkish emirs in Syria and Mesopotamia, diligent to depose my humble self and establish Bar-Wahbūn as patriarch over this poor remnant of Jacobites, so as he be under the authority of the catholicos, just as he promised him. While he fought much to do this in the dominion of the Turks, God did not assist him. The catholicos, and left the Fortress of the Romans and went to Cilicia, to Levon the Armenian, the governor of that region. There he swayed the governor and the latter ordered that Bar-Wahbūn be proclaimed patriarch of that territory. The governor and the catholicos gave him a letter, and he went out around the region and any monk, or priest, or bishop would did not accept to proclaim him, he took his possession and banished him from his Church. Time is short for me to relate how many ordeals that were no less than the atrocities that the pagan in the past had perpetrated on the Christians, that Bar-Wahbūn executed on archbishops, priests, and monks found in that region. Now I, the sinner, again assembled a general synod and asked the members to relieve me from administration, because, on account of my sins, God allowed that wicked one to bring low the Church of God.

As in Barheb. Eccl. Hist. II, col. 583, and in the Arab version of Michael the Syrian. Arabic Qalʿat al-Rūm, Armenian Hromgla, Ranculat by the Franks, a fortress 90 km east of Edessa and 50 km northwest of Aintāb (Turkish Gaziantep). It was the seat of the Armenian catholicos until its capture by the Mamluk in 1292; A. Stewart, “Hromgla,” in Murray (ed.), The Crusades: An Encyclopedia, vol. II, p. 607. The Armenian catholicos is Gregory IV (1173–1193). 1132 Lit. “people/nation,” not fitting the context. 1130 1131

‫‪419‬‬

‫ܘܗܘ‬ ‫̣‬ ‫ܕ ̣‬

‫‪TEXT AND TRANSLATION‬‬

‫ܘ‬

‫݁‬

‫ܬ‬ ‫ܬ‬

‫ܐ̈‬ ‫ܘ ܪ ‪:‬‬ ‫̈‬ ‫ܘܪ‬ ‫ܕ ܼܿ ݁ܗ‬

‫‪.‬‬

‫‪ .‬ܕ ̣ ܕܪ ̱ܗܘܘ ܬ‬

‫̣‪.‬ܐ‬

‫ܕ ܗ‬

‫ܕ̣ ‪.‬‬ ‫ܘܬܪܨ ̱ܗܘ‬ ‫݂ ܩ ̣ܗܘ ܪ‬ ‫]‪ [727‬ܗ‬ ‫ܐܬܪ ݁ܗܘ܆ ̣‬ ‫̈‬ ‫ܨܠ ܘ ܕ ݂ܙܪܥ ܙ ܗܝ‪ .‬ܘ ܬ‬ ‫‪.‬ܘ ܬ‬ ‫ܕ ܝ‬ ‫݁‬ ‫ܚ ̱ܗܘ ܬܪ‬ ‫̣ ܗ‬ ‫̣ ܘܕ ̱ܗܘ ܕ ܒ‪ .‬ܘ‬ ‫ܐ ̣ ܬܘ ܕܗ‬ ‫̣‬ ‫̈‬ ‫ܕܐܦ‬ ‫‪.‬‬ ‫ܗܘ ܘ ܘܢ ܐ ܕ ̣ ܕ‬ ‫ܕ ̣ ܢ ̈ ̣ ܕܗ ‪.‬‬ ‫ܕ ܙ ̣ܪ ̣‬ ‫̈‬ ‫ܘܐܬ‬ ‫̣ ܗܝ‬ ‫‪ .‬ܐܬ‬ ‫݂ܩ ܐ ܕ‬ ‫ܬ‬ ‫‪ .‬ܘ ܕ ݂ܩ ܬ ‪̣ .‬‬ ‫݁‬ ‫ܬܘ‬ ‫ܬ‬ ‫ܪܘ‬ ‫̱ܗܘ ܕ ܬ‬ ‫̣ܕ‬ ‫ܘ‬ ‫ܗ‬ ‫ܘܐ‬ ‫‪.‬‬ ‫ܕܐ‬ ‫̣‬ ‫̣‬ ‫݁‬ ‫ܘ݁ ܡ ܪ ݂ ‪݁ .‬‬ ‫ܪ‬ ‫ܘܕ ̱ܗܘ ‪ .‬ܕ‬ ‫ܕܐܙܠ ̱ܗܘ‬ ‫ܐ‬ ‫ܕ ܘܪ ‪ .‬ܘ ܐ ܗ‬ ‫ܕ‬ ‫ܬ‬ ‫ܕ ̣ܘ‬ ‫̣ ܗܘܢ‪ .‬ܕܗܕ ̣‬ ‫ܿ‬ ‫݁‬ ‫‪ .‬ܘܗ‬ ‫ܕܐ‬ ‫ܬܘ‬ ‫ܕܐ ̣ ‪ .‬ܘ‬ ‫ܪ‬ ‫ܗܘ‬ ‫ܕ‬ ‫ܐ ̣‬ ‫ܘ ܼܘ ̣‬ ‫̣‬ ‫ܼܿܗ ‪ .‬ܘ ݁‬ ‫ܐܙ ̣ ‪.‬‬ ‫̈‪ .‬ܘ‬ ‫̣ܘܬܝ‬ ‫ܬܗ ܐܬ ܿ ܼ ܫ‬ ‫ܘ ̈‬ ‫ܕ ܪ ܘ‬ ‫ܬܘ‬ ‫̈ ܕ ܪ ̱ܗܘ‬ ‫ܪܘ‬ ‫ܘܕܗ‬ ‫ܐ̣‬ ‫̄‬ ‫ܿ‬ ‫̣ ̱ܗܘ ܕ ܼ ܪܤ‬ ‫‪.‬‬ ‫ܘܗ ܢ‬ ‫̣ܘܬܝ‪ .‬ܘ ̣‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ܐܬ ܼ ܫ‬ ‫ܐ ܕܐ ̣ ܘܕܝ ‪ .‬ܘ‬ ‫ܕ ܬܘ‬ ‫‪.‬ܐ‬ ‫ܕ‬ ‫̣‬ ‫ܕ ܘ ܬ̣‬ ‫ܗܕ ܘ‬ ‫ܕ‬ ‫̣ܗܘ ܬܘ‬ ‫ܪܘ‬ ‫ܘ ̣ܒ‬ ‫ܕܬܘ‬ ‫‪̣ .‬‬ ‫‪1133‬‬ ‫‪.‬‬ ‫‬ ‫ܼܿ ̣ ܕܐܬܪ ݁ܗܘ‪ .‬ܘܬ‬ ‫ܬ ̣ ܢ ܐܪ‬ ‫ܘܐܙ‬ ‫̣‬ ‫̣ܗܘ‬ ‫ܬܪܗ‪ .‬ܘ ̣ ܒ‬ ‫ܘܗ ܢ‬ ‫̣ ܘ ̣ ܕ̣ ܙ‬ ‫ܐ ̣‬ ‫̄‬ ‫̄‬ ‫݁‬ ‫݁‬ ‫ܕ ܐܘ‬ ‫ܕ‬ ‫ܐܘ ܐ‬ ‫ܟ ̱ܗܘ ܬܪ ‪ .‬ܘ‬ ‫ܼܿ ̣ ܘܐܦ ܬܘ ‪ .‬ܘ ̣ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫̱ܗܘ ܕ ܼܿ ܙ ̄ܝ‪݁ .‬‬ ‫ܕ‬ ‫ܐܘ‬ ‫ܬܗ‪ .‬ܘܕ‬ ‫̱ܗܘ ܼ ̣ ܬܗ ܘ ܕ ̱ܗܘ‬ ‫ܼ‬ ‫̈ ܘ ̈‬ ‫̈‬ ‫̱ܗܘܘ‬ ‫‪:‬ܐ̣‬ ‫̈ ܕ ܘܢ ̣‬ ‫݂ ‪̣ .‬ܬܘܒ ܿ ܼ ݁‬ ‫݁ܗܝ‪ .‬ܙ ̣ ܪ ̱ܗܘ ̣ ܙ ܕܐ ̣ ‪ .‬ܐ ݁ ܕ‬ ‫̱ܗܘܘ‬ ‫ܘܕ ܕ ̣‬ ‫̄‬ ‫̈‬ ‫݁‬ ‫ܕ‬ ‫ܬ ‪.‬‬ ‫̣ ܘܢ ܕ ܘ‬ ‫ܘ‬ ‫ܘܤ‬ ‫ܝ ܕ ̣ ܐܗ ̣‬ ‫ܿ‬ ‫ܬ ܕܐ ‪.‬‬ ‫݁ܕܗܘ ܪ‬ ‫ܼ‬ ‫ܕ ̣‬

‫‪.‬‬

‫ܘܗ ܢ ‪Ms‬‬

‫‪1133‬‬

420

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

The bishops did not agree with this but said that they would go to debate (the matter) with the oppressive catholicos with logical words and that they would approach the governor Levon. Seeing that they did not allow me to be relieved from administration, I said to them, “Hence, my brothers, let us not rely on our strength and not seek refuge with governors, because it is written: Cursed is the one who trusts in man, who draws strength from flesh.1134 Rather, let us seek refuge in God and in his holy man Mōr-Barṣawmō, and let what pleases God happen to us.” This pleased the whole assembly, and we began with prayers, supplications, tears, grief, remorse, and groans, and with us the whole people who were present in the Feast of the Holy Mōr-Barṣawmō. When the arm relic of the holy man was processed, we all shouted while weeping and saying, “Lord Jesus Christ have mercy upon your Church by the prayer of Mōr-Barṣawmō. In the one who is the cause of this trouble, show your power. If we are the cause, eradicate us, and if others, all the same!” Then, on the same day the supplication was completed in the Monastery of Mōr-Barṣawmō, the catholicos of the Armenians fell from his horse in Cilicia and his toe was broken, and when it was severed, (the wound) was swollen. A few days after, when he was about to die, he acknowledged his foolishness and died. After him, each of the twelve Armenian bishops who gave their consents to Bar-Wahbūn was stricken with one type of a blow and died. Also, the seven Syrian monks who followed BarWahbūn burned down by lightning. After all of these, at the end of forty days, Theodor Bar-Wahbūn too was struck by the wrath of God and died. These things became a source of great horror, especially for the people of that region, in such a way fear befell the governor Levon too. Thus, he sent letters, messengers, and gifts to our lord Mōr-Barṣawmō and to my humble self. A great peace reigned in the Church of God and in every place. [728] As for me, my brothers, I wrote down these things not as if I stupidly count on my righteousness, God forbid! I confess that because of my sins the chastisement of wrath remained to torment me for thirteen years, and that God made the salvation in the name of Mōr-Barṣawmō, because of his mercy on his Church and on the remainder of his Orthodox people. To God glory forever, amen. Chapter two on the time in which the Turkish emir of Mesopotamia suddenly died; in it, the sultan came to Melitene and summoned my humble self and I met with him; in it, a deplorable happening took place, I mean, the burning down of the Monastery of our lord, Mōr-Barṣawmō.

1134

Jer 18:5.

‫‪421‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܿ‬

‫̈‬ ‫ܕ ܆ ܐ ܐ ̣ ܘ ܕܐܙ ݁ ܘ‬ ‫ܘ‬ ‫ܐܬܬ ̣‬ ‫ܿ‬ ‫݀‬ ‫݁ ܕ ݁‬ ‫̣ ܢ‪ .‬ܐ ܕ‬ ‫ܬ‬ ‫܆ ܘ ܼ‬ ‫̣‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫ܤ‪.‬‬ ‫ܘܐ‬ ‫ܬ‬ ‫ܐ‬ ‫ܬ ̣ ܂ ܐ ݁ ܬ ܘܢ܆ ܕ‬ ‫ܼ‬ ‫̣‬ ‫ܕܪ ‪ .‬ܐ ݁ܬܘ‬ ‫ܕ ̣ ‪ .‬ܕ ̣ ̱ܗܘ ݁ ܕ ܬ‬ ‫ܘ ̣‬ ‫݀‬ ‫݁‬ ‫ܝ ܨܘ ‪ .‬ܘܗܝ ܕ ݁‬ ‫ܬܗܘ ‪ .‬ܘ ̣ ܬ ܗܕ‬ ‫ܣ‬ ‫̣‬ ‫ܘ ̣‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ܕܐܬ‬ ‫‪.‬ܘ‬ ‫ܘ ܘܬܘܬ ܘ‬ ‫ܬ‬ ‫ܬ ܘ‬ ‫̣‬ ‫̣‬ ‫̣ ‪.‬ܘܼ ̣‬ ‫̄‬ ‫݀‬ ‫݁‬ ‫ܘܐ ݂ ‪ .‬ܢ‬ ‫ܕ‬ ‫ܕ ܕ‬ ‫̣‬ ‫ܝ ܨܘ ‪ .‬ܘ ܐܙܕ ̣‬ ‫̄‬ ‫݁‬ ‫̇‬ ‫ܕܗܘ ܕܐ ܘ ̣ ܘܕ ̣ ‪.‬‬ ‫ܬܟ‪ .‬ܘ‬ ‫̣ܣ‬ ‫ܬܗ ܕ ܝ ܨܘ‬ ‫̣‬ ‫ܥ ̣‬ ‫ܿ‬ ‫݀‬ ‫݁‬ ‫݁‬ ‫ܕܐ‬ ‫ܗ‬ ‫‪.‬‬ ‫ܬ‬ ‫ܗ‬ ‫ܐ‬ ‫ܘܐܢ‬ ‫‪.‬‬ ‫‪.‬‬ ‫ܐ‬ ‫ܐܢ‬ ‫‪.‬‬ ‫̣‬ ‫ܼܿ‬ ‫ܼ‬ ‫ܼܿ‬ ‫̣‬ ‫ܘܐܬܬ ܬ݀‬ ‫ܪ‬ ‫ܕܐ‬ ‫ܬܘ‬ ‫ܬ‬ ‫̣‬ ‫̣‬ ‫ܕ ܝ ܿ ܨܘ ‪̣ .‬‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫݂ ܒ ܕ ̣ ܬ ܐܘܕܝ‬ ‫‪ .‬ܘ‬ ‫ܕܪ‬ ‫ܨ‬ ‫ܼ ܗ ܐܬ ܼ ̣ ‪ .‬ܘ ܪ ܼ ̣‬ ‫̄‬ ‫̄‬ ‫ܿ‬ ‫̈‬ ‫ܘܗ ܢ‪.‬‬ ‫ܼ ܬܗܘܢ‬ ‫ܕܐ‬ ‫ܐ‬ ‫̣ ܬܗ ܘ ̣ ‪ .‬ܘ ܪܗ‬ ‫ܕ ̣‬ ‫ܘܗ ܢ ܘܢ ̈‬ ‫ܕܿ‬ ‫ܕ ̣ܬ ̣ ܘ ̣ ‪.‬‬ ‫̱ܗܘܘ‬ ‫ܘܕ‬ ‫ܼ‬ ‫̈‬ ‫ܘܐܦ ̣ܗܘ ܬܕܪܘܤ‬ ‫ܐܪ‬ ‫̣ ܘ‪ .‬ܘ ܪ‬ ‫ܘܢ ̣‬ ‫ܘܗ ܢ ̣‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܕ ܬܪ ܗܘ‪.‬‬ ‫̣ ܪܕ ܪ‬ ‫ܘ ̣ ‪ .‬ܘܗܘܝ ܗ‬ ‫ܘ ܕܐ‬ ‫‪ .‬ܘܼ ܐ̣‬ ‫݅‬ ‫┐‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫݀‬ ‫݅‬ ‫‪1135‬‬ ‫ܢ‬ ‫ܘܕ‬ ‫ܕ ̣ ‪ .‬ܘ ܼ ܪ ܐ ܬ ܘܐ‬ ‫ܢ‬ ‫ܕܐܦ ̣ܗܘ‬ ‫̣‬ ‫ܿ‬ ‫̣ܕܘܟ܀]‪ [728‬ܐ ݁ ܕ ܐ ̈‬ ‫ܘ‬ ‫ܬ ܕܐ‬ ‫ܘܗܘ ܼ ܪ‬ ‫ܝ ܨܘ ܘ ̣ ܘܬܝ‪̣ .‬‬ ‫݁‬ ‫ܵ ‪ ܼܿ .‬ܕ ܐ ̣ ܕ ܼܿ ̣ܕܘܬ‬ ‫ܐ ݁ ܕܬ ̣ ܐ ̣ ݁ ̣ ܕ ܕ ̣ ܬܝ ̣ܗ ̈ܘܝ ܗ‬ ‫̈‬ ‫̈ܝ ܐ‬ ‫ܕܪܘ‬ ‫̄ ‪ .‬ܘ ̣ܪ‬ ‫̣‬ ‫ܕܬ ܼܿ‬ ‫̣‬ ‫ܬܪ ̣ ̣ ‪.‬‬ ‫ܕ‬ ‫ܬܗ‪ .‬ܘ‬ ‫̣ ܗܝ ܕ‬ ‫ܕ ܝ ܨܘ ‪.‬‬ ‫ܐ ܀‬ ‫ܬ‬ ‫ܘܢ ̄‬ ‫ܙ ܕ‬ ‫)ܒ(‬ ‫̣‬ ‫‪ :‬ܘ ̣‬ ‫ܼܿ‬ ‫ܕ ܢ ܕ ܝ ܨܘ ‪:‬‬ ‫ܕ ̣‬

‫ܼ‬

‫ܕܕܪ‬

‫̣‬

‫̣ ܘ ܐ ̣ ܬܘ‬ ‫ܼܿ ̣‬ ‫̣ܘܬܝ ܘ ݁‬ ‫̱ܗܘ‬ ‫‪ :‬ܘ‬

‫ܬܘ‬ ‫݀ ܕܐ ݁ ܪ‬

‫ܕ‬

‫‪ :‬ܘ‬ ‫̣‬

‫‪To switch in ms as indicated.‬‬

‫ܐܘ ̣‬

‫‪1135‬‬

‫̣ܐܬ‬

422

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

(1) [728] In the year 1492 (AD 1180/1), Sultan Kilij-Arslan to Melitene and inquired about my humble self. He sent me a friendly letter, a pastoral staff, and twenty red dinars. This was a marvel for everyone! In the following year, the sultan returned and before he entered Melitene, he heard of the rebellion that Theodore Bar-Wahbūn had done and sent us a messenger and a letter calling upon my humble self. I went to Melitene to him, but I was perplexed as I saw something unusual taking place, and while I was in doubt, on the next day, suddenly three emirs and a multitude of cavaliers came after us in honour. I was truly afraid wondering lest there was bitterness in this honey! We arrived close to the city on the dawn of Thursday, the 8th day of Tammūz (July), of the year 1493, and on early morning, the sultan with most of his army and all the citizens came out to our encounter. He sent messengers before him, saying, “The Sultan ordered that just as the customs of the Christians are, thus must be the coming of the patriarch into our presence: with crosses and the Gospel!” Then the Christians lit many candles, attached crosses on their spears, and sang liturgical hymns loudly. When the king met my humble self, he never allowed me either to come down from my horse or to touch his right arm but hugged my humble self with his arms. As I began to talk to him through an interpreter, he listened to me pleasingly and when I saw that he was attentive to listen, I talked at real length, with proofs from Scriptures and the nature. We mixed our speech with exhortations until tears ran from his eyes. We then thanked the right hand of God, and all the Christians glorified (him) and acknowledged (him), when they saw the adored Cross processed over the heads of the king and the Muslim peoples. In this manner, we went into the church and after the homily, we offered prayers and the people. The day after, the sultan sent us good news, that he cancelled the tribute that the monastery owed and gave his royal edict, and on Sunday he sent us a right hand of pure gold inlaid with gems and jewels, and inside were the bone relics of St. Peter, leader of the Apostles. [729] We remained in Melitene for a whole month, while he sent us every day gifts. There were questions and answers about Christ God of ours, the Prophets and the Apostles, and other subjects. When the sultan began to leave Melitene and we went out with him according to his order, on the road too, we had many discussions about scriptural words with his philosopher, a Persian eloquent man named Kamālal-dīn. Thus, at the order of the sultan and before him, as the (philosopher) praised the wisdom of the Syrians, the sultan rejoiced. It is not as if we were worthy of some honour that all of these things happened—we are far from it.1136 Rather, because the divine mercy wanted to offer consolation to the remainder of his people and his Church which became weakened by the rebellion of Bar-Wahbūn, like a child who cries and his mother comforts him with the sucking of milk.

Translation based of the Arabic version: not make sense. 1136

‫ܕ‬

. MS ‫ܠ‬

‫ ܐܘ‬does

‫‪423‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܿ‬ ‫̄‬ ‫݀‬ ‫‪1137‬‬ ‫)‪[728] (1‬‬ ‫̣ܘܬܝ‬ ‫ܐܬܨܒ > ̣ܐܬ ܢ‬ ‫̣ ـ ܕ ܬܘ ـ < ܕ ـ ̣ ܪ ܕ‬ ‫ܬ‬ ‫̣ܐܬ ـ ܘ ܕ ̣‬ ‫‪ .‬ܕ ̣ ـ ـ ܗ ܕܐ ـ‬ ‫ܐ ̣ ܘܗܝ ̱ܗܘ ‪ .‬ܗ ܗ‬ ‫̈‬ ‫̈ ܀ ݁ܐܬ ̄‬ ‫̈ـ ܕ ܐ ـ‬ ‫ܕܓ ̣ ‪ .‬ܕ‬ ‫ܕ‬ ‫ܿ‬ ‫̣ ܘ ܐ ܼ ‪ .‬ܗ ـ ܕ ـ ܕ ̣ ـ ̱ܗܘܘ ܐ ̣ ̣ ـ‬ ‫̈‬ ‫̄‬ ‫ܪ ܕܬܘ‬ ‫‪.‬ܘ‬ ‫̈ ܿܕܐܘ‬ ‫ܓ‬ ‫ܘܢ ܗ‬ ‫ܕܐ‬ ‫̈‬ ‫̄‬ ‫ܗܘ‬ ‫ܕ ܘ ܕ ܼܬ ‪ .‬ܗ‬ ‫̣ܐܬ ܘ܀ ̣‬ ‫ܘܒ ̣‬ ‫ܼܿ‬ ‫̣ ‪.‬ܘ‬ ‫ܕ ̣ ܪܘ ‪ .‬ܘܗ‬ ‫ܚ ̈ ‪.‬‬ ‫ܕ ̄‬ ‫̈ ‪ .‬ܬ ܕ ݁ ܬ‬ ‫̈ ܐ̣‬

‫ـ ܕ ̈ ـ ‪ .‬ܘ ̣ ـ ̱ܗܘܬ݀ ـ‬ ‫ܕ ݁ ـ ܗܕ ـ ݁ ܝ ܕ ̈ـ‬ ‫ـ ܘܢ‬ ‫̈ـ‬ ‫ـ‪ .‬ـ ܕ ـ‬ ‫ـ ܐـ ܢ ̣ ـ‬ ‫ـ ܘܢ ݁ ـ‬ ‫݁‬ ‫݁‬ ‫݁ ـ ̱ܗܘ ـ ܘܢ ܐܘ ـ ܚ ـ ̣ܘܢ‬ ‫ـ ݁ܗ ܕ ـ ܪ ܐܬ ـ ܘ ܕ ̣ ݁ ـ ‪.‬‬ ‫‪̄ .‬‬ ‫̈ ـ ܕ ـ ܝ ܼܿ ـ ܒ‪.‬‬ ‫ܘܒ‬ ‫ܪ ـ ـ ܘܕ ـ‬ ‫ܹ‬ ‫̈‬ ‫ܐܬ‬ ‫̣‬ ‫݀‬ ‫̣܆‬ ‫ܕ‬

‫̄‬ ‫݀‬ ‫ܘ‬ ‫ܗܘ‬ ‫)‪(2‬‬ ‫ܐܬܨܒ ̣‬ ‫ܕܙ ̣ ‪.‬‬ ‫ܕ‬ ‫̣ܪ‬ ‫ܬܗ ܕ‬ ‫݁ܘ ܕ‬ ‫̣ ܕܪ ܕ ܪܕ ‪.‬‬ ‫̣ ܢ ̣‬ ‫ܨ‬ ‫ܘ‬ ‫݁ ܐܬ ܿ ܼ ̣ ‪ .‬ܘ ܪܕ ̣ܐܙܠ ܐܬ ܿ ܼ‬ ‫ܬ ܕ‬ ‫‪.‬ܘ‬ ‫ܕܐܬ ܘܬ ܕ ̣ܘ ܂‬ ‫ܕ̣‬ ‫‪1147‬‬ ‫‬ ‫‪.‬‬ ‫ܬ ܨ‬ ‫ܕ‬ ‫‪.‬‬ ‫݁‬ ‫ܪ ܀ ݁ ܕ‬ ‫ܗ‬ ‫ܘܨ‬ ‫̣‬ ‫̄‬ ‫̈‬ ‫̈‬ ‫ܐ‬ ‫݁ܕ‬ ‫̈ ̣ ܿ‬ ‫ܕܪܘ ‪ .‬ܘܐܦ‬ ‫ܗܝ‬ ‫ܼܕܬ‬ ‫ܘ̈‬ ‫ܿ‬ ‫݁‬ ‫ܗܝ ܙ ̣ ‪.‬‬ ‫̄ ܕܼ‬

‫݁‬ ‫ܒ‬ ‫ܡ‪:‬‬

‫‪1146‬‬ ‫ܕ‬ ‫ܪܕ ‪.‬‬ ‫ܕ ܪ ܕ ܬ ܕ ܿ‬ ‫ܘ ̣ ܨ‬ ‫̣ ܼ‬ ‫݁‬ ‫ܘ ݂ ܒ ܪܗ ܕ‬ ‫̱ܗܘ‬ ‫‪.‬ܘ‬ ‫ܪ ܕ‬ ‫ܕܐ ̣ ܕܪ‬ ‫ܼܿ‬ ‫ܿ‬ ‫ܘܢ‬ ‫‪ .‬ܘܼ ܬ‬ ‫̣ܐܬ‬ ‫ܬ‬ ‫ܕܐ‬ ‫̣‬ ‫̣‬ ‫ܿ‬ ‫‪ .‬ܘܐܬ ܼ‬ ‫̣ ‪ܿ .‬ܘܐ ̣‬ ‫ܕ ̣ ܘܢ ܕ‬ ‫̣ ܼ‬

‫‪.‬ܕ ܬܘܪ ‪MS‬‬ ‫‪Same form in the Arabic version.‬‬ ‫‪1147 Ms‬‬ ‫ܒ ‪; correction based on the Arabic version:‬‬ ‫”‪“reconciliation took place and war stopped.‬‬ ‫‪1145‬‬ ‫‪1146‬‬

‫ܘܨܐܪ‬

‫ܘ‬

428

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

He also excommunicated the whole city along with him, and the sound of the bells and the Sanctification ceased, and even the dead were left unburied. As for the prince, he transgressed the law even more: He pillaged the churches and the monasteries. [729] After some time, the Counts and most of the respectable people, along with the Patriarch of Jerusalem assembled, and while mediating between the concerned ones, the prince barely returned everything that he looted. The woman became lawfully his and made peace. In the same year, the emir who was reigning over Ḥarran and Edessa rebelled against that of Mosul and went to Ṣalāḥ-al-dīn. Through him, Ṣalāḥ-al-dīn ruled over Mesopotamia and Nūr-al-dīn allied himself with him. Now the lord of Mosul, and those of Mārdīn, Āmid and Armenia gathered to oppose the Egyptian, but even without war, they shook before him and were scattered. Thus, the king of Egypt came to Mosul and pitched camp against it, but because of much rain that faced them—or because of some other reason—he left Mosul and returned. (The lords) of Mārdīn and Sinjar submitted to the sultan of Egypt. Thus he pitched camp against Āmid, promising Nūr-al-dīn to capture it for him. And on Palm Sunday, he besieged it and while he launched a battle against it vehemently, ┌he took control of the city wall1148. Then the wicked son of Nīsān surrendered it to him, leaving it wretchedly, and Nūr-al-dīn, the lord of Hiṣn-Kīphō, ruled over it in the year 1493 (AD 1182). In the same year, the year1149 1495 (AD 1184), Quṭb-al-dīn the lord of Mārdīn, died, and his maternal uncle Shah-Armen came and established in it (as lord) the son of Quṭb-al-dīn, a child.1150 In this year of 1493 (AD 1182), Ṣāliḥ, the lord of Aleppo,1151 died, and (ShahArmen) gave the city to the lord of Mosul, who is ‘lzz-al-dīn, who ruled after his brother Sayf-al-dīn. The latter gave it [730] to his brother from whom he took Sinjar, so as not to distance him from his whereabouts.1152 In this year 1494 (AD 1183), Andronicus (I), who was banished by Manuel, reigned over the Greeks. Now because a sedition1153 befell (Constantinople), he was able to enter it through perfidy.

The correction on the margin “and he surrounded the city wall” is not needed since the warriors were already besieging the city near the wall. 1149 The note “correct” on the margin probably approves the phrase “in the year,” as it sounds a bit redundant. 1150 Ibn-Athīr, al-Kāmil X, p. 129, H 580 = 1184. His son’s name was Ḥusām-al-dīn Bulaq Arslan. Shah-Armen, the ruler of Khilaṭ, was his maternal uncle. 1151 Ibn-Athīr, al-Kāmil X, pp. 106–107, H 577, Rajab = November 1182. He is al-Malik al-Ṣāliḥ Ismā‘īl son of Nūr-al-dīn Maḥmūd. He died at the age of nineteen. 1152 Ibn-Athīr, al-Kāmil X, pp. 107–108. 1153 Literally “sword.” 1148

‫‪429‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫̱ܗܘܘ‪.‬‬ ‫ܘ ܪ ‪ .‬ܘܐ‬ ‫ܼ‬ ‫ܗ‪ .‬ܘ ܼ‬ ‫̣‬ ‫ܘ ̣‬ ‫‪ .‬ܐܬ ܿ‬ ‫̈‬ ‫݁‬ ‫ܬ ܘ‬ ‫̣ܗܘ ܕ‬ ‫ܬ ‪ .‬ܘ ܪ ]‪[729‬‬ ‫ܼ‬ ‫̣ ‪ .‬ܘ̣‬ ‫ܐܘ ̣‬ ‫̈‬ ‫̈‬ ‫ܗܘܢ‪.‬‬ ‫ܕܐܘܪ ‪ .‬ܘ‬ ‫‪ .‬ܘ‬ ‫ܕܐ‬ ‫ܘ‬ ‫݀‬ ‫݁‬ ‫݁‬ ‫ܐ‬ ‫ܘ‬ ‫܀‬ ‫ܘܐ‬ ‫ܬ‬ ‫ܐ‬ ‫ܝ‬ ‫ܗ‬ ‫ܕ‬ ‫ܘܐܙܕ‬ ‫‪:‬‬ ‫ܘ‬ ‫ܗ‬ ‫ܕ‬ ‫ܡ‬ ‫݂‬ ‫̣‬ ‫̣‬ ‫̣ ̱‬ ‫ܐܗ ̣‬ ‫̈‬ ‫݁‬ ‫̣ ‪ .‬ܘ ̣ ܘܗܝ‬ ‫ܗܘ ܕ ܨܠ‪ .‬ܘ ܬ ܨ‬ ‫ܢ ܘܐܘܪܗܝ܆ ̣ ܕ‬ ‫̱ܗܘ‬ ‫ܕ̣‬ ‫‪1154‬‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܐ ̣ ̣ܗܘ ܨ‬ ‫ܪܕ ‪ .‬ܗ ܕ ܕ ܨܠ ܘܗܘ ܕ ܕ ܘܗܘ‬ ‫ܘܐܬܐܘܝ‬ ‫‪̣ .‬‬ ‫ܿ‬ ‫ܿ‬ ‫ܗܝ ܘܐܬ ܼ ܪܘ‪.‬‬ ‫̣ܙ‬ ‫‪ .‬ܘ ܕ‬ ‫ܕ ܪ ܢ‬ ‫ܕܐ‬ ‫݁ܘܗܘ ܕܐܪ ‪ .‬ܐܬ ܼ‬ ‫݀‬ ‫݁‬ ‫ܪ‬ ‫ܘܢ‪.‬‬ ‫ܕ‬ ‫̣ ܢ ̣ܗܘ‬ ‫‪.‬ܘ ̣‬ ‫ܕ ̣‬ ‫ܨܠ‪ .‬ܘ ̣‬ ‫̣‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܘ‬ ‫ܐ‬ ‫ܕ‬ ‫ܘ‬ ‫ܘܗ‬ ‫ܕ‬ ‫ܕ‬ ‫ܕ‬ ‫ܘ‬ ‫ܗ‬ ‫‪.‬‬ ‫ܘ‬ ‫܆‬ ‫ܠ‬ ‫ܨ‬ ‫ܡ‬ ‫ܬ‬ ‫݁ܐܘ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫݁‬ ‫‪.‬ܘ ܡ‬ ‫ܪܕ ݁ܕ‬ ‫ܘܕܝ ̱ܗܘ‬ ‫ܪ ‪.‬‬ ‫ܐ ‪.‬ܐ̣ ̣‬ ‫̣ ܢ ̣‬ ‫ܕܐܘ ̈‬ ‫̈‬ ‫┐‬ ‫ܿ‬ ‫݁‬ ‫̣‪.‬‬ ‫‪ .‬ܘ‬ ‫ܙ ̣‬ ‫ܼ‬ ‫̣ ܐ ̣‬ ‫̣‬ ‫ܗ‬ ‫݁ ܪܕ‬ ‫̣ ܪ ‪ .1155‬ܗ ܐ ݁ ݁ܗܘ ܕܘ‬ ‫݁ ܕܘ ̣ ‪ .‬ܘܐ ̣‬ ‫‪.‬ܘ ̣‬ ‫݀ ‪ 1156‬ܐܬܨܗ‪̄.‬‬ ‫݀ ܐܬ ܨ ̄‬ ‫ܓ܀ ܘ ݁‬ ‫݁ܗ ܕ ܕ‬ ‫ܕ‬ ‫ܕ‬ ‫̣‬ ‫̣‬ ‫ܕܐܬ ܨ ̄‬ ‫ܐܪ ܘܐ ̣ ݁‬ ‫ܓ ̣ ܨ‬ ‫܀ ܕ‬ ‫ܗܕ‬ ‫ܘܐܬ‬ ‫̣‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫‪.‬‬ ‫ܪ ܐ ̣ ܗܝ‬ ‫ܕܐ‬ ‫ܘ‬ ‫ܗ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܘ‬ ‫ܕܗ‬ ‫ܨܠ‬ ‫ܕ‬ ‫ܗ‬ ‫ܘ‬ ‫ܗ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܗ‬ ‫̣‬ ‫̣‬ ‫̱‬ ‫ܿ ܼ ̣ ܬܗ܀ ܘ ݁‬ ‫‪ 1157‬ܐ ݁ ܕ‬ ‫݁ܘܗܘ ̣ ݁ ]‪ ̣ [730‬ܗܝ‪ .‬ܘ ̣‬ ‫̄‬ ‫ܐ ‪.‬ܗ‬ ‫̈ ܐ ܪܘ ܤ ݁ܗܘ ܕ ̣ ܗܘ‬ ‫ܕ ̣‬ ‫ܕܐܬܨ ܕ ܐ ̣‬ ‫݁‬ ‫݁‬ ‫‪.‬‬ ‫ܐܬ ̣ ܝ ̣‬

‫‪On the right margin:‬‬ ‫‪ often assimimilates‬ܒ ‪݁ ; nonetheless, the preposition‬ܐܘ‬ ‫)ܐ( ‪with‬‬ ‫”‪“house, place.‬‬ ‫ܪ ‪1155 Note to the right of the text:‬‬ ‫‪݁ ܼܿ ̄ .‬ܗ‬ ‫ܬ ‪1156 Note to the right of the text:‬‬ ‫‪.‬‬ ‫‪.‬ﺷﯿﺠﺮ ‪1157 Someone wrote on the upper margin:‬‬ ‫‪1154‬‬

430

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

At the beginning, he showed himself as submitting to the young man Alex, but later on he drowned in the sea the wife of Manuel and his daughter and her husband, while he killed the young man. He killed and set on fire more than one thousand nobles and gouged the eyes of many others whose property he confiscated. He—the filthy old man—took in marriage the wife of the young man Alex and committed countless atrocities. He expelled the Franks from the capital because they used to assist the young man Alex, for he was the son of a Frankish woman. He set on fire fourteen thousand houses and villages in the lands of the Greeks. When the Franks were expelled from their homes and they left, they went down to Rome and Frankish armies came with them, and the king of Sicily joined them, and devastated most of the Syrian cities in the Greek dominion. These they destroyed, uprooted, burned and turned entirely desolate. (Arabic): Glory to the Lord who made us complete these stories. Chapter three, on the time in which Isaacus, I mean Isaac, reigned over the Greeks; and on various secular events and happenings that took place at that time. (1) In September, on the feast day of the Cross, the year 1496 (AD 1185), Andronicus, the emperor of the Greeks, was killed, and Isaac reigned immediately. [731] When Andronicus was readying himself to kill Isaac too, just as (he did) to the rest of the imperial dynasty, Isaac became aware and put on his armor inside his house. When (messengers) came and said, “the emperor is calling you,” he did not go, and thus, Andronicus grew wrathful and sent his commander to bring him. When he realized that the (commander) came in wrath and learned that at that point they were prepared to kill him, disdaining death, he drew his sword, struck the commander, and killed him. Quickly, he mounted his horse, and hastily went to the Great Church, while the sword spattered with blood was in his hand. He shouted loudly and myriads of people gathered. When all the nobles who were outraged at the iniquitous Andronicus because of the crime that he committed, arrived at the church, at that moment, agreed that Isaac, who was of the imperial dynasty, be their emperor. They pressured their patriarch and he consecrated him (as emperor). When he was announced in the church, Andronicus heard of it and fled from the palace to escape by sea. He was captured inside the ship and brought back. They tortured him cruelly, cutting his flesh1158 with knives and biting it; they sold to each other his flesh to bite with great furor, and later on set it on fire in the middle of the people.

1158

Chabot translated “le postérieure” reading ‫ܗ‬

as ‫ܪܗ‬

!

‫‪TEXT AND TRANSLATION‬‬

‫‪431‬‬

‫ܬܗ ܕ ܐ ܘ ܬܗ ܘ‬ ‫‪ .‬ܪ‬ ‫̣ ܪ ܼܿ ܝ ܕ ̣‬ ‫ܘ ܪ ܐܘ ̣ ‪ .‬ܘ ̈‬ ‫ܐܘ ̣ ‪ .‬ܘ ܼܿ‬ ‫̣ ‪ .‬ܘ‬ ‫ܪܘ ̣ ݂‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫̣ܗܘ‬ ‫ܐ‬ ‫‪.‬‬ ‫ܘܢ‪ .‬ܘ ̣ ܼ ܬܗܘܢ‪ .‬ܘ ܬܗ ܕ‬ ‫̣‬ ‫̣‬ ‫ܘ ̈‬ ‫ܕ ܪ ̱ܗܘܘ‬ ‫݁ ܕ ̣ ‪.‬‬ ‫̣ ‪݂ .‬ܕ‬ ‫ܕ‬ ‫̣‬ ‫̈‬ ‫̈ ܘܢ ܘ ̣ ‪ .‬ܘ ̄‬ ‫̣ܐܬ ܕܘ‬ ‫ܐ ̣ ̄ܘ ̱ܗܘ ‪ .‬ܘܗ‬ ‫‪.‬ܐ ݁ ܕ‬ ‫ܘܐܬ‬ ‫ܘܢ ̈ ܬ ܕ‬ ‫ܘ‬ ‫ܕ ܬ ܘ‬ ‫ܘܐܬܘ‬ ‫‪̣ .‬‬ ‫ܬ ܘܬ ܕ ̈ ‪ .‬ܘ ̣‬ ‫ܐܘ ̣‬ ‫̣‬ ‫̈‬ ‫ܕ ‪̈.‬‬ ‫ܘ‬ ‫ܕ‬ ‫‪ .‬ܘ‬ ‫ܕ‬ ‫̣ܬܘܒ ܘ‬ ‫ܕ ܪ ܐ ݂‬ ‫ܕ‬ ‫ܘܐܘ ܘܐܨ ̣ ‪:‬‬ ‫ܕ‬ ‫ܐ ̣ ܘ ̣ ܘ ̣‬ ‫ﻟﻠﺮب اﻟﻤﺠﺪ اﻟﺬي ﻛﻤﻞ ﻣﻌﻨﺎ ھﻮﻻي اﻟﻘﺼﺎص‬ ‫݁‬

‫̄‬ ‫ܘܢ‬ ‫)ܕܓ(‬ ‫ܘ‬ ‫ܙ ̣̈ ܕ‬ ‫)‪(1‬‬

‫ܐ‬ ‫ܐܬ ܼܿ‬

‫ܕ‬ ‫ܕ̣‬ ‫ܐܕܪ‬ ‫ܿ‬ ‫ܼ‬

‫̈‬

‫ܙ‬

‫ܕ‬

‫̈ ܕ‬

‫ܐ ̣‬ ‫ܼ‬

‫ܿ‬

‫̈ ┐ܐ‬ ‫̱ܗܘܘ‪:‬‬

‫ܣ ݁ܐܘ ̣‬

‫ܐ‬

‫‪ :1159‬ܘ‬

‫̄‬ ‫ـ ܕ ̈ـ ‪ .‬ܘܐ ̣ ـ‬ ‫ܐ ܪܘ ܤ‬ ‫ܠ ܡ ܕ ܕܨ‬ ‫ܕ ݀ ܐܬܨܘ‪ .‬ܐܬ ݂‬ ‫ـܣ‬ ‫ـܣ‬ ‫ـ ̱ܗܘ ̣ܗܘ ܐ ܪܘ ـ ܤ ܕܐܦ ـ‬ ‫ـ ‪ .‬ـ ]‪ [731‬ـ‬ ‫ܿ‬ ‫ܘ ̣ ܙ‬ ‫‪ .‬ܐܪ ̣ ̱ܗܘ ̣ܗܘ ܐ‬ ‫ܠ‪ .‬ܐ ܕ‬ ‫ܼ‬ ‫ܕܗ ܕ ̣‬ ‫ܿ‬ ‫݁‬ ‫̣ ـ ܢ ̣ܗܘ ܐ ܪܘ ـ ܤ‬ ‫ܗ‪ .‬ܘ ̣ܐܬܘ ܐ ̣ ـ ܘ ـ ‪ .‬ܕ ܼ ـ ـ ـ ‪̣ .‬ܐܙܠ‪.‬‬ ‫‪1160‬‬ ‫݁‬ ‫̣ܐܬ ܘ ̣ ـ ܥ ܕ ـ ܘ ـ‬ ‫̣ ܝܕ‬ ‫ܕ ̣ ̄‪̣ .‬ܗܘ ܕ‬ ‫ܘ ܼܿ ܪ ܒ ܿ ܼ‬ ‫ܿ‬ ‫ܘ ̣ ܝ ܒ ܿ ܼ ـ ܘ ܼܿ ـ ܂‬ ‫ܼ ܬ‪ .‬ܘ ̣‬ ‫ܝ‪ .‬ܘܐ ̣‬ ‫ܕ ̣‬ ‫ـ‬ ‫ـ ـܗܕ‬ ‫ܘ ݂ ܩ ̣ ܙܠ ـ ܬ ܪ ـ ‪ .‬ـ‬ ‫ܗ‬ ‫̣‬ ‫ܪ̣‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ـ ܬ ̣ ـ ܢ ـ ܘܢ ܪܘ ̣ ـ‬ ‫ܐܬ ܼ ـ ـ ܬ ‪ .‬ܘ ـ‬ ‫‪.‬ܘ‬ ‫܆ ܘ‬ ‫̱ܗܘ ܘ ܼ‬ ‫̣ ܕ ـ ̣ܘ ـ ܘܢ‬ ‫̣ ܕ ̣ ̱ܗܘ ‪.‬‬ ‫ܐ ܪܘ ܤ‪.‬‬ ‫̱ܗܘܘ‬ ‫̣‬ ‫ܿ ̈‬ ‫ـ̄‬ ‫̄‬ ‫݁‬ ‫̣ ـ ܢ ـ ̣ ܘܗܝ‬ ‫ܕ ـ ܕ ̣ ـ ܘܢ ܕ ܼ ـ ܐ ـ ܘ‪.‬‬ ‫ܕ‬ ‫݂‪.‬ܗ ܐ‬ ‫‪.‬‬ ‫̣ ܩ‬ ‫ܘ‬ ‫ܤ‬ ‫ܐܕܪܘ‬ ‫܆‬ ‫ܬ‬ ‫ܙ‬ ‫ܐܬ‬ ‫ܘ‬ ‫‪.‬‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܘܢ ܘܐ ̣‬ ‫̄‬ ‫ܿ‬ ‫ـ ܗ ـ ܼـ‬ ‫ܐ ̣ـ ‪.‬‬ ‫ـ ̱ܗܘܘ ـ‬ ‫̣ ܗܝ ܕ‬ ‫̣ ـ ܘܐܗ ـ ̣ ‪ .‬ܘ ̣‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫̱ܗܘܘ‬ ‫ܘ ـ‬ ‫ܙ‬ ‫‪.‬ܘ‬ ‫̱ܗܘܘ܆ ܘ ܼ‬ ‫ܼ‬ ‫ܗܘ ܼ‬ ‫‪ .‬ܘ ܪ ܐܘ ̣ܘܗܝ ̣ ݀ ̣‬ ‫—‬

‫‪, a translation of the Syriac above.‬اﯾﺳﯾﻘوس اﻋﻧﻲ اﯾﺳﻘﺎ اﯾﺳﺣﺎق ‪Ms: lower margin,‬‬ ‫‪The word is quite squeezed, especially ḥēt and mīm.‬‬

‫‪1159‬‬ ‫‪1160‬‬

432

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

In Nīsōn (April) [732] of the same year, Ṣalāḥ-al-dīn went out of Egypt and laid siege against the fortress of Karak,1161 and Nūr-al-dīn and the rest of the emirs of Mesopotamia went to him. When they were fighting with siege engines and all kinds of military means, the Franks gathered and came (to the place) and the Turks fled before them. While the Franks remained to fortify the fortress, the Turks captured Samaria and its region and killed many people, and when the Franks reached them, they fled and the captives were rescued. In this year Baldwin, the king of Jerusalem, because his disease of leprosy worsened, he handed the kingdom over to a youngster, the son of his sister, who was also named Baldwin. Shortly after this one was proclaimed king, the one with leprosy died. In the same year too, Ṣalāḥ-al-dīn marched against Mosul and when he was not able to rule it, he returned to lay siege against Maipharqat. After many battles, he bought it with gold and ruled over it. He returned against Mosul and after many matters,1162 negotiators intervened and the rulers of Mosul agreed to send to him many troops in submission, as did those of Mārdīn and Hiṣn-Kīphō, and they reconciled with each other. (2) After we returned to Melitene and Sultan Kilij-Arslan marched to the Roman land, he reigned over twelve fortresses among those belonging to the Romans. He then wrote a letter to my humble self [731] as follows: “Kilij-Arslan the great, the sultan of Cappadocia, Syria and Armenia, to so-and-so the patriarch, the friend of our kingdom, who prays for our success, who resides in the Monastery of MōrBarṣawmō, and who rejoices in the victory of our kingdom. We make known that, thanks to his prayer, God gave glory to our kingdom at this time, for from Philadelphia the glorious the nephew of the Roman emperor came out to us, him and his sons. He came before our royal throne and submitted to us. We sent with him forty thousand soldiers and when the enemies became aware of it, many myriads (of soldiers) gathered and came for war. But God has given victory to our soldiers who pursued, destroyed, and killed the adversaries of our kingdom. They were shattered and for a long time will not be able to stand up. Therefore, our forces captured in war the great fortress of Diyadin1163 and subjected all the territories from that point to the sea shores under the authority of our kingdom, and we rule over them according to the laws of the kingdom—that land never belonged to the Turks.

Ibn-Athīr, al-Kāmil X, pp. 124–125, H 579 = AD 1183; Saladin marched against Karak from Egypt and failed to take it, because “he did not bring with him siege engines fitting that “formidable fortress and impregnable stronghold.” A second attempt to take the city a year after also failed; Ibn-Athīr, al-Kāmil X, pp. 127–128. 1162 Arabic version: “After many matters/issues, they intervened between them.” 1163 Located north of Lake Van, at the junction of the headwaters of the Murad Su. 1161

‫‪433‬‬

‫‪TEXT AND TRANSLATION‬‬

‫̣ ܕ ̣ ݁ ]‪ [732‬ܕ ܼܿ ‪ ̣ :‬ܨ‬ ‫ܪ ܘ̣‬ ‫ܿ‬ ‫ـ ̱ܗܘܘ‬ ‫ܕ‬ ‫ܕܐ‬ ‫ܪܕ ܘ‬ ‫‪.‬ܘـ ܼ‬ ‫ܘܐܬܘ‪ .‬ܬܘ‬ ‫ـ ܘܢ‪ .‬ܘ ـ‬ ‫݂‬ ‫̣‬ ‫ܘܿ‬ ‫݁‬ ‫̈ـ ‪ .‬ܘ‬ ‫ܗ‬ ‫ܘ‬ ‫ܬܘ‬ ‫̣ ܼ‬ ‫̣‬ ‫̈‬ ‫܀‬ ‫ܘܐ ̣ ܘܙ‬ ‫ܿ‬ ‫݁‬ ‫ـ ܕܐܘܪ ـ ܆ ـ ܕܐܬ ܼ ـ ـ ܗܝ ـ ܪܗ ܐܪ‬ ‫ܘـ‬ ‫̱ܗܘ ‪ .‬ܘ ݁ܗܘ ̣ܐܬ ܙ‬ ‫ܘ‬ ‫݁ ܗ܆ ܕܐܦ ̣ܗܘ‬ ‫̣ܬ‬ ‫݁‬ ‫ܨܠ ̣ܐܙܠ‪ .‬ܘ‬ ‫̣ܬܘܒ ܨ‬ ‫̣ ݁ܗܘ ܐܪ ܀‬ ‫ܐܬ ̣ ܝ ܕ ̣‬ ‫̈‬ ‫݁‬ ‫‪.‬ܘ ܪ ـ‬ ‫ـ ܂ ܗ ـ ܙ ـ ܘܐ ̣ ـ‬ ‫ܗ̣ ܘ ݂‬ ‫ܿ‬ ‫┐‬ ‫̈‬ ‫‪1164‬‬ ‫ـ ܗܘܢ ܆ ̣ ـ‬ ‫ـܬ ܕـ ـ ܼ ـ‬ ‫ـ ܨܠ‪ .‬ܘ ـ ܪ‬ ‫ܗ̣ ـ‬ ‫ܿ‬ ‫̈‬ ‫ܐ ܗ ܕ ̣ ܕ ܘܕ ̣ ܕ‬ ‫ܕ ܨܠ ܕ ܼ ܪܘܢ‬ ‫ܬ ̣‬ ‫ܘܐ ̣‬

‫ܘܐܙܠ ـ‬ ‫̣ ـ ܪܟ‪.‬‬ ‫ܿ ̈ ـ ܘ ـ ̈ ̣ ـ ‪ :‬ܐܬ ܿ‬ ‫ܼ‬ ‫ܼ‬ ‫ܿ‬ ‫ـ ـ‬ ‫ܼ ـ ̣ ܬܗ‬ ‫ـ‬ ‫ـ ‪ ݂ .‬ـ ܬܘ‬ ‫ـ ݂ܐܕܪ ـ‬ ‫ـ‪.‬‬ ‫ܪ ܿ‬ ‫ܼ ̣‬

‫ܬܗ‬ ‫ـ‬ ‫ܪܘ‪:‬‬ ‫ـ‬ ‫̣ ـ݁‬

‫݁ ‪.‬‬ ‫ܘܬܘܒ‬ ‫ـ݁ ‪̣ .‬‬ ‫̈ ـ‬ ‫܀‬

‫̄ ̈ ܬ‬ ‫ܘ ‪.‬‬ ‫ܘܐܙܠ‬ ‫)‪ (2‬ܘ ܪ ܕ‬ ‫̣‬ ‫ܐ ̣ ‪ .‬ܗ ܕ ̈ ‪ .‬ܘ ـ ̣ ܒ ـ ܬ ـ ̣ܘܬܝ ]‪ 1165[731‬ܐ ـ ܬ ܕܐ ـ ݁ ̱ܗܘܬ ݀ ܗ ـ ‪.‬‬ ‫ـ ܪ ݁ ـ ܕ ܼܿ ـ ܬܢ‬ ‫ـ‬ ‫ܕ ܘ ܘ ܪ ܘܐܪ ـ ‪.‬‬ ‫ܪ ‪.‬‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܕ ܼ ـ ܬܢ‪.‬‬ ‫ܬܢ‪ .‬ܕ ܒ ̣ ܕ ̣ ܕ ܝ ܨܘ ‪ .‬ܘ‬ ‫ܘ‬ ‫ܼ‬ ‫̣‬ ‫̈‬ ‫ܬܢ ܪܘ‬ ‫ܬܗ ̣ ܒ‬ ‫ܕ ̣ ܕ‬ ‫ܕ ـ‬ ‫ـ ـ‬ ‫ܗ ‪ .‬ـ‬ ‫ܕ ܘ ‪̣ .‬ܗܘ ܘ ̈ ܕ ̣ ‪ .‬ܘ ̣ ـ ـ ܡ ̣ ܪ ـ‬ ‫ܘܐܬ ܬܢ ܐ ܕ‬ ‫ܼܿ‬ ‫̣‬ ‫‪̣ :‬‬ ‫ܕܿ‬ ‫̈ ـ ܐܬ ܿ ܼ ـ‬ ‫̈ ‪ .‬ܘ ܐܪ ـ‬ ‫̈ ܬ ܐܪ‬ ‫‪ ܼܿ .‬ܪ‬ ‫ܼ‬ ‫ܬܢ ܘܐ ̣‬ ‫ܘܐܬܘ‬ ‫ܘܪܕ ܐ ـ ܢ‬ ‫݁ܙ ̣ ܬ‬ ‫‪ .‬ܘܿ ̣ܒ‬ ‫ܬ‬ ‫̣ ܪ‬ ‫ܕ̣ ‪݂ .‬‬ ‫̈ܬ ̣‬ ‫ܵ‬ ‫ـ ܕ ̣ ـ ܢ‪.‬‬ ‫̈ـ‬ ‫ܘܐܬܬ ـ ܘ ܕ ̈ ـ‬ ‫ܘ ݂ ـ ܘ ܼܿ ـ‬ ‫̈ ـ ܕ ـ ܬܢ‪ܼ .‬‬ ‫̈‬ ‫ـ ܘܢ ܐܬ ܘܬ ܕ ـ‬ ‫ܕ ‪ ̣ 1166‬ܪ ‪ .‬ܘܗ ـ‬ ‫ܬ ܕ̣‬ ‫̣ ܢ ̣‬ ‫ܿ‬ ‫ـ ܘܢ‬ ‫̣ܐܘ ܕ ܼܿ ـ ̣ ܬܢ ܘܐ ̣ ـ‬ ‫ܬ‬ ‫ܘ‬ ‫ܐ‬ ‫ܝ‬ ‫‪.‬‬ ‫ܠ‬ ‫̣‬ ‫ܬ ܘ ܼ‬ ‫̣‬ ‫ܗܘܬ݀‬ ‫ܘ ‪.‬‬ ‫ܕ ܼܿ ̣ ܬ ‪ .‬ܐܪ ݁ܗܝ ܕ‬ ‫ܘܡ ̣‬

‫ܡ ‪Arabic version:‬‬ ‫ܗ ܬܘ‬ ‫‪.‬ܘ ܐ ܪ‬ ‫‪Account continues in column #3 (left side).‬‬ ‫ܕ ‪1166 Written‬‬ ‫‪(sic).‬‬ ‫‪1164‬‬ ‫‪1165‬‬

434

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

We make known all these things because thanks to your prayers God has truly gave them to us. Hence, we ask you to not cease from praying on behalf of our kingdom. Remain healthy.” [732] Thereafter, many letters came to us too from the sultan at different times. At this time, three brothers came to the sultan and took Turkish soldiers and reigned over Philadelphia. After some time, the tyrant Andronicus attacked them and one of them was killed in the battle. As for the two others, they fled before the tyrant. One of them was Isaac who reigned, killed the wicked Andronicus. (3) At this time, Ignatius of Jerusalem, who administered the high-priesthood in it for forty-five years, died. In Tišrīn (October/November) of the year 1496 (AD 1185), my brother Metropolitan Athanasius was sent to Jerusalem [731]. A commotion was stirred against him, first by the wicked monks in it, and when they were reconciled with the bishop because of their quarrel, Satan woke up through his instrument Theodore Bar-Wahbūn, the second Arius. He stirred up turmoil and the bishop was in anguish until Bar-Wahbūn was ousted. At this time, when Gregory, the Armenian Catholicos, heard that the Monastery of the holy Mōr-Barṣawmō burned down, he rejoiced because jealousy was intensive in him. He began to proclaim, saying that the holy Mōr-Barṣawmō flew and went to him, scheming to attract honours to himself with this non-sense talking.1167 Now the divine power that dwelled in the holy man justly chastised us by the burning on account of our sins, but it left him too and thus, he was knocked down on account of his temerity. He went out of the Roman fortress and heading to Tarsus, the son of his sister, whose name was Shahin-shah, rebelled against him, and while supported by the Turks, he was about to deliver him to them. When the Catholicos heard of it, he returned quickly, gathered some soldiers, and launched a battle against the fortress. As killing increased and men of the Catholicos died in the battle, he returned in shame to the Monastery of Tabush near Keshum,1168 confessing before everyone that Mōr-Barṣawmō chastised him. He returned to promise before Bishop Evanius [732] of Keshum the pledge of penance. After all these events, his nephew moved around and with the Catholicos making many promises, firm oaths, and pledges, along with bails, the nephew eventually came to him and they reconciled. (Arabic) This story concerning the Fathers, I mean the bishops and the patriarchs, is completed.

1167 1168

Arabic version: “With such vain talking, he schemed to attract honours.” In the region of Samosata, between Aleppo and Edessa.

‫‪TEXT AND TRANSLATION‬‬

‫‪435‬‬

‫̈‬ ‫ܼܿ ܐ ̣ ـ ‪ .‬ـ ݁ ـ‬ ‫̣ܒ‬ ‫ܘܗ‬ ‫ܐ ̣ ܘܕ ‪ :‬ܕ ܨ ܬܟ ܕ ̣‬ ‫̈‬ ‫‪1169‬‬ ‫ܗܘܝ‬ ‫ܨ ܬ ܕ ـ‬ ‫̣ܬܘܒ‬ ‫ـ ܀ ܘ ـ ܪ ܗܕ ]‪[732‬‬ ‫ـ ܬܢ‪̣ .‬‬ ‫‪.‬ܕ ܬ̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ـ ܬ ـ ܐ ـ ܐ ̣ ـ ܘܢ ̱ܗܘܘ‬ ‫ܐ ܀‬ ‫̣ܬ ̣ܐܬܝ‬ ‫ܐ ܬ‬ ‫܆ܘ ̣ ـ ̈‬ ‫ـ‪.‬‬ ‫ܘܐܙ ـ ܐ ̣ ـ ـ‬ ‫‪.‬‬ ‫ـ‬ ‫ܕܬܘ‬ ‫ܬ‬ ‫ـ‬ ‫ܬ‬ ‫ܘ‬ ‫ܕܐܬ‬ ‫݁ܗ ܢ ̣‬ ‫̣‬ ‫̄‬ ‫݁‬ ‫ܐܬ ݂ ‪ .‬ܗ ܕ ـ ܬܪ ـ‬ ‫ܘܢ‬ ‫̣ܘ ‪ .‬ܘܗܘ‬ ‫ܘܢ ܐ ܪܘ‬ ‫̣ܐܬ‬ ‫ܘ ܪܙ‬ ‫̄‬ ‫݁‬ ‫ـ ܘܪ ـ‬ ‫ـ ܘܢ ܐ ـ ܘ ܐ ـ ܕܐ ̣ ـ ‪ .‬ܘ ݂ ـ‬ ‫ܗܝ ܕ ܘ ‪ .‬ܘ‬ ‫݂‬ ‫ܐ ܪܘ ܤ܀‬ ‫̣ܬ ̈‬ ‫̄܀ ܘ‬ ‫ܤ ܕܐܘܪ ‪݁ .‬ܗܘ ܕܕ ݁ ݁ ܪ ܬ‬ ‫̣ ܐ‬ ‫ܙ‬ ‫)‪(3‬‬ ‫̄‬ ‫̄‬ ‫݀‬ ‫ܘܗܘ ـ ܗܝ ܪܘ ـ‬ ‫ܐܬܨܘ‪ .‬ܐ ̣ ܕܪ ܘܪ‬ ‫ܕ‬ ‫ـ ܘܦ ]‪ [731‬ܐܬ ـ ܤ ܐ ـ ܕ ̣ ـ ‪̣ .‬‬ ‫ܿ‬ ‫݀‬ ‫̈‬ ‫݁‬ ‫ـ ܘܢ‪ .‬ܐܬܬ ̣ ـ‬ ‫ـ‬ ‫ـ ܕܼ ـ‬ ‫ܕ ܕܘ ܕ ‪ .‬ܘ ܗ ܐ ̣‬ ‫ܿ‬ ‫ܘܗܘ ̣ܗܘ ܼ ـ‬ ‫ܐܘܪ ܢ ܕ ̣ ܬܕܪܘܤ ܘܗ ܢ ܐܪ ܤ ܬܪ ‪ .‬ܘܐ ̣ ܕ‬ ‫ـ‪̣ .‬‬ ‫‪.‬‬ ‫ـ ܪܤ ݁ܗܘ ܬܘ ـ ܕܐ ـ ‪ .‬ـ‬ ‫ـ‬ ‫ܘܗ ܢ܀ ـ‬ ‫ܕܐ ̣‬ ‫ܿ‬ ‫ـ ܹ ـ ̱ܗܘ ـ ‪ .‬ܘ ܼ ـ ܝ ـ ܙ‪.‬‬ ‫ܕ ܝ ܨܘ ‪ .‬ܐܬܗ ̣ ̱ܗܘ ـ ܕ‬ ‫̣‬ ‫̣ ܕ̣‬ ‫ܿ‬ ‫┐‬ ‫̄‬ ‫̣ ܚ ܘ ܬܗ ̣ܐܙܠ‪ .‬ܘ ܐ ܗ ܨ ܐܬ ܼ ـ ܤ ܕ ̣ ـ ܦ ـ ܬܗ‬ ‫ܝ ܨܘ‬ ‫ܕ‬ ‫ܵ‬ ‫ܿ‬ ‫‪1170‬‬ ‫݁‬ ‫݁‬ ‫ܐ̣ ܹ ‪.‬‬ ‫ـ‬ ‫ـ‬ ‫ܿ ̣ ܆ ܘ ـ ـ ܹ ̣ ـ ݂ܪܕ‬ ‫ܕ‬ ‫̣ ܢ ̣ܗܘ ܼ‬ ‫ܿ‬ ‫̈‬ ‫‪.‬‬ ‫ܪܘ‬ ‫̣ ܬ ‪ .‬ܘܐ ܼ ܼܿ‬ ‫‪ .‬ܘܐܦ‬ ‫ܼ ̣ ܬܗ‪̣ .‬‬ ‫̣‬ ‫̣‬ ‫ـ ܬܘ ـ ܆‬ ‫ܘܐܙܠ‬ ‫̱ܗܘ ܐ ـ ـ ݂ ܕ ـ ܗܝ ܘܐܬ ݂݁ ـ‬ ‫ܤ‪ .‬ܘ ݁ ܗ ܕ‬ ‫̣‬ ‫̈‬ ‫ܿ‬ ‫ܿ‬ ‫݁‬ ‫ـ‬ ‫ܼ ܗ ـ ̣ܐܬ ‪ .‬ܘ ܼ ـ‬ ‫̣ ̣ܗܘ ܬܘ‬ ‫ܘ ‪.‬ܘ‬ ‫ܘ ܿ ܼ ̣ ̱ܗܘ ܕ‬ ‫̣ ܘܢ ـ ܘ ـ ܕ ـ ܕ ـ ̄‬ ‫ܗܝ ܕ ̣ ‪ .‬ܘ‬ ‫ܬܘ ̣ ـ ܘ‬ ‫̣‬ ‫ܡ‪ .‬ܘܐ ̣‬ ‫̣‬ ‫ܐܘܕܝ ـ ܡ ـ ܕ ـ ܝ‬ ‫ـ ܡ‪ .‬ܘ ـ‬ ‫ـ ܕܬ ـ ܫ ܕܨ ـ‬ ‫ܘܐܬ‬ ‫̣‬ ‫̣ ـ ܬܬ ̣‬ ‫‪.‬ܗ̣‬ ‫݁‬ ‫ܕ ـ ܡ ]‪ [732‬ܘܕ ـ ܕܬ ـ ̣ ܬ ‪.‬‬ ‫ܘܕܝ ܡ ݂ ـ ܐ ـ ܐ‬ ‫ܨܘ ܪܕ ̣ ܝ܆ ܘܗ ̣ ܘܐ ̣ ̣‬ ‫̈ ܘ ـ ̈‬ ‫ܼܿ ̈ـ ܘ ̈ ـ ܕܐ ̣ ـ ̣ܗܘ‬ ‫ܗ‪ .‬ܘ ̈ܘܕ‬ ‫ܪ ܗ ܐܬ ̣ ܟ‬ ‫ܿ‬ ‫݁‬ ‫܀‬ ‫̣ܐܬ ܬܗ‬ ‫ܘ ̣ܒ ܼ ‪ .‬ܗ‬ ‫ܬܘ‬ ‫ܗ ܘܐ ̣‬ ‫اﻧﺘﮭﺖ ھﺬه اﻟﻘﺼﺔ اﻟﺘﻲ ﻋﻠﻰ آﺑﺎ>ء< اﻋﻨﻲ اﻟﻤﻄﺎرﯾﻦ واﻟﺒﻄﺎرك ܀‬

‫‪.‬ܘ‬

‫‪Account continues in column #1 (right side).‬‬ ‫ܐܡ ‪Arabic version:‬‬ ‫ܕ ܢܬ‬ ‫ܠ ܗܕ‬

‫‪1169‬‬ ‫‪1170‬‬

436

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Chapter four on the time in which the astronomers pretended that there would be a storm that would obliterate the entire universe like the deluge during the days of Noah, and when it did not happen, the astrologers were ashamed with their futile hope; and on various matters that took place at this time. (1) After the death of Quṭb-al-dīn of Mārdīn,1171 Nūr-al-dīn, lord of Hiṣn-Kīphō and of his race, also died in Āmid.1172 His death was sudden, for when he took away marble columns from the church and placed them in his house, he suffered a mortal blow and died. A young man, his son named Quṭb-al-dīn (II),1173 ruled after him. Likewise, in Mārdīn, a young man named Ḥusām-al-dīn was established (as lord). Both were the sons of slave women. The brother of Nūr-al-dīn, who was named Imād-al-dīn, had Bulā as his but after [733] the death of his brother, he took also Ḥiṣn-Ziyād. Thereafter, the ruler of the Armenians, Emir Mīrān Shah-Armen, an old man who had no one in his clan to reign after him, also died.1174 Therefore, one of his servants named Bokhtimor rose up (to rule). When he rushed to go to reign, he crossed over before the Mountain of Sāsūn, and faced the nephew of the catholicos of the Armenians who came out of the Roman Fortress. This one captured Bokhtimor until he made oaths to him to give him the fortresses of his father Bakin. In this year, the prince Lord of Antioch,1175 after he made peace with Ṣalāḥ-al-dīn and was confident that no one would contest him, acted oppressively. He captured Reuben, Lord of Cilicia, and placed him in prison under heavy fetters. He gathered the Franks and invaded Cilicia, fighting during the whole summer, but they were not able at all to rule over even one region, because Levon, the brother of Reuben, replaced him and he protected his territories with wisdom. Thus, the prince returned in shame. Afterwards, the Armenians gave the Franks thirty thousand dinars, Mopsuestia and Adana, in addition to other places. Reuben came out from prison, and after he was rescued, he rebelled against the prince and captured regions. But the prince devastated all the regions of Cilicia with lootings. [734] During this time, the Emir of Edessa (and) its lord, at the order of the one (Ṣalāḥ-al-dīn) in Egypt, captured the region of Shabaktan from the one of Mārdīn.1176 The administrator, who was established (over Shabaktan) by the Emir of Mārdīn, fought against the people of Edessa but was defeated.

See above p. 328. Ibn-Athīr, al-Kāmil X, p. 133, H 581 = 1185. 1173 He was the elder; Ibid. 1174 Ibn-Athīr, al-Kāmil X, pp. 132–133, H 581, 9 Rabīʿ II = 10 July 1185. 1175 Bohemond III, son of Raymond of Poitiers, Lord of Antioch. 1176 On Ṣalāḥ-al-dīn’s warfare in Upper Syria and Mesopotamia in H 581 (=AD 1185), see Ibn-Athīr, al-Kāmil X, pp. 131–135. 1171 1172

‫‪437‬‬

‫̇ܘܢ )ܕܕ̄(‬ ‫ܼܿ ̣ ݁‬ ‫‪.‬ܘ‬ ‫ܘ ̣‬

‫‪TEXT AND TRANSLATION‬‬

‫ܙ‬

‫ܗ ݁‬ ‫̱ܗܘܘ ܐ‬ ‫ܕ‬ ‫̈‬ ‫݁‬ ‫ܚ‪ :‬ܘ‬ ‫ܕ‬ ‫̣ܬ‬ ‫̈‬ ‫‪:‬‬ ‫ܕܗܘܘ‬ ‫̣‬ ‫ܕܙ ̣‬ ‫ܘ‬

‫܆ ݁ܕܗܘ‬ ‫̣ܗܘܬ ݀‪.‬‬

‫̣ܪܘ‬ ‫̣ ܬܘ‬

‫ܕ‬ ‫̈‬

‫݁‬

‫ܵ ̈‬ ‫‪.‬‬

‫ܕ ܕ ܂ ܐܦ ܪܕ‬ ‫)‪ (1‬ܪ ܬܗ ܕ‬ ‫ܗܕ ̣ ܕ ݂‪̣ .‬‬ ‫̈‬ ‫ـ ܪܬܗ‪ ̣ .‬ـ‬ ‫ـ ܬ ܘܐ ̣ ـ‬ ‫ܐ‬ ‫‪.‬‬ ‫ܬܗ‬ ‫ܗܘ‬ ‫̣‬ ‫̣‬ ‫ܕ ̣‬ ‫ܕ ܗ ܬ‬ ‫‪ .‬ܘܐܦ‬ ‫ܕ̣ ܕ‬ ‫ܪܗ‬ ‫̣ܬ ܘ ̣ ‪ .‬ܐ ̣‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܐ ـ ܬ ‪ .‬ܐ ـ ̣ ܗܝ ܕ ـ ܕܐ ـ ـ ܪܕ ܗܘ ܕ ـ‬ ‫‪ .‬ܕܬ ܘܢ‬ ‫ܐ ̣ ܕ‬ ‫ܕ ‪ :‬ܕܐ ̣ ̱ܗܘ‬ ‫ـ ܕܙܐ ـ —‬ ‫̣ ‪ .‬ܪ ]‪ [733‬ܬܗ ܕܐ ̣ ܗܝ ̣ ـ ܘܐܦ‬ ‫ـ ܕ ـ ̱ܗܘ ـ‬ ‫ـ‬ ‫ܢ ܗܐܪ‬ ‫ܕܐܪ ‪ .‬ܐ‬ ‫̣ ܘܐܦ‬ ‫ܪܗ‬ ‫݁ ܕܿ‬ ‫̈‬ ‫‪1177‬‬ ‫‪ .‬ܗـ‬ ‫̣ ܘܗܝ ܕ‬ ‫ܗ‪.‬‬ ‫ܪܗ‬ ‫ـ‬ ‫ܼ‬ ‫̣ ܢ ̣‬ ‫ܿ‬ ‫݀‬ ‫ـ݁ ܗ‬ ‫ܘܐ‬ ‫ܢ‪.‬‬ ‫ܕ‬ ‫ܪ‬ ‫ܡ‬ ‫ܬܗ‬ ‫ܬ‬ ‫ܗܘ‬ ‫‪.‬‬ ‫ܠ‬ ‫ܙ‬ ‫ܕ‬ ‫ܘ‬ ‫ܗ‬ ‫ܗܒ‬ ‫̣‬ ‫̣ ܼ‬ ‫̣‬ ‫̱‬ ‫ـ ܕ ̣ـ‬ ‫܆‬ ‫ܪܘ ـ ‪ .‬ܗ ـ ܐ ̣ ـ ܗ ـ‬ ‫ܕܐ‬ ‫ܕ ܬܘ‬ ‫݁ܗܘ ܕ ̣‬ ‫ܶ‬ ‫̈‬ ‫̈‬ ‫ܺ‬ ‫݁‬ ‫݁‬ ‫ܗ ܕܐ ̣ ـ ‪ .‬ـ‬ ‫ܐܦ‬ ‫܀‬ ‫̣ ܕܐ ̣ ܗܝ‬ ‫̣ ‪ .‬ܘ ̣ܒ‬ ‫ܿ‬ ‫݁‬ ‫܆ ܘ ̣ـ‬ ‫ܪ ـ ‪ .‬ܐܬ ܼ ـ ܣ ـ‬ ‫ـ‬ ‫܆ ܘܐܦ ̣ܐܬܬ‬ ‫ܨ‬ ‫ܕ ̣‬ ‫̣‬ ‫ܿ‬ ‫ܘܐܪ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܕ‬ ‫ـ܂‬ ‫ـ ܙ ܼܿ ̣ـ ‪ .‬ܘ ܼܿ ـ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܼ ̣‬ ‫ـ ̣ ܘܐ ـ‬ ‫ܿ ܼ ̣ ـ ‪ .‬ܘ ݁ ـ ̣ܐܬ ـ‬ ‫ـ‬ ‫ܘܗܘܘ‬ ‫‪̣ .‬‬ ‫ܘ̣‬ ‫ܿ‬ ‫̣ـ ‪.‬‬ ‫̣ܕܘ ‪.‬‬ ‫ܢ ܘ ݂ ̈ـ ܬ ܘܬܗܘܢ ܼ‬ ‫̣ܘ ܪ ܆ ܐ ܕ ̣‬ ‫ܕ̣‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕ ‪ .‬ܘ ـ ܬ ܘܐܕ ـ ‪.‬‬ ‫ܬ‬ ‫ܬ‪ .‬ܪ ̣ ܐ‬ ‫ܘܗ ̣‬ ‫ـ‪ .‬ܘ ݂ ـ‬ ‫̣ ‪ .‬ܘ ܪ ܕܐ ̣ ܘܙܒ ܪ ـ ـ ݂ ܕ ـ‬ ‫ܘܬܘܒ ܕܘ ̈ ‪ .‬ܘ ̣ ܪ‬ ‫̣‬ ‫ܼܿ‬ ‫ـ ܀ ]‪ [734‬ـ ܙ ـ ܐܦ‬ ‫ـ ܘܢ ܐܬ ܘܬ ܕ‬ ‫̣ܘܙ‬ ‫ܘ ̈ ‪.‬ܗ‬ ‫ܵ‬ ‫݁ܗܘ ܕ ܕ ‪ .‬ܘ ̣ ـ ݁ܗܘ‬ ‫ܢ‬ ‫ܬܪ ܕ‬ ‫ܕܐܘܪܗܝ ݁ܗ‪̣ .‬‬ ‫݁ܕܗܘ ܕ ܪ ̣‬ ‫ܐ ̣‬ ‫ܕܐܘܪܗܝ ܘܐܙܕ ̣ ‪.‬‬ ‫ܕ ܕ ‪ .‬ܘܐ ݂ ܒ‬ ‫̱ܗܘ‬ ‫ܕ‬

‫‪.‬ﺑﻜﺘﻤﺮ ‪Ibn-Athīr, al-Kāmil X, p. 133:‬‬

‫‪1177‬‬

438

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

Thereafter, Ṣalāḥ-al-dīn came to rule over Mārdīn, but when he could not take it through adulation, he kept its citizens under his subjection ┌as they were under his domination,1178 and they made peace. Then, Ṣalāḥ-al-dīn marched down to Mosul,1179 and while he intensified their submission to him through oaths and promises, he returned (to Ḥarrān),1180 where he fell severely sick; he spent the whole winter in tents and all his troops were tormented with him in the same sickness. Rumor spread out that he died and later, when he was healed, he seized the lord of Edessa, who was Muḍaffar-al-dīn son of Zayn-al-dīn, and took from him the citadels of Ḥarrān and Edessa. Shortly after, he returned them to him and they reconciled. (Arabic) Mikhā’īl the son of Barṣūm, a monk the poorest among the monks, wrote (it). (2) Account on the claim of the astrologers: [732] In the year 1497 (AD 1186),1181 an event the memory of which ought much to be kept for the coming generations took place—glory to God who catches the wise in their craftiness,1182 and chose the foolish things to shame the wise of this world.1183 The story was as follows: For many years, the astrologers began to say that in the month Īlōl (September) of this year, the following seven stars called ‘wandering’ (=planets): The sun, the moon, Saturn (Kronos), Jupiter, Mars (=Ares), Mercury, and Venus1184 will gather together [733] and meet in one zodiac sign, that of Libra. They said that this gathering together of the seven in one sign never happened before except in the days of Noah, at which time they gathered together in the sign of Pisces which is rainy, and that is why there was the Deluge. Now then, while the gathering together will be in Libra, they claimed that there will be a deluge by a storm, and not one or two people but one thousand and even more confirmed such an omen and so to speak false prophecy. I heard this prediction, my brothers, being proclaimed. For thirty years they talked about this appointed time, that in this year, the year 1497 (AD 1186), on Ilōl (September) 14, the gathering will take place and that there will be storm that would obliterate cities, villages, and all that is in them—people, cattle, animals, and birds— in such a way that nothing whatsoever would be seen on earth.

Repetitive, unless the citizens of Mārdīn were once under “the domination” of an unnamed vassal of Ṣalāh-al-dīn. 1179 Ibn-Athīr, al-Kāmil X, pp. 134–135, H 581, Shaʿbān and Ramaḍān= November and December 1185. 1180 Addition based on Ibn-Athīr, al-Kāmil X, p. 135. 1181 Ibn-Athīr, al-Kāmil X, p. 142, same year, short account, and concerning five stars, i.e. planets. Both historians agree on the fallacy of astrology. 1182 1 Cor 3:19. 1183 1 Cor 1:27. 1184 Following Ptolemy, the ancient believed that these seven ‘planes’ revolved around the earth. 1178

‫‪439‬‬

‫‪TEXT AND TRANSLATION‬‬

‫݁ ‪̣ .‬ـ ܐ ـ ܢ‬ ‫ܐܬ ̣ ܝ ܕ ̈ ܕ‬ ‫ܕ ‪.‬ܘ‬ ‫ܕ‬ ‫̣ܐܬ ̣ܗܘ ܨ‬ ‫ܪܗ‬ ‫܀ ـ ܪ ܗ ـ ̣ܬܘܒ ̣ܗܘ ܨ ـ ̣ ـ‬ ‫̣ ܗ ܐ ܕܐ‬ ‫ܘܢ ̱ܗܘܘ ̣ ܗ ܘܐ ̣‬ ‫̈‬ ‫̈‬ ‫ܘ ـ ̣ ـ ‪ .‬ܘܬ ـ ̣ܐܬ ـ ܗ‬ ‫݂ ܢ ܐ ܢ ̣ ܗ‪ .‬ـ ـ‬ ‫ܨܠ‪ .‬ܘ ܐܘ ̣‬ ‫ܿ‬ ‫ܘܗܘ‬ ‫̈ ـ ܬܗ ـ ‪ .‬ـ‬ ‫ـ ‪.‬ܘ ـ‬ ‫ܼܿܙ ܕ ܿ ܼ ـ ܘ‬ ‫ܼܿ ـ ܠ ـ‬ ‫ܼ ̣ ‪̣ .‬‬ ‫݁‬ ‫̣ ܕ ̣ ‪.‬ܘ ܪ‬ ‫ܐܬ ̣ ‪̣ .‬‬ ‫̣ ܪܗ ‪ .‬ܘ ̣‬ ‫ܗ ܕܐܘܪܗܝ ̣ܕܗܘ ܕ ܿ‬ ‫ܿ‬ ‫̣ܒ ܐ‬ ‫ܘܐ ܼ ܀‬ ‫ܕ ܢ ܘܕܐܘܪܗܝ‪ .‬ܘ ܪ ܼ ̣‬ ‫ܙ ‪.‬ܘ ̣‬ ‫ﺑﺮﺻﻮم‪:‬‬ ‫ُ‬ ‫ﻛﺘﺐ راھﺐ اﻟﻔﻘﯿﺮ ﻓﻲ اﻟﺮھﺒﺎن ﻣﯿﺨﺎﯾﻞ اﺑﻦ‬ ‫‪1185‬‬ ‫ܸ ܕܐ ܘ ‪:‬‬ ‫)‪ (2‬ܬ ̣ ܕ‬ ‫݁‬ ‫̄‬ ‫̄‬ ‫ܿ‬ ‫݁‬ ‫݁‬ ‫ܕܐ ـ‬ ‫ܕܐ‬ ‫ܕܐܬ‬ ‫ܗܕ‬ ‫ܘ ܕ‬ ‫]‪[732‬‬ ‫݀ ܐܬܨܙ ̣‬ ‫ܗܘ ̣‬ ‫ܕܼ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܿ‬ ‫݁‬ ‫ܗܝ ܬ ̣ ـ‬ ‫ܕ‬ ‫ܐ‬ ‫‪.‬‬ ‫ܕܗ‬ ‫ܕ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܬܗܘܢ‬ ‫̣‬ ‫̣‬ ‫ܼ‬ ‫̣‬ ‫ܗ ‪.‬‬ ‫ـ݁ ܠ ـ‬ ‫ـ ܗܕ‬ ‫̈ـ ‪ .‬ܕ ـ‬ ‫ܕ ̈ ܼܿ ݂ ܕ ܘܢ ̈ ـ‬ ‫ܿ‬ ‫̈‬ ‫̄‬ ‫̈‬ ‫ܘܢ ̣ ܘ ܪ ‪ .‬ܘ ܘ ܤ ܘ ܹܙܘܤ ܘܐܪ ‪.‬‬ ‫‪ .‬ܕܐ‬ ‫ܗ ܕ‬ ‫ܙ‬ ‫ܼ‬ ‫ܿ‬ ‫ـ ‪ .‬ܕܐ ̣ ـ ̄ܘ ܼܿ ـ ‪.‬‬ ‫]‪[733‬‬ ‫ܘܐܪ ‪ .‬ܘ ܘܕ ‪ .‬ܗ‬ ‫ܼ‬ ‫ـ ܘܢ ̣‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ܕܗܘ‬ ‫ܕܐ ـ ܗ ـ ̣ ـ‬ ‫ܕ ̣ܬܘܒ ̣ܐܬ‬ ‫ܘ‬ ‫ـ ܘܢ ـ ܼ ـ ̣ ‪ .‬ܐ ܗܘ ̣‬ ‫ܿ ܐܬ ܿ‬ ‫ܿ‬ ‫̄‬ ‫̈‬ ‫̈‬ ‫ܵ‬ ‫݁‬ ‫݁‬ ‫ـ‬ ‫ܗܘ‬ ‫ܕ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘ‬ ‫ܕܐ‬ ‫ܕ‬ ‫ܙ‬ ‫ܘ‬ ‫ܕ‬ ‫ܚ‪.‬‬ ‫̣‬ ‫̣‬ ‫ܼ‬ ‫ܼ‬ ‫ܼ‬ ‫̣‬ ‫݁‬ ‫̱ܗܘܘ‪ .‬ܘ ܐ ܗ ـ‬ ‫݁ܗܘ‬ ‫ܕ ܘ‬ ‫ܐ ̄ܘ‬ ‫ܕ ̈‪.‬ܗ ܕ‬ ‫ܕ‬ ‫݁ܐܘ ̣ ܬ‬ ‫̈ ـ ܘ ܼܿ ـ —‬ ‫ܼܿ ܪܘ܆ ـ ـ ݁ܐܘ ܬܪ ـ ܂ ܐ ـ‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫ـ ܕܐ ݁ ـ ̱ܗܘܘ ܕ ـ ܗܕ‬ ‫ܙ ‪ .‬ܗ ܘ ܕܬ ـ‬ ‫ܗܕ‬ ‫ܕ ܘܙܘܬ ܐ‬ ‫̈‬ ‫̄‬ ‫̄‬ ‫̣ ـ̈‬ ‫ܕܐ ݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ـ ‪ .‬ܘܗܘ ـ ܪܘ ـ ܕ ـ‬ ‫ܠ ܗܘ ـ ـ ܘܤ ܕ‬ ‫݀ ܐܬܨܙ‬ ‫ـ ܕ ـ‬ ‫ـ ܘ ـ̣ܬ ܘ ـ ‪.‬‬ ‫̈ ـ ܘ ـ‬ ‫ܡ ܕ ܘܢ ـ‬ ‫ܘ ‪.‬ܘ‬ ‫ܡ‪.‬‬ ‫ܐܪ‬ ‫̣‬

‫‪Written in red.‬‬

‫‪1185‬‬

440

THE CHRONICLE OF MICHAEL THE GREAT: BOOKS XV TO XXI

This news spread out in the East and the West, in Egypt and in India. The faithful from as far as Sijistan wrote to us begging for prayers for their rescue. Even Jews, Muslims, pagans, and many among the Christians proclaimed, saying, “On that day there will be an eclipse—I mean the darkening of the sun—and earth will tremble, and that there will be winds and storms that will amass dust and stones and cover up cities and villages.” They claimed that two comets would be seen [734] and many things as these (claims). Many kings and leaders made holes in the earth and solid houses, carrying to them food and drink. Many moved from one place to another and many others turned caves and cracks as their dwellings. Now the Christians, namely those who were firm in the faith, did not believe in such vain talks but were kept constant in supplications, prayers, fasting, and alms-giving. But the pagans, the Jews, and especially the astrologers were laughing at the Christians, seeing them doing supplications. They blasphemed saying, “It is impossible even for God to stop the event that will be bound to happen.” As for these who asked our humbleness through letters about this matter, we responded verily, No sparrow will fall to the trap, as it is written,1186 and no leaf falls off from a tree without the sign from above.” We said that those who claimed that at the gathering of the planets at Pisces the deluge happened are not truthful, telling not only on the basis of scriptures but also on basis of natural demonstrations. If according to what the erring astrologers said that the Deluge happened during the days of Noah by the gathering of the planets, how could those of the days of Noah, who were especially versed in the movement of the stars, not understand that the Deluge was about to happen, except for Noah alone to whom it was revealed by God? He was also scorned by the erring ones as was Lot too, later on in Sodom. Nonetheless, those who were not firm in the faith and who were obsessed by the storms, they announced the storms, and every mouth screamed, “The storm, the storm, behold, the storm is coming!” And lo! The trade, selling and buying ceased!” When the specified day in which it was proclaimed that the storms were bound to happen drew near, people rushed to go into caves and holes to hide themselves. Now when the day came and appeared, I mean when it shone a beautiful light, the air was pure and clean over the face of the whole earth, and this purity of air and serenity continued all the days after it for many months. Therefore, all the nations praised and glorified the Lord, who alone manages everything. The kings mocked and dismissed the astrologers on account of their false profession. As for me, my brothers, I say that although the astrologers alleged saying that the storm and other things will happen, it was foolishness because based on conjecture. Nonetheless, the gathering of the stars in one area following their revolution in the orbit (set) by the order of the Creator must be true, for the movement of their revolution is known to those who observe (them).

1186

Mat 10:29.

‫‪441‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ـ ܢ‬ ‫ܕܐܦ‬ ‫‪.‬ܐ‬ ‫‪.‬ܘ ܪ ܘ‬ ‫ܘ‬ ‫̱ܗܘܬ‬ ‫̣‬ ‫ܘܗܝ ܗܕ ̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ـ ܘ ـ‪.‬‬ ‫̣ ܘܙ ܘܢ‪ .‬ܘܐܦ ܕ ܘ‬ ‫̣ ܨ ܬ‬ ‫ܬܢ‬ ‫̣‬ ‫ـ‬ ‫̈ ـ ܕ ܼܿ ܙ ـ ̱ܗܘܘ ܘܐ ݁ ـ ‪ .‬ܕ ـ ݁ ܘ ـ ـ ݁ܗܘ ـ ܐ‬ ‫ܘ‬ ‫ܐܪ ‪݁ .‬‬ ‫ـ ܘ ̈ـ ܘ ـ‬ ‫ܕ‬ ‫ܘܗܘ ܪܘ ܘ‬ ‫ܘܪ‬ ‫‪.‬‬ ‫ܕ‬ ‫ܐܘ‬ ‫݁‬ ‫̣‬ ‫̣‬ ‫̈ ܨܘܨ ̈‬ ‫̈‬ ‫݁‬ ‫̈ـ ܬ ܕܐ ـ‬ ‫]‪ [734‬ܬܪ‬ ‫ܕ‬ ‫ܒ‬ ‫ܬܘ‬ ‫ܘܘ‬ ‫ܗ‬ ‫ܘ‬ ‫‪.‬‬ ‫ܘ‬ ‫̣‬ ‫̣‬ ‫̱ ̈‬ ‫̣ ̈ـ ‪ .‬ܘ ̣ ـ‬ ‫̣ ܘ ܘܢ ̈ ـ ܪ ـ ܘ ̈ ـ‬ ‫ܘ‬ ‫̈ ܕ‬ ‫ܗ ‪.‬‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ـ ̱ܗܘܘ‬ ‫ـ‬ ‫ـ ܐܬܪ ܬܪ ܼ ـ ̱ܗܘܘ‪ .‬ܘ ـ ܘ‬ ‫ܘܢ ܬܘܪ ܘ ‪ .‬ܘ‬ ‫ܿ‬ ‫ܿ‬ ‫̈‬ ‫ܼ ـ ̱ܗܘܘ ܐ ـ‬ ‫ܬ‬ ‫ܕ ܪ‬ ‫ܕ ܐ‬ ‫ܗܘܢ‪.‬‬ ‫ܼ‬ ‫̈ـ ܬ ܘ ̈ ـ ܬ ܘ ܘ ̈ ـ ܘ ܕ ̈ ـ ܐ ̣ ـ ̱ܗܘܘ‪ ̈ .‬ـ ܕ ـ ܘ ܕ ̈ـ ‪.‬‬ ‫ܗ ـ ܨ ـ ‪.‬ܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫̱ܗܘܘ ܕ‬ ‫̱ܗܘܘ‬ ‫ܬ‪.‬‬ ‫܂‬ ‫ܘ ܼܿ ܐ ̣ܗ ܢ‬ ‫̄‬ ‫ܿ‬ ‫ܿ‬ ‫̣ ـ‬ ‫ܘܐ‬ ‫ܗܝ‬ ‫̱ܗܘܘ ܘܐ ݁ ‪ .‬ܕ‬ ‫܆ܕ ܼ‬ ‫ܼ‬ ‫ܸ‬ ‫ܿ‬ ‫ܿ‬ ‫ܗـ ̣ ـ ܆ ܼ ـ‬ ‫ܐ ܬ‬ ‫ܘܬܢ‬ ‫̱ܗܘܘ‬ ‫ܕ ̣ܘ ‪ .‬ܘ‬ ‫ܕ‬ ‫ܕ ܼ‬ ‫݁‬ ‫ـ ܪ̣ـ ܕ ـ‬ ‫̣ ܐ‬ ‫ܐ ܕ ̣ ‪.‬ܘ‬ ‫ܨ‬ ‫ܕܐ‬ ‫‪.‬‬ ‫ܪ‬ ‫ܐ‬ ‫ܗܘ‬ ‫̣‬ ‫ܗܘ ܕ ܼܿ‬ ‫‪ .‬ܘܐ ݁‬ ‫ܕܐ ݁ ـ ‪ .‬ܕ ـ ̣ ـ ܕ ̈ ـ‬ ‫ܐ‬ ‫ـ ܕ ̣ ̈ ـ ̱ܗܘ‬ ‫̈ ܐ ܘ ܬ ̈‬ ‫̈ ܐ݁‬ ‫̣ ـ ܗܘܢ‬ ‫̱ܗܘ ‪ .‬ܕܐ ̣ܘ ܕܐ‬ ‫ܕ‬ ‫‪:‬ܘ‬ ‫݁ܗ ـ ܢ ܕ ـ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫݁‬ ‫ܚ܆ ܐ‬ ‫ܕ‬ ‫ܗܘ‬ ‫ܕ‬ ‫܆‬ ‫ܕܐ ܘ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫ܚ ܕ ܼܿ‬ ‫݁‬ ‫ܕ ܘ‪ :‬ܐ ـ ܚ‬ ‫‪ :‬ܐ ̣ ܕ ܪ ܢܕ‬ ‫ܬ ܕ‬ ‫̱ܗܘܘ‬ ‫ܐ ̣‬ ‫̈ـ ‪ :‬ܐ ـ ܕܐܦ ـ ܛ ܪ ـ‬ ‫̱ܗܘ ـ‬ ‫ܕܘܗܝ ܕ‬ ‫ܐܬ ̣‬ ‫܆ܘ ̣‬ ‫̄‬ ‫ܙ ـ ̱ܗܘܘ‪.‬‬ ‫ܪ ̱ܗܘܘ ـ ܘ ̣ ـ ̱ܗܘܘ ܘ ـ ܆ ܘ ـ‬ ‫ܕ‬ ‫ܘܡ‪ .‬ܐ ܐ‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫݁‬ ‫ܡ ܪܘ ـ ܪܘ ـ ܼ ـ‬ ‫ـ‬ ‫̱ܗܘ ܘܗ ܐܬ ـ ܪܘ ـ ܘ ـ ܗܘܝ ܐܦ ܬܐ ـ ܬ ܘ‬ ‫ܘ‬ ‫ܿ‬ ‫݁‬ ‫ܕܬܗܘ ‪ .‬ܪܗ ـ ̱ܗܘܘ‬ ‫̣ ـ ـ ܪܘ ـ‬ ‫ܙ ̱ܗܘ ܕ ـ‬ ‫݂ܒ‬ ‫ܘܼ ‪ .‬ܘ‬ ‫̣‬ ‫ܕ ̣ ܘ̣‬ ‫̈‬ ‫ܘ݁‬ ‫‪ :‬ܘܐܬ ـ ̣ܝ ܐܘ ̣ ـ ܕ ̣ ـ ܼܿ ـ‬ ‫‪ .‬ܕ‬ ‫ܘ‬ ‫̣‬ ‫ـ ܘܢ ـ ̈‬ ‫̈‬ ‫݁‬ ‫̣ ܬ ܕܐܐܪ ܘ‬ ‫ܘܗܝ‬ ‫ܐ‬ ‫̣ ‪ .‬ܐܐܪ‬ ‫ܐܪ ̣ ‪̣ .‬‬ ‫ܘܨ ̣‬ ‫̄‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫ـ‬ ‫ـ ܕܘ‬ ‫ـ ‪̣ .‬ܕܗܘ‬ ‫ـ‬ ‫ܘܐܘܕ ̣ ـ‬ ‫‪.‬‬ ‫ܕ ܪܗ‬ ‫̣ ܢ ܼ‬ ‫̈‬ ‫̄‬ ‫ܿ‬ ‫݁‬ ‫‪.‬‬ ‫ܗܝ ̣ܐܘ ـ ܬܗܘܢ܀ ܐ ـ ܕ ـ‬ ‫ܕܕ‬ ‫ܘ ‪.‬‬ ‫ܕ ܼ ܘ ܘܐ ̣‬ ‫ܰ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܐ ̣ ـ ̱ܗܘܬ‬ ‫ܕܪܘ ܗܘ ܘܙ ܆‬ ‫ܐ ̈ ܐ ܐ ̣ ‪ .‬ܕܐ ̣ܗܝ ܕ ̣ ܘ ܐ ܘ‬ ‫̈‬ ‫ܘ ـ ܕ ̣ـ‬ ‫̣ـ ܐ ـ‬ ‫>ܕ ̣ ܬ