The Martyrdom and History of Blessed Simeon Bar Sabba'e (Persian Martyr Acts in Syriac: Text and Translation) 9781463202453, 2014014995, 1463202458

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Persian Martyr Acts in Syriac: Text and Translation 3 Series Editor Adam H. Becker

Persian Martyr Acts in Syriac is a series of Syriac martyrological texts composed from the fourth century into the Islamic period. They detail the martyrdom of a diversity of Christians at the hands of Sasanian kings, bureaucrats, and priests. These documents vary from purely mythological accounts to descriptions of actual events with a clear historical basis, however distorted by the hagiographer’s hand.

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2014 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. 2014

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ISBN 978-1-4632-0245-3

ISSN 1941-871X

Library of Congress Cataloging-in-Publication Data Smith, Kyle, 1977The martyrdom and history of Blessed Simeon bar Sabba’e / by Kyle Smith. pages cm. -- (Persian martyr acts in Syriac: text and translation, ISSN 1941-871X) Includes bibliographical references. ISBN 978-1-4632-0245-3 1. Simeon bar Sabba’e, Saint, Patriarch of the Church of the East, 316-341. 2. Martyrs--Iran. 3. Church of the East--History. 4. Iran--Church history. I. Sahdúta d-Túbana Šem’ún bar Saba’e. II. Sahdúta d-Túbana Šem’ún bar Saba’e. English III. Title. BX159.S564S6 2014 272.0955--dc23 2014014995 Printed in the United States of America

for Luk

TABLE OF CONTENTS Preface ....................................................................................................... ix Abbreviations ........................................................................................... xi Map: Roman Mesopotamia and Sasanian Persia, ca. 450 CE ......... xv Introduction .......................................................................................... xvii I. Between Rome and Persia: Syriac Christianity and Fourth-Century Mesopotamia .......................................... xvii The Date of Simeon’s Death and the Historicity of His Acts......................................................................... xx The Historical Context of Simeon’s Death ...................xxiv II. The Martyrdom of Blessed Simeon bar Ṣabbaʿe ........................xxix Outline of the Martyrdom..................................................xxix Relics and Roman Envoys: Maruta of Maypherqaṭ and Simeon’s Martyrdom ...........................................xxix III. Sozomen’s Ecclesiastical History, II, 9–15 ........................xxxiv Outline and Summary of the Ecclesiastical History.......xxxiv Sozomen, Simeon’s Martyrdom, and Constantine ...... xxxvii IV. The History of Blessed Simeon bar Ṣabbaʿe ............................... xlii Outline of the History ......................................................... xlii The Captive Christians of Persia and Simeon’s History ........................................................................... xlii V. Note on the Text and Translation ............................................. l VI. Manuscripts, Editions, and Previous Translations ............. li Manuscripts ............................................................................. li Syriac Text Editions .............................................................. lii Modern Translations ............................................................. lii vii

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Text and Translation ................................................................................ 1 Summary of the Martyrdom ............................................................. 3 The Martyrdom of Blessed Simeon bar Ṣabbaʿe .................................... 6 Summary of the History ................................................................. 61 The History of Blessed Simeon bar Ṣabbaʿe........................................ 68 Bibliography ..........................................................................................213 Indexes ...................................................................................................231 Index of Biblical References ......................................................229 Index of Personal and Proper Names ......................................232 Index of Place Names .................................................................233

PREFACE The primary aim of the “Persian Martyr Acts in Syriac: Text and Translation” series is to increase the profile of Syriac martyrdom narratives by making these rich and historically fascinating texts more easily accessible—particularly to those who may have limited knowledge of Syriac. In this volume, as in others in the series, the Syriac text is paired with an accompanying English translation and notes along with a general introduction and a bibliography of relevant primary and secondary sources. While I hope that this material will be useful to those who specialize in Syriac Christianity, I am particularly keen to see Simeon’s acts reach the hands of those who study ancient Christian martyrdom narratives in languages other than Syriac. To my mind, the value of these texts for contemporary scholars lies primarily in how they demonstrate the forging of religious identity and the writing (and re-writing) of history through narrative. In this way, Simeon’s Martyrdom and History may have more in common with non-Syriac martyrdom narratives than they do with Syriac texts composed in other literary genres. In seeing The Martyrdom and History of Blessed Simeon bar Ṣabbaʿe through to publication, three people have been especially helpful. Adam Becker, associate professor of Religion and Classics at New York University and the general editor of the “Persian Martyr Acts in Syriac” series at Gorgias Press, has been a generous friend and colleague for several years. He encouraged this project along from the outset, and, besides carefully copyediting the Syriac text, offered many perceptive suggestions that greatly improved the translation and introduction. Visually speaking, this book would not have been the same were it not for the pro bono contributions of my wife, Maggie Fost, who drew the map and designed the book’s cover. Because I could find no suitable depiction of Simeon to use on the cover, Maggie ix

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proposed a more abstract approach. The ripples of red cloth are intended to evoke Simeon’s surname (“the son of dyers”), which a passage in the Martyrdom explains: “Simeon, who is called ‘Bar Ṣabbaʿe,’ was the bishop of Seleucia and Ctesiphon—the Cities. Rightly is he called by this name because his parents dyed silk with foreign blood as clothing for the impious kingdom, but he dyed the garments of his soul with his own blood as a vestment for the holy kingdom” (Martyrdom 7). Finally, profound thanks are due to Lucas Van Rompay, professor of Eastern Christianity at Duke University. Luk taught me all the Syriac I know, and much more that I have already forgotten. When I was a Ph.D. student at Duke, Luk suggested we read Simeon’s acts together as a translation exercise. I recall spending a number of early mornings alone at my desk preparing for our meetings, puzzling over one of the many abstruse passages in the Martyrdom or the History. A number of late mornings were spent together with Luk in his campus office as he patiently helped me decipher some of those same passages. I will always be grateful to Luk for so freely offering me his time and instruction. I could not have dreamed up a better advisor or a more erudite mentor, and I hope that this volume, which bears the imprint of Luk’s knowledge throughout, may serve as a small token of my gratitude for his friendship. Kyle Smith University of Toronto

ABBREVIATIONS Ancient Sources Amm. Marc. AMS Aph. Dem. ASM Berʿain Eph. adv. Jul. Eus. VC History Jul. Or. Maʿin Mar-Jabalaha Martyrdom Qardagh Soz. HE Syn. Or.

Ammianus Marcellinus, Res gestae Acta Martyrum et Sanctorum Aphrahaṭ, Demonstrations Acta Sanctorum et Martyrum The Martyrs of Mount Berʿain Ephrem the Syrian, Against Julian Eusebius, Life of Constantine History of Blessed Simeon bar Ṣabbaʿe Julian, Orations History of the Holy Mar Maʿin History of Mar-Jabalaha Martyrdom of Blessed Simeon bar Ṣabbaʿe History of Mar Qardagh Sozomen, Ecclesiastical History Synodicon Orientale

Journals and Series AAntHung AB AJSR BAI BAR Britannia BSOAS

Acta Antiqua Academiae Scientiarum Hungaricae Analecta Bollandiana Association for Jewish Studies Review Bulletin of the Asia Institute British Archaeological Reports Britannia: A Journal of Romano-British and Kindred Studies Bulletin of the School of Oriental and African Studies xi

xii Byzantion ByzZ CH CQ CSCO Florilegium GCS GEDSH Historia HTR HUCA Hugoye HUS IJAIS Iranistik JCSSS JEOL JESHO JJS JLA JRS JSJ JTS Klio Mus Numen OC OCA OrSyr PdO Persica

THE MARTYRDOM AND HISTORY Byzantion: Revue internationale des Études byzantines Byzantinische Zeitschrift Church History Classical Quarterly Corpus Scriptorum Christianorum Orientalium Florilegium: Journal of the Canadian Society of Medievalists Griechischen Christlichen Schriftsteller Gorgias Encyclopedic Dictionary of the Syriac Heritage Historia: Zeitschrift für alte Geschichte Harvard Theological Review Hebrew Union College Annual Hugoye: Journal of Syriac Studies Harvard Ukrainian Studies Name-ye Iran-e Bastan: The International Journal of Ancient Iranian Studies Iranistik: Deutschsprachige Zeitschrift für iranistische Studien Journal of the Canadian Society for Syriac Studies Jaarbericht van het Vooraziatisch-Egyptisch Genootschap Ex Oriente Lux Journal of the Economic and Social History of the Orient Journal of Jewish Studies Journal of Late Antiquity Journal of Roman Studies Journal for the Study of Judaism Journal of Theological Studies Klio: Beiträge zur alten Geschichte Le Muséon: Revue d’Études Orientales Numen: International Review for the History of Religions Oriens Christianus Orientalia Christiana Analecta L’Orient syrien Parole de l’Orient Persica: Uitgave van het Genootschap Nederland-Iran

ABBREVIATIONS PO PS RB RÉArm RecAug ROC SP StIran Traditio UF VChr ZKG ZKTh

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Patrologia Orientalis Patrologia Syriaca Revue biblique Revue des Études Arméniennes Recherches augustiniennes Revue de l’Orient Chrétien Studia Patristica Cahiers de Studia Iranica Traditio: Studies in Ancient and Medieval History, Thought and Religion Ugarit-Forschungen Vigiliae Christianae Zeitschrift für Kirchengeschichte Zeitschrift für katholische Theologie

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Qardu Beth Zabdai

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Singara

Nisibis

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b

Ctesiphon

Karka d-Ledan

MAISHAN

CASPIAN SEA

SASANIAN EMPIRE

Hormizd-Ardashir

PERSIAN GULF

Karka d-Maishan

n ru

Beth Lapat

BETH HUZAYE

Prat-Maishan

T ig

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L a ke U r m i ye

BETH ARAMAYE

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Seleucia

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Roman Mesopotamia and Sasanian Persia, ca. 450 CE

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Jerusalem

Damascus

Antioch

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ARMENIA

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INTRODUCTION I. BETWEEN ROME AND PERSIA: SYRIAC CHRISTIANITY AND FOURTH-CENTURY MESOPOTAMIA According to the Martyrdom (sahduta) and the History (tashʿita) of Blessed Simeon bar Ṣabbaʿe, the executioners of King Shapur II beheaded Simeon on Good Friday around the year 339 CE.1 The details differ, but the two Syriac versions of Simeon’s martyr acts (the shorter and earlier Martyrdom and the much longer and later History) agree that Simeon was arrested for refusing to collect taxes from the Christians of Persia.2 Following his arrest, Simeon was bound in chains and deported from Seleucia-Ctesiphon, a city in central Mesopotamia on the River Tigris, as his church was being destroyed.3 A few days later, his captors presented him before the gate of Shapur’s summer palace at Karka d-Ledan in the foothills of the Zagros Mountains in southwestern Iran.4 Although it was tax-avoidance that led to Simeon’s arrest, it was the bishop’s brazenness before the king that occasioned his Martyrdom 7; History 4. For brief overviews of Simeon’s life, about which relatively little is known beyond what is recorded in his martyr acts, see Cerbelaud 2009; Fiey 2004: 177–78; Labourt 1904: 43–69; Van Rompay 2011, with further references; and Wiessner 1967. For the Syriac hymns attributed to Simeon, see Franca 1983; Kmoskó 1907: 1048–55; and Thelly 2004. 2 In the Martyrdom, Simeon refuses to collect any taxes; however, in the History, Simeon claims that Christians will pay taxes, just not the double tax the king has ordered them to pay. See Martyrdom 6, 8, 10, and 12; History 4–9, 17, and 38–40. 3 Martyrdom 14; History 18. 4 Martyrdom 15; History 25. 1

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execution. Simeon knew Shapur. In fact, Simeon’s martyr acts suggest that not only was he acquainted with the king, but that he had even once been friends with him.5 After Simeon’s arrest, however, he openly mocked the king’s gods, keenly aware of the consequences of his actions. Simeon’s response to Shapur’s interrogations, which the Martyrdom and History recall in rather different ways, is illuminating. In both texts, Shapur puts aside the issue of taxes and focuses on persuading Simeon to join him in worshipping the sun. 6 It is no surprise that Simeon rejects the king’s entreaties and rails against Shapur’s sun god. In the Martyrdom, the sun is disparaged as an ignorant creature unworthy of the veneration due to its creator. 7 In the History, by contrast, there is a more protracted theological debate between Simeon and Shapur, one in which the bishop offers the king a reasoned explanation of why he will not worship fire, the sun, or the moon.8 The level of the king’s discourse is more elevated, too. The Shapur of Simeon’s History has enough knowledge of Christianity to ask the bishop questions that compel Simeon to address and correct the king’s theological misunderstandings, and, in the process, to sharply distinguish how Christians differ from Marcionites. 9 The martyr’s scorn for death and open disdain for false gods and deviant sects are literary elements that will be familiar to readers of other late ancient martyrdom narratives. It is well known that many Christian martyr acts tell tales of those who are arrested, put on trial, given an opportunity to demonstrate their loyalty to the state, and are then sentenced to die for their intransigence—for their refusal to deny Christ by doing the bidding of the king or procurator. Simeon’s acts are no exception. In addition to Simeon, the Martyrdom and the History record the demise of over one hundred others who were killed on that Good Friday in Karka d-Ledan. Not for their Christianity, per se, but for insulting the king by refusing to pay proper homage to him and his gods. See Martyrdom 38 and 40; History 8, 10, 47, and (especially) 79–81. Martyrdom 17; History 41. 7 Martyrdom 10 and 31. 8 History 43, 45, and 77. 9 History 44. 5 6

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One of these other martyrs is the king’s beloved tutor, an old eunuch called Gushtazad, whose trial and death factor prominently in the Martyrdom and the History.10 Like Simeon, Gushtazad was a Christian. Unlike Simeon, Gushtazad had succumbed to the persuasion of the king’s servants who encouraged him to do the will of the king by bowing to the sun “just for a moment.” 11 When Simeon hears that Gushtazad worshipped the sun, the perfunctoriness of the eunuch’s gesture does nothing to stem the bishop’s rage. He is furious with Gushtazad and charges him with apostasy, an offense that Simeon says he cannot forgive.12 Gushtazad soon understands that dying a martyr’s death is the only way he can repent for his sin and thereby win back Simeon’s affection. Shedding his courtly robes and donning black vestments of mourning, Gushtazad rejects the king’s gods, publicly declares himself a Christian, and is beheaded.13 When Simeon and the others imprisoned with him hear about Gushtazad’s deeds, they praise him for his glorious return to the fold. In the History, Simeon and his brothers celebrate Gushtazad as a second Daniel, the biblical prophet who remained true to his God while serving earlier Persian kings as a eunuch in the court of Babylon.14 Although these stories about Simeon and Gushtazad rehearse themes that are common to Christian martyrdom narratives, the Martyrdom and the History are anything but stock texts. Rather, they are uniquely important and influential literary sources that can rightfully be acclaimed as the two pillars of the Syriac Acts of the Although neither the Martyrdom nor the History says so, the Martyrs of Mount Berʿain (discussed below) claims that Gushtazad was a convert to Christianity. The martyrdom of high-ranking Sasanian officials and noblemen who converted to Christianity is a common theme among the Acts of the Persian Martyrs. See Debié 2010b and Gignoux 1997. 11 Martyrdom 26; History 28. The quotation is from the History. The Martyrdom is less clear about what transpired, saying only that Gushtazad worshipped the sun “under compulsion.” 12 Martyrdom 26; History 32. Again, the History’s account is more specific than the Martyrdom’s. 13 Martyrdom 26–33; History 51–60. 14 Martyrdom 34; History 62–66. 10

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Persian Martyrs. The length of the two texts alone, and the fact that two fully distinct versions have survived, is a testament to why they are such important literary artifacts from late antique Persia. (The Martyrdom is one of the longest late ancient Christian martyrdom narratives in any language, and the History, at more than twenty thousand words, is well over twice the length of the Martyrdom.)15 More than anything else, however, it was Simeon’s personal stature as “the first one to excel in the land of the East as a blessed martyr of God,” that made the bishop’s name famous among the Christians of Persia.16 From the perspective of many texts among the Acts of the Persian Martyrs, not just the History, Simeon was the protomartyr of the first great persecution of Christians in Persia, a forty-year period of oppression that began with Simeon’s death and persisted intermittently until 379 CE when the long-reigning Shapur finally died. The Date of Simeon’s Death and the Historicity of His Acts Although both the Martyrdom and the History state that Simeon and those with him were beheaded in the thirty-first year of Shapur’s reign (= 339/40 CE),17 the specific year in which Simeon was killed remains a matter of some dispute, with possibilities ranging from 339 to 344 CE.18 Calculations of Simeon’s death date are complex, but they often rely on two pieces of evidence besides the dates listed in Simeon’s acts: first, a brief reference to Shapur’s persecution that occurs at the very end of the twenty-third and final Demonstration of Aphrahaṭ, the Persian Sage; and, second, ancient calendars that establish the years during which the fourteenth day of the Jewish lunar month Nisan fell on a Friday. This date, Friday the fourteenth of Nisan, is important not just because Simeon’s acts emphasize that it was on this day that he was

An excellent overview of Syriac hagiography more generally can be found in Brock 2011. 16 History 1. The Martyrdom does not make this claim. 17 Martyrdom 7; History 7. 18 See Barnes 1985; Burgess 1999a and 1999b: 244–58, 263–69, and 287–304; Higgins 1951, 1953 and 1955; Peeters 1938; and Stern 2004. 15

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killed, but because it is the first day of Passover and the day on which Jesus was killed.19 Although the desire to use ancient calendars and possible corroborating texts to determine the precise year (within a five-year span) in which Simeon may have been killed is understandable, it must be done with caution. Following a Bollandist approach that remains influential today, many scholars have sought to mine the Acts of the Persian Martyrs for historical data and to then classify the texts based on assessments of their relative historical reliability or tendencies toward rhetorical excess.20 In this approach to reading martyrdom narratives, the specific year in which Simeon was killed is important to ascertain because the bishop’s death can then be plotted as a waypoint in a more extensive event history of the midfourth century—in this case, one that accepts the historicity of Shapur’s persecution and seeks to find its causes in the Roman emperor Constantine’s conversion to Christianity and the conflict between Rome and Persia that began around the time of Constantine’s death in 337 CE. If, however, one chooses to read the Acts of the Persian Martyrs as the literary means by which late ancient Christians rhetorically constructed their religious identity, endowed the deaths of their coreligionists with eschatological significance, and differentiated themselves from other religious sects, then references to specific dates or events might be read more skeptically.21 It is not a coincidence that Shapur’s persecution is said to have lasted for a numerologically-significant forty years, or that both of Simeon’s martyr acts (especially the History) conspicuously stress the parallel See Martyrdom 37 and History 76, with further notes. On the often tenuous boundaries between Jews and Christians in Sasanian Persia, see Becker 2007, which includes numerous references to Simeon’s Martyrdom and History. 20 Although he relies on earlier scholarship, Devos 1966c provides the most detailed classification system for the Acts of the Persian Martyrs, characterizing the texts as “historical,” “epic,” or “romantic” passion narratives. 21 On the overlap between hagiography and historiography in East Syriac sources, see Debié 2010a. 19

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between the day and date of Simeon’s beheading and Jesus’ crucifixion. Nor is it a statistical quirk that many other Syriac martyr acts recall that their heroes were killed on a Friday. Connecting the Christian martyr to Jesus is a crucial element of the martyrological genre.22 The link between Simeon and Good Friday should thus be understood as an intentional way of glorifying the bishop as another Christ, not a way of accurately dating his death. That said, opting to read the Acts of the Persian Martyrs as “literature” rather than “history” does not negate the obvious importance of Shapur’s reign in the historical and collective memory of Persian Christians. Even a cursory survey of the Acts confirms that the mid-fourth century was remembered as an especially tumultuous and transformative time. Although a number of Syriac martyr acts, chronicles, and histories claim that there were later periods of anti-Christian violence in Sasanian Persia, more than two-thirds of the nearly seventy texts that comprise the Acts of the Persian Martyrs are set during the reign of Shapur II. And Simeon’s acts are foundational for this entire collection of texts, not just those set during Shapur’s reign. Several Syriac martyrdom narratives specifically invoke Simeon or Gushtazad by name; a few spin off altogether new tales centered around martyrs who are first mentioned in the Martyrdom and the History; and many more demonstrate clear topical and compositional reliance upon Simeon’s acts.23 Not infrequently, texts that mention Simeon were composed in periods long after the bishop’s death. Simeon’s name may have been used to lend these later texts an air of authenticity, antiquity, or authority. The Martyrs of Mount Berʿain is one such example. This text was not composed until the mid-seventh century, perhaps during the transition from Sasanian to Islamic rule, but it is set centuries earlier—in the ninth year of Shapur’s reign (= 318/19 CE), or about twenty years before Simeon’s death and the purported start of Shapur’s persecution. 24 The eunuch 22

On this theme in Greek and Latin martyrdom narratives, see Moss

2010. 23 24

See Brock 2008: 110 and Wiessner 1967: 40–198. Brock and Dilley forthcoming.

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Gushtazad plays an important role in the text. He occupies the same sort of liminal space in Berʿain as he does in Simeon’s acts, in that he serves Shapur but is also a Christian.25 Interestingly, it is the children whose deaths are commemorated in Berʿain who are said to have converted Gushtazad to Christianity after curing his gout and healing his withered fingers.26 The young martyrs-to-be send Gushtazad off to see “Mar Simeon bar Ṣabbaʿe, the chief of the priests in the East,” telling him that Simeon “will clothe you in the holy garment of baptism and make you share in the true adoption of sonship.” Then they confirm for Gushtazad that one day he, too, will “be held worthy of the victorious crown” of martyrdom.27 Unquestionably, Simeon and Gushtazad were famous among the Christians of Persia. And, thanks to martyrologists and ecclesiastical historians writing in Syriac, Greek, Armenian, and Arabic, they became relatively well known even among Christians who were chronologically, geographically, and linguistically distant from fourth-century Seleucia-Ctesiphon and Karka d-Ledan. Yet despite the extensive literary evidence recalling the persecution of Christians during the time of Shapur II, there are, as I have suggested, good reasons to be suspicious about the historicity of these texts. Many Syriac martyr acts, befitting the genre of the martyrdom narrative, are often exuberantly ahistorical. And many of these texts—Simeon’s History not least among them—were composed decades or even centuries after the events they ostensibly describe.28 Although Simeon’s Martyrdom (or some version of the text very similar to the one reproduced here) had certainly been composed within a hundred years of Simeon’s death, and may have been in circulation by the turn of the fifth century, Simeon’s History seems to date to no earlier than the second half of On Shapur and Gushtazad, see Peeters 1910 and Pigulevskaja 1968. On the miracles of saints and martyrs in Sasanian Persia, see Gignoux 2000. 27 Berʿain 94–95; trans. Brock and Dilley forthcoming. 28 For example, the sixth-century History of the Holy Mar Maʿin and the seventh-century History of Mar Qardagh. See Maʿin (text and trans. Brock 2008) with Fiey 1971 and Qardagh (text Abbeloos 1890; trans. Walker 2006) with Walker 2006. 25 26

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the fifth century. Arguably, traces of even later interventions can be identified. This is often the case with the Acts of the Persian Martyrs. There is good evidence that Syriac-speaking Christians reckoned a large number of individuals to be martyrs by the early fifth century, yet martyrdom narratives about many of them did not reach the form in which they presently exist until considerably later.29 Accurately dating these texts—much less accurately deciphering which parts of each are more ancient than others, or which may reflect more credible elements of historical reality—is often impossible. In this respect, analyses of so-called “legendary” texts, such as the History of the Holy Mar Maʿin and the Martyrdom of Mar Qardagh, are less fraught since it is roundly agreed that these texts are literary constructs from later eras. Concerns about their historicity are thus less likely to surface. The Historical Context of Simeon’s Death Evaluations of the historicity of the events discussed in Simeon’s acts typically begin with a discussion of the quarter-century period of strife between Rome and Persia that began around the time of Constantine’s death in 337 CE and ended shortly after the death of the emperor Julian (“the Apostate”) in 363 CE. It is this larger historical and political context in which Simeon’s death is said to have occurred—a context that is discussed in detail at the beginning of Simeon’s History, yet scarcely mentioned in the Martyrdom—that is a major reason why Simeon’s acts are so important.30 What is clear is that there was a border dispute between the Roman and Persian Empires that quickly boiled over into a The Martyrdom of Pusai is a key example. See AMS II: 208–32. On the problem of dating the Acts, with specific attention to the difficulty of dating the Martyrdom of Pusai, see Wiessner 1968. 30 For overviews of this context and its impact upon the Christians of Persia, see Barnes 1985; Blum 1980; Brock, 1982; Decret 1979; Dignas and Winter 2007; Dodgeon and Lieu 1991; E. Fowden 2012; G. Fowden 1994; Hage 1973; Mosig-Walburg 2002, 2005, 2007, and 2009; Poggi 2003; Rist 1996; and Wiesehöfer 1993. 29

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substantial war between the two powers. 31 In the late 330s CE, the Roman Empire controlled large tracts of northern Mesopotamia east of the Tigris. Much of this territory had been won just a few decades earlier, at the end of the third century, and Shapur was keen to retake possession of this important buffer zone.32 Shapur’s destructive assaults on what he considered to be Rome’s ill-gotten Transtigritanian provinces are notorious among Roman historiographers. Particularly well remembered are the king’s three sieges of the city of Nisibis, the first of which occurred in 338 CE.33 Through the work of the Latin military historian Ammianus Marcellinus, the Syriac hymnologist Ephrem the Syrian, the Greek church historian Theodoret of Cyrus, and even the Greek orations of the emperor Julian himself, we know that Nisibis stood firm against the might of the Persian army throughout each siege.34 According to some sources, the city walls even withstood a massive flood after Shapur’s army constructed a system of levees that redirected the course of the River Mygdonius straight into the city.35 Shapur never could take Nisibis by force, but he did eventually win the city, evacuated of its inhabitants, in 363 CE. Five Roman provinces in northern Mesopotamia, in which Nisibis and a dozen other fortified cities were located, were ceded to the Persians as part of a disastrous peace treaty that had to be negotiated in order to secure the safe passage of the trapped Roman army following Julian’s battlefield death east of the Tigris on the plains of For Shapur’s motivations, see Daryaee 2001; Huyse 2002; and Shayegan 2004. For the response of Constantine’s son, Constantius, see Blockley 1989 and 1992. 32 On the wars between Rome and Persia in late antiquity, see Isaac 1998. 33 On the date of the first siege and the role of Jacob of Nisibis, see Burgess 1999c and Peeters 1920. For Syriac Christian perspectives on the third siege, see Marôth 1979, and, more broadly, Lightfoot 1988. 34 On the varying accounts of the sieges of Nisibis, see Smith 2011: ch. 4. For an overview of non-Christian perspectives on the Persian threat, see Seager 1997. 35 Theod. HE II.30, 6–7. In Julian’s account, the flood so completely encircled the city that it became an island. See Jul. Or. II, 62c. 31

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Samarra.36 Although Christian historians were quick to blame Rome’s embarrassing defeat on Julian’s tactical blunders, nonChristian writers from the Roman Empire sought to find Constantine ultimately responsible for having instigated the war in the first place.37 That Rome and Persia were at war, or the verge of it, when Simeon is said to have been killed is certain. What is not certain, and largely dependent upon how one chooses to read the Acts of the Persian Martyrs, is how the conflict between Shapur and Constantine—and, later, Constantine’s heirs—may have affected the Christians of Persia. A spike in taxation, or the institution of other means of coercion, would not be unheard of in wartime. 38 But whether the adherents of a minority religious group were the only ones singled out for higher taxes, and then subsequently rounded up, imprisoned, and killed as traitors, is another matter entirely. Despite the accusations of “the Jews” in the Martyrdom and History, who are said to have alleged that Persian Christians were surreptitiously in league with Caesar,39 it cannot be taken for On the treaty, see Blockley 1984. On the political and cultural consequences of the loss of Nisibis, see Teixidor 1995 and Turcan 1966. 37 See G. Fowden 1994. 38 On the difficulty of assessing Sasanian tax policies, especially in the fourth century, see Goodblatt 1979. More generally, see Altheim and Stiehl 1954. 39 For the accusations of the Jews, see Martyrdom 13 and History 12–13. Simeon’s farewell speech to his flock in Seleucia-Ctesiphon (History 22) suggests that there were many sects—among them, Jews, Marcionites, and Manicheans—who were competing for the attention of Christians and, perhaps, leading them astray. Ultimately, the Martyrdom is relatively uncritical of Jews, at least compared to the History which is much more vitriolic (e.g., History 22). It should be kept in mind, however, that polemics against Jews occur very infrequently in the Acts of the Persian Martyrs. As Jacob Neusner points out in an article that surveys all the references to Jews in the Acts, “Jews occur only in the martyrologies of Simeon bar Ṣabbaʿe and his sister Tarbo. I find no references to Jewish instigation of, or participation in, any other aspect of the persecution of Christianity by Shapur II” (Neusner 1987: 81). For more on Judaism in 36

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granted that religious allegiances (or even religious communities) were clearly defined in the mid-fourth century.40 There are no Sasanian textual or inscriptional remains attesting to an antiChristian purge, and there is no way of establishing that Shapur must have viewed Christianitas as coterminous with Romanitas—and thus the Christians of his realm as a fifth column of Rome. Beyond the stories found in the Acts of the Persian Martyrs and the sources that draw from them, there is only one other source that attests to a persecution of Christians in fourth-century Persia: the homiletic work of Aphrahaṭ, which, as I have argued elsewhere, provides less evidence than some have believed.41 Quite surprisingly, the most important fourth-century Syriac writer, Ephrem the Syrian, is silent about the persecution of Christians in Persia. Although he lived the last ten years of his life in Edessa, where he died in 373 CE, Ephrem was a native of Nisibis. He was there, and already a grown man ministering to the church, when Shapur first besieged the city, and he was present for the second and third assaults against Nisibis some years later, in 346 and 350 CE. Although Ephrem’s sympathies for Constantine and the idea of the Roman emperor as a supporter and promoter of Christianity are well known, he never once suggests that Shapur was an anti-Christian nemesis.42 Instead, Ephrem’s concern is with the Roman Empire’s return to paganism and its concomitant the Sasanian Empire, and conflicts between Christians and Jews in Persia, see Brody 1990; Koltun-Fromm 1996; Neusner 1969, 1971, and 1975; and Pierre 2008. On accusations of Jewish persecution in earlier Greek and Latin Christian sources, see J. Lieu 1998. And, going the other direction, namely for Zoroastrian polemics against Jews, see Shaked 1990. 40 The scholarly literature on the fuzziness of religious identity in late antiquity is legion. With respect to Syriac Christianity in Sasanian Persia, see especially Becker 2007, 2008, and 2009; Boyarin 1999; Payne 2010 and 2011; Smith 2011; and Walker 2006. 41 See Smith 2012. On using Aphrahaṭ as evidence for Shapur’s persecution, the most important studies are Barnes 1985; Burgess 1999a and 1999b; Higgins 1951; Koltun-Fromm 1996; Morrison 2004; and Neusner 1969, 1971, 1975, and 1987. 42 On Ephrem and the “Church of the Empire,” see Griffith 1986.

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suppression of Christianity during Julian’s brief reign. Ephrem’s surviving hymns, several of which refer to Shapur by name and even detail the king’s victorious entry into Nisibis, strongly suggest that Ephrem must have been unaware of Shapur’s reputation as a persecutor even after the war had ended and after Simeon had been dead for at least twenty years. All the more remarkable is how Ephrem interprets the loss of Nisibis in his hymns. He views it as a divine act of justly apportioned vengeance over the city’s worship of false gods and neglect of the Christian altar during Julian’s reign. In Ephrem’s eyes, Shapur is thus a tool of providence: he is a king whose triumph over Rome is lamentable, but intelligible as a means of bringing about Julian’s demise and the eclipse of paganism in the Roman Empire.43 What role, if any, the Christians of Persia might play in this teleological drama is not stated. Later Christian historians and martyrologists, from within both the Roman and the Persian empires, continued to narrate Shapur’s clash with Rome in religious terms. Some interpreted Shapur’s persecution as a response to the Christianization of the Roman Empire, while others saw it as an opportunistic political move following the death of Constantine—whom Shapur feared as the powerful patron and protector of the Christians of Persia. Still, as the lack of definitive evidence for an extensive persecution or distinctly religious conflict suggests, it is uncertain whether Christianity played a major political role between Rome and Persia in the middle of the fourth century. Simeon’s importance in the historiography of Christianity in fourth-century Mesopotamia thus lies, in part, in the different ways in which the causes and consequences of his death are presented across various late antique sources. These sources are key to understanding how the history of Christianity in Persia has been written, and re-written, to reflect and shape what were certainly very fluid and shifting perspectives about religion, politics, and Christian identity. While the two Syriac versions of Simeon’s acts, the Martyrdom and the History of Blessed Simeon bar Ṣabbaʿe, are surely the most important sources for Simeon’s death, there is an important Greek version of the events that has to be discussed alongside the Syriac 43

See Eph. adv. Jul. (ed. and trans. Beck 1957) and Griffith 1987.

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texts. This third version (which is summarized, but not reproduced or translated, here) is an abbreviated edition of the Martyrdom preserved in Book II of Sozomen’s Ecclesiastical History. It was written in Constantinople in the early 440s CE, a century after Simeon’s death.44 Intriguingly, these three texts, two Syriac and one Greek, present not just three different versions of Simeon’s death, but three different ways of conceptualizing and narrating the broader history of Christianity in Persia during the upheaval of the fourth century. Each is addressed in turn in the subsequent sections.

II. THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE Outline of the Martyrdom 1–9 Comparison between the Maccabees and the Christians of Persia. 10–13 Simeon refuses to collect taxes from the Christians of Persia. 14–25 Simeon is arrested and refuses to bow before Shapur or worship the sun. 26–33 Trial and martyrdom of the king’s tutor, Gushtazad the eunuch. 34–48 Martyrdom of Simeon and his companions. Relics and Roman Envoys: Maruta of Maypherqaṭ and Simeon’s Martyrdom There are few hints in the Martyrdom that help indicate when and where the text may have been composed. As is the case with most martyrdom narratives, the text was authored anonymously. While one might assume that it was written in Seleucia-Ctesiphon or Karka d-Ledan, the text does not betray intimate knowledge of either city—or any other place, for that matter. Moreover, the extensive comparison (in Martyrdom 1–9) between Simeon and the Jewish warrior Judah the Maccabee is completely unique and No full Greek version of Simeon’s acts exists. Other Persian martyr acts do, however, exist in Greek. See Delehaye 1907. 44

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noticeably discordant with the Greek Christian use of the Maccabean martyrs, in which Judah and 1 Maccabees are ignored in favor of the mother and seven boys of 2 Maccabees who are killed for refusing to eat pork.45 Anomalous as the references to Judah are, they do not help place or date the composition of Simeon’s Martyrdom. The lone reference to an event that might postdate Simeon’s execution is the narrator’s vague aside about the Persian Jews who were injured “because they were gathered together in order to go to the rebuilding of Jerusalem at the word of one who led them astray.”46 On its own, this reference to the “rebuilding of Jerusalem” might not mean much, but if Simeon’s History can be introduced as evidence, then it seems that it is a reference to the failed attempt to reconstruct the Jewish Temple in Jerusalem during Julian’s reign (361–63 CE). The History is much more explicit about the incident, and, citing Julian by name, says that the emperor, “in order to provoke Christians and falsify the words of Christ … commanded the Jews in all of his empire to go up and rebuild Jerusalem and the Temple.” According to the History, news of Julian’s project soon reached Persia through “a charlatan” who “led astray masses of Jews” by proclaiming the arrival of the prophetically-ordained time to return to Jerusalem.47 On Judah in Simeon’s acts, see Smith 2012. On the Maccabean martyrs in Syriac sources, see Witakowski 1994. For an overview of Greek and Latin Christian literature on the Maccabees, see Joslyn-Siemiatkoski 2009 and Rouwhorst 2004 and 2005. As Robert Thomson demonstrates, however, Judah the Maccabee did play a role in fifth-century Armenian historiography; see Thomson 1975. 46 Martyrdom 13. 47 History 14–15. For a full collection of ancient and medieval sources on Julian’s attempt to rebuild the Temple, see Levenson 2004 (Simeon’s acts are addressed on p. 426). Levenson suggests that the author of the History may have relied upon Theodoret’s Ecclesiastical History (ca. 450 CE) for his account of the rebuilding of the Temple, and, furthermore, that there is probably “some connection” between this episode in Simeon’s History and the Syriac Julian Romance. On the rebuilding of the Temple according to Ammianus Marcellinus, see Drijvers 1992. 45

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If the Martyrdom’s reference to the “rebuilding of Jerusalem” can be taken to mean that the text was composed after the attempt to restore the Temple in 363 CE, then an eighty-year window for the text’s composition is thereby established since Sozomen, whose Ecclesiastical History was probably complete by 443 CE, clearly relies upon some version of Simeon’s Martyrdom for his account of the Persian martyrs under Shapur II.48 With a terminus post quem of 363 CE and terminus ante quem of 443 CE in place, there are two good reasons to narrow the date even further and suggest that the Martyrdom was probably composed in the early fifth century. The first piece of evidence bolstering this assertion is a famous Syriac manuscript, British Library Add. Ms. 12,150, which is the oldest dated Christian literary manuscript in any language. According to the manuscript’s colophon, it was written in Edessa by a certain “Jacob” in November of the year 411 CE. The texts contained in this manuscript are not Persian martyr acts, however, but rather Syriac translations of earlier Greek works. Yet, at the very end of the manuscript—following a Syriac translation of Eusebius of Caesarea’s On the Martyrs of Palestine—is a damaged list of several dozen Christians who were martyred in Persia. Simeon and Gushtazad are on the list.49 Notably, the fine calligraphy of the martyrology is consistent with that of the other texts in the manuscript, and it is clear that the list must have been an original part of the scribe’s work and not a later addendum. Assuming the date in the colophon is accurate, then Simeon, Gushtazad, and a

My reading of Sozomen’s use of the Martyrdom diverges somewhat from that of Wiessner 1967: 148–57. On Sozomen and the Acts of the Persian Martyrs see Devos 1966a and 1966b. 49 See Nau 1912. For the full list, including a few additional names that were recently discovered on a fragment found by Sebastian Brock and Lucas Van Rompay at the monastery of Deir al-Surian in Egypt (where the manuscript was owned before it was taken to the British Library), see Brock 2008: 123–25. The fragment itself (Fragment 27) is described in the catalogue of the monastery’s Syriac manuscripts; see Brock and Van Rompay 2013. 48

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number of other Persian Christians were being remembered as martyrs in Roman Mesopotamia by at least 411 CE. The time and place in which the Edessa manuscript was composed is particularly intriguing since it was in the previous year, 410 CE, that a bishop from the eastern Roman Empire, Maruta of Maypherqaṭ, joined Isaac, the bishop of Seleucia-Ctesiphon, to coconvene the first official Christian synod in the Persian Empire.50 During this synod, the Church in Persia formally accepted the canons of the Council of Nicaea and established the primacy of the see of Seleucia-Ctesiphon. Incredibly, given the extent to which Christians are said to have been persecuted during Shapur’s reign, the Synod of Isaac (as it is known) was not an underground affair. Instead, it took place with the full knowledge and permission of the Persian king, Yazdgard I, who welcomed Maruta as an ambassador and was rumored to have contemplated converting to Christianity after the physician-bishop relieved him of his persistent headaches—a malady that none of the Magi had been able to cure.51 When Maruta returned to Maypherqaṭ, presumably by way of Edessa, he carried with him the tales about those who were martyred by Shapur. In addition, he carried some of these same martyrs’ bones. The relics that Maruta brought home were so prized in Maypherqaṭ that the city soon became known as “Martyropolis.”52 Syn. Or. 17–36. See also, de Halleux 1978; Jullien 2006b; and Vööbus 1982. For a useful overview of Christianity in Beth Huzaye through the time of Shapur II and up to the Synod of Isaac in 410 CE, see Schwaigert 1989. 51 For Maruta’s Greek Life, see Noret 1973; for the Armenian, see Marcus 1932. On Yazdgard as a “second Constantine,” with details about this incident, see McDonough 2005 and 2008a. And for Christian bishops as official ambassadors, see Garsoïan 1973, McDonough 2008b, and Sako 1986. Yazdgard was not entirely kind to Christians, however. For the persecution during the last years of his reign, see Decret 1979 and Van Rompay 1995. 52 On Martyropolis, see Fiey 1976a and 1976b and Munt 2010. On other martyrs’ shrines in Persia and the eastern Roman Empire, see E. Fowden 1999 and Payne 2010 and 2011. 50

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It is a tantalizing prospect to suppose, as some have, that a version of the Syriac martyrology found in BL Add. Ms. 12,150 was borne to the Edessan scribe by Maruta—either in 410 CE as he returned from the Synod of Isaac, or perhaps in 399 CE as he returned from his previous trip east as an emissary to the Persian court.53 On the other hand, it is possible that extant versions of certain martyr acts were already circulating in Persia prior to Maruta’s visits and that he took copies of these Syriac texts back to the Roman Empire where they eventually reached Constantinople (and Sozomen) a few decades later. A third (very unlikely) possibility is suggested in the Catalogue of Books by ʿAbdishoʿ bar Brikha, who died in the early fourteenth century. ʿAbdishoʿ claims that Maruta himself was the author of some of the earliest Persian martyr acts.54 Sozomen, who discusses many of the martyrs named in the Edessa manuscript—and remarks upon how devoted the citizens of Edessa were to compiling the names of the Persian martyrs 55— was well aware of Maruta’s success as a diplomat, but Sozomen does not credit Maruta either with authoring the acts of those who were killed under Shapur, or even with conveying their bones and stories to the Christians of the Roman Empire. There is, however, a very good reason for this: Sozomen believed that the deaths of the Persian martyrs were known throughout the Roman Empire well before Maruta’s time. In fact, Sozomen believed that Constantine knew about Shapur’s persecution and that the emperor wrote a letter to the Persian king pleading for an end to the violence.

On Maruta’s evangelical work, see Stevenson 2010. On this point, see Ter-Petrossian 1979. 55 Soz. HE II.14.5. 53 54

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III. SOZOMEN’S ECCLESIASTICAL HISTORY, II. 9–15 Outline and Summary of the Ecclesiastical History Bk. II.9–10 The martyrdom of Simeon and Gushtazad. Bk. II.11 The martyrdom of Pusiq (the head of the king’s craftsmen) and the “Great Slaughter” of Christians in Persia. Bk. II.12 Martyrdom of Simeon’s sister, Tarbo. Bk. II.13 Martyrdom of ʿAqebshma and a number of other bishops. Bk. II.14 Martyrdom of Miles and remarks about his deeds. Bk. II.15 Constantine’s letter to Shapur requesting an end to the persecution. The first three chapters of Sozomen’s Ecclesiastical History that address the Christian martyrs of Persia (Bk. II.9–11) begin with an account that generally follows the narrative of Simeon’s Martyrdom. Sozomen explains to his readers how the Magi moved against the Christians of Persia as they increased in number and began to form churches. But it was the Jews, Sozomen says, who accused Simeon of being friends with Caesar. As a result of these accusations, and at the instigation of the Magi, Shapur imposed heavy taxes upon Christians, hoping to force them into abandoning their faith. The king then began killing priests and demolishing churches. Simeon was arrested, too, and, when he was brought before the king, he refused to bow before Shapur or worship the sun. As in the Martyrdom, in Sozomen’s telling of the story Simeon encounters the eunuch Gushtazad and ignores him. Yet Gushtazad eventually realizes the depth of his error and returns to Christianity, anticipating that he will be killed because of it. Again mirroring the Martyrdom, Sozomen’s tale of Simeon and Gushtazad ends with a brief account of the death of the king’s chief craftsman, Pusiq, and his daughter.56 Sozomen’s information about Pusiq and his daughter seems to come solely from Simeon’s Martyrdom. The Martyrdom of Pusai (Pusiq) itself is a later composition apparently unknown to Sozomen. Pusai’s daughter is not named in Simeon’s acts or in Sozomen’s summary of them, but she 56

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The next three chapters in Sozomen’s version (Bk. II.12–14), including the end of the eleventh chapter, provide information gleaned from a number of other Syriac martyrdom narratives, several of which are connected to Simeon’s acts. Sozomen recounts that a year after Simeon and Gushtazad were killed, again on Good Friday, Shapur proclaimed that anyone who admitted to being a Christian would be killed. Scores of Christians are caught and executed, some of whom volunteered themselves to the Magi for fear of denying Christ by hiding their faith.57 Many of the dead are associated with the king’s court, including Shapur’s most beloved eunuch, Azad.58 In Sozomen’s telling, when Shapur heard of Azad’s death he was so beset by grief that he ordered the end of the great slaughter and decreed that only the teachers of Christianity should be killed. Sozomen then relates how the queen of the Persians was crippled by a disease during the time of the general persecution of Christians. Simeon’s sister, Tarbo, and her servant—both of whom are described as holy virgins—were arrested after the Jews alleged that the two women had cast malignant spells upon the queen in their anger over Simeon’s death.59 The queen readily believed these charges, according to Sozomen, because she herself was a Jew.60 As a result, the Magi cut Tarbo and her companions in half and hoisted their bisected bodies aloft on pikes. They then led the queen between the pikes in order to break the injurious spell afflicting her. After Tarbo’s death, Sozomen describes how the Magi traveled throughout Persia abusing any priest or bishop they could find. He comments that they sought most of their victims in is called “Martha” in her own martyr acts. See the Martyrdom of Pusai (Pusiq), AMS II: 208–32 and the Martyrdom of Martha, AMS II: 233–41; Braun 1915: 76–82; Brock and Harvey 1987: 67–73. 57 Great Slaughter, AMS II: 241–48; Braun 1915: 83–88. 58 Martyrdom of Azad, AMS II: 248–54; ASM I: 45–50. 59 Martyrdom of Tarbo, AMS II: 254–60; ASM I: 54–59; Braun 1915: 89–92; Brock and Harvey 1987: 73–76. 60 On the idea that Shapur’s wife (or mother) was Jewish, see Neusner 1975: 97–98.

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Adiabene because it was an entirely Christianized region. 61 During this same time, the Magi arrested a bishop called ʿAqebshma along with many of his clergy.62 They confiscated the clerics’ property and then released them from prison, but they kept ʿAqebshma under arrest. Only James, one of ʿAqebshma’s priests, stayed with the bishop to dress his wounds. The Magi then scourged and imprisoned two other priests and two deacons, including a priest called Aitallaha.63 After ʿAqebshma died, some Armenians spirited away his body for burial. The other captives continued to be tortured: Aitallaha had his arms wrenched out of their sockets, and many priests, deacons, monks, and virgins were killed.64 Over a dozen bishops were killed as well, including two bishops and two hundred and fifty clergy who had been captured by the Persians from “a place called Zabdaeus.”65 The last martyr Sozomen mentions is Miles.66 Although Miles had once been in the army (as his Latin name suggests), he eventually became a bishop of a Persian city. Yet, as he was unable to convert the city’s inhabitants, and had endured much suffering in his attempts to do so, he left the city cursing it. At this point in his narrative, Sozomen seems exhausted with the tales of the many Christian martyrs in Persia, and declares that he has said enough about them. Furthermore, he claims that it is impossible for him to provide a full account of the acts of all the On the Christian martyrs of Adiabene, see Peeters 1925 and Wiessner 1967. On the Syriac sources for the Christianization of Mesopotamia, see Chaumont 1988; Harrak 2002; and Jullien and Jullien 2001 and 2002a. For corollaries in the Caucasus, see Haas 2008 and Thomson 1988. 62 Martyrdom of ‘Aqebshma, AMS II: 351–96; ASM I: 171–208; Braun 1915: 116–38. 63 Martyrdom of the Priest Aitallaha and the Deacon Ḥophsai, AMS IV: 133– 37. 64 On torture in the Acts, see Jullien 2004b. 65 Martyrdom of the Captives of Beth Zabdai, AMS II: 316–24; ASM I: 134–40; Braun 1915: 110–15. 66 Martyrdom of Miles, AMS II: 260–75; ASM I: 66–79. 61

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martyrs who were killed under Shapur given that Persian, Syrian, and Edessan Christians had calculated that there were at least sixteen thousand martyrs in Persia whose names were known and innumerable others whose names were unknown. In the final chapter of Sozomen’s account of the Persian martyrs (Bk. II.15), he considers how the Roman Empire responded to the violence in Persia. Introducing Constantine, Sozomen says that the emperor was angry when he heard about the terrible suffering of Christians in Persia. The emperor, Sozomen says, wanted to assist the Christians, but did not know how. Soon enough, ambassadors from Persia arrived at Constantine’s court— apparently on an unrelated mission. According to Sozomen, the emperor granted the ambassadors’ requests and then took the opportunity to send them home with a letter that the emperor himself had written to Shapur on behalf of the Christians of Persia. In his letter, Constantine explains to the Persian king that Christians are pious and virtuous and that they refrain from making blood sacrifices. He further notes that God looks kindly upon those who treat Christians with compassion but takes vengeance upon those who treat Christians with cruelty. As an example, Constantine cites himself and his third-century predecessor, Valerian. Constantine remarks that his own power blossomed thanks to the God of the Christians, but that Valerian was divinely delivered unto a cruel death at the hands of the Persians because he persecuted Christians during his reign. Sozomen concludes his remarks about the martyrs of Persia by explaining that Constantine wrote his letter because the emperor was concerned to watch over all Christians in every region, both within the Roman Empire and in foreign lands. Sozomen, Simeon’s Martyrdom, and Constantine In most respects, Sozomen’s summary of Simeon’s death hews to the narrative thread of the Martyrdom, from how Sozomen describes the accusations against Simeon and the bishop’s arrest and martyrdom to his account of the deaths of Gushtazad, Pusiq, and Pusiq’s daughter. The only major element of the Martyrdom that is missing from Sozomen’s summary is the long opening about the Maccabees in which Simeon is compared to Judah. Sozomen may not have known the Maccabean material (it is not present in every manuscript witness to the Martyrdom), or perhaps he did not

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consider an extended rhetorical excursus about a Jewish warrior necessary for the condensed version of Simeon’s acts that he wished to present to his readers. In either case, Sozomen does not say how he came to know so much about the martyrdom of Christians in Persia, and he says nothing about his source for Simeon’s acts—not even whether it was in Greek or Syriac.67 Nevertheless, it is obvious from Sozomen’s narrative that he must have had access to quite a bit of material in addition to Simeon’s Martyrdom, including versions (or summaries) of several other very important texts among the Acts of the Persian Martyrs. What Sozomen knew about other Syriac martyrdom narratives—those of Tarbo, Azad, Aitallaha, ‘Aqebshma, the captives of Beth Zabdai, the Great Slaughter of Beth Huzaye, and others—is an important topic in the transmission history of the Acts of the Persian Martyrs, but one that goes beyond the scope of the present inquiry.68 What is most interesting in Sozomen’s account, at least in terms of how his history of the period differs from the presentations found in Simeon’s Martyrdom and History, is how he imagines Constantine to have responded to news of a persecution of Christians in Persia. Sozomen’s portrait of Constantine is puzzling. If he intended to depict the emperor as the protector of the Christians of Persia, then he failed. Sozomen evidently believed that Shapur’s persecution began prior to Constantine’s death in 337 CE, and that it had advanced to such a bloody stage during the emperor’s life In his extensive study of Simeon’s Martyrdom and History, as well as a number of closely-related Syriac martyr acts, Gernot Wiessner argues that Sozomen’s knowledge of Simeon’s death comes from a lost version of a lost common source (“ABx”) from which the authors of Simeon’s Martyrdom (“A”) and History (“B”) both drew. Wiessner’s work remains important and useful, but, to my mind, his complex source-critical argument with regard to Simeon’s acts is neither logically necessary nor particularly compelling. It is much simpler to say that Sozomen probably knew Simeon’s Martyrdom, or, if not that, then at least some version or summary of Simeon’s death that clearly followed the Martyrdom’s event narrative very closely. 68 See Devos 1966a and 1966b. 67

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that tens of thousands of Christians had already lost their lives to beheadings and the most heinous tortures before Constantine finally deemed it proper to pen a letter to the Persian king. In Sozomen’s presentation, Constantine does not come across as decisive or powerful, or even especially committed to the safeguarding of the Christians of Persia. Although there is no evidence that a persecution in Persia was in full swing before Constantine’s death, much less that the emperor knew even one of the many martyrdom narratives known to Sozomen, a letter from Constantine to Shapur has in fact survived and Sozomen does correctly summarize part of it. Sozomen even gets the context right as Constantine’s letter was probably written at a time when Persian ambassadors were visiting the emperor, in all likelihood in order to pay official respects to Constantine soon after he became sole ruler of the Roman Empire in 324 CE.69 Without question, Sozomen’s source for Constantine’s letter is Eusebius of Caesarea’s panegyrical Life of Constantine.70 In Book IV of the Life, Eusebius quotes at length from an imperial letter to the Persian king.71 Although letters from Roman emperors to foreign kings are extremely rare,72 there are good reasons to believe that the On the possible date and motivation of Constantine’s letter, see Barnes 1985; DeDecker 1979; Frendo 2001; and Vivian 1987 and 1997. On embassies between Rome and Persia and the movement of military intelligence, see Lee 1986 and Rubin 1986. 70 On the (“insidious”) influence of Eusebius on Syriac Christianity, see Brock 1992a. For a literary analysis of how Eusebius “constructs” Constantine in the Life, see Cameron 1997. And for the influence of Greek historiography in Syriac sources more generally, see Debié 2009. 71 Eus. VC, IV.9–13. 72 Fergus Millar points out that although there were exchanges of letters “between Emperors and kings … our only texts of these are offered by literary sources of the fourth century (the letter of Constantine to Shapur II, and Shapur’s exchange of letters with Constantius in 358), and are of uncertain authenticity.” See Millar 1982: 2 and footnote 9 with reference to Eus. VC, IV.9–13 for Constantine’s letter. See Amm. Marc. XVII.5 for the Constantius-Shapur exchange. 69

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one from which Eusebius (and, through him, Sozomen) quotes is authentic—among other reasons because Eusebius does not invent his sources and because the letter echoes some of the central themes in Constantine’s Oration to the Saints.73 As Sozomen suggests, Constantine’s letter takes care to speak on behalf of the Christians of Persia, counseling Shapur that good things come to those who are kind to Christians, while (as the example of Valerian demonstrates) a less pleasant fate awaits those who are cruel to Christians. Contrary to what Sozomen says, however, the fraternal tone of Constantine’s letter indicates that it was not written in the midst of a persecution. Rather, as Constantine says himself, the spur for the letter was a Persian emissary to the Roman court who informed the emperor that Christians were flourishing in Persia. That Christianity had reached Persia, and that Christians were prospering there, was apparently news to Constantine. It appears that the emperor’s letter was intended to serve two purposes: it was an announcement of Constantine’s own embrace of Christianity as much as it was a warning to Shapur to deal carefully with Christians inhabiting Persian lands. After proclaiming his allegiance to the Christian god, and noting that his army carries this god’s sign on its shoulders, Constantine advises Shapur that God “utterly destroys those who proudly exalt themselves.”74 Furthermore, Constantine establishes a new era by contrasting himself with “many of those who have reigned here,” i.e., nonChristian emperors of Rome. In a remarkable concession of Roman defeat, Constantine alludes to the emperor Valerian, the infamous persecutor of Christians, “who was driven from these parts by divine wrath as by a thunderbolt and was left in yours, where he caused the victory on your side [in 259 CE under Shapur I] to become very famous because of the shame he suffered.”75 Constantine thereby implies that as much as the On the authenticity of letter, see Vivian 1987. On Constantine as a “Moses” figure for Christians in Eusebius’s works, see Hollerich 1989. 75 The Persian defeat of Valerian was celebrated in monumental rock reliefs that still exist. See Herrmann 2000 and Herrmann, Mackenzie, and Howell 1989. For the gruesome demise of Valerian, see Reiner 2006. 73 74

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Persians have celebrated their victory over Valerian and his army, that it was not they who defeated the Romans, but the god of the Christians when he allowed the Persians to capture a persecuting Roman emperor. Far from denying Valerian’s shame, Constantine verifies, but then reclaims, his predecessor’s humiliation by using it to warn Shapur and to laud the power of the god who brought Valerian to his knees—the very same god whose sign Constantine’s army now bears on its shoulders. What would Shapur have made of such a bizarre letter? It is perhaps no surprise that the emperor’s letter is sometimes cited as the cause of Shapur’s persecution. For at the same time that Constantine praises Shapur, and wishes him well because Persia is “richly adorned” with Christians, he threatens him with lurid tales of what happens to those who persecute Christians. At the same time he glorifies the munificence of the Christian god, he fulminates against the errors of non-Christians and the sickness of their cultic sacrifices. And at the same time he extols the power infused into Rome’s armies by the Christian god, he acknowledges that that god once supported the Persians, apparently unbeknownst to them, in a war against Rome. Admittedly, one can only speculate about what sort of impression Constantine’s letter would have made on Shapur. Yet there may be reason to believe that Sozomen’s introduction of the letter may have had some impact upon the author of Simeon’s History. Whereas the author of the Martyrdom does not name Constantine (and simply says that Shapur and the Jews suspected Simeon of conveying secrets to “Caesar”), the author of the History begins his account with an assessment of previous persecutions in the Roman Empire and the role of Constantine as the bringer of peace.76 The History’s author is keen to note, however, that Constantine was dead before Shapur’s persecution began, and, specifically, that it was the emperor’s death that provided Shapur with the opportunity “to persecute the faithful” and to raid “the land of the Romans.”77

76 77

History 2–4. History 4.

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IV. THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE Outline of the History 1–3 Introduction of the martyrs and comparison of Shapur’s persecution to those in the Roman Empire before Constantine. 4–11 After Constantine’s death, Shapur raids the land of the Romans and issues his first edict against the Christians of Persia—a double tax. Simeon refuses to collect it. 12–15 The Jews accuse Simeon of treachery, but violence befalls them. 16–25 Shapur issues his second edict, threatening Simeon with death. When this has no effect, he issues a third edict calling for Simeon’s arrest and the destruction of his church. 26–35 Meanwhile, in Karka d-Ledan, the Christian eunuch Gushtazad denies God and worships the sun. When Simeon arrives in Karka he refuses to see Gushtazad. 36–49 When Simeon is brought before Shapur, he explains that a bishop cannot collect taxes and that Christians are too poor to pay them. The discussion shifts away from taxes and a theological debate ensues. 50–66 As Simeon is being led back to prison, he again rebuffs Gushtazad. Gushtazad returns to Shapur’s court, confirms that he is a Christian, and is executed. 67–76 Simeon’s extended prayers and exhortations to his disciples. 77–82 Simeon and Shapur continue to debate. 83–99 Simeon and his companions are martyred. The Captive Christians of Persia and Simeon’s History Although the major events and characters discussed in the History generally mirror those of the Martyrdom, the two texts are in fact quite different. The differences are evident from the outset. There is no trace of the long preface about Judah the Maccabee, nor is there any comparison between the oppression of Antiochus IV and that of Shapur II. Instead, after briefly introducing the martyrs who will be discussed in the text, the narrator immediately seeks to provide a compelling explanation for their deaths. More so than the

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Martyrdom, the History demonstrates a keen awareness of contemporary events. In the narrator’s estimation, there is a causal chain linking the death of Constantine with the war between Rome and Persia and Shapur’s persecution of the Christians in his realm. Perhaps as a result of this historical awareness, and the narrator’s evident desire to show that Christians were good citizens of Persia, the History is more nuanced than the Martyrdom in justifying why Simeon’s rebellion against Shapur was warranted and why the Persian king had no grounds to persecute Christians. For example, while the Simeon of the Martyrdom declares that Jesus’ death freed Christians from having to pay taxes, and that Christians are not subject to the edicts of the king, the Simeon of the History claims that Christians do pay taxes, do honor the king, and do pray for the well-being of the Persian kingdom.78 Simeon does not dispute Shapur’s authority in the History, but he does question why the king seeks to impose a double tax on a poor, hard-working, and peace-loving people whom no one should have any reason to begrudge.79 In Simeon’s view, the double tax is all the more unjust and oppressive because the king decreed that Simeon, the spiritual head of the Christians of Persia, must be the one to assume the loathsome role of tax collector of his people.80 Furthermore, the establishment of a link between Constantine’s death and the persecution of Christians in the Persian Empire locates the text within a clear historical and political context—which is very different from the biblical analog that the Martyrdom pursues. The link with Constantine also allows the narrator to construct a broader salvation history. In so doing, the previous persecutions in the Roman Empire, and the heroic Christian martyrs of the West, can be tied to Shapur’s persecution and the new Christian martyrs of the East. Constantine thus serves as the fulcrum between East and West, between earlier and later martyrs:

Martyrdom 10; History 5, 80. History 9. 80 History 5, 9. 78 79

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THE MARTYRDOM AND HISTORY from the moment that blessed Constantine began to rule until his death, a span of thirty-three years that he reigned over the Romans, there were no martyrs to be found in the land of the West. But immediately upon the death of the triumphant Constantine, Shapur, the king of the Persians, began to harass the Christian people, to afflict and persecute the priests and the qyama, and to destroy the churches in all of his realm. Yet God allowed the persecution to hold sway over us so that Satan and the humans who do his work and attend to him would not be able to say, It is peace that makes people worship God, and prosperity that causes the church of Christ to grow.81

This attempt, early in the text, to justify the historical causes of, and providential need for, Shapur’s persecution is indicative of the theologically-focused approach that undergirds the History. It is an approach in which biblical explanations, and accompanying polemics against Magians, Jews, Marcionites, and Manichaeans, are at the forefront. It is certainly true that there are scores of biblical references in the Martyrdom, but Simeon’s speeches in the History demonstrate a remarkable emphasis on using biblical texts to justify and promote martyrdom as a fundamental Christian practice. In one long speech, Simeon systematically quotes from nearly a dozen books in the New Testament, and he reads each passage as an exhortation to martyrdom. 82 On occasion, he interjects martyrdom into biblical passages that seemingly have little to do with the idea of dying for Christ.83 In this way, Simeon’s speeches in the History show how creative the process of biblical interpretation can be, and how martyrdom literature can function as a form of biblical commentary that stretches biblical passages to new meanings while purporting to say what the passages have said all along. At the same time that the Simeon of the History is endowed with a greater biblical and theological sophistication than the Simeon of the Martyrdom, he is also called by a title that is never bestowed upon him in the Martyrdom: “the archbishop and History 2. History 85–91. 83 Such as a reference to Phil 4:4–5 in History 90. 81 82

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catholicos of the Church of the East.”84 As such an ecclesiasticallyelevated title suggests, the Simeon of the History belongs to the Church of the East. He is not the martyr-bishop of SeleuciaCtesiphon, but the martyr-catholicos of the Church. Simeon’s corporate and ecclesial importance is emphasized from the beginning of the text when the narrator introduces Simeon and the others known from the Martyrdom—Gushtazad, Pusai (i.e., Pusiq), Pusai’s daughter, and the “ninety-seven priests and deacons”—but then includes five bishops from other major sees in Persia, none of whom is mentioned in the Martyrdom. These bishops are “Gadyahb and Subyana, the bishops of Beth Lapaṭ; Yoḥannan, the bishop of Hormizd-Ardashir; Bolidaʿ, the bishop of Prat d-Maishan; [and] Yoḥannan, the bishop of Karka d-Maishan.”85 It bears mentioning History 1. On the term “catholicos” and the Western influences on the ecclesiology of the Church of the East, see Gerö 1982. Also helpful are Abramowski 2011; Brock 1994; Devos 1966b; Féghali 1979; Fiey 1967 and 1970: 72–75; Müller and Detlef 1969; Suermann 2007; and van Esbroeck 1991. 85 History 1. On the two bishops of Beth Lapaṭ and the idea that there were two Christian communities in Persia (one Syriac, the other Greek), see Gerö 1982; Devos 1966b; and Jullien 2006a. For the ways in which the place names in the Acts of the Persian Martyrs contribute to the historical geography of the Sasanian Persian Empire, see Jullien 2004a and 2007 and Pigulevskaja 1963. The most comprehensive list of bishops and dioceses is Fiey 1993. According to the Martyrdom of Miles, Miles, the bishop of Susa, was consecrated by Gadyahb of Beth Lapaṭ, the “Syriac” bishop of the city (see Gerö 1982: 50, notes 9 and 21). This connection is relevant to Simeon’s History insofar as Miles was opposed to Simeon’s predecessor, bishop Papa bar ʿAggai of Seleucia-Ctesiphon. Apparently, Papa had claimed the preeminence of the see of Seleucia-Ctesiphon around 315 CE, and Miles (along with several others) stood against this, interpreting it as an unjust usurpation of power. Papa was deposed by his colleagues, but he was eventually restored after he appealed to the “Western fathers” (of the Roman Empire) who wrote a letter supporting him and the authority of the see of Seleucia-Ctesiphon. Simeon, who was Papa’s deacon at the time, was not found guilty of any wrongdoing and, by decree of the Western fathers, was named Papa’s successor. The details of the whole 84

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that all five of these bishops are listed as martyrs in the dated Edessa manuscript from 411 CE, and that Sozomen refers to three of them in his list of bishops who were killed with ‘Aqebshma— not Simeon. The reference to Simeon as the “catholicos of the Church of the East,” coupled with the inclusion of other bishops from the ecclesiastical provinces of Beth Huzaye and Maishan, indicates that the History was not composed prior to the fifth-century synods that formally established the Church of the East and delineated the hierarchy of the Church’s episcopal sees. According to the twelfth canon of the Synod of Isaac (410 CE), the archbishop-catholicos of Seleucia-Ctesiphon holds the place of primacy in the Church.86 The twenty-first canon of the same synod ranks the order of the metropolitan sees following Seleucia-Ctesiphon. Notably, the History follows the synodal list in ordering the bishops whom it names. The Synod of Isaac confers the second place of honor upon the metropolitan of Beth Lapaṭ in the province of Beth Huzaye. He is to oversee the bishop of Hormizd-Ardashir (and the bishop of Karka d-Ledan). In the fourth place of honor is the metropolitan of Prat d-Maishan, who oversees the bishop of Karka d-Maishan. Missing in this list is the metropolitan of Nisibis in the province of Beth ʿArbaye, whose bishop is ranked third, after the metropolitan of Beth Lapaṭ, but before the metropolitan of Prat dMaishan. The omission of a bishop from Nisibis in Simeon’s History can be easily explained as the city was, after all, in Roman territory at the time of Simeon’s martyrdom. Yet when the five affair, including excerpts from the letter to the Western fathers, are preserved in the acts of the Synod of Dadishoʿ (424 CE). Although some have speculated that the so-called “Papa incident” is the ecclesiastical controversy that is described in vague terms by Aphrahaṭ in Dem. XIV, the historicity of the events are very uncertain and even the letter to the Western fathers in the acts of the Synod of Dadishoʿ may in fact be a sixth-century interpolation. For various perspectives on the Papa incident and its sources, see Abramowski 2011; Braun 1894; Fiey 1968; Gerö 1982; Pierre 1995; Schwaigert 1990; and Smith Forthcoming. 86 Macomber 1968.

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bishops from Beth Huzaye and Maishan are mentioned for a second time later in the History, the narrator includes Christians from the region of Nisibis with them. He says that the bishops of Beth Huzaye and Maishan were taken to Karka d-Ledan along with many “captives from Arabia” (i.e., Beth ʿArbaye). Joining the Arabian captives were prisoners from several formerly Roman areas of northern Mesopotamia proximate to Nisibis, including Christians from “Singara, Beth Zabdai, Arzun, Qardu, Armenia, and various other places.” Sozomen, too, refers to the many captive clergy of “a place called Zabdaeus,” which should be understood as the “Beth Zabdai” of the History.87 In fact, the Martyrdom of the Captives of Beth Zabdai is itself a brief, but important, text among the Acts of the Persian Martyrs.88 The Martyrdom of the Captives claims that many Christians of the city were taken in the fifty-third year of Shapur’s reign (= 361/62 CE). According to the text, the captives were killed for refusing to exchange the worship of Caesar’s god for the gods of Shapur as a condition of their being granted new lives in Persia. Whether hundreds of Christian clergy were killed for worshipping the god of Caesar is debatable, but there is evidence that Shapur did take captives from northern Mesopotamia at about this time.89 Ammianus Marcellinus discusses the siege, capture, and destruction of Singara and “Bezabde” (i.e., Zabdaeus/Beth Zabdai), and he even relates that the Christian bishop of Bezabde (whom he does not name) met with Shapur during a lull in the siege in a futile effort to persuade the king to spare the city and its inhabitants. According to Ammianus, after Shapur had won the city, an unfounded rumor circulated about the bishop. It was said that while he was negotiating with Shapur, he revealed which portions of the city walls were the weakest and thus most vulnerable to the Persian siege engines.90 History 25. On Roman “Bezabde,” see Lightfoot 1983. Martyrdom of the Captives of Beth Zabdai, AMS II: 316–24; ASM I: 134–40; Braun 1915: 110–15. 89 See, for example, S. Lieu 1986 and Morony 2004. 90 Amm. Marc. XX.6 (on Singara) and XX.7, 7–9 (on the bishop of Bezabde). On Ammianus and Christianity, see Hunt 1985. 87 88

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Narrating somewhat later events in the aftermath of Julian’s death, Ammianus laments the extensive Roman territorial losses to Shapur, and he exclaims that “it would have been better to fight ten battles” than to have given up any one of the lost Transtigritanian strongholds.91 Notably, Ammianus lists the very cities and regions around Nisibis that are listed here in Simeon’s History: Singara, Zabdicena (the province of Bezabde/Beth Zabdai), Arzanena (Arzun), Corduena (Qardu), and Arzanena and Moxoëna (two regions of lower Armenia).92 Again, this parallel should not be taken as some sort of evidence that Christians were being singled out for persecution, but rather as an indication of the extent to which Simeon’s History, the Martyrdom of the Captives of Beth Zabdai, and other notable texts among the Acts of the Persian Martyrs reflect an acute awareness of the fourth-century confrontation between Rome and Persia, and how, by the latter part of the fifth century, the authors of these texts had begun envisioning themselves within that history as Roman captives. The idea of Christians as “captives” gets repeated several times in the History. There is the reference to the captives who were brought with Simeon to Karka d-Ledan,93 the narrator’s designation of Persian Christians as “the sons of the captivity,”94 and the explanation that “Roman captives who lived in Karka dLedan” were the ones who, under cover of darkness, recovered the martyrs’ bodies and buried them with honor. 95 The narrator notes that Karka d-Ledan was a newly-built city at the time of Simeon’s death and that Shapur spared the Christian inhabitants of the city because they had been “recently taken captive and resettled from different regions.”96 The text seems to suggest that this was less an

Amm. Marc. XXV.7, 10. For an overview of what Ammianus saw during the war, see Matthews 1986. 92 Amm. Marc. XXV.7, 9–10; cf. History 25. 93 History 25 94 History 85. See also the Martyrdom of Barshebya (“son of the captivity”), AMS II: 381–84. 95 History 98. 96 History 98 91

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act of mercy on Shapur’s part than it was a prudent way of keeping the peace in a city freshly populated with exiles. In addition to the explicit use of the terms for “captives” and “captivity,” there are other ways in which the History expresses the idea of Christians in Persia as a captive people. For example, the History describes Gushtazad as a second Daniel, thus envisioning him as an out-of-place stranger despite his long service to the king. He is a servant whose Christian faith makes him a foreigner in local dress. And Simeon himself is called “the head of the naṣraye,” a term whose meaning is debated but, based on the many ways it is used in the Acts of the Persian Martyrs, seems to have carried religious, ethnic, and geographic connotations all at the same time.97 (Scholarly interpretations of the term range from a slur based on a geographical epithet for followers of Jesus the “Nazarene,” to a term for Jewish-Christians, to merely a way of differentiating Syriac-speaking Christians from their Greekspeaking counterparts in the Persian Empire.) 98 There is no real analog in Simeon’s Martyrdom for any of these examples: Christians are not called naṣraye; no other bishops or other regions are named; the war between Rome and Persia goes undiscussed; Gushtazad is not compared to Daniel; and there are no “Roman captives” in Karka d-Ledan who retrieve the martyrs’ bodies and distribute their relics. In fact, the Martyrdom says nothing at all about relics—not even whether the corpses of the dead were buried, or, following Zoroastrian tradition, left exposed to be consumed by wild animals.99 In short, the Martyrdom and the History of Blessed Simeon bar Ṣabbaʿe are very different texts that reflect the different historical circumstances and perspectives of two authors who were writing at least a generation or more apart from one History 4, 8, 18 and 52. To this day, Syrian Christians in India are known as “nasrani.” On the term naṣraye in Syriac, see Jullien and Jullien 2002b; on the Iranian use of the term, see Pines 1968; on the term naṣrani and the “Nazoreans” more broadly, see de Boer 1998, Mimouni 1998, and de Blois 2002. 99 For Jewish and Christian fears about Zoroastrian exhumation, see Herman 2010. On the development of the cult of the martyrs in Persia, see Payne 2011. 97 98

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another. Surely, the two texts are closely related, but they must be read and studied alone and in opposition as much as they are appreciated in tandem.

V. NOTE ON THE TEXT AND TRANSLATION The Syriac of the Martyrdom and the History of Blessed Simeon bar Ṣabbaʿe that is reproduced here is a typescript of the texts as they were published in Michael Kmoskó’s Patrologia Syriaca edition of 1907, which is now out of copyright. As the primary purpose of this Gorgias series is not to revise previously published critical editions, but to make Syriac martyr acts more accessible by providing English translations with a facing Syriac text, I have chosen not to include either Kmoskó’s critical apparatus or any notes about variant readings. For those who wish to pursue a closer comparison of the manuscript witnesses for Simeon’s acts, Kmoskó’s edition, with Latin introduction and translation, is freely available on the Internet. The numbering scheme in both texts follows Kmoskó. Section numbers (Martyrdom, 1–48; History, 1–99) are denoted by bold type. The intralinear numbers in curly brackets (Martyrdom, 715–78; History, 779–959) refer to the Syriac column number in Kmoskó’s edition. Biblical citations, also intralinear, are indicated with square brackets. Kmoskó occasionally neglects to cite (or does not correctly cite) biblical quotations or allusions. I do not note where I have corrected Kmoskó’s citations or where I have added to those that he missed. I have probably missed some, too. When personal or place names are mentioned, they are transliterated following the scheme adopted by Sebastian Brock, which is based on Paul Bedjan’s vocalization of the Syriac, in the former’s “Guide to the Persian Martyr Acts.”100 On occasion, the texts spell the same personal or place name in different ways. With the exception of Pusiq/Pusai, the chief craftsman of the king, I have opted for uniform spellings and disregarded minor differences. As Brock notes, readers should be aware that “in the case of Iranian names this [transliteration/vocalization scheme] 100

Brock 2008: 77–125.

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often goes against the correct Middle Iranian forms.”101 Following Brock’s scheme, I have not included macrons over vowels in transliteration. Further, shin is expressed sh (not š); sublinear dots indicate ḥeth (ḥ), ṭeth (ṭ), and ṣade (ṣ); and ʿe is represented by a superscript (ʿ ). The major exception to these conventions involves the name that occurs most frequently in the text: “Shemʿon.” Following Kmoskó, and most of the scholarly literature about Shemʿon bar Ṣabbaʿe, I have opted to Latinize the bishop’s name and to refer to him as “Simeon.”

VI. MANUSCRIPTS, EDITIONS, AND PREVIOUS TRANSLATIONS Manuscripts The manuscripts Kmoskó used are noted below with his sigla.102 Martyrdom — A = Vat. Syr. 160; ff. 80b–89b (6th c.)103 B = Brit. Lib. Add. 14,645; ff. 245a–257a (936 CE)104 CC* = Vat. Syr. 161; ff. 18b–20b (9th c.)105 D = Brit. Lib. Add. 14,665; ff. 8–9 (10th c.)106

Brock 2008: 97. For correct Iranian forms, see Gignoux 1986/2003 and Justi 1895. 102 See Kmoskó, 713–14. 103 This was the ms. used by Assemani for the text edition of the Martyrdom in ASM I. Although some parts of ms. are from the sixth century, Assemani proposed a tenth-century date for the part of the ms. that contains the Martyrdom. Lucas Van Rompay (2011) has suggested that this “seems too late.” 104 See Wright 1872, 1114–16. 105 In this ms., the preface on the Maccabees precedes the History (which follows from ff. 20b to 40b). Vat. Syr. 161 retains many readings that are not present in other mss. and Kmoskó advises using it with caution. He hypothesizes that the scribe who prepared the ms. must have been copying from a damaged text. This explains the many lacunae that seem to have been filled with the scribe’s conjectures. 101

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History — C = Vat. Syr. 161; ff. 20b–40b (9th c.)107 E = Brit. Lib. Add. 12,174; ff. 356a–372a (1197 CE)108 N = Bedjan, AMS II: 131–207109 Syriac Text Editions Martyrdom — ASM I, 1–36 AMS II: 123–30 [opening only; sections 1–9 in Kmoskó] Kmoskó, 715–78 History — AMS II: 131–207 Kmoskó, 779–960 Modern Translations Many texts from among the Acts of the Persian Martyrs (including Simeon’s acts) are summarized in Hoffmann 1880. There is, however, no full translation of both of Simeon’s acts in any language other than Latin.

See Wright 1872, 1151. This is a tenth-century Syriac palimpsest on an eighth-century Greek ms. Only about the last forty percent of the Martyrdom is preserved as the text in the ms. does not begin until column 751, line 13, in Kmoskó’s edition (= the end of section 26). 107 See the note on ms. CC* above. 108 See Wright 1872, 1133–34. 109 Bedjan’s typescript of the History was made from a late nineteenthcentury copy of an ancient ms. that was itself collated with another late nineteenth-century copy of a different ancient ms. The siglum “V” used by Kmoskó refers to the marginal notes in N. See the explanation in Kmoskó, 714. 106

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Martyrdom110 — ASM I, 1–36 [Latin] Lagrange 1852 [French trans. of ASM Latin] Kmoskó, 715–78 [Latin] History — Scher 1900: 193–234 [Arabic] Kmoskó, 779–960 [Latin] Braun 1915: 5–57 [German; partial trans.]

There is also a classical Armenian translation of the Martyrdom that was presumably made sometime in the fifth century. See BHO 1118; TerPetrossian 1976; and van Esbroeck 1979 for a review and critique of TerPetrossian. 110

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SUMMARY OF THE MARTYRDOM 1–3

The narrator begins by drawing a parallel between the persecution of Christians under the Sasanian king, Shapur II, and, centuries earlier, the oppression of the Maccabees under the Seleucid king, Antiochus IV. Citing 1 Maccabees at length, the narrator describes the sack of Jerusalem and how the Jewish priest Mattathias slew an idolator on the altar.

4–5

The Seleucid defilement of Israel begins to be purified when Judah the Maccabee unsheathes his sword to slaughter the enemies of his people.

6

The taxation of Christians is compared to the persecution of the Maccabees.

7–9

Simeon is introduced and compared to Judah the Maccabee. The narrator praises both men as priests and liberators who died to save their people.

10–12 After concluding the long comparison between the Christians and the Maccabees, the narrator shifts his focus to an exchange of letters between Simeon and Shapur. Simeon (writing to Shapur from Seleucia-Ctesiphon) insists that Jesus’ death freed Christians from having to pay taxes, while Shapur (responding to Simeon Karka d-Ledan) threatens Simeon with death if he refuses to collect taxes from the Christians of Persia. Simeon declares that he would rather die than oppress his own people with taxes. 13

Meanwhile, in Karka d-Ledan, the Jews accuse Simeon of colluding with the Roman Empire. They inform Shapur that “Caesar” would receive even a trivial letter from Simeon with honor, yet that he would look askance upon the “learned letters” and “delicious gifts” sent to him by 3

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THE MARTYRDOM AND HISTORY the Persian king. The narrator compares the “false witnesses against Simeon” to the “iniquitous witnesses against his Lord.”

14–16 Simeon and two of his priests are arrested in SeleuciaCtesiphon and brought to Karka d-Ledan where Simeon, whom the Magi malign as “the head of the sorcerers,” refuses to bow before the king. The Magi declare that Simeon is a rebel against the kingdom. 17–25 Shapur, addressing Simeon directly, puts aside the issue of taxes and asks the bishop to worship the sun, offering him power and riches if he complies. Simeon refuses, questioning how a created thing (such as the sun) can be a god, and noting how even the sun went dark when Jesus, the “lord of the sun,” was crucified. Shapur sentences Simeon to death and threatens to kill all of his followers. 26

As Simeon is being led away, Gushtazad, a high-ranking eunuch and the king’s tutor, bows before Simeon. Simeon ignores him, knowing that Gushtazad, although a Christian, had worshipped the sun. When Simeon refuses to speak to him, Gushtazad realizes the consequences of his apostasy and goes home to change into black clothes of mourning. When he returns to sit in his place at Shapur’s court, the king hears that Gushtazad is dressed in black. Shapur inquires why his servant is mourning, and asks the eunuch if his wife, or one of his sons, has died.

27–31 Gushtazad explains that he is mourning because he has been untrue to both his king and his God. He tells Shapur that he falsely worshipped the sun and that he will never again worship creatures in lieu of their creator. 32–33 Shapur orders Gushtazad’s execution. Gushtazad, in his concern that his fellow Christians will not know why he is being killed, makes a last request of the king. He asks that Shapur send out a herald to proclaim that Gushtazad is being killed not because he betrayed the king or the kingdom, but because he is a Christian. Shapur obliges Gushtazad’s request, assuming that such an announcement will instill fear in other Christians. Gushtazad knows, to

THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE

5

the contrary, that Christians will be encouraged and comforted to know that he died for Christ. 34–37 In prison, Simeon is informed about Gushtazad’s death. He rejoices and then stands in prayer throughout the night, praying for his own martyrdom. The two priests who are imprisoned with Simeon are amazed by his courage. 38–41 At the third hour on Good Friday, the fourteenth day of the Jewish lunar month Nisan, Shapur summons Simeon. Given yet another chance to spare his life, Simeon still refuses to bow before the king or worship the sun. To the dismay of the Persian kings and nobles, even Shapur is dazzled by Simeon’s courage. 42–43 One hundred bishops, priests, deacons, and bnay qyama1 from various cities and towns in Persia are led out to the place of execution. With prayers and the recitation of scripture Simeon encourages them to be steadfast. Shapur hopes that the sight of so many dying so violently will compel Simeon to change his mind. 44–48 After the one hundred have been killed, Simeon and the two priests from Seleucia-Ctesiphon are stripped of their clothes and readied for execution. As this is happening, one of the two priests begins to tremble. Noticing the priest’s fear, an onlooker called Pusiq, who is known as “the head of the king’s craftsmen,” shouts words of encouragement. For this outburst, Pusiq is arrested and brought before Shapur. The king orders that he have his tongue torn from his throat. Pusiq’s daughter, a bart qyama, is accused of being a Christian, and she, too, is executed. Her death concludes the text.

The bnay qyama (“sons of the covenant”) was a quasi-monastic ascetic group. The qyama has a long history in Syriac literature. See Griffith 1995. 1

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THE MARTYRDOM AND HISTORY

THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE 1. {715} Let us now make known and manifest the beginning of our people’s subjugation and the various means of chastisement that we suffered from their start. For the difficult times that came upon us are similar to the difficult and bitter times that were foisted upon the Maccabees, who likewise found themselves in a time that the prophets had determined with wrath. In his speech, Balaam said, “Woe! Who shall live in those days when God decrees this? Because, behold, legions go out from the land of Kittim and destroy the land” [Num 24:23–24]. And these are the Greeks who rose up against (the Maccabees)!1 Ezekiel prophesied about Gog and Magog [Ezek 38], and they {718} are the same as them! Daniel prophesied about the small horn that grew and before which three other (horns) fell [Dan 7:20] and spoke words against the Most High [Dan 7:25], and (this horn) is the iniquitous Antiochus, who, in the 143 rd year of the Kingdom of the Greeks [1 Macc 1:20], which was his own sixth year, went up to Jerusalem and took the golden altar and all their serving vessels [1 Macc 1:21–23] and defiled the sanctuary and built (pagan) altars on it [1 Macc 1:46–47]. He brought in foreigners and drove out the local citizens [1 Macc 1:38]. He oppressed the priests and defiled their holiness [1 Macc 1:46]. He shed innocent blood [1 Macc 1:37] in (the land of) their inheritance and gave the flesh of the upright over to the beasts of the land and the birds of the heavens [Ps 79:2].2 According to 1 Macc 1:1, Alexander the Great “came from the land of Kittim.” The “Greeks” who oppressed the Maccabees refers to the Seleucid heirs of Alexander, and, namely, Antiochus IV Epiphanes. 2 This invocation of the Psalms is a digression from the narrator’s summary of 1 Maccabees. It may be intended as a criticism of Zoroastrian funerary rites. Because burial was believed to defile the earth, corpses were typically left exposed in order to be consumed by wild animals. As 1

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܳ ܽ ܳ‬ ‫ܗܕܘܬܐ‬ ‫ܣ‬ ‫ܡܥܘܢ ܰܒܪ ܰܨ ܳܒܥܐܶ‬ ‫ܘܒ ܳܢܐ ܶܫ ܽ‬ ‫ܽܕܛ ܳ‬ ‫ܘܦ ܳ‬ ‫ܘܥܒ ܶܕܗ ܕܥܰ ܰܡܢ ܽ‬ ‫ܘܕܥ ܰܘ ܰܢܚ ܶܘܐ ܽܫ ܳ‬ ‫ܘܪܝ ܽܫ ܳ‬ ‫‪ܶ {715} 1‬ܡ ܺܟܝܠ ܰܢ ܰ‬ ‫ܘܪܫ‬ ‫ܰ ܽ ܳ‬ ‫ܝܟܐ ܰܐ ܰ‬ ‫ܕܡܢ ܰܐ ܳ‬ ‫ܕܚ ܰܫܝܢ ܶ‬ ‫ܩܦܬ‪ܳ .‬ܕ ܶܡܐ ̱ܗܘ ܶܓܝܪ ܰܙ ܳ‬ ‫ܒܢܐ ܰܩ ܳ‬ ‫ܘܬܐ ܰ‬ ‫ܫܝܐ ܳܕܩܡ‬ ‫ܡܪܕ‬ ‫ܺ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܥܠܰܝܢ ܶܠܙܒܢܐ ܩܫܝܐ ܘܡܪܝܪܐ ܕ ܐܬܬܪܝܡ ܥܠ ܕܒܝܬ ܡܩܒܝ‪ :‬ܕܐܦ‬ ‫ܶ ܶ‬ ‫ܢܒ ܶܝܐ ܽ‬ ‫ܒܢܐ ܺ‬ ‫ܶܗ ܽܢܘܢ ܐ ܰ‬ ‫ܚܪܝܩ ܰܠ ܺ‬ ‫ܒܙ ܳ‬ ‫ܒܪ ܳ‬ ‫ܫܬܟܚܘ ܰ‬ ‫ܒܡ ܰܠܬܗ‬ ‫ܘܓܙ ܐ‪ܶ ܶ .‬ܒܠܥܰܡ‬ ‫ܳ ܰܽ ܺܶ ܳ ܶ ܰ ܳ ܳ‬ ‫ܬܐ ܳܡܐ ܳ‬ ‫ܶܐ ܰ‬ ‫ܕܣܐܡ ܳܗ ܶܠܝܢ ܐ ܰ ܳܠ ܳܗܐ‪:‬‬ ‫ܡ‬ ‫ܘ‬ ‫ܝ‬ ‫ܝܢ‬ ‫ܠ‬ ‫ܒܗ‬ ‫ܐ‬ ‫ܚ‬ ‫ܢ‬ ‫ܘ‬ ‫ܢ‬ ‫ܡ‬ ‫ܝ‬ ‫ܕܘ‬ ‫ܪ‪:‬‬ ‫ܡ‬ ‫ܶ ܽ‬ ‫ܳ ܶ ܽ ܶ ܳ ܳ ܶ ܰ ܳ ܶ ܳ‬ ‫ܘܡ ܳ‬ ‫ܬܝܶܐ ܰ‬ ‫ܚ̈ܪܒܢ ܰܠܪܥܳܐ‪:‬‬ ‫ܕܟ‬ ‫ܐ‬ ‫ܬܪ‬ ‫ܐ‬ ‫ܢ‬ ‫ܡ‬ ‫ܢ‬ ‫ܩ‬ ‫ܦ‬ ‫ܢ‬ ‫ܐ‬ ‫ܢ‬ ‫ܘ‬ ‫ܓܝ‬ ‫ܠ‬ ‫ܐ‬ ‫ܕܗ‬ ‫ܠ‬ ‫ܛ‬ ‫ܕܡ‬ ‫ܶ‬ ‫ܰ ܳ ܶ ܶ‬ ‫ܰ ܺ ܶ‬ ‫ܺ ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕ ܐܝܬܝܗܘܢ ܝܘܢܝܐ ܕܐܬܓܪܝܘ ܒܗ ܶܘܢ‪ .‬ܘܚܙܩܝܐܝܠ ܐ ܶܬܢܒܝ ܶ ܥܠ‬ ‫ܘܡ ܳܓܘܓ ܶ‬ ‫ܳܓܘܓ ܳ‬ ‫ܘܗ ܽܢܘܢ }‪ {718‬ܐ ܽܢܘܢ ܰܟܕ ܶܗ ܽܢܘܢ‪ܳ .‬ܘܕ ܺܢܝܐܝܠ ܐ ܰ‬ ‫ܬܢ ܺܒܝ‬ ‫ܳ‬ ‫ܳ‬ ‫ܬܠܬ ܰܚ ܳ‬ ‫ܢܦܠ ܳ‬ ‫ܙܥܘܪܬܐ ܺܕܝܥܳܬ ܰܘ ܰ‬ ‫ܥܰܠ ܰܩ ܳܪܢܐ ܽ‬ ‫ܒ̈ܪܬܗ ܶܡܢ ܳ‬ ‫ܩܕ ܶܡܝܗ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫ܘܡ ܶܶܠ ܥܰܠ ܰ‬ ‫ܡܪ ܳ‬ ‫ܕܒ ܰ‬ ‫ܢܛ ܳܝ ܳܟܘܣ ܰܥ ܳܘܰܠ‪ܰ :‬‬ ‫ܫܢܬ ܳܡܐܐ‬ ‫ܝܡܐ ܰܡ ̱ܠܠܰ ܳܬ‪ܽ :‬ܕܗܘܝܽܘ ܐ‬ ‫ܶ‬ ‫ܰܘܐܪܒܥܺܝܢ ܰܘ ܳ‬ ‫ܕܡ ܽ‬ ‫ܬܠܬ ܰ‬ ‫ܠܟܘܬܐ ܰܕܝܘ ܳܢܝܶܐ‪ܺ :‬ܕܗܝ ܺ ̱ܗܝ ܰ‬ ‫ܫܢܬ ܶܫ ܶܬ ܺܕܝܠܗ‪:‬‬ ‫ܶ ܳ‬ ‫ܘܡܐܢܶܐ ܽܟ ܽ‬ ‫ܗܒܐ ܳ‬ ‫ܕܒܚܐ ܰܕܕ ܳ‬ ‫ܣܠܶܩ ܽܰܠ ܺܘܪܫܠܶܡ ܰܘ ܰ‬ ‫ܢܣܒ ܰܡ ܳ‬ ‫ܫܡܫܬܐ‬ ‫ܠܗܘܢ ܕܬ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܘܟ̈ܪܝܶܐ‪ܰ :‬ܘ ܶ‬ ‫ܥܠ ܳܘ ܳܬܐ‪ܰ .‬ܘܐܥܶܠ ܶܠܗ ܽܢ ܳ‬ ‫ܒܢܐ ܶܒܗ ܰ‬ ‫ܝܟܶܠ ܰܘ ܳ‬ ‫ܘܛ ܰ‬ ‫ܐܦܩ‬ ‫ܠܗ‬ ‫ܐ‬ ‫ܡ‬ ‫ܳ ܶ ܰ‬ ‫ܶ ܶ ܰ ܳ‬ ‫ܬܝܶܐ‪ܰ .‬ܘ ܶ‬ ‫ܕܫ ܽ‬ ‫ܐܫܕ ܳ‬ ‫ܝܗܘܢ‪ܶ .‬ܘ ܰ‬ ‫ܘܛ ܶܘܫ ܽܩܘ ܰ‬ ‫ܕܡܐ ܰܙ ܳܟ ܳܝܐ‬ ‫ܐ‬ ‫ܢ‬ ‫ܗ‬ ‫ܠܟ‬ ‫ܨ‬ ‫ܐܠ‬ ‫ܡܢܗ ܒܝ‬ ‫ܰ ܳ ܳ ܰ ܳ ܰ ܳ ܰ ܳ‬ ‫ܳ ܽ ܽ ܰ ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܒܝܪܬܘܬܗܘܢ ܘܐܫܠܡ ܒܣܪܐ ܕܙ ܕ ܝܩܝܗܘܢ ܠܚܝܘܬܐ ܕ ܐܪܥܐ ܘܠܦܪܚܬܐ‬ ‫ܰܕ ܰ‬ ‫ܫܡ ܳܝܐ‪.‬‬

‫‪Geoffrey Herman notes, Syriac martyrdom literature from Sasanian Persia‬‬ ‫‪frequently decries how exposure was imposed upon “the corpses of‬‬ ‫‪Christian martyrs.” See Herman 2010: 37.‬‬

8

THE MARTYRDOM AND HISTORY

Indeed, at his command many turned from the truth of their law and sacrificed [1 Macc 1:43]. A number, however, confessed the faith of their God and were killed. Lo, indeed, one thousand died in a single day for not breaking the Sabbath [1 Macc 2:34, 38] while saying to those who strangled them, “We will die in the innocence of our hearts. Heaven and earth testify against you today that you are destroying us unjustly and without offense” [1 Macc 2:37]. Even women who circumcised their sons were killed and infants were hung from their necks and strangled [1 Macc 1:60–61]. Others were slain because they did not {719} defile themselves with impure food and did not break the holy vow [1 Macc 1:62– 63]. There was great mourning in Israel: the rulers and elders lamented; the youths and the virgins fell ill; the beauty of women faded; every bride who sat in the bridal chamber lamented; and the whole house of Jacob was clothed in shame [1 Macc 1:25–28]. 2. Mattathias sighed and said, “Woe unto us! What has happened to us such that we have to see the misfortune of our people, the ruin of the holy city, and the Temple given over to foreigners? [1 Macc 2:7] Behold, our glory and harmony have been corrupted! What have our lives come to?” [1 Macc 2:12–13] Yet he took heart and said, “Understand, from generation to generation, that all who confide in God are not afraid. Now do not fear the words of the iniquitous man, because his glory will turn into dust and worms. Today he is exalted, but tomorrow he will not be found, for he will return to his land and all his plans will perish” [1 Macc 2:61–63]. 3. When (Mattathias) saw one of his people sacrificing and denying his God, he took courage and burned with zeal, his kidneys quaked, he brought up his anger as a judge, and he sacrificed him because he had sacrificed in uncleanliness. He shed his blood because he had fallen into idolatry. He slaughtered him on the lifeless altar {722} and defiled it with him because he had defiled the holy law. He killed the tax collector, too, who was forcing them to sacrifice [1 Macc 2:23–25]. This is a pure priest who brought an impure offering in order to appease (God’s) anger and draw (his) wrath away from his people.

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܗܦܟܘ ܶܓܝܪ ܰܣ ܺܓ ܶܝܐܐ ܽ‬ ‫ܰ‬ ‫ܘܩܕ ܢܶܗ ܶܡܢ ܳ‬ ‫ܫܪ ܳܪܐ ܳܕܢ ܽܡ ܽ‬ ‫ܒܦ ܳ‬ ‫ܘܣܗܘܢ ܰܘܕ ܰܒܚܘ‪.‬‬ ‫ܰ ܺ ܶ ܰܺ ܶ ܰ ܳܽ ܳ ܰ ܳ ܽ ܶ ܰ ܰ‬ ‫ܐܬܩܛܠܘ‪ܳ .‬ܗܐ ܶ ܳܓܝܪ ܺܡܝܬܘ‬ ‫ܳܐܘܕܝܘ ܕܝܢ ܕܠܝܶܠ ܒܗܝܡܢܘܬܐ ܕ ܐܠܗܗܘܢ ܘ‬ ‫ܳ ܰ ܰ ܳ‬ ‫ܰ‬ ‫ܒܬܐ‪ܰ :‬ܟܕ ܐ ܺ‬ ‫ܒܚܕ ܝܰ ܳ‬ ‫ܡܪܝܢ ̱ܗܘܘܰ‬ ‫ܒܢܝ ̤ܐ ܳܢ ܳܫܐ ܰ‬ ‫ܘܡܐ ܥܰܠ ܳܕܰܠ ܫܪܘ ܫ‬ ‫ܐ ܶܠܦ‬ ‫ܰ‬ ‫ܝܡܘܬܐ ܶ‬ ‫ܗܕܝܢ ܽ‬ ‫ܒܬ ܺܡ ܽ‬ ‫ܝܗܘܢ‪ܰ :‬ܕ ܽ‬ ‫ܠܚ ܽܢܘ ܰܩ ܽ‬ ‫ܕܠ ܰܒܢ‪ܳ .‬ܣ ܺ‬ ‫ܒܟܘܢ ܰ‬ ‫ܳ‬ ‫ܫܡ ܳܝܐ‬ ‫ܘܬ‬ ‫ܢܡ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶܶ‬ ‫ܽ‬ ‫ܰܘܐܪܥܳܐ ܝܰ ܳ‬ ‫ܘܡ ܳܢܐ ܰܕܕܰܠ ܺܕ ܳܝܢܐ ܰ‬ ‫ܘܣܟܠܘܬܐ ܰܡ ܺ‬ ‫ܘܒܕܝܢ ܐܢ̱ܬܘܢ ܰܠܢ‪ܳ .‬ܘܐܦ ܢܫܐ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܒܨ ܰ‬ ‫ܬܩܛܠ‪ܶ :‬ܘ ܺ‬ ‫ܒܢܝ ܶܗܝܢ ܐ ܰ‬ ‫ܓܙܪ ̱ܗܘܝ ܰ‬ ‫ܰܕ ܰ‬ ‫ܐܬܬܠܝܘ ܝܰ ܽܠܘ ܶܕܐ ܰ‬ ‫ܘܪ ܽܝܗܘܢ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܬܚ ܰܢܩܘ‪ܰ .‬ܘ ܳ‬ ‫ܐܚ̈ܪ ܢܶܐ ܐ ܶ‬ ‫ܬܢܟܣܘ ܥܰܠ ܕܰܠ }‪ {719‬ܐܬܛ ܰܘܫܘ ܶ‬ ‫ܶܘ ܰ‬ ‫ܒܡܐܟ ܶܠܳܬܐ‬ ‫ܽ ܳ ܰ ܳ ܶ ܳ‬ ‫ܒܶܠ ܰܪ ܳܒܐ ܺܒ ܳ‬ ‫ܰܛܡ ܳܐ ܳܬܐ ܳܘܰܠ ܰ‬ ‫ܩܝ ܳ‬ ‫ܫܪܘ ܳ‬ ‫ܐܝܣܪܐܝܠ‬ ‫ܐ‬ ‫ܐ‬ ‫ܗܘ‬ ‫ܘ‬ ‫ܐ‪.‬‬ ‫ܘܕܫ‬ ‫ܕܩ‬ ‫ܐ‬ ‫ܡ‬ ‫ܶ ܰ‬ ‫ܰ ܳܶ ܳ ܶ‬ ‫ܰ ܽ ܶ ܰ ܽ ܳ ܳ‬ ‫ܘܫ ܳ‬ ‫ܬܐ ܶܐ ܰ‬ ‫ܐܬܬ ܰ‬ ‫ܬܟܪܗܘ‪ܽ :‬‬ ‫ܘܦܪܐ‬ ‫ܠ‬ ‫ܘ‬ ‫ܒܬ‬ ‫ܘ‬ ‫ܐ‬ ‫ܕ‬ ‫ܘ‬ ‫ܕ‬ ‫ܘܓ‬ ‫ܐ‪:‬‬ ‫ܒ‬ ‫ܘܣ‬ ‫ܐ‬ ‫ܢ‬ ‫ܘܪܒ‬ ‫ܪ‬ ‫ܚܘ‬ ‫ܢ‬ ‫ܘ‬ ‫ܶ‬ ‫ܰ ܳ ܳ ܳ ܰ ܽ ܳ ܶ ܰ‬ ‫ܽ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܕܢܫܐ ܐ ܰ‬ ‫ܬܚܒܠ‪ .‬ܘܟܠ ܟ ܳܠܬܐ ܕܝܬܒܐ ܒܓܢܘܢܐ ܐܬܐܒܠܬ‪ :‬ܘܟܠܗ‬ ‫ܽ‬ ‫ܶܒܝܬ ܝܰܥܩܘܒ ܶ‬ ‫ܠܒܫ ܶܒܗܬܬܐ܀‬ ‫ܶ ܳ ܺ ܳ‬ ‫ܶ ܰܰ ܰ ܺ ܳ‬ ‫ܐܡܪ‪ܳ :‬ܕܘܝ ܰܠܢ ܳܡ ܳܢܐ ܳ‬ ‫ܝܬܐ ܶܘ ܰ‬ ‫ܒܒܝܫܬܐ‬ ‫ܢ‪ .‬ܠܡܚܙ ܐ‬ ‫ܗܘ‬ ‫‪ܰ ܰ 2‬ܘܐܬܬܢ ܰܚ ܳ ܳܡܬ ܰ ܺ ܰ ܽ ܳ ܰ ܰ ܶ ܶ ܺ‬ ‫ܒܝܕ ܽܢ ܳ‬ ‫ܐܬ ܶ‬ ‫ܘܟ̈ܪܝܐ‪ܶ.‬‬ ‫ܝܗܒ ܰ‬ ‫ܬ ܩ ܶܘܕܫܐ ܘܠܗܝܟܠܗ ܽܕ‬ ‫ܕܥܡܢ ܶ‬ ‫ܘܒܬܒ ܰܪܐ ܕ ܰܡܕ ܽܝܢ ܰ‬ ‫ܳ ܶ ܰ ܰ ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܫܒܘܚܬܢ ܘܐܘܝܘܬܢ ܶ ܐܬܚܒܠ‪ .‬ܠܡܢܐ ܬܘܒ ܗܘܝܢ ܠܢ ܚܝܐ܆‬ ‫ܬ‬ ‫ܐ‬ ‫ܘܗ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ ܺ ܺ‬ ‫ܣܬ ܰܟܠܘ ܽ‬ ‫ܘܬܘܒ ܶܐ ܰ‬ ‫ܬܠ ܰܒܒ ܶܘ ܰ‬ ‫ܬܟܝܠ ܳܝܢ‬ ‫ܒܟܠ ܳܕܪ ܳܘܕܪ ܽܕܟܠ ܕ‬ ‫ܐܡܪ‪ :‬ܐ‬ ‫ܬܬܙܝܥܺܝܢ‪ܳ .‬ܗ ܳܫܐ ܶܡܢ ܶܡ ܰܠܘ ̱ܗܝ ܕ ܰܓ ܳ‬ ‫ܥܰ ܰܐ ܠ ܳܠ ܳܗܐ ܳܰܠ ܶܡ ܺ‬ ‫ܒܪܐ ܰܪ ܺܫܝܥܳܐ ܰܠ‬ ‫ܰ ܳ ܰ‬ ‫ܶ ܽ‬ ‫ܶ ܽ ܶ‬ ‫ܶ ܽ‬ ‫ܘܝܐ‪ .‬ܝܰ ܳ‬ ‫ܘܬܘܠܥܳܐ ܳܗ ܳ‬ ‫ܘܡ ܳܢܐ‬ ‫ܐ‬ ‫ܦܪ‬ ‫ܠܥ‬ ‫ܗ‬ ‫ܘܚܬ‬ ‫ܫܒ‬ ‫ܕܬ‬ ‫ܠ‬ ‫ܛ‬ ‫ܡ‬ ‫ܘܢ‪:‬‬ ‫ܬܕܚܠ‬ ‫ܶܡ ܺ‬ ‫ܡܚܪ ܳܰܠ ܶܡ ܰ‬ ‫ܫܬܟܚ‪ܶ :‬ܡ ܽܛܠ ܳܕܗ ܶܦܟ ܶܠܗ ܰܰܠܪܥܶܗ ܳܘܐܒܕܢܳ‬ ‫ܬܬܪܝܡ ܰܘ ܳ‬ ‫ܶ‬ ‫ܽܟ ܶ‬ ‫ܠܗܝܢ ܰܡܚܫ ܳܒܬܗ܀‬ ‫ܰ ܶ‬ ‫ܰ‬ ‫ܡܟ ܶܕܒ ܰܒ ܳ‬ ‫ܥܶܠ ܰܘ ܰ‬ ‫ܒܢܝ ܥܰ ܶ‬ ‫‪ܰ 3‬‬ ‫ܘܟܕ ܳ‬ ‫ܚܙ ܐ ܰ‬ ‫ܐܠ ܶܗܗ‪:‬‬ ‫ܕܡ‬ ‫ܗ‬ ‫ܡ‬ ‫ܠܚܕ ܶܡܢ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ ܽ ܳ ܶ‬ ‫ܶ ܳ‬ ‫ܬܗ ܰܘ ܶ‬ ‫ܶܐܬ ܰܓ ܰ‬ ‫ܡܬܐ ܐܝܟ ܰܕ ܳܝ ܳܢܐ ܰܘܕ ܶ‬ ‫ܒܚ ܳܗ‬ ‫ܚ‬ ‫ܩ‬ ‫ܐܣ‬ ‫ܠܝ‬ ‫ܘ‬ ‫ܟ‬ ‫ܬ‬ ‫ܘܪ‬ ‫ܢ‬ ‫ܘܛ‬ ‫ܪ‬ ‫ܒ‬ ‫ܶ‬ ‫ܰ ܽ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܦܬ ܽ‬ ‫ܐܫܕ ܶ‬ ‫ܥܰܠ ܰܕ ܰ‬ ‫ܘܬܐ ܶܘ ܰ‬ ‫ܟܪ ܰܘܬܐ‪.‬‬ ‫ܕܡܗ ܥܰܠ ܶܰܕ ܐܬܐ ܳ ܶܫܕ ܳܒܬܪ‬ ‫ܕܒܚ ܒܛܢܦ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܘܢ ܶ‬ ‫ܟܣܗ ܥܰܠ ܥܠܳ ܶܬܐ ܺ ܳܡܝܬܬܐ }‪ {722‬ܘܛܡܐܗ ܶܒܗ ܥܰܠ ܕܛ ܰܡܐ‬ ‫ܳ‬ ‫ܠܬ ܽܒܘܥܳܐ ܳܕ ܶ‬ ‫ܐܠܨ ̱ܗ ܳܘܐ ܽ‬ ‫ܝܫܐ ܰ‬ ‫ܳܢ ܽܡ ܳ‬ ‫ܘܣܐ ܰܩ ܺܕ ܳ‬ ‫ܠܗܘܢ ܰܕ ܰܢܕ ܽ‬ ‫ܒܚܘܢ‪.‬‬ ‫ܦ‬ ‫ܐ‬ ‫ܠ‬ ‫ܛ‬ ‫ܘܩ‬ ‫ܟܝܐ ܰܕ ܶ‬ ‫ܐܣܩ ܽܩ ܳ‬ ‫ܳܗ ܰܢܘ ܳܟ ܳ‬ ‫ܢܝܚ ܽܪ ܳ‬ ‫ܘܓܙ ܐ ܰܘ ܽ‬ ‫ܗܢܐ ܰܕ ܳ‬ ‫ܘܪܒ ܳܢܐ ܰܛ ܳܡܐܐ ܰܠ ܳ‬ ‫ܠܕܘܥܳܟ‬ ‫ܳ‬ ‫ܶܚܡܬܐ ܶܡܢ ܥܰ ܶܡܗ܀‬

10

THE MARTYRDOM AND HISTORY

4. In that time, when tribulations were all-encompassing and conflicts were assembled and adversities were unceasing and groans were many, joy had fled, cheerfulness had come to an end, peace had been expelled, tranquility had been driven off, help did not exist, relief was not near, pride had been renounced, ostentation had been humbled, arrogance had collapsed, humiliation had increased, riches had been poured out, the kingdom had come to an end, death had arrived, Sheol had made haste. Her mouth gaped and took in, her tongue extended and swallowed up. She degraded the glorious and honorable in her destruction; the iniquitous and sinful were her food.3 She concealed the bodies of the upright in her stomach; she chewed up the bodies of the impious with her teeth. She hid and befouled the bodies of the perverse in her intestines and cast them down into her shadowy chambers. She tortured those who had tortured their neighbors, and she oppressed those who had oppressed their brothers, encasing them in a gloomy dungeon and immersing them in her deep {723} abysses because they had immersed Jacob in iniquity and had cast Israel into defilement.

Sheol is personified throughout the Hebrew Bible and is frequently understood as a mouth that swallows up not only the dead but also the living. Although there are no direct references here, this section of Simeon’s Martyrdom seems to allude to Num 16:23–35. 3

‫‪11‬‬

‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ ܽ‬ ‫ܳ ܳ‬ ‫ܚܕ ܺ‬ ‫‪ܶ 4‬‬ ‫ܒܙ ܳ‬ ‫ܘܒܗ ܰ‬ ‫ܟܬܘ ܶܫܐ ܺ‬ ‫ܠܨ ܢܶܐ ܺ‬ ‫ܒܢܐ ܰܗܘ ܰܟܕ ܽܐܘ ܳ‬ ‫ܣܕ ܺܝܪܝܢ ܘܥܳܩܬܐ‬ ‫ܘܬ‬ ‫ܝܢ‬ ‫ܝܪ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ ܽ ܳ ܶ ܰ‬ ‫ܰ‬ ‫ܰܐ ܺܡܝ ܳܢܢ ܘܬܢ ܳܚܬܐ ܰܣ ܺܓܝܐܢ‪ܰ :‬ܚ ܽܕܘܬܐ ܘܥ ܶ ܰ‬ ‫ܪܩܬ‪ :‬ܦܨܝܚܘܬܐ ܘ ܳܐܫܬܩܠܬ‪:‬‬ ‫ܳ‬ ‫ܐܬܪܕܦ‪ܺ :‬ܐ ܳܝ ܳܶܠ ܰ‬ ‫ܫܠ ܳܡܐ ܶܘ ܶ‬ ‫ܐܬܛܪܕ‪ܰ :‬ܫ ܳܝܢܐ ܶܘ ܶ‬ ‫ܘܠܝܬ‪ܽ :‬ܣ ܳ‬ ‫ܘܝܥܳܐ ܘܰܠ ܰܩ ܺܪܝܒ‪:‬‬ ‫ܳ‬ ‫ܽܚ ܳ‬ ‫ܐܬܡ ܰܟܟ‪ܳ :‬ܪ ܽܡܘܬܐ ܘܢܶܦܠܰܬ‪ܽ :‬ܡ ܳ‬ ‫ܐܬܪܚܩ‪ܽ :‬ܫ ܳ‬ ‫ܘܒܗ ܳܪܐ ܶܘ ܰ‬ ‫ܘܬܪܐ ܶܘ ܶ‬ ‫ܘܟ ܳܟܐ‬ ‫ܳ‬ ‫ܽ ܳ ܶ ܰ ܰ ܰ ܽ ܳ‬ ‫ܳ‬ ‫ܘܬܐ ܶ‬ ‫ܰܘ ܳ‬ ‫ܘܒܛܠܰܬ‪ܰ ܰ :‬ܡܘܬܐ ܰܘܡܛܐ‪:‬‬ ‫ܣܓܐ‪ :‬ܥܘܬܪܐ ܘܐܬܡܣܟܢ‪ :‬ܡܠܟ‬ ‫ܘܚܡܠܰܬ‪ :‬ܐ ܰ‬ ‫ܪܗܒܬ‪ܶ :‬ܦ ܰ‬ ‫ܥܪܬ ܽܦ ܳ‬ ‫ܘܣ ܰ‬ ‫ܫܝܘܠ ܰ‬ ‫ܽ‬ ‫ܘܡܗ ܰ‬ ‫ܘܪܟܬ ܶܠ ܳܫ ܳܢܗ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ ܺ ܶ ܰ ܰ ܳܶ‬ ‫ܡܝ ܶ‬ ‫ܶ‬ ‫ܩ̈ܪܐ ܰܠ ܳ‬ ‫ܡܫܒ ܶܚܐ ܰܘ ܰ‬ ‫ܚܬܬ ܰܠ ܰ‬ ‫ܠܚܛܝܐ‬ ‫ܚܒܠܳܗ‪ :‬ܠ̈ܪܫܝܥܐ ܘ‬ ‫ܘܒܠܥܰܬ‪ :‬ܐ‬ ‫ܳ‬ ‫ܫܡܐ ܰܕܙ ܺܕ ܝ ܶܩܐ ܒ ܰܓ ܳܘܗ‪ܰ .‬ܕ ܰ‬ ‫ܠܓܘ ܶ‬ ‫ܶ‬ ‫ܘܠܬܗ‪ܰ .‬ܟ ܰ‬ ‫ܽ‬ ‫ܩܩܬ‬ ‫ܬ‬ ‫ܣܝ‬ ‫ܠܡ ܽܐܟ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܦ ܶ‬ ‫ܰ‬ ‫ܠܒ ܳ‬ ‫ܓ̈ܪܐ ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܫܝܬ ܰܒܡܥܶܝܗ ܰ‬ ‫ܘܣ ܰ‬ ‫ܕܥܘܰܠ‪ .‬ܛ ܰ‬ ‫ܣܪ ܐ‬ ‫ܪܚܬ‬ ‫ܒܢܝ ܶܒܝܗ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܓܢܬ ܐ ܽ‬ ‫ܕܥܢܬܐ‪ :‬ܘܥܰ ܰ‬ ‫ܒܬܘܢܶܝܗ ܥܰ ܽܡܘܛܐ‪ܰ .‬ܫ ܰܢܩܬ ܰܠ ܰ‬ ‫ܡܫܢ ܰܩܝ‬ ‫ܘܢ‬ ‫ܢ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰܚ ܰ‬ ‫ܡܓ ܰ‬ ‫ܘܛ ܰ‬ ‫ܒ̈ܪ ܽ‬ ‫̈ܪܦܝ ܰܐ ܰܚܝ ܽܗܘܢ‪ܰ .‬ܚ ܰ‬ ‫ܪܦܬ ܰܠ ܰ‬ ‫ܒܫܬ ܐ ܽܢ ܳܘܢ ܶܒܝܬ‬ ‫ܘܢ‪:‬‬ ‫ܝܗ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܐ ܺܣ ܶ‬ ‫ܘܛܒܥܰܬ ܶܐ ܽܢܘܢ ܽ‬ ‫ܒܥ ܳ‬ ‫ܝ̈ܪܐ ܶܚ ܽܫ ܳ‬ ‫ܘܡܩܐ }‪ {723‬ܕ ܰܗ ܳܘܬܗ ܥܰܠ‬ ‫ܐ‪:‬‬ ‫ܘܟ‬ ‫ܰ‬ ‫ܒܛ ܽ‬ ‫ܥܩܘܒ ܽ‬ ‫ܠܝ ܽ‬ ‫ܘܫ ܶܟܬܘ ܺܰܠ ܳ‬ ‫ܒܪܘܫܥܳܐ ܰ‬ ‫ܰܕܛ ܰܒܥܘ ܰ‬ ‫ܢܦܘܬܐ‪.‬‬ ‫ܝܣܪܝܶܠ‬

12

THE MARTYRDOM AND HISTORY

5. When grace was hidden and justice was unsheathed,4 anger swelled, furor gushed out, the sword was sated, and the blade was fulfilled. Sins were revealed, debts were disclosed, contracts were opened, and books were read. Then came the rain of mercy. The flood of forgiveness became strong, washing and purifying their records, cleansing and whitening their spots, so that the vengeance of her judgment against them would not be prolonged, nor the punishments against them increased in her retribution. Then, all at once, the hot sun shone and extended its rising rays. It melted the ice of paganism, dammed the trickling streams of infidelity, dried up the swamp of idolatry, desiccated the sogginess of defilement, cleansed the rotting stench, and tempered the putrid miasma. It purified the earth and absolved it. It washed the land and made it holy. It spread out its cloak of peace and warmed it. It extended its garment of tranquility and chastened it. It roared at evil beasts and they were dispersed. The lion’s whelp [cf. Gen 49:9], Judah, increased the glory of his people and exalted the horn of his community. O priest and warrior clad with {726} the shining ephod for atonement as the holy one, bound with the breastplate of power to slay as a mighty one, girded in armor of war as a hero!5

The idea of punitive justice in the preceding section, and the pairing of grace and justice in this section, echo similar themes in Ephrem the Syrian and other early Syriac writers. See, for example, Possekel 2009: 220–22. 5 The ephod is mentioned frequently in the Hebrew Bible as a priestly garment. See Scherer 2003. 4

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ ܰ ܽ ܳ‬ ‫ܺ ܽ ܳ ܶ ܰ ܰ‬ ‫ܬܚܡܠܰ‬ ‫ܘܓܙ ܐ ܰ‬ ‫ܡܛܬ‪ܽ :‬ܪ ܳ‬ ‫ܘܬܐ ܶܐ ܰ‬ ‫ܣ‪:‬‬ ‫ܦܪ‬ ‫ܫܬ‬ ‫ܐ‬ ‫ܐ‬ ‫ܘܬ‬ ‫ܐܢ‬ ‫ܘܟ‬ ‫ܬ‪:‬‬ ‫ܝܒ‬ ‫ܰ ܺ ܳ ܶ‬ ‫‪ ܶ 5‬ܘܟ ܳܕ ܛ ܶ ܰ‬ ‫ܳ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶܘܚܡܬܐ ܐܬܐܫܕܬ‪ ܶ :‬ܣܝܦܐ ܣܒܥ‪ܶ :‬ܘܣܦܣܪܐ ܐܬܡܠܝܬ‪ ܶ :‬ܚܛܗܐ‬ ‫ܰ ܺ ܳ ܳ‬ ‫ܳܶ ܰ ܰ‬ ‫ܬܐ ܐ ܺ‬ ‫ܘܚܘ ܶܒܐ ܐ ܰ‬ ‫ܬܦ ܺ‬ ‫ܐܬܓܠܺܝܘ‪ܰ :‬‬ ‫ܬܩ̈ܪܝ‪:‬‬ ‫ܟܬܝܒ‬ ‫ܘ‬ ‫ܚܘ‪:‬‬ ‫ܬ‬ ‫ܬܦ‬ ‫ܐ‬ ‫ܐ‬ ‫̈ܪ‬ ‫ܫܛ‬ ‫ܝܘ‪:‬‬ ‫ܪܣ‬ ‫ܳ ܶ ܶܳ ܶ ܶ ܳ ܰ ܶ ܰ ܶ ܳ ܽ ܳ ܰ ܳ ܰ‬ ‫ܰ ܶ‬ ‫ܘܚܠܠ‬ ‫ܚܢ ܳܢܐ ܐ ܺܫܝܓ‬ ‫ܗܝܕܝܢ ܐܬܐ ܠܗ ܡܛܪܐ ܕܪܚܡܐ ܘܥܫܢ ܡ ܳܡܘܰܠ ܺ ܕ‬ ‫ܶܣ ܰ‬ ‫ܽ‬ ‫ܬܡ ܽ‬ ‫ܘܚ ܰܘܪ ܽܟܘ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܦ̈ܪ ܽܝܗܘܢ‪ܰ :‬ܕ ܺܟܝ ܰ‬ ‫ܬܗܘܢ ܕܰܠ ܬ ܰܐܪܟ ܬܒܥܬܗܘܢ ܒܕܝܢܗ‬ ‫ܰ‬ ‫ܡܬܗܘܢ ܽ‬ ‫ܒܦ ܳ‬ ‫ܘܪܥ ܳܢܗ‪ܶ .‬‬ ‫ܣܓܐ ܰܢܩ ܽ‬ ‫ܡܫܐ ܰܚ ܺܡ ܳ‬ ‫ܘܡܢ ܶ‬ ‫ܢܛܚ ܶܫ ܳ‬ ‫ܘܬܶ ܶ‬ ‫ܝܡܐ‬ ‫ܠܝ‬ ‫ܫ‬ ‫ܰ ܰ ܺ ܳ ܰ ܽ ܳ ܰ‬ ‫ܰ ܰ‬ ‫ܡܬܚ ܰܙ ܺܠܝ ܶܩܐ ܶܕܕ ܶ‬ ‫ܢܦ ܰܘܬܐ‪ :‬ܘܛ ܳ ܶܡܡ ܰ ܰܪ ܺܨܝܢܶ ܳܝܗ‬ ‫ܓܠܝܕܗ ܕܚ‬ ‫ܐ‬ ‫ܪ‬ ‫ܦܫ‬ ‫ܗ‪.‬‬ ‫ܢܚ‬ ‫ܘܳ ܽ ܽ ܳ ܰ ܶ ܶ ܳ ܰ ܰ ܽ ܳ‬ ‫ܺ ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܝܠܘܬܐ ܕܛܢܦܘܬܐ‪:‬‬ ‫ܕܟܦܘܪܘܬܐ‪ .‬ܐ‬ ‫ܘܒܫܽ ܳܩܒܝܗ ܰ ܺܕܦܬ ܶܟܪ ܳܘܬܐ‪ ܰ .‬ܘܢ ܽܓ ܳܒ ܰܬ ܺܠ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܟܦܪ ܺܪ ܳ‬ ‫ܝܚܗ ܕܣܪܝܘܬܐ‪ :‬ܘܫܗܝ ܥܛܪܗ ܕܙܗܡܘܬܐ‪ .‬ܕܟܝ ܰܠܪܥܐ ܘܚܣܝܗ‪:‬‬ ‫ܰ‬ ‫ܶ‬ ‫ܰܐ ܺܫܝܓ ܰܠ ܳ‬ ‫ܦܪܣ ܰܢܚܬܗ ܰܕ ܳ‬ ‫ܕܫܗ‪ܰ :‬‬ ‫ܬܪܐ ܰ‬ ‫ܘܩ ܶ‬ ‫ܘܫܚܢܶܗ‪ܰ :‬‬ ‫ܫܠ ܳܡܐ ܰ‬ ‫ܦܫܛ‬ ‫ܰ ܳ ܳ ܺ ܳ ܳ‬ ‫ܕܫ ܳܝܢܐ ܰܘܢ ܶ‬ ‫ܽ‬ ‫ܟܦܗ‪ܰ .‬‬ ‫ܬܐ ܶܘ ܰ‬ ‫ܠܒ ܶ‬ ‫ܐܬܒ ܰܕܪ‪ܽ .‬ܓ ܳ‬ ‫ܘܫܗ ܰ‬ ‫ܘܪܝܐ‬ ‫ܫ‬ ‫ܝ‬ ‫ܒ‬ ‫ܐ‬ ‫ܬ‬ ‫ܘ‬ ‫ܝ‬ ‫ܒܚ‬ ‫ܡ‬ ‫ܢܗ‬ ‫ܰ ܳ ܺ ܶ‬ ‫ܶ‬ ‫̄ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܺ‬ ‫ܐܪܝܐ ܝܺ ܽܗ ܳܘܕܐ ܐܦܬܝ ܬ ܽ‬ ‫ܰܕ ܳ‬ ‫ܫܒܘܚܬܐ ܕܥܰ ܶܡ ܰܗ‪ܰ :‬ܘܐܪܝܡ ܩܪܢܐ ܕܥ ̱ܕܬܗ‪ ܰ .‬ܐܘ‬ ‫ܳ ܳ ܰ ܰ ܳ‬ ‫ܒܬ ܳܢܐ ܺ‬ ‫ܠܚ ܳ‬ ‫ܠܒܝܫ }‪ {726‬ܐ ܽܦ ܳ‬ ‫ܗܝܐ ܽ‬ ‫ܘܕܐ ܰܙ ܳ‬ ‫ܘܣ ܳܝܐ ܐܝܟ‬ ‫ܠܟܗܢܐ ܰ ܘܩܪ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰܩ ܺܕ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܝܫܐ‪ ܰ :‬ܐ ܺܣܝܪ ܫܪܝܢܐ ܕܚܝܶܠ ܠܩܛܶܠ ܐܝܟ ܓܢ̱ܒܪܐ‪ :‬ܡܚܙܩ ܒܡܐܢܝ‬ ‫ܳܺ‬ ‫ܳ‬ ‫ܩܪ ܳܒܐ ܐܝܟ ܚܠܝܨ ܐ‪.‬‬

14

THE MARTYRDOM AND HISTORY

In his vigor he became like a lion. He knelt upon the ruin of the Gentiles and reclined and devoured the flesh of the rulers. His blade became drunk with the blood of the slaughtered and he sated his sword with the necks of enemies. He was fierce towards the impious in his anger and he dispersed the deceitful in his furor. He melted the haughty in his fearsomeness and the proud fell in his quaking. He gave freedom through his hand and made many kings bitter. He killed one thousand in the mountains and destroyed multitudes on the plain. Jacob was gladdened by his works, Israel exalted in his deeds, and through his salvation the land was calmed and came to rest after the oppression. His fame went out unto the ends of the earth. And even he was heroically killed for his God and for the struggle of his people. His memory is a blessing unto the ages.6 6. In the very same way, suffering came upon our people and they were oppressed by taxes. The tax collectors began to harass the priests, the proud elevated themselves over the humble, the impure subjugated the holy, deceit and wickedness overcame {727} truth and purity, the evil tax collectors strove to suppress the freedom of a free church with a heavy yoke, and, in their impudence, they yearned to gradually quash the worship of God. 7 Through their power and ploys they sought to cause the sincere to stumble and to be led astray from the path of truth.8

This celebration of Judah is primarily an expansion of 1 Macc 3:3–9. Lit., “the fear (deḥlta) of God.” See Becker 2009 on “fear” as a category of piety. 8 This section should be understood as an allusion to the events discussed in 1 Macc 1:29–50. 6 7

‫‪15‬‬

‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܐܬܕ ܺܡܝ ܰܰܠ ܳܪܝܐ ܽ‬ ‫ܒܥܘܫܢܶܗ‪ܰ :‬‬ ‫ܒܪܟ ܥܰܠ ܳ‬ ‫ܬܒ ܳܪܐ ܕܥܰ ̱ܡ ܶܡܐ ܰܘ ܰ‬ ‫ܶܕ ܰ‬ ‫ܪܒܥ ܶܘ ܰܐܟܠ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܺ‬ ‫ܶܒ ܳ‬ ‫ܪܒܗ ܶܡܢ ܳ‬ ‫ܕܫܠܝܛܢܶܐ‪ .‬ܪܘܝܰܬ ܰܚ ܶ‬ ‫ܕܡܐ ܰܕܩܛܝܶܠ‪ܰ :‬ܘ ܰ‬ ‫ܣܪܐ ܰ‬ ‫ܣܒܥ ܰܣܝܦܗ‬ ‫ܶܡܢ ܰܨ ܳܘܪܐ ܰܕܒܥܶܠܕ ܳܒ ܶܒܐ‪ܰ .‬ܒܥܰܪ ܰ‬ ‫ܠ̈ܪ ܺܫܝܥܶܐ ܽ‬ ‫ܒܪܘܓܙܶܗ‪ܰ :‬ܘܠܥܳܒ ܰܕܝ ܽܫ ܳ‬ ‫ܘܩܪܐ‬ ‫ܰܰ ܶ ܶ ܰ ܰ ܰ ܺ ܶ ܶ ܶ ܰ ܰ ܳ ܶ ܰ ܶ‬ ‫ܒܙ ܰܘܥܬ ܶܗ‪.‬‬ ‫ܰܒܕܪ ܒܚܡܬܗ‪ .‬ܦܫܪ ܠܚܬܝ̈ܪܐ ܒܕܚܠܬ ܶܗ‪ :‬ܘܢܦܠܘ ܪܡܐ‬ ‫ܰ‬ ‫ܶ‬ ‫ܐ ܰ‬ ‫ܨܠܚ ܽܦ ܳ‬ ‫ܪܡܪ ܰ‬ ‫ܘܡ ܰ‬ ‫ܐܝܕܗ‪ܰ :‬‬ ‫ܘܪܩ ܳܢܐ ܺܒ ܶ‬ ‫ܠܡܠܟܐ ܰܣ ܺܓܝܐܐ‪ .‬ܩܛܠ ܰܠܠܦܐ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܚܪܒ ܶ‬ ‫ܚܕܝ ܝܰ ܽ‬ ‫ܒܘܬܐ ܰܒ ܰ‬ ‫ܒܛܘܪܐ‪ܰ :‬ܘ ܰ‬ ‫ܠ̈ܪ ܳ‬ ‫ܥܩܘܒ ܰܒ ܳ‬ ‫ܦܩܥܬܐ‪ܺ .‬‬ ‫ܥܒ ܰܕܘ ̱ܗܝ‪ܰ :‬ܪܘܙ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܥ̈ܪ ܰܢܘܗܝ‪ܰ .‬ܘ ܽ‬ ‫ܒܣ ܳ‬ ‫ܒܦ ܳ‬ ‫ܺܐ ܳ‬ ‫ܘܪܩܢܶܗ ܐ ܺ‬ ‫ܝܣܪܝܶܠ ܽ‬ ‫ܝܚܬ ܐܪܥܳܐ ܶ‬ ‫ܘܫ ܰ‬ ‫ܬܢ ܰ‬ ‫ܠܝܬ ܶ ܶܡܢ‬ ‫̱‬ ‫ܶ‬ ‫ܘܥܒ ܳܕܐ‪ܰ :‬ܘ ܰ‬ ‫ܽܫ ܳ‬ ‫ܥܕ ܳܡܐ ܰ‬ ‫ܢܦܩ ܶܛ ܶܒܗ ܰ‬ ‫ܠܣ ܽܘ ܶܦܝܗ ܰ ܰܕܐܪܥܳܐ‪ܳ .‬ܘܐܦ ܽܗܘ ܐܬܩܛܠ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܘܫܐ ܕܥܰ ܶܡܗ‪ܽ :‬ܘܕ ܳ‬ ‫ܰܓܢ̱ ܳܒ ܳܪ ܐܝܬ ܥܰܠ ܐܦܝ ܐ ܳܠ ܶܗܗ ܶ‬ ‫ܘܡܛܠ ܬܟܬ ܳ‬ ‫ܘܟܪ ܢܶܗ‬ ‫ܳ‬ ‫ܽ‬ ‫ܘܪܟܬܐ ܰ‬ ‫ܥܕ ܳܡܐ ܠܥܳܠܰܡ܀‬ ‫ܠܒ‬ ‫ܳ ܰ ܽ ܳ‬ ‫ܘܠܨ ܳܢܐ ܥܰܠ ܥܰ ܰܡܢ ܶܘ ܶ‬ ‫ܘܬܐ ܳܗ ܶܕܐ ܶܐ ܳܬܐ ܽܐ ܳ‬ ‫ܐܬܟܒܫ‬ ‫‪ܳ 6‬ܗ ܰܟ ܳܢܳܐ ܳܘܐܦ ܒܗ ܶܒܕܡ‬ ‫ܠܟܗܢܶܐ‪ܳ :‬ܘܪ ܶܡܐ ܶܡ ܺ‬ ‫ܘܫ ܺܪܝܘ ܳܫܩܶܠ ܰܕܢܥܺ ܽ‬ ‫ܝܩܘܢ ܳ‬ ‫ܬܬܪ ܺ‬ ‫ܰ‬ ‫ܒܡ ܰܕ ܐܬܐ ܰ‬ ‫ܝܡܝܢ ܥܰܠ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ ܺ ܶ ܺ ܳ ܰ ܳ ܶ ܰܰ‬ ‫ܡܫ ܺ‬ ‫ܰܡ ܺܟܝ ܶܟܐ‪ :‬ܘܛܡܐܐ ܰ‬ ‫ܥܒܕܝܢ ̱ܗ ܰܘܘ ܳܠܩܕ ܝ ܳܫܐ‪ .‬ܘܙ ܐܦܐ ܘܥܘܰܠ ܡܺܫܬܩܠ‬ ‫̱ܗ ܳܘܐ }‪ {727‬ܥܰܠ ܳ‬ ‫ܫܪ ܳܪܐ ܰܘܕ ܽ‬ ‫ܘܬ ܽܒܘܥܶܐ ܺܒ ܳܝ ܶܫܐ ܰܡܪܗܛܝܢ ̱ܗ ܰܘܘ‬ ‫ܐ‪:‬‬ ‫ܘܬ‬ ‫ܟܝ‬ ‫ܺ ܽ ܳ ܺ ܳ‬ ‫ܒܢ ܳ‬ ‫ܟܒܫܘܢ ܺ‬ ‫ܡܚ ܰܪܪܬܐ‪ܰ :‬ܘ ܰ‬ ‫ܕܢܶ ܽ‬ ‫ܨܒܘ ܰܕ ܶ‬ ‫ܝܪܐ ܰܩ ܳ‬ ‫ܕܬܐ ܰ‬ ‫ܠܕܚܠܰܬ‬ ‫ܫܝܐ ܠܚܐܪܘܬܗ ܕܥ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܺ‬ ‫ܒܡ ܳܪ ܽܚ ܽ‬ ‫ܰ‬ ‫ܘܬܗܘܢ ܢܬ ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܟܣܘܢ‪.‬‬ ‫ܒܩܠܝܠ ܰܩܠܝܠ‬ ‫ܕܒܗ‬ ‫ܐ ܳܠ ܳܗܐ‬ ‫ܰ ܽ ܳ‬ ‫ܺ‬ ‫ܬܗܘܢ ܒܥܰܘ ܰܕܢܟܫܠܽܘܢ ܰܘܢ ܽ‬ ‫ܘܠܛܢ ܽܗܘܢ ܰܘܒܨܶܢܥܳ ܽ‬ ‫ܛܥܘܢ ܰܠܬܪܝܨܶ ܐ ܶܡܢ‬ ‫ܽܘܒܫ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐ ܳ‬ ‫ܘܪܚܐ ܕܫܪܪܐ܀‬

16

THE MARTYRDOM AND HISTORY

7. In the 117th year of the reign of the Persians, which is the 31 st year of Shapur, King of Kings, this oppression came upon our people.9 In this very time, Simeon, who is called “Bar Ṣabbaʿe,” was the bishop of Seleucia and Ctesiphon—the Cities.10 Rightly is he called by this name because his parents dyed silk with foreign blood as clothing for the impious kingdom, but he dyed the garments of his soul with his own blood as a vestment for the holy kingdom.11 He poured out his will unto death for his god and his people. When he saw these things that were done in injustice against the church of God, he gave himself over to be killed, just as Judah the Maccabee (did) in the time of the oppression of his people.

339/340 CE. On the date of Simeon’s death, see the introduction. Cf. Arabic, “al-Madaʾin.” 11 “Bar Ṣabbaʿe” means “the Son of (Textile) Dyers.” Although the narrator makes the trade of Simeon’s parents clear, his reference to them dyeing silk “with foreign blood” is unclear. “For foreign blood” (i.e., nonChristians) would make more sense, but that is not what the text says. The porphyry-colored blood of the spiny sea snail (a color known as “Tyrian” or “royal” purple) was an expensive dye in antiquity, and one typically associated with Phoenicia, so perhaps this is the “foreign blood” to which the narrator refers. Another way of reading it would be to consider it in the context of 1 Maccabees. According to 1 Macc 4:23, Judah plundered the camp of the Gentiles and carried off gold, silver, and “cloth dyed blue and sea purple.” Or perhaps the narrator is alluding to his earlier reference to the ephod, since tekhelet, the purple-blue dye mentioned dozens of times in the Hebrew Bible, was used to stain the vestments of the high priest. 9

10

‫‪17‬‬

‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ ܰ ܳ ܰ ܰ ܶ ܶ ܰ ܽ ܳ‬ ‫ܳ ܺ‬ ‫ܘܬܐ ܳ‬ ‫ܕܦ ܳ‬ ‫̈ܪܣܝܶܐ‪ܺ :‬ܗ ܺܝܝ ܰ‬ ‫ܬܠܬܝܢ‬ ‫ܫܢܬ‬ ‫‪ 7‬ܒܫܢܬ ܡܐܐ ܘܫܒܥܣ̈ܪܐ ܶܠܡܠܟ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܕܫ ܽܒܘܪ ܡܠܶܟ ܰܡܠܟܐ‪ܳ :‬‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܚܕܐ ܰ‬ ‫ܰܘ ܳ‬ ‫ܗܘܐ ܫܘܥܒܕܐ ܗܢܐ ܺܥܠ ܥܡܢ‪ .‬ܘܒܗ‬ ‫ܶ‬ ‫ܺ ܳ ܳ‬ ‫ܶ‬ ‫ܘܦܐ ܰܕܣܠܩ ܰܘܩܛ ܽ‬ ‫ܣܩ ܳ‬ ‫ܡܥܘܢ ܗ ܳܘܐ ܐ ܺܦ ܽ‬ ‫ܒܢܐ ܶܫ ܽ‬ ‫ܳ‬ ‫ܒܗ ܳܢܐ ܰܙ ܳ‬ ‫ܝܣܦܘܢ ܡܕܝ ܽܢܬܐ‬ ‫̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ ܰ‬ ‫ܫܡܐ ܳܗ ܳܢܐ‪ܶ :‬‬ ‫ܫܬ ܰܡܗ ̱ܗ ܳܘܐ ܰܒܪ ܰܨ ܳܒܥܐ‪ܰ .‬ܫ ܺܦܝܪ ܶܕܝܢ ܐ ܰ‬ ‫ܬܟ ܺܢܝ ܰܒ ܳ‬ ‫ܠ‬ ‫ܛ‬ ‫ܡ‬ ‫ܕܡ‬ ‫ܰ ܺܳܳ ܰ ܳ ܽ ܳܳ ܰ ܺ ܳ ܰ ܽ ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܕܐܒܗܘ ̱ܗܝ ܨܒܥܝܢ ̱ܗܘܘ ܫܪܝܐ‪ :‬ܒܕܡܐ ܢܘܟܪܝܐ‪ :‬ܬܟܣܝܬܐ ܠܡܠܟܘܬܐ‬ ‫ܳ ܰ ܶ‬ ‫ܰ ܺ ܳ‬ ‫ܩܢ ܶ‬ ‫ܝܥܬܐ‪ܽ :‬‬ ‫ܘܡܗ ܽ‬ ‫ܕܡܐ ܰܕ ܽ‬ ‫ܦܫܗ ܰܒ ܳ‬ ‫ܘܗܘ ܳܨ ܰ‬ ‫ܬܐ ܰܕܢ ܶ‬ ‫ܠܒ ܳ‬ ‫ܘܫܐ‬ ‫ܚ‬ ‫ܢ‬ ‫ܐ‬ ‫ܘ‬ ‫ܗ‬ ‫ܥ‬ ‫ܒ‬ ‫ܪܫ‬ ‫̱‬ ‫ܰܰ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܡܠܟܘܬܐ ܩ ܺܕܝܫܬܐ‪ .‬ܗܘ ܗܢܐ ܐ ܰܫܕ ܨܶ ܳ‬ ‫ܒܝܢܗ ܠܡܘܬܐ ܥܠ ܐ ܶܦܝ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܐ ܳܠ ܶܗܗ ܘܥܰ ܶܡܗ‪ܰ .‬ܟܕ ܳ‬ ‫ܚܙ ܐ ܳܗ ܶܠ ܳܝܢ ܰ ܰܕܕܰܠ ܒܙܶ ܳܕܩܐ ܶܡܣܬܥ̈ܪܢ ̱ܗܘܝ ܽܒܥܺ ̱ܕܬܗ‬ ‫ܰܕ ܳ‬ ‫ܦܫܗ ܶ‬ ‫ܠܩܛܶܠ‪ :‬ܐܝܟ ܝܺ ܽܗ ܳܘܕܐ ܰܡ ܳ‬ ‫ܐܠ ܳܗܐ‪ :‬ܝܰ ̱ܗܒ ܰܢ ܶ‬ ‫ܩܒܝ‪ܰ :‬ܒ ܰܙܒܢ ܐ ܳ‬ ‫ܘܠܨ ܳܢܐ‬ ‫ܕܥܰ ܶܡܗ܀‬

18

THE MARTYRDOM AND HISTORY

8. O priest and priest, Judah and Simeon! One saved his people in battle, the other saved his people in death. One was glorified while conquering, {730} the other excelled while being conquered. Judah exalted his people while killing, Simeon liberated his people while being killed. They became high priests and prelates clad with the ephod of the sanctuary, holily serving the altar, admirably honoring the holy service, justly purifying with water, boldly displaying the blood of grapes,12 eagerly encouraging their people, terrifyingly bearing arms, confidently calling out to death, valiantly summoning killing, heroically running to the sword, gloriously rushing to the blade, nobly being baptized in blood, joyfully drinking the cup, blessedly distributing gifts, fittingly dispensing crowns, scrupulously upholding the commandment of their Lord, purely keeping the law of their God. For one fulfilled the law uprightly in that he killed a “soul for a soul” [e.g., Ex 21:23] and, by being killed, saved, and the other cared for (the law) by submitting himself, for, in response to (that word) “if anyone hits you on the cheek” [e.g., Mt 5:39], he stretched out his neck to the sword. One was avenged while avenging, the other humbled while being humbled. One absolved Sheol’s dead through his priesthood, 13 the other {731} gave life to those who died in sin through his priesthood. One encountered an open battle by killing, the other encountered a hidden battle by being killed.

1 Macc 6:34 notes that Antiochus’s troops showed elephants grape juice in order to “arouse them for battle.” 13 According to 2 Macc 12:39–45, Judah prayed for the dead soldiers among his army who were found wearing tokens of devotion to false gods. 12

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‫ܘܫ ܽ‬ ‫ܡܥܘܢ‪ܰ :‬ܚܕ ܳܦ ܶܪܩ ܥܰ ܶܡܗ ܰܒ ܳ‬ ‫ܗܢܐ ܳ‬ ‫‪ܳ 8‬ܐ ̄ܘ ܳ‬ ‫ܘܟ ܳ‬ ‫ܠܟ ܳ‬ ‫ܗܢܐ ܝܺ ܽܗ ܳܘܕܐ ܶ‬ ‫ܩܪ ܳܒܐ‪:‬‬ ‫ܰ ܳ ܰ ܰ ܳܶ ܶ ܰ‬ ‫ܫܬ ܰܒܚ‪ܰ {730} :‬ܘ ܺ‬ ‫ܰܘ ܺ‬ ‫ܐܚܪ ܳܢܐ‬ ‫ܐܚܪ ܳܢܐ ܶ ܳܦ ܶܪ ܶܩ ܥܰ ܶܡܗ ܒܡܘܬܐ‪ .‬ܚܕ ܟܕ ܶ ܙܟܐ ܐ‬ ‫ܥܒܕ ܽܪ ܳ‬ ‫ܬܢ ܰܨܚ‪ .‬ܝܺ ܽܗ ܳܘܕܐ ܰܟܕ ܳܩܛܠ ܰ‬ ‫ܰܟܕ ܳܚܐܒ ܐ ܰ‬ ‫ܘܡܪ ܳܡܐ ܠܥܰ ܶܡܗ‪:‬‬ ‫ܶ‬ ‫ܽ ܶ‬ ‫ܶܫ ܽ‬ ‫ܘܪܐ ܠܥܰ ܶܡܗ‪ܳ .‬ܗ ܶܠܝܢ ܰ‬ ‫ܬܩܛܠ ܰ‬ ‫ܗܘܘ ܰܪ ܰܒܝ‬ ‫ܥܒ ܳܕ ܚܪ‬ ‫ܡܥܘܢ ܰܟܕ ܶܡ‬ ‫ܘܟ ܶ‬ ‫ܳܟܗܢܶܐ ܽ‬ ‫ܠܒܝ ܰܫܝ ܶܦܕܬܐ ܶ‬ ‫ܘܡ̈ܪܐ ܺ‬ ‫ܕܒܝܬ ܽܩ ܳ‬ ‫ܘܕܫܐ‪ܰ .‬‬ ‫ܡܫܡ ܰܫܝ ܰܡ ܳ‬ ‫ܕܒܚܐ‬ ‫ܶ‬ ‫ܰ ܳ ܰܺ ܳ ܺ‬ ‫ܺ‬ ‫ܳ‬ ‫ܡܝ ܰ‬ ‫ܩ̈ܪܝ ܬ ܶ‬ ‫ܗܝܐܝܬ‪ܰ .‬‬ ‫ܰܩ ܺܕ ܳ‬ ‫ܫܡܫܬܐ ܰܙ ܳ‬ ‫ܝܫ ܺܐܝܬ‪ܰ :‬‬ ‫ܡܣܚ ܰܝܝ ܒܡܝܐ ܙ ܕܝܩܐܺܝܬ‪:‬‬ ‫ܺ‬ ‫ܕܡܐ ܶ‬ ‫ܡܚܦ ܰܛܝ ܠܥܰ ܽ‬ ‫ܕܥܢ ܶܒܐ ܺ‬ ‫ܡܚܘ ܰܝܝ ܳ‬ ‫ܡܗܘܢ ܺܪܗ ܳ‬ ‫ܠܒ ܳ‬ ‫ܝܒܐܝܬ‪ܰ .‬‬ ‫ܰ‬ ‫ܝܬ‪:‬‬ ‫ܐ‬ ‫ܝܒ‬ ‫ܺ‬ ‫ܺ‬ ‫ܶ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܡܘܬܐ ܺ‬ ‫ܰ‬ ‫̈ܪܝܝ ܰ‬ ‫ܬܟܝܶܠܝܬ‪ܰ ܰ :‬‬ ‫ܡܠܒ ܰܫܝ ܰܙ ܳܝܢܐ ܺ‬ ‫ܕܚܝܶܠܝܬ‪ܳ .‬ܩ ܰ‬ ‫ܠܩܛܶܠ‬ ‫ܺ‬ ‫ܺ‬ ‫ܡܙܡܢ ܰܝ ܺ ܳ ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܣ ܳ‬ ‫ܠܚ ܳ‬ ‫ܪܒܐ ܰܓܢ̱ ܳܒ ܳܪ ܐܝܬ‪ܳ :‬ܩܕ ܰܡܝ ܰ‬ ‫ܚܠܺ ܳܝܨ ܐܝܬ‪ .‬ܪܗܛܝ ܰ‬ ‫ܝܦܐ ܢܨܝܚܐܝܬ‪.‬‬ ‫ܕܝ ܺܐܝܬ‪ܰ .‬‬ ‫ܕܡܐ ܺ‬ ‫ܡܕܝ ܰܒ ܳ‬ ‫ܝܚ ܺܐܝܬ‪ܰ :‬ܡܫܩ ܰܝܝ ܳܟ ܳܣܐ ܰܚ ܳ‬ ‫ܫܒ ܳ‬ ‫ܰܡܥ ܰ‬ ‫ܡܦܠ ܰܓܝ‬ ‫ܶ‬ ‫ܳ‬ ‫ܠܝ ܺܐܝܬ‪ܳ .‬ܣ ܰ‬ ‫ܳܕܫܢܶܐ ܛ ܳܒ ܺܐܝܬ‪ :‬ܝܳܗ ܰܒܝ ܺ‬ ‫ܘܩܕܢ ܳܡ ܽ‬ ‫ܟܠܝܶܠ ܳܘ ܳ‬ ‫ܥ̈ܪܝ ܽܦ ܳ‬ ‫ܪܗܘܢ‬ ‫ܺ‬ ‫ܺܙܗ ܳܝܪ ܺܐܝܬ‪ܳ :‬ܢ ܰ‬ ‫ܛ̈ܪܝ ܳܢ ܽܡܘܣ ܰܐ ܳܠ ܽ‬ ‫ܗܗܘܢ ܰܕ ܳ‬ ‫ܟܝ ܺܐܝܬ‪ܰ .‬‬ ‫ܕܚܕ ܰܓܡܪܶܗ ܺܟ ܳܐܢܐܝܬ‬ ‫ܶ‬ ‫ܰ‬ ‫ܐܚܪ ܳܢܐ ܰܣ ܶ‬ ‫ܦܪܩ‪ܰ :‬ܘ ܺ‬ ‫ܐܬܩܛܠ ܰܘ ܰ‬ ‫ܳ‬ ‫ܦܫܐ ܚܠܳܦ ܰܢ ܳ‬ ‫ܒܗܝ ܰܕܢ ܳ‬ ‫ܥܪܗ‬ ‫ܦܫܐ ܩܛܠ ܶܘ‬ ‫ܺ‬ ‫ܕܡ ܶܚܐ ܳܠܟ ܥܰܠ ܰܦ ܳܟܟ‪ܽ :‬ܗܘ ܰܨ ܶ‬ ‫ܥܒܕ ܐܝܬ ܰܕܚܠܳܦ ܰܡܢ ܳ‬ ‫ܘܪܗ ܰ‬ ‫ܡܫ ܳ‬ ‫ܰ‬ ‫ܦܫܛ‬ ‫ܶ‬ ‫ܳ‬ ‫ܠܣ ܳ‬ ‫ܬܬܒܥ‪ܰ :‬ܘ ܺ‬ ‫ܝܦܐ‪ܰ .‬ܚܕ ܰܟܕ ܬ ܰܒܥ ̱ܗ ܳܘܐ ܐ ܰ‬ ‫ܰ‬ ‫ܐܚܪ ܳܢܐ ܰܟܕ ܰܡ ܺܟܝܟ ̱ܗ ܳܘܐ‬ ‫ܶ‬ ‫ܺ ܰ‬ ‫ܡܚ ܶܣܐ ܗ ܳܘܐ‪ܰ :‬ܘ ܺ‬ ‫ܬܡ ܰܟܟ‪ܰ .‬ܚܕ ܳ‬ ‫ܒܟ ܽ‬ ‫ܶܐ ܰ‬ ‫ܬܝ ܽ‬ ‫ܫܝܘܠ ܰ‬ ‫ܐܚܪ ܳܢܐ‬ ‫ܝ‬ ‫ܠܡ‬ ‫ܗ‬ ‫ܘܬ‬ ‫ܗܢ‬ ‫̱‬ ‫ܳ‬ ‫ܽ ܽ ܶ‬ ‫ܰ ܺ ܳ‬ ‫ܺ ܰ‬ ‫ܝܬܐ ܰ‬ ‫ܡܢ ܶܚܡ ̱ܗ ܳܘܐ‪ܰ ܳ .‬ܚܕ ܐ ܰܪܥ‬ ‫ܠܡܝܬܝ ܳ }‪ܳ {731‬ܒܚܛ‬ ‫ܘܡܪܘܬܗ‬ ‫ܒܟ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܠܩܪܒܐ ܓܠܝܐ ܒܩܛܶܠ‪ :‬ܘܐܚܪ ܢܐ ܐܪܥ ܠܩܪܒܐ ܟܣܝܐ ܒܩܛܶܠ‪.‬‬

20

THE MARTYRDOM AND HISTORY

O killing of the holy ones, how great are you! Especially because in you our savior won an open victory over hidden sin! And Judah, after he was exalted in victory, in you did he descend in order to stand and be absolved as a high priest through his own blood. And Simeon, after he had fallen in triumph, in you did he stand in order to bow down and be purified as a high priest through his own blood. Judah was strengthened by El, the God of the Spirits,14 and withdrew his people’s taxes from the hands of the King of Greece and Syria.15 Simeon was victorious in Jesus, the Son of God, and withdrew his people’s taxes from the servitude of the King of Persia and Syria.16 9. These are true shepherds and wise leaders who gave themselves for their flocks so that they would not perish. They themselves perished in order that their flocks would be found and saved from loss through their victory. They were trampled while sparing their flocks from having to eat the grass trodden down by the heels of foreigners. They were thrashed about as a result of their love for their lambs so that they would not have to drink seething water muddied by the feet of infidels [cf. Ezek 34:18].

“El” is a general term for “god” in the Hebrew Bible and it is frequently used to refer to Yahweh. The reference to El as “the God of the Spirits [of all flesh]” occurs just twice in the Hebrew Bible: in Num 16:22 and 27:16. The reference to “the God of the Spirits” in Num 16:22 immediately precedes that text’s explanation of how the ground opened when Sheol swallowed Korah and the others who rebelled against Moses. This is an incident to which Martyrdom 4 seems to allude. 15 Antiochus IV. 16 Shapur II. 14

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܳ̄ ܶ ܳ ܰ ܺ ܶ ܳ ܰ ܰ‬ ‫ܰ ܺ‬ ‫ܬ ܳܝܪ ܺܐܝܬ ܳ‬ ‫ܘܩܢ ܳܒܟ ܰ‬ ‫ܕܦ ܽܪ ܰ‬ ‫ܫܩܠ‬ ‫ܝ‬ ‫ܬ‪:‬‬ ‫ܢ‬ ‫ܐ‬ ‫ܐܘ ܳܩܛܶܠ ܕܩܕ ܝܫܐ ܟܡܐ ܪܒ‬ ‫̱‬ ‫ܺܽ ܳ ܰ ܶ‬ ‫ܺ ܳ ܺ ܳ‬ ‫ܺ ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳܙ ܽܟܘܬܐ ܳ ܓܠܝܬܐ ܥܰ ܰܠ ܚܛܝܬܐ ܟܣܝܬܐ‪ .‬ܘܐܦ ܝܗܘܕܐ ܟܕ ܐܬܬܪܝܡ‬ ‫ܬܚ ܶܣܐ ܰܪܒ ܳܟܗܢܶܐ ܰܒ ܳ‬ ‫ܳ‬ ‫ܕܡܐ ܰܕܢ ܶ‬ ‫ܢܚܬ ܐܝܟ ܰܕ ܽܢܩܘܡ ܢܶ ܰ‬ ‫ܒܙ ܽܟܘܬܐ ܳܒܟ ܶ‬ ‫ܦܫܗ‪.‬‬ ‫ܰ‬ ‫ܡܥܘܢ ܰܟܕ ܰ‬ ‫ܳܘܐܦ ܶܫ ܽ‬ ‫ܶ‬ ‫ܨܚ ܳܢܐ ܳܒܟ ܳܩܡ ܐܝܟ ܕܢܶ‬ ‫ܬܓܗܢ ܢܶ ܰ‬ ‫ܢܦܠ ܒܢܶ ܳ‬ ‫ܬܕ ܶܟܐ‬ ‫ܶ‬ ‫ܰܳ ܳ ܽ ܳ ܳ‬ ‫ܰܪܒ ܽܟ ܶ‬ ‫ܩܢ ܶ‬ ‫ܕܡܐ ܰܕ ܽ‬ ‫ܘܡ̈ܪܐ ܰܒ ܳ‬ ‫ܘܚܬܐ‬ ‫ܘܡ ܺܗ‪ .‬ܝܺ ܽܗ ܳܘܕܐ ܐܬܥܰ ܰܫܢ ܶܒܐܝܠ ܐܠܗܐ ܕܪ‬ ‫ܰ ܺ ܰ ܰ ܳ‬ ‫ܕܣ ܺ‬ ‫ܘܫ ܽ‬ ‫ܐܬܐ ܕܥܰ ܶܡܗ ܶܡܢ ܐܝ ܰܕܝ ܰܡ ܳ‬ ‫ܠܟܐ ܳܕܝ ܳܘܢ ܰܘ ܽ‬ ‫ܘܪ ܰܝܐ‪ܶ :‬‬ ‫ܡܥܘܢ‬ ‫ܶܘܐܥܕܝ ܡܕ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐ ܰ‬ ‫ܬܢ ܰܨܚ ܒܝܶ ܽܫܘܥ ܒܪܗ ܕ ܐܠܗܐ ܘܐܥܒܪ ܡ ܰܕ ܐܬܐ ܕܥܡܗ ܡܢ ܽܫܘܥܒ ܳܕ ܐ‬ ‫ܕܣ ܺ‬ ‫ܠܟܐ ܳ‬ ‫ܕܡ ܳ‬ ‫ܕܦ ܶܪܣ ܰܘ ܽ‬ ‫ܰ‬ ‫ܘܪ ܰܝܐ܀‬ ‫ܡܕ ܳ‬ ‫ܒ̈ܪ ܢܶܐ ܰܚ ܺܟܝ ܶܡܐ ܕܝܰ ̱ܗܒܘ ܰܢ ܽ‬ ‫‪ܳ 9‬ܗ ܶܠܝܢ ܶܐ ܽܢܘܢ ܳܪ ܰܥ ܳܘ ܳܬܐ ܰܫ ܺܪ ܶܝ̈ܪܐ ܰܘ ܰ‬ ‫ܦܫܗܘܢ‬ ‫ܳ ܺ ܰ ܶܰ ܶܽ ܰ ܳ ܳ‬ ‫ܚܬܗ ܺܕܝܠܳܗ‪ :‬ܕܬܶ ܰ‬ ‫ܚܠܳܦ ܥܳ ܽ‬ ‫ܫܬܟ ܳܚ‬ ‫ܢܗܘܢ ܳܕܰܠ ܬܐܒܕ‪ .‬ܐܒܕܘ ܶܗܢܘܢ ܠܫܟ‬ ‫ܕܡܪܥܺ ܽ‬ ‫ܒܙ ܽܟ ܽ‬ ‫ܘܬܗܘܢ‪ .‬ܐܬ ܺ‬ ‫ܘܣ ܳܢܐ ܰ‬ ‫ܒܚ ܳ‬ ‫ܝܕܘܬܗ ܳ‬ ‫ܺܗܝ ܶܡܢ ܰܐ ܺܒ ܽ‬ ‫ܬܕܝܫܘ ܰ‬ ‫ܝܬܗܘܢ ܕܰܠ‬ ‫ܶ ܰ‬ ‫ܶ ܳ‬ ‫ܩܒܐ ܽܕܢ ܳ‬ ‫ܣܒܐ ܺܕܝܫ ܠܥ ܶ ܳ‬ ‫ܬܶ ܽܐܟܘܠ ܺܗܝ ܥ ܶ ܳ‬ ‫ܒܪܚܡܬܐ‬ ‫ܘܟ̈ܪܝܶܐ‪ .‬ܐܬܛ ܰܪܦܘ‬ ‫ܳ‬ ‫ܶ‬ ‫ܬܗܘܢ ܳܕܰܠ ܢܶܫܬܝܳܢ ܰܡ ܳܝܐ ܺ‬ ‫ܰܕ ܰܢܩ ܳܘ ܽ‬ ‫ܕܠܝ ܰܚܝ ܒܪܶܓܶܠ ܳܕܟ ܽܦܘܪܐ܀‬

22

THE MARTYRDOM AND HISTORY

10. Now the glorious bishop Simeon was strengthened in his Lord and took courage in his God, and he sent {734} word to the king and informed him as follows: “Christ liberated his church through his death, he set his people free through his blood, he relieved those who carry heavy burdens through his passion, he lightened the yoke of the subjugated through his cross [Mt 11:28–29]. He promised a promise to us in the age to come, because his lordship will abide for eternity. Jesus is the king of kings, and we will not put the yoke of your subjugation upon our shoulders. Far be it from us now liberated people to work once more in the service of a man. Our Lord is lord of your lordship, therefore we will not assume upon our head the lordship of our fellow men. Our God is the creator of your gods, and we do not worship his creatures such as you. He commanded us, ‘do not acquire gold or silver for your purses’ [Mt 10:9], thus we have no gold to give you, nor money to bring to you for taxes. His apostle warned us, ‘you were ransomed with a heavy price, so do not become servants of men’” [1 Cor 7:23]. 11. When this word was delivered to the king, he was filled with great anger and churned in a tremendous rage and returned the following message to the blessed one: “Why, in your audacity, do you cut short your own life along with {735} the lives of your followers17 and summon to Sheol your death along with theirs? For, in your pride and your arrogance, you want to incite your people to rebel against me. As a result, I will deal with you and finish you off from the earth and remove you from the world of men!”

17

Lit., “the sons of your teaching” or “your comrades in doctrine.”

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܣܩ ܳ‬ ‫ܡܥܘܢ ܶܕܝܢ ܶܐ ܺܦ ܽ‬ ‫‪ܶ 11‬ܫ ܽ‬ ‫ܬܚ ܰܝܠ ܳ‬ ‫ܝܚܐ ܶܐ ܰ‬ ‫ܘܦܐ ܰܢ ܺܨ ܳ‬ ‫ܒܡܪܶܗ ܶܘܐܬܥܰ ܰܫܢ‬ ‫ܰܒ ܳ‬ ‫ܠܡ ܳ‬ ‫ܠܟܐ ܳ‬ ‫ܬܓ ܳܡܐ ܰ‬ ‫ܐܠ ܶܗܗ‪ܰ .‬‬ ‫ܘܫ ܰܕܪ }‪ܶ {734‬ܦ ܳ‬ ‫ܘܗ ܰܟ ܳܢܐ ܫܠܰܚ ܶܠܗ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܦܪܩ ܠܥܺܕܬܗ ܶ‬ ‫ܘܚ ܰܪܪ ܠܥܰ ܶܡܗ ܰܒ ܶ‬ ‫ܝܚܐ ܰ‬ ‫ܰܕ ܺ‬ ‫ܒܩܛܠܗ‪ܰ :‬‬ ‫ܡܫ ܳ‬ ‫ܕܡܗ‪ܰ :‬ܘ ܺܐܢܝܚ‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܡܫܥܒ ܶܕܐ ܰܒ ܺ‬ ‫ܰܠ ܺ‬ ‫ܒܚ ܶܫܗ‪ :‬ܐ ܶܩܠ ܺܢ ܳ‬ ‫ܨܠ ܶ‬ ‫ܝܪܐ ܰܕ ܰ‬ ‫ܫܩܝܠܰܝ ܰܡܘܒܶܠ ܝܰ ܺܩ ܳܝ̈ܪܬܐ ܰ‬ ‫ܝܒܗ‪.‬‬ ‫ܠܡܐ ܐ ܺ‬ ‫ܡܠܰܟ ܰܠܢ ܽܡ ܳ‬ ‫ܕܡ ܽܪܘܬܶܗ ܠܥܳܠܰܡ ܰ‬ ‫ܚܪ ܳܢܐ‪ܳ :‬‬ ‫ܡܩ ܳ‬ ‫ܘܝ ܳܐ‪.‬‬ ‫ܘܠܟ ܳܢܐ ܒܥܳ ܶ ܳ ̱‬ ‫ܕܟܘܢ ܥܰܠ ܰܟ ܰ‬ ‫ܘܥܒ ܽ‬ ‫ܕܡܠܟܐ‪ܺ :‬ܘܢ ܳ‬ ‫ܝ ܶ ܽܫܘܥ ܰܡ ܰ‬ ‫ܕܫ ܳ‬ ‫ܠܟܐ ̱ܗܘ ܰ‬ ‫ܝܪܐ ܽ‬ ‫ܬܦܢ ܰܠ‬ ‫ܳ‬ ‫ܰ ܶ‬ ‫ܚܢܢ‪ܳ .‬ܚܣ ܰܠܢ ܰ‬ ‫ܪܪܐ ܶ‬ ‫ܳܣ ܺ‬ ‫ܒܕܘܬܐ ܰ‬ ‫ܝܡܝܢ ܰ‬ ‫ܕܡܢ ܺܕܪܝܫ ܥܰ ܽ‬ ‫ܠܒ ܳܪܢ ܳܰܫܐ‬ ‫ܡܚ‬ ‫ܢ‬ ‫ܠ‬ ‫ܽ‬ ‫ܳܳ ܳ ܽ ܳ ܰ ܰܳ‬ ‫ܕܡ ܽܪ ܽ‬ ‫ܢܶܦܠܽܘܚ‪ܳ .‬ܡ ܰܪܢ ܳܡ ܰܪܐ ̱ܗܘ ܳ‬ ‫ܟܢܘܬܢ‬ ‫ܘܬܟ ܰܘܢ‪ܶ :‬ܡܛܠ ܗܢܐ ܡܪܘܬܐ ܕ‬ ‫ܘܝܐ ܗܘ ܰܕ ܳ‬ ‫ܝܫܢ ܳܰܠ ܳܫܩܠܺܝܢ ܰ‬ ‫ܥܰܠ ܺܪ ܰ‬ ‫ܚܢܢ‪ .‬ܐ ܳܠ ܰܗܢ ܳܒ ܽܪ ܰ‬ ‫ܐܠ ܰܗܝ ܽܟܘܢ‬ ‫̱‬ ‫ܰ ܶ ܳ ܶ‬ ‫ܟܘ ܽ‬ ‫ܚܢܢ‪ܽ .‬‬ ‫ܩܕܢ ܳܕܰܠ ܬܶ ܽ‬ ‫ܬܗ ܰܐ ܳ‬ ‫ܩܢܘܢ ܰܕ ܳ‬ ‫ܓܕܝܢ ܰ‬ ‫ܬܟܘܢ ܳܰܠ ܳܣ ܺ‬ ‫ܘܗܘ ܰܦ ܰ‬ ‫ܗܒܳܐ‬ ‫ܳܘܠܒܳ̈ܪܝ‬ ‫ܽ ܳ‬ ‫ܰ ܰ ܳ ܶ ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܺ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܐܦ ܰܠ ܣܐܡܐ ܒܟܣܝܟܘܢ‪ .‬ܠ ܳܝܬ ܠܢ ܕܗܒܐ ܕܢܬܠ ܠܟܘܢ ܐܦ ܰܠ‬ ‫ܝܚܗ ܰܙ ܰ‬ ‫ܶܟ ܳ‬ ‫ܣܦܐ ܰܕܢ ܶܣܩ ܽ‬ ‫ܗܪܢ ܰܕ ܰ‬ ‫ܠܟܘܢ ܰܡ ܰܕ ܐܬܐ‪ܰ .‬ܘܫܠܺ ܶ‬ ‫ܒܝ ܺܩܝܪ ܺܙܒ ܺܝܢܝܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܐܢ ̱ ܽܬܘܢ‪ܰ :‬ܠ ܬ ܽ‬ ‫ܗܘܘܢ ܥܰܒ ܶܕܐ ܰܕܒܢܝ ܐ̱ ܳܢ ܳܫܐ܀‬ ‫ܶ ܺ‬ ‫ܠܡ ܳ‬ ‫‪ܰ 11‬‬ ‫ܫܬܡܥ ܰ‬ ‫ܬܓ ܳܡܐ ܶܐ ܰ‬ ‫ܠܟܐ‪ܽ :‬ܪ ܳ‬ ‫ܘܟܕ ܳܗ ܳܢܐ ܶܦ ܳ‬ ‫ܘܓܙ ܐ ܰܪ ܳܒܐ ܐܬܡܠܝ‬ ‫ܽ‬ ‫ܰ ܶ ܳ ܰ ܳ‬ ‫ܬܕ ܰܠܚ‪ܳ :‬‬ ‫ܠܛ ܳ‬ ‫ܒܬܐ ܶܐ ܰ‬ ‫ܘܒ ܳܢܐ‪ :‬ܕܥܰܠ ܳܡ ܳܢܐ‬ ‫ܘܗ ܰܟ ܳܢܐ ܫܠܰܚ ܶܠܗ‬ ‫ܘܒܚܡܬܳܐ ܪ‬ ‫ܰܰ ܽ ܰ ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܒܡ ܳܪ ܽܚܘܬܟ ܚܝܝܟ ܥܡ ܳ}‪ {735‬ܚܝܝܗܘܢ ܕܒܢܝ ܝܘܠܦܢܟ ܳܡܟܪܝܬ‪:‬‬ ‫ܡܢܬ܆ ܳ‬ ‫ܐܟܚܕܐ ܰܡ ܽ‬ ‫ܘܬܗܘܢ ܰ‬ ‫ܡܙ ܰ‬ ‫ܫܝܘܠ ܰ‬ ‫ܘܡܘܬܟ ܰܠ ܽ‬ ‫ܰܘ ܳ‬ ‫ܒܪ ܽ ܶܡܘܬܟ ܶ ܶܓܝܪ‬ ‫ܰ‬ ‫ܒܚ ܳ‬ ‫ܡܪܕ ܠܥܰ ܳܡܟ ܥܠܰܝ ܳܨ ܶܒܝܬ‪ܶ .‬ܡ ܺܟܝܠ ܐܢܳܐ ܐ ܰ‬ ‫ܕܬ ܶ‬ ‫ܰܘ ܽ‬ ‫ܬܦ ܰܪܣ‬ ‫ܟ‬ ‫ܘܬܪ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܥܒ ܽ‬ ‫ܐܓ ܰܡ ܽ‬ ‫ܽ‬ ‫ܪܟܘܢ ܶܡܢ ܐܪܥܳܐ ܰܘ ܰ‬ ‫ܠܟܘܢ ܶܘ ܰ‬ ‫ܪܟܘܢ ܶܡܢ ܶܒܝܬ ܒܢܝ ܐ ̱ ܳܢ ܳܫܐ܀‬

24

THE MARTYRDOM AND HISTORY

12. Then (Simeon), mighty in power, sent a response and said: “Jesus died on behalf of the whole earth and freed it, and I will die for these few people whom I shepherd. For the sake of taxes I will not give my flock over to you willingly. What is life worth to me if it is lived in iniquity and persists in sin, such that those who were liberated by my Lord are oppressed while I am at ease? Far be it from me to spare my life through the lives of those saved by the blood of God! (Far be it from me) to enliven my soul through the souls of those who have received compassion through the mercy of Christ our savior! (Far be it from me) to make my body joyful through the bodies redeemed by the killing of Jesus! Certainly, I will neither spare my feet18 from walking the way of a death such as his, nor will I restrain myself from the sacrifice through which the true high priest was sacrificed. Rather, I give my blood to you for my flock and I bend down my neck for them under your sword. My own death is very little compared to the great death {738} of (the flock’s) Lord who died for its sake. And this thing you said—‘I am going to kill your companions’—this is on you, not me. It will be put upon your head, and my people and I are absolved of it. They, indeed, will stand for themselves, and when you interrogate them you will know it.”

18

Lit., “I will not cherish my feet.”

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܬܓ ܳܡܐ ܶܘ ܰ‬ ‫‪ܽ 12‬ܗܘ ܶܕܝܢ ܰܓܢ̱ ܳܒܪ ܰܚ ܳܝܶܠ ܰܦ ܺܢܝ ܶܦ ܳ‬ ‫ܪ‪ܰ :‬ܕܝ ܶ ܽܫܘܥ ܺܡܝܬ ܥܰܠ‬ ‫ܐܡ‬ ‫ܙܥ ܳ‬ ‫ܘܚ ܳܪܪܗ‪ܶ :‬ܘ ܳܐܢܐ ܳܡܐܶܬ ܐ ܳܢܐ ܥܰܠ ܰܐܦܝ ܥܰ ܳܡܐ ܳܗ ܳܢܐ ܽ‬ ‫ܰܐ ܰܦܝ ܽܟܠܳܗ ܰܐܪܥܳܐ ܰ‬ ‫ܘܪ ܐ‬ ‫̱‬ ‫ܳ ܳ‬ ‫ܳ ܶ ܳ ܰ ܰ ܳ‬ ‫ܶ ܳ ܳ‬ ‫ܶ‬ ‫ܠܡ ܳܢܐ ܐ ܺܙ ̱ܠܝܢ‬ ‫ܒܝܢܝ ܰܠ ܰܡܫܠܰܡ ܐ̱ ܳܢܐ‪.‬‬ ‫ܠܡ ܳ ܰܕ ܐܬܐ ܶܠܗ ܳܠܟ ܒܨ‬ ‫ܕܪܥܐ ܐ̱ܢܐ‪ :‬ܘ‬ ‫ܰ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺܠܝ ܰ ܶܚܝܐ ܰܕܒܥܘܰܠ ܚܝܝܢ‪ :‬ܘܒܚܘܒܐ ܩܝܡܝܢ ܕܢܬܐܠܨܘܢ ܡܚܪܪܐ ܕܡܪܝ‬ ‫ܒܚ ܶܝܐ ܰܕ ܺ‬ ‫ܬܬܢܝܚ‪ܳ .‬ܚܣ ܺܠܝ ܶܕ ܽ‬ ‫ܶܘ ܳܐܢܐ ܐ ܺ‬ ‫ܐܚܣܘܟ ܰܚ ܰܝܝ ܰ‬ ‫ܦ̈ܪ ܰܝܩܝ ܒܕܶܡ‬ ‫ܳ‬ ‫ܚܢܝ ܳܢܢ ܰ‬ ‫ܝܚܐ ܳܦ ܽܪ ܰ‬ ‫ܒܢܦ ܳܫܬܐ ܰܕ ܺ‬ ‫ܒ̈ܪ ܰ‬ ‫ܐܚܐ ܰܢܦܫܝ ܰ‬ ‫ܚܡܝ ܺ‬ ‫ܰܐ ܳܠ ܳܗܐ‪ܰ .‬ܘ ܶ‬ ‫ܡܫ ܳ‬ ‫ܘܩܢ‬ ‫ܳ‬ ‫ܶ ܶ‬ ‫ܒܦ ܶ‬ ‫ܐܚܕܐ ܰܦܓܪܝ ܰ‬ ‫ܓ̈ܪܐ ܺܙܒܝ ܰ‬ ‫ܰܘ ܶ‬ ‫ܘܥ‪ܰ .‬ܠ ܰܡ ܶܚܒ ܐ̱ ܳܢܐ‬ ‫ܒܩܛܠܗ ܳܕܝ ܶ ܽܫ‬ ‫ܝ‬ ‫ܢ‬ ‫ܶ‬ ‫ܶ ܰ ܺ ܳ ܽ ܳ ܰ ܳ‬ ‫ܟܘܬܶܗ‪ܳ .‬ܘܐܦ ܰܠ ܳܟܶܠ ܐ̱ ܳܢܐ ܽ‬ ‫ܘܬܐ ܰܐ ܳ‬ ‫ܩܢܘܡܝ ܶܡܢ‬ ‫ܶܪܓܠ ܳܝ ܕܢ ܳܐܙ ̱ܠܢ ܶ ܒ ܰܐܘܪܚ ܰܐ ܕܡ ܽ ܶ ܰ ܺ ܳ ܶ ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܕܒܚܬܐ ܕܒܗ ܐܬܕܒܚ ܪܒ ܟܘܡ̈ܪܐ ܫܪܝܪܐ‪ .‬ܐܰܠ ܚܠܦ ܡܪܥܝܬܝ ܕܡܝ‬ ‫ܬܚܝܬ ܰܣ ܳ‬ ‫ܝܦܟ ܚܠܳܦ ܥܳܢܝ ܰܡ ܶ‬ ‫ܘܨܘܪܝ ܶ‬ ‫ܝܳ ܶܗܒ ܐ̱ ܳܢܐ ܳܠܟ ܰ‬ ‫ܪܟܢ ܐ̱ ܳܢܐ‪ܶ .‬ܩܛܠܝ‬ ‫ܺܕܝܠܝ ܰܣ ܺܓܝ ܽ‬ ‫ܕܡ ܳܪܗ ܺ‬ ‫ܙܥܘܪ ܶܡܢ ܶܩܛܠܶܗ ܰܪ ܳܒܐ }‪ܳ {738‬‬ ‫ܕܡܝܬ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ ܽ ܳ ܳ‬ ‫ܬܗ‪ܳ .‬‬ ‫ܘܗ ܶܕܐ ܶܕ ܰ‬ ‫ܐܡ ܶܪܬ ܳܕܩܛܠ ܐ̱ ܳܢܐ ܰܠܟ ܰܢ ܳܘܬܟ‪ܳ :‬ܗ ܶܕܐ ܺܕܝܠܳܟ ܶ ܺ ̱ܗܝ‬ ‫ܡܛܠ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܺ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܠܘ ܕܝܠܝ ܘܒܪܝܫܟ ܬܬܣܝܡ ܘܐܢܐ ܘܥܡܝ ܰ‬ ‫ܡܚܣܝ ܐ̱ܢܐ‪ܶ .‬ܩܝܡܝܢ ܐܢܘܢ‬ ‫ܕܒ ܶܩܐ ܰܐܢ̱ܬ ܽ‬ ‫ܠܢ ܽ‬ ‫ܦܫܗܘܢ‪ܳ .‬‬ ‫ܘܡܐ ܳ‬ ‫ܶܓܝܪ ܳܘܐܦ ܶܗ ܽܢܘܢ ܰ‬ ‫ܠܗܘܢ ܬ ܰܕܥ‪.‬‬

26

THE MARTYRDOM AND HISTORY

This cruel and destructive lion tasting the precious blood of humans forged a great anger in his heart and put it on as armor about his limbs. He sharpened his molars and gnashed his teeth. He became enraged to kill and wrathful to destroy, thirsty to lick innocent blood and hungry to devour the flesh of the holy. He roared with his mighty and terrible voice and made the earth tremble with his forceful word. He commanded that the priests and Levites be cut asunder at once by the sword, that churches be uprooted and altars polluted, and that the ministry be despoiled and profaned. And, he said, “As for Simeon, the head of the sorcerers, bring him to me, for he has rejected my kingdom and chosen that of Caesar by worshipping his god but mocking my god.”19 13. Now our enemies, the Jews: as is their habit, they accused us and Simeon. Indeed, they are usually found to be for {739} evil rather than good in a time such as this, just as they clamored against Pilate at the killing of Christ. For they were impudent, and they said (to Shapur), “If you, King, were to send your great and learned royal letters, and your glorious offerings and delicious majestic gifts, they would not be well received or much revered in the eyes of Caesar. But if Simeon were to send him a trivial and curt letter, he would arise and bow and receive it with both his hands and diligently fulfill its requests.”20

“Caesar” is used in the Martyrdom as something like a proper name. Never does the text refer to “the caesars” or “the kings of Rome,” but only to a singular “Caesar” without further clarification. This is in contrast to the History which specifically names Constantine and his heirs. 20 Accusations of Jewish persecution are common in Christian martyrdom literature, presumably because the martyr is so often cast as another Christ. See J. Lieu 1998 and Moss 2010: 45–73. The accusations against the Jews are much more vitriolic and prolonged in the History than they are here in the Martyrdom. 19

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ‬ ‫ܕܡܐ ܝܰ ܺܩ ܳ‬ ‫ܡܛܥܰܡ ܰܒ ܳ‬ ‫ܝܕܝܢ ܰܐ ܳܪܝܐ ܰܡ ܺܪ ܳܝܪܐ ܳ‬ ‫ܝܪܐ ܕܐ̱ ܳܢ ܳܫܐ ܽܪ ܳ‬ ‫ܘܣ ܽܪ ܳ‬ ‫ܳܗ ܶ‬ ‫ܘܓܙ ܐ ܰܪ ܳܒܐ‬ ‫ܐ‬ ‫ܘܚ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܠܗ ܳܕ ܰܡܘ ̱ܗܝ‪ܰ .‬ܘܠܛܫ ܺܢ ܶ‬ ‫ܐܠܒܫܗ ܐܝܟ ܰܙ ܳܝܢܐ ܰ‬ ‫ܚܫܠ ̱ܗ ܳܘܐ ܰ‬ ‫ܶ‬ ‫ܒܠ ܶܒܗ ܰ‬ ‫ܝܒܗ‬ ‫ܘ‬ ‫ܶ ܳ‬ ‫ܒܕ ܶ‬ ‫ܪܡܪ ܰܠ ܳ‬ ‫ܐܬܡ ܰ‬ ‫ܛܶܠ ܶܘ ܰ‬ ‫ܬܒ ܳܪܐ ܶ‬ ‫ܘܚ ܶܪܩ ܶܫ ܰܢܘ ̱ܗܝ ܶܘ ܰ‬ ‫ܰ‬ ‫ܐܬܠܗܩ‬ ‫ܐܬܚ ܰܡܬ ܠܩ‬ ‫ܳ ܶ‬ ‫ܠܡ ܰ‬ ‫ܠܡ ܰܐܟܠ ܶܒ ܳ‬ ‫ܐܬܝܥܰܢ ܶ‬ ‫ܶ‬ ‫ܐܠܥ ܳ‬ ‫ܕܡܐ ܰܙ ܳܟ ܳܝܐ ܶܘ ܰ‬ ‫ܒܩܠܗ‬ ‫ܣܪܐ ܰܕܚ ܰܣ ܳܝܐ‪ܰ .‬ܢܗܡ‬ ‫ܫܝܐ ܰܘ ܺܐܙܝܥ ܰܰܠܪܥܳܐ ܶ‬ ‫ܬܓ ܶܡܗ ܰܥ ܺܙ ܳܝܙ ܐ‪ܰ .‬ܘ ܰ‬ ‫ܰܪ ܳܒܐ ܰ‬ ‫ܘܩ ܳ‬ ‫ܒܦ ܳ‬ ‫ܦܩܕ ܳܥܰܠ ܳܟܗܢܶܐ‬ ‫ܽ ܰ ܳ‬ ‫ܘܥ ܳܕܬܐ ܢܶܬܥܰ ܳ‬ ‫ܕܣ ܳ‬ ‫ܶ‬ ‫ܒܗܘܢ ܺ‬ ‫ܗܘܐ ܽ‬ ‫ܝܦܐ ܬܶ ܶ‬ ‫ܥܬܐ ܰ‬ ‫ܘܠ ܳܘܝܶܐ ܰ‬ ‫ܕܒ ܰ‬ ‫ܩ̈ܪܢ‬ ‫ܥܓܠ ܬ ܶܘܪ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ ܳ‬ ‫ܫܬܐ ܬܬܒܙܶܙ ܘܬ ܰ‬ ‫ܘܫ ܽ‬ ‫ܽ‬ ‫ܬܦ ܶ‬ ‫ܘܕܫܐ ܢܶܬܛ ܰ‬ ‫ܪܣܐ‪ܶ .‬‬ ‫ܘܩ ܳ‬ ‫ܡܥܘܢ ܰܠܡ‬ ‫ܫܡ‬ ‫ܘܬ‬ ‫ܫ‬ ‫ܘ‬ ‫ܰܳ ܶ ܰ ܰ‬ ‫ܝܬܘ ܺܠܝ ܶܡ ܽܛܠ ܰܕ ܐܣܠܺܝ ܰܡ ܽ‬ ‫ܺܪ ܽ‬ ‫ܠܟܘܬܝ ܰܘ ܳ‬ ‫ܓܒܐ‬ ‫ܝܫܗܘܢ ܕܚ̈ܪܫ ܰܐ ܐ‬ ‫ܘܒ ܳ‬ ‫ܶ‬ ‫ܕܩ ܰܣܪ‪ܳ :‬‬ ‫ܐܠܗܝ ܺܕܝܠܝ ܰ‬ ‫ܒܗܝ ܕܰܠ ܳܠ ܶܗܗ ܳܣ ܶܓܕ ܰ‬ ‫ܡܒ ܰܙܚ܀‬ ‫ܥܝ ܽ‬ ‫‪ 13‬ܝܺ ܽ ̱ܗܘ ܳܕܝܶܐ ܶܕܝܢ ܒܥܶܠܕ ܳܒ ܰܒܝܢ‪ܰ :‬ܐܝܟ ܳ‬ ‫ܕܗܘܢ‪ܳ :‬ܐܟܠܺܝܢ ̱ܗ ܰܘܘ ܰܩ ܰ‬ ‫̈ܪܨܝܢ‬ ‫ܶ ܰ‬ ‫ܕܫ ܽ‬ ‫ܡܥܘܢ‪ܳ .‬‬ ‫ܰܘ ܶ‬ ‫ܫܬ ܽ‬ ‫ܡܥ ܺܕܝܢ ܶܐ ܽܢܘܢ ܶ‬ ‫ܟܚܘܢ }‪ {739‬ܒܥܶ ܳܕ ܳܢܐ ܰܕ ܐܝܟ ܳܗ ܳܢܐ‬ ‫ܓܝܪ ܕܢ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ ܶ‬ ‫ܺ‬ ‫ܺ‬ ‫ܠܒܝܫܬܐ ܘܰܠ ܽ ܠܛܒܬܐ‪ :‬ܐܝܟ ܰܕ ܐܪܝܒܘ ܥܰܠ ܦܝܠܛܘܣ ܒܩܛܠܗ‬ ‫ܡܚ ܺ‬ ‫ܨܦܝܢ ܗ ܰܘܘ ܳܘ ܺ‬ ‫ܐܡܪܝܢ ܶܕܐܢ ܽܗܘ ܰܕ ܐܢ̱ܬ ܰܡ ܳ‬ ‫ܰܕ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ‪ܶ .‬ܡܛܠ ܰܕ ܰ‬ ‫ܠܟܐ‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ ܰ ܳ ܳ ܰܺ ܳ ܳ‬ ‫ܠܟܘܬܟ ܽ‬ ‫ܕܡ ܽ‬ ‫ܘܪܒܢܶܐ ܺ‬ ‫ܘܩ ܳ‬ ‫ܬܐ ܰ‬ ‫ܰ‬ ‫ܫܒܝ ܶܚܐ‬ ‫ܬܫ ܰܕܪ ܐܓ̈ܪܬܐ ܪܘܪܒܬܐ ܘܚܳܟܝܡ‬ ‫ܺ‬ ‫ܬܩܒܠܝܢ ܘܝܰ ܺܩ ܺ‬ ‫ܝܓܐ ܺܕ ܳ‬ ‫ܝܪܝܢ ܰܣ ܺܓܝ ܰ‬ ‫ܐܝܩ ܳܪܟ‪ܰ :‬ܠ ܶܡ ܰ‬ ‫ܪܓ ܶ‬ ‫ܳܘܕܫܢܶܐ ܺ‬ ‫ܒܥܝ ܶܰܢܝ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶܩ ܰܣܪ‪ܶ .‬ܘܐܢ ܽܗܘ ܶܫ ܽ‬ ‫ܡܥܘܢ ܰܢܫ ܰܕܪ ܰ ܶܠܗ ܐܺ ܰܓܪܬܐ ܺܫܝܛܬܐ ܰܘܙܥܽܘܪܬܐ‪ܺ ܳ :‬ܩܐܡ‬ ‫ܺ ܳ‬ ‫ܰ‬ ‫ܘܣ ܳ‬ ‫ܒܬܪܬ ܶ‬ ‫ܘܣ ܶܓܕ ܰܘ ܰ‬ ‫ܘܗܝ ܽ‬ ‫ܳ‬ ‫ܘܥܪ ܢܶܗ ܚܦܝܛܐܝܬ‬ ‫ܡܩ ܶܒܠ ܳܠܗ‬ ‫ܝܗܝܢ ܐܝ ܰܕ ̱‬ ‫ܰ ܶ‬ ‫ܡܫܠܡ‪.‬‬

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THE MARTYRDOM AND HISTORY

How similar are the false witnesses against Simeon to the iniquitous witnesses against his Lord! They killed our Lord and were repudiated, and they were dispersed throughout the lands as foreigners and miscreants. They accused Simeon and were mocked, and an injury fell upon their skulls in the destruction of many thousands, (an injury) that suddenly befell them because they were gathered together in order to go to the rebuilding of Jerusalem at the word of one who led them astray.21 14. Then Simeon the bishop was bound in chains on the way out of Seleucia in order to be brought to Beth Huzaye along with two old priests from among his apostles,22 one of whom was called ʿAbdhaykla and the other Ḥananya. 23 When he departed his city, {742} his guards headed toward the neighborhood of the church, which had been built by him in great honor. But he asked them not to take him out there because a few days earlier it had been destroyed by the Magi in the company of the Jews. For he said, “Do not let me see it in ruins lest my heart be broken and troubled and my mind disturbed and beaten down, for I will soon have to endure even harder things than this.”

The narrator seems to be referring to two things: first, the destruction of Jerusalem (and its Temple) in 70 CE; and, second, the attempted (but failed) reconstruction of the Temple during Julian's reign in the early 360s CE. In light of the narrator’s long discussion of Simeon and Judah the Maccabee, which includes an analysis of Jerusalem's defilement and purification, it seems strange for the narrator to now invoke Jerusalem and its Jewish history in such a negative way. History 15 further explains how Shapur violently fell upon the Persian Jews who tried to return to Jerusalem when Julian allowed them to rebuild their Temple. (See the introduction.) 22 Lit., “of his twelve.” 23 Note that these two names follow Brock’s spelling and vocalization. 21

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‫ܰ‬ ‫ܕܫ ܽ‬ ‫ܳܡܐ ܳܕ ܶܡܝܢ ܳܣܗ ܰܕܝ ܽܫ ܳ‬ ‫ܠܣܗ ܰܕܝ ܥܰ ܳܘܰܠ ܰܕ ܳ‬ ‫ܡܥܘܢ ܳ‬ ‫ܘܩܪܐ ܶ‬ ‫ܒܡܪܶܗ‪ .‬ܩܛܠܘ‬ ‫ܰ ܳ ܳ‬ ‫ܬܐ ܰܐܝܟ ܽܢ ܳ‬ ‫ܺ‬ ‫ܐܣܬܠܝܘ ܶܘ ܺ‬ ‫ܳ‬ ‫ܘܟ̈ܪܝܶܐ ܳ‬ ‫ܘܣ ܽ̈ܪ ܶ‬ ‫ܘܚܐ‪.‬‬ ‫ܐܫܬܕܝܘ ܒܐܪܥ‬ ‫ܠܡ ܰܪܢ ܶܘ‬ ‫ܽ‬ ‫ܶ‬ ‫ܠܫ ܽ‬ ‫ܘܩ ܶ‬ ‫ܪܩ ܽ‬ ‫ܒܩ ܰ‬ ‫ܐܬܒ ܰܙܚܘ‪ܰ .‬ܘܣܠܩ ܰ‬ ‫ܰ‬ ‫ܡܥܘܢ ܶܘ ܰ‬ ‫ܛܪܓܘ ܶ‬ ‫ܦܬܗܘܢ ܛܠ ܳ‬ ‫ܘܡܝܐ‬ ‫ܶ‬ ‫ܽ‬ ‫ܦܩܬ ܥܠܰ ܽ‬ ‫ܕܡܢ ܶܫܠܝ ܢܶ ܰ‬ ‫ܪܒܐ ܰܕ ܐܠܦܐ ܰܣ ܺܓ ܶܝܐܐ ܶ‬ ‫ܒܚ ܳ‬ ‫ܰ‬ ‫ܝܗܘܢ‪ܶ :‬ܡܶܛܠ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰܕܠ ܶܒ ܳܢܝ ܳܢܐ ܽܕ ܐܘܪܫܠܡ ܐ ܰ‬ ‫ܬܟ ܰܢܫܘ ̱ܗ ܰܘܘ ܺܕܢ ܽܐܙ ̱ܠܘܢ ܒܡܠܝ ܰܚܕ ܰܕܐܛܥܺܝ ܐ ܽܢܘܢ܀‬ ‫ܶ ܽ ܶ ܶܺ ܽ ܳ ܶ ܶ‬ ‫ܶ ܰ‬ ‫ܺ ܳ‬ ‫ܒܫ ܰܫܠܬܐ ܶܡܢ ܣܠܩ ܐ ܶܝܟ‬ ‫ܘܦܐ ܐܬܐ ܰܣܪ‬ ‫‪ 14‬ܫܡܥܘܢ ܕܝܢ ܐܦܣܩ‬ ‫ܶ ܳ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܢܝ ̱ܗܝ ܶ‬ ‫ܰܕܢܘܒܠܽ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܶ‬ ‫ܠܒܝܬ ܽܗܘܙ ܳܝܐ ܰܥܡ ܬܪܝܢ ܣܒܐ ܩܫܝܫܐ ܕܬܪܥܣܪܬܗ‪:‬‬ ‫ܺܳ ܰܺ ܳ ܰ ܰ ܰ ܺ ܶ‬ ‫ܰܕ ܶ‬ ‫ܠܚܕ ܥܰ ܰ‬ ‫ܫܡܗ ̱ܗ ܳܘܐ ܰ‬ ‫ܡܕܝܢ̱ܬܗ‪:‬‬ ‫ܒܗܝܟܶܠ ܘܰܠܚܪ ܢܐ ܚܢܝܢܐ‪ܳ .‬ܘܟܕ ܢܦܩ ܒ‬ ‫ܳ‬ ‫ܽ ܳ ܺ ܰ ܶ ܽ ܳ‬ ‫ܠܗܘܢ ܳܕ ܽܒ ܰ‬ ‫}‪ܰ {742‬‬ ‫ܬܪܨܘ ܽ‬ ‫ܫܒܘܚܬܐ ܰܪ ܽܒܬܐ‬ ‫ܒܬ‬ ‫ܕ‬ ‫ܐ‬ ‫ܬ‬ ‫ܕ‬ ‫ܕܥ‬ ‫ܐ‬ ‫ܘܩ‬ ‫ܠܫ‬ ‫ܝ‬ ‫ܘܗ‬ ‫ܘܪ‬ ‫̱‬ ‫̱‬ ‫ܢܗܘܢ ܳܕܰܠ ܰܢ ܽ‬ ‫ܘܢܝ ̱ܗܝ ܰܬ ܳܡܢ‪ܶ :‬‬ ‫ܘܒܥܶܐ ̱ܗ ܳܘܐ ܶܡ ܽ‬ ‫ܦܩ ܳ‬ ‫ܰܒ ܳܢܝܐ ̱ܗ ܳܘܬ ܶܠܗ‪ܳ .‬‬ ‫ܠ‬ ‫ܛ‬ ‫ܡ‬ ‫ܰ ܽ ܳ‬ ‫ܳ ܰ ܳ ܳ ܽ ܶ‬ ‫ܘܪܐ ܺ‬ ‫ܗܦ ܳ‬ ‫ܶ‬ ‫ܝܟܐ ̱ܗ ܳܘܬ ܰܠ ܽ‬ ‫ܡܓܘ ܶܫܐ ܒܚܒܪܘܬܐ‬ ‫ܙܥ‬ ‫ܐ‬ ‫ܬ‬ ‫ܡ‬ ‫ܘ‬ ‫ܝ‬ ‫ܡ‬ ‫ܩܕ‬ ‫ܢ‬ ‫ܕܡ‬ ‫ܺܕܝ ܽܗܘ ܳܕܝܶܐ‪ܶ :‬ܡ ܽܛܠ ܶܕ ܐ ܰܡܪ ܳܕܰܠ ܶܐܚܙܶܝܗ ܰܕ ܺ‬ ‫ܥܩ ܳ‬ ‫ܝܪܐ ܘܢܶ ܰ‬ ‫ܬܬܒܪ ܶܠܒܝ‬ ‫̱‬ ‫ܶ‬ ‫ܶ ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܬܛ ܰܪܦ‪ܶ :‬ܡ ܽܛܠ ܰ‬ ‫ܰ‬ ‫ܐܝܕܐ ܰܕܩܫܝܐܳ‬ ‫ܕܒ ܳ‬ ‫ܶ‬ ‫ܘܢܶܬܕܠܚ‪ :‬ܘܬܫܬܓܫ ܬܪܥܝܬܝ ܘܬ‬ ‫ܺ‬ ‫ܶܡܢ ܳܗ ܶܕܐ ܥܬܝܕ ܐ̱ ܳܢܐ ܶܕ ܽܐܩܘܡ܀‬

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THE MARTYRDOM AND HISTORY

15. When he was hastily deported via a long road in a few days, and had entered the city called Karka d-Ledan, the chief Magus then said before the king, “Lo! The head of the sorcerers has arrived!” (Shapur) commanded that they bring (Simeon) before him, and when (Simeon) came in he did not bow. The king was greatly angered again by this and said to him, “Well! All the things that I have heard about you are true! Why did you previously bow but did not bow just now?” Simeon responded and said, “Previously, I bowed because I was not arriving in chains, nor was I being summoned to deny my true God as today.” Then the Magi said, “The one who pays no taxes truly wants to be a rebel against your kingdom; therefore, he does not deserve to live!” 16. {744} Simeon said to them, “Is it not enough for you, O you defiled ones, that you yourselves went astray and also caused this kingdom to go astray from God? Do you now also require us to participate in your evil impiety?”

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ ܺ ܽ ܳ ܽ ܳ ܰ ܺ ܳ ܰ ܳ ܳ ܽ ܶ‬ ‫ܰ ܰ ܽ‬ ‫ܙܥܘܪ ܐ‬ ‫ܘܗܝ ܒܪܗܝܒܘܬܐ ܐܘܪܚܐ ܶ ܢܓܝܪܬܐ ܒܝ ܶܘܡܶܬܐ‬ ‫‪15‬‬ ‫ܘܟܕ ܐܘܒܠ ܳ ̱‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܥܠ ܠܡܕܝܢ̱ܬܐ ܕܡܬܩܪܝܐ ܟܪܟܐ ܶ ܳ ܕܰܠܕܢ‪ :‬ܗܝܕܝܢ ܐܬܐܡܪ ܩܕܡ‬ ‫ܳ‬ ‫ܰܡ ܳ‬ ‫ܕܚ ܳ̈ܪ ܶܫܐ‪ܰ .‬ܘ ܰ‬ ‫ܘܗܦܛܐ ܰܪ ܳܒܐ‪ܳ :‬ܕܗܐ ܐܬܐ ܰܗܘ ܺܪ ܳ‬ ‫ܝܫܐ ܰ‬ ‫ܦܩܕ‬ ‫ܠܟܐ ܶܡܢ ܽܡ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܗܝ‪ܰ .‬‬ ‫ܣܓܕ‪ܰ .‬ܘ ܳ‬ ‫ܰܕܢܥܠܽܘܢܶܝ ̱ܗܝ ܳ‬ ‫ܘܟܕ ܥܰܠ ܰܠ ܶ‬ ‫ܒܗ ܶܕܐ ܶܬܘܒ ܰܣ ܺܓܝ‬ ‫ܩܕ ܰܡ‬ ‫̱‬ ‫ܬܚ ܰܡܬ ܰܡ ܳ‬ ‫ܕܫܪ ܥܠܰܝܟ ܽܟ ܶ‬ ‫ܠܟܐ ܶܘ ܰ‬ ‫ܠܗܝܢ ܶܡܶܠ ܶ‬ ‫ܐܡܪ ܶܠܗ‪ܰ :‬‬ ‫ܶܐ ܰ‬ ‫ܕܫܡܥܶܬ‪.‬‬ ‫ܒܢܐ ܳܣ ܶܓܕ ̱ܗ ܰܘܝܬ‪ܳ :‬‬ ‫ܓܕܬ܆ ܳ‬ ‫ܩܕܡ ܰܙ ܳ‬ ‫ܶܡ ܽܛܠ ܳܡ ܳܢܐ ܶܡܢ ܳ‬ ‫ܘܗ ܳܫܐ ܳܰܠ ܳܣ ܰ‬ ‫ܥܢܐ‬ ‫ܺ ܳ‬ ‫ܩܕܝܡ ܳܣ ܶܓܕ ܗ ܺܘܝܬ‪ܶ :‬ܡ ܽܛܠ ܰ‬ ‫ܶܫ ܽ‬ ‫ܐܡܪ‪ܶ :‬‬ ‫ܡܥܘܢ ܶܘ ܰ‬ ‫ܕܡܢ ܺ‬ ‫ܒܫ ܰܫ ܰܠܬܐ‬ ‫ܕܠܘ‬ ‫̱‬ ‫ܳܐܬܶܐ ܗ ܺܘܝܬ ܳܘܐܦ ܳܰܠ ܰܕ ܶ‬ ‫ܐܪܦܐ ܰܰܠ ܳܠܗܝ ܰܫ ܺܪ ܳܝܪܐ ܶܡ ܶ‬ ‫ܬܩܪܐ ̱ܗ ܺܘܝܬ ܐܝܟ‬ ‫̱‬ ‫ܳܳ ܰ ܰ ܳ‬ ‫ܡܓܘ ܶܫܐ ܶܕܝܢ ܳܐ ܺ‬ ‫ܐܬܐ ܳܰܠ ܝܳ ܶܗܒ ܶܡ ܰ‬ ‫ܕܝܰ ܳ‬ ‫ܘܡ ܳܢܐ‪ܽ .‬‬ ‫ܡܪܕ‬ ‫ܡܪܝܢ ̱ܗ ܰܘܘ‪ܳ :‬ܕܗܢܐ ܶ ܕܡܕ‬ ‫ܳ‬ ‫ܡܪܕ ܥܰܠ ܰܡ ܽ‬ ‫ܳܨ ܶܒܐ ܕܢܶ ܰ‬ ‫ܠܟܘܬܟ‪ܶ :‬ܡ ܺܟܝܠ ܰܠ ܳܘܰܠ ܶܠܗ ܺܕܢ ܶܚܐ܀‬ ‫ܳ ܰ‬ ‫ܡܥܘܢ‪ܳ :‬ܕܰܠ ܳܣ ܶܦܩ ܽ‬ ‫ܠܗܘܢ ܶܫ ܽ‬ ‫‪ܶ {744} 16‬ܐ ܰܡܪ ܽ‬ ‫ܘܢ‪ ܳ :‬ܐ ̄ܘ ܛܢ ܶܦܐ‪:‬‬ ‫ܠܟ‬ ‫ܶ‬ ‫ܶ ܰ ܽ ܰ ܶ ܽ‬ ‫ܰ ܽ ܳ‬ ‫ܰ‬ ‫ܠܟܘܬܐ ܳܗ ܶܕܐ ܶܡܢ ܐ ܳܠ ܳܗܐ‪ :‬ܐܰܠ ܳܘܐܦ ܰܠܢ‬ ‫ܐܘܒܕܬܘܢ ܳܘܐܦ ܰ ܠܡ‬ ‫ܕܐܒܕܬܘܢ ܘ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܒܪ ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܫܥܟܘܢ ܒܝܫܐ ܒܥܝܢ ܐܢ̱ܬܘܢ ܕܢܦܠܚ܆‬

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THE MARTYRDOM AND HISTORY

17. The king said, “Now, leave aside (the issue of) taxes. But in this I advise you, Simeon: that you should worship the sun god with me today and you and all your people will live.” The holy one answered and said, “I did not worship you, who are greater than the sun, for in you there is soul and wisdom, so why would I worship the sun in which there is no heart even to distinguish and honor you, who worships it, from me, who reviles it?24 As for what you said—‘because of you, your people will live’—well, my Lord and the Lord of my people is Christ, who was crucified, and I, who am his insignificant servant, I will die for myself, for him, and for his people. I will not proceed in weakness, but I will persist in strength. I will not stand in shame, but I will sit in honor. I will not be enticed with words as a child, but instead I will fulfill my task—as it is proper for an old man to do. And I will not take advice from all of you because my discernment is greater than yours.” 18. The king said, “Had you confessed the living god, you would have an excuse. {746} But in fact you believe in a crucified god, as you have said. Now then, obey me and worship the sun here, in whose rising all creation lives, and I will give you the most resplendent gifts and amass numerous presents for you. I will make you great and powerful throughout my whole kingdom.”

As Joel Walker has shown, Persian Christian martyrdom literature often involves theological disputes about the divinity of the sun, the moon, and the stars. See Walker 2006: 164–205. 24

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‫ܰ ܰ ܳ‬ ‫ܶ‬ ‫‪ܰ 17‬ܡ ܳ‬ ‫ܐܬܐ‪ܶ :‬ܐ ܳܰܠ ܳ‬ ‫ܠܟܐ ܶܐ ܰܡܪ‪ܳ :‬ܕܗ ܳܫܐ ܽ‬ ‫ܒܗ ܶܕܐ ܳܡܠ ܰܟ ܐ̱ ܳܢܐ ܳܠܟ‬ ‫ܕ‬ ‫ܕܡ‬ ‫ܘܩ‬ ‫ܫܒ‬ ‫ܽ ܶ‬ ‫ܶܫ ܽ‬ ‫ܣܓܘܕ ܥܰܡܝ ܝܰ ܳ‬ ‫ܘܡ ܳܢܐ ܶ‬ ‫ܡܫܐ ܰܐ ܳܠ ܳܗܐ‪ܳ :‬‬ ‫ܠܫ ܳ‬ ‫ܡܥܘܢ‪ :‬ܕܬܶ ܽ‬ ‫ܘܟܠܗ‬ ‫ܘܚܝܶܐ ܐܢ̱ܬ‬ ‫ܰ‬ ‫ܝܫܐ ܶܘ ܰ‬ ‫ܥܰ ܳܡܟ‪ܳ .‬‬ ‫ܐܡܪ‪ܶ :‬ܕ ܳܐܢܐ ܳܠܟ ܰܕܪܒ ܐܢ̱ܬ ܶܡܢ ܶܫ ܳ‬ ‫ܥܢܐ ܰܩ ܺܕ ܳ‬ ‫ܡܫܐ ܺܕܐܝܬ ܳܒܟ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܓܕܬ‪ :‬ܐ ܰ‬ ‫ܝܟ ܳܢܐ ܶ‬ ‫ܦܫܐ ܶ‬ ‫ܠܫ ܳ‬ ‫ܟܡܬܐ ܰܠ ܶܣ ܶ‬ ‫ܰܢ ܳ‬ ‫ܡܫܐ ܳܣ ܶܓܕ ܐ̱ ܳܢܐ ܳܕܗܐ ܰܠܝܬ‬ ‫ܘܚ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܡܨ ܳ‬ ‫ܕܣ ܽܓ ܶ‬ ‫ܶܒܗ ܠ ܳܒܐ ܶܕܢ ܰܕܥ ܰܘ ܰܢܝ ܰܩܪ ܠܟ ܳ‬ ‫ܘܕܗ ܐܢ̱ܬ ܶܡܢ ܺܕܝܠܝ ܰܕ ܰ‬ ‫ܥܪ ܢܶܗ‬ ‫ܶ ܽ ܳ ܳ‬ ‫ܐ̱ ܳܢܐ܆ ܳ‬ ‫ܘܗܝ ܶܕ ܰ‬ ‫ܬܟ ܳܚܝܶܐ ܥܰ ܳܡܟ‪ܳ .‬ܡܪܝ ܶܕܝܢ ܰܘܕܥܰܡܝ ܺ‬ ‫ܡܫ ܰ‬ ‫ܝܚܐ‬ ‫ܐܡܪܬ ܕܡܛܠ‬ ‫ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܙܥ ܳ‬ ‫ܒܕܗ ܐ ܳܢܐ ܽ‬ ‫ܗܘ ܶܕ ܶ‬ ‫ܘܪܐ ܳܡܐܬ ܐ̱ ܳܢܐ ܶܡܛܠܳܬܝ ܶ‬ ‫ܐܙܕܩܦ‪ܶ .‬ܘ ܳܐܢܐ ܕܥܰ ܶ‬ ‫ܘܡܛܠܳܬܳܗ‬ ‫̱‬ ‫ܶ‬ ‫ܳ ܳ ܶ ܳ ܰ ܽ ܳ ܳ ܳܶ‬ ‫̱ܶ ܽ‬ ‫ܳ ܰ ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳܘܡܛ ܶܠ ܥܡܗ‪ :‬ܘܰܠ ܶܢ ܳܦܩ ܐ̱ܢܐ ܠܪܦܝܘܬܐ‪ :‬ܐܰܠ ܳ ܥܐܠ ܐ̱ܢܐ ܠܚܠܝܨ ܶܘܬ ܶܐ‪.‬‬ ‫ܳ ܶ‬ ‫ܶ ܰ‬ ‫ܐܝܩ ܳ‬ ‫ܬܒ ܐ̱ ܳܢܐ ܺܒ ܳ‬ ‫ܒܨ ܳ‬ ‫ܫܬ ܰ‬ ‫ܘܰܠ ܳܩܐܡ ܐ̱ ܳܢܐ ܰ‬ ‫ܠ ܐ̱ ܳܢܐ ܒܡܶܠ‬ ‫ܕ‬ ‫ܡ‬ ‫ܘܰܠ‬ ‫ܐ‪.‬‬ ‫ܪ‬ ‫ܥܪܐ‪ :‬ܐܰܠ ܝ‬ ‫ܰ‬ ‫ܳ‬ ‫ܥܒܕܝ ܒܙܶ ܶ‬ ‫ܕܩܗ ܐܝܟ ܳܣ ܳܒܐ‪ܰ .‬ܠ ܰ‬ ‫ܠܝܐ‪ܶ :‬ܐ ܳܰܠ ܳܓ ܰܡܪ ܐ̱ ܳܢܐ ܳ‬ ‫ܰܐܝܟ ܰܛ ܳ‬ ‫ܡܩ ܶܒܠ‬ ‫ܝܠܟܘܢ‪ܶ :‬ܡ ܽܛܠ ܽ‬ ‫ܘܪܫܢܝ ܰܪܒ ܽܗܘ ܶܡܢ ܺܕ ܽ‬ ‫ܠܟܐ ܶܡܢ ܺܕ ܽ‬ ‫ܐ̱ ܳܢܐ ܶܡ ܳ‬ ‫ܕܦ ܳ‬ ‫ܝܠܟܘܢ܀‬ ‫̱‬ ‫ܺ‬ ‫ܠܟܐ ܶܐ ܰܡܪ‪ܶ :‬ܐ ܽܠܘ ܰܒ ܳ‬ ‫‪ܰ 18‬ܡ ܳ‬ ‫ܐܠ ܳܗܐ ܰܚ ܳܝܐ ܰܡ ܶ‬ ‫ܘܕܐ ̱ܗ ܰܘܝܬ‪ :‬ܐܝܬ ܰ ̱ܗ ܳܘܐ ܰ ܳܠܟ‬ ‫ܐܠ ܳܗܐ ܺܙܩ ܳ‬ ‫ܘܟܢ ܰܒ ܳ‬ ‫ܘܚܐ‪ܶ {746} :‬‬ ‫ܰܡ ܰܦܩ ܽ‬ ‫ܡܗ ܶ‬ ‫ܝܦܐ ܰ‬ ‫ܒܪ ܳ‬ ‫ܝܡܢ ܐܢ̱ܬ ܐܝܟ‬ ‫ܶ‬ ‫ܐܡܪܬ‪ܶ .‬ܐ ܳܰܠ ܳܗ ܳܫܐ ܐ ܺ‬ ‫ܶܕ ܰ‬ ‫ܣܓܘܕ ܶ‬ ‫ܡܫܐ ܳܗܢܳܐ ܰܕ ܶ‬ ‫ܠܫ ܳ‬ ‫ܒܕ ܶ‬ ‫ܬܛܦܝܣ ܺܠܝ ܰܘ ܽ‬ ‫ܢܚܗ‬ ‫ܺ ܳ ܰ ܳ ܳ ܰ ܳ ܳ ܶܶ‬ ‫ܶ‬ ‫ܘܪܒܬܐ ܐܬܠ ܳܠܟ ܳܘܕܫܢܶܐ ܰܣ ܺܓܝܐܐ‬ ‫ܰ ܳܚ ܳܝܐ ܽܟܠܳܗ ܒܪܝܬܐ ܘܡܘܗܒܬܶܐ ܪ‬ ‫ܰܳ ܰ ܺ ܳ‬ ‫ܒܟܠܳܗ ܰܡ ܽ‬ ‫ܥܒܕܟ ܽ‬ ‫ܝܛܐ ܐ ܳ‬ ‫ܐ ܳ‬ ‫ܠܟܘܬܝ܀‬ ‫ܣܓܐ ܳܠܟ‪ :‬ܘܪܒܐ ܘܫܠ‬

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19. Simeon said, “When Jesus, the lord of the sun and maker of humans, suffered at the hands of the enemies, this very sun, which is his creation, suffered and mourned as a servant for its lord [cf. Mk 15:33]. After three days he arose and ascended into heaven in glory. And concerning these gifts and presents with which you allured me, and the power and greatness that you promised me, lo, honor and greatness that surpass yours are prepared and put out for me, and gifts and presents about which you have not even heard are prepared and piled up on the path on which I am going” [cf. Mt 6:20]. 20. The king said, “This is not wisdom that you embolden your own resolve such that many will be destroyed because of you! Take pity on your death and the deaths of the thousands that I am going to destroy! Restrain me from your blood and the blood of the masses who goad me to destroy them!” 21. Simeon said, “If you shed innocent blood, as you have said, then you will know (it) when you will give {747} justice and reckoning on the day on which justice will be demanded of you for all the things you have done and are about to do. For I know this: they, in their death, will rule; and you, in their death, will die. Nevertheless, I will not give my life in Christ over to you for their death. Yet, you do have power over my life in this world. So take it quickly by any manner of death that you wish in your heinous delight!” 22. The king said, “If you, in your pride that is now manifest to all, do not pity yourself, then I will dishearten your followers with your bitter death and then they will do my will and they will escape.”

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‫ܶ ܽ ܶ‬ ‫ܳ ܶ ܶ ܳ ܳܽ ܳ ܰ‬ ‫ܘܕܐ ܰܕܒܢܝ ܐ̱ ܳܢ ܳܫܐ ܰܟ ܶܕ ܰܚܫ‬ ‫ܡܥܘܢ ܐ ܰܡܪ‪ :‬ܕܝ ܶ ܽܫܘܥ ܡܪܗ ܕܫܡܫܐ ܘܥܒ‬ ‫ܶ‪ 19‬ܫܺ‬ ‫ܶ ܳ ܶ ܳܳ ܶ ܳ ܰ ܺ ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܡܢ ܐܝܕܝ ܒܥܠܕܒܒܐ‪ :‬ܗܢܐ ܫܡܫܐ‪ :‬ܕܒܪܝܬܗ ̱ܗܘ‪ :‬ܚܫ ܘܐܬܐܒܠ‬ ‫ܳ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܒܕܐ ܥܰܠ ܳܡ ܶܪܗ‪ܶ .‬‬ ‫ܐܝܟ ܥܰ ܳ‬ ‫ܬܠܬܐ ܰܝܘ ܺܡܝܢ ܳܩܡ ܰܘܣܠܩ‬ ‫ܘܡܢ ܳܒܬܪ‬ ‫ܳ‬ ‫ܶ ܳ ܳ‬ ‫ܫܡ ܳܝܐ‪ .‬ܘܥܰܠ ܳܗܝ ܰ‬ ‫ܬܐ ܰܠ ܰ‬ ‫ܕܡܘܗ ܳܒܬܐ ܳܘܕܫܢܶܐ ܰܕ ܺܒ ܽܗܘܢ‬ ‫ܰܒܬ ܶܫܒܚܳ‬ ‫ܽ ܳܳ ܰܽ ܳ ܶ ܰ‬ ‫ܐܫܬ ܺܘܕܝܬ ܺܠܝ‪ܳ :‬ܗܐ ܐ ܳܝܩܪ ܐܳ‬ ‫ܰ‬ ‫ܚܬܚ ܳܬܬܢܝ ܘܥܠ ܫܘܠܛܢܐ ܘܪܒܘܬܐ ܕ‬ ‫ܰ ܳ ܳ‬ ‫ܡܝ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܬܪܐ ܶܡܢ ܺܕܝܠܳܟ ܳ‬ ‫ܰܘܪ ܽܒܘܬܐ ܰܕ ܰ‬ ‫ܩܕ ܰܡܝ ܡܥܬܕܐ ܘܣܝܡܐ ܘܡܘܗܒܬܐ‬ ‫ܳ ܶ ܳ ܳ‬ ‫ܶ‬ ‫ܒܗܘܢ ܺ‬ ‫ܐܦܶܠ ܒܛ ܽ‬ ‫ܫܡܝܥ ܳܠܟ ܽܒ ܳ‬ ‫ܐܘܪܚܐ ܳܕ ܐܙܶܠ ܐ̱ ܳܢܐ ܳܒܗ‬ ‫ܘܕܫܢܐ ܕ‬ ‫ܰ‬ ‫ܺ‬ ‫ܺ‬ ‫ܡܛ ܺ‬ ‫ܰ‬ ‫ܝܒܝܢ ܘܐܣܝܢܝܢ܀‬ ‫ܰ ܳ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܟܡܬܐ ܗܝ ܳܗ ܶܕܐ ܰܕ ܺ‬ ‫ܬܩܝܡ ܨܶ ܳ‬ ‫ܒܝ ܳܢ ܳܟ‬ ‫ܠܟܐ ܐ ܰܡܪ‪ܰ :‬ܠ ܽ ̱ܗ ܳܘܐ ܶܚ‬ ‫‪ 21‬ܡ‬ ‫̱‬ ‫ܰ ܺ ܶ ܶ ܳ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܘܢܶ ܰ‬ ‫ܛܶܠ‬ ‫ܬܚܪܒܘܢ ܣܓܝܐܐ ܡܛܠܬܟ‪ .‬ܚܘܣ ܥܠ ܩܛܠܟ‬ ‫ܘܥܠ ܶܩ ܳ ܳ‬ ‫ܰ ܶ ܰ ܺ‬ ‫ܕܡܟ ܶ‬ ‫ܘܡܢ ܳ‬ ‫ܐܘܒܕ ܰܘܟܠܺܝܢܝ ܶܡܢ ܳ‬ ‫ܥܬܝܕ ܐ̱ ܳܢܐ ܰܕ ܶ‬ ‫ܕܡܐ ܕܪܒܘܬܐ‬ ‫ܕ ܐܠܦܐ ܕ‬ ‫ܺ‬ ‫ܶ‬ ‫ܶ‬ ‫ܡܙ ܺ‬ ‫ܰܕ ܰ‬ ‫ܰ‬ ‫ܡܢܝܢ ܠܝ ܕ ܐܚܒܠ܀‬ ‫‪ܶ 21‬ܫ ܽ‬ ‫ܡܥܘܢ ܶܐ ܰܡܪ‪ܶ :‬ܕ ܽ‬ ‫ܐܢܗܘ ܰܕ ܐܢ̱ܬ ܳܐ ܶܫܕ ܰܐܢ̱ܬ ܳ‬ ‫ܕܡܐ ܰܙ ܳܟ ܳܝܐ‪ܰ :‬ܐܝܟ ܶܕ ܰ‬ ‫ܐܡܪܬ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܡܐ ܶ‬ ‫ܒܝ ܳ‬ ‫ܕܡ ܰ‬ ‫ܰܐܢ̱ܬ ܬܶ ܰܕܥ ܰܟܕ ܬܬܠ }‪ܺ {747‬ܕܝܢܶܗ ܰܘ ܰ‬ ‫ܬܒܥܬܗ ܰ‬ ‫ܬܬܒܥ‬ ‫ܘܣܥܰܪ ܰܐܢ̱ܬ‪ܶ .‬ܐ ܳܢܐ ܶܕܝܢ ܳܗ ܶܕܐ ܳܝ ܰܕܥ ܐ̱ ܳܢܐ ܶ‬ ‫ܰܐܢ̱ܬ ܥܰܠ ܽܟ ܶ‬ ‫ܠܗܝܢ ܰܕܣܥܰܪܬ ܳ‬ ‫ܕܗ ܽܢܘܢ‬ ‫ܘܬܗܘܢ ܰܡ ܺ‬ ‫ܘܬܗܘܢ ܳܡܐܶܬ ܰܐܢ̱ܬ‪ܰ .‬‬ ‫ܒܡ ܽ‬ ‫ܒܡ ܽ‬ ‫ܡܠܟܝܢ ܰܘܐܢ̱ܬ ܰ‬ ‫ܰ‬ ‫ܒܪܡ ܶܕܝܢ ܰܚ ܰܝܝ‬ ‫ܳ‬ ‫ܒܡ ܽ‬ ‫ܘܬܗܘܢ ܰܠ ܝܳ ܶܗܒ ܐ̱ ܳܢܐ ܳܠܟ‪ .‬ܥܰܠ ܰܚ ܰܝܝ ܶܕܝܢ ܰܕܒܥܳ ܳ‬ ‫ܝܚܐ ܰ‬ ‫ܰ‬ ‫ܕܒ ܺ‬ ‫ܡܫ ܳ‬ ‫ܠܡܐ‬ ‫ܺ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳܳ ܽ ܳ‬ ‫ܒܡܘܬܐ ܐ ܳܝܢܐ ܳ‬ ‫ܘܠܛ ܳܢܐ ܐܝܬ ܳܠܟ‪ܰ :‬ܣܒ ܐ ܽܢܘܢ ܰܩܠܺܝܶܠܝܬ ܰ‬ ‫ܕܒܥܶܝܬ‬ ‫ܗܢܐ ܫ‬ ‫ܶ ܳܳ ܰܳ ܳ‬ ‫ܒܨܒܝܢܟ ܥܢܬܐ܀‬ ‫ܒܚ ܳ‬ ‫ܘܬܪܟ‪ܰ :‬ܗܘ ܳܕܗ ܳܫܐ ܽ‬ ‫‪ܰ 22‬ܡ ܳ‬ ‫ܠܟܐ ܶܐ ܰܡܪ‪ܶ :‬ܕ ܐܢ ܰܐܢ̱ܬ ܽ‬ ‫ܠܟܠ ܐ̱ ܳܢܫ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ ܰ‬ ‫ܒܢܝ ܝܽ ܳ‬ ‫ܘܠܦ ܳܢܟ ܰ‬ ‫ܶܡܬܚܙܶ ܐ‪ܰܳ :‬ܠ ܳܚ ܰ‬ ‫ܝܣܬ ܥܰܠ ܰܢ ܳ‬ ‫ܡܣ ܶܪܕ ܐ̱ ܳܢܐ‬ ‫ܦܫܟ‪ :‬ܐܰܠ ܠ‬ ‫ܰ ܳ‬ ‫ܘܡ ܰ‬ ‫ܒܝܢܝ ܶ‬ ‫ܽ‬ ‫ܒܕܝܢ ܨܶ ܳ‬ ‫ܘܬܟ ܰܡ ܺܪ ܳܝܪܐ ܘܥܳ ܺ‬ ‫ܬܦܨܶܝܢ܀‬ ‫ܠܗܘܢ ܒܡ‬

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THE MARTYRDOM AND HISTORY

23. Then Simeon said, “It will not happen that they will live with you and die away from God. Go ahead with their trial by the furnace of your sword and see their good will which is harder than your evil will, because each one of them holds the truth in himself and in it he is steadfast and will not be shaken. Know and see, King, that we will not exchange our great and abiding name— which is Jesus, our savior—for your illustrious but fleeting crown.” 24. The king said, “Tomorrow, in a short while, I will destroy your desirable beauty with the blade and splatter your decorous body with your blood {750} unless you pay homage to me before my nobles and revere me and the sun—the god of the east.” 25. Simeon said, “How is it that the sun is a god? For you equate its worship with yours, you who are a man, when, if you really want to make a clear distinction, you are greater than it. And as for what you said—‘I will destroy your beauty’—there is one who will resurrect and restore it. He will give glory to its unworthy splendor because he created it and shaped it from nothing.”

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܽ‬ ‫ܳ ܳ‬ ‫‪ܶ 23‬ܫ ܽ‬ ‫ܡܥܘܢ ܶܕܝܢ ܶܐ ܰܡܪ‪ܳ :‬ܕܗܝ ܳܰܠ ܬܶ ܶ‬ ‫ܠܘܬܟ ܰܘ ܽܢܡܘܬܘܢ ܳ ܶܡܢ‬ ‫ܗܘܐ ܺܕܢ ܽܚܘܢ‬ ‫ܒܟ ܳ‬ ‫ܕܣ ܳ‬ ‫ܢܗܘܢ ܽ‬ ‫ܒܝ ܽ‬ ‫ܘܩܝ ܽ‬ ‫ܰܐ ܳܠ ܳܗܐ‪ܽ .‬ܥܘܠ ܽ‬ ‫ܝܦܟ ܰܘ ܺ‬ ‫ܘܪܐ ܰ‬ ‫ܚܙܝ ܨܶ ܳ‬ ‫ܠܒ ܳ‬ ‫ܢܗܘܢ ܛ ܳܒܐ‬ ‫ܢܗܘܢ ܳ‬ ‫ܕܚܕ ܰܚܕ ܶܡ ܽ‬ ‫ܰܕ ܶ‬ ‫ܒܝ ܳܢܟ ܺܒ ܳ‬ ‫ܝܫܐ‪ܶ :‬ܡ ܽܛܠ ܰ‬ ‫ܩܫܐ ̱ܗܘ ܶܡܢ ܨܶ ܳ‬ ‫ܫܪ ܳܪܐ‬ ‫ܰ‬ ‫ܳ‬ ‫ܚܙܝ‪ܰ :‬ܡ ܳ‬ ‫ܡܚ ܶ‬ ‫ܦܫܗ ܐ ܺܚܝܕ ܶ‬ ‫ܬܬܙܝܥ‪ܰ .‬ܕܥ ܰܘ ܺ‬ ‫ܡܣܢ ܘܰܠ ܶܡ ܺ‬ ‫ܰ‬ ‫ܒܢ ܶ‬ ‫ܘܒܗ ܰ‬ ‫ܠܟܐ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܡܫ ܳ‬ ‫ܡܗܐ ܕܥܳ ܰܒܪ‪ܰ :‬‬ ‫ܡܚܠܦܝܢ ܰ‬ ‫ܰܕܒܬ ܳܓܟ ܰ‬ ‫ܫܡܢ ܪ ܳܒܐ ܳܩܐܡ ܰܠ ܰ‬ ‫ܚܢܢ‬ ‫ܰ‬ ‫ܘܗܝ ܝ ܶ ܽܫܘܥ ܳܦ ܽܪ ܰ‬ ‫ܘܩܢ܀‬ ‫ܺܕ ܐܝܬ ̱‬ ‫ܠܫ ܳ‬ ‫‪ܰ 24‬ܡ ܳ‬ ‫ܒܚ ܳ‬ ‫ܠܟܐ ܶܐ ܰܡܪ‪ܳ :‬ܣ ܰܪܚ ܐ̱ ܳܢܐ ܶܠܗ ܽ‬ ‫ܘܦܪܟ ܺ‬ ‫ܝܓܐ ܰ‬ ‫ܪܓ ܳ‬ ‫ܪܒܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܡܦ ܶ‬ ‫ܰܘ ܰ‬ ‫ܶ‬ ‫ܠܦܠ ܐ̱ ܳܢܐ ܳܠܗ ܰ‬ ‫ܗܕܝܪܬܐ ܰܒ ܳ‬ ‫ܘܡܬܟ ܺ‬ ‫ܕܡܟ ܒܥ ܳܕ ܳܢܐ }‪{750‬‬ ‫ܠܩ‬ ‫ܡܚܪ ܶܐ ܽܢܗܘ ܳܕܰܠ ܬܶ ܶ‬ ‫ܩܕܡ ܰܪ ܳ‬ ‫ܥܒܕ ܺܠܝ ܺܐ ܳܝܩ ܳܪ ܐ ܳ‬ ‫ܰܟ ܳ‬ ‫ܘܪܒ ܰܢܝ ܘܬܶ ܽ‬ ‫ܪܝܐ ܰܕ ܳ‬ ‫ܣܓܘܕ‬ ‫ܰ‬ ‫ܡܫܐ ܐ ܳܠ ܳܗܗ ܰ‬ ‫ܺܠܝ ܰܘ ܶ‬ ‫ܠܫ ܳ‬ ‫ܕܡ ܳ‬ ‫ܕܢܚܐ܀‬ ‫ܐܝܟܘ ܰܕ ܳ‬ ‫‪ܶ 25‬ܫ ܽ‬ ‫ܡܥܘܢ ܐܶ ܰܡܪ‪ܰ :‬ܕ ܰ‬ ‫ܡܫܐ ܳܕܗܐ ܥܰ ܳܡܟ ܰ‬ ‫ܐܠ ܰܗܐ ̱ܗܘ ܶܫ ܳ‬ ‫ܕܒܪ ܐ̱ ܳܢ ܳܫܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ ܰ ܺ ܳ‬ ‫ܝܬܗ ܶ‬ ‫ܠܣܓܕܬܗ‪ܰ :‬ܕܟܕ ܐܢ̱ܬ ܰܪܒ ܐܢ̱ܬ ܺ ܶܡܢܶܗ ܐ ܽܢܗܘ ܳܕܨ ܶܒܝܬ‬ ‫ܐܢ ̱ ܶܬ ܐܫܘ‬ ‫ܕܬ ܽ‬ ‫ܠܫ ܳ‬ ‫ܦܪܘܫ‪ܶ .‬‬ ‫ܡܢܚ ܳܡܢܐܳ‬ ‫ܘܕ ܰ‬ ‫ܡܚ ܶܒܠ ܐ̱ ܳܢܐ‪ :‬ܐܝܬ ܶܠܗ ܰ‬ ‫ܐܡܪܬ ܰܕ ܽ‬ ‫ܘܦܪܟ ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܽ ܳ‬ ‫ܰܘ ܺ‬ ‫ܡܩ ܳ‬ ‫ܘܚܬܐ ܺ‬ ‫ܠܙ ܶܝܘܗ ܳܗ ܳܢܐ ܺܫܝܛܐ ܶܡܛܠ ܽܕܗܘ‬ ‫ܝܡ ܳܢܐ ܘܝܳ ܶܗܒ ܬ ܳܫܒ‬ ‫ܳ‬ ‫ܒܪܝ ̱ܗܝ ܰܘܐܬܩܢܶܗ ܶܡܢ ܰܠ ܶܡ ܶܕܡ܀‬

38

THE MARTYRDOM AND HISTORY

26. Then the king commanded that he be bound until the morning, for he said (to himself), Perhaps he will be convinced and obey us. And when they were dragging him out in chains through the gate of the king,25 there sat an old eunuch, the tutor of the king, who was called by the rank of arzbed.26 He was honored in the eyes of the whole kingdom, and he was named “Gushtazad,” which is interpreted as “Son of the Free Ones of the Kingdom.”27 He had been a Christian, and during this very persecution he had been put under compulsion and bowed to the sun. When he saw Simeon, he rose up in front of him and bowed to him. Yet the holy one did not look at him, but instead turned his face from him and was enraged with him. At that moment, (Gushtazad) repented and groaned and wept and said, “If Simeon, who was my beloved {751} and my friend, has all this anger towards me, what will God—whom I denied—now do to me?” Then he hastily went to his house, stripped off his beautiful clothes, put on black garments of mourning, and returned to sit in his place. All those who were coming and going were bewildered by this strange sight that they saw, and this very thing did not remain hidden from the king. He sent word to him and said, “What is this madness? For I am alive and standing, and my crown rests upon my head, and yet you sit in mourning and are clothed in black! Has one of your sons died, or was your wife’s corpse cast before you? Are you deprived of them and mourning them?” He sent back word and said, “I deserve to die. Give the order so that they may kill me.”

This phrase, “the gate of the king,” is used just once in the Martyrdom but occurs often in the History. It should be understood as a metonym for the royal palace in Karka d-Ledan. 26 On this title, see Tafazzoli 1990. 27 Cf. History 65, and, on the name “Gushtazad,” see Justi 1895: 340. Kmoskó translates the Syriac interpretation of Gushtazad’s name as “Regni Nobilis.” 25

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ ܰ ܳ ܶ ܶ‬ ‫ܠܨ ܳ‬ ‫ܦܪܐ‪ܶ :‬ܡ ܽܛܠ ܶܕ ܰ‬ ‫‪ܳ 26‬ܗ ܶ‬ ‫ܥܕ ܳܡܐ ܰ‬ ‫ܬܐ ܰܣܪ ܰ‬ ‫ܐܡܪ‬ ‫ܝܕܝܢ ܦܩܕ ܡܠܟܐ ܕܢ‬ ‫ܺܰ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܘܫ ܰܡܥ ܰܠܢ‪ܰ .‬‬ ‫ܐܟܒܪ ܶܡ ܰ‬ ‫ܰܕ ܰ‬ ‫ܢܓ ܺ‬ ‫ܬܡܠܟ ܳ‬ ‫ܘܟܕ ܺ‬ ‫ܝܕܝܢ ܠܗ ܒܫܫܠܬܐ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳܘܢ ܺ‬ ‫ܕܡ ܳ‬ ‫ܡܗ ܳ‬ ‫ܠܟܐ‪ :‬ܝܳܬܒ ̱ܗ ܳܘܐ ܬ ܳܡܢ ܰ‬ ‫ܦܩܝܢ ܒܬܪܥܳܐ ܰ‬ ‫ܝܡܢܐ ܰܚܕ ܳܣ ܳܒܐ‬ ‫ܰ‬ ‫ܪܙܒܕ ܶܡ ܶ‬ ‫ܕܡ ܳ‬ ‫ܬܩܪܐ ̱ܗ ܳܘܐ ܘܝܰ ܺܩܝܪ ̱ܗ ܳܘܐ ܰ‬ ‫ܰ‬ ‫ܪܓܗ ܐ ܶ‬ ‫ܒܝܢܶܗ ܰ‬ ‫ܡܪ ܳ‬ ‫ܠܟܐ ܰܕܕ ܶ‬ ‫ܒܥܝ ܰܢܝ‬ ‫ܳ‬ ‫ܽ ܳ ܰ ܽ ܳ‬ ‫ܶ ܰ‬ ‫ܶ‬ ‫ܘܬܐ ܰܕ ܶ‬ ‫ܘܗܫܬܐ ܳ‬ ‫ܫܡܗ ̱ܗ ܳܘܐ ܽ‬ ‫ܬܬ ܰ‬ ‫ܪܓܡ ܰܒܪ ܺܚܐܪܐ‬ ‫ܕܡ‬ ‫ܪ‪:‬‬ ‫ܙ‬ ‫ܓ‬ ‫ܟܠܗ ܡ ܳܠܟ‬ ‫ܳܳ ܽ ܳ ܶ ܶ‬ ‫ܶ‬ ‫ܺ‬ ‫ܕܡ ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܠܟܘܬܐ ܰܘܟܪܣܛܝܢܐ ̱ܗܘܐ ܘܒܗ ܒܗܢܐ ܪܕܘܦܝܐ ܐܬܐܠܨ ̱ܗܘܐ ܘܣܓܕ‬ ‫ܠܫ ܽ‬ ‫ܡܫܐ‪ܰ .‬‬ ‫ܘܟܕ ܳ‬ ‫ܚܙܝ ̱ܗܝ ܶ‬ ‫ܶ‬ ‫ܠܫ ܳ‬ ‫ܡܥܘܢ‪ܳ :‬ܩܡ ܶܡܢ ܳ‬ ‫ܘܗܝ ܰܘ ܶ‬ ‫ܣܓܕ ܶܠܗ‪.‬‬ ‫ܩܕ ܰܡ ̱‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽܗܘ ܶܕܝܢ ܰܩ ܺܕ ܳ‬ ‫ܝܫܐ ܰܠ ܳܚܪ ܶܒ ܰܗ‪ :‬ܐܰܠ ܐܗܦܟ ܐܦܘ ̱ܗܝ ܶܡܢܶܗ ܶܘܐܬܦܝܪ ܶܒܗ‪.‬‬ ‫ܶ‬ ‫ܰ ܳ ܶ‬ ‫ܐܡܪ‪ܶ :‬ܕ ܐܢ ܶܫ ܽ‬ ‫ܬܬܘܝ ܶܘܐܬܬ ܰܢܚ ܰܘ ܳ‬ ‫ܥܬܗ ܐ ܺ‬ ‫ܒܟܐ ܶܘ ܰ‬ ‫ܡܥܘܢ ܰ‬ ‫ܕܚ ܺܒܝܒܝ‬ ‫ܘܒܪܫ‬ ‫ܰ ܰܳ ܳ ܰ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫}‪̱ {751‬ܗܘܐ ܘܪܚܡܝ ܗܢܐ ܟܠܗ ܶ‬ ‫ܪܓܙ ܥܠ ܶܝ‪ :‬ܐܠܗܐ ܕܕ ܓܠܬ ܒܗ‬ ‫ܶ‬ ‫ܰ‬ ‫ܠܒܝܬܗ ܐ ܰܙܠ ܰܘܫܠܚ ܽ‬ ‫ܳܡ ܳܢܐ ܰܟܝ ܢܶ ܶ‬ ‫ܥܒܕ ܺܠܝ܆ ܰܩܠܺ ܳܝܶܠܺܝܬ ܰ‬ ‫ܠܒ ܶ‬ ‫ܘܫܗ‬ ‫ܽ ܶ‬ ‫ܺ ܳ ܰ ܶ ܳ ܶ ܽ ܳ ܶ ܶ ܳ ܰ ܰ ܺ ܶ‬ ‫ܪܓܝܓܐ ܘܠܒܫ ܡܐܢܐ ܐܘ ܶܟܡܐ ܕܐܒܶܠ ܰ‪ :‬ܘܥܛܦ ܝܬܒ ܳ ܒܕܘܟܬܗ‪.‬‬ ‫ܽ ܳ ܳ‬ ‫ܽ‬ ‫ܘܟܠ ܰܡܢ ܳܕܢ ܶܦܩ ̱ܗ ܳܘܐ ܳ‬ ‫ܘܥܐܠ ܶܡܬܬ ܰܡܗ ̱ܗ ܳܘܐ ܰܒ ܽ‬ ‫ܝܬܐ‬ ‫ܨܒ‬ ‫ܘܬܐ ܰ ܢܘܟܪ ܳ ܶ‬ ‫ܶ‬ ‫ܘܗܝ ܳܗ ܶܕܐ ܶܡܢ ܰܡ ܳ‬ ‫ܠܟܐ ܳܰܠ ܐ ܰ‬ ‫ܕܚܙܶ ܐ ̱ܗ ܳܘܐ‪ܺ .‬‬ ‫ܳ‬ ‫ܣܝܬ ܰ‬ ‫ܬܟ ܰ‬ ‫ܠܘܬܗ‬ ‫ܪ‬ ‫ܕ‬ ‫ܘܫ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܡ ܳܢܐ ̱ܗܝ ܳܗ ܶܕܐ ܳܫ ܽܢܝܘܬܐ ܶܕ ܳܐܢܐ ܰܚܝ ܐ̱ ܳܢܐ ܰ‬ ‫ܐܡܪ‪ܳ :‬‬ ‫ܬܓ ܳܡܐ ܶܘ ܰ‬ ‫ܶܦ ܳ‬ ‫ܘܩ ܳܝܡ ܘܬܓܝ‬ ‫ܰ ܽ‬ ‫ܶ ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܐܒܶܠ ܰܘ ܺ‬ ‫ܒܪܝܫܝ ܺܣܝܡ ܰܘܐܢ̱ܬ ܝܳ ܰ‬ ‫ܠܒܝܫ ܐܢ̱ܬ ܐܘ ܳܟ ܶܡܐ܆ ܺܡ ܰܝܬܐ‬ ‫ܬܒܬ ܒ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ ܰ ܰ‬ ‫ܺ‬ ‫ܒܢܝܟ ܐܘ ܰ‬ ‫ܺ‬ ‫ܫܠ ܳܕܐ ܰܕ ܐܢ̱ܬܬܟ ܰܪ ܳ‬ ‫ܡܝܐ ܳ‬ ‫ܩܕ ܰܡܝܟ܆ ܓܠܝܙ ܐܢ̱ܬ‬ ‫ܒ‬ ‫ܟ‬ ‫ܠ‬ ‫ܝܬ‬ ‫ܡ‬ ‫ܶܡܢ ܳܗ ܶܠܝܢ ܰܘ ܺܐܒܝܠ ܰܐܢ̱ܬ ܰܐܝܟ ܕܥܰܠ ܳܗ ܶܠܝܢ‪ܽ .‬ܗܘ ܶܕܝܢ ܰܦ ܺܢܝ ܶܦ ܳ‬ ‫ܬܓ ܳܡܐ‬ ‫ܳ‬ ‫ܺ‬ ‫ܘܬܐ ܐ ܳܢܐ‪ܽ :‬‬ ‫ܶܘ ܰ‬ ‫ܦܩܘܕ ܳܩܛܠܝܢ ܺܠܝ܀‬ ‫ܐܡܪ‪ܶ :‬ܕ ܳܐܢܐ ܰܚ ܳܝܒ ܰܡ ̱‬

40

THE MARTYRDOM AND HISTORY

27. Then the king, in amazement, commanded that (Gushtazad) come before him so that he might learn from his own mouth what was the reason for this thing. When he came in, (Shapur) said to him, “Is there a demon in you such that you brought this bad omen upon my kingdom?”28 Gushtazad said, “There is no demon in me, rather I am (acting) in the wisdom and prudence of the elderly.” The king said, “And so why is it that you are clothed in black as a madman {754} and say to me, ‘I deserve to die’?” 28. Gushtazad said, “I am doing this because I have not been found sincere either to God or to you. Indeed, I have been unfaithful to God by renouncing his truth and doing your will, and I have been untrue to you and worshipped the sun outwardly but not in heart.” Hearing this, the king was filled with anger and said, “Is this all you mourn, you stupid old man? I will really give you mourning and lamenting soon if you persist in this impious state of mind!” 29. Gushtazad said, “Truly, I have sworn by God who possesses heaven and earth that as much as I have done your will (before), I will not do it again. I am a Christian. I will not again trade the true God for you, a false man!” 30. The king said, “I have respect for your old age and for your work for my father and for me. This is why I am being patient in persuading you not to persist in the mindset of these sorcerers and to throw away your life as they do.”

Shapur seems to understand dressing in black garments of mourning as a bad omen. 28

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܝܕܝܢ ܰܡ ܳ‬ ‫ܘܗܝ‪ܰ :‬ܐܝܟ ܶ‬ ‫ܠܟܐ ܰܟܕ ܰܬ ܺܡܝܗ ܰ‬ ‫ܩܕ ܰ‬ ‫‪ܳ 27‬ܗ ܶ‬ ‫ܦܩܕ ܶܕܢ ܽܥܘܠ ܳ‬ ‫ܕܡܢ‬ ‫ܡ‬ ‫̱‬ ‫ܰܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܡܗ ܺܢ ܰ‬ ‫ܐܠܦ ܐ ܳܝܕܐ ̱ܗܝ ܥܶܠܬܗ ܰܕ ܽܨܒܘܬܐ ܳܗ ܶܕܐ‪ܰ .‬‬ ‫ܽܦ ܶ‬ ‫ܘܟܕ ܥܰܠ ܐ ܳܡܪ ܶܠܗ‪:‬‬ ‫ܠܡ ܽ‬ ‫ܥܒܕܬ ܰ‬ ‫ܚܫܐ ܰ‬ ‫ܰܕ ܳܝܘܐ ܺܐܝܬ ܳܠܟ ܳܕܗ ܳܢܐ ܢܶ ܳ‬ ‫ܠܟܘܬܝ܆ ܽܓ ܺܘܗܫܬܐ ܳܙܕ ܐ ܰܡܪ‪:‬‬ ‫ܳ ܰ ܰ ܳ ܳ ܶ‬ ‫ܰ‬ ‫ܝܬܝ‪ܰ .‬ܡ ܳ‬ ‫ܥܠܰܝ ܰܕ ܳܝܘܐ ܳܰܠ ܺܐܝܬ‪ܶ :‬ܐ ܳܰܠ ܶ‬ ‫ܠܟܐ‬ ‫ܐ‬ ‫ܐ‬ ‫ܒ‬ ‫ܕܣ‬ ‫ܐ‬ ‫ܥܡ‬ ‫ܒܛ‬ ‫ܘ‬ ‫ܐ‬ ‫ܟܡܬ‬ ‫ܒܚ‬ ‫ܰ‬ ‫ܶܐ ܰܡܪ‪ܰ :‬ܘ ܰ‬ ‫ܐܝܟ ܳܢܐ ܺ‬ ‫ܠܒܝܫ ܰܐܢ̱ܬ ܽܐܘ ܳܟ ܶܡܐ ܰܐܝܟ ܳܫ ܳܢܝܐ }‪ܳ {754‬‬ ‫ܘܫܠܰܚ ܐܢ̱ܬ‬ ‫ܳ‬ ‫ܺܠܝ ܰ‬ ‫ܕܚ ܳܝܒ ܰܡܘܬܐ ܐ̱ ܳܢܐ܆‬ ‫ܳ ܶ‬ ‫ܽ‬ ‫ܳܳ ܶ ܶ ܳ ܶ ܳ ܶ ܰ‬ ‫ܟܚܬ ܺ‬ ‫ܫܬ ܶ‬ ‫ܬܪ ܳܝܨ ܐ‬ ‫ܘܗܫܬܐ ܳܙܕ ܳܐ ܰܡܪ‪ܳ ܶ :‬ܡܛܠ ܗܢܐ ܥܒܕܬ ܗܕܐ ܕܰܠ ܐ‬ ‫ܳ‪ܽ 28‬ܓ‬ ‫ܫܪܪܗܶ‬ ‫ܕܒܬ ܰܕ ܺ‬ ‫ܠܘܬܟ‪ܰ .‬ܒ ܳ‬ ‫ܐܪܦܝܬ ܳ‬ ‫ܐܠ ܳܗܐ ܶܓܝܪ ܰܟ ܶ‬ ‫ܠܘܬ ܰܐ ܳܠ ܳܗܐ ܘܰܠ ܳ‬ ‫ܰܠ ܳ‬ ‫ܶ ܳ ܰ ܶ‬ ‫ܐܦܐ ܳܘܰܠ ܶ‬ ‫ܘܒܟ ܰܕ ܓܠܶܬ ܶ‬ ‫ܒܝ ܳܢܟ‪ܳ .‬‬ ‫ܘܣ ܶ‬ ‫ܘܥ ܶ ܶ‬ ‫ܒܕܬ ܨܶ ܳ‬ ‫ܒܠ ܳܒܐ‪.‬‬ ‫ܒ‬ ‫ܐ‬ ‫ܡܫ‬ ‫ܠܫ‬ ‫ܬ‬ ‫ܓܕ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰܡ ܳ‬ ‫ܠܟܐ ܶܕܝܢ ܶ‬ ‫ܘܓܙ ܐ ܶܘ ܰ‬ ‫ܒܡܠܬܐ ܳܗ ܶܕܐ ܐܬܡܠܺܝ ܽܪ ܳ‬ ‫ܐܡܪ‪ܳ :‬ܕܗ ܰܢܘ ܽܟܠܗ ܐܒܠܳܟ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܥܒܕ ܐܒܠܳܟ ܶ‬ ‫ܳܐ ̄ܘ ܳܣ ܳܒܐ ܰܣܟܶܠ܆ ܐ ܳܢܐ ܶܡ ܺܟܝܠ ܐ ܶ‬ ‫ܘܒܝܬ ܳܒ ܰܟܝܟ ܰܒ ܰ‬ ‫ܥܓܠ‬ ‫ܳ ܶ ܰ‬ ‫ܶ ܽ ܰ ܳ ܰ ܳ‬ ‫ܒܗ ܶܕܐ ܬܪܥܺܝܬܐ ܰܪ ܺܫܝܥܬܐ ܳܩܐܡ ܐܢ̱ܬ܀‬ ‫ܐܢ ܗܘ ܕ‬ ‫ܳ‬ ‫ܐܝܡܝܬ ܰܒ ܳ‬ ‫ܘܗܫܬܐ ܳܙܕ ܶܐ ܰܡܪ‪ܰ :‬ܐ ܶ‬ ‫ܫܪܬ ܺܘ ܺ‬ ‫ܐܠ ܳܗܐ ܳܩܢܶܐ ܰ‬ ‫ܫܡ ܳܝܐ ܰ ܰܘܐܪܥܳܐ‬ ‫‪ܽ 29‬ܓ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ ܺ‬ ‫ܒܝ ܳܢܟ‪ :‬ܬܘܒ ܰܠ ܳܣܥܰܪ ܐ ܳܢܐ‪ܺ .‬‬ ‫ܕܣ ܶ‬ ‫ܬܝܪ ܶ‬ ‫ܟܪ ܳ‬ ‫ܥܪܬ ܨܶ ܳ‬ ‫ܣܛܝ ܳܢܐ ܐ ̱ ܳܢܐ ܘܰܠ ܳܠ ܳܗܐ‬ ‫̱ܶ‬ ‫ܰܕܝ ܺ ܳ ܳ ܰ ܳ ܳ ܺ ܳ ܽ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܫܪܝܪܐ ܒܟ ܒܪ ܐ̱ܢܫܐ ܕܙ ܐܦܐ ܬܘܒ ܰܠ ܡܚܠܦ ܐ̱ܢܐ܀‬ ‫ܳ‬ ‫ܰ ܽ ܳ ܰ ܳ ܰ‬ ‫‪ܰ 31‬ܡ ܳ‬ ‫ܠܟܐ ܶܐ ܰܡܪ‪ܳ :‬ܚܐܶܣ ܐ̱ ܳܢܐ ܥܰ‬ ‫̈ܪܗܛܝܟ ܕܥܰܡ ܐܒܝ‬ ‫ܘܡ‬ ‫ܟ‬ ‫ܘܬ‬ ‫ܝܒ‬ ‫ܣ‬ ‫ܠ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰܘܕܥܰܡܝ‪ܶ :‬ܡܛܠ ܳܗ ܳܢܐ ܰܡ ܰܓܪ ܐ ܳܢܐ ܽܪܘܚܝ ܰܕ ܺ‬ ‫ܬܩܘܡ ܶ‬ ‫ܝܣܟ ܕܰܠ ܽ‬ ‫ܐܦ ܳ‬ ‫ܒܪ ܳ‬ ‫ܥܝ ܳܢܐ‬ ‫ܳ ܽ ܰ ܳ ܶ ܺ ܰ ܶ ܰ ܶ ̱ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܕܗܢܘܢ ܚ̈ܪܫܐ ܘܬܐܒܕ ܡܢ ܚܝܐ ܐܟܘܬܗܘܢ܀‬

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THE MARTYRDOM AND HISTORY

31. Gushtazad said, “Believe, King, and be assured that neither you nor the kings and nobles who sit before you now will again incline my true thoughts to worshipping creatures and abandoning their creator.” The king said, “And do I worship creatures, {755} you impious evil one?” Gushtazad said, “If only you worshipped creatures in which there was soul and life rather than those that have neither soul nor discernment in them and have been given over to the service of humans!” 32. Then the king, in a great furor, commanded that his head be cut off with a sword. And after the nobles made him run to the place of execution,29 (Gushtazad) said to them, “I have word to send to the king—allow me a moment!” Thus they withheld themselves and stood still, for they hoped a vain hope about him.30 (Gushtazad) summoned a eunuch, and sent word to the king through him and said, “I have been true and sincere to all your hidden secrets, and I have been sincere to you and your father—as you yourself said. Now grant me this one request that I make of you: let a herald go up31 and proclaim that Gushtazad, who is being killed, is dying not because he divulged the secrets of the kingdom, nor (because) he was found at fault in anything else, but because he is a Christian and does not deny God.”

Lit., “the place that was set up for his death trap.” Cf. History 56. Presumably, that Gushtazad would submit to Shapur and bow to the sun. 31 Onto the walls or ramparts of the city, as specified in History 58. 29 30

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‫ܳ ܶ‬ ‫ܰ ܶ ܰ ܳ ܰ ܰ ܳ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܐܫܪ ܕܰܠ ܐܢ̱ܬ ܳܘܰܠ ܰܡܠܟܐ‬ ‫‪ܽ 31‬ܓܘܗܫܬܐ ܳܙܕ ܐ ܰܡܪ‪ :‬ܕܗܝܡܢ‪ :‬ܡܽܠܟܐ‪ :‬ܘ‬ ‫ܠܚܘ ܳܫ ܰܒܝ ܰܫ ܺܪ ܶܝ̈ܪܐ ܰܠ ܰ‬ ‫ܡܪ ܺ‬ ‫ܘܪܒܢܶܐ ܕܝܳ ܺ‬ ‫ܰܘܪ ܳ‬ ‫ܩܕ ܰܡܝܟ ܳܗ ܳܫܐ‪ :‬ܬܘܒ ܽ‬ ‫ܬܒܝܢ ܳ‬ ‫ܟܢܝܢ‬ ‫ܰ ܳ ܶܰ ܰ ܶ ܳ‬ ‫ܶ ܳ ܳ‬ ‫ܬܐ ܰܘ ܶ‬ ‫ܠܒ ܽܪ ܶ‬ ‫ܐܪܦܐ ܳ‬ ‫ܶܕ ܽ‬ ‫ܠܒ̈ܪܝܳܬܐ‬ ‫ܘܝܗܝܢ‪ .‬ܡܠܟܐ ܳܐܡܪ‪ ܶ:‬ܘ‬ ‫ܐܣܓܘܕ ܠܒ̈ܪܝ‬ ‫ܳ‬ ‫ܝܫܐ܆ ܽܓܘܗܫܬܐ ܳܙܕ ܐ ܰܡܪ‪ܰ :‬ܕ ܰ‬ ‫}‪ܳ {755‬ܣ ܶܓܕ ܐ̱ ܳܢܐ‪ :‬ܐ ̄ܘ ܰܪ ܺܫܝܥܳܐ ܺܒ ܳ‬ ‫ܠܘܝ‬ ‫ܶ ܳ ܳ‬ ‫ܬܐ ܺܕ ܐܝܬ ̱ܗ ܳܘܐ ܶ‬ ‫ܘܚ ܶܝܐ‪ܶ :‬ܐ ܳܰܠ ܳ‬ ‫ܒܗܝܢ ܰܢ ܳ‬ ‫ܦܫܐ ܰ‬ ‫ܠܗ ܶܠܝܢ‬ ‫ܳܣ ܶܓܕ ̱ܗ ܰܘܝܬ ܠܒ̈ܪܝ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܝܗܝ ܳܒܢ ܠܬ ܶ‬ ‫ܘܪܫ ܳܢܐ ܺܘ ܺ‬ ‫ܕܠܝܬ ܶ‬ ‫ܫܡܫܬܐ ܰ‬ ‫ܦܫܐ ܘܰܠ ܽܦ ܳ‬ ‫ܒܗܝܢ ܰܢ ܳ‬ ‫ܕܒܪ ܐ̱ ܳܢ ܳܫܐ܀‬ ‫ܰ ܰ ܶ‬ ‫ܶ ܳ ܰ ܳ‬ ‫ܒܣ ܳ‬ ‫ܝܕܝܢ ܰܡ ܳ‬ ‫ܒܬܐ ܰ‬ ‫ܦܬܗ ܰ‬ ‫‪ܳ 32‬ܗ ܶ‬ ‫ܝܦܐ‬ ‫ܦܩܕ ܕܩܪܩ‬ ‫ܠܟܐ ܒܚܺܡܬܐ ܪ‬ ‫ܽ ܳ‬ ‫ܬܶ ܶ‬ ‫ܫܬܩܠ‪ܰ .‬‬ ‫ܘܪܒܢܶ‬ ‫ܘܟܕ ܰܡܪܗܛܝܢ ܶܠܗ ܰܪ ܳ‬ ‫ܘܟܬܐ ܳܗܝ ܰܕܨ ܳ‬ ‫ܠܝܐ‬ ‫ܠܕ‬ ‫ܐ‬ ‫ܺ‬ ‫ܶ ܳ ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܽ‬ ‫ܠܗܘܢ ܶܦ ܳ‬ ‫ܬܓ ܳܡܐ ܐܝܬ ܺܠ ܽܝ ܶܕܐܫܠܘܚ‬ ‫ܕܩܛܶܠ‪ :‬ܐ ܰܡܪ‬ ‫ܠܦ ܶܚܗ‬ ‫ܕܣ ܳ‬ ‫ܠܟܐ‪ܰ .‬ܩ ܰܘܘ ܺܠܝ ܰܩܠܺܝܠ‪ܶ .‬ܘܐܬܟܠܺܝܘ ܳ‬ ‫ܠܡ ܳ‬ ‫ܰ‬ ‫ܘܩܡܘ‪ܶ :‬ܡܛܠ ܰ‬ ‫ܒܪܐ‬ ‫ܣܒܪܘ ܥܠܰ‬ ‫ܺ‬ ‫ܠܡ ܳ‬ ‫ܘܗܝ‪ܰ .‬ܘ ܳ‬ ‫ܝܡܢܐ ܰܚܕ ܰܘܫܠܰܚ ܰ‬ ‫ܡܗ ܳ‬ ‫ܩܪܐ ܰܠ ܰ‬ ‫ܣܪ ܳܝܩܐ ܰ‬ ‫ܠܟܐ‬ ‫̱‬ ‫ܰ ܳ‬ ‫ܕܫ ܺܪ ܳܝܪܐ ܰܘ ܺ‬ ‫ܬܪ ܳܝܨ ܐ ܗ ܳܘܐ ܺܠܝ ܽ‬ ‫ܒܟ ܽ‬ ‫ܐܝܕܗ ܶܘ ܰ‬ ‫ܺܒ ܶ‬ ‫ܐܡܪ‪ܰ :‬‬ ‫ܟܣܝܐ‬ ‫ܠܗܘܢ ܐ̱ ܳܪ ܰܙܝܟ‬ ‫̱‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܘ ܺ‬ ‫ܐܡܪܬ‪ܳ .‬ܗ ܳܫܐ ܶ‬ ‫ܬܪ ܽܝܨܘܬܐ ܳ‬ ‫ܗܘܬ ܺܠܝ ܥܰ ܳܡܟ ܘܥܰܡ ܐ ܽܒܘܟ‪ :‬ܐܝܟ ܶܕ ܰ‬ ‫ܥܒܕ ܺ ܳܠܝ‬ ‫ܳ‬ ‫ܘܝܐ ܘܢܶ ܶ‬ ‫ܚܕܐ ܳܒ ܽܥܘܬܐ ܳ‬ ‫ܕܒܥܶܐ ܐ̱ ܳܢܐ ܶܡ ܳܢܟ‪ :‬ܢܶ ܰܣܩ ܳܩ ܽܪ ܳ‬ ‫ܳܗ ܶܕܐ ܳ‬ ‫ܩܪܐ ܕ ܽ‬ ‫ܓܘܗܫܬܐ ܳܙܕ‬ ‫ܶ ܳ ܳ ܶ ܽ ܰ ܶ ܳܳ ܰ ܽ ܳ‬ ‫ܘܬܐ‪ܳ :‬ܘܐܦ ܳܰܠ ܰܕ ܶ‬ ‫ܶ‬ ‫ܒܡܕܶܡ‬ ‫ܬܩܛܠ ܰܠ ܳ ̱ܗ ܶܘܐ ܡܛܠ ܶܕܳܐܦܩ ܽܐ̱ܪ ܙ ܐ ܕܡܠܟ‬ ‫ܕܡ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܣܛܝ ܰܢܐ ܗܘ ܘܰܠ ܰ‬ ‫ܺ‬ ‫ܰܣܟܠܘܬܐ ܐ ܺ‬ ‫ܚܪܬܐ ܐ ܰ‬ ‫ܟܦܪ‬ ‫ܫܬܟܚ‪ :‬ܐܰܠ ܶܡܛܠ ܰܕܟܪ ܳ ̱‬ ‫̱ܶ‬ ‫ܰܒ ܳ‬ ‫ܐܠ ܳܗܐ ܳܡܐܬ‪.‬‬

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THE MARTYRDOM AND HISTORY

For the illustrious one thought (to himself), Now the rumor ‘Gushtazad has apostatized’ has already gone out about me, and I know that many have lapsed {758} because of me, and if I die now, they will not know why I die (which would allow them) to know and see and be comforted. So now I will leave behind a good deed in order that all Christians will hear that I am being killed for Christ and (thus) be comforted. This is the good thought that was sent out by the wise old man for the benefit of the community! This is the horn of preparedness held up by an experienced man as instruction for the security of the church so that those strong in justice might be awakened and armed for battle! 33. Then the king commanded that they go up and read as Gushtazad had instructed, especially because (the king thought that) many would hear this, would become afraid of being killed, and would abandon this way of thinking that they held. But the stupid one did not know that he made saltbush for sheep, prodding them toward death in a race of bleating and a throng of baaing.32 Indeed, this old man was killed with a good name for Jesus on the thirteenth day of Nisan, on the Thursday of the Great Week of Unleavened Bread.33

The implication is that Simeon’s “flock” will come running to martyrdom just as eagerly as sheep to saltbush. 33 Cf. History 64. 32

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܶ‬ ‫ܶܐ ܰ‬ ‫ܬܪܥܺܝ ̱ܗ ܳܘܐ ܶܓܝܪ ܽܗܘ ܰܢ ܺܨ ܳ‬ ‫ܝܚܐ ܳܕܗ ܳܫܐ ܰܢ ܺܦܝܩ ܽ ̱ܗܘ ܥܠܰܝ ܛ ܳܒܐ‬ ‫ܳ‬ ‫ܰ ܺ ܶ‬ ‫ܐܬܪ ܺ‬ ‫ܥܢܐ ܶܕ ܰ‬ ‫ܘܗܫܬܐ ܳܙܕ ܰܠܡ ܰ‬ ‫ܘܝ ܰܕ ܳ‬ ‫ܟܦܪ ܶܠܗ ܳ‬ ‫ܕ ܽ‬ ‫ܓܝܐܐ }‪{758‬‬ ‫ܣ‬ ‫ܝܘ‬ ‫ܦ‬ ‫ܓ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶܡܛܠܳܬܝ‪ܶ .‬ܘܐܢ ܳܡܐܬ ܐ̱ ܳܢܐ ܳܗ ܳܫܐ ܶ ܳܰܠ ܝܳܕܥܺܝܢ ܥܰܠ ܐܦܝ ܳܡ ܳܢܐ ܳܡܐܬ ܐ̱ ܳܢܐ‬ ‫ܰ‬ ‫ܬܚܝܠܽܘܢ‪ :‬ܐܰܠ ܳܗ ܳܫܐ ܽܥ ܳ‬ ‫ܕܢܶ ܽ‬ ‫ܕܥܘܢ ܘܢܶ ܽ‬ ‫ܚܙܘܢ ܘܢܶ ܰ‬ ‫ܘܕܪ ܳܢܐ ܳܫ ܶܒܩ ܐ̱ ܳܢܐ ܶ ܳܒܬܪܝ‬ ‫ܠܗܘܢ ܺ‬ ‫ܕܢܶ ܽ‬ ‫ܣܛܝܢܶܐ ܶ‬ ‫ܫܡܥܘܢ ܽܟ ܽ‬ ‫ܕܡ ܽܛܠ ܺ‬ ‫ܟ̈ܪ ܳ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ ܶܡܬܩܛܠ ܐ̱ ܳܢܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܢܶ ܰ‬ ‫ܚܫܒܬܐ ܛܒܬܐ ܶ‬ ‫ܕܡܢ ܳܣ ܳܒܐ ܰܚ ܺܟ ܳ‬ ‫ܬܠ ܽ‬ ‫ܒܒܘܢ‪ܳ .‬ܗ ܳܕܐ ̱ܗܝ ܰܡ ܰ‬ ‫ܝܡܐ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ ܳܳ ܰ ܳ ܰ ܰ‬ ‫ܕܡܢ ܰܓ ܳ‬ ‫ܫܛܬ‪ܳ .‬ܗ ܳܕܐ ̱ܗܝ ܰܩ ܳܪܢܐ ܕܛܘܝܳ ܳܒܐ ܶ‬ ‫ܒܪܐ ܰܪ ܳܕܝܐ‬ ‫ܠܥܘܕܪ ܢܐ ܕ‬ ‫ܓܘܐ ܳ ܐ ܶ‬ ‫ܬܦ ܰ ܰ ܰ‬ ‫ܠܝ ܳ‬ ‫ܺ‬ ‫ܽ‬ ‫ܺ‬ ‫ܺ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܬܪ ܳܢܐ ܕܥ ̱ܕܬܐ ܐܬܢܗܪܬ‪ :‬ܐܝܟ ܕܢܬܥܝܪܘܢ ܘܢܙܕܝܢܘܢ ܚܠܝܨܝܗ‬ ‫ܳ‬ ‫ܺܕܟ ܽܐܢܘܬܐ ܰܠ ܳ‬ ‫ܩܪ ܳܒܐ܀‬ ‫ܳ‬ ‫ܩܪܘܢ ܰܐܝܟ ܰܕ ܶ‬ ‫ܣܩܘܢ ܘܢܶ ܽ‬ ‫ܦܩܕ ܕܢܶ ܽ‬ ‫‪ܰ 33‬ܡ ܳ‬ ‫ܠܟܐ ܶܕܝܢ ܰ‬ ‫ܐܠܦ ܳ ܽܓܘܗܫܬܐ ܳܙܕ‪:‬‬ ‫ܰ ܺ‬ ‫ܘܡ ܰ‬ ‫ܬܬܙܝܥܺܝܢ ܶܡܢ ܶܩܛܶܠ ܶ‬ ‫ܕܫܡܥܺܝܢ ܰܣ ܺܓ ܶܝܐܐ ܶ‬ ‫ܘܡ ܺ‬ ‫ܬ ܳܝܪ ܺܐܝܬ ܰܠܡ ܳ‬ ‫ܬܪ ܶܦܝܢ‬ ‫ܝ‬ ‫ܥܝ ܳܢܐ ܳܗ ܳܢܐ ܳܕܩ ܺ‬ ‫ܝܡܝܢ ܶܒܗ‪ܳ .‬ܘܰܠ ܺܝ ܰܕܥ ܳܕܰܠ ܶܠ ܳܒܐ ܰ‬ ‫ܘܚܐ ܥܒܕܰ‬ ‫ܕܡܠܽ ܳ‬ ‫ܶܡܢ ܶܪ ܳ‬ ‫ܳܳ ܶ ܰ ܶ ܳ ܰ ܶ ܳ ܶ ܳ‬ ‫ܘܫܝܐ ܰܕ ܳ‬ ‫ܗܛܐ ܰܕ ܳ‬ ‫ܓܥ ܳܝܗ ܰܘ ܽ‬ ‫ܟܢ ܳ‬ ‫ܦܥ ܳܝܗ‪.‬‬ ‫ܶܠܥܢ ܶܐ ܕܬ ܶܬܓܪܐ ܳ ܳܒܬ ܳܪ ܳ ܩ ܰܛܶܠ ܳ ܒܪܳ ܳ ܶ ܽ‬ ‫ܰ ܳ ܰ‬ ‫ܬܥܶܣ̈ܪܐܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܐܬܩܛܠ ܕܝܢ ܣܒܐ ܗܢܐ ܒܫܡܐ ܛܒܐ ܡܛ ܺܠ ܝܫܘܥ ܒܬܠ‬ ‫ܰ ܳ ܰ ܳ ܰ ܳ ܰ ܳ‬ ‫ܕܦܛ ܶ‬ ‫ܒܬܐ ܰ‬ ‫ܺ‬ ‫ܒܢ ܳ‬ ‫ܝ̈ܪܐ܀‬ ‫ܝܣܢ ܒܚܡܫܐ ܒܫܒܐ ܒܫܒܬܐ ܪ‬

46

THE MARTYRDOM AND HISTORY

34. O Simeon, who as Simeon the Fisherman caught the divine catch for life! [Lk 5:1–11] At that time, Simeon was informed in prison about this, 34 and he was glad and exalted and astounded and amazed, and he said, “Great is your love, Christ! Manifold is your mercy, our God! Glorious {759} is your might, Jesus! Excellent is your power, our Savior, who resurrects the dead and raises the fallen and converts sinners and gives hope to the hopeless. For this one who was last according to my reckoning became first according to my wish. The one who had become an outsider to my service became an insider to my work. The one who was far away from my truth became near to my faith. The one who had gone out into the darkness became a guest at the feast. And the one who, by his own will, had been flung away from me, lo, his confession brought him back to me. While I was walking in front of him, he overtook me; while I wanted to outdo him, he caught me. He breached the fearful wall of death and made me joyful. The path of life became visible in him and made me glad. He has become the guide for my feet on the narrow path, and he has straightened my steps and set them along the way of tribulation. Why should I linger behind? For what should I wait? “He left his pledge to me: ‘Arise!’ He left behind his gaze for me: ‘Come!’ While he says to me in joy, ‘Simeon, not again can you rebuke me. Not again will my face become sad before yours. Enter joyfully with me into the house that you prepared {762} for me and into the rest that you arranged for me. Just as we used to rejoice here in transitory things, let us rejoice there in the things that abide.’ “Now, away from me, hindrance, that I may hear him! Away from me, delay, that I may reach him! Good is the hour at which they will come to rush me toward killing and run me toward death, especially since I will escape from the tribulations that encompass me and from the temptations that encircle me!”

34

Gushtazad’s martyrdom and the announcement of Shapur’s herald.

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܡܥܘܢ ܰܕ ܐܝܟ ܶܫ ܽ‬ ‫ܠܫ ܽ‬ ‫‪ܳ 34‬ܐ ̄ܘ ܶ‬ ‫ܠܚ ܶܝܐ‪ܳ .‬ܗ ܶ‬ ‫ܡܥܘܢ ܰܨ ܳܝ ܳܕܐ ܳܨ ܕ ܰܨ ܳܝܕܐ ܰܐ ܳܠ ܳܗ ܳܝܐ ܰ‬ ‫ܝܕܝܢ‬ ‫ܡܥܘܢ ܶܒܝܬ ܰܐ ܺܣ ܶ‬ ‫ܣܬܒܪ ܶܫ ܽ‬ ‫ܐܬܦܨܚ ܰܘ ܰ‬ ‫ܶܐ ܰ‬ ‫ܝ̈ܪܐ ܥܰܠ ܳܗ ܶܕܐ ܰܘ ܺ‬ ‫ܚܕܝ ܶܘ ܰ‬ ‫ܬܘܗ‬ ‫ܳ‬ ‫ܐܡܪ‪ܰ :‬ܕܪܒ ܽ ̱ܗܘ ܽܚ ܳ‬ ‫ܐܬܕ ܰܡܪ ܶܘ ܰ‬ ‫ܶܘ ܰ‬ ‫ܘܒܟ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ‪ܰ .‬ܣ ܺܓ ܳܝܐܐ ̱ܗܝ ܶܪܚܡܬܟ‬ ‫ܳ‬ ‫ܰ ܰ ܰ‬ ‫ܰܐ ܳܠ ܰܗܢ‪ܺ .‬‬ ‫ܡܝܬܪ ܽ ̱ܗܘ ܽܫܘܠܛ ܳܢ ܳܟ‬ ‫ܫܒܝܚ }‪̱ ܽ {759‬ܗܘ ܰܚ ܶܝܠܳܟ ܝ ܶ ܽܫܘܥ ܘ‬ ‫ܳܽ ܰ ܰ ܺ ܶ‬ ‫ܠܚ ܳܛ ܶܝܐ ܰܡܦܢܶܐ ܰ‬ ‫ܠܢܦܶܠ ܺ‬ ‫ܬܐ ܰܡ ܶܚܐ ܰܘ ܰ‬ ‫ܡܩܝܡ ܰܘ ܰ‬ ‫ܘܠܕܰܠ‬ ‫ܦܪܘܩܢ ܕܠܡܝ‬ ‫ܒܪܐ ܥܳ ܶܒܕ‪ܳ :‬ܕܗ ܳܢܐ ܰܕ ܳ‬ ‫ܣܒܪ ܰܣ ܳ‬ ‫ܗܘܐ ܶܠܗ ܰܩ ܳ‬ ‫ܚܫܒܬܝ ܳ‬ ‫ܰ‬ ‫ܕܡܝܐܳ‬ ‫ܐܚܪ ܳܝܐ ̱ܗ ܳܘܐ ܰܠ ܰ‬ ‫ܳܳ ܽ ܳܳ ܳ ܰ ܳܰ ܳ ܶ ܰ ܳ‬ ‫ܠܣ ܳ‬ ‫ܝܬ ܳܝܐ ܽ‬ ‫ܠܨܶ ܳ‬ ‫ܘܥܪܢܝ‪.‬‬ ‫ܒܝܢܝ‪ .‬ܘܗܢܐ ܕܢܘܟܪܝܐ ̱ܗܘܐ ܠܥܒܕܝ ܗܘܐ ܠܗ ܒ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܝܩܐ ̱ܗ ܳܘܐ ܰܠ ܳ‬ ‫ܘܗ ܳܢܐ ܕܪ ܺܚ ܳ‬ ‫ܝܡ ܽܢܘܬܝ‪ܳ .‬‬ ‫ܠܗ ܳ‬ ‫ܫܪܪܝ ܳ‬ ‫ܳ‬ ‫ܝܒܐ ܰ‬ ‫ܗܘܐ ܠܗ ܰܩ ܺܪ ܳ‬ ‫ܘܗ ܳܢܐ‬ ‫ܳ‬ ‫ܽ‬ ‫ܣܡ ܳ‬ ‫ܠܚ ܽܫ ܳ‬ ‫ܰܕܢ ܺܦ ܳ‬ ‫ܝܟܐ ܶ‬ ‫ܺ‬ ‫ܒܡܫܬܘܬܐ‪ܳ .‬‬ ‫ܘܟܐ ܳ‬ ‫ܶ‬ ‫ܘܗ ܳܢܐ‬ ‫ܗܘܐ ܶ ܰܠܗ‬ ‫ܝܩܐ ̱ܗ ܳܘܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܒܝܢܶܗ ܰ‬ ‫ܠܒܪ ܶܡܢܝ‪ܳ :‬ܗܐ ܐܥܶܠܬܗ ܰܡ ܳ‬ ‫ܫܕܝ ̱ܗܝ ܨܶ ܳ‬ ‫ܰܕ ܳ‬ ‫ܘܕܝ ܽܢܘܬܗ ܰ‬ ‫ܠܓܘ ܶܡܢܝ‪.‬‬ ‫ܕܪܟܢܝ‪ܰ .‬‬ ‫ܕܡܢܝ‪ :‬ܘܥܰܕ ܳܒܥܶܐ ܐ ܳܢܐ ܶܕ ܺ‬ ‫ܝܘܗܝ ܰܐ ܳ‬ ‫ܘܥܰܕ ܳܩ ܶܕܡ ܐ̱ ܳܢܐ ܶܠܗ ܰܩ ܰ‬ ‫ܬܪܥ‬ ‫ܐܥܒܪ‬ ‫̱‬ ‫̱‬ ‫ܽ ܶ ܺ ܳ ܰ ܳ‬ ‫ܐܬܚܙܝܰܬ ܶܒܗ ܽܐ ܳ‬ ‫ܕܚ ܶܝܐ ܰܘ ܰ‬ ‫ܘܪܚܐ ܰ‬ ‫ܘܚܕܝܰܢܝ‪ܶ :‬ܘ ܰ‬ ‫ܘܬܐ ܰ‬ ‫ܐܦܨܚܢܝ‪.‬‬ ‫ܫܘܪܗ ܕܚܝܶܠ ܕܡ‬ ‫ܬܪܨ ܰܘ ܶ‬ ‫ܗܘܐ ܰܗ ܳܕ ܳܝܐ ܶ‬ ‫ܫܒ ܳܝܶܠ ܰܩ ܺܛ ܳܝܢܐ‪ܰ :‬ܘ ܰ‬ ‫ܐܦܩ ܽܕ ܳ‬ ‫ܠ̈ܪܓܠܰܝ ܰܒ ܺ‬ ‫ܳ‬ ‫ܘܪܟܬܝ ܽܒܐܘܪܚܐܳ‬ ‫ܰ ܰ‬ ‫ܡܩ ܶܘܐ ܐ ܳܢܐ‪ܰ :‬ܘܰܠ ܳܝܕܐ ܶܡ ܺ‬ ‫ܠܡ ܳܢܐ ܰܟܝ ܰ‬ ‫ܐܘܠܨ ܳܢܐ‪ܳ .‬‬ ‫ܽܕ ܳ‬ ‫ܡܟܬܪ ܐ̱ ܳܢܐ‪.‬‬ ‫ܝܠ‬ ‫ܟ‬ ‫̱‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰܪ ܽ‬ ‫ܗܒܘܢܶܗ ܰ‬ ‫ܫܒܩ ܳ ܺܠܝ ܽܕܩܘܡ ܳܠܟ‪ܰ ܽ :‬ܚܘܪܗ ܐܪܦܝ ܺܠܝ ܕܬܐ ܳ ܳܠܟ‪ܰ .‬ܟܕ‬ ‫ܰ‬ ‫ܕܠܝܬ ܳܠܟ ܬܘܒ‪ܶ :‬ܫ ܽ‬ ‫ܒܚ ܽܕܘܬܐ‪ܰ :‬‬ ‫ܡܥܘܢ‪ܰ :‬ܡ ܽ‬ ‫ܳܐ ܰܡܪ ܺܠܝ ܰ‬ ‫ܪܫ ܺܘܬܐ ܳܒܬܪܝ‪:‬‬ ‫ܬܟ ܳ‬ ‫ܳܘܰܠ ܽܬܘܒ ܰܐ ܰܦܝ ܶܡ ܰ‬ ‫ܕܝܐܝܬ ܳ‬ ‫ܡ̈ܪܢ ܶܡܢ ܰܐ ܰܦܝܟ‪ܽ .‬ܥܘܠ ܰܚ ܳ‬ ‫ܠܘܬܝ‬ ‫ܶ ܰ ܰ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܝܬܐ ܰܕܛܝܶܒܬ }‪ܺ {762‬ܠܝ ܰ‬ ‫ܘܠ ܳ‬ ‫ܬܦܨܚ ܐܝܟ‬ ‫ܢܝ ܳܚ ܰܐ ܕܥܰܬܕܬ ܺܠܝ‪ .‬ܘܢ‬ ‫ܠܒ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܡܩܘܝܢ‪ .‬ܡܢܝ ܗܟ ܽܝܠ‬ ‫ܕܡܬܦܨܚܝܢ ̱ܗܘܝܢ ܗܪܟܐ ܒܕܥ ܰܒ̈ܪܢ ܳܘܬܡܢ ܒܕ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ ܺ ܳ‬ ‫ܘܚܪܬܐ ܰܕ ܶ‬ ‫ܝܬܐ ܶܕܐܫܡܥܶܗ‪ܶ :‬ܡܢܝ ܺ ̱ܗܝ ܬ ܰ‬ ‫ܗ‪ .‬ܛܘܒܝ ܳܫܥܬܐ ܺܕܢ ܳܐܬܘܢ‬ ‫ܐܕܪܟ‬ ‫ܟܠ‬ ‫ܶ ܳ ܰ ܽ‬ ‫ܰ ܳ ܰ ܺ ܳܺ ܰ ܶ ܶ ܳ ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܢܪܗܒܘܢܢܝ ܠܩܛܶܠ ܘܢܪܗܛܘܢܢܝ ܠܡܘܬܐ ܝܬܝܪ ܐܝܬ ܕܐܓܗܐ ܡܢ ܥܩܬܐ‬ ‫ܣܝܘܢܶܐ ܰܕܟ ܽ‬ ‫ܕܚ ܳܕܪܢܝ ܶ‬ ‫ܘܡܢ ܢܶ ܽ‬ ‫ܰ‬ ‫ܪܟܘܢܝ܀‬

48

THE MARTYRDOM AND HISTORY

35. He arose in prayer and said this: “Give this crown to me, Our Lord. For it is evident to you that I have wanted it because I have loved you with my whole soul and my life, and so let me see you and let me be glad. Give me rest and let me no longer live in this world. Let me see (no longer) the misfortune of my people; your churches that are being destroyed; your altars that are being overturned; your holy qyama35 tortured in many places; the apostates who are being defiled; the weak-hearted turning from truth; my once fat flock that has been found thin in its testing; my wrathful friends who are friends on their face but have become despisers and killers in their heart; and those who were my beloved for a while, whom time turned away in its trial, especially when crucifiers were behaving arrogantly and mocking our people. “I will stand courageously in that for which I have been called, {763} and I will carry out mightily that to which I have been summoned. I will be an example for all your people in the East. I have eaten first and I will die first while giving my blood before them. Along with them I will receive my life, (a life) in which there is neither care or anxiety, nor grief or worry. There is not in it one who oppresses or is oppressed; there is not in it one who defrauds or is defrauded; there is not in it one who deals harshly (with others) or is dealt with harshly (by others). For there is no terror of kings or even dread of rulers. There is no one who summons me or makes me afraid. There is no one who makes me run or who frightens me. The stumbling blocks for my feet will be cleared in you, the way of all! The exhaustion of my limbs will be brought to rest in you, Christ, our precious ointment! 36 The sadness of my heart will be blotted out in you, our saving cup! The tears of my eyes will cease in you, our joyful consolation!”

In this instance, qyama might not refer specifically to the bnay qyama (the quasi-monastic “sons of the covenant”), but may rather be a generic way of referring to the clergy. 36 Note the play on words: “Christ” (“the anointed one”) is described as “our precious ointment.” 35

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܶ‬ ‫ܺܳ‬ ‫ܳ ܰ ܽ ܳ‬ ‫ܽ‬ ‫ܘܬܐ ܳ‬ ‫ܘܗ ܰܟ ܳܢܐ ܐ ܰܡܪ‪ܰ :‬ܕܗܒ ܽ ܺܠܝ ܳܡ ܰܪܢ ܟܠܝܶܠ ܳܗܢܳܐ‪ܶ :‬ܡܛܠ‬ ‫‪ 35‬ܘܩܡ ܒܨܠ‬ ‫ܳ ܶ ܳ ܶ ܶ‬ ‫ܰ ܶ ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܕܓ ܳ‬ ‫ܰ‬ ‫ܡܬܟ ܒܟܠܗ ܢܦܫܝ‬ ‫ܪܚ‬ ‫ܠܝܐ ̱ܗܝ ܠܟ ܕ ܐܢܐ ܒܥܝܬܗ ܡܛ ܽܠ ܕ‬ ‫ܺ‬ ‫ܳ‬ ‫ܝܚܝܢܝ‪ .‬ܘܬܘܒ ܰܠ ܐ ܶܚܐ ܒܥܳ ܳ‬ ‫ܐܚܕܐ ܰܘ ܺ‬ ‫ܘܚ ܰܝܝ ܶܘܐܚܙܶܝܟ ܶܘ ܶ‬ ‫ܬܢ ܰ‬ ‫ܰ‬ ‫ܠܡܐ ܳܗ ܳܢܐ‬ ‫ܳ‬ ‫ܶ ܶ ܺ ܶ‬ ‫ܣܚ ܺ‬ ‫ܕܥ ܳܕܬܟ ܰܕ ܺ‬ ‫ܝܫܬܗ ܕܥܰܡܝ ܰܘ ܺ‬ ‫ܥܩ ܳܝ̈ܪܢ ܰ‬ ‫ܘܡܕܒ ܰܚܝܟ ܰܕ ܺ‬ ‫ܝܦ ܺܝܢ‬ ‫ܘ‬ ‫ܽ ܳ ܽ ܳ ܰ ܰܳ ܶ ܰ‬ ‫ܐܚܙ ܐܳ ܒܒ ܰ ܺ ܳ ܰ ܶ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܘܩܝܡܟ ܩܕܝܫܐ ܟܕ ܡܬܛܪܦ ܒܕܘܟܐ ܕܘܟܐ‪ .‬ܘܪܦܝܐ ܕܡܬܛܡܐܝܢ‬ ‫ܳ‬ ‫ܙܥ ܰ‬ ‫ܘܡܪܥܺ‬ ‫ܘܪܝ ܶܠ ܳܒܐ ܰܟܕ ܳܗ ܺ‬ ‫ܰܘ ܽ‬ ‫ܦܟܝܢ ܶܡܢ ܳ‬ ‫ܫܪ ܳܪܐ ܰ‬ ‫ܝܬܝ ܥܰ ܽܒܘܛܬܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ ܰ‬ ‫ܟܚܬ ܽ‬ ‫ܕܒܐܦܐ ܰܕ ܰ‬ ‫ܘܩܝ ܳܢܗ ܰܕ ܺܠܝܶܠ‪ܳ :‬ܘܪ ܰ‬ ‫ܚܡܝ ܰܟ ܺܒܝ ܶܕܐ ܰ‬ ‫ܒܒ ܳ‬ ‫ܐܫܬ ܰ‬ ‫ܗܘܘ ܺܠܝ‬ ‫ܕ‬ ‫ܳܣܢܐܶܐ ܳ‬ ‫ܘܩ ܽܛܘ ܶܰܠ ܒܠ ܶ ܽ‬ ‫ܐܥܒܪ ܶܐ ܽܢܘܢ ܰܙܒܢܐܳ‬ ‫ܘܚ ܺܒܝ ܰܒܝ ܰܕܙ ܳ‬ ‫ܒܢܐ ܰܕ ܰ‬ ‫ܒܗܘܢ‪ܰ :‬‬ ‫ܶܳ‬ ‫ܽ ܳܶ ܰ ܺ‬ ‫ܘܡ ܰ‬ ‫ܬܝܪ ܳܕܙ ܽܩܘ ܶܦܐ ܰܡ ܺ‬ ‫ܗܠܝܢ ܶ‬ ‫ܬܪ ܺ‬ ‫ܘܪܒܝܢ ܰܥܰܠ ܥܰ ܰܡܢ‪ .‬ܐܰܠ‬ ‫ܒܒܘܚܪ ܢܗ ܘܝ‬ ‫ܺ‬ ‫ܶ‬ ‫ܽ‬ ‫ܐܝܕܐ ܶܕ ܺ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܒ ܳ‬ ‫ܐܬܩܪܝܬ‪ܺ :‬ܒܗ ܐܩܘܡ ܰܓܢ̱ܒ ܳܪ ܐܝܬ }‪ {763‬ܘܰܠ ܳܝܕ ܐ ܕ ܐܙܕܡܢ ܶܬ‪:‬‬ ‫ܶ‬ ‫ܕܡܘܬܐ ܽ‬ ‫ܳܠܗ ܐ ܽ‬ ‫ܐܗܘܐ ܽ‬ ‫ܣܥܘܪ ܚܠܺ ܳܝܨ ܐܝܬ ܶܘ ܶ‬ ‫ܠܟܠܶܗ ܥܰ ܳܡܟ ܰܕ ܰ‬ ‫ܒܡ ܳ‬ ‫ܕܢܚܐ‪ .‬ܐ ܳܢܐ‬ ‫ܝܫܐ ܶܘ ܳܐܢܐ ܳܡܐܶܬ ܐ ܳܢܐ ܺ‬ ‫ܶܐܟܠܶܬ ܺ‬ ‫ܩܕ ܰܡ ܽ‬ ‫ܒܪ ܳ‬ ‫ܒܪ ܳ‬ ‫ܝܫܐ ܰܟܕ ܝܳ ܶܗܒ ܐ̱ ܳܢܐ ܶܕܡܝ ܳ‬ ‫ܝܗܘܢ‬ ‫̱‬ ‫ܳ‬ ‫ܡܗܘܢ ܶܗ ܽܢܘܢ ܰ‬ ‫ܕܠܝܬ ܽ‬ ‫ܳܘܢ ܶܣܒ ܐ̱ ܳܢܐ ܰܚ ܰܝܝ ܥܰ ܽ‬ ‫ܒܗܘܢ ܶܪ ܳܢܝܐ ܳܘܨܶܦܬܐ‪ܶ ܰ :‬ܠܝܬ‬ ‫ܳ ܳ ܰ ܺ ܳ‬ ‫ܒܗܘܢ ܳܕ ܶ‬ ‫ܐܠܨ ܳܘܐܦ ܰܠ ܶ‬ ‫ܝܬܐ‪ܰ .‬ܠܝܬ ܽ‬ ‫ܽ‬ ‫ܕܡܬܐ ܶܠܨ‪.‬‬ ‫ܒܗܘܢ ܥܩܬܐ ܘܡܪܢ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܕܡܬܥܠܒ‪ܰ .‬ܠܝܬ ܬ ܳܡܢ ܰܕ ܶ‬ ‫ܩܫܐ ܳ ܶܠܗ ܳܘܐܦ‬ ‫ܳܠܝܬ ܶ ܕܥܠ ܶܒ ܒܗ ܰܘܢ ܐܦ ܰܠ ܳ ܺ‬ ‫ܽ ܳܳ ܰ ܶ ܳ‬ ‫ܶ ܳ‬ ‫ܘܗ ܰܝ‪ .‬ܕܰܠ ܐܝܬ ܣܘܪ ܕܐ ܕܡܠܟܐ ܐܰܦܶܠ ܕܚܠܬܐ‬ ‫ܬܩܫܐ ܥܠ ̱‬ ‫ܰܠ ܰ ܺܕܡ ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܝܬ ܬܡܢ ܳܕܡ ܶܪܗ ܳܛ‬ ‫ܕܫܠܝ‬ ‫ܛܢ ܶܐ‪ .‬ܠ ܽܝܬ ܳܬ ܳܡܢ ܶܕܩܪ ܐ ܰ ܠ ܳܝ ܘ ܶܡܙ ܰܝܥ‪ ܳ .‬ܠ ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺܠܝ ܰܘܡܕܚܠ‪ ܶ .‬ܬܘܩܠܬܐ ܕܪܓܠܝ ܒܟ ܢܬܚܠܡܢ‪ ܳ :‬ܐܘܪܚܐ ܕܟܶܠ‪ܰ .‬ܠܘܬܐ‬ ‫ܺ ܳ ܶ ܳ ܽ ܳܰ ܳ ܶ‬ ‫ܬܗ ܶ‬ ‫ܰܕܗ ܳܕ ܰܡܝ ܳܒܟ ܬ ܺ‬ ‫ܕܠܒܝ ܳܒ ܳܟ‬ ‫ܬܢܝܚ‪ :‬ܡܫܝܚܐ ܰ ܶܡܫܚܐ ܕܕܘܗܢܢ‪ .‬ܥܩ‬ ‫ܶ ܰ ܳ‬ ‫ܛܝܢ‪ܳ :‬ܟ ܳܣܐ ܽ‬ ‫ܕܦ ܳ‬ ‫ܘܪܩ ܰܢܢ‪ .‬ܬܦܐ ܰ‬ ‫ܕܥܝ ܰܢܝ ܳܒܟ ܢܶܬܟܠܽܘܢ‪ܽ :‬ܒ ܳ‬ ‫ܘܝܐܐ‬ ‫ܢ ܰܬܥܳ ܰ‬ ‫ܕܚܕܘܬܢ܀‬

50

THE MARTYRDOM AND HISTORY

36. Those two old men who were captive with him were rendered speechless by his prayer and they were amazed, for he stretched his hands to heaven and his face was transformed by his joy as a rose in its season and a blossom in full bloom. 37. In that night at the dawn of the fourteenth day of the passion of {766} Our Savior, sleep did not overcome him with its troubles, nor did thoughts hinder him with their emptiness. Rather, this is what he asked and sought: “Jesus, make me worthy so that on this, your day, and in this, the hour of your passion, I too might receive this cup and drink from it [cf. Mk: 10:38]. I yearn that generations after me might say, On the day of his Lord he was killed, and I rejoice that parents might teach their sons, Simeon was heard and, as his God, he was sacrificed on the fourteenth, and on a Friday.”37 38. When it was the third hour of the day, an urgent command was issued for (Simeon) and they brought him quickly to (the king). As he entered in before the king, again he did not bow. The king spoke and said to him, “In what manner of thought did you spend the night, O rebel? Such that you remain with us in friendship, or such that I am to send you to Sheol in enmity?” The holy one said to him, “I spent the night dwelling on this beneficial thought: that your enmity is better than your friendship.” 39. The king said, “Worship the sun just this once and you will not have to worship (it) again, and I will deliver you from those who seek your life!” Simeon said, “This will not be heard in all the universe, nor will it be told in the whole of creation, nor will my senseless enemies rejoice in it, nor will my iniquitous adversaries dance {767} about it and say, Simeon strayed from God and worshipped nothingness for fear of being killed.”

37

Cf. History 76.

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ ܰ ܽ ܶ‬ ‫‪ܳ 36‬ܣ ܶܒܐ ܶܕܝܢ ܳܗ ܽܢܘܢ ܶ‬ ‫ܬܪܝܢ ܕܥܰ ܶܡܗ ܰܐ ܺܣ ܺ‬ ‫ܝܪܝܢ ̱ܗ ܰܘܘ ܰ‬ ‫ܨܠܘܬܶܗ‬ ‫ܬܡܗܘ ̱ܗܘܘ ܒ‬ ‫ܰ ܺ‬ ‫ܺ‬ ‫ܫܡ ܳܝܐ ܰܘ ܰ‬ ‫ܘܗܝ ܰܠ ܰ‬ ‫ܶܘ ܰ‬ ‫ܐܦܘ ̱ܗܝ ܰ‬ ‫ܒܚ ܽܕܘܬܗ‬ ‫ܐܬܕܰ ܰܡ ܰܪܘ ܰܕܰܡܬܝ ܳܚܢ ̱ܗܘܝ ܐܝ ܰܕ ̱‬ ‫ܒܝ ܶ‬ ‫ܶܐܫܬܚܠܦ ܐܝܟ ܰܘ ܳܪܕܐ ܰ‬ ‫ܩܚܐ ܰ‬ ‫ܒܙܒܢܶܗ ܰܘܐܝܟ ܶܦ ܳ‬ ‫ܘܡܗ܀‬ ‫ܳܽ ܰ ܳ‬ ‫ܪܒܥ ܶ ܳ‬ ‫ܠܝܐ ܰܗܘ ܳܕܢ ܰܓܗ ܰܐ ܰ‬ ‫‪ܰ 37‬ܘܒܠܺ ܳ‬ ‫ܣܪܐ ܰ‬ ‫ܘܩܢ ܰܠ‬ ‫ܪ‬ ‫ܕܦ‬ ‫ܕܚ ܶܫܗ }‪{766‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ ܶ ܶ ܳ ܽ ܳܶ ܳ ܰܶ ܶ ܰ ܺ ܳ ܶ ܳ ܶ‬ ‫ܛܠܢܝܗ‪ .‬ܐܰܠ ܳܗ ܶܕ ܐ‬ ‫ܙܟ ܶܬܗ ܫܢܬܐ ܒܕܘܘܕܝܗ‪ܰ :‬ܠ ܥܘܟܬܗ ܡܪܢܝܬܐ ܒܒ‬ ‫ܰ ܰ ܳ ܳܳ ܰ ܳ ܳ‬ ‫ܥܬܐ ܳܗܕܐܶ‬ ‫ܘܒܥܶܐ‪ܰ :‬ܕ ܳ‬ ‫ܰܫܐܠ ̱ܗ ܳܘܐ ܳ‬ ‫ܐܫܘܢܝ ܝ ܶ ܽܫܘܥ ܕܒܝܘܡܟ ܗܢܐ ܘܒܫ‬ ‫ܶ‬ ‫ܺ‬ ‫ܕܚ ܳܫܟ ܳܘܐܦ ܶܐ ܳܢܐ ܐ ܰܩ ܶܒܠ ܳܟ ܳܣܐ ܳܗ ܳܢܐ ܶ‬ ‫ܰ‬ ‫ܝܘܗܝ‪ܺ .‬‬ ‫ܪܓܝܓ ܐ̱ ܳܢܐ‬ ‫ܐܫܬ‬ ‫ܘ‬ ‫̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܺ ܽ ܳܶ ܶ ܳ ܰ‬ ‫ܘܡܐ ܳ‬ ‫ܒܝ ܳ‬ ‫ܬܩܛܠ ܳ‬ ‫ܬܪܝ ܰܕ ܰ‬ ‫ܘܚ ܰ ܶܕܐ ܐ̱ ܳܢܐ‬ ‫ܕܡ ܶܪܶܗ ܐ‬ ‫ܕܢܐܡܪܘܢ ܕܰܪ ܐ ܡܢ ܒ‬ ‫ܶ‬ ‫ܰܕܢ ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܠܦܘܢ ܐ ܳܒܗܐ ܰܠܒܢܝ ܶܗܘܢ ܕܫܡܥܘܢ ܐܫܬܡܥ ܘܐܝܟ ܐܠܗܗ‬ ‫ܰ ܰ ܶ ܳ ܰ ܽ ܳ‬ ‫ܘܒܬܐ ܐ ܰ‬ ‫ܬܕܒܚ܀‬ ‫ܒܐܪܥܒܥܣܪܐ ܘܒܥܪ‬ ‫ܰ‬ ‫ܰ‬ ‫ܗܘܝ ܳܫܥܶܐ ܳ‬ ‫ܘܡܐ ܰܗܘ‪ܰ :‬ܣ ܶ‬ ‫‪ܰ 38‬‬ ‫ܒܝ ܳ‬ ‫ܘܗܝ ܽܦ ܳ‬ ‫ܬܠܬ ܰ‬ ‫ܘܩܕ ܳܢܐ‬ ‫ܘܟ ܺܕ‬ ‫ܪܗ ܽܒ ܥܠ ܳ ̱‬ ‫ܩܕܡ ܰܡ ܳ‬ ‫ܘܡܪܗܛܝܢ ̱ܗ ܰܘܘ ܶܠܗ‪ܰ .‬‬ ‫ܣܓܕ‪ܳ .‬‬ ‫ܰ‬ ‫ܘܟܕ ܥܰܠ ܳ‬ ‫ܠܟܐ‪ :‬ܬܘܒ ܰܠ ܶ‬ ‫ܥܢܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܡ ܳ‬ ‫ܚܫܒܬܐ ܰܒܬܬ ܝܰ ܳ‬ ‫ܠܟܐ ܶܘ ܰ‬ ‫ܐܝܕܐ ܰܡ ܰ‬ ‫ܐܡܪ ܶܠܗ‪ܰ :‬ܒ ܳ‬ ‫ܘܡ ܳܢܐ‪ :‬ܐ ̄ܘ ܳܳܡ ܽܪ ܳܘܕܐ܆‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ ܳ‬ ‫ܰܕ ܽ‬ ‫ܬܦܘܫ ܳ‬ ‫ܫܝܘܠ ܰܒܒܥ ܶ ܳ‬ ‫ܐܫ ܳܕܪܟ ܰܠ ܽ‬ ‫ܚܡܬܐ ܐܘ ܶܕ ܰ‬ ‫ܠܕܒ ܽܒܘܬܐ܆ ܽܗܘ‬ ‫ܠܘ ܶܬܢ ܒܪ‬ ‫ܰ ܳܺ ܳ ܳ ܶ‬ ‫ܰ ܰ ܳ‬ ‫ܬܬ‪ܳ :‬‬ ‫ܝܫܐ ܐ ܰܡܪ ܶ‬ ‫ܶܕܝܢ ܰܩ ܺܕ ܳ‬ ‫ܕܦ ܳ‬ ‫ܩܚܐ ̱ܗܝ‬ ‫ܒܬܐ ܡܥܕܪ ܢܝܬܐ ܒ‬ ‫ܚܫ‬ ‫ܒ‬ ‫ܗ‪:‬‬ ‫ܠ‬ ‫ܶ ܳ ܽ ܳ ܰ ܺ ܶ ܳ ܽ ܳ‬ ‫ܚܡܘܬܟ܀‬ ‫ܒܥܠܕܒܒܘܬܟ ܝܬܝܪ ܡܢ ܪ‬ ‫ܽ‬ ‫ܳ‬ ‫‪ܰ 39‬ܡ ܳ‬ ‫ܡܫܐ ܳܗ ܳܢܐ ܰܚܕ ܶܥ ܳܕ ܳ‬ ‫ܣܓܘܕ ܶ‬ ‫ܠܫ ܳ‬ ‫ܠܟܐ ܶܐ ܰܡܪ‪ܰ :‬ܕ ܽ‬ ‫ܘܒ ܰܠ‬ ‫ܘܬ‬ ‫ܐ‪:‬‬ ‫ܢ‬ ‫ܰܶ‬ ‫ܰ‬ ‫ܣܓܘܕ ܰܘ ܰ‬ ‫ܦܫܟ‪ܶ .‬ܫ ܽ‬ ‫ܡܦܨܶ ܐ ܐ̱ ܳܢܐ ܳܠܟ ܶܡܢ ܐܝܠܶܝܢ ܳ‬ ‫ܕܒܥܶܝܢ ܰܢ ܳ‬ ‫ܬܶ ܽ‬ ‫ܡܥ ܳܘܢ ܐܡܪ‪:‬‬ ‫ܳ ܶ ܰ ܳ ܶ ܺ‬ ‫ܳ ܶ ܰ ܰ ܳ ܶ ܰ ܺ ܳ‬ ‫ܒܬ ܶ‬ ‫ܝܬܐ‪ :‬ܘܰܠ ܢܶ ܽ‬ ‫ܚܕ ܳܘܢ‬ ‫ܒܪ‬ ‫ܒ‬ ‫ܐ‬ ‫ܕ‬ ‫ܗ‬ ‫ܠ‬ ‫ܠ‬ ‫ܬܡ‬ ‫ܬ‬ ‫ܘܰܠ‬ ‫‪:‬‬ ‫ܠ‬ ‫ܝ‬ ‫ܒ‬ ‫ܰܠ ܬܫܬܡܥ ܗܕܐ‬ ‫ܳ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫}‪ {767‬ܣܢܐܝ ܽܕܥܘܰܠ‬ ‫ܳܒܗ ܒܥܶܠܕ ܳܒ ܰܒܝ ܕܡܓܢ‪ :‬ܘܰܠ ܰ ܢܕܘܨܘܢ ܒܗ‬ ‫ܳ‬ ‫ܕܫ ܽ‬ ‫ܺܘܢ ܽ‬ ‫ܐܡܪܘܢ ܶ‬ ‫ܡܥܘܢ ܛܥܳܐ ܶܡܢ ܐ ܳܠ ܳܗܐ ܰܘ ܶ‬ ‫ܣܓܕ ܠܶܠ ܶܡܕܶܡ ܶܡܛܠ‬ ‫ܶ ܳ ܶ ܳ‬ ‫ܕܩܛܶܠ܀‬ ‫ܕܚܠܬܐ‬

52

THE MARTYRDOM AND HISTORY

40. The king said, “Know, Simeon, that friendship did exist between you and me. Because of that I was patient and counseled you, and yet you did not hear me. But henceforth you will know!” Simeon said, “All these things are irrelevant to me, King. Let me go quickly because it is the moment of my banquet; send me off swiftly because my table is prepared and my place is reserved.” 41. While he stood in their midst, delightful in appearance and radiant in countenance, the king said to the kings and the nobles who were seated before him: “I have seen foreign peoples and far off lands and, lo, our land with us here. Yet beauty and natural elegance such as this I have not seen! See how he does not have pity upon himself on account of this error that he holds!” They all responded and said to him, “Our lord, King, do not behold the beauty of his body, but see (instead) the beauty of the souls of the many whom he corrupts and leads astray from our teaching!” 42. Then the sentence of the sword was pronounced upon him and the nobles brought him forth to be killed. There were bound with him in the city one hundred men, some of whom were bishops from other lands, {770} others of whom were priests, and yet others of whom were deacons and bnay qyama.38 These, too, he brought forth to be killed at that same hour. The head mobed39 came forth at the word of the king and interrogated them: “If you worship the great sun god, you will live and you will be saved from death.”

38

Or, “sons of the covenant.” See the note on the qyama in Martyrdom

39

The head Zoroastrian priest.

35.

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܳ ܽ ܳ ܺ‬ ‫ܠܟܐ ܶܐ ܰܡܪ‪ܰ :‬ܕܥ‪ܶ :‬ܫ ܽ‬ ‫‪ܰ 41‬ܡ ܳ‬ ‫ܚܡܘܬܐ ܳ ܐܝܬ ̱ܗ ܳܘܐ ܺܠܝ ܥܰ ܳܡܟ‪:‬‬ ‫ܡܥܘܢ‪ :‬ܕܪ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܘܡ ܽܛܠ ܳܗܝ ܰܐ ܶ‬ ‫ܶ‬ ‫ܫܡܥܬܢܝ‪ܶ :‬ܡ ܺܟܝܠ‬ ‫ܓܪܬ ܶ ܽܪܘܚܝ ܰܘܡܠܰ ܳܟܬ ܶܟ ܘܰܠ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰܐܢܬ ܬ ܰܕܥ‪ܶ .‬ܫ ܽ‬ ‫ܡܥܘܢ ܐ ܰܡܪ‪ :‬ܕܝܰܬ ܳܝ̈ܪܬܐ ܐܢܶܝܢ ܺܠܝ‪ܰ :‬ܡ ܳ‬ ‫ܠܟܐ‪ܽ :‬ܟ ܶ‬ ‫ܠܗܝܢ‬ ‫̱ܳ ܶ ܶܳ‬ ‫ܶ ܽ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܗܠ ܳ ܺܝܢ‪ :‬ܐܰܠ ܽܫܪܝܢܝ ܒܥܓܠ ܡܛܠ ܕܥܕ ܢܐ ̱ܗܘ ܕܫܪܘܬܝ ܘܫܕܪܝܢܝ‬ ‫ܳ ܽ‬ ‫ܺ‬ ‫ܬܩܢ ܽܗܘ ܽܘܕܘܟܬܝ ܶܡ ܰ‬ ‫ܬܦ ܳ‬ ‫ܩܕܐ܀‬ ‫ܰܩܠܝܶܠܝܬ ܶܡܛܠ ܕܦܬܘܪܝ ܰܡ ܰ ̱‬ ‫ܰ ܽ ܶ ܰ ܰ ܳ‬ ‫‪ܰ 41‬‬ ‫ܚܙܬܶܗ ܰܘ ܺ‬ ‫ܪܓܝܓ ܰܒ ܳ‬ ‫ܘܟܕ ܳܩܐܶܡ ̱ܗ ܳܘܐ ܺ‬ ‫ܡܨܥܬܐ‪:‬‬ ‫ܗܕܝܪ ܒܦܪܨܘܦܗ ܒ‬ ‫ܶ‬ ‫ܶܐ ܰܡܪ ܰܡ ܳ‬ ‫ܠܡܠܟܐ ܰܘ ܰ‬ ‫ܘܪܒܢܶܐ ܕܝܳ ܺ‬ ‫ܠܪ ܳ‬ ‫ܠܟܐ ܰ‬ ‫ܬܒܝܢ ܳ‬ ‫ܘܗܝ‪ܰ :‬ܕܚܙܶܝܢ ܺܠܝ‬ ‫ܩܕ ܰܡ ̱‬ ‫ܰ ܶ ܽ ܳ ܶ ܰ ܳ ܳ ܰܺ ܳ ܳ‬ ‫ܘܗܐ ܰܐ ܰ‬ ‫ܘܫ ܳ‬ ‫ܬܐ ܳ‬ ‫ܬܪܢ ܕܥܰ ܰܡܢ ܽ ̱ܗܘ‪ܽ :‬‬ ‫ܘܦܪܐ‬ ‫ܥ ܽ ̱ܡ ܳܡ ܳܐ ܢ ܰܘܟ̈ܪܝܐ ܳ ܘ ܰܐܪܥܬܐ ܳ ܪܳܚ ܳܝܩ ܶ ܺ ܰ ܰ ܰ ܰ ܳ ܳ ܶ‬ ‫ܰ‬ ‫ܕܩܘܡܬܐ ܐ ܰܝܟ ܕܗܳܢܐ ܰܠ ܚܙ ܐ ܠܝ‪ .‬ܘܚܙܘ ܐܝܟܢ ܰܠ ܚܐܣ ܥܠ‬ ‫ܘܟܘܝܢܐ‬ ‫ܐܡܪܘ ܶܠܗ‪ܳ :‬ܡܪܢܰ‬ ‫ܥܢܘ ܽܟ ܽ‬ ‫ܠܗܘܢ ܶܘ ܰ‬ ‫ܥܝܘܬܐ ܰܕ ܺܐܚܝܕ‪ܰ .‬‬ ‫ܦܫܗ ܶܡ ܽܛܠ ܳܗ ܶܕܐ ܛ ܽ‬ ‫ܰܢ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܦܪܐ ܰ‬ ‫ܕܦ ܶ‬ ‫ܚܙܝ ܽܫ ܳ‬ ‫ܒܫ ܳ‬ ‫ܰܡ ܳ‬ ‫ܓܪܗ‪ :‬ܐܰܠ ܺ‬ ‫ܬܚܘܪ ܽ‬ ‫ܠܟܐ‪ܰ :‬ܠ ܽ‬ ‫ܘܦܪܐ ܰܕܢܦ ܳܫܬܐ‬ ‫ܘܡܛܥܶܐ ܶܡܢ ܝܽܘ ܳ‬ ‫ܡܚ ܶܒܠ ܰ‬ ‫ܰ‬ ‫ܕܣ ܺܓ ܶܝܐܐ ܰܕ ܰ‬ ‫ܠܦ ܰܢܢ܀‬ ‫ܢܦܩ ܥܠܰ‬ ‫ܓܙܪ ܺܕ ܳܝܢܐ ܰ ܳ‬ ‫ܝܕܝܢ ܰ‬ ‫ܽ‬ ‫ܘܗܝ ܰܪ ܳ‬ ‫ܘܗܝ ܳ‬ ‫‪ܳ 42‬ܗ ܶ‬ ‫ܘܪܒܢܶܐ‬ ‫ܕܣܝܦܐ ܰܘܐܦܩ ܶ ̱‬ ‫̱‬ ‫ܶ ܳ‬ ‫ܰ‬ ‫ܰ ܶ ܳ ܰ ܺ ܳ‬ ‫ܺ‬ ‫ܕܡ ܽ‬ ‫ܬܐ ܳܡܐܐ ܰܓܒ̈ܪܐ ܶ‬ ‫ܢܗܘܢ‬ ‫ܶܠܩܛܶܠ‪ .‬ܐ ܺܣܝܪܝܢ ̱ܗܘ ܰܘ ܳܕܝܢ ܒܗ ܒܡܕܝܢ̱‬ ‫ܣܩܘ ܶܦܐ ܗ ܰܘܘ ܰܕ ܐܬܪ ܳܘܬܐ ܐ ܳ‬ ‫ܐ ܺܦ ܽ‬ ‫ܘܡ ܽ‬ ‫ܚ̈ܪ ܢܶܐ }‪ܶ {770‬‬ ‫ܢܗܘܢ ܰ ܰܩ ܺܫܝ ܶ ܶܫܐ ̱ܗ ܰܘܘ‬ ‫ܰ ̱‬ ‫̱ܶ‬ ‫ܩܝ ܳܡܐ‪ܳ .‬ܘܐܦ ܽ‬ ‫ܘܡ ܽ‬ ‫ܶ‬ ‫ܢܗܘܢ ܰܫ ܳܡܫܐ ̱ܗ ܰܘܘ ܰܘܒܢܝ ܳ‬ ‫ܠܗܘܢ ܐ ܶܦܩ ܐ ܽܢܘܢ ܳܒܗ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܩܛܶܠ‪ܰ .‬ܘ ܰ‬ ‫ܒܫܥܬܐ ܳܗ ܶܕܐ ܶ‬ ‫ܕܡ ܳ‬ ‫ܢܦܩ ܽܡܘܦܛܐ ܰܪ ܳܒܐ ܶ‬ ‫ܒܡܠܬܐ ܰ‬ ‫ܳ‬ ‫ܠܟܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܫܐܠ ܐ ܽܢܘܢ ܶܕ ܐܢ ܽܗܘ ܳ‬ ‫ܓܕܝܢ ܐܢ ̱ ܽܬܘܢ ܶ‬ ‫ܠܫ ܳ‬ ‫ܕܣ ܺ‬ ‫ܰ‬ ‫ܡܫܐ ܐ ܳܠ ܳܗܐ ܰܪ ܳܒܐ ܳܚ ܶܝܝܢ‬ ‫ܶ ܰ ܺ ܶ ܰ ܳ‬ ‫ܰ ܽ‬ ‫ܐܢ̱ܬܘܢ ܘܡܫܬܘܙܒܝܢ ܡܢ ܡܘܬܐ‪.‬‬

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THE MARTYRDOM AND HISTORY

They all responded in an upraised voice and said, “Little is your death for our faith in God, trivial is your killing for our love in Christ, and too short is your blade to cut us off from the hope of the resurrection of our lives. We will not worship the sun, nor will we obey your counsel. Do quickly what you have been commanded, O enemy who despises our people!” 43. Then the command was issued that all those holy ones should be killed before Simeon, the mighty hero, so that he might see them in their fear of death. For (the mobed) said (to himself), Perhaps he will be terrified and do my will. When they brought out this glorious band of martyrs and they began to be slaughtered, Simeon stood at their side and exhorted them and said this: “Take strength in God, brothers, and do not fear, [cf. Josh 1:9] for your resurrection will be buried with you, so that it will raise you up {771} at the coming of his horn—your resurrection will sleep in you, so that it will raise you at the sounding of his trumpet. Our Lord was killed and he lives. Likewise, when you are killed, you will have life with him. Recall the word that he spoke: ‘do not fear those who kill the body and are unable to kill the soul’ [Mt 10:28]. And: ‘everyone who loses his soul for my name will find it in life everlasting’ [Mt 10:39]. In this the truth will be known: ‘when someone puts forward his soul on behalf of his friend’ [Jn 15:13]. Now that you have put forward (your souls) as faithful ones, you will be rewarded as friends. Consider the apostle who said: ‘remember Jesus Christ who rose from the dead; if we have died with him, we will also live with him’ [2 Tim 2:8, 11]. If we persevere in endurance, we will also reign with him. If we, being alive, are delivered unto death for Jesus, likewise the life of Jesus will be revealed in this our body that dies [2 Cor 4:10]. Now, as is apparent, death is at work in us, but life in you [2 Cor 4:12]. Yet you should know, my beloved, that this our death lives in eternal life, and this (present) life dies in eternal death. For the one who denies God, who exists, no longer exists.

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‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ ܳ ܰ‬ ‫ܙܥܘܪ ܽܗܘ ܰܡ ܽ‬ ‫ܐܡܪܘ ܰܕ ܽ‬ ‫ܠܗܘܢ ܳ‬ ‫ܥܢܘ ܽܟ ܽ‬ ‫ܒܩ ܳܶܠ ܳܪ ܳܡܐ ܶܘ ܰ‬ ‫ܰ‬ ‫ܝܡ ܽܢܘܬܢ‬ ‫ܘܬܟܘܢ ܠܗ‬ ‫̱‬ ‫ܕܒ ܳ‬ ‫ܘܫܝܛ ܽܗܘ ܶܩ ܽ‬ ‫ܝܚܐ‪ܰ :‬‬ ‫ܘܒܢ ܰ‬ ‫ܠܚ ܰ‬ ‫ܰ‬ ‫ܕܒ ܺ‬ ‫ܐܠ ܳܗܐ‪ܺ :‬‬ ‫ܘܟ ܳ‬ ‫ܛܠܟܘܢ ܽ‬ ‫ܡܫ ܳ‬ ‫ܪܝܐ ̱ܗܝ‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܪܟܘܢ ܰܕ ܰ‬ ‫ܦܣ ܽ‬ ‫ܣܩܢ ܶܡܢ ܰܣ ܳ‬ ‫ܬܦ ܰ‬ ‫ܰܣ ܺ‬ ‫ܕܚܝܐ‪ܰ .‬ܠ ܶ‬ ‫ܠܫ ܳ‬ ‫ܒܪܐ ܰܕ ܳ‬ ‫ܩܝܡܬܐ ܰ‬ ‫ܡܫܐ‬ ‫ܶ‬ ‫ܶ ܳ ܶ ܰ‬ ‫ܚܢܢ‪ܶ .‬‬ ‫ܢܚܢܢ ܳ‬ ‫ܫܬܡܥܺܝܢ ܰ‬ ‫ܓܕܝܢ ܐ ܰ‬ ‫ܳܣ ܺ‬ ‫ܥܒܕ ܰܒ ܰ‬ ‫ܥܓܠ‬ ‫ܡ‬ ‫ܟ‬ ‫ܠܟ‬ ‫ܠܡ‬ ‫ܐܦ‬ ‫ܘ‬ ‫ܶ‬ ‫ܰܐ ܳܝܕܐ ܰܕ ܺ‬ ‫ܦܩܝܕ ܰܐܢ̱ܬ‪ܳ :‬ܐ ̄ܘ ܒܥ ܶ ܳ‬ ‫ܠܕܒ ܳܒܐ ܳܣܢܐܗ ܕܥܰ ܰܡܢ܀‬ ‫‪ܰ 43‬‬ ‫ܘܩܕ ܳܢܐ ܽܕܟ ܽ‬ ‫ܠܗܘܢ ܳܗ ܶܠܝܢ ܰܩ ܺܕ ܝ ܶܫܐ ܶܡܢ ܳ‬ ‫ܢܦܩ ̱ܗ ܳܘܐ ܶܕܝܢ ܽܦ ܳ‬ ‫ܘܗܝ‬ ‫ܩܕ ܰܡ ̱ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܫ ܽ‬ ‫ܡܥܘܢ ܰܓܢ̱ ܳܒܪ ܰܚܝܶܠ ܢܶ ܰ‬ ‫ܶ‬ ‫ܬܩܛܠܽܘܢ‪ :‬ܐܝܟ ܕܢܶܚܙܶ ܐ ܐ ܽܢܘܢ ܶ‬ ‫ܒܕܚܠܬܐ‬ ‫ܶ ܽ‬ ‫ܶ ܰ ܰ ܰ ܶ ܰ‬ ‫ܒܝ ܳܢܐ‪ܰ .‬‬ ‫ܕܡ ܽ‬ ‫ܰ‬ ‫ܣܬ ܰܪܕ ܘܥܳ ܶܒܕ ܺܠܝ ܨܶ ܳ‬ ‫ܘܟܕ‬ ‫ܡ‬ ‫ܪ‬ ‫ܟܒ‬ ‫ܕ‬ ‫ܪ‬ ‫ܐܡ‬ ‫ܕ‬ ‫ܠ‬ ‫ܛ‬ ‫ܡ‬ ‫ܘܢ‪.‬‬ ‫ܘܬܗ‬ ‫ܳ ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܬܢ ܺ‬ ‫ܘܕܐ ܳܗ ܶܕܐ ܺ‬ ‫ܫܒܝܚܬܐ ܳ‬ ‫ܠܓ ܳ‬ ‫ܘܫ ܺܪܝܘ ܶܡ ܰ‬ ‫ܕܣܗ ܶܕܐ ܰ‬ ‫ܰܐܝܬܘܗ ܽ‬ ‫ܟܣܝܢ‪ܳ :‬ܩܐܡ‬ ‫ܒܗܘܢ ܰܘ ܰ‬ ‫ܗ ܳܘܐ ܽܗܘ ܶܫ ܽ‬ ‫ܡܠ ܶܒܒ ܽ‬ ‫ܡܥܘܢ ܥܰܠ ܰܓ ܽ‬ ‫ܠܗܘܢ ܳ‬ ‫ܘܗ ܰܟ ܳܢܐ ܐ ܰܡܪ‪:‬‬ ‫̱ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ ܶ ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܬܚܝܠܘ‪ :‬ܐܚܝܢ‪ :‬ܒܐܠܗܐ ܘܰܠ ܬܕܚܠ ܺܘܢ ܡܛܠ ܕܢܘܚܡܟܘܢ ܥܡܟܘܢ‬ ‫ܶ ܳ‬ ‫ܡܬܟܘܢ ܽ‬ ‫ܩܝ ܽ‬ ‫ܬܩܒܪ ܰܕ ܺܢܩ ܽ‬ ‫ܶܡ ܰ‬ ‫ܝܬܐ ܰܕܩܪܢܶܗ‪ܰ :‬ܕ ܳ‬ ‫ܒܟܘܢ‬ ‫ܝܡܟܘܢ }‪ {771‬ܠܡܐܬ‬ ‫ܺ‬ ‫ܝܦ ܶ‬ ‫ܕܫ ܽ‬ ‫ܬܢ ܶܚ ܽ‬ ‫ܳܕ ܳ‬ ‫ܠܝ ܳ‬ ‫ܡܟܐ ܰܕ ܰ‬ ‫ܘܒ ܳܒܐ ܺ‬ ‫ܽ‬ ‫ܘܪܗ‪ .‬ܩܛܝܠ ܳܡ ܰܪܢ ܰ‬ ‫ܘܚܝ‬ ‫ܡܟܘܢ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ ܳ‬ ‫ܐܟܘܬܗ ܶܩ ܽ‬ ‫ܛܠܟܘܢ ܰܚ ܰܝܐ ̱ܗܘ ܳ‬ ‫ܰܘ ܳ‬ ‫ܠܬܐ ܶܕ ܰ‬ ‫ܠܘܬܗ‪ܶ .‬ܘܐܬܥ ̱ ܰ‬ ‫ܐܡܪ‪:‬‬ ‫ܠܡ‬ ‫ܕܘ‬ ‫ܗ‬ ‫ܳܕܰܠ ܬܶܕܚܠܽܘܢ ܶܡܢ ܰܐܝܠܶܝܢ ܳܕܩܛܠܺܝܢ ܰܦ ܳ‬ ‫ܦܫܐ ܳܰܠ ܶܡ ܺ‬ ‫ܓܪܐ‪ܰ :‬ܘܢ ܳ‬ ‫ܫܟܚܝܢ‬ ‫ܶ ܰ‬ ‫ܰ ܶ‬ ‫ܩܛܠ‪ܽ .‬‬ ‫ܘܟܠ ܰܕܢ ܶ‬ ‫ܦܫܗ ܶܡ ܽܛܠ ܶܫܡܝ ܢܶ ܶ‬ ‫ܘܒܕ ܰܢ ܶ‬ ‫ܒܚܝܐ‬ ‫ܫܟܚ ܶܝܗ‬ ‫ܠܡ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܕܠܥܠܡ‪ .‬ܘܒܗܕܐ ܡܬ ܰܝܕܥ ܫܪܪܐ ܟܕ ܐ̱ܢܫ ܢ ܶ‬ ‫ܣܐܡ ܚܠܦ‬ ‫ܗ‬ ‫ܦܫ‬ ‫ܳ ܶ ܳ ܳ ܳ ܽ‬ ‫ܡܬܘܢ ܰܐܝܟ ܰܫ ܺܪ ܶܝ̈ܪܐ‪ܶ :‬ܡ ܰ‬ ‫ܬܦܪܥܺܝܢ ܰܐܢ ̱ ܽܬܘܢ ܰܐܝܟ ܳܪ ܶ‬ ‫ܚܡܐ‪.‬‬ ‫ܪܚܡܗ‪ .‬ܗܫܐ ܕܣ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽܚܘܪܘ ܰܒܫܠܺ ܳ‬ ‫ܝܚܐ ܕ ܐܡܪ‪ :‬ܕ ܐܬܕܟܪܘ ܠܝܫܘܥ ܡܫܝܚܐ ܕܩܡ ܡܢ ܒܝܬ‬ ‫ܺ ܶ ܶ ܳ ܺ‬ ‫ܚܢܢ ܥܰ ܶܡܗ‪ܳ :‬ܘܐܦ ܥܰ ܶܡܗ ܳܚ ܶܝܝܢ ܰ‬ ‫ܝܬܝܢ ܰ‬ ‫ܚܢܢ‪ܶ .‬ܘܐܢ ܰܢܩ ܶ ܳܘܐ‬ ‫ܡܝܬܐ‪ .‬ܕ ܐܢ ܳܡ‬ ‫ܰ ܰ ܶ‬ ‫ܰ ܶ‬ ‫ܡܣ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܒ ܰ‬ ‫ܝܒܪ ܽܢܘܬܐ ܘܐܦ ܽܥܡܗ ܢܡܠܟ‪ .‬ܘܐܢ ܳ ܚܢܢ ܚܝܐ ܠܡܘܬܐ‬ ‫ܰ‬ ‫ܶܡܫܬ ܺ‬ ‫ܠܡܝܢ ܰ‬ ‫ܚܢܢ ܶܡܛܠ ܝ ܶ ܶ ܽܫܘܥ‪ܳ :‬ܗ ܰܟܰ ܳܢܐ ܐܦ ܰܚ ܰܝܘ ̱ܗܝ ܳܕܝ ܶ ܽܫܘܥ‬ ‫ܢܶܬܓܠܽܘܢ ܰ‬ ‫ܕܡܐܬ‪ܳ .‬ܗ ܳܫܐ ܐܝܟ ܶ‬ ‫ܒܦ ܰ‬ ‫ܓܪܢ ܳܗ ܳܢܐ ܳ‬ ‫ܕܡ ܰ‬ ‫ܬܚ ܰ ܳܙܝܐ ܰܡܘܬܐ ܰܒܢ‬ ‫ܶ‬ ‫ܰ ܶ‬ ‫ܘܚ ܶܝܐ ܽ‬ ‫ܒܟܘܢ‪ :‬ܐ ܳܰܠ ܰܕܥܘ‪ܰ :‬ܚ ܺܒܝ ܰܒܝ‪ܰ :‬‬ ‫ܬܚ ܰܦܛ ܰ‬ ‫ܶܡ ܰ‬ ‫ܒܚܝܐ‬ ‫ܕܡܘܬܢ ܳܗ ܳܢܐ‬ ‫ܰ ܳ ܰ ܳ ܰ ܳ ܺ‬ ‫ܘܚ ܶܝܐ ܳܗ ܶ‬ ‫ܝܬܝܢ ܽ‬ ‫ܰܕܠܥܳܠܰܡ ܳܚܝܶܐ ܶܠܗ‪ܰ .‬‬ ‫ܠܗܘܢ‬ ‫ܠܥ ܺܠܡ ܡ‬ ‫ܕ‬ ‫ܐ‬ ‫ܘܬ‬ ‫ܒܡ‬ ‫ܝܢ‬ ‫ܠ‬ ‫ܳ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶܡ ܽܛܠ ܰ‬ ‫ܘܗܝ‪.‬‬ ‫ܘܗܝ‪ܽ :‬ܗܘܝܽܘ ܰܠ ܐܝܬ ̱‬ ‫ܕܡܢ ܳܕܟܦܪ ܰܒܐܠ ܳܗܐ ܺܕ ܐܝܬ ̱‬

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THE MARTYRDOM AND HISTORY

“Even if we are now afflicted for a moment, we will all the more inherit glory and eternal honor. If {774} our outer self is destroyed, our inner self will all the more be renewed. And he who raised our Lord Jesus Christ from the realm of the dead will raise us as well with him in the kingdom [2 Cor 4:14]. Because for so long as we are in the world we are dead to our Lord, but, now that we go out from it, we will be with our Lord in glory. Ours is love, his is reward; ours is friendship, his is grace; ours is toil, his is recompense; ours is suffering, his is resurrection; ours is our blood, his is the kingdom. All the while he gives rest and joy, as he gives support and sweetness, as he says to us in a loud voice, ‘O good servants, enter into the joy of your Lord, for you have earned beautifully with the talent; take ten talents as your inheritance’” [Mt 25:21]. 44. After all these glorious ones were felled by the blade of the sword, the right hand (of God) held crowns for them, one hundred in number. It stretched out to give threefold (crowns) according to the number of those killed, Simeon and the two old men with him, for the three of them were crowned last. The body of one of these old men trembled while he was being stripped in order to be bound. His mind, however, did not. An honorable man named Pusiq stood there. He held the rank of qarugbed, which is translated “the one in charge of the king’s craftsmen,” {775} (and) in those very days he had taken this honor from the king. He responded and said to the old man, “Do not fear, Hananya, do not fear! Close your eyes a little and, behold, you will see the light of Christ!” At that very moment that man was seized and they brought him to the king and they accused him for the things he had said. The king said to him, “Guilty to die! Did I not give honor to you and send you to do your work? Why do you scorn me and remain to watch these worthless ones while they are dying?”

‫‪57‬‬

‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܳ ܶ ܳ ܳ ܳ ܳ ܶ ܰ‬ ‫ܰ ܶܳ ܰ ܺ ܳ ܺ ܺ ܰ ܶ ܽ ܳ‬ ‫ܬܐ ܺ‬ ‫ܘܚܬܐ‬ ‫ܫܒ‬ ‫ܬ‬ ‫ܬ‬ ‫ܐܪ‬ ‫ܢ‬ ‫ܝܬ‬ ‫ܐ‬ ‫ܝܪ‬ ‫ܬ‬ ‫ܝ‬ ‫ܰܠ‬ ‫ܐ‬ ‫ܢ‪:‬‬ ‫ܚܢ‬ ‫ܝܢ‬ ‫ܠܨ‬ ‫ܘܐܦܢ ܗܫܐ ܕܫܥܬܐ ܡ‬ ‫ܶܳ‬ ‫ܳ‬ ‫ܺܘ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐܝܩ ܳܪܐ ܰܕܠܥܳ ܺܠܰܡ‪ܶ .‬ܘܐܢ ܒܪ }‪ {774‬ܐ̱ܢܫܢ ܒܪܝܐ ܡܬܚܒܠ‪ :‬ܐܰܠ‬ ‫ܺ‬ ‫ܘܗܘ ܰܕ ܺܐܩܝܡ ܳ‬ ‫ܬܚ ܰܕܬ‪ܰ .‬‬ ‫ܠܡ ܰܪܢ ܝ ܶ ܽܫܘܥ ܺ‬ ‫ܠܓܘ ܝܰܬ ܳܝܪܐܝܬ ܶܡ ܰ‬ ‫ܡܫ ܳ‬ ‫ܰܕ ܰ‬ ‫ܝܚܐ ܶܡܢ‬ ‫ܳ‬ ‫ܺ ܶ‬ ‫ܒܡ ܽ‬ ‫ܠܟܘܬܐ‪ܶ .‬ܡ ܽܛܠ ܰܕ ܳ‬ ‫ܝܡܢ ܰ‬ ‫ܬܐ‪ܳ :‬ܘܐܦ ܰܠܢ ܥܰ ܶܡܗ ܺܢܩ ܰ‬ ‫ܟܡܐ‬ ‫ܶܒܝܬ ܡܝ‬ ‫ܚܢܢ ܶܡܢ ܳܡ ܰܪܢ‪ܳ :‬ܗ ܳܫܐ ܶܕܝܢ ܳܕܢ ܺ‬ ‫ܰܕܒܥܳ ܳ‬ ‫ܦܩܝܢ ܰ‬ ‫ܝܕܝܢ ܰ‬ ‫ܠܡܐ ܰ‬ ‫ܚܢܢ‪ܰ :‬ܥ ܺܢ ܺ‬ ‫ܚܢܢ ܶܡܢܶܗ‬ ‫ܶ‬ ‫ܘܒܐ‪ܺ :‬ܘܕܝܠܗ ܽܦ ܳ‬ ‫ܚܢܢ‪ܺ .‬ܕܝܠܰܢ ܽܚ ܳ‬ ‫ܘܒܚܐ ܳܗ ܶܘܝܢ ܰ‬ ‫ܥܰܡ ܳܡ ܰܪܢ ܽ‬ ‫ܒܫ ܳ‬ ‫ܘܪܥ ܳܢܐ‪ܺ .‬ܕܝܠܰܢ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ ܳ ܺ ܶ ܰ ܰ ܳ‬ ‫ܒܬܐ‪ܺ :‬ܕܝܠܰܢ ܥܰܡܶܠ‪ܺ :‬ܘܕܝܠܶܗ ܐ ܳ‬ ‫ܓܪܐ‪ܺ .‬ܕܝܠܰܢ ܰܚ ܳܫܐ‪:‬‬ ‫ܪܚܡܬܐ‪ :‬ܘܕܝܠܗ ܡܘܗ‬ ‫ܺ ܶ ܰ ܽ ܳ‬ ‫ܘܚ ܳܡܐ‪ܺ .‬ܕܝܠܰ‬ ‫ܘܬܐ‪ܰ .‬ܟܕ ܺ‬ ‫ܰ‬ ‫ܡܚܕܐ‪ܶ:‬‬ ‫ܺܘܕܝܠܶܗ ܽܢ ܳ‬ ‫ܡܢܝܚ ܰܘ ܰ‬ ‫ܠܟ‬ ‫ܡ‬ ‫ܗ‬ ‫ܝܠ‬ ‫ܘܕ‬ ‫ܢ‪:‬‬ ‫ܕܡ‬ ‫ܢ‬ ‫ܳ ܶ‬ ‫ܒܩ ܳܶܠ ܳܪ ܳܡܐ‪ܳ :‬ܕ ̄‬ ‫ܡܒ ܶܣܡ‪ܰ :‬ܟܕ ܳܐ ܰܡܪ ܰܠܢ ܳ‬ ‫ܰܟܕ ܰܡ ܶ‬ ‫ܣܡܟ ܰܘ ܰ‬ ‫ܐܘ ܥܰܒ ܶܕܐ ܛܒܐ‪:‬‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܕܡ ܽ‬ ‫ܒܟ ܳ‬ ‫ܪܟܘܢ‪ܶ :‬ܕ ܐܬܬ ܰܓܪܬܘܢ ܰܫ ܺܦܝܪ ܰ‬ ‫ܒܚ ܽܕܘܬܗ ܳ‬ ‫ܽܥܘܠܘ ܰ‬ ‫ܟܪܐ‪ܰ :‬ܣܒܘ‬ ‫ܽ ܳ‬ ‫ܣܪܐ ܰܟ ܺ‬ ‫ܽ‬ ‫ܠܟܘܢ ܥ ܶ ܳ‬ ‫ܠܝܘܪܬ ܳܢܐ܀‬ ‫ܟ̈ܪܝܢ‬ ‫ܠܗܘܢ ܰܢ ܺܨܝ ܶܚܐ ܽ‬ ‫ܕܣ ܳ‬ ‫ܘܟܕ ܰ‬ ‫ܢܦܠܘ ܳܗ ܶܠܝܢ ܽܟ ܽ‬ ‫‪ܰ 44‬‬ ‫ܒܦ ܳ‬ ‫ܘܡܐ ܰ‬ ‫ܝܦܐ‪ܶ :‬ܘ ܰ‬ ‫ܐܚܕ ܳܬ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ ܺ ܽܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܝܰ ܺܡ ܳܝܢܐ ܟܠܺܝܠܳܗ ܶ‬ ‫ܝܘܗܝ ܠܬܠܝܬ ܽܝܘܬܐ‬ ‫ܒܡ ܳܢܝ ܳܢܐ ܶ ܰܕ ܳܡܐܐ‪ :‬ܦܫܛܬ ܶ ܕܬܬܠ ܶ ̱‬ ‫ܶ ܳܳ ܰ ܳ ܳ‬ ‫ܕܫ ܽ‬ ‫ܬܐ ܶ‬ ‫ܕܩܛܠܗ ܶ‬ ‫ܡܥܘܢ ܰܘܬܪܝܢ ܳܣܒܐ ܕܥܰ ܶܡܗ‪ܶ :‬ܡܛܠ‬ ‫ܒܡܢܝ ܰܢܐ ܽ ܕܬܠ ܰ ܳ ܶ‬ ‫ܰ ܶ ܶ ܳܽ ܳ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܕ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܬܠܬܝܗܘܢ ܒܚ ܶܪܬܐ ܐܬܟܠܠܘ‪ .‬ܚܕ ܕܝܢ ܳܡܢ ܗܢܘܢ ܣܒܐ‪ :‬ܟܕ ܫܠܚ‬ ‫ܬܦܟܪ‪ܳ :‬ܪ ܐܬ ܗ ܳܘܐ ܰܦ ܶ‬ ‫ܘܓ ܳ‬ ‫ܓܪܗ‪ܰ :‬‬ ‫̱ܗ ܳܘܐ ܕܢܶ ܰ‬ ‫ܒܪܡ ܰܠ ܶܪ ܳ‬ ‫ܥܝܢܶܗ‪ܰ .‬‬ ‫ܒܪܐ ܰܚ ܰܕ ܰܪ ܳܒܐ‬ ‫̱‬ ‫ܰ‬ ‫ܘܓܒܕ‪ܶ .‬‬ ‫ܰܕ ܶ‬ ‫ܪܓܗ ܰܩ ܽܪ ܶ‬ ‫ܫܡܗ ̱ܗ ܳܘܐ ܽܦ ܺ‬ ‫ܘܗܝ ܰܕ ܶ‬ ‫ܕܡܬܬ ܰ‬ ‫ܪܓܡ‬ ‫ܘܣܝܩ ܺܕ ܐܝܬ‬ ‫̱‬ ‫ܰ ܳ ܳ‬ ‫ܬܐ ܳܗ ܽܢܘܢ ܺ‬ ‫ܕܡ ܳ‬ ‫ܠܟܐ‪ܰ :‬ܕ ܽ‬ ‫ܰܐ ܺܚܝܕ ܽܐܘ ܳܡܢܶܐ }‪ܰ {775‬‬ ‫ܫܩܝܠ ̱ܗ ܳܘܐ‬ ‫ܒܗܘܢ ܰ ܒܝܘܡ‬ ‫ܶܠܗ ܺܐ ܳܝܩ ܳܪܐ ܶܡܢ ܰܡ ܳ‬ ‫ܐܡܪ ܶܠܗ ܳ‬ ‫ܥܢܐ ܶܘ ܰ‬ ‫ܠܟܐ ܳܩܐܶܡ ̱ܗ ܳܘܐ ܬ ܳܡܢ‪ܳ :‬‬ ‫ܠܣ ܳܒܐ‬ ‫ܕܚܠ‪ .‬ܥܰ ܶܡܨ ܰܥܝ ܰܢܝܟ ܰܩܠܺܝܠ ܳ‬ ‫ܕܚܠ‪ܰ :‬ܚ ܺܢ ܳܝܢܐ‪ܰܳ :‬ܠ ܬܶ ܰ‬ ‫ܰܗܘ‪ܰܳ :‬ܠ ܬܶ ܰ‬ ‫ܘܗܐ‬ ‫ܰ ܳ ܶ‬ ‫ܰ ܳ‬ ‫ܠܢ ܶ‬ ‫ܬܬܚܕ ܰܓ ܳ‬ ‫ܝܬܝ ̱ܗܝ ܽ‬ ‫ܥܬܗ ܶܐ ܶ‬ ‫ܘܗܪܗ ܰܕ ܺ‬ ‫ܡܫ ܳ‬ ‫ܒܪܐ ܶ ܰܗܘ‬ ‫ܝܚ ܶܐ‪ .‬ܘܒܪ ܫ‬ ‫ܚܙ‬ ‫ܰ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܘܗܝ ܒܐܝܠܝܢ ܕ ܐܡܪ‪ .‬ܐ ܳܡܪ‬ ‫ܘܗܝ ܠܘܬ ܡܠܟܐ ܳ ܘ ܳܐܬܟܠܘ ܩ ܺ̈ܪܨ ̱‬ ‫ܰܘܐܝܬܝ ̱‬ ‫ܶܠܗ ܰܡ ܳ‬ ‫ܗܘܐ ܐ ܳܝܩ ܳܪܐ ܝ ܶ ܶ‬ ‫ܠܟܐ‪ܰ :‬ܚ ܳܝܒ ܰܡܘܬܐ‪ܰ :‬ܠ ܳ‬ ‫ܗܒܬ ܳܠܟ ܰ‬ ‫ܘܫ ܶ ܰܕܪܬܟ‬ ‫ܶ‬ ‫ܺ‬ ‫ܒܣܝܬ ܥܠܰܝ‪ܳ :‬‬ ‫ܘܦܫܬ ܕܬܚܙܶ ܐ ܳ‬ ‫ܥܒ ܳܕܟ܆ ܳ‬ ‫ܰܠ ܳ‬ ‫ܠܡ ܳܢܐ ܰ‬ ‫ܠܗ ܶܠܝܢ ܰܒܛܝܶܠ ܰܟܕ‬ ‫ܺ‬ ‫ܳܡܝܬܝܢ܆܀‬

58

THE MARTYRDOM AND HISTORY

45. The man responded and said, “It was in order that my work might benefit through their worthlessness and my life might be given to me through their deaths. This honor that you gave me, I renounce it because it is full of grief, and (instead) I confess the death that you have given to them because it is full of joy.” 46. The king said to him, “And now you seek death, as they do, instead of your honor? O unhinged mind!” Then the glorious one said, “I am a Christian, and I hope in their God. For this reason, I have come to love their killing and I repudiate your honor!”40 47. In a great rage, he issued a command about him and said, “He will not die in the way that everyone else has died, but, {778} because he rejected my honor and spoke with me as with an equal, tear out his tongue from the back of his throat so that all those who behold him may be made afraid by it.” It was done to him brutally, as was commanded, and he, too, died at this time. 48. He also had a daughter, a bart qyama,41 and she, too, was accused of being a Christian. They sent for her and brought her in, and even she was killed for Christ, her hope.42

The use of the perfect tense (“I have come to love”) suggests a process. In other words, Pusiq has come to a love of martyrdom just now by witnessing it before him. This phenomenon is common in Persian martyrdom literature. See, for example, the Martyrdom of Abbot Barshebya (AMS II: 281–84) in which a passing magus witnesses eleven Christians calmly enduring torture and death and is inspired to join them in their martyrdom. 41 Or “daughter of the covenant.” 42 Pusiq’s daughter is not named here (nor is she named in the History), but her acts are extant in Syriac as the Martyrdom of Martha, Daughter of Pusiq. See AMS II: 233–34; Brock and Harvey 1987: 67–73. 40

‫‪59‬‬

‫‪THE MARTYRDOM OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ‬ ‫ܥܢܐ ܰܓ ܳ‬ ‫ܒܒܛܠܳ ܽ‬ ‫ܥܒܕܝ ܺܕܝܠܝ ܶ‬ ‫ܐܡܪ‪ܰ :‬ܕ ܳ‬ ‫ܒܪܐ ܰܗܘ ܶܘ ܰ‬ ‫‪ܳ 45‬‬ ‫ܢܗܘܢ ܢܶܬܝܰܬܪ‪:‬‬ ‫ܰ‬ ‫ܺ‬ ‫ܗܒܘܢ‪ܺ .‬ܒ ܳ‬ ‫ܒܡܘܬ ܽܝܗܘܢ ܢܶܬܝܰ ܽ‬ ‫ܘܚ ܰܝܝ ܰ‬ ‫ܰ‬ ‫ܐܝܩ ܳܪܐ ܳܗ ܳܢܐ ܕܝܰ ̱ܗܒܬ ܠܝ ܳܟ ܰܦܪ ܐ̱ ܳܢܐ‪:‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܒܡܘܬܐ ܰܗܘ ܕܝܰ ̱ܗܒܬ ܽ‬ ‫ܠܗܘܢ ܰܡ ܶ‬ ‫ܶܡܛܠ ܽܕܟܠܗ ܕܥܳܩܬܐ ̱ܗܘ ܰܘ ܰ‬ ‫ܘܕ ܳܢܐ‪:‬‬ ‫ܽ ܶ ܰ ܰ‬ ‫ܽ‬ ‫ܕܚܕ ܳܘܬܐ ̱ܗܘ܀‬ ‫ܶܡܛܠ ܕܟܠܗ‬ ‫ܳ ܳ ܰ ܳ‬ ‫ܠܟܐ ܶܐ ܰܡܪ ܶ‬ ‫‪ܰ 46‬ܡ ܳ‬ ‫ܟܘ ܽ‬ ‫ܘܬܐ ܳܒܥܶܝܬ ܚܠܳܦ ܺܐ ܳܝܩ ܳܪܟ ܰܐ ܳ‬ ‫ܬܗܘܢ‪:‬‬ ‫ܡ‬ ‫ܐ‬ ‫ܫ‬ ‫ܘܗ‬ ‫ܗ‪:‬‬ ‫ܠ‬ ‫ܘܒ ܳ‬ ‫ܝܚܐ ܶܐ ܰܡܪ‪ܰ :‬ܕ ܺ‬ ‫ܐܠ ܽ‬ ‫ܳܐ ̄ܘ ܺ‬ ‫ܣܛܝ ܳܢܐ ܐ̱ ܳܢܐ ܰ‬ ‫ܟܪ ܳ‬ ‫ܫܡܝܛ ܶܠ ܳܒܐ܆ ܽܗܘ ܶܕܝܢ ܰܢ ܺܨ ܳ‬ ‫ܗܗܘܢ‬ ‫ܰ ܶ‬ ‫ܺ‬ ‫ܚܒܬ ܶܩ ܰ‬ ‫ܡܣ ܰܒܪ ܐ̱ ܳܢܐ‪ܶ :‬ܡ ܽܛܠ ܳܗ ܳܢܐ ܰܐ ܶ‬ ‫ܰ‬ ‫ܘܡܣܶܠ ܐ̱ ܳܢܐ ܐ ܳܝܩ ܳܪܟ܀‬ ‫ܛܠܝ ܽܗܘܢ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ ܰ ܳ‬ ‫ܰ ܶ ܳ ܰ ܳ‬ ‫ܦܩܕ ܥܠܰ‬ ‫ܒܬܐ ܰ‬ ‫ܐܡ ܺܪ ܕܰܠ ̱ܗ ܳܘܐ ܐܝܟ ܰܡܘܬܐ ܽܕܟ ܰܠ‬ ‫ܘܗܝ ܘ‬ ‫‪ 47‬ܘܒܚܡܬ ܶܐ ܳ ܪ‬ ‫̱‬ ‫ܰ ܶ‬ ‫ܶ ܽ ܰ ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐ̱ ܳܢܫ ܽܢܡܘܬ‪ :‬ܐܰܠ }‪ {778‬ܡ ܰܛܠ ܕ ܐܣܠܝ ܐܝܩܪܝ‪ :‬ܘܡܠܠ ܥܡܝ ܰܐܝܟ‬ ‫ܶ ܳܶ ܶ ܶ ܰ‬ ‫ܚܡܗ‪ܽ :‬‬ ‫ܕܥܰܡ ܶܦ ܶ‬ ‫ܣܬܪ ܳ‬ ‫ܩܕ ܺ ܶܠܗ‪ܰ :‬ܐܝܟ‬ ‫ܫܡܘܛܘ ܐ ܶܦܩܘ ܠܫܢܗ ܡܢ ܒ‬ ‫ܬܕܚܠܽܘܢ ܶܒܗ ܽܟ ܽ‬ ‫ܠܗܘܢ ܰܚ ܳܙ ܰܝܘ ̱ܗܝ‪ܶ .‬ܘ ܶ‬ ‫ܕܢܶ ܰ‬ ‫ܐܬܥܒܕ ܶܒܗ ܰܡ ܺܪ ܳܝܪ ܐܝܬ ܐܝܟ‬ ‫ܳ‬ ‫ܦܩܕ‪ܺ :‬‬ ‫ܰܕ ܰ‬ ‫ܘܡܝܬ ܐܦ ܽܗܘ ܶܒܗ ܒܥܶ ܳܕ ܳܢܐ ܳܗ ܳܢܐ܀‬ ‫ܶ‬ ‫ܳ ܺ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܪܬܐ ܳ‬ ‫ܩܝ ܳܡܐ ܐܝܬ ܰ ̱ܗ ܳܘܐ ܶܠܗ‪ܶ .‬ܘܐܬܐ ܶܟܠܘ ܰܩ̈ܪܨܶܝܗ ܐܦ‬ ‫ܚܕܐ ܰܒ ̱ܪܬ‬ ‫‪ܳ 48‬ܘܐܦ ܒ‬ ‫ܳ‬ ‫ܺܕܝܠܳܗ ܰܕ ܺ‬ ‫ܘܫ ܰܕܪܘ ܐܝܬܝܽܘܗ ܶܘ ܰ‬ ‫ܣܛܝ ܺܢܝܬܐ ̱ܗܝ‪ܰ .‬‬ ‫ܟܪ ܳ‬ ‫ܐܬܩܛܠܰܬ ܳܘܐܦ ܺܗܝ‬ ‫ܝܚܐ ܰܣ ܳ‬ ‫ܶܡ ܽܛܠ ܺ‬ ‫ܡܫ ܳ‬ ‫ܒܪܗ܀‬

SUMMARY OF THE HISTORY 1

In addition to Simeon (“the catholicos of the Church of the East”), Gushtazad (“the head eunuch”), Pusai-Qargbed (“the head of the craftsmen”), and Pusai’s daughter (“a bart qyama”), the narrator introduces several martyr-bishops from prominent sees in Persia.

2–3

Shapur’s persecution begins after Constantine’s death. The narrator explains why God allows the persecution of Christians: it is so Satan cannot claim that peace alone leads people to the worship of God. Just as God sent Constantine to end the persecutions in the Roman Empire, an angel of peace will deliver the Christians of Persia.

4

The reason behind Shapur’s persecution is revealed: he is at war with the Christian sons of Constantine and despises the Christians who dwell in Persia. Shapur’s first edict against the Christians is the assessment of a double tax, which is described as a penalty for supporting the Christian Caesar while enjoying peace and prosperity in Persia. From Karka d-Ledan, Shapur sends word to the authorities in Seleucia-Ctesiphon that Simeon must collect the double tax.

5–11

Simeon dictates a response to Shapur’s edict, declaring that although he honors the King of Kings, and that the Christians of Persia bow to Shapur’s authority, a bishop’s authority is restricted to spiritual matters and does not extend to civil issues of tax collection. The officials transcribing Simeon’s response challenge the bishop’s refusal on scriptural grounds, declaring that Simeon’s own scriptures compel the payment of taxes to governing authorities. Simeon concedes that this is true, but he insists that paying a double tax is not something required by 61

62

THE MARTYRDOM AND HISTORY scripture. Moreover, Simeon says that he would rather die than be the one to oppress his own people with a double tax. The officials warn Simeon not to provoke the king, but Simeon insists that they transcribe, word for word, what he has said. Shapur is furious when he receives Simeon’s response and concludes that Simeon is trying to incite Christians to rebel against him and serve the Roman Caesar.

12

The Jews around Shapur’s court press this notion further, telling the king that Simeon reveals state secrets to the Romans and is highly revered by Caesar.

13–15 The narrator gives a brief excursus on the opportunism of the Jews. He compares their false witness against Jesus to their false witness against Simeon. Although the Jews betrayed Jesus to the Romans, they were soon oppressed by them; likewise, although the Jews betrayed Simeon to the Persians, they were soon assailed by them. During the reign of Julian (361–63 CE), Persian Jews tried to return to Jerusalem to rebuild the Temple, but Shapur sent out his army and killed them before they had traveled more than a day’s march from Maḥoza, the Jewish quarter of SeleuciaCtesiphon. 16–17 Simeon’s full response to Shapur’s first edict is read aloud to the king. Shapur then issues a second edict in which he questions why Simeon seeks to incite a rebellion. The king compels Simeon to accept his commands under pain of death. Simeon is unmoved and responds to the king by reiterating his reply to the first edict. 18–21 When Shapur hears that Simeon has again refused to obey him, he commands that priests be killed, churches be destroyed, and Simeon be arrested and brought to Karka d-Ledan. Even as the Christians of Seleucia-Ctesiphon succumb to violence their resolve is undiminished. Simeon encourages them to remember the debt that they owe to God and how the suffering of this world is fleeting. 22–23 Simeon admonishes his flock to keep away from the cults of the Manichaeans and Marcionites, and, most of all, to

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avoid interacting with Jews, whom he describes as “enemies of the Father, despisers of the Son, and adversaries of the Holy Spirit.” Simeon warns that only those who die with Christ will live with him in heaven. 24–25 Simeon’s congregation weeps as their “Simon Peter” is being led out of Seleucia-Ctesiphon. The narrator repeats the list of bishops from other prominent sees in Persia who were captured at the same time and taken to Karka dLedan. 26–28 The narrative shifts to consider the plight of the eunuch Gushtazad. He is accused of being a Christian and brought before Shapur, who demands that he worship the sun. Gushtazad eventually agrees to worship the sun after the princes and other eunuchs persuade him that he can remain a Christian so long as he does the will of the king “just for a moment.” 29–34 Simeon arrives in Karka d-Ledan. When he hears that Gushtazad worshipped the sun, he refuses to allow the eunuch to visit him in prison. Gushtazad begs forgiveness, but Simeon tells him that he cannot forgive him for denying God. In sorrow, Gushtazad returns home and casts himself down in sackcloth and ashes, tearfully praying and fasting. 35–37 Shapur expresses dismay over how Simeon has repaid his love, honor, and friendship with disobedience. Shapur recalls how he once even boasted about Simeon’s wisdom to the Magi. Simeon insists that he does honor the king and his commands, but that a bishop who teaches poverty and humility cannot compel his flock to pay taxes. 38–39 The Magi seize upon Simeon’s refusal to collect taxes as an act of rebellion. Simeon claims that Christians are poorer than all other peoples and cannot afford a double tax. The Magi respond that Christians are being asked to pay a double tax because they do not worship the gods of the King of Kings, not because the king believes Christians are wealthy. Shapur notes again how Christians live in comfort

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THE MARTYRDOM AND HISTORY and peace but will not worship the king’s gods even when his armies are at war.

40–49 Simeon tells Shapur that the lives and possessions of the Christians in his realm are the king’s to do with as he pleases, but that a bishop cannot oppress his own people by collecting taxes from them. This declaration of respect mollifies the king, and so he puts aside the issue of taxes and asks Simeon to worship fire and the sun with him. Simeon’s refusal to do so spurs a long theological argument. Simeon claims that he will not worship fire because it is dead; Shapur responds that Simeon’s god, Jesus, is dead, too, and that he was killed by the Jews. Simeon counters that God neither suffers nor dies, and further explains (in what appears to be a response to patripassianist theology), that while Jesus died and rose from the dead that God never died or rose again. Nevertheless, Simeon says, Jesus is both God and man. In response, Shapur says that the sun is truly immortal. Simeon counters that the sun cannot be immortal because it rises everyday, moves across the sky, and then sets again. Eventually, Shapur grows angry with Simeon’s intransigence and threatens to kill the bishop and his followers. 50–51 Exasperated, Shapur orders Simeon to be chained and jailed overnight in the hopes that he might relent the following morning. Gushtazad rushes from where he is waiting to meet Simeon as the bishop is being led back to prison. Simeon again rejects Gushtazad as an apostate. Anguished, Gushtazad realizes that prayer and penitence at home is insufficient and that he must return to court wearing black mourning clothes and confess Jesus before the king. When Gushtazad returns to court, Shapur hears about his servant’s strange behavior and sends word to him, inquiring why he is dressed in black. The king wonders if Gushtazad mourns the death of his wife or one of his sons, but then remembers that a eunuch is physically incapable of having a wife or sons.

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52–55 Gushtazad tells the king that he is in mourning because he himself deserves to die. The Magi inform Shapur that Gushtazad has been sitting at home in sackcloth and ashes for three days. Gushtazad explains to the king how he has killed his own soul by worshipping the sun. Gushtazad refuses to worship the sun ever again and counsels the king to do likewise. 56–66 Shapur orders Gushtazad’s beheading, and the executioners lead him away. But before the sword can be brought down upon his neck Gushtazad begs the executioners to wait and to allow him one final request of the king. Gushtazad is led back to Shapur’s court and asks the king to send a herald up on the city walls to announce that Gushtazad is being killed because he is a Christian. Shapur obliges, thinking that such an announcement will instill fear in other Christians. The narrator celebrates how Gushtazad “tricked” the king, since Gushtazad knew that it would comfort and encourage other Christians to hear that he had died for Christ. When Gushtazad is brought back to the place of execution for a second time it is as a confessor whom even Simeon will kiss in his martyrdom. The narrator concludes his account of Gushtazad’s martyrdom by lengthily comparing him to Daniel, the biblical eunuch who served earlier Persian kings. 67–76 Meanwhile, back in prison, Simeon speaks with many captured priests and deacons from other regions in Persia. He offers them encouragement, yet concedes that many do not need his encouragement as they have already been perfected in martyrdom. While Simeon is discussing the crowns that are prepared for martyrs in the banquet hall of God, a messenger arrives and informs the imprisoned Christians about Gushtazad. All are amazed and Simeon leads prayers in honor of the lost sheep that returned to the sheepfold. He then prays for his own martyrdom, asking Jesus that he might die so that he will no longer have to witness the suffering of his people. The prayers continue throughout the night until the dawn of Friday, the fourteenth of Nisan.

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77–78 As the day dawns, Shapur sends word to the imprisoned Christians and tells them that they will live if they worship the rising sun. Simeon counters that an irrational creature, one that is unaware of even its own light, cannot be a suitable object of worship. He tells Shapur that Christians have more to fear from betraying God than from disobeying the king. 79–82 Simeon is brought alone before Shapur. The king asks if Simeon will choose to live in friendship with him. Simeon says that although he is indeed friends with the king, and prays for the health of Shapur’s kingdom, that it is better for him to die than to deny God. The king is astounded by Simeon’s fortitude. 83–91 Shapur orders the execution of Simeon and his disciples. The narrator notes that the martyrs are killed at the sixth hour, on the day of preparation, at the same time on Good Friday that Jesus was killed. Simeon’s theological disputations continue, this time with Shapur’s head mobed.1 Successive groups of Christians are killed in front of Simeon so that the bishop might witness their afflictions and agree to worship the sun. Many pagans and Christians alike are present for the bloody spectacle on the outskirts of the city. Simeon continues to preach at length to his brothers about the virtues of martyrdom. He cites scripture, invokes the suffering of Jesus and the apostles, and recounts Paul’s death in Rome at the hands of the emperor Nero. 92–94 Simeon begins another long prayer as the executioners draw near. 95–96 Ten executioners come forth and the one hundred “holy ones” are killed in successive sets of ten. Only Simeon and Or “priest.” On Sasanian religious titles and functions in Syriac hagiographical texts, see Gignoux 1980. And for an overview of the relationships between Christians and Mazdeans in Syriac sources, see Gignoux 1999. 1

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the two old priests from Seleucia-Ctesiphon remain. One of the priests, Ḥananya, trembles in fear as he is being stripped and bound for execution. After shouting encouragement to the trembling priest, Pusai, the head of the king’s craftsmen, is detained until his words can be conveyed to the king. 97–98 Simeon prays for his persecutors and is beheaded at “the ninth hour … on the Friday of the passion of our Lord.” At that moment, the sun is eclipsed and fear overtakes all who witness the event. The martrys’ bodies are smuggled away during the night by “Roman captives” who live in Karka d-Ledan. Some bishops who managed to escape the persecution deliver the martyrs’ relics to Christians in the king’s army. 99

The text ends with an appeal that the prayers of the martyrs might assist “the entire community of the faithful” and the “sinful scribe” who compiled and summarized “the heroic deeds of holy Simeon” using earlier histories of the martyrs as his sources.

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THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE 1. {779} Now we come to the sorrowful story of the death of the holy martyr of God, Mar Simeon—the archbishop and catholicos of the Church of the East, who was the first one to excel in the land of the East as a blessed martyr of God, (and) whom we commemorate in this very memra1 of ours—and also the martyrdom of Gadyahb and Subyana, the bishops of Beth Lapaṭ; Yoḥannan, the bishop of Hormizd-Ardashir; Bolidaʿ, {782} the bishop of Prat d-Maishan;2 Yoḥannan, the bishop of Karka dMaishan;3 the ninety-seven priests and deacons; Gushtazad, the head eunuch, who held the rank of arzbed; and Pusai-Qargbed, who held the rank of the head of the craftsmen, and of his daughter, who was a bart qyama,4 (all of) whom, with blessed Simeon, were crowned in the blessed martyrdom of God.

1 The memra is a non-stanzaic Syriac composition, in poetry or prose, that is commonly used for narratives and homilies. 2 Kmoskó’s Syriac is plural (“the bishops of Prat d-Maishan”), but his Latin translation is singular. As only one bishop of Prat d-Maishan is named, I have kept the singular. 3 See the introduction on the importance of these additional bishops (who are not mentioned in the Martyrdom) and their sees. 4 A “daughter of the covenant.” See Griffith 1995.

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ܶ ܳ ‫ܬܫܥܺܝܬܐ‬ ܳ ܽ ‫ܘܒ ܳܢܐ ܶܫ‬ ܳ ‫ܽܕܛ‬ ‫ܡܥܘܢ ܰܒܪ ܰܨܒܥܶܐ‬ ܶ ܶ ܳ ܺ ܳ ܺ ܶ ܳ ܺ ‫{ ܳܐܬܶ ܰܝܢܢ ܰܠܢ ܶܡ‬779} 1 ‫ܕܩܛܠܗ‬ ‫ܐ‬ ‫ܝܓܬ‬ ‫ܚܢ‬ ‫ܐ‬ ‫ܝܬ‬ ‫ܫܥ‬ ‫ܬ‬ ‫ܬ‬ ‫ܠܘ‬ ‫ܝܠ‬ ‫ܟ‬ ܽ ܰ ܶ ܽ ܺܶ ܺ ܽ ܶ ܺ ‫ܐܬ‬ ܳ ‫ܝܫܐ ܰܕ‬ ܳ ‫ܘܠ‬ ܳ ‫ܕܣ‬ ܳ ܳ ‫ܗܕܐ ܰܩ ܺܕ‬ ‫ܝܩܐ‬ ‫ܐܠ ܳܗܐ ܳܡܪܝ ܶ ܫܡܥܘܢ ܪܝܫ ܐܦܝܣܩܘܦܐ ܘܩ‬ ܳ ܳ ܳ ܳ ܽ ‫ܒܣ‬ ܳ ‫ܕܢܚܐ ܽܕܗܘ ܰܩ‬ ܳ ‫ܕܢܚܐ‬ ܰ ‫ܬܢ ܰܨܚ ܰܒܐܪܥܳܐ‬ ܰ ‫ܕܥܺܕܬܐ‬ ܰ ‫ܕܡ ܳܝܐ ܐ‬ ܳ ‫ܕܡ‬ ܳ ‫ܕܡ‬ ‫ܒܬܐ‬ ‫ܛ‬ ‫ܐ‬ ‫ܘܬ‬ ‫ܗܕ‬ ̱ܳ ܰ ܳ ܽ ܳ ܰ ‫ܒܡ‬ ܺ ‫ܕܒܗ ܰܟܕ ܶܒܗ‬ ܶ ‫ܐܠ ܳܗܐ‬ ‫ܗܕܘܬܐ‬ ‫ ܳܘܐܦ ܠܣ‬:‫ܐܡܪܢ ܳܗ ܳܢܐ ܢܶܬܥ ܶܗܕ‬ ‫ܕ‬ ܽ ‫ܘܒܝ ܳܢܐ ܶܐ ܺܦ‬ ܶ ‫ܝܣܩܘ ܶܦܐ‬ ܽ ‫ܕܓܕܝܰܗܒ ܰܘ‬ ܳ‫ܘܚܢܢ‬ ܰ ܽ‫ ܰܘܕܝ‬:‫ܕܒܝܬ ܳܠ ܳܦܛ‬ ܳ ‫ܕܣ‬ ܰ ܰ ܶ‫ܝܣܩܘܦܐ‬ ܳ ܺ ܽ ‫{ ܐܶ ܺܦ‬782} ‫ܝܕܥ‬ ܽ ܺ ܽ ܽ ܰ ‫ ܘܒܘܠ‬:‫ܶܐ ܺܦܝܣܩܘܦܐ ܕܗܘܪܡ ܳܝܙ ܐ ܐ ܳܪܙ ܺܫܝܪ‬ ܳ ‫ܝܣܩ‬ ܽ ‫ܘܚ ܳܢܢ ܶܐ ܺܦ‬ ܳ ‫ܘܦܐ ܰܕܟ‬ ܳ ‫ܰܕ‬ ܰ ‫ܪܟܐ‬ ܰ ‫ܦܪܬ‬ ܰ ‫ܝܫܢ ܘܬܶܫܥܺܝܢ‬ ܰ ‫ܕܡ‬ ܰ ܽ‫ ܘܝ‬:‫ܝܫܢ‬ ܰ ‫ܕܡ‬ ‫ܘܫܒܥܳܐ‬ ܳ ܰ ܰ ‫ܘܓܘܫܬ ܳܐܙܕ ܺܪܝܫ‬ ܰ ‫ܰܩ ܺܫܝ ܶܫܐ ܰܘ‬ ܽ ‫ܡܫܡ ܳܫܢܶܐ‬ ‫ܘܗ ܽܝ ̱ܗ ܳܘܐ‬ ‫ܡܗܝܡܢܶܐ ܺܕ‬ ̱ ‫ܐܝܬ‬ ܰ ܺ ܶ ܳ ‫ܪܙܒܕ ܰܘ‬ ܰ ‫ܘܣܝ‬ ܶ ‫ܪܓܗ ܰܐ‬ ܰ ‫ܕܦ‬ ܶ ‫ܘܗܝ ܰܕ‬ ܶ ‫ܰܕ‬ .‫ܪܓܗ ܺܪܝܫ ܐܘ ܳܡܢܶ ܳܐ‬ ‫ܐܝܬ‬ ‫ܕ‬ ‫ܕ‬ ‫ܪܓܒ‬ ‫ܩ‬ ̱ ܽ ܽ ‫ܘܒ ܳܢܐ ܶܫ‬ ܰ ‫ܡܥܘܢ ܶܐ‬ ܽ ‫ܒܣ‬ ܳ ‫ܬܟܠܰܠܘ‬ ܳ ‫ܩܝ ܳܡܐ ܕܥܰ ܶܡܗ ܕܛ‬ ܰ ‫ܰܘ‬ ܳ ‫ܕܒܪܬܶܗ ܰܒ ̱ܪܬ‬ ‫ܗܕܘܬܐ‬ ܳ ܳ ‫ܳܛܒܬܐ ܰܕ‬ ‫ܐܠ ܳܗܐ܀‬ 2. Indeed, as we said in the previous memra,5 from the moment that blessed Constantine began to rule until his death, a span of thirtythree years that he reigned over the Romans, there were no martyrs to be found in the land of the West. But immediately upon the death of the triumphant Constantine, Shapur, the king of the Persians, began to harass the Christian people, to afflict and persecute the priests and the qyama, and to destroy the churches in all of his realm. Yet God allowed the persecution to hold sway over us so that Satan and the humans who do his work and attend to him would not be able to say, It is peace that makes people worship God, and prosperity that causes the church of Christ to grow. Kings {783} extended a helping hand to (the church) and exalted it, for, behold, peace reigns in the two regions,6 and there is no one who persecutes or oppresses.7 5 The “previous memra” is not a reference to Simeon’s Martyrdom. There are no contextual clues that might suggest to which memra the narrator intends to refer.

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In the same way, they slandered the blessed Job before God and said, Is it not in vain that Job fears you? For behold, you have rested your hand over him and over his house and over his sons and over all that he has everywhere, and you blessed the work of his hands, and his possessions have increased in the land. Otherwise, stretch out your hand and touch all that he has, then he will curse you to your face [Job 1:9–11]. Things such as these should not be said against God: You have honored Christians in this world. Among them (are) kings, nobles, princes, judges, (and) governors. As a result, they have prospered and multiplied in the land. As a result, they have increased and grown exceedingly powerful. Tranquility brought prosperity to them so that they grew in number. Peace has given them the opportunity to become strong. And who would not follow kings? Who would not be led by rulers? Who would not love to be known in the world? Who would not delight in comfort and luxury?

I.e., East and West. For similar arguments on the salvific value of suffering, see Aph. Dem. XXI (“On Persecution”) and Eph. adv. Jul. 6 7

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‫‪ܳ 2‬ܐ ܺ‬ ‫ܒܡ ܳ‬ ‫ܕܡ ܳܝܐ ܶ‬ ‫ܡܪ ܰܝܢܢ ܶܓܝܪ ܺ‬ ‫ܐܡܪܐ ܰܩ ܳ‬ ‫ܕܡܢ ܰܕ ܐܡܠܶܟ ̱ܗ ܳܘܐ ܽܛ ܳ‬ ‫ܘܒ ܳܢܐ‬ ‫ܰ ܺ‬ ‫ܰܳ ܳ ܺ‬ ‫ܬܝܢ ܰܘ ܳ‬ ‫ܥܕ ܳܡܐ ܽ‬ ‫ܠܥ ܳ‬ ‫ܢܛ ܳܝܢܘܣ ܰ‬ ‫ܬܠܬ‪:‬‬ ‫ܘܢܕ ܢܶܗ‪ :‬ܕܥܳܒ ܳܕܢ ܶܫܢܝܐ ܬܠ‬ ‫ܽܩܘܣܛ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰܕ ܐܡܠܶܟ ܥܰܠ ܪ ܳ‬ ‫ܕܡ ܳ‬ ‫ܘܡܝܶܐ‪ܶ :‬ܡܢ ܐܪܥܳܐ ܰ‬ ‫ܥܪܒܐ ܐ ܰ‬ ‫ܬܓ ܺܪܕܝܘ ̱ܗ ܰܘܘ ܳܣܗ ܶܕܐ‪.‬‬ ‫ܰ ܺ‬ ‫ܥܢܕ‪ܰ :‬ܫ ܺܪܝ ̱ܗ ܳܘܐ ܰܫ ܽܒܘܪ ܰܡ ܳ‬ ‫ܢܛ ܳܝܢܘܣ ܰ‬ ‫ܶܡ ܳ‬ ‫ܚܕܐ ܶܓܝܪ ܰܕܢ ܺܨ ܳ‬ ‫ܠܟܐ‬ ‫ܝܚܐ ܽܩܘܣܛ‬ ‫̈ܪܣܝܶܐ ܰܠܡܥܳ ܽܩܘ ܠܥܰ ܳܡܐ ܰܕ ܺ‬ ‫ܳ‬ ‫ܠܡ ܰ‬ ‫ܠܡ ܰܪܕܦ ܳ‬ ‫ܐܠܨ ܰܘ ܶ‬ ‫ܝܣܛܝܢܶܐ ܰܘ ܶ‬ ‫ܕܦ ܳ‬ ‫ܳ‬ ‫ܠܟܗܢܶܐ‬ ‫ܟ̈ܪ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܚܕ ܢܶܗ‪ܰ .‬ܐ ܺ‬ ‫ܠܡ ܰ‬ ‫ܩܝ ܳܡܐ ܳܘܐܦ ܶ‬ ‫ܘܠ ܳ‬ ‫ܥܩܪ ܺܥ ܳܕ ܳܬܐ ܽܕܟܠܶܗ ܽܐ ܳ‬ ‫ܗܡܝ ܶܕܝܢ ܐ ܳܠ ܳܗܐ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ ܳ‬ ‫ܰ ܰ‬ ‫ܰ ܽ ܳ ܶ ܰ‬ ‫ܗܘܐ ܐ ܳ‬ ‫ܫܬ ܰܠܛ ܰܒܢ‪ :‬ܕܰܠ ܢܶ ܶ‬ ‫ܘܠܒܢܝ ܐ̱ ܳܢ ܳܫܐ‬ ‫ܠܣܛ ܳܢܐ‬ ‫ܬܪܐ‬ ‫ܕܪܕܘܦܝܐ ܢ‬ ‫ܺ ܰ‬ ‫ܡܫܡ ܳܫ ܰܢܘ ̱ܗܝ ܺ‬ ‫ܒܕܗ ܠܥܰܡܐܳ‬ ‫ܠܡ ܰ‬ ‫ܕܫ ܳܝܢܐ ܥܰ ܶ‬ ‫ܐܡܪ‪ܰ :‬‬ ‫ܠܚܘ ̱ܗܝ ܰܘ ܰ‬ ‫ܐܝܬ ܽܝܗܘܢ ܳܦ ܰ‬ ‫ܺ ܶ ܰ ܺ ܳ ܺ‬ ‫ܰ ܺ ܽ ܳ ܰ ܳ‬ ‫ܕܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܡܫܝܚܐ ܕܬܐܪܒ‪.‬‬ ‫ܘܬܐ ܥܒܕܬܗ ܠܥܕܬܗ ܕ‬ ‫ܕܰܠܠ ܶܗܐ ܢܣܓܕܘܢ‪ .‬ܘܟܗܝܢ‬ ‫ܺ‬ ‫ܰ ܰ ܶ ܶ ܳ ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰܡܠܟܐ }‪ {783‬ܝܰ ̱ܗܒܘ ܳܠܗ ܐ ܳܝܕ ܳܐ ܘܪܡܪܡ ܰܘܗ ܕܗܐ ܒܬܪܬܝܗܝܢ ܦܢܝܬܐ‬ ‫ܘܠܝܬ ܳܕܪ ܶܕܦ ܘܰܠ ܳܕ ܶ‬ ‫ܰܫ ܳܝܢܐ ܰܡܡܠܶܟ‪ܰ :‬‬ ‫ܐܠܨ‪ .‬ܐ ܳ‬ ‫ܟܡܐ ܶܕ ܰܐܟܠܘ ̱ܗ ܰܘܘ ܰܩ ܰ‬ ‫ܘܗܝ‬ ‫̈ܪܨ ̱‬ ‫ܺ ܺ‬ ‫ܐܡܪܘ‪ܰ :‬‬ ‫ܘܒ ܳܢܐ ܺܐܝܽܘܒ ܳ‬ ‫ܠܘܬ ܰܐ ܳܠ ܳܗܐ ܶܘ ܰ‬ ‫ܽܕܛ ܳ‬ ‫ܣܪ ܳܝܩܐܝܬ ܳܕ ܶܚܠ ܳܠܟ‬ ‫ܕܠܘ‬ ‫ܺ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܗܝ ܐ ܳܝܕܟ ܘܥܰܠ ܰܒܝܬܗ ܺ ܘܥܰܠ‬ ‫ܐܝܽܘܒ‪ܳ .‬ܕܗܐ ܐܢ̱ܬ ܐ ܶܓܢܬ ܥܠ ̱‬ ‫ܒܢܘܗܝ ܘܥܰܠ ܽܟܠ ܳܡܐ ܺܕ ܐܝܬ ܶܠܗ ܽ‬ ‫ܒܟܠ ܽܕ ܳ‬ ‫ܘܟܐ ܰܘ ܳ‬ ‫ܘܗܝ‬ ‫ܥܒܕ ܐܝ ܰܕ ̱‬ ‫ܰ ̱‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܩܪܘܒ ܽ‬ ‫ܘܫܛ ܐ ܳܝܕܟ ܰܘ ܽ‬ ‫ܰܒ ܶܪܟܬ‪ܶ :‬‬ ‫ܠܟ ܳ‬ ‫ܣܓܝ ܰܒܐܪܥܳܐ‪ܶ .‬ܘܐܰܠ ܐ ܶ‬ ‫ܘܩ ܳܢܝܢܶܗ ܺ‬ ‫ܠܡܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺܕ ܐܝܬ ܶܠܗ‪ :‬ܐܰܠ ܰܒ ܰ‬ ‫ܐܡܪ ܳ‬ ‫ܐܦܝܟ ܰܢܨ ܶܚܝܟ‪ .‬ܕܰܠ ܶܕܝܢ ܰܕܐܝܟ ܳܗ ܶܠܝܢ ܺܢ ܰ‬ ‫ܠܘܬ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰܐ ܳܠ ܳܗܐ‪ܰ :‬ܕ ܐܢܬ ܝܰ ܰܩܪܬ ܐ ܽܢܘܢ ܰܠ ܺ‬ ‫ܝܣܛܝܢܶܐ ܒܥܳ ܳ‬ ‫ܳ‬ ‫ܠܡܐ ܳܗ ܳܢܐ‪ܰ :‬ܡܠܟܐ‬ ‫ܟ̈ܪ‬ ‫̱‬ ‫ܰ ܺ ܳ‬ ‫ܰܳܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶܡ ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܢܗܘܢ‪ :‬ܫ ܶܠܝܛܢܐ ܡܢܗܘܢ‪ :‬ܕܝܢܐ ܡܢܗܘܢ‪:‬‬ ‫ܢܗܘܢ‪ :‬ܪܘܪܒܢܐ ܡ‬ ‫ܽ‬ ‫ܡܕ ܳ‬ ‫ܠܗ ܳܢܐ ܐ ܰ‬ ‫ܒ̈ܪ ܢܶܐ ܶܡ ܽ‬ ‫ܬܟ ܰܗܢܘ ܘܥܰ ܳ‬ ‫ܢܗܘܢ‪ܶ :‬ܡܛ ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܣܓܝܘ ܰܒܐܪܥܳܐ‪.‬‬ ‫ܠܗ ܶܕܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܬܩܦܘ ܛܒ ܛܒ‪ܰ .‬ܫ ܳܝܢܐ ܐ ܰ‬ ‫ܟܒܪܘ ܰܘ ܶ‬ ‫ܨܠܚ ܽ‬ ‫ܶܡ ܽܛ ܳ‬ ‫ܠܗ ܳܢܐ ܰ‬ ‫ܠܗܘܢ ܕܢܶ ܽ‬ ‫ܣܓ ܶܘܢ‪:‬‬ ‫ܳ ܶ ܰ‬ ‫ܠܗܘܢ ܰܐ ܳ‬ ‫ܳ‬ ‫ܫܠ ܳܡܐ ܝܰ ̱ܗܒ ܽ‬ ‫ܬܪܐ ܕܢܶ ܽ‬ ‫ܥܫܢܘܢ‪ܰ .‬‬ ‫ܘܡ ܽܢܘ ܕܰܠ ܺܢܐܬܐ ܳܒ ܳܬܪ ܰܡܠܟܐ܆‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܘܡ ܽܢܘ ܕܰܠ ܰܢ ܶܚܒ ܺܝ ܺܕ ܽ‬ ‫ܝܥܘܬܐ ܕܥܳ ܳ‬ ‫ܝܫܢܶܐ‪ܰ .‬‬ ‫ܰ‬ ‫ܘܡ ܽܢܘ ܕܰܠ ܢܶ ܰ‬ ‫ܬܕܒܪ ܳܒܬܪ ܪ ܳ‬ ‫ܠܡܐ܆‬ ‫ܳ‬ ‫ܪܚܡ ܳܢܝ ܶܚܐ ܽ‬ ‫ܘܦ ܳ‬ ‫ܰ‬ ‫ܘܡ ܽܢܘ ܕܰܠ ܢܶ ܰ‬ ‫ܘܪܦܥܶܐ܆‬

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THE MARTYRDOM AND HISTORY

Who would not long for riches? Who would not lust after the glory of this desirable world? Who would choose adversity over comfort and torment over luxury? Who {786} would choose contempt over honor and reproach over praise? 3. In order that there would not be an opportunity for the Devil8 to use such reasoning, (it was) for this reason that God—the venerated one who orchestrates all in his wisdom—allowed there to be a persecution in the land of the Romans for three hundred years, and the faithful were tested by the persecution. The resolve of those who were persecuted was revealed, and Satan’s mouth was muzzled. Then God gave them calm. He sent them an angel of peace, King Constantine, and he allowed them to live in comfort. The Devil was confounded by this, because Jesus, not out of inability (to prevent it), had allowed his worshippers to be persecuted. For, behold, his will actually commanded it! And from amidst the darkness and the murky gloom of tribulation and persecution a glorious light shone forth, which, in its splendor, wiped away the night of persecution. For thirty-three years tranquility prevailed in every place in both realms—among the subjects of the Christian king, and among the servants of the pagan king. Then, while the memory of the first persecution had not been forgotten, but was still in the mind of those who had seen it, so that one generation would not pass away and another come and the memory of the persecution be erased (and thereby allow) Satan to disseminate false beliefs {787} in the world, God the all-knowing one—after thirty-three years of tranquility—allowed there to be a persecution of the faithful while evil men exhibited their evil will against God.

8

Lit., “the Slanderer.”

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܳ ܰ‬ ‫ܬܪ ܽܥ ܳ‬ ‫ܘܡ ܽܢܘ ܳܕܰܠ ܢܶ ܰ‬ ‫ܘܬܪܐ܆ ܰ‬ ‫ܬܠ ܰ‬ ‫ܰ‬ ‫ܬܝ ܰܐܒ ܽ‬ ‫ܠܫ ܳ‬ ‫ܘܡ ܽܢܘ ܳܕܰܠ ܢܶ ܰ‬ ‫ܘܒܚܐ‬ ‫ܒ‬ ‫ܩ‬ ‫ܗ‬ ‫ܫܚ ܶܩܐ ܚܠܳܦ ܳܢܝܚܐܶ‬ ‫ܶ‬ ‫ܝܓܐ܆ ܰܡ ܽܢܘ ܰܗܘ ܕܢܶ ܶ‬ ‫ܕܥܳ ܳ‬ ‫ܓܒܐ ܠܗ ܳ‬ ‫ܠܡܐ ܳܗ ܳܢܐ ܺ‬ ‫ܪܓ ܳ‬ ‫ܰ‬ ‫ܓܒܐ ܰܨ ܳ‬ ‫ܦܢܝ ܶܩܐ‪ܰ :‬ܡ ܽܢܘ }‪ܰ {786‬ܗܘ ܕܢܶ ܶ‬ ‫ܘܫܘ ܳܢ ܶܩܐ ܚܠܳܦ ܬ ܺ‬ ‫ܽ‬ ‫ܥܪܐ ܚܠܳܦ‬ ‫ܘܢ ܳܝܐ ܚܠܳܦ ܽܩ ܳ‬ ‫ܘܓ ܳ‬ ‫ܺܐ ܳܝܩ ܳܪܐ ܽ‬ ‫ܘܠ ܳܣܐ܆‬ ‫ܗܘܐ ܰܐ ܳ‬ ‫ܬܪܐ ܳܰܠ ܶܟ ܰ‬ ‫‪ܳ 3‬ܕܰܠ ܳܗ ܺܟܝܠ ܢܶ ܶ‬ ‫ܪܨ ܐ ܰܕ ܳ‬ ‫ܒܗ ܶܠܝܢ ܢܶ ܰ‬ ‫ܠܩ ܳ‬ ‫ܬܚ ܰܫܚ‪ܰ :‬ܒܕ ܽܓܘܢ‬ ‫ܰ ܺ ܰ‬ ‫ܶ‬ ‫ܟܡܬܗ‪ :‬ܕܢܶ ܶ‬ ‫ܗܘܐ ܽܪܕ ܳ‬ ‫ܡܕ ܰܒܕ ܽܟܠ ܶ‬ ‫ܣܓܝ ܳܕܐ ܰ‬ ‫ܺ‬ ‫ܘܦܝܐ‬ ‫ܒܚ‬ ‫ܗܡܝ ܐ ܳܠ ܳܗܐ‬ ‫ܐ‬ ‫ܰ ܳ ܽ‬ ‫ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶܒܐܪܥܐ ܕܪܘܡܝܐ ܬܠܬ ܡܐܐ ܫܢܝܢ‪ .‬ܘܐܬܒܩܝܘ ܡܗܝܡܢܐ ܒܝܕ ܪܕܘܦܝܐ‪:‬‬ ‫ܫܪ ܽܪܗܘܢ ܰܕ ܺܪܕ ܶ‬ ‫ܐܬܓܠܺܝ ܳ‬ ‫ܝܦܐ‪ܶ .‬ܘܐܬܒܠܶܡ ܽܦ ܶ‬ ‫ܘܡܗ ܳ‬ ‫ܕܣ ܳܛ ܳܢܐ‪ܳ .‬ܗ ܶ‬ ‫ܝܕܝܢ ܝܰ ̱ܗܒ‬ ‫ܠܗܘܢ ܰܡ ܰܶܠ ܳܟܐ ܰܕ ܳ‬ ‫ܠܡ ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܫܠ ܳ‬ ‫ܰ‬ ‫ܠܗܘܢ ܰܐ ܳܠ ܳܗܐ ܰܫ ܳܝܢܐ‪ܰ .‬ܫ ܰ‬ ‫ܠܟܐ‬ ‫ܐ‬ ‫ܡ‬ ‫ܪ‬ ‫ܕ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܽܩܘܣܛܢܛ ܳܝܢܘܣ ܰܘ ܺ‬ ‫ܬܟܣܣ ܐ ܶܟ ܰ‬ ‫ܒܗ ܶܠܝܢ ܐ ܶ‬ ‫ܢܝ ܳܚܐ‪ܰ .‬ܘ ܳ‬ ‫ܠܩ ܳ‬ ‫ܐܫܪܝ ܐ ܽܢܘܢ ܰܒ ܳ‬ ‫ܪܨ ܐ‬ ‫ܰ‬ ‫ܬܪ ܽ‬ ‫ܗܡܝ ܶܡܢ ܳܣ ܽܓܘ ܰܕܘܗܝ ܕܢܶ ܰ‬ ‫ܰ‬ ‫ܕܠܘ ܰܒ ܳܕܰܠ ܡܨܶ ܐ ܝ ܶ ܽܫܘܥ ܐ ܺ‬ ‫ܕܦܘܢ‪ܳ :‬ܕܗܐ ܳܗ ܳܫܐ‬ ‫ܳ ̱‬ ‫ܟܡ ܳ‬ ‫ܘܡܢ ܰܓܘ ܶܚ ܽܫ ܳ‬ ‫ܘܟܐ ܘܥܰܡܛ ܳܢܐ ܺ‬ ‫ܦܩܕ ܶܪܡܙܶܗ‪ܶ :‬‬ ‫ܰ‬ ‫ܝܪܐ ܽܕ ܐܘ ܳ‬ ‫ܠܨ ܢܶܐ ܰܘܕ ܽܪܕܘܦܝܶܐ‬ ‫ܺ‬ ‫ܰܕܢܚ ܶܡܢ ܶܫܠܝ ܽܢ ܳ‬ ‫ܝܩܗ ܰܟ ܶ‬ ‫ܒܝܕ ܰܙ ܺܠ ܶ‬ ‫ܒܚܐ ܰܕ ܰ‬ ‫ܘܗܪ ܐ ܰ‬ ‫ܡܫ ܳ‬ ‫ܦܪ ܰܗ ܠܺܠ ܳܝܐ‬ ‫ܰ ܽ ܳ ܰ ܳ ܺ‬ ‫ܬܝܢ ܰܘ ܳ‬ ‫ܫܢܝܢ ܰܫ ܳܝܢܐ ܽ‬ ‫ܬܠܬ ܺ‬ ‫ܒܟܠ ܽܕܘܟ ܐ ܺܚܝܕ ̱ܗ ܳܘܐ‪:‬‬ ‫ܘܦܝܐ‪ .‬ܘܟܕ ܬܠ‬ ‫ܕܪܕ‬ ‫ܰ ܰ ܶ ܶ ܳ ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܗܝ‬ ‫ܘܗܝ ܕܡܠܟܐ ܟܪ‬ ‫ܒܥܒܕ ̱‬ ‫ܒܬܪܬܝܗܝܢ ܦܢܝܬܐ ܕܡܫܥܒܕ ܢ ̱‬ ‫ܝܣܛܝܢܐ ܳ ܳܘ ܳ‬ ‫ܠܟܐ ܰܚ ܳ‬ ‫ܕܡ ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܢܦܐ‪ܰ :‬ܟܕ ܰ‬ ‫ܝܠ ܽܥܘܗܕ ܢܗ ܕܗܘ ܪܕܘܦܝܐ ܩܕܡܝܐ ܰܠ ܥܒ ܶܪ‪:‬‬ ‫ܥܕ ܺܟ‬ ‫ܺ‬ ‫ܶܳ‬ ‫ܰ ܺ ܳ‬ ‫ܰ‬ ‫ܘܗܝ ̱ܗ ܳܘܐ‪ܰ :‬ܕ ܳ‬ ‫ܠܡܐ ܰܟܕ ܢܶ ܰ‬ ‫ܝܬܐ ܰ‬ ‫ܕܚ ܳܙ ܰ‬ ‫ܥܒܪ ܳܕ ܳܪܐ ܺܘܢܐܬܐ‬ ‫ܝܬ‬ ‫ܐ‬ ‫ܝ‬ ‫ܗ‬ ‫ܘ‬ ‫ܝ‬ ‫ܪܥ‬ ‫ܒܬ‬ ‫ܰܠ‬ ‫̱‬ ‫̱‬ ‫ܐ ܺܳ ܶ ܶ ܽ ܳܶ ܰ ܽ ܳ ܳ ܰ ܳ ܽ ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܐ̱ܚܪ ܢܐ‪ :‬ܘܢܬܥܛܐ ܥܘܗܕ ܢ ܰܗ ܕܪܕ ܰܘܦܝܐ‪ :‬ܗܝ ܡܟܠܢܘܬܐ }‪ {787‬ܢܙܪܘܥ‬ ‫ܳ‬ ‫ܳ ܰ ܳ ܺ‬ ‫ܺ‬ ‫ܗܡܝ ܐ ܳܠ ܳܗܐ ܰܚ ܺܟܝܡ ܽ‬ ‫ܒܬ ܶܒܝܠ‪ :‬ܐ ܺ‬ ‫ܬܠܬܝܢ‬ ‫ܒܟܠ‪ :‬ܕܒܬܪ‬ ‫ܽܗܘ ܳܣܛ ܳܢܐ‬ ‫ܰ ܳ ܳ‬ ‫ܕܫ ܳܝܢܐ‪ :‬ܢܶ ܶ‬ ‫ܬܐ ܺ‬ ‫ܘܦܝܐ ܰܠ ܰ‬ ‫ܡܗܝܡܢܶܐ ܰܟܕ ܰ‬ ‫ܗܘܐ ܽܪܕ ܳ‬ ‫ܫܢܝܢ ܰ‬ ‫ܒܢܝ ܳܢ ܳܫܐ ܺܒܝ ܶܫܐ‬ ‫ܘ‬ ‫ܬܠ ܽ ܺ ܳ ܽ ܰ ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܨܶܒܝܢܗܘܢ ܒܝܫܐ ܠܘܩܒܠ ܐܠܗܐ ܡܚܘܝܢ‪.‬‬

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THE MARTYRDOM AND HISTORY

Nevertheless, in his incomprehensible wisdom, in the midst of the great depth of their evil, he always shows the grace and wisdom of his providence, and he shows his power, which is not vanquished by the bodily weakness of his servants. For just as when he allowed Joseph to be sold [Gen 37]—indeed his slavery dispensed bodily life through the collection of grain for many nations—so, too, when Christ was sold into suffering, through his price he gave freedom to our slavery, which had been sold to sin, and in his suffering he annulled our suffering, and in his death he slew our death, and through the powerlessness of his crucifixion his power was proven. In the same way, through the persecution of his servants his truth is made known, and through their tribulations his faith is confirmed, and through their tortures his knowledge is proclaimed, and through their deaths his life is revealed, and through their endurance his strength is uncovered, and in all these things deceit is exposed, Satan is defeated, and the mouth of the Devil 9 is muzzled. {790} And this is to say in brief that no one who should happen upon these histories should suppose or consider or claim that it was improper that God allowed us to be turned over to the hands of the persecutors. Therefore let us begin the history of the persecution, and of the killing, too, of the holy martyrs whose names we have already mentioned.

9

“Slanderer.”

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‫ܶ‬ ‫ܬܕ ܳܪܟܐ ܶܡܢ ܽܥ ܳ‬ ‫ܰ‬ ‫ܟܡܬܗ ܳܗܝ ܳܕܰܠ ܶܡ ܰ‬ ‫ܒܪܡ ܶܕܝܢ ܽܗܘ ܶ‬ ‫ܘܡܩܐ ܰܪ ܳܒܐ‬ ‫ܒܚ‬ ‫ܳ ܰ ܰ ܳ ܶ‬ ‫ܰ ܽ ܳ‬ ‫ܡܚ ܶܘܐ ܽ‬ ‫ܝܫ ܽ‬ ‫ܺ‬ ‫ܒܟ ܰ‬ ‫ܘܬܐ ܶ‬ ‫ܕܒ ܽ‬ ‫ܰ‬ ‫ܠܙܒܢ‬ ‫ܒܪ ܽܢܘܬܗ‬ ‫ܘܚܟܡܬܐ ܕ ܳܡܕ‬ ‫ܘܬܗܘܢ‪ܳ :‬ܛܝܒ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܡܚܝܠܘܬܐ ܰ‬ ‫ܕܦ ܳ‬ ‫ܒܝܕ ܺ‬ ‫ܘܚܝܶܠ ܺܕܝܠܗ ܕܰܠ ܳܚܐܒ ܰ‬ ‫ܰ‬ ‫ܘܗܝ ܰ‬ ‫ܡܚ ܶܘܐ‪:‬‬ ‫ܕܥܰܒ ܰܕ‬ ‫ܓܪܐ‬ ‫̱‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܟܙܢܐ ܰܕܟܕ ܐ ܺ‬ ‫ܗܡܝ ܶܡܢ ܝܰ ܶ‬ ‫ܰܐ ܳ‬ ‫ܘܣܦ ܕܢ ܶ ܰܙܕ ܰܒܢ‪ .‬ܥܰ ܽ‬ ‫ܒܕܘܬܗ ܶܓܝܪ ܰܚܝܐ‬ ‫ܥܒ ܳ‬ ‫ܫܡ ܳܢܝܶܐ‪ܽ :‬‬ ‫ܘܢ ܳܫܐ ܰܕ ܽ‬ ‫ܽܓܘ ܳ‬ ‫ܒܟ ܳ‬ ‫ܘܪܐ‪ :‬ܠܥܰ ̱ܡ ܶܡܐ ܰܣ ܺܓ ܶܝܐܐ ܰܦ ܰ‬ ‫ܪܢܣܬ‪ܳ .‬ܗ ܰܟ ܳܢܐ‬ ‫ܺ‬ ‫ܶ‬ ‫ܶ‬ ‫ܒܝܕ ܛܝ ܰܡܘܗܝ ܽ‬ ‫ܳܐܦ ܰܟܕ ܐ ܰܙܕ ܰܒܢ ܺ‬ ‫ܠܚ ܳܫܐ‪ܰ :‬‬ ‫ܡܫ ܳ‬ ‫ܰ‬ ‫ܚܪܘܪܐ ܝܰ ̱ܗܒ‬ ‫ܐ‬ ‫ܝܚ‬ ‫̱‬ ‫ܰ ܽ ܰ‬ ‫ܶ‬ ‫ܳ ܰ ܺ ܳ‬ ‫ܡܙ ܳ‬ ‫ܘܬܢ ܰܕ ܰ‬ ‫ܝܬܐ‪ܰ .‬ܘ ܰ‬ ‫ܒܚ ܳ ܶܫܗ ܰܒܛܠ ܶ ܰܚ ܰܫܝܢ‪:‬‬ ‫ܒܢܐ ̱ܗܘܬ ܰ ܠܚܛ‬ ‫ܠܥܒܕ‬ ‫ܺ‬ ‫ܺ ܽ‬ ‫ܰ ܰ ܶ ܰ ܶ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܒܡܘܬܗ ܩܛܠܗ ܠܡܘܬܢ‪ ܳ:‬ܘܒܝܕ ܡܚܝܠܘܬܐ ܕܙܩܝܦܗ ܐܬܓܠܝ‬ ‫ܶ ܺ‬ ‫ܒܝܕ ܺܪܕ ܽ‬ ‫ܬ ܰܝܕܥ ܳ‬ ‫ܫܪ ܶܪܗ‪ܰ :‬ܘ ܰ‬ ‫ܰܚܝܠܶܗ‪ܳ .‬ܗ ܰܟ ܳܢܐ ܰ‬ ‫ܒܝܕ‬ ‫ܘܗܝ ܡ‬ ‫ܐ‬ ‫ܘܬ‬ ‫ܝܦ‬ ‫ܕܥܰܒ ܰܕ ̱‬ ‫ܶ ܰ‬ ‫ܒܝܕ ܶܫܢ ܰܕ ܽܝܗܘܢ ܶܡ ܰ‬ ‫ܠܨ ܰܢ ܽ‬ ‫ܫܬ ܳܪܪܐ ܰܗ ܳ‬ ‫ܝܡ ܽܢܘܬܶܗ‪ܰ :‬ܘ ܰ‬ ‫ܽܐܘ ܳ‬ ‫ܬܟ ܳܪܙ ܐ‬ ‫ܡ‬ ‫ܘܢ‬ ‫ܝܗ‬ ‫ܺܰ ܶ‬ ‫ܒܝܕ ܰܡܘ ܰܬ ܽܝܗܘܢ ܶܡܬܓܠܶܝܢ ܰܚ ܰܝܘ ̱ܗܝ‪ܰ :‬ܘ ܰ‬ ‫ܥܬܗ‪ܰ :‬ܘ ܰ‬ ‫ܒܝܕ‬ ‫ܝܕ‬ ‫ܠܗܝܢ ܶܡ ܰ‬ ‫ܒܗ ܶܠܝܢ ܽܟ ܶ‬ ‫ܡܣܢ ܽܢ ܽ‬ ‫ܬܦܪܣܐܶ‬ ‫ܬܒ ܰܕܩ ܰܚܝܠܶܗ‪ܰ .‬ܘ ܳ‬ ‫ܡܚ ܳ‬ ‫ܘܬܗܘܢ ܶܡ ܰ‬ ‫ܰ‬ ‫ܺܙ ܳ‬ ‫ܘܡܗ }‪ܳ {790‬ܕ ܶܐܟ ܰ‬ ‫ܘܡܬܒܠܶܡ ܽܦ ܶ‬ ‫ܬܩ ܰܦܚ ܳܣ ܳܛ ܳܢܐ‪ܶ :‬‬ ‫ܘܡ ܰ‬ ‫ܐܦܐ ܶ‬ ‫ܠܩ ܳ‬ ‫ܪܨ ܐ‪.‬‬ ‫ܶ‬ ‫ܳ ܺ ܳ ܳ‬ ‫ܣܒܪ ܶܡܢ ܰܐܝܠܶܝܢ ܳ‬ ‫ܒܗ ܶܠܝܢ ܐ ܶ‬ ‫ܰܘ ܳ‬ ‫ܬܐ‪ܳ :‬ܕܰܠ ܐ̱ ܳܢܫ ܰܢ ܰ‬ ‫ܕܦܓܥܺܝܢ‬ ‫ܩ‬ ‫ܝ‬ ‫ܣ‬ ‫ܒܦ‬ ‫ܬ‬ ‫ܡܪ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܐܡܪ‪ :‬ܕܰܠ ܦܐܐ ̱ܗ ܳܘܐ ܰܕܢ ܶ‬ ‫ܬܚ ܰܫܒ ܺܘܢ ܰ‬ ‫ܒܬܫܥ ܳܝܬܐ ܳܗ ܶܠܝܢ ܘܢܶ ܰ‬ ‫ܗܡܐ ܶܡ ܰܢܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܫܬܠܡ ܺܒܐܝ ܰܕ ܽܝܗܘܢ ܳܕܪ ܽܕ ܶ‬ ‫ܰܐ ܳܠ ܳܗܐ ܕܢܶ ܶ‬ ‫ܘܦܐ‪ܰ .‬ܢܫ ܶܪܐ ܳܒܗ ܶ ܰܡ ܺܟܝܠ ܒܬܫܥܺܝܬܐ‬ ‫ܰܕ ܽܪܕ ܰ‬ ‫ܕܩ ܰ‬ ‫ܝܗܘܢ ܳܘܐܦ ܶ‬ ‫ܕܣܗ ܶܕܐ ܰܩ ܺܕ ܝ ܶܫܐ‪ :‬ܐܝܠܶܝܢ ܶ‬ ‫ܘܦ ܽ‬ ‫ܛܠܝ ܽܗܘܢ ܳ‬ ‫ܕܡܢ ܠܥܶܠ‬ ‫ܶ‬ ‫ܳ‬ ‫ܫܡ ܰܗܝ ܽܗܘܢ ܐܬܥܰ ܰܗ ܰܕܢܢ܀‬

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4. In the 655th year of the kingdom of Alexander—which is the 296th year after the crucifixion of our Lord; the 117 th year of the kingdom of the Persians; the 31st year of King Shapur, son of Hormizd—after the death of blessed Constantine, 10 king of the Romans, Shapur took the opportunity to contend against (Constantine’s) sons who were still young. He continually raided the land of the Romans and, for this reason, he became increasingly incensed with hatred for the servants of God who (dwelled) in the land of his jurisdiction. He wanted, and schemed for, an occasion to persecute the faithful. And he found excuses to subject {791} all Christians in the land of the Persians to a double tax and tribute, and he wrote an edict from Beth Huzaye to the authorities of Beth Aramaye as follows:11 “As soon as you see this command of ours, gods, 12 in this official letter of charge that was sent to you from us, arrest Simeon, the head of the naṣraye,13 and do not release him until he signs a document and takes it upon himself to collect and give (to us) a double poll tax14 and double tribute from all the people of the naṣraye who are in our land, we gods, and who inhabit the land of our authority. For to us, gods, there are tribulations and wars, while to them is rest and luxury. They dwell in our land and yet they are of one mind with Caesar,15 our enemy, and we fight but they enjoy quiet.”

Constantine died on May 22, 337 CE. Shapur writes from the Sasanian summer palace in the city of Karka d-Ledan (in Beth Huzaye) to the center of the Sasanian administration in the city of Ctesiphon (in Beth Aramaye) where Simeon lives and has his church. 12 Shapur employs the pluralis maiestatis and refers to “us” as “gods” several times in the History. This device is not used in the Martyrdom. 13 See the introduction on this term. 14 Lit., “double head money.” 15 Lit., “sons of the thinking of Caesar.” 10 11

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‫ܟܣ ܳ‬ ‫ܠܟܘܬܶܗ ܰܕ ܶ‬ ‫ܕܡ ܽ‬ ‫ܫܢܬ ܶܫ ܳ‬ ‫ܘܚ ܶܡܫ ܰ‬ ‫ܐܠ ܰ‬ ‫‪ܰ 4‬ܒ ܰ‬ ‫ܘܚܡ ܺܫܝܢ ܰ‬ ‫ܬܡܐܐ ܰ‬ ‫ܢܕܪܘܣ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܘܫܬ ܶ‬ ‫ܕܡܢ ܳܒܬܪ ܺܙܩܝܦܘܬܗ ܳ‬ ‫ܺܕܗܝ ܺ ̱ܗܝ ܰ‬ ‫ܫܢܬ ܰܡܐܬܝܢ ܘܬܫܥܺܝܢ ܶ‬ ‫ܕܡ ܰܪܢ‪:‬‬ ‫ܳ‬ ‫ܺ ܶ‬ ‫ܫܒܥ ܶ ܶ‬ ‫ܠܟܘܬܐ ܳ‬ ‫ܠܡ ܽ‬ ‫ܣ̈ܪܐ ܺ‬ ‫ܕܦ ܳ‬ ‫ܫܢܝܢ ܰ‬ ‫ܐܝܬܝܗ ܳܡܐܐ ܰܘ ܰ‬ ‫̈ܪܣܝܶܐ‪ܺ :‬ܕܗܝ ܺ ̱ܗܝ‬ ‫ܕ‬ ‫ܳ ܺ‬ ‫ܶ ܳ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܬܠܬܝܢ ܘܚܕܐ ܕܫ ܺܒܘܪ ܡܠܟܐ‪ :‬ܒܪܗ ܕܗܘܪܡܝܙܕ‪ :‬ܡܢ ܒܬܪ‬ ‫ܫܢܬ ܽ‬ ‫ܰ‬ ‫ܰ ܳ ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܕܡܝܬ ܰܛܘܒܢܐ ܩܘܣܛܢܛܝܢܘܣ ܡܠܟܐ ܕܪܘܡܝܐ‪ :‬ܘܐܫܟ ܰܚ ܺܠܗ‬ ‫ܶ‬ ‫ܰܫ ܽܒܘܪ ܐ ܳ‬ ‫ܬܓ ܶܪܐ ܰܒ ܰ‬ ‫ܬܪܐ ܕܢܶ ܰ‬ ‫ܒܢܘ ̱ܗܝ ܥܰܠ ܰܕܛܠܝܢ ̱ܗ ܰܘܘ‪ :‬ܐ ܺܡ ܳܝܢܐܝܬ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܡܝܶܐ ܳܣܠܶܩ ̱ܗ ܳܘܐ‪ܶ .‬‬ ‫ܝܣܐ ܥܰܠ ܐܪܥܳܐ ܽܕܪ ܳ‬ ‫ܒܓ ܳ‬ ‫ܰ‬ ‫ܘܡܢ ܳܗ ܶܕܐ ܥ ܶ ܰܠܬܐ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ ܺ‬ ‫ܐܠ ܳܗܐ ܰܕܒܐܬܪܐܳ‬ ‫ܽ‬ ‫ܘܩܒܠ ܥܰܒ ܰܕܘܗܝ ܰܕ ܳ‬ ‫ܬܓ ܺܪܝ ܶ‬ ‫ܒܣܢܶܐܬܐ ܕܠ ܰ‬ ‫ܬ ܳܝܪܐܝܬ ܐ ܰ‬ ‫ܝ‬ ‫ܳ ̱‬ ‫ܘܡ ܰ‬ ‫ܘܨ ܶܒܐ ̱ܗ ܳܘܐ ܶ‬ ‫ܡܗܝܡܢܐ‪ܶ.‬‬ ‫ܘܦܝܐ ܰܕ ܰ‬ ‫ܬܦ ܰܪܣ ܕܢܶܒܥܶܐ ܥܶܠܬܐ ܰܠ ܽܪܕ ܳ‬ ‫ܐܘܚܕ ܢܶܗ‪ܳ .‬‬ ‫ܽܕ ܳ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܺ ܳ‬ ‫ܶ ܳ ܳ‬ ‫ܝܦܬܐ ܽ‬ ‫ܰܘܪ ܶ‬ ‫ܠܟ ܽ‬ ‫ܬܐ ܕܢܶ ܽ‬ ‫ܠܗܘܢ‬ ‫ܒܡ ܰܕ ܐܬܐ }‪ {791‬ܥܦ‬ ‫ܟܒܘܫ ܐ ܽܢܘܢ‬ ‫ܠ‬ ‫ܥ‬ ‫ܒ‬ ‫ܟ‬ ‫ܳܶ ܰ ܽ ܳܳ ܳ ܳ ܶ ܰ ܰ‬ ‫ܺ‬ ‫ܟܬܒ ܰܣ ܳ‬ ‫ܩܪܐ ܶܡܢ ܶܒܝܬ ܽܗܘ ܳܙܝܶܐ‬ ‫ܟ̈ܪܝܣܛܝܢܐ ܕܒܐܘܚܕ ܢܐ ܳ ܕܦ̈ܪܣܝܐ‪ .‬ܘ‬ ‫ܳ ܳ ܶ ܳ ܰܳ ܶ ܳ ܳܶ ܽ‬ ‫ܠܫ ܺܠܝ ܳܛܢܶܐ ܶ‬ ‫ܝܬܘܢ ܽܦ ܳ‬ ‫ܰ‬ ‫ܘܩܕ ܳܢܐ ܳܗ ܳܢܐ‬ ‫ܕܒܝܬ ܐܪܡܝܐ ܗܟܢܐ‪ :‬ܡܚܕܐ ܶܕܚܙ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܺܕܝܠܰܢ ܐ ܳ‬ ‫ܠܫ ܽ‬ ‫ܦܪ ܰܘ ܳ‬ ‫ܪܬܩܐ ܶ‬ ‫ܟܬ ܳܒܐ ܳܗ ܳܢܐ ܰܕ ܰ‬ ‫ܫܬ ܰܕܪ‪ܶ :‬‬ ‫ܡܥܘܢ ܺܪ ܳ‬ ‫ܝܫܐ‬ ‫ܕܡ ܰܢܢ ܐ‬ ‫ܒ‬ ‫ܐ‪:‬‬ ‫ܗ‬ ‫ܠ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳܕܢ ܳܨܪܝܶܐ ܰܐ ܽܚܘܕܘ‪ܳ :‬ܘܰܠ ܰܬ ܽ‬ ‫ܫܛ ܳܪܐ ܰܘ ܰ‬ ‫ܪܦ ܳ‬ ‫ܘܢܝ ̱ܗܝ‪ܰ :‬‬ ‫ܡܩ ܶܒܠ‬ ‫ܥܕ ܳܡܐ ܕܢܶ ܳܚܬ ܰܘܡ ܶ ܐ‬ ‫ܝܫܐ ܺ‬ ‫ܥܦ ܳ‬ ‫ܦܫܗ ܰܕ ܶ‬ ‫ܝܦܐ ܰ‬ ‫ܥܰܠ ܰܢ ܶ‬ ‫ܟܣܦ ܺܪ ܳ‬ ‫ܘܡ ܰܕ ܐܬܐ ܕܬܪܬܝܢ ܶܡܢ ܽܟܠ ܥܰ ܳܡܐ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܒܫܘܠܛ ܰܢܢ ܢܶ ܶ‬ ‫ܳܕܢ ܳܨܪܝܶܐ ܰ‬ ‫ܘܗܝ ܘܝܳܬܒ ܽ‬ ‫ܓܒܐ‬ ‫ܕܒܐܪܥܳ ܽܐ ܺܕܝܠܰܢ ܐ ܳܠܰܗܐ ܶ ܐ ܽܝܬ‬ ‫̱‬ ‫ܶ ܶ‬ ‫ܠܨ ܢܶܐ ܰܘ ܳ‬ ‫ܬܠ‪ܶ .‬ܡܛܠ ܰ‬ ‫ܩ̈ܪ ܶܒܐ‪ܽ :‬‬ ‫ܕܠܢ ܐ ܳܠܗܐ ܐܘ ܳ‬ ‫ܠܗܘܢ ܶܕܝܢ ܳܢܝ ܶܚܐ‬ ‫ܘܢ ܰ‬ ‫ܰ ܰ ܺ ܶ‬ ‫ܰ ܳ ܺ ܰ ܳ ܺ ܺ ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܘܬܦܢܝܩܐ‪ .‬ܘܒܐܪܥܐܰ ܕܝܠܢ ܝܬܒܝܢ‪ :‬ܘܐܝܬܝܗܘܢ ܒܢܝ ܬܪܥܝܬܗ ܕܩܣܪ‬ ‫ܽ‬ ‫ܠܕܒ ܰܒܢ‪ܰ .‬‬ ‫ܘܫܐ ܰܘ ܽ‬ ‫ܒܥ ܶ ܳ‬ ‫ܠܗܘܢ ܶܫ ܳ‬ ‫ܟܬ ܳ‬ ‫ܠܝܐ‪.‬‬ ‫ܘܠܢ ܬ‬

‫‪These things were written from King Shapur to the authorities‬‬ ‫‪in Beth Aramaye. And when the edict of the king came to their‬‬ ‫‪attention, they arrested the blessed Simeon bar Ṣabbaʿe, and they‬‬ ‫‪read before him these things that were written by the king,‬‬ ‫‪demanding that he do that which was written.‬‬

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5. The holy Simeon responded with great humility, without being unsettled, {794} and he said with courage: “I bow to the King of Kings, and I honor his commands with all my power, however, concerning that which is required of me in the edict, I believe that even you know that it is not my business to demand taxes from the people of Christ, my Lord. Indeed, our authority over them is not in the things which are seen, but in those things which are unseen. That is: in the faith of our Lord; in the truth of our teachings; in the word of humility that counsels the fear of God; in the pious persuasion that does not corrupt the mind of its hearers; in pure and continuous prayer; in steadfast vigil; in pining supplication; in powerful invocation; in the abundant love of God, while we ask for mercy upon the king and upon all his servants and territories, so that wars will end and tranquility might abound in the world. Indeed, if we had the authority of this world, then we would not conduct ourselves in the ways that I have mentioned, but we would conform to your worldly ways. “Moreover, I petition your authority and your nobility, and I beseech that it be shown, {795} in which capacity we are demanded to do the things that are demanded of us? If (it is) as rich people, then everyone knows that we are poor and that we lack abundant wealth. And if (it is) as idle people, then you are aware that there is no one among us who abstains from the work of the king, because we are all bound under the order of tax. And if (it is) as enemies, then perhaps there are people among you who are aware that we are friends of all people, especially the King of Kings.

ܳ ܶ ܶ ܶ ܳ ܳ ‫ܬܟܬܒ ܶܡܢ ܰܫ ܽܒܘܪ ܰܡ‬ ܶ ‫ܠܟܐ ܠ ܰܫ ܺܠܝ ܳܛܢܶܐ‬ .‫ܕܒܝܬ ܐ ܳܪ ܳܡܝܶܐ‬ ‫ܘܗܠܝܢ ܐ‬ ܽ ܶ‫ܡܥܘܢ ܰܒܪ ܰܨ ܳܒܥܐ‬ ܽ ‫ܘܒ ܳܢܐ ܶܫ‬ ܳ ܳ ܽ ܳ ‫ܠܛ‬ ܰ ܰ ܶ ܰ :‫ܶܘ ܰܒܕ ܰܣܩܪܐ ܕܡܠܟܐ ܣܡܟ ܶܨܝܕܝܗܘܢ‬ ܳ ܶ ܰ ‫ܬܟܬܒ‬ ܶ ‫ܘܗ ܶܠܝܢ‬ ܳ :‫ܐ ܰܚܕܘ‬ ܳ ‫ܩܪܘ ̱ܗ ܰܘܘ‬ ‫ ܬܒܥܺܝܢ‬.‫ܘܗܝ‬ ‫ܕܡܢ ܰܡܠ ܳܟܐ ܐ‬ ̱ ‫ܩܕ ܰܡ‬ ܶ ܶ ܶ ܰ ܽ ܶ ܶ ܰ ‫̱ܗܘܘ ܠܗ ܕܢܣܥܘܪ ܐܝܠܝܢ ܕ ܐܬܟܬܒ܀‬

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ ܺ ܽ ܳ‬ ‫ܳ‬ ‫ܝܫܐ ܶܫ ܽ‬ ‫‪ܽ 5‬ܗܘ ܶܕܝܢ ܰܩ ܺܕ ܳ‬ ‫ܡܥܘܢ‪ܰ :‬ܦ ܺܢܝ ܶܦ ܳ‬ ‫ܝܟܘܬܐ ܰܪ ܶܒܬܐ‪ܰ :‬ܟܕ‬ ‫ܬܓܶ ܳܡܐ ܒܡܟ‬ ‫ܰ ܺ ܽ ܳ‬ ‫ܶ‬ ‫ܘܬܐ ܶܘ ܰ‬ ‫ܳܰܠ ܰ‬ ‫ܐܡܪ‪ .‬ܐ ܳܢܐ ܰܠܡܠܟ ܰܡܠܟܐ ܳܣ ܶܓܕ‬ ‫ܡܕ ܰܘܕ‪ {794} :‬ܒܠܒܝܒ‬ ‫ܐ ܳܢܐ‪ܰ :‬ܘ ܽ‬ ‫ܡܝ ܰܩܪ ܐ ܳܢܐ ܽ‬ ‫ܒܟܠܶܗ ܰܚܝܠܝ‪ܰ .‬‬ ‫ܘܗܝ ܰ‬ ‫ܠܦܘ ܳ‬ ‫ܒܪܡ ܥܰܠ ܳܗ ܶܠܝܢ‬ ‫ܩܕ ܰܢ‬ ‫̱‬ ‫̱‬ ‫̱‬ ‫ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܕܡܬܬܒܥ ܐ̱ܢܐ ܳܡܢ ܦܘܩܕ ܢܗ‪ :‬ܣܒܪ ܳ ܐ̱ܢܐܶ ܕ ܐܦ ܐܢ̱ܬܘܢ ܡܦܣܝܢ‬ ‫ܰ‬ ‫ܐܢ ܽܬܘܢ‪ܳ :‬ܕܗ ܶ‬ ‫ܗܘܝ ܺܕܝܠܝ ܰ‬ ‫ܕܡ ܰܕ ܐܬܐ ܐ ܰ‬ ‫ܬܬܒܥ ܠܥܰ ܳܡܐ ܰܕ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܚ ܳܐ‬ ‫ܰܠ‬ ‫ܝܢ‬ ‫ܠ‬ ‫̱‬ ‫ܶ‬ ‫ܽ ܳܰ ܶ ܰ ܰ ܽ ܳ ܳ ܰ ܶ ܰ ܳ ܺ ܰ‬ ‫ܳ‬ ‫ܘܗܝ‪ :‬ܐܰܠ‬ ‫ܝܬ‬ ‫ܐ‬ ‫ܢ‬ ‫ܝ‬ ‫ܙ‬ ‫ܬܚ‬ ‫ܕܡ‬ ‫ܒ‬ ‫ܐ‬ ‫ܗܘ‬ ‫ܰܠ‬ ‫ܘܢ‬ ‫ܝܗ‬ ‫ܥܠ‬ ‫ܕ‬ ‫ܝܪ‬ ‫ܓ‬ ‫ܢ‬ ‫ܢ‬ ‫ܘܠܛ‬ ‫ܫ‬ ‫ܪܝ‪.‬‬ ‫ܡ‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܫܪ ܳܪܐ ܕܝܽ ܳ‬ ‫ܕܡ ܰܪܢ‪ܰ :‬ܒ ܳ‬ ‫ܝܡ ܽܢܘܬܐ ܳ‬ ‫ܒܗ ܳ‬ ‫ܬܚܙ ܝܳܢ‪ܳ :‬ܗ ܰܢܘ ܶܕܝܢ ܰ‬ ‫ܰܒܕܰܠ ܶܡ ܰ‬ ‫ܘܠܦ ܰܢ ܳܢ‪:‬‬ ‫ܶ ܳ ܰ ܺ ܽ ܳ‬ ‫ܕܡ ܳ‬ ‫ܦܝ ܳܣܐ ܰܕ ܶ‬ ‫ܘܬܐ ܰ‬ ‫ܠܦܐ ܶܕܚܠܰܬ ܰܐ ܳܠ ܳܗܐ‪ܰ :‬ܒ ܳ‬ ‫ܢܟܦ ܘܰܠ‬ ‫ܒܡܠܬܐ ܕܡܟܝܟ‬ ‫ܳ ܽ ܶ ܰ ܰ ܳ ܳ ܰ ܳ ܳ ܰ ܺ ܳ ܳ‬ ‫ܒܫܗܪܐܳ‬ ‫ܬܐ‪ܰ :‬‬ ‫ܡܚ ܶܒܠ ܶܪ ܳ‬ ‫ܰ‬ ‫ܥܝ ܳܢ ܳܐ ܕܫܡܘܥܐ‪ :‬ܒܨܠܘܬܐ ܕܟܝܬܐ ܘܐܡܝܢ‬ ‫ܳ ܰ ܳ ܳ ܰ ܳܺ ܳ‬ ‫ܘܒܐ ܺ‬ ‫ܺ‬ ‫ܒܒ ܽܥܘܬܐ ܺ‬ ‫ܒܚ ܳ‬ ‫ܝܒܐ‪ܳ :‬‬ ‫ܬܟ ܳ‬ ‫ܝܬܐ‪ܽ :‬‬ ‫ܫܦܝܥܳܐ‬ ‫ܚܢܝܓܬܐ‪ :‬ܒܓܥܬܐ ܚܝܠܬܢ‬ ‫ܚܡܐ ܥܰܠ ܰܡ ܳ‬ ‫ܘܥܠ ܽܟ ܽ‬ ‫ܠܟܐ ܰ‬ ‫ܠܘܬ ܰܐ ܳܠ ܳܗܐ‪ܰ :‬ܟܕ ܳܒܥ ܶ ܰܝܢܢ ܰܪ ܶ‬ ‫ܰܕ ܳ‬ ‫ܠܗܘܢ‬ ‫ܽ‬ ‫ܬܒܛܠܘܢ ܳ‬ ‫ܘܗܝ‪ :‬ܘܥܰܠ ܽܟ ܽ‬ ‫ܘܗܝ‪ :‬ܕܢܶ ܰ‬ ‫ܠܗܘܢ ܽ‬ ‫ܩ̈ܪ ܶܒܐ ܘܢܶ ܶ‬ ‫ܣܓܐ‬ ‫ܬܚܘ ܰܡ ܳ ̱‬ ‫ܥܰܒ ܰܕ ̱‬ ‫ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰܫ ܳܝܢܐ ܒܬ ܶܒܝܠ‪ .‬ܐ ܽܠܘ ܶܓܝܪ ܽܫܘܠܛ ܳܢܐ ܥܳ ܳ‬ ‫ܝܕܝܢ ̱ܗ ܰ‬ ‫ܠܡ ܳܢ ܳܝܐ ܐ ܺܚ ܺ‬ ‫ܝܢ‪ܰ :‬ܠܘ‬ ‫ܘ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܬܗ ܺ‬ ‫ܘܒ ܶ̈ܪܐ ܶܕ ܶ‬ ‫ܳ‬ ‫ܒܛ ܳ‬ ‫ܐܡܪܬ ܶܡ ܰ‬ ‫ܒܗ ܶܠܝܢ ܽܕ ܳ‬ ‫ܟܣܐ‬ ‫ܦܟܝܢ ̱ܗ ܰܘܝܢ‪ :‬ܐܰܠ‬ ‫ܬܕ ܺ‬ ‫ܐܣܟ ܽ‬ ‫ܶܕ ܺ‬ ‫ܝܡܟܘܢ ܥܳ ܳ‬ ‫ܠܡ ܳܢ ܳܝܐ ܶܡ ܰ‬ ‫ܒܪܝܢ ̱ܗ ܰܘܝܢ‪ .‬ܥܰܡ ܳܗ ܶܠܝܢ ܶܕܝܢ‬ ‫ܳ‬ ‫ܘܬܟܘܢ ܺ‬ ‫ܘܒܥܶܐ ܐ ܳܢܐ ܺܕ ܰ‬ ‫ܠܚ ܽܐܪ ܽ‬ ‫ܠܫܘܠܛ ܽܢ ܽ‬ ‫ܡܦܝܣ ܐ̱ ܳܢܐ‪ܳ :‬‬ ‫ܽ‬ ‫ܘܬܟܘܢ ܰܘ ܺ‬ ‫ܐܠܦ‪:‬‬ ‫̱‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳܕܗ ܶܠܝܢ }‪ܶ {795‬‬ ‫ܕܡܬܬܒܥܺ ܰܝܢܢ ܐܝܟ ܰ ܺܡ ܽܢܘ ܶܡܬܬܒܥܺ ܰܝܢܢ܆ ܐܢ ܐܝܟ ܥܰܬ ܶܝ̈ܪܐ‬ ‫ܰ‬ ‫ܠܢܫ ܳ‬ ‫ܝܬܝܢ‪ܶ :‬‬ ‫ܘܡܢ ܳܡ ܽܡ ܳ‬ ‫ܽܟ ܳ‬ ‫ܡܦܣ ܰܕ ܰ‬ ‫ܡܫ ܳ‬ ‫ܘܢܐ ܰ‬ ‫ܪܬܚܐ‬ ‫ܚܢܢ ܺ ܶܶܡܣ ܺܟܢܶܐ ܐ‬ ‫ܰ‬ ‫ܽ‬ ‫ܝܫܝܬܘܢ ܰ‬ ‫ܰܚ ܺܣ ܺ‬ ‫ܪܓ ܺ‬ ‫ܝܪ ܰܝܢܢ‪ܶ .‬ܘܐܢ ܐܝܟ ܰܒܛܝܶܠ‪ܳ :‬ܗܐ ܳܗ ܶܕܐ ܺ‬ ‫ܕܠܝܬ ܰܒܢ ܐ̱ܢܳ ܳܫ‬ ‫ܶ‬ ‫ܕܡ ܳ‬ ‫ܟܣܐ ܰ‬ ‫ܬܚܝܬ ܛ ܳ‬ ‫ܥܒ ܳܕܐ ܰ‬ ‫ܕܒ ܺܛܝܠ ܶܡܢ ܳ‬ ‫ܰ‬ ‫ܠܟܐ‪ܶ :‬ܡ ܽܛܠ ܽܕܟܠܰܢ ܶ‬ ‫ܕܡ ܰܕ ܐܬܐ‬ ‫ܺ‬ ‫ܰ‬ ‫ܟܒܪ ܐܝܬ ܽܗܘ ܽ‬ ‫ܺ‬ ‫ܝܫ ܰܝܢܢ‪ܶ .‬ܘܐܢ ܐܝܟ ܒܥܶܠܕ ܳܒ ܶܒܐ‪ܰ :‬‬ ‫ܚܒ ܺ‬ ‫ܒܟܘܢ ܐ̱ ܳܢ ܳܫܐ‬ ‫ܰ ܳ ܳ ̱ܰ ܺ ܳ ܺ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ ܶ‬ ‫ܰ ܳ‬ ‫ܚܡܐ ܐܝܬܝܢ ܽܕܟ ܽ‬ ‫ܡܦ ܺܣܝܢ‪ܳ :‬ܕܪ ܶ‬ ‫ܠܗܘܢ ܒܢܝܢܫܐ‪ :‬ܝܬܝܪ ܐܝܬ ܕܡܠܟ‬ ‫ܕܰ ܶ‬ ‫ܡܠܟܐ‪.‬‬

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“If it is written for us that we should love those who hate us, and pray for our enemies, and bless those who curse us [Mt 5:44], and (if) the law of our teacher requires this of us, (then) how much more ought we to love your authority and pray for the king to whose kingdom God has subjected us and in the land of whose dominion he has made us dwell? Truly, our scriptures command this of us: ‘let every person be subject to the governing authorities, for there is no authority except from God, and whoever defies the authorities will receive judgment’ [Rom 13:1–2]. We, too, are commanded to pray for kings and nobles. Indeed, one of our teachers said to us: ‘before all things, offer prayers for kings and princes’ [1 Tim 2:1–2]. Therefore, when {798} our scriptures command this of us, how are we able to be enemies and adversaries of the King of Kings without also becoming the opponent of God who commands these things of us through our teachers?” 6. After these things had been said by blessed Simeon, the head of the authorities who were assembled there responded and said to him, “Very beautiful and wise are your words, Simeon, but your deeds ought to follow your words. I recall that you said, ‘Our scriptures command this: Let every person be subject to the governing authorities, for there is no authority except from God.’ Therefore, because all authority is from God, be subject to Shapur, the King of Kings, the lord of all the earth, whose nature is also from god, and sign the document and collect the tax that you should give, as the King of Kings commanded, and do not oppose your scriptures that command your obedience. If you owe obedience to (those in) authority, then how much more (obedience do you owe) to the King of Kings?”

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܶ‬ ‫ܳ ܰ‬ ‫ܺ‬ ‫ܶܐ ܶ‬ ‫ܟܬܝܒ ܰܠܢ ܕܢܶ ܰ‬ ‫ܪܚ ܳܡ‪ :‬ܘܥܰܠ ܒܥܶܠܕ ܳܒ ܰܒܝܢ ܰܕ ܰܢܨ ܰܠ‪ :‬ܘܥܰܠ‬ ‫ܠܣܢܐܝܢ‬ ‫ܝܢ‬ ‫ܢܕ‬ ‫ܕܡ ܳ‬ ‫ܠܦ ܰܢܢ‪ܳ :‬‬ ‫ܘܗ ܶܠܝܢ ܬ ܰܒܥ ܰܠܢ ܳܢ ܽܡ ܶ‬ ‫ܰܡܢ ܳܕܰܠܶܛ ܰܠܢ ܰܕ ܰܢܒ ܶܪܟ‪ܳ :‬‬ ‫ܘܣܗ ܰ‬ ‫ܟܡܐ‬ ‫ܽ ܳ‬ ‫ܰ ܺ‬ ‫ܘܠܛ ܽ‬ ‫ܢܟܘܢ‪ܰ :‬ܘ ܰܢܨ ܶܰܠ ܰܥܠ ܰܡ ܳ‬ ‫ܬ ܳܝܪ ܺܐܝܬ ܳܙ ܶܕܩ ܰܠܢ ܕܢܶ ܰ‬ ‫ܠܟܐ‬ ‫ܠܫ‬ ‫ܡ‬ ‫ܪܚ‬ ‫ܝ ܰ ܶ ܰ ܰ‬ ‫ܰ ܽ ܶ ܰ ܶ ܰ ܰ ܳ ܽ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܗ‪.‬‬ ‫ܕܫܥܒܕ ܠܢ ܐܠܗܐ ܠܡܠܟܘܬܗ‪ :‬ܘܐܘܬܒ ܠܢ ܒܐܪܥܐ ܕܫ‬ ‫ܘܠܛܢ ܳ‬ ‫ܽ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܩܕܝܢ ܰܠܢ‪ܽ :‬ܕܟܠ ܶ‬ ‫ܽ‬ ‫ܟܬ ܰܒܝܢ ܶܓܝܪ ܳܗ ܰܟ ܳܢܐ ܳܦ ܺ‬ ‫ܠܫܘܠܛܢܶܐ ܕܪܒܘܬܐ‬ ‫ܢܦܫ‬ ‫ܽ ܳ‬ ‫ܶ ܰ‬ ‫ܘܠܛ ܳܢܐ ܰ‬ ‫ܥܒܕ‪ܰ .‬‬ ‫ܕܠܘ ܶܡܢ ܰܐ ܳܠ ܰܗܐ ̱ܗܘ‪ܰ .‬ܘܐܝܠܶܝܢ ܳܕܩ ܺ‬ ‫ܫܬ ܰ‬ ‫ܝܡܝܢ‬ ‫ܫ‬ ‫ܝܬ‬ ‫ܘܠ‬ ‫ܬ‬ ‫ܰ ܰܶ ܽ‬ ‫ܰ ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܘܪܒܢܐܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܺ‬ ‫ܠܟܐ ܰܘܪ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܠܘܩܒܠܗ ܶܘܢ ܕܝܢܐ ܢܣܒܘܢ‪ .‬ܘܕܢܨ ܰܠ ܬܘܒ ܥܠ ܡ‬ ‫ܝܕ ܰܝܢܢ‪ .‬ܐ ܰܡܪ ܰܠܢ ܶܓܝܪ ܰܚܕ ܶܡܢ ܰܡ ܳ‬ ‫ܺ‬ ‫ܩܕܡ ܽܟ ܶ‬ ‫ܦܩ ܺ‬ ‫ܠܦ ܰܢܝܢ‪ܰ :‬ܕ ܳ‬ ‫ܠܡ ܶܕܡ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܗܘܝܬܘܢ ܰ‬ ‫ܡܩ ܺ‬ ‫ܪܒܝܢ ܚܠܦ ܰܡܠܟܐ ܰܘܪ ܳ‬ ‫ܨܠܘܬܐ ܰ‬ ‫ܘܪܒܢܶܐ‪ܳ .‬ܡ ܶܕܝܢ ܳܡ ܶܐ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܝܟ ܳܢܐ ܡܨܶ ܰܝܢܢ ܕܢ ܶ ܶ‬ ‫ܩܕܝܢ‪ :‬ܐ ܰ‬ ‫ܟܬ ܰܒܝܢ ܳܗ ܶܠܝܢ ܳܦ ܺ‬ ‫ܗܘܐ ܳܣܢܐܐ‬ ‫ܰ ܰ ܽ ܳ‬ ‫}‪ܶ ܳ {798‬ܕ ܰ ܶ ܰ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܘܒܥܶܠܕܒܒܐ ܕܡܠܟ ܡܠܟܐ ܘܢܫܬܟܚ ܠܢ ܕܠܩܘܒܶܠ ܕ ܐܠܗܐ‪ :‬ܗܘ‬ ‫ܒܝܕ ܰܡ ܳ‬ ‫ܳܕܗ ܶܠܝܢ ܰ‬ ‫ܠܦ ܰܢܝܢ ܳܦ ܶܩܕ ܰܠܢ܆‬ ‫ܳ ܶ ܶ ܶ‬ ‫ܘܒ ܳܢܐ ܶܫ ܽ‬ ‫ܡܥܘܢ‪ܳ :‬‬ ‫ܬܐ ܰܡܪ ܶܡܢ ܽܛ ܳ‬ ‫ܥܢܐ ܺܪ ܳ‬ ‫ܝܫܐ‬ ‫ܝܠ ܗܠܝܢ ܐ‬ ‫‪ܰ 6‬ܟܕ ܳܗ ܺܟ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܫ ܺܠܝ ܳܛܢܶܐ ܕܬ ܳܡܢ ܺ‬ ‫ܝܫܝܢ ̱ܗ ܰܘܘ ܶܘ ܰ‬ ‫ܟܢ ܺ‬ ‫ܰ‬ ‫ܐܡܪ ܶܠܗ‪ :‬ܛܒ ܰܫ ܺܦ ܳܝ̈ܪܢ ܶܡ ܰܠܝܟ‬ ‫ܘܚ ܺܟܝ ܳܡܢ‪ܶ :‬ܫ ܽ‬ ‫ܒܪܡ ܶ‬ ‫ܡܥܘܢ‪ܰ :‬‬ ‫ܠܡ ܰܠܝܟ ܳ‬ ‫ܰ‬ ‫ܥܒ ܳܕܐ ܳܙ ܶܕܩ ܕܢܶ ܰܩܦ‪ .‬ܥܰ ܺܗܝܕ ܐ̱ ܳܢ ܳܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܩܕܝܢ‪ܽ :‬ܕܟܠ ܶ‬ ‫ܶܕ ܰ‬ ‫ܢܦܫ ܽ‬ ‫ܐܡܪܬ‪ܰ :‬ܕܟܬ ܰܒܝܢ ܳܗ ܶܕܐ ܳܦ ܺ‬ ‫ܠܫܘܠܛܢܶܐ ܰܕܪ ܽܽܒܘܬܐ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ ܰ‬ ‫ܘܠܝܬ ܽܫܘܠܛ ܳܢܐ ܰ‬ ‫ܥܒܕ‪ܰ :‬‬ ‫ܫܬ ܰ‬ ‫ܕܠ ܶܘ ܶܡܢ ܐ ܳܠ ܰܗܐ ̱ܗܘ‪ܳ .‬ܡܕܶܝܢ ܶܡܛܠ‬ ‫ܬ‬ ‫ܽ ܳܳ ܶ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠ ܫܘܠܛܢܐ ܡܢ ܰܐܠܗܐ ̱ܗܘ‪ :‬ܐܫܬܥܒܕ ܗܟ ܰܝܠ ܠܫܒܘܪ ܡܠܟ‬ ‫ܕܟ ܶ̄‬ ‫ܰ ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ ܰܡܠܟܐ ܡܪܗ ܕܟܠܗ ܐܪܥܐ‪ܳ :‬ܗܘ ܕܐܦ ܟܝܢܗ ܡܢ ܰܐܠܗܐ ̱ܗܘ‪ :‬ܘܚܬ ܶܘܡ‬ ‫ܳ‬ ‫ܶ ܰ‬ ‫ܶ‬ ‫ܫܛ ܳܪܐ ܰܗܘ‪ܰ :‬‬ ‫ܠܡܬܠ‪ :‬ܐܝܟ ܰܕܡܠܟ ܰܡܠܟܐ‬ ‫ܘܩ ܶܒܠ ܰܡ ܳ ܰܕ ܐܬܐ ܳܗܝ‬ ‫ܐ‬ ‫ܳ ܶ‬ ‫ܰ ܳ‬ ‫ܟܬ ܰܒܝ ܽܟܘܢ ܳ‬ ‫ܩܕܝܢ ܽ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܠܟܘܢ ܽܫ ܳ‬ ‫ܰ‬ ‫ܕܦ ܺ‬ ‫ܘܥܒܕܐ‪ܳ.‬‬ ‫ܶܦܩܕ‪ :‬ܘܰܠ ܬܗܘܘܢ ܣܩܘܒܶܠ ܠ‬ ‫ܳ ܰ ܺ ܳܺ‬ ‫ܽ ܳܳ ܶ ܺ ܺ ܰ ܽ‬ ‫ܶ ܰ‬ ‫ܽ‬ ‫ܐܢ ܠܫܘܠܛܢ ܶܐ ܡܬܬܚܝܒܝܢ ܐܢ̱ܬܘܢ ܕܬܫܬܥܒܕܘܢ‪ :‬ܟܡܐ ܝܬܝܪܐܝܬ‬ ‫ܶ‬ ‫ܰܠܡܠܟ ܰܡܠܟܐ܀‬

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7. Holy Simeon responded and said, “We are unable to stray from our scriptures. For our scriptures have taught us to submit, and they have also shown us the measure {799} of submission. Indeed, concerning this matter, our scriptures have taught us the following: ‘Render to every man as is due to him—taxes to whom taxes (are due), and tribute to whom tribute (is due)’ [Rom 13:7].16 But they do not command us to pay a double tax, so why are we now to pay twice the tax or tribute?” 8. After blessed Simeon said this, the authorities said to him: “Look what you are doing to yourself by resisting the command of the King of Kings and by refusing to sign the document and to accept the double tax that you must pay the King of Kings on behalf of the nasraye, his subjects! Surely you know that there is no way for the King of Kings to be merciful to someone who rebels against his will? Consider and understand this: instead of (maintaining) your former friendship, will you provoke the King of Kings such that as a secret enemy of your life he will spill your blood like water? This is Shapur the King whose renown is a cause of fear to all peoples! And yet you, who are his subject, how do you dare to oppose his commands? So listen to our words and persevere {802} in your friendship. Sign the document and do not oppose the orders of the mighty king any longer!”

16 Note that Simeon opts to quote Paul’s epistle in lieu of Jesus’ famous line in the synoptic gospels about rendering “unto Caesar.”

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‫ܳ‬ ‫ܥܢܐ ܶܫ ܽ‬ ‫ܝܫܐ ܶܘ ܰ‬ ‫‪ܳ 7‬‬ ‫ܡܥܘܢ ܰܩ ܺܕ ܳ‬ ‫ܐܡܪ‪ܰ :‬ܠܝܬ ܰܠܢ ܕܢܶ ܽܦܘܩ ܳ ܶܡܢ ܟܬ ܰܒܝܢ‬ ‫ܰ‬ ‫ܽ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܠܕܘܟ‪ .‬ܐܠܦܘ ܶܓܝܪ ܟܬ ܰܒܝܢ ܕܢܶܫܬ ܰ‬ ‫ܘܚܘܝܽ‬ ‫ܽ‬ ‫ܥܒܕ‪ܰ :‬‬ ‫ܘܢ ܐܦ ܡܫܘܚܬܐ‬ ‫ܰ‬ ‫ܰܳ‬ ‫ܪܒܐ ܳܗ ܳܢܐ‪ܳ :‬ܗ ܰܟ ܳܢܐ ܐ ܽ‬ ‫ܒܫ ܳ‬ ‫ܕܫ ܳ‬ ‫}‪ܽ {799‬‬ ‫ܘܥܒ ܳܕܐ‪ܶ .‬ܒܗ ܶܓܝܪ ܰ‬ ‫ܠܦܘܢ ܟܬܒܝܢ‪.‬‬ ‫ܰ‬ ‫ܦܪܘܥܘ ܽ‬ ‫ܰܕ ܽ‬ ‫ܠܢܫ ܐܝܟ ܶ‬ ‫ܠܡܢ ܰܕ ܶ‬ ‫ܬܬܚܝܒ ܶܠܗ‪ܰ :‬‬ ‫ܠܟ ܳ‬ ‫ܕܡ ܺ‬ ‫ܟܣܦ ܺܪ ܳ‬ ‫ܝܫܐ‬ ‫ܟܣܐ‪ܰܳ .‬ܠ ܶܓܝܪ ܰ‬ ‫ܦܩܕܘ ܰܠܢ ܰܕ ܶ‬ ‫ܶ‬ ‫ܟܣܐ ܰܡ ܳ‬ ‫ܕܡ ܳ‬ ‫ܠܡܢ ܰ‬ ‫ܝܫܐ‪ܰ :‬ܘ ܰ‬ ‫ܟܣܦ ܺܪ ܳ‬ ‫ܟܣܦ‬ ‫ܺ‬ ‫ܶ‬ ‫ܶ‬ ‫ܐܝܟ ܳܢܐ ܳܗ ܳܫܐ ܺ‬ ‫ܥܦ ܳ‬ ‫ܺ ܳ ܺ ܳ‬ ‫ܝܦܐ ܢܶܬܠ‪ܰ .‬ܘ ܰ‬ ‫ܚܢܢ ܶ‬ ‫ܝܦܐܝܬ ܢܶܬܠ ܰ‬ ‫ܟܣܦ‬ ‫ܺܪ ܳܝܫܐ ܰܥܦ ܰ ܰ ܳ‬ ‫ܪܝܫܐ ܐܘ ܡܕ ܐܬܐ܆‬ ‫ܐܡܪ ܳܗ ܶܠܝܢ ܶܫ ܽ‬ ‫ܘܒ ܳܢܐ‪ܶ :‬ܐ ܰܡܪܘ ܶܠܗ ܰܫ ܺܠܝ ܳܛܢܶܐ‪ܰ :‬ܕ ܺ‬ ‫ܡܥܘܢ ܽܛ ܳ‬ ‫‪ܶ 8‬ܡܢ ܶܕ ܰ‬ ‫ܚܙܶܝ‬ ‫ܶ‬ ‫ܦܫܟ‪ܰ :‬ܟܕ ܽܠ ܰ‬ ‫ܳܡ ܳܢܐ ܳܣܥܰܪ ܰܐܢ̱ܬ ܰ‬ ‫ܒܢ ܳ‬ ‫ܘܩܒܠ ܽܦܘܩ ܳܕ ܢܶܗ ܰܕܡܠܟ ܺ ܰܡܠܟ ܳܐ‬ ‫ܳ ܶ ܰ‬ ‫ܶ ܳܳ ܰ ܳ ܳ ܶ‬ ‫ܝܫܐ ܺ‬ ‫ܥܦ ܳ‬ ‫ܬܡ ܰܐܢ̱ܬ‪ܰ :‬ܘ ܶ‬ ‫ܟܣܦ ܺܪ ܳ‬ ‫ܝܦܐܝܬ ܰܠ‬ ‫ܚ‬ ‫ܰܠ‬ ‫ܘ‬ ‫ܗ‬ ‫ܐ‬ ‫ܪ‬ ‫ܐܫܛ‬ ‫ܘ‬ ‫ܬ‪:‬‬ ‫ܢ‬ ‫ܐ‬ ‫ܩܐܡ‬ ‫̱‬ ‫ܳܶ ܰ‬ ‫ܰ‬ ‫ܰ ܶ ܰ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܗ ܶܝ‪.‬‬ ‫ܡܩܒܠ ܐܢ̱ܬ‪ :‬ܕܝܗ ܰܒ ܐܢ̱ܬ ܠ ܽܡܠܟ ܡܠܟܐ ܰ ܡܢ ܢܨܪܝܐ ܶ ܥܒܕ ̱‬ ‫ܡܦܣ ܐܢܬ ܽܗܘ ܕܬܘܒ ܰܠܝܬ ܐ ܳ‬ ‫ܰܐܢܬ ܶܓܝܪ ܳ‬ ‫ܬܪܐ ܰܠܡܠܟ ܰܡܠܟܐ‬ ‫̱ ̱‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܥܨ ܐ ܨܒܝܢܗ‪ .‬ܪܢܝ ܕܝܢ ܘ ܰܐܬܒܝܢ ܥܠ ܗܠܝܢ‪:‬‬ ‫ܰܕܢܪܚܡ ܥܠ ܡܢ‬ ‫ܳ‬ ‫ܰ ܳ ܳ‬ ‫ܶ‬ ‫ܠܡܐ ܚܠܳܦ ܳܪ ܽ‬ ‫ܰܕ ܳ‬ ‫ܝܬܐ ܰ‬ ‫ܡܓ ܶܪܓ ܐܢ̱ܬ ܰ ܶܠܗ ܰܠܡܠܟ‬ ‫ܚܡܘܬܟ ܩܕܡ‬ ‫ܰ ܶ‬ ‫ܳ‬ ‫ܦܫܟ ܰܢ ܰ‬ ‫ܫܦܥ ܳ‬ ‫ܠܟܐ‪ܰ :‬ܕ ܐܝܟ ܒܥ ܶ ܳ‬ ‫ܣܝܐ ܰܕܢ ܳ‬ ‫ܠܕܒ ܳܒܐ ܰܟ ܳ‬ ‫ܕܡܟ ܐܝܟ ܰܡܝܐ‪ܳ .‬ܗ ܰܢܘ‬ ‫ܡ‬ ‫ܐܒܗ ܽ‬ ‫ܰܫ ܽܒܘܪ ܰܡ ܳ‬ ‫ܠܟ ܽ‬ ‫ܠܟܐ ܰܕ ܺܐܙܝܥ ܶܛ ܶ‬ ‫ܠܗܘܢ ܥܰ ̱ܡ ܶܡܐ‪ܰ .‬ܘܐܢ̱ܬ ܕܥܰܒܕܗܶ‬ ‫ܺ ܰ‬ ‫ܘܩܕ ܢܶܗ܆ ܶܐ ܳܰܠ ܶܐ ܺ‬ ‫ܡܪܚ ܰܘ ܽ‬ ‫ܝܟܢ ܰܬ ܰ‬ ‫ܝܬܝܟ ܰܐ ܰ‬ ‫ܬܩܘܡ ܽܠܘ ܰ‬ ‫ܩܒܠ ܽܦ ܳ‬ ‫ܬܬܦܝܣ‬ ‫ܐ‬ ‫ܳ‬ ‫ܳ ܽ ܳ ܰ ܶ ܶ ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܚܡܘܬܟ‪ :‬ܘܥܒܕ ܐܫܛܪܐ ܗܘ‪ :‬ܘܰܠ ܬܩܘܡ‬ ‫ܠܡܠܝܢ‪ :‬ܘܩܘܐ‬ ‫}‪ܳ {802‬ܒܪ ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽܠ ܰ‬ ‫ܳ‬ ‫ܘܩܒܠ ܽܦܘܩܕ ܢܗ ܕܡܠܟܐ ܬܩܝܦܐ܀‬

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9. Then the triumphant Simeon said, “You heard from me what I said before. So write down the very things you heard and indicate to the king that his command exceeds what we are able to do, and that we are unable to take it upon ourselves (to pay) the double tax because we are poor. Nonetheless, we spread our homes and our possessions before him, and they are in his land, so let him command your power and let them take these things away from us. And we, all that we have we put before him, because our bodies and possessions and homes and all that is ours—except for our souls—are his if only he does not force us to become evil tyrants and worldly authorities over our brothers, who are the people of God. For we have not taken our authority from the kings of this world, but from the eternal king whose authority cannot be destroyed. Indeed, our authority is not of the earth because our authority is heavenly. Therefore, let him not command us, we meek ones, to be powerful, nor us, we gentle ones, to be harsh. 10. “And that which you said to me—‘Lest the king’s friendship toward you turn into enmity {803} because of your disobedience, and lest he spill your blood upon the earth’—I will speak the truth before your authority: I would be glad if the king continued to love me, if only he would allow me to love my God. To me it is a virtue to obey his command if only he would allow me to follow the commands of my king and my God. My life is dear to me, if only he would allow me (to live it) in my humility and in the teaching of my Lord. But if, in his friendship, the king wants to take me away from the love of my God and make me into his enemy, and if he counsels me to obey (the king’s) will, while opposing the will and command of my Lord, and if, while justifying my life through his friendship, he wants to kill me by (making me lose) the true life that has been promised to me by the giver of life—the one who is the living one and the life giver, who gives temporal life and promises us future life—

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‫ܰܺ ܳ ܶ ܶ ܽ ܶ‬ ‫ܰ ܶ ܶ ܶ ܰ ܽ‬ ‫ܫܡܥܬܘܢ ܶܡܢܝ‪:‬‬ ‫ܡܥܘܢ ܐ ܰܡܪ‪ܳ :‬ܗ ܶܠܝܢ ܕܩܕܡܬ ܐܡܪܬ‬ ‫‪ 9‬ܢܨܝܚܐ ܕܝܢ ܫ‬ ‫ܽ‬ ‫ܶ ܶ ܳ ܶ ܰ ܰ ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܗܢܝܢ ܗܠܝܢ ܕܫܡܥܬܘܢ ܟܬܘܒܘ ܘܐܘܕܥܘ ܠܡܠܟܐ‪ :‬ܕܥܒܪ ̱ܗ ܳܘ‬ ‫ܝܫܐ ܺ‬ ‫ܥܦ ܳ‬ ‫ܠܚܝܠܰܢ‪ܰ :‬ܘܕ ܰܢܩ ܶܒܠ ܶ‬ ‫ܟܣܦ ܺܪ ܳ‬ ‫ܝܦܐ ܰܥܠ ܰܢ ܰ‬ ‫ܘܩܕ ܢܶܗ ܰ‬ ‫ܽܦ ܳ‬ ‫ܦܫܢ ܰܠ‬ ‫ܺ‬ ‫ܰ‬ ‫ܘܡܪܢ ܶ‬ ‫ܒܪܡ ܽܥ ܰ‬ ‫ܝܬܝܢ‪ܰ .‬‬ ‫ܡܨܶ ܰܝܢܢ ܶܡ ܽܛܠ ܶ‬ ‫ܘܩ ܳܢܝ ܰܢܢ ܳ‬ ‫ܘܗܝ‬ ‫ܕܡܣ ܺܟܢܶܐ ܺ ܐ‬ ‫ܩܕ ܰܡ ̱‬ ‫ܽ ܳ‬ ‫ܰ‬ ‫ܰ ܳ ܺ ܶ‬ ‫ܘܠܛ ܽ‬ ‫ܝܬ ܽܝܗܘܢ‪ :‬ܢܶ ܽ‬ ‫ܳܣ ܺ‬ ‫ܢܟܘܢ ܘܢܶ ܽ‬ ‫ܣܒܘܢ‬ ‫ܠܫ‬ ‫ܘܕ‬ ‫ܦܩ‬ ‫ܐ‬ ‫ܗ‬ ‫ܝܡ ܰܝܢܢ‪ :‬ܘܒܐܪܥܐ ܕܝܠ‬ ‫ܽ‬ ‫ܕܦ ܰ‬ ‫ܰ‬ ‫ܩܕ ܰܡܘܗܝ ܳܫ ܺ‬ ‫ܶܡ ܰܢܢ‪ܰ .‬ܘ ܰ‬ ‫ܚܢܢ ܽܟܠ ܰܕܩܢܶ ܰܝܢܢ ܳ‬ ‫ܓ̈ܪܝܢ‬ ‫ܒܩ ܰܝܢܢ‪ܶ :‬ܡܛ‬ ‫̱‬ ‫ܠ ܶ ܽܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ ܰ‬ ‫ܬܝܢ ܽ‬ ‫ܶ‬ ‫ܘܟܠ ܺܕ ܐܝܬ ܰܠܢ‪ :‬ܣܛܪ ܶܡܢ ܳ ܰܢܦ ܳܫܬܢ‪ܺ :‬ܕܝܠܗ ܐܢܘܢ‪.‬‬ ‫ܘܩܢ ܳܝ ܰܢܝܢ ܘܒ‬ ‫ܠܚܘܕ ܽ‬ ‫ܠܡܐ ܰܠ ܢܶ ܽ‬ ‫ܦܩܘܕ ܰܠܢ ܕܢܶ ܶ‬ ‫ܘܫ ܺܠܝ ܳܛܢܶܐ ܕܥܳ ܳ‬ ‫ܰ‬ ‫ܛ̈ܪܘܢܶܐ ܺܒܝ ܶܫܐ ܰ‬ ‫ܘܒ ܽ‬ ‫ܗܘܐ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܥܰܠ ܐ ܰܚܝܢ ܺܕ ܐܝܬ ܽܝܗܘܢ ܥܰ ܳܡܐ ܰܕ ܳ‬ ‫ܐܠ ܳܗܐ‪ܶ .‬ܡܛܠ ܽ‬ ‫ܕܫܘܠܛ ܰܢܢ ܰܠܘ ܶܡܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ ܶ‬ ‫ܠܢܝ ̱ܗܝ‪ :‬ܐܰܠ ܶܡܢ ܰܡ ܳ‬ ‫ܠܟܐ ܕܥܳ ܳ‬ ‫ܠܡܐ ܳܗ ܳܢܐ ܰܩ ܶܒ ܳ‬ ‫ܠܟܐ ܰܕܠܥܳܠܰܡ‪ܰ :‬ܗܘ‬ ‫ܡܽ ܳ ܶ ܳ‬ ‫ܽ ܳ‬ ‫ܘܠܛ ܰܢܢ ܶܕܝܢ ܺܕܝܠܰܢ ܰܠܘ ܰܒܐܪܥܐܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺܕܫܘܠܛܢܗ ܽܰܠ ܡܬܚܒܠ‪ .‬ܘܫ‬ ‫ܽ ܳ‬ ‫ܰ‬ ‫ܦܩܘܕ ܠܢܰ‬ ‫ܫܡ ܳܝ ܰܢܐ ܗܘ‪ܰܳ .‬ܠ ܳܗ ܺܟܝܠ ܢ ܶ ܽ‬ ‫ܘܗܝ‪ܶ .‬‬ ‫ܰ‬ ‫ܘܠܛ ܰܢܢ‬ ‫ܕܫ‬ ‫ܠ‬ ‫ܛ‬ ‫ܡ‬ ‫ܝܬ‬ ‫ܐ‬ ‫̱‬ ‫̱‬ ‫ܰ ܺ ܶ ܶ ܶ ܰܺ ܶ ܳ ܰ ܰ ܺ ܶ ܶ ܶ ܰܳ‬ ‫ܡܟܝܟܐ ܕܢܗܘܐ ܥܙܝܙ ܐ‪ :‬ܘܰܠ ܠܢ ܒܣܝܡܐ ܕܢܗܘܐ ܩܫܝܐ܀‬ ‫ܳ ܶ ܰ ܽ‬ ‫ܠܡܐ ܬܶ ܽ‬ ‫ܕܡ ܳ‬ ‫ܗܦܘܟ ܳܪ ܽ‬ ‫ܪܬܘܢ ܺܠܝ‪ܰ :‬ܕܕ ܳ‬ ‫ܚܡܘܬܶܗ ܰ‬ ‫ܠܟܐ‬ ‫ܳ ܶ ܺ ܳܽ ܳ‬ ‫ܰ‪ܳ ܳ 01‬ܘܗܝ ܕ ܶ ܶܐܡ ܳ‬ ‫ܶ ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܣܢܐܬܐ‪ ܳ {803} ܶ :‬ܡܛܠ ܰܠ ܡܬܬܦܝܣܢܘܬܟ‪ :‬ܘܢܫܦ ܶܥ‬ ‫ܕܠܘܬܟ‬ ‫ܳ ܰ ܰ ܳ ܳ ܳܳ ܰ ܳ ܳ ܽ ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܕܡܟ ܥܠ ܐܪܥܐ‪ :‬ܐܢܐ ܫܪܪܐ ܐܡܪ ܐ̱ܢ ܶܐ ܩܕܡ ܫܘܠܛܢܟܘܢ‪ :‬ܕܚܕܐ ܐ̱ܢܐ ܐܢ‬ ‫ܠܘܬܝ‪ .‬ܐ ܽܢܗܘ ܰܕܢ ܶ‬ ‫ܘܒܗ ܰܕ ܳ‬ ‫ܰܢܩ ܶܘܐ ܰܡ ܳ‬ ‫ܒܚ ܶ‬ ‫ܘܒܗ ܰܕ ܳ‬ ‫ܒܚ ܶ‬ ‫ܪܦܝܢܝ ܽ‬ ‫ܠܟܐ ܽ‬ ‫ܐܠܗܝ‪:‬‬ ‫ܬܪܐ ܗܝ ܺܠܝ ܶܡ ܺ‬ ‫ܡܝ ܳ‬ ‫ܝܣ ܽܢܘܬܝ ܰܕ ܽ‬ ‫ܘܩܕ ܢܶܗ‪ܶ :‬ܐ ܽܢܗܘ ܕܢܶ ܰ‬ ‫ܬܬܦ ܳ‬ ‫ܠܦ ܳ‬ ‫ܰ‬ ‫ܫܒܩܢܝ‬ ‫̱‬ ‫ܽܶ‬ ‫ܰ‬ ‫ܶܕ ܺ‬ ‫ܐܬܬܦܝܣ ܽ‬ ‫ܕܡܠܟܝ ܰܘ ܳ‬ ‫ܘܩܕ ܢܶܗ ܰ‬ ‫ܘܚ ܺܒ ܺ ܺ ܰ‬ ‫ܐܠܗܝ‪ܰ .‬‬ ‫ܠܦ ܳ‬ ‫ܢܗܘ‬ ‫ܝܒ ܶܝܢ ܠܝ ܰ ܚ ܳܝܝ‪ ܽ :‬ܐ ܶ‬ ‫ܶ‬ ‫ܒܝܘ ܳ‬ ‫ܒܡ ܺܟ ܽ‬ ‫ܕܢܶ ܰ‬ ‫ܠܦܢܶܗ ܳ‬ ‫ܫܒܩܢܝ ܰ‬ ‫ܝܟܘܬܝ ܰܘ ܽ‬ ‫ܕܡܪܝ‪ .‬ܐܢܕܝܢ ܒܝܕ ܪܚܡܘܬܗ‬ ‫ܘܒܗ ܰܕ ܳ‬ ‫ܰܡ ܳ‬ ‫ܠܟܐ ܳܨ ܶܒܐ ܰܕܢ ܰ‬ ‫ܪܚܩܢܝ ܶܡܢ ܽܚ ܶ‬ ‫ܐܠ ܳܗܐ ܺܕܝܠܝ‪ :‬ܘܢܶ ܰ‬ ‫ܥܒܕܢܝ ܶܠ ܳܗ‬ ‫ܘܡܠܶܟ ܺܠܝ ܶܕܝܢ ܶܕ ܺ‬ ‫ܒܝܢܶܗ‪ܰ :‬ܟܕ ܳܗ ܶܘܐ ܐ ܳܢܐ ܰܣ ܽ‬ ‫ܳܣ ܳܢܐܐ‪ܳ :‬‬ ‫ܐܬܬܦܝܣ ܠܨܶ ܳ‬ ‫ܘܒܶܠ‬ ‫ܩ‬ ‫̱‬ ‫ܳ ܽ ܶ‬ ‫ܒܝܢܶܗ ܰܘ ܽ‬ ‫ܕܡܪܝ‪ܰ :‬‬ ‫ܘܩܕ ܢܶܗ ܳ‬ ‫ܘܟܕ ܰ‬ ‫ܠܦ ܳ‬ ‫ܠܨܶ ܳ‬ ‫ܚܡܘܬܗ‪:‬‬ ‫ܡܙ ܶܕܩ ܺܠܝ ܰܚ ܰܝܝ ܒܪ‬ ‫ܳ ܶ ܰ ܺ ܳ ܶ ܰ ܶ ܰ ܺ ܶ ܰ ܺ ܺ ܺ ܶ ܳܽ ܳ ܰ ܶ‬ ‫ܕܚܝܐ‪:‬‬ ‫ܘܨܒܐ ܕܢܡܝܬܢܝ ܡܢ ܚܝܐ ܫܪܝ̈ܪܐ ܕܡܠܝܟܝܢ ܠܝ ܡܢ ܝܗܘܒܐ‬ ‫ܰ‬ ‫ܘܗܘ ܡܠܟܰ‬ ‫ܒܢܐ‪ܽ :‬‬ ‫ܐܚܝ ܳܢܐ‪ܽ :‬‬ ‫ܘܗܘ ܝܳ ܶܗܒ ܰܚ ܶܝܐ ܰܕܙ ܳ‬ ‫ܘܗܝ ܰܚ ܳܝܐ ܰ‬ ‫ܘܡ ܳ‬ ‫ܰܗܘ ܺܕ ܶܐܝܬ ̱ܺ‬ ‫ܰܠܢ ܰܚܝܐ ܰܕܥܬ ܺܝܕܝܢ‪:‬‬

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then his enmity is more preferable to us than his friendship, disobedience to his commands more preferable than obedience, and multiple deaths of all kinds for my God and his people more helpful and useful to us than temporal life.” {806} This indeed is what was spoken by the blessed Simeon before the authorities. They transcribed as much as was spoken and sent them to King Shapur in Beth Huzaye via the couriers. 11. When these things were read before the king, he became greatly angered and gnashed his teeth and pounded one hand into the other and said, “Simeon wants to assemble his disciples and people in rebellion against my kingdom! He wants to make them into servants of Caesar, who shares their devotion.17 That is why he does not obey my commands.” After this was said by the king, the news went out through the gate, and the harsh words that the king had spoken in front of everyone about Simeon and the Christian people became known. Immediately, the enemies of our people began to malign us and to speak words of hostility before the king and his nobles about the Christian people.

17 Lit., “He wants to make them into servants of Caesar, who is a son of their fear.” The use of “son” (bar) in this case implies cooperation, or corporate action, as might be suggested by the translation “who is one of their co-fearers.” Their “fear” (deḥlta) is a way of saying something akin to “religion.” The use of “fear” to describe a particular sect comes up again in History 22 when Simeon lists the “fears” (in this case heresies) that his followers should avoid. On the use of the term deḥlta in the Acts of the Persian Martyrs, see Becker 2009.

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‫ܰ ܶ ܶ ܶ ܰ ܺ ܶ ܳ ܽ ܶ‬ ‫ܳ ܶ ܺ ܳ ܳ‬ ‫ܡܝ ܳ‬ ‫ܰ‬ ‫ܝܣ ܽܢܘܬܐ‬ ‫ܚܡܘܬܗ‪ :‬ܘܰܠ ܡܬܬܦ‬ ‫ܪ‬ ‫ܢ‬ ‫ܡ‬ ‫ܝܪ‬ ‫ܬ‬ ‫ܝ‬ ‫ܗ‬ ‫ܐܬ‬ ‫ܢ‬ ‫ܣ‬ ‫ܢ‬ ‫ܠ‬ ‫ܝ‬ ‫ܗ‬ ‫ܐ‬ ‫ܬܪ‬ ‫̱‬ ‫ܳ‬ ‫ܺ‬ ‫ܺ‬ ‫ܺ‬ ‫ܽ‬ ‫ܝܣ ܽܢܘܬܐ‪ܰ .‬ܘܡܥܰܕܪܝܢ ܰ‬ ‫ܘܗܝ ܝܰܬܝܪ ܶܡܢ ܶܡܬܬܦ ܳ‬ ‫ܰܕܠܦܘ ܳ‬ ‫ܘܡܗܢܶܝܢ ܰܠܢ‬ ‫ܩܕ ܰܢ‬ ‫̱‬ ‫ܳܰ‬ ‫ܰܶ ܰ ܺ‬ ‫ܶ ܰ ܶ‬ ‫ܰܡܘܬܶܐ ܺ‬ ‫ܦ̈ܪ ܶ‬ ‫ܝܫܐ ܽܕܟܠܓܢܶܣ ܰܕܚܠܳܦ ܽܐܠܗܝ ܘܥܡܗ ܝ ܶܬܝܪ ܡܢ ܚܝܐ‬ ‫ܰ‬ ‫ܘܒ ܳܢܐ ܶܫ ܽ‬ ‫ܒܢܐ‪ܳ {806} .‬ܗ ܶܠܝܢ ܶܕܝܢ ܶ‬ ‫ܕܡܢ ܛ ܳ‬ ‫ܰܕܙ ܳ‬ ‫ܬܡܠܰܠܝ ܳ‬ ‫ܩܕܡ‬ ‫ܡܥܘܢ ܐ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܡ ܳ‬ ‫ܟܬܒܘ ܰܐ ܳ‬ ‫ܐܬܡܠܰܠ ܰܘ ܰ‬ ‫ܟܡܐ ܶܕ ܰ‬ ‫ܠܟܐ ܰܫ ܽܒܘܪ ܰܫ ܰܕܪܘ‬ ‫ܰܫ ܺܠܝܛܢܶܐ‪.‬‬ ‫ܽ ܳܶ ܰ ܺ ܺ ܳܶ‬ ‫ܶ‬ ‫ܝܕ ܪܐ܀‬ ‫ܠܒܝܬ ܗܘܙܝܐ ܒܝܕ ܒܝܠ‬ ‫ܶ ܺ‬ ‫ܠܟܐ ܶܐ ܺ‬ ‫ܩܕܡ ܰܡ ܳ‬ ‫ܬܩ̈ܪܝ‪ܽ :‬ܪ ܳ‬ ‫‪ܰ 11‬ܟܕ ܶܕܝܢ ܳܗ ܶܠܝܢ ܳ‬ ‫ܘܓܙ ܐ ܰܪ ܳܒܐ ܐܬܡܠܝ‬ ‫ܰ‬ ‫ܐܡܪ‪ܶ :‬ܫ ܽ‬ ‫ܺ‬ ‫ܚܕܐ ܛ ܶܪܦ ܶܘ ܰ‬ ‫ܘܢܝ ܰ‬ ‫ܚܕܐ ܰܠ ܳ‬ ‫ܘܗܝ ܳ‬ ‫ܘܗܝ ܰܚ ܶܪܩ ܺܘܐܝ ܰ‬ ‫ܡܥܘܢ ܶ ܳܒܥܶܐ‬ ‫ܕ‬ ‫ܒ‬ ‫̱‬ ‫̱‬ ‫ܰ ܰ‬ ‫ܠܟܘܬܝ ܢܰ ܶ‬ ‫ܠܡܝ ܰܕܘܗܝ ܰܘܠܥܰ ܶܡܗ ܥܰܠ ܰܡ ܽ‬ ‫ܠܬ ܺ‬ ‫ܡܪܕ ܶܐ ܽܢܘܢ‪ :‬ܘܢܶ ܶ‬ ‫ܥܒܕ ܐ ܽܢ ܳܘܢ‬ ‫ܕ‬ ‫̱‬ ‫ܶ ܽ‬ ‫ܺ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܗܝ‪ ܶ :‬ܡܛܠܗܢܐ ܰܠ‬ ‫ܘܗܝ ܕܩܣܪ‪ܳ :‬ܗܘ ܕܒܪ ܕܚܠܬܗܘܢ ܐܝܬ ̱‬ ‫ܥܒ ܕ ̱‬ ‫ܰ‬ ‫ܰ‬ ‫ܶܡ ܺ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܬܬܦܝܣ ܠܦܘܩܕ ܢܝ‪ .‬ܟܕ ܺ ܕܝܢ ܗܠ ܶܝܢ ܡܢ ܡܠܟܐ ܐܬܡܠܠ ̱ܗܘܝ‪:‬‬ ‫ܶ ܰ ܳ ܳ‬ ‫ܰ‬ ‫ܐܒܐ ܰ‬ ‫ܕܡܠܶܠ ܰܡ ܳ‬ ‫ܬܐ ܰ‬ ‫ܶܛ ܳ‬ ‫ܠܟܐ‬ ‫ܢܦܩ ܒܬܪܥܳܐ ܶܘܐܬ ܰܝܕܥ ܡܶܠ ܩܫܝ‬ ‫ܡܥܘܢ ܘܥܰܠ ܥܰ ܳܡܐ ܰܕ ܺ‬ ‫ܠܢܫ ܥܰܠ ܶܫ ܽ‬ ‫ܽ‬ ‫ܝܣܛܝܢܶܐ ܶ‬ ‫ܠܟ ܳ‬ ‫ܘܡ ܳ‬ ‫ܳ‬ ‫ܚܕܐ ܰܫ ܺܪܝܘ‬ ‫ܟ̈ܪ‬ ‫ܶ‬ ‫ܐܡܪ ܥܰܠ ܶܫ ܽ‬ ‫ܣܩܪܢ‪ܰ :‬ܘ ܺ‬ ‫ܠܡ ܰ‬ ‫̱ܗ ܰܘܘ ܳܣܢܐܐ ܕܥܰ ܰܡܢ ܶ‬ ‫ܠܡ ܰ‬ ‫ܡܥܘܢ ܘܥܰܠ ܥܰ ܳܡܐ‬ ‫ܳܶ ܶܶ ܰ ܽ ܳ‬ ‫ܰܕ ܺ‬ ‫ܩܕܡ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܗܝ܀‬ ‫ܢ‬ ‫ܘܪܒ‬ ‫ܪ‬ ‫ܘ‬ ‫ܐ‬ ‫ܠܟ‬ ‫ܡ‬ ‫ܡ‬ ‫ܩܕ‬ ‫ܘܒܶܠ‬ ‫ܟ̈ܪܝܣܛܝܢܐ ܡܶܠ ܕܕܠܩ‬ ‫̱‬

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12. Now the Jews, who have always been the adversaries of our people—they who killed the prophets, crucified Christ, stoned the apostles, and are always thirsting for our blood—they found an opportunity to accuse us because of {807} the free access they had through their relationship with the queen, since she was of their way of thinking.18 They began to malign the triumphant Simeon with accusations and they said, “If you, the King of Kings, the lord of all the earth, were to send to Caesar great and learned letters of your royalty, along with glorious offerings and delicious gifts of your majesty, they would not be much revered in his eyes. But if Simeon were to send to him a single trivial and curt letter, (Caesar) would arise and bow and receive it with both his hands and diligently fulfill his command. In addition, there is no secret in your kingdom that (Simeon) does not write down and make known to Caesar.”19 13. Indeed, the Jews are accustomed to bearing false witness all the time. Just as they bore false witness against our Lord, so, too, did they bear false witness against the servant of Christ. Those who bore false witness against our Lord were rejected and fell under the sword of the Romans in the time of the destruction of their city. 20 Those who witnessed unjustly against Simeon fell under the sword of the Persians. There they shouted, “We have no king but Caesar!” [Jn 19:15] and they fell under the sword of Caesar. {810} Here, they took pride in King Shapur, yet they were killed by him. What is the reason they were killed? We ought to briefly show it.

In other words, since she was Jewish. This accusation repeats (nearly verbatim) the one found in Martyrdom 13. The closing sentence, which accuses Simeon of conveying secrets to Caesar, is an addition. 20 This may come from Eus. HE III.5–8. 18 19

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‫ܺ ܰ‬ ‫‪ 12‬ܝܺ ܽܗܘ ܳܕܝܶܐ ܶܕܝܢ‪ :‬ܐ ܳܢ ܳܫܐ ܰܕ ܽ‬ ‫ܠܙܒܢ ܽܠ ܰ‬ ‫ܒܟ ܰ‬ ‫ܘܩܒܠ ܥܰ ܰܡܢ ܐܝܬ ܽܝܗܘܢ‪ܳ :‬ܗ ܽܢܘܢ‬ ‫ܶ ̱‬ ‫̱‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܠܢ ܺܒ ܺܝܐ ܩܛܠܘ ܘܠܡܫ ܶܝܚܐ ܙܩܦܘ‪ܰ :‬ܘܠܫܠܝܚܐ ܪܓܡܘ‪:‬‬ ‫ܠܗܘܢ ܐ ܳ‬ ‫ܬܪܐ ܶ‬ ‫ܫܟܚܘ ܽ‬ ‫ܕܡܢ‪ :‬ܐ ܰ‬ ‫ܐܡ ܳܝܢܐܝܬ ܶ‬ ‫ܰܘ ܺ‬ ‫ܨܗܝܢ ܰܠ ܰ‬ ‫ܠܡ ܰܐܟܠ ܰܩ ܳ‬ ‫ܪܨ ܐ‪:‬‬ ‫ܠܗܘܢ ܰܦ ܺ‬ ‫ܝܒ ܽ‬ ‫ܝܣ ܰܝܐ ܰ‬ ‫ܶܡ ܽܛܠ ܺܕܐܝܬ ̱ܗ ܳܘܐ }‪ܽ {807‬‬ ‫ܘܬܗܘܢ ܰܕ ܳ‬ ‫ܒܩ ܺܪ ܽ‬ ‫ܐܪܪ ܺ‬ ‫ܠܘܬ‬ ‫ܳ‬ ‫ܥܝ ܽ‬ ‫ܠܡ ܳ‬ ‫ܢܗܘܢ ̱ܗ ܳܘܬ‪ܰ :‬ܫ ܺܪܝܘ ̱ܗ ܰܘܘ ܰ‬ ‫ܠܟܬܐ‪ܶ :‬ܡ ܽܛܠ ܰ‬ ‫ܕܒ ̱ܪܬ ܶܪ ܳ‬ ‫ܪܡ ܽܝܘ ܥܰܠ‬ ‫ܰܡ‬ ‫ܶ‬ ‫ܪܨ ܐ ܳܘ ܺ‬ ‫ܝܚܐ ܶܫ ܽ‬ ‫ܡܥܘܢ ܶ‬ ‫ܒܡ ܰܐܟܠ ܰܩ ܳ‬ ‫ܰܢ ܺܨ ܳ‬ ‫ܐܡܪ ܶܝܢ ̱ܗ ܰ ܳܘܘ‪ܶ :‬ܕ ܐܢ ܽܗܘ ܰܕ ܐܢ̱ܬ ܡܠܟ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ ܰ ܳ ܳ‬ ‫ܬܐ ܰ‬ ‫ܰܡܠܟܐ ܳܡ ܳܪܐ ܽܕܟܠܳܗ ܐܪܥܳܐ ܰ‬ ‫ܘܚ ܺܟܝ ܳܡܬܐ‬ ‫ܬܫ ܰܕܪ ܐܓ̈ܪܬܐ ܪܘܪܒ‬ ‫ܰ ܽ ܳ‬ ‫ܐܝܩ ܳܪܟ ܶ‬ ‫ܘܬܟ‪ܽ :‬‬ ‫ܝܓܐ ܺܕ ܳ‬ ‫ܘܪܒܢܶܐ ܺ‬ ‫ܘܩ ܳ‬ ‫ܪܓ ܶ‬ ‫ܫܒܝ ܶܚܐ ܳܘܕܫܢܶܐ ܺ‬ ‫ܠܩ ܰܣܪ‪:‬‬ ‫ܳܕܡܠܟ‬ ‫ܰܰ ܶ ܶ ܰ ܳ‬ ‫ܽ‬ ‫ܺ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܪܬܐ ܚܕܐܳ‬ ‫ܘܗܝ‪ ܶ .‬ܘܐܢ ܗܘ ܕܫܡܥܘܢ ܢܫܕܪ ܠܗ ܐܓ‬ ‫ܰܠ ܝܰ ܺܩܝܪܝܢ ܒܥܝܢ‬ ‫̱‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ ܳ‬ ‫ܰ‬ ‫ܝܛܬܐ ܰܘ ܽ‬ ‫ܒܬܪܬ ܶ‬ ‫ܘܣ ܶܓܕ‪ܰ :‬ܘ ܰ‬ ‫ܙܥܘܪܬܐ‪ܳ :‬ܩܐܡ ܳ‬ ‫ܝܗܝܢ‬ ‫ܡܩ ܶܒܠ ܳܠܗ‬ ‫ܺܫ‬ ‫ܺ ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܡܫܠܶܡ‪ .‬ܘܥܰܡ ܳܗ ܶܠܝܢ‪ܰ :‬ܠܝܬ ܐ̱ ܳܪ ܙ ܐܳ‬ ‫ܝܛ ܺܐܝܬ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐܝܕܘܗܝ ܘܦܘܩܕ ܢܗ ܚܦ‬ ‫ܰ ̱ܽ ܳ ܰ ܽ ܳ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܒܡܠܟܘܬܟ ܕܠܘ ܗܘ ܟܬܒ ܘܡܘܕܥ ܠܩܣܪ܀‬ ‫ܽ ܳ ܽ ܰ ܰ‬ ‫‪ܳ 13‬‬ ‫ܡܥ ܺܕܝܢ ܶܐ ܽܢܘܢ ܶܓܝܪ ܝܺ ܽ ̱ܗܘ ܳܕܝܶܐ ܰܕܢ ܽ‬ ‫ܠܙܒܢ‪ .‬ܐܝܟ‬ ‫ܣܗܕܘܢ ܫܘܩܪܐ ܒܟ‬ ‫ܳ‬ ‫ܐܣܗܕܘ ܥܰܠ ܳܡ ܰܪܢ ܽܫ ܳ‬ ‫ܰܕ ܶ‬ ‫ܘܩܪܐ‪ܳ :‬ܗ ܰܟ ܳܢܐ ܐܦ ܥܰܠ ܥܰܒܕܶܗ ܰܕ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ‬ ‫ܗܕܘܬ ܽܫ ܳ‬ ‫ܘܩܪܐ‪ܳ .‬ܗ ܽܢܘܢ ܶܕܝܢ ܰܕ ܶ‬ ‫ܰܐ ܶ‬ ‫ܐܣܗܕܘ ܥܰܠ ܳܡ ܰܪܢ ܳܣ ܽ‬ ‫ܣܗܕܘ ܳܣ ܽ‬ ‫ܗܕܘܬ‬ ‫ܘܩܪܐ‪ܶ :‬ܐ ܺ‬ ‫ܣܬܠܝܘ ܰܘ ܰ‬ ‫ܽܫ ܳ‬ ‫ܪܒܐ ܽܕܪ ܳ‬ ‫ܘܡܝܶܐ‪ܰ :‬ܒ ܰܙܒܢ ܽܚ ܳ‬ ‫ܒܚ ܳ‬ ‫ܰ‬ ‫ܘܪܒܗ‬ ‫ܠܘ‬ ‫ܢܦ‬ ‫ܳ‬ ‫ܡܥܘܢ ܥܰܘܰܠ‪ܰ :‬‬ ‫ܐܣܗܕܘ ܥܰܠ ܶܫ ܽ‬ ‫ܬܗܘܢ‪ܳ .‬ܘܐܦ ܳܗ ܶܠܝܢ ܰܕ ܶ‬ ‫ܡܕܝܢ̱ ܽ‬ ‫ܰܕ ܺ‬ ‫ܢܦܠܘ‬ ‫ܶ‬ ‫ܰ ܰ ܳ ܳ ܶ‬ ‫ܐܝܕܐ ܳ‬ ‫̈ܪܣܝܶܐ‪ܰ .‬ܬ ܳܡܢ ܩܥܰܘ ܰ‬ ‫ܕܦ ܳ‬ ‫ܒܚ ܳ‬ ‫ܪܒܐ ܺܒ ܳ‬ ‫ܰ‬ ‫ܠܟܐ ܐܰܠ ܐܢ ܶܩ ܰܣܪ‬ ‫ܝܬ ܠܢ ܡ‬ ‫ܕܠ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰܘ ܰ‬ ‫ܪܒܗ ܶ‬ ‫ܒܫ ܽܒܘܪ ܰܡ ܳ‬ ‫ܕܩ ܰܣܪ‪ܳ {810} :‬‬ ‫ܒܚ ܶ‬ ‫ܘܗ ܳܪܟܐ ܐܫܬ ܰ‬ ‫ܒܗܪܘ ܰ‬ ‫ܢܦܠܘ ܰ‬ ‫ܠܟܐ‬ ‫ܳܶ ܰ ܰ ܳ‬ ‫ܶ ܳ‬ ‫ܠܬܐ ܶ‬ ‫ܕܩ ܽ‬ ‫ܶܘ ܰ‬ ‫ܐܬܩ ܰܛܠܘ ܶܡܢܶܗ‪ܳ .‬‬ ‫ܒܟ̈ܪܝܳܬܐ‬ ‫ܛܠܗܘܢ‪ :‬ܙ ܕܩ ܕ‬ ‫ܘܡ ܳܢܐ ̱ܗܝ ܥ‬ ‫ܰܢ ܰ‬ ‫ܘܕܥ܀‬

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14. After twenty-four years, once the sons of victorious Constantine, Constans and Constantius, had died, Julian reigned over the Romans.21 From the outset of his reign he sacrificed to idols. And, in order to provoke Christians and falsify the words of Christ—who prophesied about the destruction of Jerusalem and said, “There will not be left on it a stone upon a stone that is not overturned” [Mt 24:2; Mk 13:2; Lk 21:6]—for this reason, (Julian) commanded the Jews in all of his empire to go up and rebuild Jerusalem and the Temple and to offer sacrifices as the law commands. Indeed, many went up and began to dig the foundations of Jerusalem. While these things were happening, a charlatan came to the land of the Persians and proclaimed to all the Jews and said, “It is the time of the return that was predetermined by the prophets! [Dan 9:25; Is 27:13] I have been commanded by God to proclaim the return to you so that you would go up (to Jerusalem)!” 15. The charlatan also went to Maḥoza22 {811} in Beth Aramaye and led astray masses of Jews. They set forth and went out from Maḥoza in the hope of the return, and they went three parasangs23 from the city. When word of their departure reached King Shapur he sent out a force and destroyed many thousands of them. Concerning the destruction that took place among the Jews in the time of King Shapur we have described it as briefly as we have been able. Let us return to our story.

361–63 CE. The Jewish quarter of Seleucia-Ctesiphon. 23 Roughly fifteen kilometers. 21 22

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‫ܳ‬ ‫ܶ ܳ ܰ‬ ‫ܬܪ ܥ ܶ ܺ‬ ‫ܐܪܒܥ ܺ‬ ‫ܫܢܝܢ ܰܟܕ ܰ‬ ‫ܣ̈ܪܝܢ ܰܘ ܰ‬ ‫ܥܢܕܘ ܽܩܘܣܛܘܣ‬ ‫‪ 14‬ܡܢ ܺܒ‬ ‫ܰ ܺ‬ ‫ܰ‬ ‫ܰܳ ܳ ܰ ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܩܘܣܛܢܛܝܣ ܒܢܘ ̱ܗܝ ܕܩܘܣܛܢܛܝܢܘܣ ܙܟܝܐ‪ :‬ܐܡܠܟ ܽ ܝܘܠܝܢܘܣ‬ ‫ܰ ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܚܕܐ ܰܕ ܐܡܠܟ ܰܕ ܰܒܚ ܰܠܦܬ ܶ‬ ‫ܟ̈ܪܐ ܶ‬ ‫ܘܡܝܶܐ ܶ‬ ‫ܥܰܠ ܪ ܳ‬ ‫ܘܡ ܳ‬ ‫ܘܡܛܠ ܕܢܛܢ‬ ‫ܰܠ ܺ‬ ‫ܐܬܢ ܺܒܝ ܥܰܠ ܽܚ ܳ‬ ‫ܝܚܐ ܶܕ ܰ‬ ‫ܝܣܛܝܢܶܐ ܰܘ ܰܢܕ ܶܓܠ ܶܡ ܰܠܘ ̱ܗܝ ܰܕ ܺ‬ ‫ܳ‬ ‫ܡܫ ܳ‬ ‫ܘܪܒܗ‬ ‫ܟ̈ܪ‬ ‫ܽ ܺ ܶ ܶ ܰ ܳ ܶ ܶ ܳ ܺ ܳ ܰ ܺ ܳ ܳ ܶ ܰ‬ ‫ܐܦܐ ܕܰܠ ܬܣܬܬܪ‪:‬‬ ‫ܐܘܪܫܠܡ ܘܐܡܪ‪ :‬ܕܰܠ ܬܫܬܒܩ ܒܗ ܟܐܦܐ ܥܠ ܟ‬ ‫ܕܶ ܽ‬ ‫ܳܳ ܰ ܶ ܺ ܽ ܳܶ ܰ ܽ ܶ ܽ ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽܡܛܠ ܗܢܐ ܦܩܕܳ ܠܝ ̱ܗܘܕܝܐ ܕܒܟܠ ܰܗ ܫܘܠܛܢܗ‪ :‬ܕܢܣܩܘܢ ܘܢܒܢܘܢ‬ ‫ܶ‬ ‫ܠܗܝܟܶܠ ܰܘ ܰܢܩ ܽ‬ ‫ܘܩܕ ܢܶܗ ܳܕܢ ܽܡ ܳ‬ ‫ܰܠ ܺܘܪܫܠܶܡ ܰܘ ܰ‬ ‫ܪܒܘܢ ܶܕܒ ܶܚܐ ܐܝܟ ܽܦ ܳ‬ ‫ܘܣܐ‪ .‬ܣܠܩܘ‬ ‫ܶ ܰ ܶ ܶ ܶ ܽ ܺ ܶ‬ ‫̱ܗ ܰܘܘ ܶܓܝܪ ܰܣ ܺܓ ܶܝܐܐ ܰ‬ ‫ܐܘܪܫܠܡ‪ܳܰ ܶ .‬ܟܕ ܳܗ ܶܠܝܢ‬ ‫ܘܫ ܺܪܝܘ ܠܡܚܛ ܫܬ ܰܐܣܐ ܕ‬ ‫ܶ ܶ ܰ‬ ‫ܥ̈ܪܢ ܗ ܰܘܝ‪ .‬ܐ ܳܢܫ ܶܡܢ ܰܡܛܥ ܳܝܢܶܐ ܰܠ ܳ‬ ‫ܬܪܐ ܳ‬ ‫ܣܬ ܳ‬ ‫ܘܡ ܶ‬ ‫̈ܪܣܝܶܐ ܐܬܐ ܰ‬ ‫ܕܦ ܳ‬ ‫ܟܪܙ‬ ‫ܕܝܢ ܡ‬ ‫̱‬ ‫̱‬ ‫ܰ ܺܶ‬ ‫ܽ‬ ‫ܺ‬ ‫ܽ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܢ ܳܝܐ ܕܚܪܝܩ ܒܢܒܝܐ‪:‬‬ ‫̱ܗ ܳܘܐ ܠܟ ܰܠܗܘܢ ܶ ܝܺ ̱ܗܘܕܝܶܐ ܘܐܡܪ‪ :‬ܕܙܒܢܐ ̱ܗܘ ܕܦ‬ ‫ܶ‬ ‫ܶܘ ܳܐܢܐ ܶܡܢ ܐ ܳܠ ܳܗܐ ܐ ܰ‬ ‫ܘܢ ܳܝܐ ܘܬ ܽ‬ ‫ܐܟܪܙ ܽ‬ ‫ܩܕܬ ܰܕ ܶ‬ ‫ܠܟܘܢ ܽܦ ܳ‬ ‫ܬܦ ܶ‬ ‫ܣܩܘܢ܀‬ ‫ܕܒܝܬ ܳܐ ܳܪ ܳ‬ ‫ܠܡ ܽܚ ܳܘܙ ܐ }‪ܶ {811‬‬ ‫ܛܥܝ ܳܢܐ ܰܗܘ ܳܐܦ ܰ‬ ‫‪ܶ 15‬ܐ ܳܬܐ ܶܕܝܢ ܰܡ ܳ‬ ‫ܡܝܶܐ ܰܘܐܛܥܺܝ‬ ‫ܶ‬ ‫ܐܫܩܠܘ ܰܘ ܰ‬ ‫ܒܘ ܳܬܐ ܺܕܝ ܽܗܘ ܳܕܝܶܐ ܰܘ ܶ‬ ‫ܢܦܩܘ ܶܡܢ ܰܡ ܽܚ ܳܘܙ ܐ ܥܰܠ ܰܐ ܰܦܝ ܰܣ ܳ‬ ‫ܠ̈ܪ ܳ‬ ‫ܒܪܐ‬ ‫̱‬ ‫ܰ‬ ‫ܺ ܳ ܰ ܶ ܶ ܳ‬ ‫ܽ ܳܳ ܰ ܶ ܳ ܳ‬ ‫ܪܚܩܘ ̱ܗ ܰܘܘ ܶ‬ ‫ܬܐ ܐ ܶ‬ ‫ܠܬܐ‬ ‫ܡ‬ ‫ܝܢ‬ ‫ܕ‬ ‫ܕ‬ ‫ܟ‬ ‫ܐ‪.‬‬ ‫ܬ‬ ‫ܢ‬ ‫ܝ‬ ‫ܡܕ‬ ‫ܢ‬ ‫ܡ‬ ‫ܕܦܘܢܝܐ ܘܦ̈ܪܣܚܐ ܶܬܠ‬ ‫̱‬ ‫ܰ ܶ‬ ‫ܰܰ ܰ ܰ ܳ ܳ‬ ‫ܠܫ ܽܒܘܪ ܰܡ ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܟܐ ܐܬܝܰܕܥܬ ܫܕܪ ܚܝܠܘܬܐ ܘܚܪܒܘ ܡܢܗܘܢ ܐܠܦܐ‬ ‫ܶ‬ ‫ܪܒܐ ܳܗ ܺܟܝܠ ܰܕ ܳ‬ ‫ܰܣ ܺܓܝܐܐ‪ .‬ܥܰܠ ܰܚ ܳ‬ ‫ܗܘܬ ܺܒܝ ܽ ̱ܗܘ ܳܕܝܶܐ ܰ‬ ‫ܒܝܘ ܶ ܰܡܝ ܰܫ ܽܒܘܪ‬ ‫ܰ‬ ‫ܳ ܺ ܳ ܳ‬ ‫ܰܡ ܳ‬ ‫ܪܫ ܰ‬ ‫ܬܐ ܐܝܟ ܳܡܐ ܶܕ ܺ‬ ‫ܐܬܡܨ ܰܝܢܢ ܰ‬ ‫ܡܢܢ‪ܺ .‬ܢܐܬܐ ܰܠܢ ܶܕܝܢ‬ ‫ܠܟܐ ܒܦܣܝܩ‬ ‫ܠܫ ܰ‬ ‫ܰ‬ ‫ܪܒܢ܀‬

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16. After the report made by the authorities about blessed Simeon was written down and read before the king, the king issued another command and they prescribed this other way of dealing with Simeon to the authorities: “When you first see this edict of ours, gods, summon Simeon before you and state our command to him: Why, in your insolence, do you lose your life and the lives of your followers, 24 and at the same time turn over yourself, and them, to a bitter death? Indeed, in your arrogance and your pride, do you want to assemble your people in rebellion against me? For this reason I will deal with you, I will wipe you from the land, and I will expel you from among men if you do not fulfill my command! ” 17. This second edict was sent to the authorities in Beth Aramaye from Beth Huzaye. When {814} the edict arrived, holy Simeon was sought out by the authorities so that they could read the edict before him. When Simeon came in, they read the edict of the king before him and poured into his ears the threats that were in it. A response concerning what he had heard from the king through the edict was demanded of him. The mighty one did not fear, nor did the powerful one tremble, nor did the warrior of our Lord become troubled, but he responded and said: “Insofar as I am concerned, my earlier word and my word now are one and the same. I will not trade the people whom Christ my Lord entrusted to me for taxes instead of truth, but I accept any kind of death on their behalf. Just as Christ was crucified for the peoples of every land and every kingly realm so that they might be saved by his cross, in this same way will I die for his people who have been entrusted to me in this kingdom so that they will not become dead to his truth. Truth, indeed, do I speak before your majesty, and I do not lie: death is better to me than life that persists in misery. It is gratifying to me if I do not see either the light of this world or the freedmen of my Lord who are being afflicted.

24

Lit., “the sons of your teaching.”

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‫ܶ ܳ ܰ ܶ ܰ ܺ ܳ ܳ‬ ‫ܕܫ ܺܠܝ ܳܛܢܶܐ ܳܗ ܶܠܝܢ ܶ‬ ‫ܕܡ ܽܛܠ ܽܛ ܳ‬ ‫ܬܐ ܰ‬ ‫ܘܒ ܳܢܐ‬ ‫ܶ‪ܽ 16‬ܡܢ ܶܒܬܪ ܶ ܕܝܢ ܶ ܕ ܺܟܬܝܒ ܳ ܰ ܳ ܽ‬ ‫ܰ ܰ ܳ ܰ ܰ‬ ‫ܽܫܡܥܘܢ ܰܐ ܶܬܟܬܒ ܐܬܩܪܝ ܩܕܡ ܽܡܠܟܐ‪ :‬ܬܘܒ ܦܩܕ ܡܠܟܐ ܘܟܬܒܘ‬ ‫ܕܣ ܳ‬ ‫ܡܢܘܢ ܳܗ ܰܟ ܳܢܐ‪ܶ :‬‬ ‫ܠܫ ܺܠܝ ܳܛܢܶܐ ܶܡܛܠ ܶܫ ܽ‬ ‫ܚܕܐ ܰ‬ ‫ܐ ܳ‬ ‫ܕܡ ܳ‬ ‫ܘܪܚܐ ܕܬܪܬܝܢ ܰ‬ ‫ܩܪ ܐ‬ ‫ܰܶ‬ ‫ܰ‬ ‫ܩܕ ܰܡ ܽ‬ ‫ܠܫ ܽ‬ ‫ܺܕܝܠܰܢ ܐ ܳܠ ܶܗܐ ܳܚܙܶܝܢ ܐܢ ̱ ܽܬܘܢ‪ܶ :‬‬ ‫ܡܥܘܢ ܒܥܰܘ ܰܠ ܳ‬ ‫ܝܟܘܢ ܘ ܶܠܗ ܐܡܪܘ‬ ‫ܳ ܳ ܰ ܳܽ ܳ‬ ‫ܰ ܶ ܰ ܰ‬ ‫ܘܬܟ ܰܚ ܰ‬ ‫ܒܢܝ ܝܽ ܳ‬ ‫ܘܩܕ ܰܢܢ‪ :‬ܥܰ‬ ‫ܶܡܢ ܽܦ ܳ‬ ‫ܘܠܦ ܳܢܟ‬ ‫ܕ‬ ‫ܐ‬ ‫ܝ‬ ‫ܘܚ‬ ‫ܝܟ‬ ‫ܝ‬ ‫ܚ‬ ‫ܪ‬ ‫ܒܡ‬ ‫ܐ‬ ‫ܢ‬ ‫ܡ‬ ‫ܠ‬ ‫ܰ ܳ‬ ‫ܶ ܰ‬ ‫ܐܟܚܕ ܳܠܟ ܰܘ ܽ‬ ‫ܰܡ ܶ‬ ‫ܘܒܕ ܰܐܢ̱ܬ‪ܰ :‬ܘ ܰ‬ ‫ܠܡܘܬܐ ܰܡ ܺܪ ܳܝܪܐ ܰ ܰܡܫܠܡ ܐܢ̱ܬ܆‬ ‫ܠܗܘܢ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܚ ܳ‬ ‫ܘܬܪܟ ܕܬ ܶ‬ ‫ܳ‬ ‫ܒܪ ܽܡܘܬܟ ܶܓܝܪ ܰܘ ܽ‬ ‫ܡܪܕ ܠܥܰ ܳܡ ܰܟ ܥܠܰܝ ܳܨ ܶܒܐ ܐܢ̱ܬ‪ܶ .‬ܡ ܺܟܝܠ‬ ‫ܶܐ ܳܢܐ ܶܐ ܰ‬ ‫ܐܥܒ ܽ‬ ‫ܐܓ ܰܡ ܽ‬ ‫ܬܦ ܰܪܣ ܽ‬ ‫ܪܟܘܢ ܶܡܢ ܐܪܥܳܐ ܰܘ ܰ‬ ‫ܠܟܘܢ ܶܘ ܰ‬ ‫ܪܟܘܢ ܶܡܢ ܶܒܝܬ‬ ‫ܫܠܡܘܢ ܽ‬ ‫ܒܢܝ ܳܢ ܳܫܐ‪ܶ .‬ܐܢ ܽܗܘ ܳܕܰܠ ܬܶ ܽ‬ ‫ܰ‬ ‫ܠܦ ܳ‬ ‫ܘܩܕܢܝ܀‬ ‫ܳ‬ ‫ܰ ܳ ܶ ܳܳ ܰ ܶ‬ ‫ܠܫ ܺܠܝ ܳܛܢܶܐ ܶ‬ ‫ܬܪܝܢ ܰ‬ ‫ܕܒܝܬ ܐ ܳܪ ܳܡܝܶܐ ܶ ܶܡܢ ܶܒܝܬ‬ ‫‪ 17‬ܣ ܶܩܪ ܐ ܕܝܢ ܗܢܐ ܕ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܝܫܐ ܶܫ ܽ‬ ‫ܘܟܕ }‪ܰ {814‬ܣ ܳ‬ ‫ܡܥܘܢ ܐܬܒܥܺܝ ܡܢܶ‬ ‫ܫܬ ܰܕܪ‪ܰ .‬‬ ‫ܩܪܐ ܐܬܐ‪ܰ :‬ܩ ܺܕ ܳ‬ ‫ܽܗܘ ܳܙܝܶ‬ ‫ܐ‬ ‫ܐ‬ ‫ܘܟܕ ܶܐ ܳܬܐ ܶܫ ܽ‬ ‫ܩܕ ܰܡܘܗܝ ܢܶ ܽ‬ ‫ܡܥܘܢ ܰܣ ܳ‬ ‫ܕܣ ܳ‬ ‫ܩܪܘܢ ܰ‬ ‫ܰܫ ܺܠܝ ܳܛܢܶܐ ܰ‬ ‫ܩܪ ܐ‬ ‫ܩܪܐ ܳ ̱‬ ‫ܩܪܘ‪ܽ .‬‬ ‫ܕܡ ܳ‬ ‫ܰ‬ ‫ܘܗܝ ܰ‬ ‫ܘܠܘ ܳܚ ܶܡܐ ܶ‬ ‫ܰ‬ ‫ܕܒܗ ܶܒܐܕ ܰܢ ̱ ܰ‬ ‫ܠܟܐ ܳ‬ ‫ܠ‬ ‫ܩܕ ܰܡ ̱‬ ‫ܘܗ ܳܝ ܳܢܣ ܶܟܘ‪ ܰ :‬ܘܥ ܳ‬ ‫ܒܝܕ ܰܣ ܳ‬ ‫ܫܡܥ ܶܡܢ ܰܡ ܳ‬ ‫ܩܪܐ ܽܦ ܳ‬ ‫ܳܡܐ ܰܕ ܰ‬ ‫ܠܟܐ ܰ‬ ‫ܘܢܝ ܳ ܶܦ ܶܬܓܡܐ ܐܬܬܒܥ‪ܰ .‬ܠ‬ ‫ܰ ܳ‬ ‫ܶ ܺ ܰ ܳ‬ ‫ܬܒ ܺ‬ ‫ܝܠܬ ܳܢܐ‪ܳ :‬ܘܰܠ ܶܐ ܶ‬ ‫ܬܪܗܒ ܰܓܢ̱ ܳܒܪ ܰܚ ܳܝܶܠ‪ :‬ܘܰܠ ܐ ܰ‬ ‫ܩܪܒܬܢܶܗ‬ ‫ܠܗܝ‬ ‫ܐܬܬܙܝܥ ܶ ܳܚ‬ ‫ܶ ܳ ܰ ܳ ܳ ܰ ܳ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܝܬܐ‬ ‫ܕܡ ܰܪܢ‪ :‬ܐܰܠ ܦܢܝ ܦܬܓܡܐ ܘܐܡܪ‪ :‬ܕܕܝܠܝ ܡܠܬܐ ܩܕܡܝܬܐ ܘ‬ ‫ܐܚܪ ܰ ܳ‬ ‫ܝܚܐ ܳܡ ܳܪܐ ܺܕܝܠܝ ܰ‬ ‫ܚܕܐ ̱ܗܝ‪ܶ .‬ܕ ܳܐܢܐ ܠܥܰ ܳܡܐ ܰܕ ܐܓܥܶܠ ܺܠܝ ܺ‬ ‫ܳ‬ ‫ܡܫ ܳ‬ ‫ܠܡܕ ܐܬܐ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܚܠܦ ܳ‬ ‫ܳ ܰ‬ ‫ܫܪܪܐ ܰܠ ܰܡܫܠܡ ܐ̱ ܳܢܐ‪ :‬ܐܰܠ ܟܠ ܰܡܘܬܝܢ ܰ ܶ‬ ‫ܠ‬ ‫ܶ‬ ‫ܡܩܒ ܰܠ ܽ ܐ̱ܢܐ ܥ ܰ ܰ‬ ‫ܳ‬ ‫ܝܚܐ ܐ ܶ‬ ‫ܙܕܩܦ ܚܠܦ ܥܰ ̱ܡ ܶ‬ ‫ܰܐ ܰܦܘ ̱ܗܝ‪ܰ .‬ܘ ܰ‬ ‫ܐܝܟ ܳܢܐ ܰܕ ܺ‬ ‫ܡܫ ܳ‬ ‫ܠ ܐ ܶܬܪ‬ ‫ܒܟ‬ ‫ܕ‬ ‫ܐ‬ ‫ܡ‬ ‫ܳ‬ ‫ܐܚܐ ܶܐ ܽܢܘܢ ܰܒ ܺܙܩ ܶ‬ ‫ܰܘ ܽ‬ ‫ܘܚܕܢ ܰܡܠܟ ܳܘ ܳܬܐ‪ܰ :‬ܐܝܟ ܰܕܢ ܶ‬ ‫ܒܟܠ ܽܐ ܳ‬ ‫ܝܦܗ‪ܳ :‬ܗ ܰܟ ܳ ܳܢܐ ܐܦ ܽ ܐ ܳܢܐ‬ ‫ܳ ܶ ܳ ܳ ܰܶ ܰ ܰ ܽ ܳ‬ ‫ܘܬܐ ܳܗ ܶܕܐ ܺ‬ ‫ܕܠܝ ܰܡܓܥܰܠ‪ ܳ :‬ܕܰܠ ܽܢܡܘܬܘܢ‬ ‫ܡܐܬ ܐ̱ܢܐ ܚܠܦ ܥܡܗ ܕܒܡ ܳܠܟ‬ ‫ܳܶ ܽ ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܫܬܐ ܶܓܝܪ ܐ ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܬܟܘܢ ܘܰܠ ܡܕ ܓܠ‬ ‫ܒ‬ ‫ܪ‬ ‫ܡ‬ ‫ܩܕ‬ ‫ܐ‬ ‫ܢ‬ ‫ܐ‬ ‫ܪ‬ ‫ܡ‬ ‫ܶܡܢ ܫܪܪܗ‪ .‬ܩ‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܐ ܳܢܐ‪ܳ :‬‬ ‫ܘܘܰܠ ܳܩ ܺ‬ ‫ܒܢ ܳ‬ ‫ܕܦ ܰܩܚ ܺܠܝ ܰܡܘܬܐ ܝܰܬܝܪ ܶܡܢ ܰܚ ܶܝܐ ܰܕ ܽ‬ ‫ܝܡܝܢ‪ܰ .‬ܘܡܥܰ ܳܕܪܐ‬ ‫̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ ܰ ܰ ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܠܝ ܰ ܕܰܠ ܐܚܙ ܐ ܢܘܗܪܐ ܕܥܠܡܐ ܗܢܐ‪ :‬ܘܰܠ ܐܚܙ ܐ ܠܡܚܪܪܐ ܕܡܪܝ‬ ‫ܶ‬ ‫ܕܡܬܐ ܺ‬ ‫ܠܨܝܢ‪.‬‬

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“Far be it from me that I spare my life from death and turn over the lives of the servants {815} of God to the harsh and bitter tax! Far be it from me that I see the affliction of my sons! Far be it from me that I see the exchange of my brothers and the selling of my sons! I will not withhold my feet from walking the way of death on my own behalf and on behalf of my people, and neither will I be prevented from being offered in sacrifice for my truth and for the faith of my followers,25 but on behalf of my flock I will give my blood, and for my sheep I will bend down my neck under the sword. That which the King of Kings writes—‘I will kill your companions with you’—this is the will of the king, and he has power over his subjects. But I and they, we are absolved from blood. For they, too, stand on their own on behalf of the truth of their Lord.” 18. When the authorities heard the response that Simeon gave to the second edict, they wrote and informed the king, and their report was read before the king. Then, as a vicious lion tasting precious human blood, he forged a great anger in his heart and he sharpened his molars and gnashed his teeth. He became enraged to kill, wrathful to destroy, and he roared with his mighty and terrible voice and made the earth tremble with his powerful word. {818} With regard to the priests and Levites,26 he commanded that they swiftly be subjected to the sword. (He also commanded) that churches be uprooted, altars polluted, and the ministry despoiled. “As for Simeon,” he said, “the head of the sorcerers, let him be bound and brought to me, for he has rejected my kingship and chosen that of Caesar by worshipping his god but mocking my gods.”

Lit., “the faith of the sons of my teaching.” This section of the History (as well as the two preceding it) closely parallels Martyrdom 12. In this instance, however, the use of the term “Levites” is jarring given that it occurs on its own and without any of the Maccabean context that makes its use more intelligible in the Martyrdom. 25 26

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳܚܣ ܺܠܝ ܶܕ ܽ‬ ‫ܐܚܣܘܟ ܰܚ ܰܝܝ ܶܡܢ ܳ ܰܡܘܬܐ ܰܘܐܫܠܡ ܰܚܝܐ ܕܥܰ ܽܒ ܰܕܝ‬ ‫ܰ‬ ‫ܰ ܰ ܳ ܺ ܳ‬ ‫ܘܡ ܺܪܝܪܬܐ‪ܳ .‬ܚܣ ܺܠܝ ܶܕ ܐܚܙܶ ܐ ܒܛ ܳ‬ ‫ܰܐ ܳܠ ܳ‬ ‫ܝܬܐ ܰ‬ ‫ܘܪ ܳܦܐ ܰܕܒܢܝ‪.‬‬ ‫ܩܫ‬ ‫ܐ‬ ‫ܐܬ‬ ‫ܕ‬ ‫ܠܡ‬ ‫ܐ‬ ‫ܗ‬ ‫ܰ ܳ ܶ‬ ‫ܳ ܺ ܶ ܶ ܰ‬ ‫ܶ‬ ‫ܒܬܚܠܽ ܳ‬ ‫ܒܙ ܳ‬ ‫ܘܦܐ ܰܕ ܰܐܚܝ ܰܘ ܽ‬ ‫ܘܒ ܳܢܐ ܰܕܒܢܝ‪ܰ :‬ܠ ܳܟܶܠ ܐ̱ ܳܢܐ ܪܓܠܰ ܳܝ‬ ‫ܶܚܣ ܺܠ ܳܝ ܕ ܐܚܙ ܽܐ ܳ ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܡܝ‪ :‬ܘܐܦܶܠ‬ ‫ܡܢ ܕܢܐܙ ̱ܠܢ ܒܐܘܪܚܐ ܕܡܘܬܐ ܚܠܦ ܢܦܫܝ ܘܚܠܦ ܥ‬ ‫ܰ ܳܽ ܳ ܰ ܰ‬ ‫ܐܬܕܒܚ ܚܠܳܦ ܳ‬ ‫ܶܡ ܰ‬ ‫ܬܥ ܰܘܟ ܐ̱ ܳܢܐ ܶܕ ܰ‬ ‫ܫܪܪܝ ܰܘܚܠܳܦ ܗܝܡܢܘܬܐ ܕܒܢܝ‬ ‫ܶ‬ ‫ܳ‬ ‫ܬܚܝܬ ܰܣ ܳ‬ ‫ܝܽ ܳ‬ ‫ܘܨܘܪܝ ܶ‬ ‫ܘܠܦܢܝ‪ :‬ܐܰܠ ܚܠܳܦ ܰܡܪܥܺܝܬܝ ܶܕܡܝ ܝܳ ܶܗܒ ܐ̱ ܳܢܐ‪ܰ :‬‬ ‫ܝܦܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܚܠܳܦ ܳܥܢܝ ܰܡ ܶ‬ ‫ܪܟܢ ܐ̱ ܳܢܐ‪ܳ .‬‬ ‫ܘܗܝ ܰܕܟܬܒ ܡܠܟ ܰܡܠܟܐ ܳܕܩܛܠ ܐ̱ ܳܢܐ‬ ‫ܰ ܺ‬ ‫ܕܡ ܳ‬ ‫ܒܝ ܳܢܐ ̱ܗܝ ܰ‬ ‫ܰܠ ܰ‬ ‫ܟܢ ܳܘ ܳܬܟ ܥܰ ܳܡܟ‪ܳ :‬ܗ ܶܕܐ ܕܨܶ ܳ‬ ‫ܘܫܠ ܶܝܛ ܽ ̱ܗܘ ܥܰ ܳܠ‬ ‫ܠܟܐ‪:‬‬ ‫ܶ‬ ‫ܕܡܐ‪ܳ :‬ܩ ܺ‬ ‫ܘܗܝ‪ :‬ܐ ܳܢܐ ܶܕܝܢ ܶ‬ ‫ܡܚ ܶܣ ܰܝܢܢ ܶܡܢ ܳ‬ ‫ܘܗ ܽܢܘܢ ܰ‬ ‫ܝܡܝܢ ܐ ܽܢܘܢ ܶܓܝܪ ܐܦ‬ ‫ܥܰܒ ܰܕ‬ ‫̱‬ ‫ܦܫܗܘܢ ܚܠܳܦ ܳ‬ ‫ܕܡ ܽ‬ ‫ܠܢ ܽ‬ ‫ܫܪ ܶܪܗ ܳ‬ ‫ܶܗ ܽܢܘܢ ܰ‬ ‫ܪܗܘܢ܀‬ ‫}‪{815‬‬

‫ܩܪܐ ܰܕ ܶ‬ ‫ܥܒܕ ܶܫ ܽ‬ ‫ܠܣ ܳ‬ ‫ܬܪܝܢ ܰ‬ ‫‪ܰ 18‬ܟܕ ܶܕܝܢ ܽܦ ܳ‬ ‫ܡܥܘܢ ܰ‬ ‫ܬܓ ܳܡܐ ܰܕ ܰ‬ ‫ܘܢܝ ܶܦ ܳ‬ ‫ܫܡܥܘ‬ ‫ܰ‬ ‫ܕܡ ܳ‬ ‫ܠܡ ܳ‬ ‫ܰܫ ܺܠܝ ܳܛܢܶ‬ ‫ܩܕ ܰܡܘ ̱ܗܝ ܰ‬ ‫ܟܬܒܘ ܰܘ ܰ‬ ‫ܠܟܐ ܰܐ ܰܘܕܥܘ‪ܰ .‬ܘ ܳ‬ ‫ܠܟܐ‬ ‫ܐ‪:‬‬ ‫ܺ‬ ‫ܬܗܘܢ ܶܐ ܺ‬ ‫ܕܡܐ ܝܰ ܺܩ ܳ‬ ‫ܟܬܝ ܳܒ ܽ‬ ‫ܘܚܐ ܰܡܛܥܰܡ ܰܒ ܳ‬ ‫ܬܩ̈ܪܝ‪ܳ .‬ܗܝܕܶܝܢ ܰܐܝܟ ܰܐ ܳܪܝܐ ܳܣ ܽܪ ܳ‬ ‫ܝܪܐ‬ ‫ܰ‬ ‫ܘܓܙ ܐ ܰܪ ܳܒܐ ܶ‬ ‫ܕܐ̱ ܳܢ ܳܫܐ‪ܽ :‬ܪ ܳ‬ ‫ܘܗܝ ܰ‬ ‫ܒܠ ܶܒܗ ܰ‬ ‫ܘܚ ܶܪܩ‬ ‫ܚܫܠ‪ܰ .‬ܘܠܛܫ ܺܢܝ ܰܒ‬ ‫̱‬ ‫ܶ ܳ‬ ‫ܳ ܶ‬ ‫ܪܡܪ ܰܠ ܳ‬ ‫ܐܬܡ ܰ‬ ‫ܛܶܠ ܶܘ ܰ‬ ‫ܶܫ ܰܢܘ ̱ܗܝ‪ܶ .‬ܘ ܰ‬ ‫ܒܩܠܗ ܰܪ ܳܒܐ‬ ‫ܬܒ ܳܪܐ‪ܰ .‬ܘ ܰܢܗܡ‬ ‫ܐܬܚ ܰܡܬ ܠܩ‬ ‫ܰ‬ ‫ܫܝܐ‪ܰ .‬ܘ ܺܐܙܝܥ ܶ‬ ‫ܬܓ ܶܡܗ }‪ܰ {818‬ܥ ܺܙ ܳܝܙ ܐ ܰܠܪܥܳܐ ܰܘ ܰ‬ ‫ܰ‬ ‫ܘܩ ܳ‬ ‫ܒܦ ܳ‬ ‫ܦܩܕ ܳ ܥܰܠ ܳܟܗܢܶܐ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܥ ܳܕܬܐ ܢܶܬܥܰ ܳ‬ ‫ܕܣ ܳ‬ ‫ܶ‬ ‫ܒܗܘܢ ܺ‬ ‫ܗܘܐ ܽ‬ ‫ܝܦܐ ܬ ܶ‬ ‫ܘܪܥܬܐ ܰ‬ ‫ܘܠܘܝܶܐ ܰ‬ ‫ܕܒ ܰ‬ ‫ܩ̈ܪܢ‪.‬‬ ‫ܬ‬ ‫ܠ‬ ‫ܥܓ‬ ‫ܽ ܳ ܶ ܰ‬ ‫ܶ ܶ ܳ‬ ‫ܘܫ ܽ‬ ‫ܡܥܘܢ ܰܠܡ ܺܪ ܽ‬ ‫ܬܛ ܰ‬ ‫ܫܬܐ ܬܶܬܒܙܶܙ‪ܶ .‬‬ ‫ܝܫܗܘܢ ܰ‬ ‫ܕܚ ܳ̈ܪ ܶܫܐ‬ ‫ܫܡ‬ ‫ܘܬ‬ ‫ܫ‬ ‫ܘ‬ ‫ܘܩ ܶܘܕܫܐ ܢ‬ ‫ܶ ܰ‬ ‫ܠܡ ܽ‬ ‫ܫܬ ܰܕܪ ܳ‬ ‫ܠܟܘܬܝ ܰܘܓܒܐܳ‬ ‫ܠܘܬܝ‪ܶ .‬ܡ ܽܛܠ ܰܕ ܐܣܠܺܝ ܰ‬ ‫ܢܶܬܐ ܰܣܪ‪ :‬ܘܢ‬ ‫ܰ‬ ‫ܘܒ ܳ‬ ‫ܶ‬ ‫ܕܩ ܰܣܪ‪ܳ :‬‬ ‫ܐܠ ܰܗܝ ܺܕܝܠܝ ܰ‬ ‫ܒܗܝ ܕܰܠ ܳܠ ܶܗܗ ܳܣ ܶܓܕ‪ܰ :‬‬ ‫ܡܒ ܰܙܚ‪.‬‬

96

THE MARTYRDOM AND HISTORY

Immediately, King Shapur’s third edict was sent from Beth Huzaye, (and) it reached the authorities in Beth Aramaye. This is what was written in it: “As soon as you see this edict of ours, gods, arrest Simeon, the head of the naṣraye. Bind him, send him swiftly to the gate,27 and destroy his church.” These happened to be the things written by the king. 19. When blessed Simeon heard this he was not alarmed, nor did he fear. When he saw the destruction of his church with his own eyes, his resolve was not diminished, but he was strengthened and encouraged and he gave glory to God, and rising up he went over to the nobles and presented himself to them before they could arrest him. They set a time for him: “Three days from now you will go to the gate of the king.” Even this holy Simeon accepted cheerfully. And immediately there was a great uproar in the Cities, {819} Seleucia and Ctesiphon, when the persecutors came to destroy the churches. The qyama went into hiding and the flock also sought shelter. Simeon, who was their head, was seized and the place fell into the hands of the evil ones, and the church was filled with the uncircumcised.28

27 “The gate” should be understood as a metonym for Shapur’s court in Beth Huzaye. 28 The “uncircumcised” (ʿurle = incircumcisis) is how Kmoskó understands the term, too. While it is true that ʿurle, if taken in a generic sense, can mean “pagans,” there are other, much more obvious, Syriac terms for “pagans” (such as ḥanpe in History 22) that are not freighted with the idea of circumcision. For Adam Becker, this passage is an indication of how “certain passages [in the History] serve as evidence that the relationship between the Jewish and Christian communities in the fourth century was more complex than the simple division between Jews and Christians depicted by the text. … That the distinguishing characteristic of the ‘evil ones’ destroying the church in this passage is their lack of circumcision seems to suggest that the Christians whose church it was were circumcised. The text is silent about this fact, even as this reference to the uncircumcised points to it.” See Becker 2007: 379.

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ ܳ ܰ ܳ ܳ‬ ‫ܕܡܢ ܰܡ ܳ‬ ‫ܬܐ ܶ‬ ‫ܶ‬ ‫ܘܡ ܺ‬ ‫ܠܟܐ ܰܫ ܽܒܘܪ ܶܡܢ ܶܒܝܬ‬ ‫ܬܠ‬ ‫ܕ‬ ‫ܐ‬ ‫ܩܪ‬ ‫ܣ‬ ‫ܝܠ‬ ‫ܢܫ‬ ‫ܶܳ‬ ‫ܰ ܺ ܳܶ ܶ ܳ‬ ‫ܺ‬ ‫ܶ ܰ‬ ‫ܕܒܝܬ ܰ ܐ ܳܪ ܳܡܝܶܐ ܐܬܐ‪ .‬ܟܬܝܒ ̱ܗ ܳܘܐ ܶܒܗ ܶܕܝܢ‬ ‫ܐܫܬ ܰܕܪ‪ :‬ܠܫܠܝܛܢܐ‬ ‫ܶ ܳ ܰ ܳ ܳܳ ܺ ܰ ܳ ܶ ܳܶ ܽ‬ ‫ܠܫ ܽ‬ ‫ܝܬܘܢ‪ܶ :‬‬ ‫ܡܥܘܢ ܺܪ ܳ‬ ‫ܝܫܐ‬ ‫ܰܕܡܚܕܐ‬ ‫ܕܣܩܪܐ ܗܢ ܰܐ ܰ ܕܝܠ ܰܢ ܐ ܰܠܗܐ ܚܙ ܰ ܳ ܺ ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܘܫܕܪܘ ܒܥܓܠ ܠܬܪܥܐ ܘܥ ̱ܕܬܗ ܥܩܘܪܘ‪.‬‬ ‫ܐ ܽܚܘܕܘ ܘܐܣܘܪܘ‬ ‫ܰ ܶ ܰ ܳ ܶ ܶ‬ ‫ܗܘܝ ܕܡܢ ܡܠܟܐ ܐܬܟܬܒܘ܀‬

‫ܽܗܘ ܳܙܝܶܐ‬ ‫ܳܗ ܰܟ ܳܢܐ‪:‬‬ ‫ܳܕܢ ܳܨܪܝܶܐ‬ ‫ܳܗ ܶܠܝܢ‬

‫ܘܒ ܳܢܐ ܶܕܝܢ ܶܫ ܽ‬ ‫ܫܡܥ‪ܰܳ :‬ܠ ܶܐ ܶ‬ ‫ܬܪܗܒ ܳܘܰܠ ܶܐ ܺ‬ ‫ܡܥܘܢ ܰܟܕ ܳܗ ܶܠܝܢ ܰ‬ ‫‪ܽ 19‬ܛ ܳ‬ ‫ܬܬܙܝܥ‪.‬‬ ‫ܒܥܝ ܰܢܘܗܝ ܽ‬ ‫ܚܙ ܐ ܰ‬ ‫ܰ‬ ‫ܘܪܝܐ ܕܥܺܕܬܶܗ‪ܰܳ :‬ܠ ܶܐ ܰ‬ ‫ܘܟܕ ܳ‬ ‫ܥܝܢܶܗ‪ܶ :‬ܐ ܳܰܠ ܶܐ ܰ‬ ‫ܬܒ ܰܨܪ ܶܪ ܳ‬ ‫ܥܩ ܳ‬ ‫ܬܚ ܰܝܠ‬ ‫̱‬ ‫̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ ܳ‬ ‫ܶܘ ܰ‬ ‫ܘܚܬܐ ܰܰܠ ܳܠ ܳܗܐ‪ܳ .‬‬ ‫ܝܫܢܶܐ ܶܘ ܺ‬ ‫ܘܩܡ ܐ ܰܙܠ ܨܶܝܕ ܺܪ ܳ‬ ‫ܐܬܚܙܝ‬ ‫ܐܬܠ ܰܒܒ ܘܝܰ ̱ܗܒ ܬܫܒ‬ ‫ܒܢܐ‪ܶ :‬‬ ‫ܩܕܡ ܶ‬ ‫ܽ‬ ‫ܦܣܩܘ ܶܠܗ ܰܙ ܳ‬ ‫ܐܚܕ ܳܘܢܝ ̱ܗܝ‪ܰ .‬ܘ ܰ‬ ‫ܕܗ ܽܢܘܢ ܢܶ ܽ‬ ‫ܠܗܘܢ‪ܳ :‬‬ ‫ܕܡ ܳܟܐ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܠ ܳ‬ ‫ܕܡ ܳ‬ ‫ܬܠܬܐ ܰܝܘ ܺܡܝܢ ܬ ܰܐܙܠ ܠܬܪܥܳܐ ܰ‬ ‫ܠܟܐ‪ܳ .‬ܘܐܦ ܽܗܘ ܰܩ ܺܕ ܳ‬ ‫ܝܫܐ‬ ‫ܺ‬ ‫ܡܥܘܢ ܰܩ ܶܒܠ ܥܠܰ‬ ‫ܶܫ ܽ‬ ‫ܕܝܐܝܬ ܳܗ ܶܠܝܢ‪ܶ .‬‬ ‫ܢܫܝܠ ܳ‬ ‫ܘܡ ܺ‬ ‫ܘܗܝ ܰܚ ܳ‬ ‫ܗܘܐ ܰܙܘܥܳܐ ܰܪ ܳܒܐ‬ ‫̱‬ ‫ܺ ܰ ܺ‬ ‫ܰ ܺ ܳ‬ ‫ܝܣܦܘܢ‪ܰ :‬ܟܕ ܶܐ ܰܬܘ ܳܪ ܽܕ ܶ‬ ‫ܩܛ ܽ‬ ‫ܠܡ ܰ‬ ‫ܘܦܐ ܶ‬ ‫ܥܩܪ‬ ‫ܘ‬ ‫ܝܩ‬ ‫ܣܠ‬ ‫ܡܕܝ ܳܢܬܐ }‪{819‬‬ ‫ܳܳ ܽ‬ ‫ܳܳ ܶ ܶ ܰ‬ ‫ܺܒ ܳ ܳ‬ ‫ܶ ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܥܕܬܐ‪ :‬ܩܝܡܐ ܕܝܢ ܶ ܐܬܛܫܝ ̱ܗܘܐ ܰܘܥܢܐ ܬܘܒ ܐܣܬܬܪܬ‪ :‬ܘܫܡܥ ܳܘܢ‬ ‫ܺ ܰ‬ ‫ܗܘܐ ܐ ܳ‬ ‫ܬܪܐ ܺ‬ ‫ܬܬܚܕ‪ܰ .‬ܘ ܳ‬ ‫ܠܒܝ ܶܫܐ ܶܘ ܰ‬ ‫ܝܫܐ ܐ ܶ‬ ‫ܘܗܝ ܺܪ ܳ‬ ‫ܐܬܡ ܰ‬ ‫ܠܝܬ ܥܺ ̱ܕܬܐ‬ ‫ܐܝܬ ̱‬ ‫ܕܽ ܶ‬ ‫ܥܘܪܰܠ‪:‬‬

98

THE MARTYRDOM AND HISTORY

Instead of the sound of prayer and splendor, there was heard at that time the sound of strife and terror from the rafters of the church as it was torn down. Instead of sweet incense, the dust of the walls that were pulled down ascended unto heaven. There was great tumult and trembling in all the churches throughout all the land. And in all these places neither did the bishops succumb, nor did the resolve of the priests diminish, nor did the steadiness of the qyama weaken. Rather, they were strengthened and encouraged for the name of Jesus, our redeemer, and they were hardened against the persecutors. None of the sons of the church gave in to the will (of the persecutors), and each of them was armed with the breastplate of confession [cf. Eph 6:14] and held in his hand the lance of Jesus’ cross [Jn 19:34] in order to pierce enemies with it. 20. Simeon convened the whole qyama, priests and deacons among them, and he spoke with them, encouraged them, and said to them: “Be comforted and strengthened and do not fear! It is to this {822} that you have committed yourselves when you became disciples of our Lord Jesus. Behold his disgrace that (he endured) for you! Consider his cross, and see that you owe him a debt that cannot be repaid! Who, indeed, is able to repay this debt that the holy one has placed upon us through his death which was for us? Therefore, let us repay as we are able: our death for his death, even if it is insufficient. Consider the prophets who were killed, as well as the apostles who were stoned, so that you may know that God is not weak, nor is his Christ feeble or infirm, but rather (that) he wants to show his strength through the weak and reveal his life through their death. If you lift up the eyes of your heart to him [cf. Eph 1:18], then all the more will he look upon you and strengthen our weakness and make us triumphant and victorious in this struggle.29

29 The ‘luminous eye’ of the heart is a common theme in Syriac Christian spirituality. See, for example, Brock 1992b.

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‫ܳ‬ ‫ܰ ܳ ܳܳ ܰ ܰ ܳ ܳ ܰ ܰ ܽ ܳ‬ ‫ܘܬܐ‪ܶ :‬ܡ ܰ‬ ‫ܫܬܡܥ ̱ܗ ܳܘܐ ܒܥܶ ܳܕ ܳܢܐ ܰܗܘ ܳܩܶܠ‬ ‫ܘ‬ ‫ܚܠܦ ܳܩܶܠ ܰܕ ܺܨܠ ܽܘܬܐ ܳ ܘ ܰܕܙܗܝ ܰ ܺ ܳ ܺ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰܕܫܓܘܫܝܐ ܘܕܪܗܝܒ ܳܘܬܐ‪ :‬ܥܡ ܬܛܠܝܶܠ ܕܥ ̱ܕܬܐ ܕܡܬܚܒܠ ̱ܗܘܐ‪ .‬ܘܚܠܦ‬ ‫ܶ ܳ ܰ ܺ ܳ ܶ ܶ ܶ‬ ‫ܕܡܬܥܰ ܳ‬ ‫ܐܣܐ ܶ‬ ‫ܥܕ ܳܡܐ ܰܠ ܰ‬ ‫ܩ̈ܪܢ ܳܣܠܶܩ ̱ܗ ܳܘܐ ܰ‬ ‫ܫܡ ܳܝܐ‪.‬‬ ‫ܥܛܪܐ ܒܣܝܡܐ‪ :‬ܚܶܠ ܕ‬ ‫ܽ ܶ ܺܳܳ‬ ‫ܰܰ‬ ‫ܰ ܳ ܰ ܳ ܰܳ ܰ ܺ ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܗܝܢ ܥܕܬܐ ܕܒܟܠ ܐܬ ܳܪ‪ .‬ܘܒܗܠܝܢ‬ ‫ܘܥܐ ܶ ܪܒܐ ܘܪܬܝܬܐ ܠܟ‬ ‫ܘܗܘܐ ܙ‬ ‫ܫܪܪܐܳ‬ ‫ܠܗܝܢ ܳܰܠ ܐ ܰ‬ ‫ܥܝ ܳܢܐ ܳܕܟܗܢܶܐ‪ :‬ܘܰܠ ܙܥܰܪ ܳ‬ ‫ܽܟ ܶ‬ ‫ܬܪ ܺܦܝܘ ܳܪ ܰܥ ܳܘ ܳܬܐ‪ܳ :‬ܘܰܠ ܶܐ ܰ‬ ‫ܬܒ ܰܨܪ ܶܪ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܬܚ ܰܝܠܘ ܶܘ ܰ‬ ‫ܫܡܗ ܕܝ ܶ ܽܫܘܥ ܳܦ ܽܪ ܰ‬ ‫ܐܬܠ ܰܒܒܘ ܚܠܳܦ ܶ‬ ‫ܰܕ ܳ‬ ‫ܩܝ ܳܡܐ‪ :‬ܐܰܠ ܐ ܰ‬ ‫ܘܩ ܳܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܩܒܠ ܳܪ ܽܕ ܶ‬ ‫ܽ‬ ‫ܒܝ ܽ‬ ‫ܘܦܐ ܐܬܥܰ ܰܫܢܘ‪ .‬ܘܐ̱ ܳܢܫ ܶ‬ ‫ܘܠ ܰ‬ ‫ܠܨ ܳ‬ ‫ܒܢܝ ܥܺܕܬܐ ܶ‬ ‫ܢܗܘܢ ܰܠ‬ ‫ܢ‬ ‫ܡ‬ ‫̱‬ ‫ܶ‬ ‫ܳ ܶ ܳܳ ܰ ܳ ܳ‬ ‫ܶܐ ܺ‬ ‫ܠܢܫ ܺ‬ ‫ܬܪܡܝ ̱ܗ ܳܘܐ‪ :‬ܐ ܳܰܠ ܽܟ ܳ‬ ‫ܘܕܝ ܽܢܘܬܐ‪ܰ .‬ܘ ܺܐܚܝܕ‬ ‫ܠܒܝܫ ̱ܗܘܐ ܫܪܝܢܐ ܕܡ‬ ‫ܝܙܟܐ ܰܕ ܺ‬ ‫ܕܒܗ ܢܶ ܽ‬ ‫ܐܝܕܗ ܰܢ ܳ‬ ‫ܝܒܗ ܕܝ ܶ ܽܫܘܥ ܶ‬ ‫ܨܠ ܶ‬ ‫̱ܗ ܳܘܐ ܺܒ ܶ‬ ‫ܕܩܘܪ ܰܠܒܥܶܠܕ ܳܒ ܶܒܐ܀‬ ‫ܡܥܘܢ ܽ‬ ‫ܘܟܢܶܫ ܶܫ ܽ‬ ‫ܡܫܡ ܳܫܢܶܐ ܰܕ ܽ‬ ‫ܩܝ ܳܡܐ‪ܰ :‬‬ ‫‪ܰ 21‬‬ ‫ܠܟܠܶܗ ܳ‬ ‫ܠܩ ܺܫܝ ܶܫܐ ܰܘ ܰ‬ ‫ܒܗܘܢ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܡܗܘܢ ܰ‬ ‫ܐܡܪ ܽ‬ ‫ܘܡܠܶܠ ܥܰ ܽ‬ ‫ܘܠ ܶܒܒ ܐ ܽܢܘܢ ܶܘ ܰ‬ ‫ܰ‬ ‫ܠܗܘܢ‪ :‬ܐ ܰ‬ ‫ܬܚ ܰܝܠܘ ܶܘܐܬܥܰ ܰܫܢܘ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܓܒܝܬܘܢ ܰܢ ܽ‬ ‫ܦܫܟܘܢ ܰܕ ܳ‬ ‫ܠܗ ܶܕܐ }‪̱ {822‬ܗܘ ܐ ܺ‬ ‫ܳܘܰܠ ܬܕܚܠܘܢ‪ܳ .‬‬ ‫ܠܡ ܰܪܢ‬ ‫ܰ ܽ‬ ‫ܥܪܗ ܰܕ ܳ‬ ‫ܚܠ ܰܦ ܽ‬ ‫ܒܨ ܶ‬ ‫ܝܬܘܢ ܰܬ ܺ‬ ‫ܝܟܘܢ‪ܶ .‬ܐ ܰ‬ ‫ܠܡܝ ܶܕܐ‪ܽ .‬ܚܘܪܘ ܰ‬ ‫ܬܒ ܰܩܘ‬ ‫ܝ ܶ ܽܫܘܥ ܗܘ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ ܺ ܶ ܰ ܰ ܰ ܳ‬ ‫ܘܒܬܐ ܕܰܠ ܶܡ ܰ‬ ‫ܬܦܪܥܳܐ ܰܚ ܳܝ ܺܒܝܢ ܐܢ̱ܬܘܢ ܶܠܗ‪ܰ .‬ܡ ܽܶܢܘ‬ ‫ܒܨܠܝܒܗ‪ :‬ܘܚܙܘ ܕܚ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܫܟܚ ܕܢܶ ܽ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶܓܝܪ ܶܡ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܘܒܬܐ ܕ ܐܪܡܝ ܥܠ ܰܝܢ ܩܕܝܫܐ ܒܝ ܶܕ ܡܘܬ ܳܗ‬ ‫ܦܪܘܥ ܚ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܕ ܳ‬ ‫ܚܠ ܰܦܝܢ܆ ܢܶ ܽ‬ ‫ܦܪܘܥ ܳܗ ܺܟܝܠ ܐܺܝܟ ܰܚܝܠܰܢ ܰܡܘܬܢ ܚܠ ܽܦ ܰܡܘܬܗ ܰܟܕ ܰܠ‬ ‫ܶ‬ ‫ܘܒ ܺ‬ ‫ܪܓ ܺ‬ ‫ܬܒ ܰܩܘ ܰܒܢ ܺܒܝܶܐ ܰܕܩܛܝܠܺܝܢ‪ܰ :‬‬ ‫ܳܣ ܶܦܩ‪ .‬ܐ ܰ‬ ‫ܫܠܝ ܶܚܐ ܬܘܒ ܰܕ ܺ‬ ‫ܝܡܝܢ‪.‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܚܗ ܰܚܠ ܳ‬ ‫ܕܬܶ ܽ‬ ‫ܘܬ ܽ‬ ‫ܡܚܝܠ ܳܘܰܠ ܺ‬ ‫ܕܥܘܢ ܳܕܰܠ ܰܐ ܳܠ ܳܗܐ ܺ‬ ‫ܡܫ ܶ‬ ‫ܘܒ‪ :‬ܐܰܠ ܳܨ ܶܒܐ‬ ‫ܚ‬ ‫ܫ‬ ‫ܘܬܗܘܢ ܰܢܒ ܶܕܩ‪ .‬ܐܶܢ ܺ‬ ‫ܬܪ ܽ‬ ‫ܒܡ ܽ‬ ‫ܘܚ ܰܝܘ ̱ܗܝ ܰ‬ ‫ܡܚܝ ܶܶܠ ܰܢܚ ܶܘܐ‪ܰ :‬‬ ‫ܕܚܝܠܶܗ ܰܒ ܺ‬ ‫ܰ‬ ‫ܝܡ ܰܘܢ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ ܰ ܺ‬ ‫ܰ ܺ ܽ‬ ‫ܬ ܳܝܪ ܐܝܬ ܳܚܐܪ ܽ‬ ‫ܰܥܝ ܰܢܝ ܶܠ ܰܒܘ ܽ‬ ‫ܬܟܘܢ ܳ‬ ‫ܡܚܝܠܘܬܢ‬ ‫ܒܟܘܢ‪ :‬ܘܠ‬ ‫ܠܘܬܗ‪ :‬ܗܘ ܝ‬ ‫ܶ‬ ‫ܐܓ ܳ‬ ‫ܡܚܝܶܠ ܰ‬ ‫ܰ‬ ‫ܘܒ ܽ‬ ‫ܘܢܐ ܰܢ ܺܨܝ ܶܚܐ ܰܘܙ ܳܟܝܐ ܥܳ ܶܒܕ ܰܠܢ܀‬

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THE MARTYRDOM AND HISTORY

21. “This, too, you should know, my beloved: this tribulation is transitory and after it there will come times of quiet. The church that has been uprooted will be restored to glory and adorned in all beauty, and over the uprooting of our church in the land our assembly we will not grieve. For we indeed have a building in heaven that is not made by human hands [2 Cor 5:1; Heb 9:11], the church of the first-born that was built not in Seleucia and Kokhe,30 but in the heavenly Jerusalem. {823} Now I depart for the gate of the king, and I do not know what will happen after me. You, therefore, must be prepared while always being clothed with the good breastplate of confession, so that when the battle is arrayed against you the arrow will find no place to enter into the armor of anyone among you, but rather their arrows will be broken upon your armor [cf. Eph 6:10–18]. 22. “Thus remove yourselves from the devotions of the servants of Satan:31 Manichaeans and Marcionites, Kattaye and Manqare, and the rest of the pagans.32 Set yourselves apart from association with the Jews, who are enemies of the Father, despisers of the Son, and adversaries of the Holy Spirit, who always embitter the spirit of the Lord, as the prophet Isaiah testifies [Is 63:10], who spoke iniquity against the Most High, as the psalmist David testifies [Ps 50:16– 21], who spoke vile words against Moses and God, as we have learned from scripture in the Book of Kings [2 Kgs 18:12], 30 An area of the Cities that housed the patriarchal see of the Church of the East. 31 Lit., “the fears (dehlta) of the servants of Satan.” 32 While the Manichaeans and the Marcionites are well-known groups against which Christians frequently polemicize, the Kattaye and Manqare are much more obscure. In the Peshiṭta OT, the term Kettaye is used to refer to the Kittim (i.e., the “Greeks” of 1 Macc 1:1 and Num 24:24 who are mentioned in Martyrdom 1), but that seems unlikely to be the referent here. Kmoskó, in his note on the Kattaye (col. 709, n. 2), suggests that the Scholion of the late eighth-century exegete Theodore bar Koni may provide a key. Memra XI of the Scholion discusses the heresies of the Kantaye, and, according to Dirk Kruisheer (1993–94), the Kantaye should be understood as a Mandean sect. That Theodore’s Kantaye might be equivalent with the History’s Kattaye would make perfect sense given the latter text’s focus on

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܶ‬ ‫ܰ ܽ‬ ‫ܝܬܘܢ ܳ‬ ‫‪ܳ 21‬ܐܦ ܳܗ ܶܕܐ ܰܚ ܺܒܝ ܰ‬ ‫ܡܦ ܺܣܝܢ‪ܽ :‬ܕ ܳ‬ ‫ܐܘܠܨ ܳܢܐ ܳܗ ܳܢܐ ܥܳ ܰܒܪ ܳܘܐܬܝܢ‬ ‫ܗܘ‬ ‫ܝ‬ ‫ܒ‬ ‫ܺ ܳ‬ ‫ܶ ܽ ܳ‬ ‫ܳܒ ܶ‬ ‫ܕܬܐ ܶܕ ܐܬܥܰ ܰ‬ ‫ܩܪܬ ܶܡ ܰ‬ ‫ܫܒܘܚܬܐ‬ ‫ܬܒ ܰ ܳܢܝܐ ܒܬ‬ ‫ܬܪ ܰܗ ܰܙܒܢܶܐ ܰܕ ܳܢܝ ܳܚܐ ܘܥ‬ ‫ܳ‬ ‫ܒܟܠ ܽܫ ܺ‬ ‫ܘܒ ܽ‬ ‫ܒܬܐ ܽ‬ ‫ܶ‬ ‫ܘܪܝܐ ܕܥܺܕܬܢ ܰ‬ ‫ܘܦ̈ܪܝܢ‪ܰ .‬‬ ‫ܥܩ ܳ‬ ‫ܕܒܐܪܥܳ ܳܐ ܶܒܝܬ‬ ‫ܘܡܨ ܛ‬ ‫̱‬ ‫ܺ‬ ‫ܳ‬ ‫ܘܫܝܢ ܰܠ ܰܢ ܶ‬ ‫ܫܡ ܳܝܐ ܕܰܠ ܺ‬ ‫ܽ‬ ‫ܟܪܐ‪ .‬ܐܝܬ ܽ ̱ܗܘ ܰܠܢ ܶܓܝܪ ܶܒ ܳܢܝ ܳܢܐ ܰܒ ܰ‬ ‫ܟܢ ܰ‬ ‫ܥܒܝܕ‬ ‫ܺ ܰܳ ܳܳܳ ܳ‬ ‫ܕܒ ܶ‬ ‫ܕܒ ܳܢܝܐ ܰܠܘ ܰܒܣܠܺܝܩ ܰܘ ܽ‬ ‫ܬܐ‪ܳ :‬ܗܝ ܥܺܕ ܳܬܐ ܽ‬ ‫ܘܟ̈ܪܐ ܰ‬ ‫ܒܟܘ ܶܟܐ‪:‬‬ ‫ܶ ܳܒܐܝܕܝܐ ܐ̱ܢܫܝ‬ ‫̱‬ ‫ܰ‬ ‫ܐܰܠ ܽܒ ܺ‬ ‫ܠܬܪܥܐܳ‬ ‫ܫܡ ܳܝܐ‪ܳ {823} :‬ܗ ܳܫܐ ܶܕܝܢ ܶܐ ܳܢܐ ܳܚܙܶܩܢܐܳ‬ ‫ܕܒ ܰ‬ ‫ܐܘܪܫܠܶܡ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܕܡ ܳ‬ ‫ܰ‬ ‫ܠܟܐ‪ :‬ܘܰܠ ܳܝ ܰܕܥ ܐ̱ ܳܢܐ ܳܡ ܳܢܐ ܳܓ ܶܕܫ ܶܡܢ ܳܒܬܪܝ‪ .‬ܐܰܠ ܐܢ̱ܬܘܢ ܳܗ ܰܟ ܳܢܐ‬ ‫ܰ‬ ‫ܰ ܽ‬ ‫ܝܫܝܢ ܐܢ ܽܬܘܢ ܽ‬ ‫ܝܒܝܢ ܐܢ ̱ ܽܬܘܢ‪ܰ :‬ܟܕ ܺ‬ ‫ܡܛ ܺ‬ ‫ܒܟ ܰ‬ ‫ܠܒ ܺ‬ ‫ܠܙܒܢ ܶܫ ܳ‬ ‫ܪܝ ܳܢܐ‬ ‫ܘܢ‬ ‫ܝܬ‬ ‫̱‬ ‫ܳ‬ ‫ܗܘ ܰ ܳ ܽ ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܛ ܳܒܐ ܰܕܡܘܕܝܢܘܬܐ ܕ ܐܢܗܘ ܕܡܣܬܕܪ ܩܪܒܐ ܠܘܩܒܠܟ ܶ ܳܘܢ‪ܰ :‬ܠ ܢܫܟܚ‬ ‫ܶܠܗ ܐ ܳ‬ ‫ܕܚܕ ܶܡ ܽ‬ ‫ܬܪܐ ܶܓ ܳܐܪܐ ܶܕܢ ܽܥܘܠ ܶ‬ ‫ܪܝ ܳܢܐ ܰ‬ ‫ܒܫ ܳ‬ ‫ܢܟܘܢ‪ :‬ܐܰܠ ܶܓ ܰܐܪ ܽܝܗܘܢ‬ ‫ܶ ܰ‬ ‫̈ܪܝ ܰܢ ܽ‬ ‫ܬܬ ܽ‬ ‫ܒܪܘܢ ܶ‬ ‫ܒܫ ܳ‬ ‫ܝܟܘܢ܀‬ ‫ܢ‬ ‫ܽ‬ ‫ܳ ܳ‬ ‫ܶ ܶ ܳ ܳ‬ ‫ܬܐ ܰܕ ܺ‬ ‫‪ܰ 22‬ܐ ܶ‬ ‫ܕܣܛ ܳܢܐ‪ܰ :‬ܡ ܺܢܝ ܳܢܝܶܐ‬ ‫ܘܗܝ‬ ‫ܪܚܩܘ ܬܘܒ ܡܢ ܕܚܠ‬ ‫ܡܢܝ ܳܚ ܰܢ ̱‬ ‫ܰ ܽ ܳ ܶ ܰ ܳ‬ ‫ܦܪܘܫܘ ܰܢ ܽ‬ ‫ܕܚܢ ܶܦܐ‪ܰ .‬ܘ ܽ‬ ‫ܘܡܢ ܰܫ ܳ‬ ‫ܘܡ ܳܢܩ ܶ̈ܪܐ ܶ‬ ‫ܬܝܶܐ ܰ‬ ‫ܪܟܐ ܰ‬ ‫ܦܫܟܘܢ‬ ‫ܘܡ̈ܪܩܝܘܢܝܐ ܘܟ‬ ‫ܰ ܳ ܳ ܰ‬ ‫ܶ ܶ ܳܳ ܺ ܽ ܳ ܶ ܳܽ ܺ ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܗܝ‬ ‫ܘܗܝ ܕ ܐܒܐ ܘܣܢܐ ̱‬ ‫ܡܢ ܥܢܝܢܐ ܕܝ ܰ ̱ܗܘܕܝܐ ܽܗܢܘܢ ܕ ܐܝܬܝܗܘܢ ܒܥܠܕܒܒ ̱‬ ‫ܽ‬ ‫ܝܫܐ‪ܳ :‬ܗ ܽܢܘܢ ܰܕ ܽ‬ ‫ܒܪܐ‪ܽ ܳ :‬‬ ‫ܰܕ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܒܟ ܰ‬ ‫ܶ‬ ‫ܘܚܐ ܰܩ ܺܕ ܳ‬ ‫ܘܗܝ ܕܪ ܳ‬ ‫ܠܙܒܢ ܡܪܡܪܘ ܠܪܘܚܗ‬ ‫ܘܣܩܘܪ ̱‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܕܡ ܶ‬ ‫ܳ‬ ‫ܥܝܐ ܺܢܒ ܳܝܐ‪ܳ :‬ܗ ܽܢܘܢ ܰ‬ ‫ܪܝܐ‪ :‬ܐܝܟ ܰ‬ ‫ܕܡܠܠܘ ܛܠ ܳ‬ ‫ܣܗܕ ܐ ܰܫ ܳ‬ ‫ܕܡ ܳ‬ ‫ܘܡܝܐ ܥܰܠ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ ܶ‬ ‫ܡܙ ܳ‬ ‫ܕܡ ܶ‬ ‫ܰ‬ ‫ܡܪ ܳ‬ ‫ܝܡܐ‪ :‬ܐܝܟ ܰ‬ ‫ܣܗܕ ܰܕ ܺܘܝܕ ܰ‬ ‫ܕܡܠܠܘ ܡܶܠ ܕܰܠ ܰܫ ܺܦ ܶ ܳܝ̈ܪܢ‬ ‫ܡܪ ܳܢܐ‪ܳ .‬ܗ ܽܢܘܢ‬ ‫ܳ‬ ‫ܟܬ ܳܒܐ ܰܕ ܰ‬ ‫ܘܫܐ ܘܥܰܠ ܰܐ ܳܠ ܳܗܐ‪ܰ :‬ܐ ܳ‬ ‫ܟܡܐ ܺܕܝܠ ܶ ܰ‬ ‫ܥܰܠ ܽܡ ܶ‬ ‫ܣܦܪ ܰܡܠܟܐ‪.‬‬ ‫ܦܢܢ ܶܡܢ‬

‫‪Beth Huzaye as well as the Mandeans’ long-established presence in this‬‬ ‫‪region. As for the Manqare, this could be a text corruption. If a dalaṭ was‬‬ ‫‪mistaken for a resh, then Manqare could be read as Mnaqqde, or “the pure‬‬ ‫‪ones,” thus suggesting a baptismal sect of some sort. Such a solution for‬‬ ‫‪the Manqare would result in an obvious pairing with a baptizing Mandean‬‬ ‫‪sect such as the Kattaye/Kantaye.‬‬

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THE MARTYRDOM AND HISTORY

who killed prophets and crucified Christ {826} and stoned apostles [Mt 23:37; Lk 13:34], (and) who are enemies of the cross of Christ and envious of the salvation of the human race. 33 Those slanderers of our people and traitors of the servants of God!34 “Guard yourselves from all the (evil) devotions, as I have told you before—especially beware the error of the Jews and the teaching of Marcion. Indeed, these two ranks are shameless and rabid dogs! Speaking through the spirit of God, prophets and apostles both called the Jews ‘dogs.’ The prophet Isaiah said, ‘They are dogs whose soul is greedy’ [Is 56:11], and the apostle taught us to beware of them when he said, ‘Beware of the dogs!’ [Phil 3:2] Rightly have they been called dogs: they were rabid against the prophets, and they killed them; they were rabid against Christ, and they crucified him; they were rabid against the apostles, and they stoned them. In the same way, the Manichaeans bite the body of Christ through their blasphemies, and they despise it and do not deem it worthy of assumption and resurrection and salvation. They attacked even the maker of bodies and souls in their rabidity, and they are like rabid dogs who bite their Lord. In the same way, the Marcionites—because they were unable {827} to bite their Lord because his nature is exalted—they bark at him with their blasphemies.35

Lit., “the genos of the sons of men.” There are frequent parallels between the anti-Jewish language here and that found in Aphrahaṭ. 35 This closing sentence is wry in its humor. The quip that Marcionites can only bark at their Lord, but not bite him, assumes the reader understands that Marcionites deny Christ’s human nature. 33 34

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‫ܰ ܶ‬ ‫ܛܠܘ ܰܠ ܺ‬ ‫ܢܒ ܶܝܐ ܰܘ ܰܙܩܦܘ ܰܠ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ }‪ܰ {826‬ܘ ܰ‬ ‫ܪܓܡܘ‬ ‫ܳܗ ܽܢܘܢ ܕܩ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰܠ ܺ‬ ‫ܫܠܝ ܶܚܐ‪ܳ .‬ܗ ܽܢܘܢ ܰܕܒܥܶܠܕ ܳܒ ܰ‬ ‫ܘܗܝ ܰܕ ܺܙܩܝܦܗ ܰܕ ܺ‬ ‫ܝܚܐ ܐ ܽܢܘܢ‪ܳ :‬‬ ‫ܡܫ ܳ‬ ‫ܘܚܣ ܰܡܝ‬ ‫ܒ‬ ‫̱‬ ‫ܽ ܳܳ ܶ ܳ ܰ ܰ‬ ‫ܘܡܫ ܳ‬ ‫ܒܢܝ ܐ̱ ܳܢ ܳܫܐ‪ܳ .‬ܗ ܽܢܘܢ ܳܐܟܠܰܝ ܰܩ̈ܪܨܶ ܐ ܕܥܰ ܰܡܢ ܰ‬ ‫ܠܡܢܶܐ‬ ‫ܒܦܘܪܩܢܐ ܕ‬ ‫ܓ ܳܢܣܐ ܰܕ ܰ ܽ ܶ ܽ ܶ ܶ ܳ ܳ ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܗܝ ܕ ܐܠܗܐ‪ .‬ܛ ܺܪܘ ܢܦܫܟܘܢ ܶ ܡܢ ܟܠܗܝܢ ܽ ܕܚܠܬܐ‪ :‬ܐܝܟ ܕܩܕܡܬ‬ ‫ܶܕܥܰܒ ܰܕ‬ ‫̱‬ ‫ܰ ܺ‬ ‫ܡܪܬ ܽ‬ ‫ܐ ܶ‬ ‫ܘܥܝܝ ܺܕܝ ܽ ̱ܗܘ ܳܕܝܶܐ ܶ‬ ‫ܬ ܳܝܪ ܐܝܬ ܶܕܝܢ ܐ ܰܙܕܗܪܘ ܶܡܢ ܛ ܰ‬ ‫ܘܡܢ‬ ‫ܠܟܘܢ‪ .‬ܝ‬ ‫ܶ ܶ ܰ ܶ ܽܶ‬ ‫ܪܩܝܘܢ‪ܰ .‬‬ ‫ܝܽ ܳ‬ ‫ܘܠܦܢܶܗ ܰ‬ ‫ܕܡ ܽ‬ ‫ܬܪ ܽܝܗܘܢ ܶܓܝܪ ܳܗ ܶܠܝܢ ܬܓܡܐ‪ :‬ܟܠܒܐ ܐܢܘܢ‬ ‫ܫܠܝ ܶܚܐ‪ܰ :‬‬ ‫ܘܦ ܶ‬ ‫ܩ̈ܪܐ‪ܺ .‬ܠܝ ܽܗܘ ܳܕܝܶܐ ܶܕܝܢ ܺܢܒ ܶܝܐ ܰܘ ܺ‬ ‫ܰܚ ܺܨ ܝ ܶܦܐ ܰ‬ ‫ܬܪ ܽܝܗܘܢ ܰ‬ ‫ܡܡ ̱ܠ ܰܶܠܝ‬ ‫̱‬ ‫ܺܳ ܶܰ ܳ ܶ‬ ‫ܽ ܳ ܰ ܳ ܳ ܰ ܶ ܰ ܶ‬ ‫ܶ‬ ‫ܥܝܐ ܐ ܰܡܪ‪ܰ ܳ :‬ܕܟܠܒܐܶ ܐ ܽܢܘܢ‬ ‫ܩܪܘ ܐ ܽܢܘܢ‪ .‬ܢܒܝܐ ܐܫ‬ ‫ܒܪܘܚܐ ܕ ܐܠܗܐ‪ :‬ܟܠܒܐ‬ ‫ܰ ܳ ܰ ܽ ܰ ܺ ܳ ܰ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܝܥܢܐ ܢܦܫܗܘܢ ܘܫܠܝܚ ܶܐ ܡܠܦ ܠܢ ܕܢܙܕܗܪ ܡܢܗܘܢ ܟܕ ܐܡܪ‪ :‬ܐܙܕ ܶܗܪܘ‬ ‫ܺ ܰ ܶ‬ ‫ܶ ܰ ܶ‬ ‫ܦܩܪܘ ܥܰܠ ܺܢܒܝܶܐ ܰ‬ ‫ܠܒܐ‪ܰ .‬‬ ‫ܠܒܐ‪ܰ .‬‬ ‫ܘܩܛܠܘ‬ ‫ܘܫ ܺܦܝܪ ܐܬܩܪܝܘ ܟ‬ ‫ܶܡܢ ܟ‬ ‫ܝܚܐ ܰܘܙܩܦܽ‬ ‫ܦܩܪܘ ܥܰܠ ܺ‬ ‫ܘܗܝ‪ܰ .‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܫܠܝܚܐܶ‬ ‫ܳ‬ ‫ܐ ܽܢܘܢ‪ .‬ܦܩ ܶܪܘ ܥܠ ܳܡܫ‬ ‫̱‬ ‫ܺ‬ ‫ܒܝܕ ܽܓܘ ܳܕ ܰܦ ܽ‬ ‫ܪܓܡܘ ܐ ܽܢܘܢ‪ܳ .‬ܗ ܰܟ ܳܢܐ ܐܦ ܰܡ ܺܢܝ ܳܢܝܶܐ ܳܗܐ ܰ‬ ‫ܡܢܟܬܝܢ ܰ‬ ‫ܰܘ ܰ‬ ‫ܝܗ ܳܘܢ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܦ ܶ‬ ‫ܠܡܝܢ ܶܠܗ ܘܰܠ ܰܡ ܶ‬ ‫ܝܚܐ‪ .‬ܘܛ ܺ‬ ‫ܢܣ ܽ‬ ‫ܫܘܝܢ ܶܠܗ ܰܠ ܺ‬ ‫ܓܪܗ ܰܕ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܒܘܬܐ‬ ‫ܳ‬ ‫ܰ ܳ ܳ‬ ‫ܕܦ ܶ‬ ‫ܡܬܐ ܰܘ ܽ‬ ‫ܘܕܐ ܰ‬ ‫ܠܦ ܳ‬ ‫ܘܪܩ ܳܢܐ‪ܳ .‬ܘܐܦ ܥܰܠ ܥܳ ܽܒ ܳ‬ ‫ܓ̈ܪܐ ܰܘ ܰܕܢܦ ܳܫܬܐ ܣܥܰܘ‬ ‫ܘܠܩܝ‬ ‫ܰ ܶ ܰ ܶ ܳ ܺ‬ ‫ܰ ܽ ܽ ܺ ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܦܩܪ ܳܘܬܗܘܢ ܘܐܝܬܝܗܘܢ ܳ ܒܕܡܘܬ ܟܠܒܐ ܦܩ̈ܪܐ ܕܢܟܬܝܢ ܠܡܪܗܘܢ‪.‬‬ ‫ܰ ܶ ܽ‬ ‫ܠܡ ܽ‬ ‫ܟܬܘܢ ܳ‬ ‫ܳܗ ܰܟ ܳܢܐ ܐܦ ܰܡ ܽ‬ ‫ܪܗܘܢ‬ ‫̈ܪܩܝܘܢܶܐ‪ܰ :‬ܒܕܰܠ ܡܨܶܝܢ }‪̱ {827‬ܗܘܘ ܕܢ‬ ‫ܒܝܕ ܽܓܘ ܳܕ ܰܦ ܽ‬ ‫ܟܝܢܶܗ‪ܳ :‬ܗܐ ܳܢ ܺ‬ ‫ܒܚܝܢ ܶܒܗ ܰ‬ ‫ܰܒܕܥܶܠܳܝ ܽ ̱ܗܘ ܳ‬ ‫ܝܗܘܢ܀‬

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23. “Therefore I have said this to you and warned you just as a father warns his sons. Keep the commandments of our Lord that he might keep you!36 Love the one who has loved us and who gave up himself for us so that he might give us life through his death. Guard carefully with all your soul the faith in the Trinity, the Father and Son and Holy Spirit. Endure harsh suffering and all kinds of death for this faith and be mindful of what the apostle said: ‘The saying is sure and it is worthy of acceptance’ [1 Tim 1:15].37 For, ‘If we have died with Christ, we will also live with him’ [Rom 6:8]. ‘And if we suffer, we will also reign with him; and if we deny him, he will also deny us. And if we do not have faith in him, he persists in his faith for he cannot deny himself’ [2 Tim 2:12–13]. I have given you these warnings at this time knowing that you will not see my face again, because I am going to be sacrificed for the people of Christ and for my faith in God. Who will make me worthy of this if not the mercy of our Lord Jesus Christ who will be with you as well as with us through your prayers, always and forever! Amen.”

36 The construction of this sentence (keep / that the Lord might keep) resonates with many similar passages in Deuteronomy—e.g., Deut 4:40. 37 The “saying” to which Simeon refers in 1 Timothy is that Jesus died to save sinners.

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‫ܠܟܘܢ ܰܘܙ ܰܗ ܽ‬ ‫ܡܪܬ ܽ‬ ‫‪ܳ 23‬ܗ ܶܠܝܢ ܳܗ ܺܟܝܠ ܶܐ ܶ‬ ‫ܪܬܟܘܢ ܰܐܝܟ ܰܐ ܳܒܐ ܰܕ ܰ‬ ‫ܡܙ ܰܗܪ‬ ‫ܳ ܰ ܰ ܰ‬ ‫ܢܛ ܽ‬ ‫ܪܚܡܘ ܰ‬ ‫ܠܡܢ ܰܕ ܰ‬ ‫ܩܕ ܰ‬ ‫ܰܠ ܰ‬ ‫ܪܟܘܢ‪ܰ .‬‬ ‫ܒܢܘ ̱ܗܝ‪ܰ .‬ܛܪܘ ܽܦܘ ܳ‬ ‫ܐܚܒ ܳܢ‬ ‫ܕ‬ ‫ܢ‬ ‫ܪ‬ ‫ܕܡ‬ ‫ܝ‬ ‫ܘܗ‬ ‫ܢ‬ ‫̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܒܗ ܳ‬ ‫ܒܝܕ ܰܡܘܬܗ‪ .‬ܐ ܰܙܕܗܪܘ ܰ‬ ‫ܰܘܢ ܶ‬ ‫ܦܫܗ ܐܫܠܡ ܥܰܠ ܐ ܰܦܝܢ ܰܕܢ ܶܚܝܢ ܰ‬ ‫ܝܡ ܽܢܘܬܐ‬ ‫ܳ‬ ‫ܰ ܺ ܳ‬ ‫ܶ‬ ‫ܒܟܠܳܗ ܰܢ ܽ‬ ‫ܝܫܐ ܽ‬ ‫ܝܬܝܽܘܬܐ ܰܕ ܳܐܒܐ ܰܘܕ ܳ‬ ‫ܘܚܐ ܰܩ ܺܕ ܳ‬ ‫ܒܪܐ ܰܘ ܽܕܪ ܳ‬ ‫ܦܫܟܘܢ‪ܰ .‬ܚ ܳܫܐ‬ ‫ܕܬܠ‬ ‫ܰܰ‬ ‫ܰ ܶ‬ ‫ܰܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܩܫܝܐ ܘܡܘܬܐ ܕܟܠܓܢܣ ܣܝܒܪܘ ܥܠ ܐܦܝ ܗܕܐ ܗܝܡܢܘܬܐ‪:‬‬ ‫ܰ ܰ ܽ‬ ‫ܳ‬ ‫ܝܬܘܢ ܥܰ ܺܗ ܺܝܕܝܢ ܳ‬ ‫ܡܗ ܳ‬ ‫ܚܝܐ‪ܰ :‬‬ ‫ܠܗܝ ܶܕ ܰ‬ ‫ܐܡܪ ܫܠܺ ܳ‬ ‫ܝܡܢܐ ̱ܗܝ ܶܡܠܬܐ‬ ‫ܘܗܘ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܝܚܐ‪ :‬ܐܦ ܥܡܗ ܢ ܶ‬ ‫ܘܝܐ ̱ܗܝ ܠܡܩܒܠܘܬܗ‪ .‬ܕ ܐܢ ܢܡܘܬ ܥܡ ܺ‬ ‫ܳ‬ ‫ܘܫ ܳ‬ ‫ܡܫ ܳ‬ ‫ܐܚܐ‪.‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶܘܐܢ ܳܢܶ ܰܚܫ ܐܦ ܰܢܡܠܟ ܥܰ ܶܡܗ‪ܶ :‬ܘܐܢ ܶܢܶܟܦܘܪ ܶܒܗ‪ :‬ܐܦ ܽܗܘ ܢܶܟܦܘܪ ܰܒܢ‪.‬‬ ‫ܰ ܶ ܶ ܽ‬ ‫ܰ ܶ ܶ ܽ‬ ‫ܶ‬ ‫ܰ ܳܽ‬ ‫ܰ‬ ‫ܒܢ ܶ‬ ‫ܶ‬ ‫ܦܫܗ‬ ‫ܳܘܐܢ ܶ ܰܠ ܰܢܗܝܡ ܳܢ ܶܒܗ‪ܰ ܰ :‬ܗܘ ܽ ܒܗܝܡܰܢ ܳܘܬܗ ܳ ܳܡܩ ܰܘܐ‪ :‬ܕܢ ܳܟܦܘܪ ܳܓ ܰܝܪ ܰ ܽ‬ ‫ܳܰܠ ܡܫܟܚ‪ .‬ܗܠܝܢ ܙܗ ܽܪܬܟܘܢ ܒܙܒܢܐ ܰܗܢ ܰܐ ܟܕ ܡܦܣ ܐ̱ܢܐ ܕ ܐܦܝ ܬܘܒ‬ ‫ܰܠ ܳܚܙܶܝܢ ܐܢ ̱ ܽܬܘܢ‪ܶ .‬ܡܛܠ ܕܥܰܠ ܐܦܝ ܥܰ ܳܡܐ ܰܕ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ ܰܘܚܠܳܦ‬ ‫ܺ‬ ‫ܕܒ ܳ‬ ‫ܠܗ ܶܕܐ ܰܟܝ ܰܡ ܽܢܘ ܰܢ ܶ‬ ‫ܐܬܕܒܚ‪ܰ .‬ܘ ܳ‬ ‫ܰܗ ܳ‬ ‫ܥܬܝܕ ܐ̱ ܳܢܐ ܶܕ ܰ‬ ‫ܝܡ ܽܢܘܬܝ ܰ‬ ‫ܫܘܝܢܝ‪:‬‬ ‫ܐܠ ܳܗܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܗܘܐ ܥܰ ܽ‬ ‫ܝܚܐ ܽܕܗܘ ܢܶ ܶ‬ ‫ܘܗܝ ܳ‬ ‫ܶܐ ܳܰܠ ܐܢ ܰܪ ܰ‬ ‫ܕܡ ܰܪܢ ܝ ܶ ܽܫܘܥ ܺ‬ ‫ܡܫ ܳ‬ ‫ܡܟܘܢ ܐܦ ܥܰ ܰܡܢ‬ ‫ܚܡ‬ ‫̱‬ ‫ܳ ܰ ܳ ܺ ܰ‬ ‫ܨܠ ܳܘ ܽ‬ ‫ܰܒ ܰ‬ ‫ܠܡܝܢ ܐ ܺܡܝܢ܀‬ ‫ܬܟܘܢ ܠܥܠܡ ܥ‬

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24. {830} When the congregation heard this, they all wept mournfully over the separation of the vigilant shepherd, over the departure of the dedicated leader, over the removal of the strong and solid guide, over the journey of the wise teacher, and over their separation from the gentle and merciful father. All of them lamented unto themselves while saying, “Woe to us, for Simon Peter is being taken away from us!38 In you we have seen the apostles! Who will give us a bishop similar to you?” They wept particularly bitterly over what they heard him say: ‘You will not see my face again because I am going to be sacrificed.’ Then blessed Simeon rebuked and silenced them, and, drawing them close, he embraced them, and he prayed and raised his hands over them, and he blessed them and said, “May the cross of our Lord be a guard for the people of Jesus. May the peace of God be with the servants of God. May he strengthen your hearts in the faith of his Christ in times of anguish and ease, in life and in death, now and always and forever! Amen.” As soon as he finished his prayer, the blessed Simeon—he and some of the priests—set out for Beth Huzaye in order to go to the gate of the king.

38 On “Peter” and the ecclesiology of the Church of the East, see Gerö 1982.

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‫ܢܫܐ ܰܗܘ‪ܳ :‬ܒ ܶܟܝܢ ̱ܗ ܰܘܘ ܽܟ ܽ‬ ‫‪ܰ {830} 24‬ܟܕ ܶܕܝܢ ܳܗ ܶܠܝܢ ܰ‬ ‫ܫܡܥܘ ܶܟ ܳ‬ ‫ܠܗܘܢ‬ ‫ܥܝܐ ܥܺ ܳ‬ ‫ܝܪܐ‪ :‬ܘܥܰܠ ܽ‬ ‫ܘܪܫ ܳܢܐ ܺܕܝܠܶܗ ܳܕܪ ܳ‬ ‫ܝܫ ܺܐܝܬ ܥܰܠ ܽܦ ܳ‬ ‫ܰܚ ܺܫ ܳ‬ ‫ܚܙܘܩܝܶܗ‬ ‫ܳ‬ ‫ܺ‬ ‫ܒܪ ܳܢܐ ܺ‬ ‫ܡܕ ܳ‬ ‫ܝܫܐ ܺܚ ܳܝܨ ܐ ܰܘܚܠ ܳ‬ ‫ܚܦܝܛܐ‪ :‬ܘܥܰܠ ܽܫ ܳ‬ ‫ܘܢܝܶܗ ܺܕܪ ܳ‬ ‫ܰܕ ܰ‬ ‫ܝܡܐ‪ :‬ܘܥܰ ܰܠ‬ ‫ܳ‬ ‫ܶ ܰ ܶ‬ ‫ܝܡܐ‪ :‬ܘܥܰܠ ܶܡ ܰ‬ ‫ܕܡ ܳ‬ ‫ܬܪ ܳ‬ ‫ܚܩ ܽܢܘܬܐ ܶ‬ ‫ܠܦ ܳܢܐ ܰܚ ܺܟ ܳ‬ ‫ܠܬܗ ܰ‬ ‫ܕܡܢ ܐ ܳܒܐ‬ ‫ܡܐܙ‬ ‫ܚܡ ܳܢܐ‪ܽ .‬‬ ‫ܦܫܗܘܢ ܟܕܰ‬ ‫ܠܢ ܽ‬ ‫ܘܟ ܽ‬ ‫ܝܡܐ ܰܘ ܰ‬ ‫ܠܗܘܢ ܳܘ ܳܝܐ ܝܳ ܺ‬ ‫ܡܪ ܳ‬ ‫ܰܒ ܺܣ ܳ‬ ‫ܗܒܝܢ ̱ܗ ܰܘܘ ܰ‬ ‫ܡܥܘܢ ܺܟ ܳ‬ ‫ܐܦܐ ܶܡ ܶ‬ ‫ܕܫ ܽ‬ ‫ܳܐ ܺ‬ ‫ܫܬܩܠ ܶܡ ܰܢܢ܇ ܳܒܟ ܰ‬ ‫ܡܪܝܢ ̱ܗ ܰܘܘ‪ܳ :‬ܕܘܝ ܰܠܢ ܶ‬ ‫ܚܙܝܢ‬ ‫ܺ ܺ‬ ‫ܰ ܶܺ ܽ ܳ ܰ ܳ ܳ‬ ‫ܶ‬ ‫ܰܠ ܺ‬ ‫ܫܠܝ ܶܚܐ‪ܰ .‬‬ ‫ܟܘܬܟ܆ ܝܰܬ ܽ ܳܝܪܐܝܬ ܰ ܰܶܕܝܢ‬ ‫ܘܡ ܽܢܘ ܢܶܬܠ ܠܢ ܐܦܝܣܩܘܦܐ ܐ‬ ‫ܰ ܰ ܳ ܳ‬ ‫ܬܡ ܺ‬ ‫ܫܡܥܘ ̱ܗ ܰܘܘ ܶܡܢܶܗ ܳܕ ܰ‬ ‫ܬܐ ܰܕ ܰ‬ ‫ܶܡ ܰ‬ ‫ܐܡܪ‪ :‬ܕܬܘܒ ܐܦ ܳܝ‬ ‫ܪܡܪܝܢ ̱ܗܘܘ ܒܒܟ‬ ‫ܽ‬ ‫ܺ‬ ‫ܽ‬ ‫ܘܒ ܳܢܐ ܶܫ ܽ‬ ‫ܝܕܝܢ ܛ ܳ‬ ‫ܒܕܥܬܝܕ ܐ̱ ܳܢܐ ܶܕ ܰ‬ ‫ܐܬܕܒܚ‪ܳ .‬ܗ ܶ‬ ‫ܳܰܠ ܳܚܙܶܝܢ ܐܢ̱ܬܘܢ‪ܰ :‬‬ ‫ܡܥܘܢ ܟܐܐ‬ ‫ܰ ܶ‬ ‫ܘܗܝ ܰ‬ ‫ܬܩ ܶܐ ܽܢܘܢ ܰܘ ܽ‬ ‫ܽ‬ ‫ܡܩ ܶܪܒ ̱ܗ ܳܘܐ ܰܘܡܥܰ ܶܦܩ‪ܰ .‬‬ ‫ܘܨ ܺܠܝ‬ ‫ܒܗܘܢ ܺܘܫ‬ ‫ܠܗܘܢ ܨܶ ܰܝܕ ܶ ̱‬ ‫ܺ‬ ‫ܐܡܪ‪ܺ :‬‬ ‫ܕܡ ܰܪܢ ܢܶ ܶ‬ ‫ܘܗܝ ܥܠܰ ܽ‬ ‫ܝܒܗ ܳ‬ ‫ܨܠ ܶ‬ ‫ܘܒ ܶܪܟ ܐ ܽܢܘܢ ܶܘ ܰ‬ ‫ܝܗܘܢ ܰ‬ ‫ܗܘܐ‬ ‫ܰܘ ܽܐܪܝܡ ܐܝ ܰܕ ̱‬ ‫ܳܢܛ ܳ‬ ‫ܫܠ ܶܡܗ ܰܕ ܳ‬ ‫ܘܪܐ ܠܥܰ ܶܡܗ ܕܝ ܶ ܽܫܘܥ‪ܰ :‬ܘ ܳ‬ ‫ܐܠ ܳܗܐ ܢܶ ܶ‬ ‫ܘܗܝ‬ ‫ܗܘܐ ܥܰܡ ܥܰܒ ܰܕ ̱‬ ‫ܰ ܳܽ ܳ‬ ‫ܰܕ ܳ‬ ‫ܐܠ ܳܗܐ‪ܰ :‬ܘ ܰܢܫ ܰܪܪ ܶܠ ܰܒ ܳܘ ܽ‬ ‫ܘܬܐ ܰܕ ܺ‬ ‫ܝܚܗ ܽܒܐܘ ܳ‬ ‫ܡܫ ܶ‬ ‫ܠܨ ܢܶܐ‬ ‫ܬܟ ܳܘܢ ܒܗܝܡܢ‬ ‫ܰ ܰ ܳ‬ ‫ܒܡܘܬܐ‪ܳ :‬ܗ ܳܫܐ ܰܘ ܽ‬ ‫ܠܙܒܢ ܰܘܠܥܳܠܰܡ ܥܳ ܺ‬ ‫ܒܚ ܶܝܐ ܰܘ ܰ‬ ‫ܒܟ ܰ‬ ‫ܚܬܐ‪ܰ :‬‬ ‫ܠܡܝܢ‬ ‫ܘܒܪܘ ܶ ܳ ܰ ܶ ܽ ܶ ܽ ܽ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܐ ܺܡܝܢ‪ .‬ܘܡܚܕܐ ܕܫܠܡ ܨܠܘܬܗ ܗܘ ܛܘܒܢܐ ܫܡܥܘܢ ܚܙܩ ܠܒܝܬ‬ ‫ܰ‬ ‫ܕܡ ܳ‬ ‫ܠܬܪܥܳܐ ܰ‬ ‫ܠܟܐ܀‬ ‫ܽܗܘ ܳܙܝܶܐ‪ܽ :‬ܗܘ ܘܐ̱ ܳܢ ܺܫܝܢ ܶܡܢ ܰܩ ܺܫܝ ܶܫܐ ܺܕܢ ܽܐܙ ̱ܠܘܢ‬

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THE MARTYRDOM AND HISTORY

25. {831} Captured in those days were Gadyahb and Subyana, the bishops of Beth Lapaṭ; Yoḥannan, the bishop of HormizdArdashir; Bolidaʿ, the bishop of Prat [d-Maishan]; Yoḥannan, the bishop of Karka d-Maishan; and many priests and deacons. They were bound and taken to the gate of the king, to Karka d-Ledan in Beth Huzaye, which Shapur had recently built and in which he had settled many captives from Arabia,39 Singara, Beth Zabdai, Arzun, Qardu, Armenia, and various other places.40 It was in those days that blessed Simeon, the catholicos from Beth Aramaye, was bound and sent to Karka d-Ledan. 26. At the same time they also accused a man who was the head eunuch of the king, who held the rank of arzbed, and they said to the king about him, “He is a Christian!” The king immediately commanded and summoned him before him, and the king said to him: “Gushtazad!” Gushtazad said, “Here I am, your servant, my lord King who lives forever and whose power is everlasting!” The king said, “This is {834} you being sincere with me? Are you not the chief of all the eunuchs? Have not I and my father given you much honor and made you great?”

39 Not the Arabian Peninsula, but the northern Mesopotamian province of Beth ʿArbaye. 40 The regions from which the “captives” were taken were all border regions under the control of the Roman Empire until 363 CE. See the discussion in the introduction and the map in the front matter.

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‫ܰ ܳ‬ ‫ܬܬܚܕܘ ̱ܗ ܰܘܘ ܶܕܝܢ ܽ‬ ‫‪ܶ {831} 25‬ܐ ܶ‬ ‫ܒܝܘ ܳܶܡܬܐ ܳܗ ܽܢܘܢ ܰܓܕܝܰ ̱ܗܒ‬ ‫ܒܗܘܢ‬ ‫ܝܣܩ ܳ‬ ‫ܘܚ ܳܢܢ ܐ ܺܦ ܽ‬ ‫ܘܣ ܺܒ ܳܝܢܐ‪ܶ :‬ܐ ܺܦ ܽ‬ ‫ܘܦܐ ܽܕܗ ܺ‬ ‫ܝܣܩܘ ܶܦܐ ܶ‬ ‫ܳ‬ ‫ܕܒܝܬ ܳܠ ܳܦܛ‪ :‬ܘܝܽ ܰ‬ ‫ܘܪܡܝܙܕ‬ ‫ܶ‬ ‫ܶ‬ ‫ܝܣܩ ܳ‬ ‫ܝܣܩ ܳ‬ ‫ܘܒ ܺ‬ ‫ܘܚ ܳܢܢ ܐ ܺܦ ܽ‬ ‫ܝܕܥ ܐ ܺܦ ܽ‬ ‫ܘܦܐ ܰܕܟ ܳ‬ ‫ܘܦܐ ܰܕ ܳ‬ ‫ܰܐ ܳܪܕ ܺܫܝܪ ܽ‬ ‫ܦܪܬ ܘܝܽ ܰ‬ ‫ܘܠ ܰ‬ ‫ܪܟܐ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܝܫܢ ܰ‬ ‫ܰ‬ ‫ܕܡ ܳ‬ ‫ܘܩ ܺܫܝ ܶܫܐ ܰܘ ܰ‬ ‫ܡܫܡ ܳܫܢܶܐ ܰܣ ܺܓܝܐܐ‪ܶ :‬ܘܐܬܐ ܰܣܪܘ ܶܘܐܬܘ ܠܬܪܥܳܐ‬ ‫ܪܟܐ ܶ‬ ‫ܠܟ ܳ‬ ‫ܕܡ ܳ‬ ‫ܠܒܝܬ ܽܗܘ ܳܙܝܶܐ ܰ‬ ‫ܠܟܐ‪ܶ :‬‬ ‫ܕܠ ܳܕܢ‪ܰ :‬ܗܘ ܽܕܗܘ ܰܫ ܽܒܘܪ ܳ‬ ‫ܰ‬ ‫ܒܢܝ ̱ܗܝ‬ ‫ܺ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܝܓܪ ܶ‬ ‫ܫܒܝܐ ܰܣ ܺܓܝܐܐ ܶܡܢ ܰܥ ܰܪܒ ܶ‬ ‫ܰܚܕܬܐܝܬ‪ܰ :‬ܘ ܰ‬ ‫ܘܡܢ ܶܒܝܬ ܰܙ ܰ‬ ‫ܘܡܢ ܺܫ ܳ‬ ‫ܒܕܝ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܘܡܢ ܐܬܪ ܐܬܪ ܐܘܬܒ ܶܒܗ‪ܽ .‬‬ ‫ܐܪܡܢ ܶ‬ ‫ܘܩ ܽܪܕܘ ܰܘ ܶ‬ ‫ܐܪܙܘܢ ܰ‬ ‫ܰܘ ̱ ܽ‬ ‫ܒܝ ܳܘ ܳܡܬܐ‬ ‫ܒܗܘܢ ܶܕܝܢ‬ ‫ܳܽ ܶ ܶܰ ܶ ܰ‬ ‫ܡܥܘܢ ܰܩ ܽܬ ܺ‬ ‫ܘܒ ܳܢܐ ܶܫ ܽ‬ ‫ܘܠ ܳ‬ ‫ܐܫܬ ܰܕܪ ܽܛ ܳ‬ ‫ܝܩܐ ܶܡܢ ܶܒܝܬ ܐ ܳܪ ܳܡܝܶܐ‬ ‫ܗܢܘܢ ܐܬܐܣܪ ܘ‬ ‫ܪܟܐ ܶ‬ ‫ܠܟ ܳ‬ ‫ܰ‬ ‫ܕܠ ܳܕܢ܀‬ ‫ܰ ܰ ܳ ܶ ܶ‬ ‫ܘܗܝ ܕ ܰܓ ܳ‬ ‫ܬܐ ܶܟܠܘ ̱ܗ ܰܘܘ ܶܕܝܢ ܳܐܦ ܰܩ ܰ‬ ‫ܒܪܐ ܰܚܕ‬ ‫‪ܶ 26‬ܒܗ ܶܕܝܢ ܒܗܘ ܙܒܢܐ ܐ‬ ‫̈ܪܨ ̱ܰ‬ ‫ܰ‬ ‫ܕܡ ܳ‬ ‫ܪܓܗ ܐ ܶ‬ ‫ܪܙܒܕ‪ܶ .‬ܘ ܰ‬ ‫ܡܗܝܡܢܶܐ ܰ‬ ‫ܺܪܝܫ ܰ‬ ‫ܘܗܝ ̱ܗ ܳܘܐ ܰܕ ܶ‬ ‫ܐܡܪܘ‬ ‫ܠܟܐ‪ܰ :‬ܗܘ ܺܕܐܝܬ ̱‬ ‫ܰ ܳ ܶ ܽ ܳ ܶ‬ ‫ܠܟܐ ܶܘ ܺ‬ ‫ܬܗ ܰܕ ܺ‬ ‫ܦܩܕ ܰܡ ܳ‬ ‫ܚܕܐ ܰ‬ ‫ܝܣܛܝ ܰܢܐ ̱ܗܘ‪ܶ .‬ܡ ܳ‬ ‫ܳ‬ ‫ܐܬܩܪܝ‬ ‫ܟܪ‬ ‫ܠܡܠܟܐ ܡܛܠ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܘܫܬ ܳܐܙܕ‪ :‬ܗܐܳ‬ ‫ܘܫܬ ܳܐܙܕ‪ܶ .‬ܘ ܰ‬ ‫ܘܗܝ‪ܶ .‬ܘ ܰ‬ ‫ܳ‬ ‫ܐܡܪ ܓܽ‬ ‫ܠܟܐ‪ :‬ܓܽ‬ ‫ܩܕ ܰܡ‬ ‫̱‬ ‫ܒܕܟ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܐܘܚܕ ܢܶܗ ܠܥܳ ܺ‬ ‫ܠܟܐ ܳܚܝܶܐ ܠܥܳܠܰܡ ܰܘ ܰ‬ ‫ܡܩ ܶܘܐ ܽܒ ܳ‬ ‫ܶܐ ܳܢܐ ܥܰ ܳ‬ ‫ܠܡܝܢ‪.‬‬ ‫ܺ ܽ ܳ‬ ‫ܳ ܺ ܰ‬ ‫ܳ‬ ‫ܘܬܟ ܰܕ ܳ‬ ‫ܶܘ ܰ‬ ‫ܠܘܬܝ܆ ܰܠ ܐܝܬܝܟ ܰܪܒ‬ ‫ܬܪܝܨ‬ ‫ܐܡܪ ܰܡܠܟܐ‪ܳ :‬ܗ ܳܕ ܐ ̱ܗܝ }‪{834‬‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܣܓܝ ܰܢܢ ܐ ܳܝܩ ܳܪܟ ܰܘ ܶ‬ ‫ܡܗܝܡܢܶܐ ܽܟ ܽ‬ ‫ܐܘܪ ܳ‬ ‫ܰ‬ ‫ܠܗܘܢ܆ ܰܠ ܳܗܐ ܐ ܳܢܐ ܳܘܐܒܝ ܐ ܺ‬ ‫ܒܢܟ܆‬

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THE MARTYRDOM AND HISTORY

27. Gushtazad responded and said, “It is as the king says, good King. Yet why is it that the king says these things to me?” The king said to him, “I have heard it said about you that you are a Christian.” Gushtazad said to him, “So it is, good King, may you live forever! What the King of Kings has heard is true.” 28. The king became furious with him and said to him, “But now, will you do my will and worship the sun god? If not, you will be killed immediately.” All the king’s nobles and (Gushtazad’s) fellow eunuchs surrounded him and forced him to one side, and they cajoled him with deceitful persuasion and said to him, “Do the will of the king just for a moment and then remain in your devotion.” 41 Gushtazad listened to their advice. He was caught up in the web of their seducing, and he did the will of the king. 29. A few days later, the glorious Simeon arrived in Beth Huzaye, in Karka d-Ledan. And the news that Gushtazad had been trapped in these things came to the ear of Simeon. He was distressed and troubled in his soul, {835} and he mourned bitterly for him. When Gushtazad heard that Simeon, the bishop-catholicos, had come to Karka, he stood up at that very moment and went to the door of the house where Simeon dwelled. And (the guards) entered and said to Simeon, “Look, Gushtazad is at the door and he wants to come before you.”

41

Lit., “remain in your fear.”

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‫ܳ‬ ‫ܕܡ ܳ‬ ‫ܐܡܪ‪ܳ :‬ܗ ܰܟ ܰܢܐ ̱ܗܘ‪ܰ :‬ܡ ܳ‬ ‫ܠܟܐ ܳܛ ܳܒܐ‪ܰ :‬ܐ ܳ‬ ‫ܟܡܐ ܰ‬ ‫ܘܫܬܐ ܳܙܕ ܶܘ ܰ‬ ‫‪ܳ 27‬‬ ‫ܠܟܐ‬ ‫ܥܢܐ ܽܓ‬ ‫ܶ‬ ‫ܰܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܺ‬ ‫ܒܪܡ ܶܕܝܢ ܶܡܛܠ ܳܡ ܳܢܐ ܐ ܰܡܪ ܠܝ ܰܡ ܳ‬ ‫ܶܐ ܰܡܪ‪ܰ .‬‬ ‫ܠܟܐ ܳܗ ܰ ܰܟ ܳܢܐ܆ ܳܐܡܪ ܠܗ‬ ‫ܫܡܥ ܽܗܘ ܶܫܡܥܶܬ ܥܠܰܝܟ ܰܕ ܺ‬ ‫ܰܡ ܳ‬ ‫ܠܟܐ‪ܶ :‬ܡ ܰ‬ ‫ܳ‬ ‫ܝܣܛܝ ܳܢܐ ܐܢ̱ܬ‪ .‬ܐ ܰܡܪ ܶܠܗ‬ ‫ܟܪ‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܟܐ ܛ ܳܒܐ ܠܥܳܠܰܡ ܺܚܝ‪ܳ :‬ܗ ܰܟ ܰܢܐ ̱ܗܘ ܰܒ ܳ‬ ‫ܽܓܘܫܬܐ ܳܙܕ‪ܳ :‬ܗ ܰܟ ܰܢܐ ̱ܗܘ‪ܰ :‬ܡ ܳ‬ ‫ܫܪ ܳܪܐ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܰܐܝܟ ܳܡܐ ܰܕ ܰ‬ ‫ܫܡܥ ܡܠܟ ܰܡܠܟܐ܀‬ ‫ܐܬܚ ܰܡܬ ܥܠܰ‬ ‫ܘܗܝ ܰܡ ܳ‬ ‫ܐܡܪ ܶܠܗ‪ܳ :‬ܗ ܳܫܐ ܶܐܢ ܬܶ ܶ‬ ‫ܠܟܐ ܶܘ ܰ‬ ‫ܥܒܕ ܨܶ ܳ‬ ‫‪ܶ 28‬ܘ ܰ‬ ‫ܒܝܢܝ‬ ‫̱‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܠܫ ܳ‬ ‫ܡܫܐ ܐ ܳܠ ܳܗܐ‪ܶ :‬ܘܐܢ ܰܠ‪ܶ :‬ܡ ܳ‬ ‫ܘܬܶ ܽ‬ ‫ܚܕܐ ܶܡܬܩܛܠ ܐܢ̱ܬ‪.‬‬ ‫ܣܓܘܕ‬ ‫ܰ‬ ‫ܶܘ ܰ ܽ‬ ‫ܕܡ ܳ‬ ‫ܠܟܐ ܽܟ ܽ‬ ‫ܠܗܘܢ ܰܘ ܰ‬ ‫ܘܪܒܢܶܐ ܰ‬ ‫ܘܗܝ ܰܪ ܳ‬ ‫ܘܗܝ‬ ‫ܡܗܝܡܢܶܐ ܰܚܒ̈ܪ ̱‬ ‫ܐܬܟܪܟ ̱‬ ‫ܦܝ ܳܣܐ ܺܕܙ ܳ‬ ‫ܠܓ ܳܒܐ ܰܚܕ ܰ ܽ‬ ‫ܽ‬ ‫ܐܦܐ ܶܘ ܰ‬ ‫ܘܗܝ ܰܒ ܳ‬ ‫ܘܗܝ ܰ‬ ‫ܐܡܪܘ ܶܠܗ‪:‬‬ ‫ܘܫ ܶܕܠ ̱‬ ‫ܰܘܕܒܪ ̱‬ ‫ܶ ܳ‬ ‫ܰ‬ ‫ܘܒܬ ܶ‬ ‫ܕܡ ܳ‬ ‫ܶ‬ ‫ܠܟܐ ܰܒܡܶܠ ܶܥ ܳܕ ܳܢܐ ܳ‬ ‫ܒܝ ܳܢܐ ܰ‬ ‫ܥܒܕ ܨܶ ܳ‬ ‫ܪܟܢ ܽܩܘܡ ܒܕܚܠܬ ܳܟ‪.‬‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܠܡܠܟ ܽܗܘܢ ܶܘ ܶ‬ ‫ܐܬܬܚܕ ̱ܗ ܳܘܐ ܰܒ ܺ‬ ‫ܡܨܝܕܬܐ‬ ‫ܐܫܬܡܥ ܽܓܘܫܬܐ ܳܙܕ‬ ‫ܶܘ‬ ‫ܕܡ ܳ‬ ‫ܘܕ ܽ‬ ‫ܒܝ ܳܢܐ ܰ‬ ‫ܕܫ ܳ‬ ‫ܠܗܘܢ ܰܘ ܰ‬ ‫ܽ‬ ‫ܥܒܕ ܨܶ ܳ‬ ‫ܠܟܐ܀‬ ‫ܝܚܐ ܶܫ ܽ‬ ‫ܠܟ ܳ‬ ‫ܠܒܝܬ ܽܗܘ ܳܙܝܶܐ ܰ‬ ‫ܡܥܘܢ ܶ‬ ‫ܗܘܐ ܝܰ ܳ‬ ‫‪ܰ 29‬ܘ ܳ‬ ‫ܘܡܐ ܰܚܕ ܰ‬ ‫ܘܡ ܰܢܥ ܰܢ ܺܨ ܳ‬ ‫ܪܟܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܕܠ ܳܕܢ‪ܶ :‬‬ ‫ܒܗܝܢ ܽܓܘܫܬܐ ܳܙܕ ܐ ܰ‬ ‫ܘܗܢܶܝܢ ܳܗ ܶܠܝܢ ܶܕ ܶ‬ ‫ܫܬܡܥ‬ ‫ܐܬܬܚܕ‬ ‫ܶ‬ ‫ܠܫ ܽ‬ ‫ܐܬܡ ܰ‬ ‫ܡܥܘܢ‪ܶ :‬ܘܐܬܬܥܺܝܩ ܶܘ ܰ‬ ‫ܪܡܪ ܰ‬ ‫ܒܢ ܶ‬ ‫ܶ‬ ‫ܦܫܗ ܳ}‪ܶ {835‬ܘܐܬܐ ܶܒ ܶܠ ܥܠܰܘ ̱ܗܝ‬ ‫ܳ‬ ‫ܺ‬ ‫ܺ‬ ‫ܝܣܩ ܳ‬ ‫ܡܥܘܢ ܐܦ ܽ‬ ‫ܫܡܥ ܽܓܘܫܬܐ ܳܙܕ ܶܕ ܐܬܐ ܶܫ ܽ‬ ‫ܫܝܐܝܬ‪ܰ .‬‬ ‫ܰ‬ ‫ܰܩ ܳ‬ ‫ܘܦܐ‬ ‫ܘܟܕ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܩ ܽܬ ܺ‬ ‫ܠܟ ܳ‬ ‫ܘܠ ܳ‬ ‫ܝܩܐ ܰ‬ ‫ܠܬܪܥܳܐ ܰ‬ ‫ܕܒܝܬܐ ܳ ܰܟܪ‬ ‫ܪܟܐ‪ܳ :‬ܩܡ ܰܒܪ ܳܫܥܬܗ ܶܘܐܬܐ‬ ‫ܠܫ ܽ‬ ‫ܫܪܐ ܗ ܳܘܐ ܶܫ ܽ‬ ‫ܶ‬ ‫ܡܥܘܢ‪ .‬ܘܥܰܠܘ ܶܘ ܰ‬ ‫ܐܡܪܘ ܶ‬ ‫ܡܥܘܢ‪ܳ :‬ܕܗܐ ܽܓܘܫܬܐ ܳܙܕ‬ ‫ܰܕ ܰ ̱‬ ‫ܘܨ ܶܒܐ ܶܕܢ ܽܥܘܠ ܳ‬ ‫ܒܬܪܥܳܐ ܳ‬ ‫ܩܕ ܰܡܝܟ܀‬

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30. Simeon said, “Close the door and do not let him come in to me, this one who has denied Jesus, my Lord, and has forsaken the true God—who is the true Being—and has exchanged the creator for creatures, the maker for the things that he made, the king of the eternal kingdom for the king whose days are as grass, the lord of kings for a carnal man, he who is living eternally in his essence for a mortal man, and he who is impassible and eternally immutable for a king who suffers and changes and undergoes corruption.” 31. {838} Then Gushtazad sent word to Simeon and said, “Please, my lord, let them bring me in before you and I will show your fatherhood how this great evil has occurred!” This was relayed to Simeon, but Simeon was not persuaded to let him come in before him. 32. Gushtazad again sent word for a second time and said to him: “Forgive me this sin this time and never again will I commit it!” Simeon answered and sent word to him: “This is not a sin for which I can absolve you, nor is it an offense for which I can forgive you. You have committed sacrilege, not a sin! You have denied your God—who can forgive you? You have turned from Christ who gives you life—what mortal man is able to give life to your mortality? Where is your faith to which your beautiful life was committed, such that from a little tribulation you took fright and you lost your life in a single moment? You deserve an evil punishment because your sight was terrified by transient glory but you did not fear the one who is glorious and holy, the hidden being, the king of all ages, on whom the Seraphim do not dare to gaze [cf. Isa 6:2] because of the vehemence of his glory!

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‫ܡܥܘܢ‪ܰ :‬ܐ ܽܚܘܕܘ ܰܬܪܥܳܐ ܳܘܰܠ ܰܬ ܽ‬ ‫ܐܡܪ ܶܫ ܽ‬ ‫ܘܢܝ ̱ܗܝ ܶܕܢ ܽܥܘܠ ܳ‬ ‫ܪܦ ܳ‬ ‫‪ܶ 31‬ܘ ܰ‬ ‫ܠܘܬܝ‪:‬‬ ‫ܽ ܳ‬ ‫ܰ‬ ‫ܟܦܪ ܒܝܶ ܽܫܘܥ ܳܡܪܝ ܰܘ ܰ ܰ ܳ‬ ‫ܠܗ ܳܢܐ ܰܕ ܰ‬ ‫ܳ‬ ‫ܘܗܝ‬ ‫ܫܒܩ ܳ ܐܠ ܳܗܐ ܕܩܘܫܬܐ‪ܺ :‬ܕܐܝܬ ̱‬ ‫ܶ‬ ‫ܝܬܝܐ ܰܕ ܳ‬ ‫ܘܝܐ ܶ‬ ‫ܒܒ̈ܪܝܳܬܐ ܳܘܐܦ ܠܥܳ ܽܒ ܳ‬ ‫ܘܚܠܦ ܳ‬ ‫ܠܒ ܽܪ ܳ‬ ‫ܫܪ ܳܪܐ‪ܰ .‬‬ ‫ܺܐ ܳ‬ ‫ܘܗܝ‪:‬‬ ‫ܘܕܐ ܰܒܥ ܳܒ ܰܕ ̱‬ ‫ܕܡ ܽ‬ ‫ܥܡ ܳ‬ ‫ܠܟܘܬܶܗ ܰܕܠܥܳܠܰܡ ܥܰܡ ܰܡ ܳ‬ ‫ܠܡ ܳ‬ ‫ܠܟܐ ܰܕܐܝܟ ܺ‬ ‫ܠܟܐ ܰ‬ ‫ܰܘ ܰ‬ ‫ܝܪܐ‬ ‫ܰ ܶ‬ ‫ܕܒ ܳ‬ ‫ܒܓ ܳ‬ ‫ܒܪܐ ܶ‬ ‫ܘܗܝ‪ܰ :‬ܘ ܳ‬ ‫ܣܪܐ‪ܰ :‬ܘ ܰ‬ ‫ܰ‬ ‫ܠܗܘ ܰܚ ܳܝ‬ ‫ܐ‬ ‫ܠܟ‬ ‫ܠܡ ܳܪܐ ܕܡ‬ ‫ܰܝܘ ܰܡ ܽ ̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܺܒܐܝܬܘܬܗ ܡܬ ܳ‬ ‫ܒܒ ܳܪܢ ܳܫܐ ܳܡ ܽܝܘܬܐ‪ܰ :‬ܘ ܰ‬ ‫ܘܡ ܳܝܐ ܰ‬ ‫ܠܗܘ ܰܠ ܳܚ ܽܫ ܳ‬ ‫ܘܫܐ ܘܰܠ‬ ‫ܶ ܰ‬ ‫ܶ ܰ‬ ‫ܫܬ ܳ‬ ‫ܫܬ ܳ‬ ‫ܒܡ ܳ‬ ‫ܰ‬ ‫ܠܟܐ ܳܚ ܽܫ ܳ‬ ‫ܚܠܦ ܳܢܐ‬ ‫ܘܫܐ ܘܡ‬ ‫ܚܠܦ ܳܢܐ ܠܥܳܠܰܡ‪:‬‬ ‫ܡ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܡܬܚܒܠܢܐ܀‬ ‫ܳ‬ ‫ܐܡܪ‪ܽ :‬‬ ‫ܠܫ ܽ‬ ‫ܡܥܘܢ ܶܘ ܰ‬ ‫ܘܫܬܐ ܳܙܕ ܶ‬ ‫‪ {838} 31‬ܫܠܰܚ ܶܕܝܢ ܽܗܘ ܽ‬ ‫ܦܩܘܕ ܳܡܪܝ‬ ‫ܓ‬ ‫ܰ ܳ ܽ ܳ‬ ‫ܳ‬ ‫ܩܕ ܰܡܝܟ‪ܶ :‬ܘ ܳܐܢܐ ܰܐ ܺ‬ ‫ܘܬܟ ܰܐ ܰ‬ ‫ܝܟܢ ܶܓ ܰ‬ ‫ܰܡܥܠܺܝܢ ܺܠܝ ܳ‬ ‫ܕܫܬ ܺܒܝܫܬܐ‬ ‫ܗ‬ ‫ܒ‬ ‫ܰܠ‬ ‫ܝܣ‬ ‫ܦ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ ܶ ܰ ܳ‬ ‫ܡܥܘܢ ܐܬܐ ܰܡܪ‪ :‬ܘܰܠ ܐ ܺ‬ ‫ܠܫ ܽ‬ ‫ܒܬܐ‪ܶ .‬‬ ‫ܘܗܢܶܝܢ ܳܗ ܶܠܝܢ ܶ‬ ‫ܬܬܦܝܣ ̱ܗ ܳܘܐ‬ ‫ܗܕ ܐ ܪ‬ ‫ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܗܝ܀‬ ‫ܶܫܡܥܘܢ ܕܢܥܘܠ ܠܩܕܡ ̱‬ ‫ܳܳ ܰ‬ ‫ܐܡܪ ܶܠܗ‪ܽ :‬‬ ‫ܕܬܪܬܶܝܢ ܰܙܒ ܺܢܝܢ ܶܘ ܰ‬ ‫‪ 32‬ܫܠܰܚ ܶܕܝܢ ܽܬܘܒ ܽ‬ ‫ܫܒܘܩ‬ ‫ܕ‬ ‫ܙ‬ ‫ܘܫܬܐ‬ ‫ܓ‬ ‫ܳܳ ܳܳ ܰ ܳ ܳ ܶ ܽ‬ ‫ܠܡ ܶ‬ ‫ܘܣܦ ܐ̱ ܳܢܐ ܶ‬ ‫ܘܬܘܒ ܳܰܠ ܰܡ ܶ‬ ‫ܣܥܪܗ‪ܳ .‬‬ ‫ܦܢ ܳܐ‬ ‫ܺܠܝ ܚܛܗܐ ܗܢܐ ܙܒܢ̱ܬܐ ܗܕ ܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܘܫܠܰܚ ܶܠܗ ܶܫ ܽ‬ ‫ܚܛ ܰܗܐ ̱ܗܘ ܶܕ ܰ‬ ‫ܐܚ ܶܣܐ ܥܠܰܝܟ‪ :‬ܐܦ ܰܠ‬ ‫ܡܥܘܢ‪ܰ :‬ܠܘ‬ ‫ܰ ܽ ܳ‬ ‫ܳ‬ ‫ܐܫܒܘܩ ܳܠܟ‪ܽ .‬ܪܘܫܥܰܐ ܗܘ ܣܥܰܪܬ ܰ‬ ‫ܘܬܐ ̱ܗܝ ܶܕ ܽ‬ ‫ܘܠܘ ܚܛ ܳܗܐ‪.‬‬ ‫ܣܟܠ‬ ‫̱‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܒ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܠܗܟ ܟܦܪܬ‪ :‬ܡܢܘ ܫܒܩ ܠܟ܆ ܡܢ ܡܫ ܳ‬ ‫ܝܚܐ ܡ ܳܚܝܢܟ ܰ ܗܦܟܬ‪:‬‬ ‫ܶ‬ ‫ܰ ܶ ܺ ܽ‬ ‫ܝܬܘܬܟ܆ ܐ ܳ‬ ‫ܒܢܝ ܳܢ ܳܫܐ ܳܡ ܽܝܘܬܐ ܶܡ ܰ‬ ‫ܰܡ ܽܢܘ ܶܡܢ ܰ‬ ‫ܝܟܐ ̱ܗܝ‬ ‫ܫܟܚ ܳܡܐܚܐ ܡ‬ ‫ܰ ܳܽ ܳ‬ ‫ܺ‬ ‫ܕܫ ܳ‬ ‫ܘܦܪܟ܆ ܶ‬ ‫ܘܬܟ ܳܗܝ ܳ‬ ‫ܕܒܗ ܰܐ ܺܡܝܢ ̱ܗ ܳܘܐ ܶܪܗܛܐ ܽ‬ ‫ܕܡܢ ܰܩܠܝܠ‬ ‫ܽܗܝܡܢ‬ ‫ܐܘܒܕܬ ܰܚ ܰܝܝܟ ܰܒܚ ܳܕܐ ܳܫܥܳܐ‪ܽ .‬‬ ‫ܠܦ ܳ‬ ‫ܝܫܐ ܳܫܘܐܶ‬ ‫ܕܚܠܬ ܰܘ ܶ‬ ‫ܠܨ ܢܶܐ ܶ‬ ‫ܘܪܥ ܳܢܐ ܺܒ ܳ‬ ‫ܐܘ ܳ‬ ‫ܳ‬ ‫ܘܒܚܐ ܥܳ ܽܒ ܳ‬ ‫ܰܐܢܬ‪ :‬ܥܰܠ ܶܕ ܰ‬ ‫ܗܒܬ ܳ‬ ‫ܐܬܪ ܰ‬ ‫ܘܪܐ‪ܳ :‬ܘܰܠ ܶ‬ ‫ܚܙܬܟ ܶܡܢ ܽܫ ܳ‬ ‫ܕܚܠܬ ܶܡܢ‬ ‫̱‬ ‫ܓܢ ܳܝܙ ܐ ܰܡ ܳ‬ ‫ܠܡܝܢ‪ :‬ܕܡܢܶ‬ ‫ܠܟܐ ܽܕܟܠ ܥܳ ܺ‬ ‫ܝܚܐ ܰ‬ ‫ܝܬܝܐ ܺ‬ ‫ܰܗܘ ܺ‬ ‫ܘܩ ܺܕ ܳ‬ ‫ܝܫܐ‪ܺ :‬ܐ ܳ‬ ‫ܫܒ ܳ‬ ‫ܳ ܶ‬ ‫ܣ̈ܪ ܶܦܐ ܰܕ ܽܢܚ ܽ‬ ‫ܡܪܚܝܢ ܳ‬ ‫ܘܒܚܗ ܳܰܠ ܰܡ ܺ‬ ‫ܽܥ ܳܘܙ ܐ ܽ‬ ‫ܕܫ ܶ‬ ‫ܠܘܬܗ܀‬ ‫ܘܪܘܢ‬

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33. {839} “Now there is no way for you to revivify your mortality unless you stand in the place where you fell, unless you enter into the gate through which you exited, and unless you become victorious in the place where you were led astray. I weep for you! I lament for you! Today I must lament! Woe unto me for your ruin, son of my people! Woe unto me for your wretchedness, diligent one! Woe unto me for your lowliness, heroic one! Woe unto me for your shame, honorable one! Woe unto me for your destruction, beautiful one! Woe unto me for the evil death of your soul! Woe unto me for your pearl that has been lost! Go, and do not return to me unless you find your pearl that you lost—for it had no price, unless one would surrender his temporal life for it, because even the pearl itself was bought by the blood of Jesus, my Lord” [Mt 13:45–46].42 34. When Gushtazad heard these things, he was moved to sorrow in his mind and he thought to arm himself with repentance. From that very moment, he began to weep bitterly, just as Simon Peter did when unwittingly this (evil) happened to him with regard to the divinity of the only begotten [Lk 22:60–62].

42 “Pearl” imagery is quite common in Syriac Christian thought, and it is often used (as it is here) to symbolize the human soul.

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‫ܳ ܽ ܳ ܺ ܶ ܺ ܽ ܳ‬ ‫‪ܳ {839} 33‬ܗ ܳܫܐ ܰ‬ ‫ܘܬܟ‪ܶ :‬ܐ ܳܰܠ ܶܐܢ ܳ‬ ‫ܡܬ‬ ‫ܩ‬ ‫ܝܬ‬ ‫ܡ‬ ‫ܐ‬ ‫ܐܚ‬ ‫ܕܬ‬ ‫ܐ‬ ‫ܘܪܣ‬ ‫ܦ‬ ‫ܟ‬ ‫ܠ‬ ‫ܝܬ‬ ‫ܠ‬ ‫ܳ ܶ‬ ‫ܳ ܶ‬ ‫ܽ ܳ‬ ‫ܰ‬ ‫ܒܬܪܥܳܐ ܰܕ ܰ‬ ‫ܘܟܬܐ ܳܗܝ ܰܕ ܰ‬ ‫ܢܦܩܬ‪ܶ :‬ܘܐܰܠ ܐܢ‬ ‫ܢܦܠܬ‪ܶ ܰ :‬ܘܐܰܠ ܶܐܢ ܥܰܠܬ‬ ‫ܒܕ‬ ‫ܽ ܳ ܶ ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܺ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܟܬܐ ܕ ܐܫܬܕܠܬ ܬܡܢ ܬܬܢܨ ܳܚ‪ .‬ܠܝ ܠܡܒܟܐ ܥܠܝܟ‪ :‬ܠܝ‬ ‫ܒܕ‬ ‫ܘܡܢ ܰܡ ܽ‬ ‫ܬܒܪܟܳ‬ ‫ܺ‬ ‫ܠܡ ܳܐܰܠ ܥܠܰܝܟ‪ܺ :‬ܠܝ ܝܰ ܳ‬ ‫ܫܚܐ‪ܳ .‬ܘܝ ܺܠܝ ܰܥܠ ܳ‬ ‫ܪܩܘܕܬܐ ܳܚ ܳ‬ ‫ܳ ܺ ܰ ܰ ܽ ܳ‬ ‫ܘܬܟ ܰܟ ܺܫ ܳ‬ ‫ܝܪܐ‪ܳ .‬ܘܝ ܺܠܝ ܥܰܠ ܶܫܦܠܳܟ‬ ‫ܰܒܪ ܥܰܡܝ‪ :‬ܘܝ ܠܝ ܽܥܠ ܕܘܝ‬ ‫ܳ‬ ‫ܰܓܢ̱ ܳܒ ܳܪܐ‪ܳ :‬ܘܝ ܺܠܝ ܬܘܒ ܥܰܠ ܶܒܗܬܬܟ ܝܰ ܺܩ ܳ‬ ‫ܝܪܐ‪ܳ :‬ܘܝ ܺܠܝ ܥܰܠ‬ ‫ܰ ܳ‬ ‫ܘܒܠܳܟ ܰܫ ܺܦ ܳ‬ ‫ܝܪܐ‪ܳ :‬ܘܝ ܺܠܝ ܥܰ‬ ‫ܽܚ ܳ‬ ‫ܝܫܐ ܰܕܢ ܳ‬ ‫ܘܬܐ ܺܒ ܳ‬ ‫ܦܫܟ‪ܳ :‬ܘܝ ܺܠܝ ܥܰܠ‬ ‫ܡ‬ ‫ܠ‬ ‫ܶ‬ ‫ܰ ܳ ܳ‬ ‫ܰ ܳ ܺ ܳ‬ ‫ܐܒܕܬ‪ .‬ܙܶܠ ܳܘܰܠ ܬܶܦܢܶܐ ܨܶ ܰܐܕܝ‪ :‬ܐ ܳܰܠ ܐܶ ܰ‬ ‫ܝܬܟ ܶܕ ܰ‬ ‫ܪܓ ܺܢܝܬܟ‬ ‫ܚܬ ܡ‬ ‫ܫܟ‬ ‫ܡ‬ ‫ܪܓܢ ܶ ܽ‬ ‫ܳ ܳ ܺ ܶ ܶܳ ܶ ܳ ܰ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶܕܐܒܕܬ‪ :‬ܡܛܠ ܕܠ ܽܝܬ ̱ܗܘܐ ܠܗ ܛܝܡܐܐ‪ :‬ܐܰܠ ܐܢ ܐ̱ܢܫ ܐܫܠܡ ܚܝܘ ̱ܗܝ‬ ‫ܒܢܐ ܳ‬ ‫ܚܠ ܶܦܝܗ‪ܶ :‬ܡܛܠ ܳܕܐܦ ܺܗܝ ܰܒ ܶ‬ ‫ܰܕܙ ܳ‬ ‫ܕܡܗ ܕܝ ܶ ܽܫܘܥ ܳܡܪܝ ܺܙܒ ܳܝܢܐ܀‬ ‫ܳ‬ ‫ܬܓ ܰܢܚ ܶ‬ ‫‪ܰ 34‬ܟܕ ܶܕܝܢ ܳܗ ܶܠܝܢ ܰ‬ ‫ܥܝܢܶܗ ܶܘ ܰ‬ ‫ܒܪ ܳ‬ ‫ܫܡܥ ܽ‬ ‫ܘܫܬܐ ܳܙܕ‪ܶ :‬ܐ ܰ‬ ‫ܐܬܚ ܰܫܒ‬ ‫ܓ‬ ‫ܺ‬ ‫ܶܰܰ ܰ ܳܽ ܳ ܶ ܳ ܳ ܳ‬ ‫ܠܡ ܳ‬ ‫ܥܬܐ ܰܫ ܺܪܝ ̱ܗ ܳܘܐ ܶ‬ ‫ܒܟܐ ܰܡ ܺܪ ܳܝܪܐܝܬ‪:‬‬ ‫ܕܢܙܕ ܝܢ ܒܬܝܒܘܬܐ‪ .‬ܘܡܢ ܗܝ ܫ‬ ‫ܰ ܶ ܳܶ ܳ ܺܰ ܶ‬ ‫ܡܥܘܢ ܺܟ ܳ‬ ‫ܕܡܘܬ ܶܫ ܽ‬ ‫ܰ‬ ‫ܰܒ ܽ‬ ‫ܐܦܐ ܰܟܕ ܓܕܫܬܗ ܗܕܐ ܒܶܠ ܝܕܥܬܗ ܕܥܠ‬ ‫ܶ‬ ‫ܰܐ ܳܠ ܽܗܘܬܗ ܺܕ ܺ‬ ‫ܝܚ ܳ‬ ‫ܝܕ ܳܝܐ‪.‬‬

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THE MARTYRDOM AND HISTORY

{842} He went out to his house, put out ashes for himself, cast sackcloth down upon it, put his bed on top of the sackcloth and ashes, and sat down upon it, and lamentation overcame him.43 He emaciated his body through vigils and tearful compunction and contrite fasting while crying out and saying, “Have mercy on me, Lord, for I am sick. My wounds have grown foul and fester [Ps 38:5]. Heal me, Lord, for my bones have been shaken” [Ps 6:2]. He selected and recited these and other verses of the Psalms that are similar to them. For two days he did not go to the king, nor even to his assigned place among his colleagues. On the third day, Simeon was summoned before the king because the head mobed 44 said before the king, “Simeon, the head of the sorcerers, has arrived.” And Simeon was summoned before the king because on the third day after Simeon entered Karka they let him appear before the king.45 35. When Gushtazad heard that Simeon had been summoned, he stood up from his sackcloth and went out to the gate of the king in the hope that perhaps there would be an opportunity for him to see him and speak with him.

43 Daniel laments in a similar way, praying and fasting at home in sackcloth and ashes (Dan 9:3). As Simeon later celebrates Gushtazad as a second Daniel (History 65), it is possible that a less obvious allusion to Daniel is intended here. 44 Or “head priest.” See Martyrdom 42. 45 The circularity of this passage seems to refer to History 19 when the authorities say, “Three days from now you will go to the gate of the king.”

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‫ܰ ܶ‬ ‫ܰ‬ ‫ܘܡܟ ܶܠܗ ܶܩ ܳ‬ ‫ܝܬܗ ܰ‬ ‫}‪ܶ {842‬ܘ ܰ‬ ‫ܛܡܐ ܰܘ ܳ‬ ‫ܘܗܝ‬ ‫ܠܒ‬ ‫ܠ‬ ‫ܐܙ‬ ‫ܫܕ ܐ ܶ ܰܣ ܳܩܐ ܥܠ ̱‬ ‫ܶ ܺ ܶ‬ ‫ܛܡܐ ܰܐ ܶ‬ ‫ܝܬܗ ܥܰܠ ܰܣ ܳܩܐ ܶ‬ ‫ܬܩܢ‪ܰ :‬ܘܥܠܰ ܽ‬ ‫ܘܩ ܳ‬ ‫ܝܗܘܢ ܝܳܬܒ ̱ܗ ܳܘܐ ܰܘ ܺܐܚܝܕ‬ ‫ܶܘܬ ܳܫܘ‬ ‫ܒܫ ܳ‬ ‫ܟܝܐ ܺ‬ ‫ܒܨ ܳ‬ ‫ܗܪܐ ܰܘ ܶ‬ ‫ܬܟ ܳ‬ ‫ܒܶܠ ܥܰܠ ܰܢ ܶ‬ ‫ܘܡܐ ܰܚ ܺܫܝܫܐܳ‬ ‫ܒܒ ܳ‬ ‫ܦܫܗ‪ܰ .‬ܘ ܰ‬ ‫ܝܒܐ ܰܘ ܰ‬ ‫ܐ‬ ‫ܽܓ ܶ‬ ‫ܡܕܝܶܒ ̱ܗ ܳܘܐ‪ܰ :‬ܟܕ ܳܓܥܶܐ ̱ܗ ܳܘܐ ܳܘ ܰ‬ ‫ܐܡܪ‪ܰ :‬ܪ ܶܚܡ ܥܠܰܝ ܳܡܪܝܐܳ‬ ‫ܘܫܡܗ ܰ‬ ‫ܽ‬ ‫ܟܪܝܗ ܐ ܳܢܐ‪ܺ .‬‬ ‫ܶܡ ܽܛܠ ܰܕ ܺ‬ ‫ܣ̈ܪܝ ܶܘ ܺ‬ ‫ܐܬܡܣܝ ܳ‬ ‫ܚܒ ܳ̈ܪܬܝ‪ܰ .‬ܐ ܳܣܢܝ ܳܡ ܳ‬ ‫ܪܝܐ ܶܡܛܠ‬ ‫̱‬ ‫ܰ ܰ ܳ ܶ ܳ ܶ ܰ ܽ ܶ‬ ‫ܘܪܐ ܰܕ ܳ‬ ‫ܳܕܙܥܘ ܰܓ ܰ‬ ‫ܠܗ ܶܠܝܢ ܳܕ ܶܡܝܢ‪:‬‬ ‫ܙܡ‬ ‫̈ܪܡܝ‪ .‬ܥܡ ܫܪܟܐ ܕܦܬܓܡܐ ܕܡ‬ ‫ܶ‬ ‫ܳ‬ ‫ܠܘܬ ܰܡ ܳ‬ ‫ܘܡܐ ܰܘܬ ܶܪܝܢ ܘܰܠ ܐ ܰܙܠ ܳ‬ ‫ܗܘܐ ܝܰ ܳ‬ ‫ܐܡܪ ̱ܗ ܳܘܐ‪ܰ .‬ܘ ܳ‬ ‫ܡܓ ܶܒܐ ̱ܗ ܳܘܐ ܳܘ ܰ‬ ‫ܰ‬ ‫ܠܟܐ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܕ ܰ‬ ‫ܒܝ ܳ‬ ‫ܘܟܬ ܰܡ ܶ‬ ‫ܘܬܒܗ ܰ‬ ‫ܳܘܐܦܶܠ ܽ‬ ‫ܘܗܝ‪ܰ .‬ܘ ܰ‬ ‫ܘܡܐ ܰܕܬܠܬܐ ܐܬܒܥܺܝ‬ ‫ܕܒ ܽ ܳܝܢܬ ܰܚܒ̈ܪ ܶ ̱‬ ‫ܺ‬ ‫ܶܫ ܽ‬ ‫ܩܕܡ ܰܡ ܳ‬ ‫ܩܕܡ ܰܡ ܳ‬ ‫ܠܟܐ ܶܡܢ ܪ ܳ‬ ‫ܠܟܐ‪ܶ :‬ܡܛܠ ܶܕ ܐܬܐ ܰܡܪ ܳ‬ ‫ܡܥܘܢ ܳ‬ ‫ܝܫܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܕܚ ܳ̈ܪ ܶܫܐ ܐܬܐ‪ܶ .‬ܘܐܬܒܥܺܝ ܶܫ ܽ‬ ‫ܕܫ ܽ‬ ‫ܽ‬ ‫ܕܡܘܗܦܛܐ‪ܶ :‬‬ ‫ܡܥܘܢ ܺܪ ܳ‬ ‫ܡܥܘܢ ܳ‬ ‫ܝܫܐ ܰ‬ ‫ܩܕܡ‬ ‫ܺ ܳܳ ܳ ܰ ܰ ܰ ܶ‬ ‫ܕܫ ܽ‬ ‫ܰܡ ܳ‬ ‫ܒܝ ܳ‬ ‫ܠܬܗ ܶ‬ ‫ܠܟܐ‪ܶ :‬ܡ ܽܛܠ ܰܕ ܰ‬ ‫ܡܥܘܢ‬ ‫ܘܡܐ ܬܠܝܬܝܐ ܕܒܬܪ ܡܥ‬ ‫ܘܗܝ ܰܐ ܰܦܝ ܰܡ ܳ‬ ‫ܠܟ ܳ‬ ‫ܰܕ ܰ‬ ‫ܠܟܐ܀‬ ‫ܪܟܐ‪ܰ :‬ܚܘܝܽ ̱‬ ‫ܳ‬ ‫‪ܰ 53‬‬ ‫ܘܫܬܐ ܳܙܕ ܶ‬ ‫ܘܟܕ ܰ‬ ‫ܐܬܒܥܺܝ‬ ‫ܕ‬ ‫ܫܡܥ ܽܓ‬ ‫ܳܰ‬ ‫ܰ‬ ‫ܕܡ ܳ‬ ‫ܠܬܪܥܳܐ ܰ‬ ‫ܠܟܐ‪ܰ :‬ܕ ܰ‬ ‫ܟܒܪ ܬܡܢ‬ ‫ܶܘ ܰܐܙܠ‬ ‫ܰ ܰ ܶ‬ ‫ܢܡܠܠ ܥܰ ܶܡܗ‪.‬‬ ‫ܘ‬

‫ܶܫ ܽ‬ ‫ܡܥܘܢ‪ܳ :‬ܩ ܰܡ ܶܡܢ ܰܣ ܶܩܗ‬ ‫ܳ‬ ‫ܢܶ ܶ ܶ‬ ‫ܝܘܗܝ‬ ‫ܗܘܐ ܠܗ ܐܬܪܐ ܕܢܶܚܙܶ ̱‬

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THE MARTYRDOM AND HISTORY

The king gave the command and Simeon entered {843} before him. When he came in he bowed before him, and the king said to Simeon, “Simeon, what is this rebellion that you have demonstrated against me? This is (the result of) my love for you? This is (the result of) the honor with which I honored you? This is (the result of) the praise with which I praised you before my princes, saying about you, ‘He is a wise and enlightened man’? So much have I honored you that I even made you into an object of envy before the Magi! Why did you act as an enemy, incite your people to rebellion against me, and disobey the command that I issued?” 36. Then once again he bowed to the ground upon his face before the king and said to the king: “My lord King, who is this who scorns the command of the king? And who is this who dares to oppose even the command of your authorities and your servants if their commands conform to the will of God? Truly, my lord King, because I have been honored by your majesty and glorified by your grace, treachery would be detestable before God and before you, blessed among men. For your glory, however, I will not deprive myself of the glory of God, who has glorified and honored you. And for your honor I will not reject the honor of the just God. {846} He appointed you the King of Kings over the peoples and their kings, and he gave into your hands this great and powerful and wondrous jurisdiction. For what reason am I, a weak and insignificant servant among the servants of your kingdom, called a rebel against your majesty?” The king said to him, “Because you have not subjected your people to the tax that you have been commanded (to pay) by us, gods!”

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܠܟܐ ܘܥܰܠ ܶܫ ܽ‬ ‫ܦܩܕ ܶܕܝܢ ܰܡ ܳ‬ ‫ܘܗܝ‪ܰ .‬‬ ‫ܰ‬ ‫ܡܥܘܢ }‪ܳ {843‬‬ ‫ܘܟܕ ܥܰܠ‬ ‫ܩܕ ܰܡ ̱‬ ‫ܡܥܘܢ‪ܶ :‬ܫ ܽ‬ ‫ܠܫ ܽ‬ ‫ܐܡܪ ܰܡ ܳ‬ ‫ܘܗܝ‪ܶ .‬ܘ ܰ‬ ‫ܠܟܐ ܶ‬ ‫ܣܓܕ ܳ‬ ‫ܶ‬ ‫ܡܥܘܢ‪ܳ :‬ܡ ܳܢܐ ܺ ̱ܗܝ‬ ‫ܩܕ ܰܡ‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܚ ܺܘܝܬ ܥܠܰܝ܆ ܳܗ ܰܢܘ ܽܚܘܒܝ ܰܕ ܳ‬ ‫ܳܡ ܽܪ ܽܘܕܘܬܐ ܳܗ ܶܕܐ ܰ‬ ‫ܠܘܬܟ܆ ܳܗ ܰܢܘ ܐ ܳܝܩ ܳܪܐ‬ ‫ܶ‬ ‫ܽ ܳ‬ ‫ܘܚܬܐ ܰܕ ܰ‬ ‫ܰܕ ܰ‬ ‫ܡܫ ܺ ܰܒܚ ̱ܗ ܺܘܝܬ ܳܠܟ‬ ‫ܡܝ ܰܩܪ ̱ܗ ܺܘܝܬ ܳܠܟ܆ ܳܗ ܳܕܐ ̱ܗܝ ܬܫܒ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܡܪ ̱ܗ ܺܘܝܬ ܥܠܝܟ ܕ ܰܓ ܳ‬ ‫ܘܗܝ ܰܚ ܺܟ ܳ‬ ‫ܘܪܒ ܰܢܝ‪ܳ :‬ܘ ܰ‬ ‫ܩܕܡ ܪ ܳ‬ ‫ܳ‬ ‫ܝܡܐ‬ ‫ܒܪܐ ܐܝܬ ܰ ̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܚܣ ܳ‬ ‫ܘܗ ܰܟ ܳܢܐ ܝܰ ܰܩܪܬܟ ܳܕ ܐܦ ܺ‬ ‫ܰܘܢ ܺܗ ܳܝܪܐ܆ ܳ‬ ‫ܝܡܐ ܰ‬ ‫ܥܒܕܬܟ ܰܒܐܦܝ ܽ‬ ‫ܡܓܘ ܶܫܐ‪.‬‬ ‫ܰ‬ ‫ܐܡܪܕܬ ܠܥܰ ܳܡܟ ܥܠܰܝ ܰܘ ܽ‬ ‫ܠܕܒ ܳܒܐ‪ܰ :‬ܘ ܶ‬ ‫ܳ‬ ‫ܠܡ ܳܢܐ ܣܥܰܪܬ ܐܝܟ ܒܥ ܶ ܳ‬ ‫ܠܦ ܳ‬ ‫ܘܩܕ ܳܢܐ‬ ‫ܰ ܶ ܳ ܶ ܺ ܽ‬ ‫ܬܬܦܝܣܬܘܢ܆‬ ‫ܕܦܩܕܬ ܰܠ ܐ‬ ‫ܩܕܡ ܰܡ ܳ‬ ‫‪ܳ 36‬ܗ ܶ‬ ‫ܣܓܕ ܥܰܠ ܰܐ ܰܦܘ ̱ܗܝ ܽܬܘܒ ܥܰܠ ܰܐܪܥܳܐ ܳ‬ ‫ܝܕܝܢ ܶ‬ ‫ܠܟܐ‬ ‫ܽ‬ ‫ܠܟܐ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܠܡ ܳ‬ ‫ܰ‬ ‫ܶܘ ܰ‬ ‫ܠܦ ܳ‬ ‫ܘܩܕ ܳܢܐ‬ ‫ܠܟܐ‪ܰ :‬ܡ ܽܢܘ ܳܗ ܳܢܐ ܰܕ ܺܢܫܝܛ‬ ‫ܐܡܪ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܡ ܳ‬ ‫ܘܡ ܽܢܘ ܳܗ ܳܢܐ ܰܕܢ ܰ‬ ‫ܠܟܐ܆ ܰ‬ ‫ܰ‬ ‫ܡܪܚ ܕܐ ܶܦܢ ܽܠ ܰ‬ ‫ܘܩܕ ܳܢܐ ܰ‬ ‫ܘܩܒܠ ܽܦ ܳ‬ ‫ܕܫ ܺܠܝܛ ܰܢܝܟ‬ ‫ܶ‬ ‫ܽ‬ ‫ܒܝ ܳܢܐ ܰܕ ܳ‬ ‫ܩܕ ܰܢ ܽ‬ ‫ܐܠ ܳܗܐ ܢܶ ܽ‬ ‫ܗܘܘܢ ܦܘ ܳ‬ ‫ܰܘܕܥܰܒ ܰܕܝܟ ܽܢܩܘܡ‪ :‬ܐ ܽܢܗܘ ܰܕܐܝܟ ܨܶ ܳ‬ ‫ܝܗܘܢ܆‬ ‫ܳ‬ ‫ܰ‬ ‫ܩܪܬ ܶܡܢ ܰܡ ܽ‬ ‫ܠܟܐ‪ܶ :‬ܕ ܐܬܝܰ ܶ‬ ‫ܰܫ ܺܪ ܳܝܪ ܺܐܝܬ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܠܟܘܬܟ ܶܘܐܫܬ ܶ‬ ‫ܒܚܬ ܶܡܢ‬ ‫ܰ ܽ ܳ ܰ ܳ ܽ ܳ‬ ‫ܩܕ ܰܡܝܟ‪ܳ :‬ܛ ܳܒܐ ܕ ܰܓ ܶ‬ ‫ܩܕܡ ܰܐ ܳܠ ܳܗܐ ܰܘ ܳ‬ ‫ܘܬܐ ܰܣ ܳܢܝܐ ̱ܗܝ ܳ‬ ‫ܒ̈ܪ ܳܐ‪:‬‬ ‫ܶ ܳܛܝܒܘܬܟ‪ .‬ܕ ܽܓܠ‬ ‫ܶ ܶ ܽ ܳ‬ ‫ܶ ܽ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܘܚܬܐ ܕ ܐܠ ܺܗܐ ܰܠ‬ ‫ܫܒ‬ ‫ܐܰܠ ܶܕܝܢ ܶܡܛܠ ܬܫܒܘܚܬܟ ܕܝܠܟ‪ :‬ܡܢ ܬ‬ ‫ܺ‬ ‫ܽ‬ ‫ܶ ܰ‬ ‫ܐܘܪܒܟ‪ܶ :‬‬ ‫ܒܚܟ ܰܘ ܳ‬ ‫ܣܬ ܰܪܩ ܐ̱ ܳܢܐ‪ܰ :‬ܗܘ ܽܕܗܘ ܰܫ ܳ‬ ‫ܘܡܛܠ ܐ ܳܝܩ ܳܪܟ ܐ ܳܝܩ ܶܪ ܶܗ‬ ‫ܡ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܕ ܐܠܗܐ }‪ {846‬ܕܩܘܫܬܐ ܰܠ ܡܣܶܠ ܐ̱ܢܐ‪ .‬ܘܗܘ ܥ ܳ‬ ‫ܒܕ ܽܟ ܡܠܟ ܡܠܟܐ‬ ‫ܥܰܠ ܥܰ ̱ܡ ܶܡܐ ܘܥܰܠ ܰܡ ܰ‬ ‫ܠܟܝ ܽܗܘܢ ܘܝܰ ̱ܗܒ ܺܒܐܝ ܰܕܝܟ ܐ ܳ‬ ‫ܘܚܕ ܳܢܐ ܳܗ ܳܢܐ ܰܪܳ ܳܒܐ‬ ‫ܘܙܥ ܳ‬ ‫ܕܡ ܽ‬ ‫ܒܕܐ ܽ‬ ‫ܘܥܰ ܺܫ ܳܝܢܐ ܰܘ ܺ‬ ‫ܬܡ ܳ‬ ‫ܘܚ ܳܠ ܳܫܐ ܕܥܰܒ ܶܕܐ ܰ‬ ‫ܘܪܐ ܰ‬ ‫ܝܗܐ‪ܶ .‬ܘ ܳܐܢܐ ܥܰ ܳ‬ ‫ܠܟ ܳܘܬܟ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ ܽ‬ ‫ܰ ܳ ܶ ܳ‬ ‫ܰ‬ ‫ܡܗܬ ܐ ܳܢܐ ܳܡ ܽܪ ܳܘܕܐ ܶܡܢ ܰܡ ܽ‬ ‫ܫܬ ܶ‬ ‫ܠܟܘܬܟ܆ ܐ ܰܡܪ‬ ‫ܐ‬ ‫ܐ‬ ‫ܠܬ‬ ‫ܥ‬ ‫ܐ‬ ‫ܝܕ‬ ‫ܐ‬ ‫ܠ‬ ‫ܛ‬ ‫ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܶܡ ܰ ܳ ܶ ܽ‬ ‫ܐܬܐ ܶܕ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܩܕܬ ܶܡܢܢܰ‬ ‫ܐܬܦ ܰ‬ ‫ܰܠܗ ܡܠܟܐ‪ :‬ܡܛܠ ܕܰܠ ܟܒܫܬ ܠܥܡܟ ܒܡܕ‬ ‫ܶ‬ ‫ܐ ܳܠܗܐ܀‬

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37. Then holy Simeon responded and said to the king, “Far be it from your servant, my lord King, to be a tyrant over the humble people of God! Far be it from your august majesty that it would command me—a poor man, who always teaches my people poverty and humility, and teaches them that if someone hits you on your cheek, turn to him the other one, and if someone takes your cloak, offer him your tunic as well [Mt 5:39–40]—to be their oppressor and thief and the one who takes their cloaks and strips them of their tunics! Far be it from me, my lord King, that this would happen to me!” 38. After Simeon said this, the Magi and authorities and tyrants surrounded him on all sides and they said, “This man who does not want to take upon himself the payment of taxes {847} wants to draw his people into rebellion!” The glorious Simeon responded and said to them, “Now, is it not enough for you that you oppress and steal and treat the poor unjustly, and violently compel the weak, but do you even want to subdue us under the harsh yoke of your tyranny? In what capacity are we required to pay a double tax? If as the wealthy, (then) we are poorer than all peoples!” The Magi said to him, “Because you are not of the devotion of the King of Kings,46 whose nature is from the gods.” The truly wise Simeon said to them, “Behold, for our faith we should not be compelled to pay a tax, but rather to give a defense of our faith and our teaching. Be sure that for the truth of our teaching we are prepared to give not only our property but also our lives. We do not accept the payment of taxes because our authority is not worldly such that we can exert force upon our brothers. Rather our authority is from God, who teaches us humility in all our books. We teach that we should give to the poor, not steal from the poor; give relief to the afflicted, not afflict the battered!”

46

Lit., “because you are not sons of the fear of the King of Kings.”

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‫ܝܫܐ ܶܫ ܽ‬ ‫ܠܡ ܳ‬ ‫ܐܡܪ ܰ‬ ‫ܡܥܘܢ ܶܘ ܰ‬ ‫ܝܕܝܢ ܳ‬ ‫ܥܢܐ ܰܩ ܺܕ ܳ‬ ‫‪ܳ 37‬ܗ ܶ‬ ‫ܠܟܐ‪ܳ :‬ܚܣ ܶܠܗ ܠܥܰ ܳ‬ ‫ܒܕܟ‪:‬‬ ‫ܰܳ ܰ ܺ ܳ ܰ ܳ ܳ ܳ ܽ‬ ‫ܗܘܐ ܽ‬ ‫ܳܡܪܝ ܰܡ ܳ‬ ‫ܠܟܐ‪ :‬ܕܢܶ ܶ‬ ‫ܛܪ ܳܘܢܐ ܥܰܠ ܥܡܐ ܡܟܝܟܐ ܕ ܐܠܗܐ‪ .‬ܚܣ ܬܘܒ‬ ‫ܳ‬ ‫ܰ ܽ ܳ‬ ‫ܶ‬ ‫ܡܝ ܰܩܪܬܐ ܺ‬ ‫ܣܟ ܳܢܐ‪ܰ :‬ܕ ܽ‬ ‫ܒܪܐ ܶܡ ܺ‬ ‫ܕܠܝ ܰܓ ܳ‬ ‫ܒܟ ܰ‬ ‫ܘܬܟ ܰ‬ ‫ܠܙܒܢ ܰܡܠܦ ܐ̱ ܳܢܐ‬ ‫ܠܡ‬ ‫ܰ ܺ ܽ ܳ‬ ‫ܠܟ ܳ‬ ‫ܺ‬ ‫ܘܡܠܶܦ ܐ̱ ܳܢܐ ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܕܡܢ ܳ‬ ‫ܽ‬ ‫ܠܗܘܢ‪ܰ :‬‬ ‫ܘܬܐ‪ܰ :‬‬ ‫ܕܡܚܐܶ‬ ‫ܝܟ‬ ‫ܟ‬ ‫ܘܡ‬ ‫ܡܝ‬ ‫ܠܥ‬ ‫ܐ‬ ‫ܘܬ‬ ‫ܢ‬ ‫ܣܟ‬ ‫ܡ‬ ‫ܽ ܳ‬ ‫ܳܠܟ ܥܰܠ ܰܦ ܳܟܟ‪ܰ :‬ܩ ܳܪܒ ܶܠܗ ܐ ܺ‬ ‫ܚܪ ܳܢܐ‪ܰ :‬‬ ‫ܘܡܢ ܳ‬ ‫ܕܫ ܳ ܶܩܠ ܰܡܪܛ ܽܘܛܟ‪:‬‬ ‫̱‬ ‫ܶ ܽ ܺ‬ ‫ܘܚܛ ܳ‬ ‫ܐܗܘܐ ܽ‬ ‫ܘܬ ܳܝܢܟ‪ :‬ܕܬܶܦܩ ܰܕܢܝ ܶܕ ܶ‬ ‫ܰܐ ܶ‬ ‫ܘܨ ܐ ܳ‬ ‫ܠܗܘܢ ܐ ܽܠ ܳ‬ ‫ܘܦܐ‬ ‫ܟ‬ ‫ܗ‬ ‫ܠ‬ ‫ܦ‬ ‫ܘܣ‬ ‫ܰ ܰ ܽ ܺ‬ ‫ܘܬܝ ܳܢܝ ܽ‬ ‫ܟܣ ܽ‬ ‫ܐܣܒ ܰܬ ܺ‬ ‫ܶܘ ܰ‬ ‫ܬܗܘܢ‪ܳ :‬ܚܣ ܺܠܝ‪ܳ :‬ܡܪܝ‬ ‫ܝܬܗܘܢ ܘܐܫܠܚ ܟ‬ ‫ܰܡ ܳ‬ ‫ܠܟܐ‪ܳ :‬ܕܗ ܶܕܐ ܬܶ ܰ‬ ‫ܓܕܫܢܝ܀‬ ‫ܡܥܘܢ‪ܶ :‬ܡܢ ܽܟܠ ܰܓ ܰܒܘܗܝ ܶܐ ܰ ܽ‬ ‫‪ܰ 38‬ܟܕ ܶܕܝܢ ܳܗ ܶܠܝܢ ܶܐ ܰܡܪ ܶܫ ܽ‬ ‫ܘܗܝ‬ ‫ܬܟܪܟ ̱‬ ‫ܳ ̱ܳ‬ ‫ܘܫ ܺܠܝ ܳܛܢܶܐ ܰܘ ܽ‬ ‫ܛ̈ܪܘܢܶܐ ܳܘ ܺ‬ ‫ܐܡܪܝܢ‪ܳ :‬ܕܗ ܳܢܐ ܰ‬ ‫ܡܓܘ ܶܫܐ ܰ‬ ‫ܽ‬ ‫ܕܡ ܰܕ ܐܬܐ ܰܠ ܳܨ ܶܒܐ }‪{847‬‬ ‫ܳ‬ ‫ܡܪ ܽܕܘ ܳܨ ܶܒܐ ܰܕܢ ܶ‬ ‫ܦܫܗ ܰܡ ܳ‬ ‫ܡܪܕ ܥܰ ܶܡܗ ܐܦ ܠܥܰ ܶܡܗ‪ܳ .‬‬ ‫ܰܕ ܰܢܩ ܶܒܠ ܥܰܠ ܰܢ ܶ‬ ‫ܥܢܐ‬ ‫ܽ‬ ‫ܠܗܘܢ‪ܳ :‬ܗ ܳܫܐ ܳܰܠ ܳܣ ܶܦܩ ܽ‬ ‫ܝܚܐ ܶܫ ܽ‬ ‫ܐܡܪ ܽ‬ ‫ܡܥܘܢ ܶܘ ܰ‬ ‫ܰܢ ܺܨ ܳ‬ ‫ܠܟܘܢ ܰܕ ܐܢ ̱ ܺܬܘܢ‬ ‫ܳ‬ ‫ܽ‬ ‫ܘܚ ܺ‬ ‫ܠܡܣ ܺܟܢܶܐ ܳܘܕ ܺ‬ ‫ܒܪܝܢ ܰܒܩܛ ܳ‬ ‫ܠܡܝܢ ܶ‬ ‫ܛܦܝܢ ܘܛ ܺ‬ ‫ܥܳ ܺ‬ ‫ܠܒܝܢ ܐܢ̱ܬܘܢ ܳ‬ ‫ܝܪܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܛܪ ܽܘܢ ܽ‬ ‫ܫܝܘܬܗ ܰܕ ܽ‬ ‫ܒܢ ܳ‬ ‫ܡܚܝܶܠ‪ :‬ܐܰܠ ܐܦ ܰܠܢ ܺ‬ ‫ܝܪܐ ܰܕܩ ܽ‬ ‫ܰܠ ܺ‬ ‫ܘܢ ܳܨܰ ܶܒܝܢ ܐܢ̱ܬܘܢ‬ ‫ܘܬܟ‬ ‫ܶ ܰ ܰ ܰܽ ܶ ܰ ܺ ܰ ܰ ܰ ܳ ܺ ܳ ܶ‬ ‫ܺ‬ ‫ܥܦܝܦܬܐ܆ ܐܢ ܐܝܟ ܽܥܰܬ ܶܝ̈ܪ ܳܐ‪:‬‬ ‫ܠܡܟܕܢܢ܆ ܐܝܟ ܡܢܘ ܡܬܬܒܥܝܢܢ ܳܡܕ ܐܬܐ‬ ‫ܶ‬ ‫ܠܗܘܢ ܥܰܡ ܶܡܐ‪ .‬ܐ ܺ‬ ‫ܶܡ ܺ‬ ‫ܶ‬ ‫ܣܟ ܺܢ ܰܝܢܢ ܶܡܢ ܽܟ ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܡܪܝܢ ܶܠܗ ܡܓܘܫܐ ܡܛܠ ܕܰܠ‬ ‫̱‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ ܰ ܽ‬ ‫ܘܗܝ ܳ‬ ‫ܟܝܢܶܗ ܰ ܶܡܢ‬ ‫ܰܐܝܬ ܶܝܟ ܳܘܢ ܒܢܝ ܶܕܚܠܬܗ ܰܕܡܠܟ ܰܡܠܟܐ‪ܺ :‬ܕܐܝܬ ̱ܳ‬ ‫ܫܪ ܳܪܐ ܶܫ ܽ‬ ‫ܠܗܘܢ ܰܚ ܺܟܝܡ ܰܒ ܳ‬ ‫ܐ ܳܠܗܐ‪ .‬ܐ ܰܡܪ ܽ‬ ‫ܝܡ ܽ‬ ‫ܘܗܐ ܚܠܦ ܰܗ ܳ‬ ‫ܡܥܘܢ‪ܳ :‬‬ ‫ܘܬܢ‪:‬‬ ‫ܢ‬ ‫ܰܰ‬ ‫ܰ ܰ ܰ ܳ‬ ‫ܬܬܒܥ‪ܶ :‬ܐ ܳܰܠ ܰܡ ܰܦܩ ܽ‬ ‫ܐܬܐ ܳܙ ܶܕܩ ̱ܗ ܳܘܐ ܕܢܶ ܰ‬ ‫ܒܪ ܳ‬ ‫ܘܚܐ ܳܕܥܰܠ ܐܦܝ‬ ‫ܠܘ ܡ ܰܕ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܗ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܝܡ ܽܢܘܬܢ ܘܝܽܘܠܦܢܢ‪ .‬ܒܪܡ ܚܠܦ ܫܪܪܗ ܕܝܽܘܠܦ ܳܢܢ ܐܦ ܰܚܝܝܢ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ ܰ‬ ‫ܬܠ ܰ‬ ‫ܡܛ ܺ‬ ‫ܝܒ ܰ‬ ‫ܘܠܘ ܰܒ ܽ‬ ‫ܠܚܘܕ ܶܩܢ ܳܝ ܰܢܝܢ‪ܰ .‬ܡ ܰܕ ܐܬܐ ܶܕܝܢ ܕܢܶܬܠ‬ ‫ܠܡ‬ ‫ܢ‬ ‫ܝܢ‬ ‫ܽ ܳ‬ ‫ܳܰܠ ܰ‬ ‫ܘܠܛ ܰܢܢ ܰܠܘ ܳܥ ܳ‬ ‫ܡܩܒܠܺ ܰܝܢܢ‪ܶ :‬ܡ ܽܛܠ ܳ‬ ‫ܠܡ ܳܢ ܰܝܐ ̱ܗܘ ܰܕ ܰܢܕ ܰܒܪ‬ ‫ܕܫ‬ ‫ܝ‬ ‫ܗ‬ ‫ܰ ܺ ܳ ܰ‬ ‫ܶܳ ܽ ܳ ܰ ܺ ܰ‬ ‫ܝܬܘܗܝ ܶܡܢ ܰܐ ܳܠ ܳܗܐ‪ܰ :‬ܗܘ ܰܕ ܽ‬ ‫ܒܟ ܽ‬ ‫ܠܗܘܢ‬ ‫ܝܪܐ ܰܠ ܰܚܝܢ‪ܳ .‬ܐܰܠ ܫܘܠܛܢܢ ܐ‬ ‫ܒܩܛ‬ ‫̱‬ ‫ܰ ܶ ܶ‬ ‫ܳܰ‬ ‫ܰ ܶ‬ ‫ܺ‬ ‫ܺ‬ ‫ܰ‬ ‫ܽ‬ ‫ܺ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܟܬܒܝܢ ܡ ܽܟܝܟܘܬܐ ܡܠܦ ܠܢ‪ .‬ܚܢܢ ܕܢ ܰܬܠ ܠܡܣܟܢܐ ܡܠܦܝܢܢ‪:‬‬ ‫ܪܘܚ ܰܠ ܺܠܝܨܶ ܐ‪ܰ :‬ܠܘ ܶܕܝܢ ܕܢܶ ܽ‬ ‫ܰ‬ ‫ܘܠܘ ܕܢܶܚܛܘܦ ܶܡܢ ܶܡܣ ܺܟܢܶܐ‪ܰ .‬ܕܢ ܰ‬ ‫ܐܠܘܨ‬ ‫ܰ‬ ‫ܰܠܡܛ ܶ‬ ‫̈ܪܦܐ܀‬

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39. {850} When the king heard this, he said to him, “Speak to me, Simeon, who is your lord, and ignore your fellow servants! You were not called before me so that you could speak with your fellow servants, but so that you could give me a response to the questions that you are asked!” Then Simeon bowed and said, “Speak, my lord King, whatever you will!” The king said to him, “Wars are many and hardship is pressing, yet you live in comfort while you are my opponent in your faith. Thus you and your people: obey my command and collect the double poll tax from your people, and pay and be freed and return to your house in peace!” 40. Simeon responded and said, “Our bodies are servants of your majesty, and our houses and all our possessions are yours, King. For we have nothing in this land of tribulation. Let my lord King issue a command, if it pleases him, and take them, because truly I say that I will not oppress my people and subject them to taxes because of their faith—even if your mighty majesty commands that my skin be flayed from my body. For I would rather my own skin be peeled from my body than be made to strip the clothes from a pauper and oppress those who were freed by my Lord.” 41. {851} The king said to him, “Well, then, let me put taxes aside and give you some counsel about that which is useful to your life.” Simeon responded and said, “Truly, whatever advice that your majesty gives me that is useful to my life, even if it would lead to death, I would not throw it away!” The king said, “From now on, do as I command you. For I do not want to kill you, because you are an enlightened and wise man—as even I have said many times before. Listen now to my counsel, obey my command, and do not persist in obstinacy, but do my will at once and worship fire and the sun!”

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‫ܰ ܰ ܳ ܶ‬ ‫ܶ‬ ‫ܠܟܐ ܐ ܰܡܪ ܶܠ ܶܗ‪ :‬ܥܰܡܝ ܰܡܠܠ‬ ‫‪ܰ {850} 39‬ܟܕ ܺ ܶܕܝܢ ܳܗ ܶܠܝܢ ܫܡ ܳܥ ܳ ܡ‬ ‫ܰ‬ ‫ܝܬܝ ܰܘ ܳ‬ ‫ܠܗ ܶܕܐ ܐ ܺ‬ ‫ܶܫ ܽ‬ ‫ܟܢܘܬܟ‪ܰ .‬ܠܘ ܳ‬ ‫ܡܥܘܢ ܳ‬ ‫ܐܪܦܐ ܰ‬ ‫ܬܩܪܝܬ ܰܠ ܳ‬ ‫ܩܕ ܰܡܝ‬ ‫ܕܡ ܳܪܟ ܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܬܡܠܠ‪ :‬ܐܰܠ ܺ‬ ‫ܟܢܘܬܟ ܰ‬ ‫ܕܥܰܡ ܰ‬ ‫ܕܠܝ ܬܬܠ ܶܦ ܳ ܳ ܽ‬ ‫ܕܫܘܐ ܳܠܟ‪ܳ .‬ܗ ܶ‬ ‫ܝܕܝܢ‬ ‫ܬܓܡܐ ܶ ܶ ܳ ܶ ܰ‬ ‫ܣܓܕ ܶܫ ܽ‬ ‫ܐܡܪ‪ܰ :‬ܡܠܶܠ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܡܥܘܢ ܶܘ ܰ‬ ‫ܶ‬ ‫ܠܟ ܳܐ‪ :‬ܡܕܡ ܕܨܒܐ ܐܢ̱ܬ‪.‬‬ ‫ܺ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܠܟܐ‪ :‬ܩ̈ܪ ܶܒܐ ܰܣ ܺܓܝܐܝܢ ܺ‬ ‫ܐܡܪ ܠܗ ܰܡ ܳ‬ ‫ܐܪܣܐ ܬ ܺ‬ ‫ܘܩ ܶ‬ ‫ܶܘ ܰ‬ ‫ܟܒܝܢ‪ܶ ܰ :‬ܘ ܳܐܢ̱ܬ ܶܘܢ ܫܪܶܝܢ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܬܟܘܢ‪ .‬ܐܰܠ ܐ ܺ‬ ‫ܝܡ ܽܢ ܽ‬ ‫ܝܟܘܢ ܰܕ ܽ‬ ‫ܢܝ ܳܚܐ ܺܘܐܝܬ ܽ‬ ‫ܒܗ ܳ‬ ‫ܠܩܘܒܶܠ ܺܕܝܠܝ ܰ‬ ‫ܰܒ ܳ‬ ‫ܬܬܦܝܣ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܘܩܕܢܝ ܐܢ̱ܬ ܘܥܰ ܳܡܟ‪ܰ :‬‬ ‫ܘܗܒ ܐܢ̱ܬ ܶܡܢ ܥܰ ܳܡܟ ܶ‬ ‫ܘܩ ܶܒܠ ܰ‬ ‫ܟܣܦ ܺܪ ܳ‬ ‫ܠܦ ܳ‬ ‫ܝܫܐ‬ ‫ܰ ܳ‬ ‫ܝܦܐ ܶܘ ܺ‬ ‫ܺ‬ ‫ܥܦ ܳ‬ ‫ܝܬܟ ܰܒ ܳ‬ ‫ܫܠ ܳܡܐ܀‬ ‫ܐܫܬܪܝ ܘܙܶܠ ܠܒ‬ ‫ܶ‬ ‫ܰ ܽ ܳ ܳ ܰ‬ ‫ܥܢܐ ܶܫ ܽ‬ ‫ܐܡܪ‪ܽ :‬ܓܘ ܰ‬ ‫ܡܥܘܢ ܶܘ ܰ‬ ‫‪ܳ 41‬‬ ‫ܘܒܬܝܢ‬ ‫ܫܡܝܢ ܥܰܒ ܶܕܐ ܽܐ ܽܢܘܢ ܕܡܠܟܘܬܟ‬ ‫ܶ‬ ‫ܠܟܐ‪ܶ .‬ܡܛܠ ܰ‬ ‫ܽ‬ ‫ܘܟܠ ܰܕܩܢܶ ܰܝܢܢ ܺܕܝܠܳܟ ܐ ܽܢܘܢ‪ܰ :‬ܡ ܳ‬ ‫ܕܠܢ ܰܠܝܬ ܶܡ ܶܕܡ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ ܳ ܳ ܶ ܳ ܳ‬ ‫ܬܐ‪ .‬ܢܶ ܽ‬ ‫ܦܩܘܕ ܳܡܪܝ ܰܡ ܳ‬ ‫ܠܟܐ‪ :‬ܐ ܽܢܗܘ ܰܕ ܳ‬ ‫ܡܢܚ‪ :‬ܘܢܶ ܰܣ ܳܒ‬ ‫ܳ ܳ‬ ‫ܶ ܽܒܐܪܥܐ ܶܗ ܽܕܐ ܕܥ ܶܩ ܳ ܳ ܳ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܥܡܝ ܰܠ ܐܠܨ ܐ̱ܢ ܳܐ ܘ ܰܠܡܕ ܐܬܐ‬ ‫ܐܢܘܢ‪ :‬ܡܛ‬ ‫ܠ ܕ ܽܐܢܐ ܳܫܪܪ ܳܐ ܶܐܡܪ ܳ ܐ̱ܢܐ‪ܶ ܳ :‬ܕ ܶ‬ ‫ܺ ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܕܚܠܳܦ ܰܗܝܡܢܘܬܗܘܢ ܰܠ ܟܒܫ ܐ̱ܢܐ‪ :‬ܐܦܢ ܬܦܩܘܕ ܡܠܟܘܬܟ ܬܩܝܦܬܐ‬ ‫ܠܡ ܰܫܛ ܶܡܫܟܝ ܶܡܢ ܰܦܓܪܝ‪ܳ .‬ܦ ܰܩܚ ܺܠܝ ܶܓܝܪ ܕܢܶ ܰ‬ ‫ܶ‬ ‫ܫܬܠܚ ܶܡܫܟܝ‬ ‫ܳ ܶ ܶ ܺܳ ܶ ܽ ܰ ܰ ܶ‬ ‫ܪܪܐ ܳ‬ ‫ܶܡܢ ܰܦܓܪܝ ܳܘܰܠ ܶܕ ܰ‬ ‫ܕܡܪܝ܀‬ ‫ܐܣܒ ܠܒܫܗ ܕܡܣܟܢܐ ܘܐܠܘܨ ܠܡܚ‬ ‫ܳ‬ ‫ܳ‬ ‫‪ܶ {851} 41‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܠܟܐ‪ܶ :‬ܐ ܽ‬ ‫ܐܡܠܟܟ‬ ‫ܫܒܘܩ ܳܡ ܶܕܝܢ ܺ ܰܡ ܰܕ ܐܬܐ ܶܘ‬ ‫ܥܢܐ ܶܫ ܽ‬ ‫ܐܡܪ‪ܰ :‬ܫ ܺܪ ܳܝܪܐܝܬ ܽܟܠ ܰܕ ܰ‬ ‫ܶܡ ܶܕܡ ܰܕ ܰ‬ ‫ܡܥܘܢ ܶܘ ܰ‬ ‫ܠܚ ܰܝܝܟ‪ܳ .‬‬ ‫ܡܥ ܰܕܪ ܰ‬ ‫ܡܥ ܰܕܪ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܦܩܕܢܝ ܰܡ ܽ‬ ‫ܡܡܬ‪ܰܳ :‬ܠ ܐ ܶ‬ ‫ܠܟܘܬܟ‪ :‬ܐ ܶܦܢ ܢܶ ܶ‬ ‫ܗܘܐ ܰܠ ܳ‬ ‫ܠܚ ܰܝܝ ܕܬ ܳ‬ ‫ܰ‬ ‫ܪܡܐ ܶܡܠܬ ܳܟ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܥܰܠ ܐܪܥܳܐ‪ .‬ܐ ܰܡܪ ܰܡ ܳ‬ ‫ܶ ܳ ܳ ܳ ܰ‬ ‫ܶ‬ ‫ܠܟܐ‪ܶ :‬ܡ ܳ‬ ‫ܕ‪ܰ .‬ܠ‬ ‫ܚܕܐ ܐ‬ ‫ܝܟ ܳܕܦܩ ܰܕ ܐ̱ܢܐ ܰ ܺܠ ܳܟ ܗ ܰܟ ܺܢ ܳܥܒ ܰ‬ ‫ܽ‬ ‫ܶܓܝܪ ܳܨ ܶܒܐ ܐ ܳܢܐ ܶ‬ ‫ܒܩܛܠܳܟ‪ܶ :‬ܡܛܠ ܰ‬ ‫ܕܓܒܪܐ ܐܢ̱ܬ ܢܗܝܪܐ ܘܚܟܝܡܐ‪ :‬ܐܝܟ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ ܰ ܳ ̱ܳ ܰ ܺ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܝܡ‪ܳ ܶ .‬ܗܫܐ ܫܡܥ ܠܡܠܟܝ‬ ‫ܕ ܐܦ ܙܒܢܬܐ ܣܓܝܐܬܐ ܐ ܳܡܪܬ ܗܕܐ ܡܢ‬ ‫ܩܕ ܳ‬ ‫ܶܘ ܺ‬ ‫ܐܬܬܦܝܣ ܽ‬ ‫ܘܩܕܢܝ ܘܰܠ ܽ‬ ‫ܬܩܘܡ ܰ‬ ‫ܚܕܐ ܶ‬ ‫ܒܝܢܐܳ‬ ‫ܒܩܫܝܽ‬ ‫ܥܒܕ ܨܶ ܳ‬ ‫ܘܬܐ‪ :‬ܐܰܠ ܶܡ ܳ‬ ‫ܠܦ ܳ‬ ‫ܠܢ ܳ‬ ‫ܣܓܘܕ ܽ‬ ‫ܘܪܐ ܰܘ ܶ‬ ‫ܠܫ ܳ‬ ‫ܰܘ ܽ‬ ‫ܡܫܐ܀‬

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42. Simeon responded courageously and in the love of his Lord and said, “Is this the counsel that you promised me would be useful for my life, my lord King? For this command is a detriment to my life—it is not a benefit!” The king said to him, “This counsel is of no use to you?” Simeon said to him, “By my God, who made your kingdom great, I swear that there is no counsel more harmful to me than this one!” The king said to him, “I have praised you as one who is wise, and now you appear to me to be foolish and you rebel against my command! For it is indeed fools who rebel against our commands, we gods!” 43. {854} Glorious Simeon responded and said, “Far be it from Simeon, the servant of the one living and true God, to take account of other gods and to worship the sun and the moon, whose course will be brought to naught. Or (to worship) the fire that dies everyday and is extinguished and burns out in the material in which it is contained. I will not obey this command of yours, my lord King, even if you order that all my bones be burned in the fire. I, a rational being, will not worship that which is irrational. I, one who lives, will not worship that which is dead.” The king said to him, “If you do not worship fire because it is mortal, then neither should you worship your god, lo indeed, who died when the Jews crucified him. For you should regard the mortality of fire in the same way as the mortality of your god.”

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‫ܥܢܐ ܶܫ ܽ‬ ‫ܐܡܪ‪ܳ :‬ܗ ܰܢܘ ܶܡ ܳ‬ ‫ܠܟܐ ܰܕ ܰ‬ ‫ܡܥܘܢ ܺ‬ ‫ܝܒܐ ܳܪ ܶܚܡ ܳܡ ܶܪܗ ܶܘ ܰ‬ ‫ܠܒ ܳ‬ ‫‪ܳ 42‬‬ ‫ܡܥ ܰܕܪ‬ ‫ܰ‬ ‫ܽ‬ ‫ܺ‬ ‫ܠܚ ܰܝܝ ܶܕܐܫܬ ܺܘܕܝܬ ܠܝ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܠܟܐ܆ ܳܗ ܳܢܐ ܳܗ ܺܟܝܠ ܦ ܳ‬ ‫ܰ‬ ‫ܘܩܕ ܳܢܐ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܕܚ ܰܝܝ‪ :‬ܘܰܠ ̱ܗ ܳܘܐ ܡܥܰ ܳܕܪ ܳܢܐ‪ .‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܘܗܝ ܰ‬ ‫ܠܟܐ‪:‬‬ ‫ܡܣܓܦ ܳܢܐ ܐܝܬ ̱‬ ‫ܳ‬ ‫ܡܥܘܢ‪ܰ :‬ܒ ܳ‬ ‫ܠܟܐ ܳܗ ܳܢܐ܆ ܐ ܰܡܪ ܶܠܗ ܶܫ ܽ‬ ‫ܡܥ ܰܕܪ ܳܠܟ ܶܡ ܳ‬ ‫ܳܰܠ ܰ‬ ‫ܐܠܗܝ ܝܳ ܶܡܐ ܰ ܐ̱ ܳܢܐ‬ ‫ܰ ܽ ܰ ܶ ܰ ܽ ܳ‬ ‫ܘܬܟ‪ܰ :‬‬ ‫ܕܠܝܬ ܺܠܝ ܶܡ ܳ‬ ‫ܠܟܐ ܰܕ ܰ‬ ‫ܡܣ ܶܓܦ ܺܠܝ ܐ ܳܝܟ‬ ‫ܳܗ ܳܘ ܳ‬ ‫ܕܗ ܰܘ ܐܘܪ ܶܒ ܡ ܰܠܟ ܳ ܰ ܰ ܳ ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܗܢܐ‪ .‬ܐܡ ܰܪ ܠܗ ܡܠܟܐ‪ :‬ܫ ܰܒܚܬܟ ܐܝܟ ܕܠܚܟܝܡܐ‪ :‬ܘܗܫ ܶܐ ܣܟܶܠ‬ ‫ܶܡܬܚܙܶ ܐ ܐܢ̱ܬ ܺܠܝ ܶ‬ ‫ܘܩܕܢܝ‪ܰ .‬‬ ‫ܘܡܬܚܙܶ ܐ ܐܢ̱ܬ ܽܠ ܰ‬ ‫ܘܩܒܠ ܽܦ ܳ‬ ‫ܕܣܟܶܠ ܶܓܝܪ‬ ‫ܰ ܶ‬ ‫ܺ ܶ‬ ‫ܝܬܝܗ ܕܢܶ ܽ‬ ‫ܬܚܪܘܢ ܽܠ ܰ‬ ‫ܘܩܒܠ ܽܦ ܳ‬ ‫ܘܩܕ ܳܢܐ ܺܕܝܠܰܢ ܐ ܳܠܗܐ܀‬ ‫ܐ‬ ‫ܠܫ ܽ‬ ‫ܥܢܐ ܶܫ ܽ‬ ‫ܡܥܘܢ ܺ‬ ‫ܝܚܐ ܶܘ ܰ‬ ‫‪ܳ {854} 43‬‬ ‫ܐܡܪ‪ܳ :‬ܚܣ ܶܠܗ ܶ‬ ‫ܫܒ ܳ‬ ‫ܡܥܘܢ‬ ‫ܰ‬ ‫ܶ‬ ‫ܚܫܘܒ ܐ ܳܠܗܐ ܐ ܳ‬ ‫ܘܫ ܺܪ ܳܝܪܐ ܕܢܶ ܽ‬ ‫ܥܰ ܶ‬ ‫ܕܚܕ ܰܐ ܳܠ ܳܗܐ ܰܚ ܳܝܐ ܰ‬ ‫ܒܕܗ ܰ‬ ‫ܚ̈ܪ ܢܶܐ ܘܢܶ ܽ‬ ‫ܣܓܘܕ‬ ‫ܰ ̱‬ ‫ܶ ܳ ܰ ܰ ܳ ܰ ܺ ܶ ܰ‬ ‫ܠܢ ܳ‬ ‫ܒܛܠ ܰܪ ܽ‬ ‫ܗܛܗܘܢ‪ :‬ܐܘ ܽ‬ ‫ܘܪܐ ܽܕܟ ܽ‬ ‫ܠܝܘܡ‬ ‫ܳܠܫ ܳܡܫܐ ܳܘ ܳܠܣܗܪܳܐ ܕ ܳܥܬ ܶܝܕ ܕܢ ܽ ܶ ܰ ܽ ܳ ܳ ܳ‬ ‫ܺ‬ ‫ܶ‬ ‫ܒܗܘܢ ܐܚܕܐ‪ܰ .‬ܠ ܡܬܬܦܝܣ‬ ‫ܡܝܬܐ ܘܕܥܟܐ ܘܛܠܩܐ ܡܢ ܓܘܫܡ ܳܐ ܕ‬ ‫ܶ‬ ‫ܐ ܳܢܐ ܽ‬ ‫ܽ‬ ‫ܽ‬ ‫ܘܩܕ ܳܢܟ ܳܗ ܳܢܐ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܠܦ ܳ‬ ‫ܦܩܘܕ ܕܟܠܗܘܢ ܰܓ̈ܪܡܝ‬ ‫ܠܟܐ‪ :‬ܐ ܶ ܳܦܢ ܬ‬ ‫̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܽ‬ ‫ܳ‬ ‫ܠܬܐ‪ܶ :‬ܘ ܳܐܢܐ ܰܚܝܐܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܒܢܘܪܐ ܢ ܳܐܩܕ ܳܘܢ‪ܰ :‬ܠ ܐ‬ ‫ܣܓܘܕ ܳ ܐܢܐ ܶ ܡܠ ܶܝܶܠ ܽ ܠܕܰܠ ܳ ܽܡ ܳ‬ ‫ܽ ܳ ܳ‬ ‫ܠܡ ܽܝܘܬܬܐ‪ .‬ܐ ܰܡܪ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܛܠ ܕܡܝܘܬܬܐ ̱ܗܝ ܳ ܢܘܪܐ ܰܠ‬ ‫ܡ‬ ‫ܢ‬ ‫ܐ‬ ‫ܐ‪:‬‬ ‫ܠܟ‬ ‫ܡ‬ ‫ܗ‬ ‫ܠ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳܣ ܶܓܕ ܐܢ̱ܬ ܳܠܗ‪ܳ :‬ܡ ܶܕܝܢ ܐܦܶܠ ܰܠ ܳܠ ܳܗܟ ܬ ܽ‬ ‫ܣܓܘܕ‪ܳ :‬ܗܐ ܳ ܶܓܝܪ ܐܦ ܰ ܽܗܘ‬ ‫ܺܽ ܳ ܶ ܶ ܶ ܶ ܳ ܺ ܽ‬ ‫ܝܬܘܬܗ ܽܕܢ ܳ‬ ‫ܽ‬ ‫ܘܪܐ ܐܝܟ‬ ‫ܘܗܝ ܝ ̱ܗܘܕܝܐ‪ .‬ܬܬܚܫܒ ܕܝܢ ܐܦ ܡ‬ ‫ܺܡ‬ ‫ܝܬ ܰ ܶܟܕ ܰܙܩܦ ̱‬ ‫ܺ ܽ‬ ‫ܝܬܘܬܗ ܰܕ ܳ‬ ‫ܐܠ ܳܗܟ܀‬ ‫ܡ‬

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44. When victorious Simeon heard this he was astounded and said, “Far be it from God, my lord King, to suffer or die! Any being that suffers and dies is not God because the divine nature is beyond suffering and also beyond death. For he does not suffer either in his nature or in anything else.” The king said to him, “Lo, indeed! In this I have found you out as a liar, in that you said your god does not die.” Holy Simeon said to him, “I have not lied, my lord {855} King!” The king said to him, “Did not Jesus, whom you call ‘Christ,’ die?” Simeon said to him, “Truly, Jesus died and returned to life and rose; however, God neither died, nor returned to life, nor rose.” The king said to him, “And who is Jesus Christ of whom you, too, speak?” Simeon said to him, “God and man.” The king said to him, “How was he god and man?” Simeon said to him, “Because God wanted to turn men away from error and heal their infirmities, and men themselves were unable to see God and live [cf. Ex 33:20]. Therefore, he clothed himself with the human body and in it he taught and did good things for men. He healed their infirmities and turned them away from the error of idolatry. The Jews became jealous of the one who was seen, rather than of the one who was unseen, and they arrested him and crucified him. God allowed that body to die so that he could bring it back to life and thereby impart through it proof of the resurrection to all men. He came back to life, rose up, ascended into heaven, and will come again {858} and resurrect the dead. Even this sun that you now command me to worship, it grew dark at the moment he was crucified in order to rebuke the Jews that the holy body did not deserve to be crucified, but to be worshipped!” The king said to him, “Until now I had heard something (different) about this. Namely, they say that the Jews crucified the god of the Christians.”

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‫ܝܚܐ ܶܫ ܽ‬ ‫ܡܥܘܢ‪ :‬ܬ ܰܘܗ ܶܘ ܰ‬ ‫‪ܰ 44‬ܟܕ ܶܕܝܢ ܰ‬ ‫ܫܡܥ ܳܗ ܶܠܝܢ ܰܢ ܺܨ ܳ‬ ‫ܐܡܪ‪ܳ :‬ܚ ܰܣ‪ܳ :‬ܡܪܝ‬ ‫ܳ ܶ‬ ‫ܳܶ‬ ‫ܰ‬ ‫ܰ ܳ ܰ‬ ‫ܘܡܐܬ ܰܠ ܳܘ ܐ ܳܳܠ ܰܗܐ ̱ܗܘ‬ ‫ܕܚܐ ܳܫ‬ ‫ܠܟܐ‪ܰ :‬ܠ ܳܠ ܳܗܐ ܰܕܢܶ ܰܚܫ ܐܘ ܰܕ ܽܢܡܘܬ‪ܽ .‬ܟܠ‬ ‫ܶܡ ܽ‬ ‫ܰ ܳܳ ܳ ܳ ܳ ܳ ܽ ܶ ܰ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܡܛܠ ܕ ܶܟܝܢܐ ܳ ܐ ܳܠܗܝܐ ܪܡ ̱ܗܘ ܡܢ ܳ ܚܫܐ ܐܦ ܡܢ ܡܘܬܐ‪ܰ .‬ܠ ܓܝܪ‬ ‫ܒܡܕܶܡ ܐ ܺ‬ ‫ܚܪܝܢ‪ .‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܟܝܢܶܗ ܳܚܐܫ ܐܦܶܠ ܶ‬ ‫ܠܟܐ‪ܳ :‬‬ ‫ܰܒ ܳ‬ ‫ܒܗ ܶܕܐ ܶܓܝܪ‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳܗܐ ܐ ܰ‬ ‫ܫܟܚܬܟ ܰܕ ܳܓܶܠ‪ܶ :‬ܕ ܰ‬ ‫ܐܡܪܬ ܕܰܠ ܳܡܐܬ ܐܠ ܳܗܟ‪ .‬ܐ ܰܡܪ ܠܗ ܰܩ ܺܕ ܳ‬ ‫ܝܫܳܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶܫ ܽ‬ ‫ܠܟܐ‪ .‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܡܥܘܢ‪ܰ :‬ܠ ܰܕ ܓܠܬ‪ܳ :‬ܡܪܝ }‪ܰ {855‬ܡ ܳ‬ ‫ܠܟܐ‪ܰ :‬ܠ‬ ‫ܳ‬ ‫ܺܡܝܬ ܝ ܶ ܽܫܘܥ ܰܗܘ ܰܕ ܐܢ ̱ ܽܬܘܢ ܳܩܪܶܝܢ ܐܢ ̱ ܽܬܘܢ ܶܠܗ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ܆ ܐ ܰܡܪ ܰ ܶܠܗ‬ ‫ܶܫ ܽ‬ ‫ܚܝܐ ܳ‬ ‫ܘܩܡ‪ܰ :‬‬ ‫ܡܥܘܢ‪ܰ :‬ܫ ܺܪ ܳܝܪ ܺܐܝܬ ܺܡܝܬ ܝ ܶ ܽܫܘܥ ܰܘ ܳ‬ ‫ܒܪܡ ܰܠܘ ܐ ܳܠ ܳܗܐ‬ ‫ܳ‬ ‫ܘܩܡ‪ .‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܚܝܐ ܳ‬ ‫ܠܟܐ‪ܰ :‬‬ ‫ܘܡ ܽܢܘ ܝ ܶ ܽܫܘܥ ܺ‬ ‫ܺܡܝܬ ܰܘ ܳ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ ܰܗܘ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܡܪܝܢ܆ ܐ ܰܡܪ ܶܠܗ ܶܫ ܽ‬ ‫ܳܕ ܐܦ ܰܐܢ ܽܬܘܢ ܐ ܺ‬ ‫ܡܥܘܢ‪ :‬ܐ ܳܠ ܳܗܐ ܰ‬ ‫ܘܒ ܳܪܢ ܳܫܐ‪ .‬ܐ ܰܡܪ ܽ ܶܠܗ‬ ‫ܰ ܳ ̱ ܰ ܰܳ ܳ ܰܳ ܳ ܰ ܳܳ ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܡܠܟ ܰܐ‪ :‬ܐܝܟܢܐ ܗܘܐ ܐܠܗܐ ܘܒܪܢܫ ܽܐ܆ ܐܡܪ ܠܗ ܫܡܥܘܢ‪ :‬ܡܛܠ‬ ‫ܐܒܝ ܽܗܘܢ‪ܶ :‬‬ ‫ܘܥܝܝ ܰܘܢ ܶ‬ ‫ܰܕ ܳ‬ ‫ܐܣܐ ܺܟ ܰ‬ ‫ܨܒܐ ܐ ܳܠ ܳܗܐ ܰܕܢܦܢܶܐ ܰܠ ܰ‬ ‫ܒܢܝ ܳܢ ܳܫܐ ܶܡܢ ܛ ܰ‬ ‫ܘܗ ܽܢܘܢ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܗ ܳܢܐ ܶ‬ ‫ܐܚܘܢ‪ܶ :‬ܡܛ ܳ‬ ‫ܒܢܝ ܐ̱ ܳܢ ܳܫܐ ܰܠ ܡܨܶܝܢ ̱ܗ ܰܘܘ ܕܢܶ ܽ‬ ‫ܚܙܘܢ ܰܠ ܳܠ ܳܗܐ ܺܘܢ ܽ‬ ‫ܠܒܫ‬ ‫ܳ‬ ‫ܶ ܰ‬ ‫ܳ ܳ‬ ‫ܰܦ ܳ‬ ‫ܒܢܝ ܳܢ ܳܫܐ ܰܘ ܺ‬ ‫ܬܐ ܰܠ ܰ‬ ‫ܓܪܐ ܰܕ ܰ‬ ‫ܒܢܝ ܳܢ ܳ‬ ‫ܐܣܝ‬ ‫ܘܒܗ ܐ ܽ ܶܠܦ ܰܘܣܥܰܪ ܛܒ‬ ‫ܐ‪:‬‬ ‫ܫ‬ ‫ܺ ܰ ܽ ܰ ܺ ܶ‬ ‫ܰ ܰ ܰ‬ ‫ܦܬ ܶ‬ ‫ܚܣܡܘ ܝܺ ܽ ̱ܗܘ ܳܕܝܶܐ ܰ‬ ‫ܟ̈ܪܐ ܰܘ ܰ‬ ‫ܒܗܘ‬ ‫ܐܦܢܝ ܐ ܽܢܘܢ ܶ ܳܡܢ ܛܘܥܝܝ ܕ‬ ‫ܟܐܒܝܗܘܢ ܘ‬ ‫ܐܚܕܘܗܝ ܰܘܙܩܦܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܗܝ‪ܰ .‬ܘܐܪܦܝܗܶ‬ ‫ܽ‬ ‫ܕܡܬܚܙܶ ܐ ܘܠܘ ܒܗܘ ܕܰܠ ܡܬܚܙ ܐ ܘ‬ ‫̱‬ ‫̱‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ ܳ‬ ‫ܠܗܘ ܰܦ ܳ‬ ‫ܰܐ ܳܠ ܳܗܐ ܰ‬ ‫ܓܪܐ ܰܕ ܽܢܡܘܬ‪ܳ :‬ܕܐܦ ܰܢ ܶ‬ ‫ܚܘܝܬܐ‬ ‫ܝܘܗܝ ܘܢܶܬܠ ܶܒܗ ܬ‬ ‫ܐܚ‬ ‫̱‬ ‫ܰ ܳܳ ܰ ܳ ܳ ܰ ܶ ܰ ܰ ܳ ܰ ܺ‬ ‫ܰ ܳ ܳ‬ ‫ܡܬܐ ܽ‬ ‫ܠܟ ܽ‬ ‫ܥܬܝܕ‬ ‫ܘ‬ ‫ܐ‬ ‫ܝ‬ ‫ܫܡ‬ ‫ܠ‬ ‫ܩ‬ ‫ܣܠ‬ ‫ܘ‬ ‫ܡ‬ ‫ܘܩ‬ ‫ܐ‬ ‫ܚܝ‬ ‫ܘ‬ ‫ܐ‪.‬‬ ‫ܫ‬ ‫ܢ‬ ‫ܝ‬ ‫ܒܢ‬ ‫ܘܢ‬ ‫ܠܗ‬ ‫ܕܩܝ‬ ‫ܺ ܶ‬ ‫ܳܳ ܶ ܳ ܳ ܳ ܳ ܶ ܰ‬ ‫ܺ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫}‪ {858‬ܕܢܐܬܐ ܘܢܢܚܡ ܠܡܝܬܐ‪ .‬ܘܐܦ ܗܢܐ ܫܡܫܐ ܕܗܫܐ ܦܩܕ ܐܢ̱ܬ‬ ‫ܒܢܐ ܰܗܘ ܶܕ ܶ‬ ‫ܒܙ ܳ‬ ‫ܚܫܟ ܰ‬ ‫ܐܣܓܘܕ ܶܠܗ‪ܶ :‬‬ ‫ܺܠܝ ܶܕ ܽ‬ ‫ܐܙܕܩ ܶ ܳܦ‪ܰ :‬ܕܢ ܶܟܣ ܶܕܝܢ ܶ ܺܠܝ ܽ ̱ܗܘ ܳܕܝܶܐ‬ ‫ܝܫܐ ܕܢܶ ܶ‬ ‫ܳܕܰܠ ܰܚ ܳܝܒ ̱ܗ ܳܘܐ ܰܦ ܳ‬ ‫ܙܕܩܦ‪ :‬ܐܰܠ ܕܢܶ‬ ‫ܓܪܐ ܰܗܘ ܰܩ ܺܕ ܳ‬ ‫ܶ‬ ‫ܣܬܓܕ‪ .‬ܐ ܰܡ ܳܪ ܶܠܗ‬ ‫ܫܡܝܥ ܺܠܝ ܶܡ ܽܛܠ ܳܗ ܶܕܐ ܐ ܺ‬ ‫ܰܡ ܳ‬ ‫ܠܗ ܳܫܐ ܺܠܝ ܳܗ ܰܟܢ ܺ‬ ‫ܥܕ ܳܡܐ ܳ‬ ‫ܠܟܐ‪ܰ :‬‬ ‫ܡܪܝܢ‬ ‫ܰ‬ ‫ܗ ܰܘܘ ܕܰܠ ܳܠ ܰܗܐ ܗܘ ܰܕ ܺ‬ ‫ܳ‬ ‫ܝܣܛܝܢܶܐ ܰܙܩܦܘ ܝܺ ܽ ̱ܗܘ ܳܕܝܶܐ‪.‬‬ ‫ܟ̈ܪ‬ ‫̱‬ ‫̱‬

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Holy Simeon said to him, “Far be it from Christians to say this, my lord King! Those who say this are Marcionites, they who falsely call themselves by the name ‘Christian.’”47 45. The king said to him, “If you do not worship fire because it is mortal, then worship the sun, which does not die!” The holy one responded and said, “How can I worship the sun which does not persist in its dominion, but everyday its dominion passes away and then darkness follows it, and, in its measure, it is sometimes long and other times short? Moreover, how can I worship something that—even if it does not die—has neither knowledge nor reason? Third, there is this: how can something be understood to die if it never lives?” 46. The king was exacerbated over these things that were said, yet he subdued his inclination, saying to Simeon, “Stop {859} with your words and do what I have commanded you! Worship the gods, fire and the sun, and live and do not die!”

47 The narrator’s accusation that Marcionites falsely call themselves “Christian,” as well as Shapur’s apparent confusion over what Christians believe, is reflected in the sixth-century life of Mar Aba. Before he became a Christian, Mar Aba met a disciple who claimed to be a Jew, a Christian, and a worshipper of the Messiah. The disciple explains that he is secretly a Jew, that he is a true Christian (unlike the Marcionites who falsely claim the name Christian), and that he is a worshipper of the Messiah because the Syriac term for “Christian” means one who follows the Messiah. This episode is discussed by Daniel Boyarin, who uses the story of Mar Aba to demonstrate the fuzziness of the boundaries between religious groups. See Boyarin 1999: 22–23. For an alternative reading, see Becker 2010.

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‫ܡܥܘܢ ܳܐ ܰܡܪ‪ܳ :‬ܚܣ ܰܠ ܺ‬ ‫ܝܣܛܝܢܶܐ ܳܕܗ ܶܕܐ ܺܢ ܽ‬ ‫ܝܫܐ ܶܫ ܽ‬ ‫ܰܩ ܺܕ ܳ‬ ‫ܳ‬ ‫ܘܢ‪ܳ :‬ܡܪܝ‬ ‫ܐܡܪ‬ ‫ܟ̈ܪ‬ ‫ܳ‬ ‫̈ܪܩܝܘܢܶܐ ܶܐ ܽܢܘܢ ܳܕܗ ܶܕܐ ܳܐ ܺ‬ ‫ܰܡ ܳ‬ ‫ܡܪܝܢ‪ܳ :‬ܗ ܽܢܘܢ ܰܕ ܰ‬ ‫ܠܟܐ‪ܰ :‬ܡ ܽ‬ ‫ܒܟ ܳܕ ܽܒܘܬܐ ܳܩ ܶܪܝܢ‬ ‫ܫܡܐ ܰܕ ܺ‬ ‫ܥܠܰ ܽ‬ ‫ܝܗܘܢ ܳ‬ ‫ܳ‬ ‫ܝܣܛܝܢܶܐ܀‬ ‫ܟ̈ܪ‬ ‫ܳ ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܠܢ ܳ‬ ‫‪ܳ 45‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܠܟܐ‪ܶ :‬ܐܢ ܽ‬ ‫ܕܡ ܽܝܘܬܬܐ ̱ܗܝ‪ܰ :‬ܠ ܳܣ ܶܓܕ‬ ‫ܘܪܐ‪ܶ ܶ :‬ܡܛܠ‬ ‫ܝܫܐ ܶܘ ܰ‬ ‫ܡܫܐ ܳܕܰܠ ܳܡܐܬ‪ܳ .‬‬ ‫ܐܡܪ‪ܶ :‬‬ ‫ܠܫ ܳ‬ ‫ܥܢܐ ܰܩ ܺܕ ܳ‬ ‫ܣܓܘܕ ܠ ܶܫ ܳ‬ ‫ܰܐܢ̱ܬ‪ܳ :‬ܡ ܶܕܝܢ ܽ‬ ‫ܡܫܐ‬ ‫ܳ‬ ‫ܽ ܳ‬ ‫ܰܐ ܰ‬ ‫ܘܠܛܢܶܗ‪ܶ :‬ܐ ܳܰܠ ܽܟ ܽ‬ ‫ܝܟ ܳܢܐ ܶܐ ܽ‬ ‫ܠܝܘܡ ܥܳ ܰܒܪ‬ ‫ܘܕ܆ ܰܗܘ ܕܰܠ ܰܡ ܰܓܪ ܒܫ‬ ‫ܣܓ‬ ‫ܽ ܳ‬ ‫ܶ ܶ ܰ ܽ ܳ ܳ‬ ‫ܶ‬ ‫ܘܠܛܢܶܗ ܘܥܳܐܶܠ ܶܚ ܽܫ ܳ‬ ‫ܫܚܬܐ ܺܕܝܠܗܳ ܰܒ ܰܙܒ ܶܢ ܳܝ ܶܪܶ ܳܟ‬ ‫ܩܒܗ ܘܒܡܘ‬ ‫ܒܥ‬ ‫ܐ‬ ‫ܘܟ‬ ‫ܫ‬ ‫ܰ ܰ ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܘܒܙܒܢ ܡܬܟܪܐ‪ܳ .‬ܘܬ ܳܘܒ ܐܝܟܢ ܐܣܓܘܕ ܠܗܘ ܕܐܦܢ ܰܠ ܡܐܬ‪ :‬ܐܰܠ‬ ‫ܺܰ ܳ‬ ‫ܥܬܐ ܰܘܡܠܺܝܠܽܘܬܐ ܰܠ ܩܢܶܐ܆ ܰܕ ܳ‬ ‫ܬܠܬ ܶܕܝܢ ܳܗ ܳܕܐ ̱ܗܝ‪ܰ :‬ܕ ܰ‬ ‫ܐܝܟܢ ܢܶ ܶ‬ ‫ܬܚܫܒ‬ ‫ܝ ܳܕ ܶ ܰ ܳ ܳ‬ ‫ܰ‬ ‫ܕܡܐܬ ܗܘ ܕ ܐܦܶܠ ܚܝ܆‬ ‫ܶ ܰ‬ ‫ܪܡܪ ̱ܗ ܳܘܐ ܰܡ ܳ‬ ‫‪ 46‬ܥܰܠ ܳܗ ܶܠܝܢ ܶ‬ ‫ܬܡ ܰ‬ ‫ܬܡ ̱ܠܠܳܢ ̱ܗ ܰܘܝ ܶܡ ܰ‬ ‫ܠܟ ܶܐ‪:‬‬ ‫ܕܡ‬ ‫ܝܢ‬ ‫ܕ‬ ‫ܶ‬ ‫ܡܥܘܢ‪ܰ :‬ܐ ܳ‬ ‫ܠܫ ܽ‬ ‫ܒܪܡ ܰ‬ ‫ܰ‬ ‫ܡܟ ܶܒܫ ̱ܗ ܳܘܐ ܝܰ ܶܨܪܗ‪ܶ .‬ܐ ܰܡܪ ܶܕܝܢ ܶ‬ ‫ܪܦܐ }‪ ܰ {859‬ܡܶܠ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ ܳ ܰ ܶ ܳ ܳ ܶ‬ ‫ܶ‬ ‫ܣܥܘܪ ܐܝܠܝܢ ܰ‬ ‫ܝܠܟܘܢ ܰܘ ܽ‬ ‫ܺܕ ܽ‬ ‫ܕܦ ܶܩܕܬܟ‪ܰ :‬ܘ ܽ‬ ‫ܣܓܘܕ ܠܢܘܪܐ ܘܠܫܡܫܐ ܐܠܗܐ‬ ‫ܳ‬ ‫ܚܝܝ ܘܰܠ ܽ‬ ‫ܰܘ ܺ‬ ‫ܬܡܘܬ‪.‬‬

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Victorious Simeon said, “You have heard, my lord King, from your servant that I will not do this even if all my bones are burnt in the fire at your majesty’s command.”48 The king said to him, “Now, Simeon, by worshipping fire and the sun you will escape being killed and not be turned over to death, but (instead) you will live.” Holy Simeon responded and said, “To be killed for God is better to me than all life. It is not in fear that this is agreeable to me, but in the joy of all my heart. Blessed is the one who is deemed worthy of this, either to suffer dishonor for God, or to be oppressed in prison, or to endure torture for truth! Especially blessed is the one who is killed for God, for to him is promised eternal and everlasting life!” 47. The king said, “This is not wisdom, Simeon, that you persist in your will, and that along with you many are destroyed. Take pity on your own death and on the thousands that I am going to bring to death, because I swear by the sun, the judge of all the earth, that if you, who are my friend, force me to kill you for your disobedience, {862} then I will not have pity on anyone upon whom there is this name! 49 Therefore, keep me away from your blood so that I might also be kept away from the blood of the masses! And if, because of the hardness of your heart, you do not have pity on your soul, then at least have pity on the souls of others!”

48 This may be a reference to the fiery furnace of Dan 3 as Daniel is used to great effect as a parallel for Gushtazad following the latter’s martyrdom. Additionally (or alternatively), it could be intended as a theological critique of the Magian fire cult since burning human bones in a fire would defile the fire. 49 Presumably, “this name” refers to anyone who is called a Christian. Dying for “the name” (of God) is a common theme in Greek and Latin martyrdom narratives as well.

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‫ܒܕܟ‪ܳ :‬ܕ ܶ‬ ‫ܝܚܐ ܶܕܝܢ ܶܫ ܽ‬ ‫ܫܡܥܬ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܡܥܘܢ ܶܐ ܰܡܪ‪ܰ :‬‬ ‫ܠܟܐ‪ܶ :‬ܡܢ ܥܰ ܳ‬ ‫ܰܢ ܺܨ ܳ‬ ‫ܐܦ ܳܢ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܕܡ ܽ‬ ‫ܽܟ ܽ‬ ‫̈ܪܡܝ ܽ‬ ‫ܘܩܕ ܳܢܐ ܰ‬ ‫ܠܗܘܢ ܰܓ ܰ‬ ‫ܒܢܘܪܐ ܺܢ ܽ‬ ‫ܐܩܕܘܢ ܶܡܢ ܦ ܳ‬ ‫ܠܟܘܬܟ‪ܳ :‬ܗ ܶܕ ܰܐ ܰܠ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܟܐ‪ܳ :‬ܗ ܳܫܐ ܶܫ ܽ‬ ‫ܶܐ ܽ‬ ‫ܣܥܘܪ‪ .‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܡܥܘܢ ܳ‬ ‫ܒܗ ܶܕܐ ܥܶܠܬܐ ܳ‬ ‫ܕܣ ܶܓܕ ܰܐܢ̱ܬ‬ ‫ܶ ܶ ܳ‬ ‫ܽ ܳ ܰ ܶ ܳ ܶ ܰ ܰ‬ ‫ܛܶܠ ܳܘܰܠ ܶܡ ܶ‬ ‫ܫܬܠܡ ܐܢ̱ܬ‬ ‫ܬܦܨܶ ܐ ܐܢ̱ܬ ܡܢ ܩ‬ ‫ܠܢܘܪܐ ܳ ܘ ܶ ܳܠܫܡܫܐ ܰ ܡ‬ ‫ܰ ܰ‬ ‫ܺ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܠܡܘܬܐ‪ :‬ܐ ܽܰܠ ܳܚܝܶܐ ܰ ܐܢ̱ܬ‪ .‬ܥܢܐ ܩܕܝܫܐ ܫܡܥܘܢ ܘܐܡܪ‪ܳ :‬ܡܝܬܪ ̱ܗܘ ܠܝ‬ ‫ܳ‬ ‫ܶ ܳ‬ ‫ܺ‬ ‫ܶܩܛܶܠ ܶ‬ ‫ܕܡܛܠ ܐ ܳܠ ܳ ܶܗ ܳܐ ܝܰܬܝܪ ܳ ܶܡܢ ܽܟܠ ܰܚ ܺܝܝܢ‪ .‬ܘܰܠ ܽ ̱ܗ ܳܘܐ ܒܩ ܰܢܛܐ‬ ‫ܰ ܳ‬ ‫ܒܚ ܽܕܘܬܐ ܶ‬ ‫ܕܡܢ ܽܟܠܶܗ ܶܠ ܳܒܐ‪ .‬ܘܛ ܰ‬ ‫ܒܶܠ ܥܠܰܝ ܳܗ ܶܕܐ‪ :‬ܐܰܠ ܰ‬ ‫ܘܗܝ ܰܠ ܰ ܳܝܢܐ‬ ‫ܘܒ ܰ ̱‬ ‫ܡܩ ܶ ܳ ܶ ܰ ܶ ܽ ܰ ܳ ܳ ܶ ܰ ܰ ܰ ܶ ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܕܫܘܐ ܠܗܕܐ ܽܐܘ ܕܡܛܠ ܐܠܗܐ ܢܨ ܛܥܪ‪ :‬ܐ ܺܘ ܢܬܐܠܨ ܒܽܝܬ ܐܣܝ̈ܪ ܰܐ ܐܘ‬ ‫ܺ‬ ‫ܕܡܛܠ ܳ‬ ‫ܒܫܢ ܶܕܐ ܶ‬ ‫ܝܒܪ‪ .‬ܝܰܬ ܳܝܪ ܐܝܬ ܶܕܝܢ ܛ ܰ‬ ‫ܢܣ ܰ‬ ‫ܫܪ ܳܪ ܐ ܰ‬ ‫ܰܕ ܶ‬ ‫ܘܗܝ ܰܠ ܳܝܢܐ‬ ‫ܘܒ ̱‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܕܡܛܠ ܐ ܳܠ ܳܗܐ ܶܡܬܩܛܠ‪ܶ :‬‬ ‫ܕܠܗ ܡܠܺ ܺ‬ ‫ܝܟܝܢ ܰܚ ܶܝܐ ܰܕܠܥܳܠܰܡ ܥܳ ܺ‬ ‫ܶ‬ ‫ܠܡܝܢ܀‬ ‫ܳ‬ ‫ܟܡܬܐ‪ܰ :‬ܕ ܺ‬ ‫ܠܟܐ ܳܐ ܰܡܪ‪ܰܳ :‬ܠ ܗ ܳܘܬ ܳܗ ܶܕܐ‪ܶ :‬ܫ ܽ‬ ‫‪ܰ 47‬ܡ ܳ‬ ‫ܡܥܘܢ‪ܶ :‬‬ ‫ܬܩܝܡ ܨܶ ܳ‬ ‫ܒܝ ܳܢ ܶܟ‬ ‫ܕܚ‬ ‫̱‬ ‫ܰ ܰ‬ ‫ܪܒܘܢ ܥܰ ܳܡܟ ܳܐܦ ܰܣ ܺܓ ܶܝܐܐ‪ܽ .‬ܚܘܣ ܥܰܠ ܶ‬ ‫ܬܚ ܽ‬ ‫ܘܢܶ ܰ‬ ‫ܘܥܠ ܐܠܦܐ‬ ‫ܛܠܳܟ‬ ‫ܩ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ ܺ‬ ‫ܥܬܝܕ ܐ̱ ܳܢܐ ܰܕ ܶ‬ ‫ܐܘܒܕ‪ܶ :‬ܡܛܠ ܰܕ ܶ‬ ‫ܒܫ ܳ‬ ‫ܡܫܐ ܰܕ ܳܝ ܳܢܐ ܽܕܟܠܳܗ ܐܪܥܳܐ ܝܳ ܶܡܐ ܐ̱ ܳܺܢܐ‪ܶ :‬ܕ ܐܢ‬ ‫ܕ‬ ‫ܶ‬ ‫ܳ ܶ ܺ ܳܽ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶܗܘ ܽ ܕܬܥܨܝܢܝ ܽ ܒܶܠ ܳܡ ܶܬܬܦܝܣܢܘܬܟ‪ :‬ܕܠܟ }‪ {862‬ܕܪܚܡܝ ܐܝܬܝܟ‬ ‫ܐܩܛܘܠ‪ :‬ܘܬܘܒ ܰܠ ܐ ܽܚܘܣ ܥܰܠ ܽܟܠ ܰܡܢ ܺܕܐܝܬ ܥܠ ܰ‬ ‫ܘܗܝ ܳ‬ ‫ܫܡܐ‬ ‫̱‬ ‫ܶ ܳ ܶ ܳ ܳ ܶ ܶ‬ ‫ܳܗ ܳܢܐ‪ .‬ܟܠܺܝܢܝ ܳܗ ܺܟܝܠ ܶܡܢ ܳ‬ ‫ܒܘܬܐ ܳܐܬܟܶܠ‪ܶ .‬ܘܐܢ‬ ‫ܕܡܟ‪ܳ :‬ܕܽܐܦ ܡܢ ܕܡܐ ܕܪ‬ ‫ܦܫܟ ܳܰܠ ܳܚܐܶܣ ܰܐܢ̱ܬ‪ܶ :‬ܡܛܠ ܰܩ ܽ‬ ‫ܥܰܠ ܰܢ ܳ‬ ‫ܫܝܘܬ ܶܠ ܳܒܟ‪ :‬ܐ ܶܦܢ ܥܰܠ‬ ‫ܰ ܳ ܳ‬ ‫ܬܐ ܰܕ ܳ‬ ‫ܐܚ̈ܪ ܢܶܐ ܽܚܘܣ܀‬ ‫ܢܦܫ‬

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THE MARTYRDOM AND HISTORY

48. Courageous Simeon responded and said, “The king rightly said that one who does not have mercy upon his soul or upon the souls of his brothers is crazy. And I, because I do have mercy upon my own soul and upon the souls of my brothers, it is for that reason that I hold firm to my doctrine, because our doctrine teaches us this: ‘What profit is it if a man gains the whole world and forfeits his soul? Or what can a man give in return for his soul?’ [Mt 16:26] For you have power over our lives and our bodies, my lord King. If it is your will, take them from us swiftly through any death in which you find pleasure.” 49. The king said to him, “Although now, in your stupidity, you do not have mercy on your own soul, those who share your opinions and doctrine will, nonetheless, be made fearful by your death and they will do my will.” Victorious Simeon responded and said to him, “Far be it from them to live {863} this life and be cast away from the life to come! Now you will see, my lord King, how truthful they are toward their God. By their death their love will be made known to their Lord and creator. Because for your honorable and illustrious crown they will not reject or exchange the glory of the living God!” The king said, “Why, in your insolence, do you force me to destroy your desirable beauty with the sword and splatter your graceful figure with blood? Now, unless you pay homage to me before my nobles and worship the Sun, the God of the East, tomorrow your beauty will be quickly destroyed by killing.” Simeon, strong in his soul, responded and said, “I will not worship the sun. Indeed, take my life from me today if you wish, or, if it pleases you, tomorrow. As for what you said—‘I will destroy your beauty’—this beauty of mine has one who gives it life, resurrects it, and gives to its lowliness a beauty of which one is unable to speak.”

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‫ܝܒܐ ܶܫ ܽ‬ ‫ܫܪ ܳܪܐ ܶܐ ܰܡܪ ܰܡ ܳ‬ ‫ܐܡܪ‪ܰ :‬ܒ ܳ‬ ‫ܥܢܐ ܺ‬ ‫ܡܥܘܢ ܶܘ ܰ‬ ‫ܠܒ ܳ‬ ‫‪ܳ 48‬‬ ‫ܠܟܐ‪ܳ :‬‬ ‫ܕܫ ܳܢܝܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ ܰ‬ ‫ܘܗܝ ܰܡܢ ܕܰܠ ܳܚܐܣ ܥܰܠ ܰܢ ܶ‬ ‫ܦܫܗ ܘܥܰܠ ܰܢܦ ܳܫܬܐ ܰܕ ܰ‬ ‫ܐܚܘ ̱ܗܝ‪ܶ :‬ܘ ܳܐܢܐ‬ ‫ܝܬ‬ ‫̱‬ ‫ܳܶ‬ ‫ܐܶ ܽ‬ ‫ܰ ܳ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܡܛܠ ܕܚܐܣ ܐ̱ܢܐ ܥܠ ܢ ܽܦܫܝ ܘܥܠ ܢܦܫܬܐ ܕ ܐܚܝ‪ :‬ܒܕ ܓܘܢ‬ ‫ܘܠܦܢܝ‪ܶ .‬ܡܛܠ ܕܝܽ ܳ‬ ‫ܒܝ ܳ‬ ‫ܘܠܦ ܰܢܢ ܳܗ ܶܕܐ ܰܡܠܶܦ ܰܠܢ‪ܳ :‬‬ ‫ܡܚ ܶ‬ ‫ܡܣܢ ܐ̱ ܳܢܐ ܽ‬ ‫ܰ‬ ‫ܕܡ ܳܢܐ‬ ‫ܽ ܳ ܶ ܽ ܶ ܳ ܳ ܶ ܶ ܳ ܰ ܶ ܶ ܰ ܰ ܳ ܳ ܶ ܶ‬ ‫ܝܘܬܪܢ ܰ ܐܢ ܟܠܗ ܥܠܡܐ ܢܩܢܐ ܐ̱ܢܫ ܘܢܦܫܗ ܢܚܣܪ‪ :‬ܐܘ ܺ ܡܢܐ ܢܬܠ‬ ‫ܐ ܳܢܫ ܬܚܠܽ ܳ‬ ‫ܦܫܗ܆ ܥܰܠ ܰܚ ܶܝܐ ܶܓܝܪ ܕ ܽܓܘ ܰ‬ ‫ܘܦܐ ܰܕܢ ܶ‬ ‫ܫܡܝܢ ܐܝܬ ܶ ܽ ̱ܗܘ ܳܠܟ‬ ‫̱ܽ ܳ‬ ‫ܘܠܛ ܳܢܐ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܒܝ ܳܢܐ‪ܰ :‬ܣܒ ܐ ܽܢܘܢ ܶܡܢܢܰ‬ ‫ܠܟܐ‪ܶ :‬ܐܢ ܺܐܝܬ ܳܠܟ ܨܶ ܳ‬ ‫ܰܫ ܺ ܳ ܺ‬ ‫ܰ ܳ ܰ ܳ ܰ ܳ ܰ‬ ‫ܶ‬ ‫ܩܠܝܶܠܝܬ‪ :‬ܒܡܘܬܐ ܐܝܢܐ ܕܡܢܚ ܐܢ̱ܬ ܒܗ܀‬ ‫ܰ ܳ ܳ‬ ‫ܰ ܽ ܳ ܳ ܶ ܰ‬ ‫ܳ ܰ‬ ‫ܒܣܟܠܘܬܟ ܰܠ ܳܚܐܣ ܐܢ ̱ ܳܬ‬ ‫ܠܟܐ ܐ ܰܡ ܶ ܳܪ ܶܠܗ‪ :‬ܐ ܶܦܢ ܐܢ̱ܬ ܳܗ ܳܫܐ‬ ‫‪ 49‬ܡ‬ ‫ܰ‬ ‫ܽ ܳܳ ܶ ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܥܰܠ ܢܦܫܟ‪ :‬ܐܰܠ ܒܢܝ ܨܒܝܢܟ ܘܝܘܠܦܢܟ ܡܣܬܪܕܝܢ ܒܝܕ ܡܘܬܟ‬ ‫ܝܚܐ ܶܫ ܽ‬ ‫ܐܡܪ ܶܠܗ‪ܳ :‬ܚܣ ܽ‬ ‫ܡܥܘܢ ܶܘ ܰ‬ ‫ܒܝܢܝ‪ܳ .‬‬ ‫ܒܕܝܢ ܨܶ ܳ‬ ‫ܘܥܳ ܺ‬ ‫ܥܢܐ ܰܢ ܺܨ ܳ‬ ‫ܠܗܘܢ‬ ‫ܺ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ ܶ‬ ‫ܺܕܢ ܽ‬ ‫ܒܚܝܐ ܳܗ ܶܠܝܢ ܘܢܶܦܠܘܢ ܶܡܢܰ ܰܚܝܐ ܰܕܥܬ ܺܝܕܝܢ‪ܳ .‬ܗ ܳܫܐ ܳܚܙܶ ܐ‬ ‫ܐܚܘܢ }‪{863‬‬ ‫ܠܟܐ‪ܳ :‬‬ ‫ܰܐܢ̱ܬ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܒܝܕ ܰܡ ܽ‬ ‫ܠܘܬ ܐ ܳܠ ܽ‬ ‫ܫܪ ܳܪܐ ܰܕܩܢܶܝܢ ܳ‬ ‫ܗܗܘܢ‪ܰ :‬ܘ ܰ‬ ‫ܘܬܗܘܢ‬ ‫ܶ ܽ‬ ‫ܶ ܺ‬ ‫ܰ ܳ‬ ‫ܘܒ ܽܪ ܽ‬ ‫ܠܘܬ ܳܡ ܽ‬ ‫ܬ ܰܝܕܥ ܽܚ ܽ‬ ‫ܘܒܗܘܢ ܰܕ ܳ‬ ‫ܪܗܘܢ ܳ‬ ‫ܒܬ ܳ‬ ‫ܐܓܟ‬ ‫ܠ ܕ‬ ‫ܛ‬ ‫ܡ‬ ‫ܘܢ‪.‬‬ ‫ܘܝܗ‬ ‫ܡ‬ ‫ܽ ܶ ܰ ܳ ܳ ܰ ܳ ܳ ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܝܰ ܺܩܝܪܐ ܘ ܳܡܫܡܗܐ‪ :‬ܠܫܘܒܚܗ ܰ ܕ ܐܠܗܐ ܚܝܐ ܰܠ ܛ ܳܠܡܝܢ ܘܰܠ ܡܚܠܦܝܢ‪.‬‬ ‫ܐܚ ܶܒܠ ܽܫ ܳ‬ ‫ܰܡ ܳ‬ ‫ܠܟܐ ܐ ܰܡܪ‪ܳ :‬‬ ‫ܠܡ ܳܢܐ ܳܥܨܶ ܐ ܐܢ̱ܬ ܺܠܝ ܰ‬ ‫ܒܡ ܳܪ ܽܚܘܬܟ ܶܕ ܰ‬ ‫ܘܦܪܟ‬ ‫ܳ ܳ ܽܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܦ ܶ‬ ‫ܪܒܐ ܶܘ ܰ‬ ‫ܠܦܠ ܰ‬ ‫ܗܕܝܪܬܐ ܰܒ ܳ‬ ‫ܘܡܬܟ ܺ‬ ‫ܒܚ ܳ‬ ‫ܺ‬ ‫ܝܓܐ ܰ‬ ‫ܪܓ ܳ‬ ‫ܕܡܐ܆ ܘܗܫܐ ܰ ܐܢܗܘ‬ ‫ܩ‬ ‫ܶ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳܕܰܠ ܬ ܶ‬ ‫ܩܕܡ ܪ ܳ‬ ‫ܣܓܘܕ ܶ‬ ‫ܠܫ ܳ‬ ‫ܥܒܕ ܠܝ ܐ ܳܝܩ ܳܪܐ ܳ‬ ‫ܘܪܒ ܰܢܝ ܘܰܠ ܬ ܽ‬ ‫ܡܫܐ ܳ ܐܠ ܳܗܗ‬ ‫ܘܦܪܟ ܶ‬ ‫ܬܚ ܰܒܠ ܽܫ ܳ‬ ‫ܒܩܛܶܠ‪ܳ .‬‬ ‫ܰ‬ ‫ܪܝܐ‪ :‬ܢܶ ܰ‬ ‫ܡܚܪ‪ :‬ܒܥܶ ܳܕ ܳܢܐ ܰܟ ܳ‬ ‫ܕܢܚܐ‪ܳ :‬‬ ‫ܕܡ ܳ‬ ‫ܥܢܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܦܫܗ ܶܫ ܽ‬ ‫ܡܥܘܢ ܶܘ ܰ‬ ‫ܝܠܬܢ ܰ‬ ‫ܐܡܪ‪ :‬ܐ ܳܢܐ ܶ‬ ‫ܒܢ ܶ‬ ‫ܠܫ ܳ‬ ‫ܡܫܐ ܰܠ ܳܣ ܶܓܕ ܶ ܐ̱ ܳܢܐ‪ܰ .‬ܚ ܰܝܝ‬ ‫ܚ‬ ‫ܶ‬ ‫ܳ ܰ‬ ‫ܳܶ ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܡܚܪ‪ :‬ܣܒ ܐܢܘܢ ܡܢܝ‪.‬‬ ‫ܶܓܝܪ‪ :‬ܐܢ ܨܒܐ ܐܢ̱ܬ ܝܘܡܢܐ ܘܐܢ ܡܢܚ ܐܢ̱ܬ‬ ‫ܺ‬ ‫ܠܫ ܳ‬ ‫ܡܢ ܳ‬ ‫ܶ‬ ‫ܘܕ ܰ‬ ‫ܘܦܪܟ‪ :‬ܐܝܬ ܶܠܗ ܰ‬ ‫ܡܚ ܶܒܠ ܐ̱ ܳܢܐ ܶܠܗ ܽ‬ ‫ܐܡܪܬ‪ܰ :‬ܕ ܰ‬ ‫ܚܡ ܳܢܐ‬ ‫ܳ‬ ‫ܰܘ ܺ‬ ‫ܡܡ ܳ‬ ‫ܝܡ ܳܢܐ ܘܝܳ ܶܗܒ ܽܫ ܳ‬ ‫ܡܩ ܳ‬ ‫ܠܫܦܠܶܗ ܰ‬ ‫ܘܦܪܐ ܕܰܠ ܶܡ ܰ‬ ‫ܬܡܠܰܠ ܶ‬ ‫ܟܟܐ܀‬

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50. Then the king commanded that he be bound until daybreak, because he said to himself: Perhaps he will be persuaded and listen to me. It was when he was bound in chains and led out by the gate {866} of the king (that) Gushtazad was skulking off to one side. Because he was rather eager to greet holy Simeon, he dared to approach him and bow down before him. Holy Simeon was furious with him and turned his face from him and said, “There is no greeting between me and one who denied God, the true king, because he feared and honored Shapur, the King of Kings! There will not be a greeting between me and one who has turned and denied my God and his Christ, Jesus my Lord!” 51. Immediately, Gushtazad lamented in very great and bitter sorrow and cried out and wept vehement tears, saying, “Woe is me! What has happened to me! If Simeon, who was my beloved more than anyone else, and who loved me as he loved himself, now directs so much anger at me, then how much more will God be angry with me? What will the one whom I denied do to me? What is the point of my putting on sackcloth at home? What is the use of my putting on ashes in secret? Jesus, whom I denied, (it is) him I will confess today in front of the one (before) whom I denied him.50 Strong to me is my God from whose truth I strayed with my lips—which I defiled—for today I will sanctify (my lips) by confessing his name.”51

50 The syntax of this sentence is awkward, but Gushtazad is saying that although he previously denied Jesus before Shapur, today he will confess him before the king. 51 Gushtazad’s “confession” of God’s name should be understood in a martyrological sense.

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‫ܰ ܰ ܳ ܶ ܶ‬ ‫ܠܨ ܳ‬ ‫ܦܪܐ‪ܶ :‬ܡ ܽܛܠ ܶܕ ܰ‬ ‫‪ܳ 51‬ܗ ܶ‬ ‫ܥܕ ܳܡܐ ܰ‬ ‫ܬܐ ܰܣܪ ܰ‬ ‫ܐܡܪ‬ ‫ܝܕܝܢ ܦܩܕ ܡܠܟܐ ܕܢ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܘܫ ܰܡܥ ܠܝ‪ܰ .‬ܘ ܳ‬ ‫ܬܡ ܳܠ ܽܟܘ ܶܡ ܰ‬ ‫ܟܒܕ ܶܡ ܰ‬ ‫ܰܕ ܰ‬ ‫ܗܘܐ ܰܕܟܕ ܢܳ ܺ‬ ‫ܬܡܠܟ ܳ‬ ‫ܠܗ‬ ‫ܓܕܝܢ ܳܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܡ ܺ‬ ‫ܕܡ ܳ‬ ‫ܦܩܝܢ ܶܠܗ ܒܬܪܥܳܐ }‪ܰ {866‬‬ ‫ܝܫܠܬܐ ܰ‬ ‫ܺ‬ ‫ܒܫ ܰ‬ ‫ܠܟ ܳܐ‪ܽ :‬ܓܘܫܬܐ ܙܕ‬ ‫ܶ‬ ‫ܪܓܝܓ ܗ ܳܘܐ ܛܒ ܰܠ ܳ‬ ‫ܠܓ ܳܒܐ ܰܚܕ ܳܩܐܡ ̱ܗ ܳܘܐ‪ܶ :‬‬ ‫ܘܡ ܽܛܠ ܰܕ ܺ‬ ‫ܰܕ ܰ‬ ‫ܫܠ ܶܡܗ‬ ‫̱‬ ‫ܰ‬ ‫ܺ‬ ‫ܡܪܚ ܰܘ ܶ‬ ‫ܝܫܐ ܶܫ ܽ‬ ‫ܡܥܘܢ‪ :‬ܐ ܰ‬ ‫ܰܕܩ ܺܕ ܳ‬ ‫ܣܓܕ ܳ‬ ‫ܩܪܒ ܰܘ ܶ‬ ‫ܘܗܝ‪ܶ .‬ܘܐܬܬܦܝܪ ܶܒܗ‬ ‫ܩܕ ܰܡ ̱‬ ‫ܰ‬ ‫ܕܠܝܬ ܺܠܝ ܳ‬ ‫ܐܡܪ‪ܰ :‬‬ ‫ܝܫܐ ܶܫ ܽ‬ ‫ܡܥܘܢ ܰܘ ܺ‬ ‫ܐܦܢܝ ܐ ܰܦܘ ̱ܗܝ ܶܡܢܶܗ ܶܘ ܰ‬ ‫ܰܩ ܺܕ ܳ‬ ‫ܫܠ ܳܡܐ‬ ‫ܽ‬ ‫ܶ ܳ‬ ‫ܟܦܪ ܰܒ ܳ‬ ‫ܥܰܡ ܰܡܢ ܰܕ ܰ‬ ‫ܚܠܬܐ ܺܘ ܳ‬ ‫ܐܠ ܳܗܐ ܰܡ ܳ‬ ‫ܐܝܩ ܳܪܐ‬ ‫ܠܟܐ ܰܫ ܺܪ ܳܝܪܐ‪ܶ :‬ܡܛܠ ܕ‬ ‫ܰ ܶ ܰ ܶ‬ ‫ܫܠ ܳܡܐ ܥܰܡ ܰܡܢ ܰܕ ܰ‬ ‫ܗܦܟ ܰ‬ ‫ܗܘܐ ܺܠܝ ܳ‬ ‫ܠܟܐ ܰܫ ܽܒܘܪ‪ܳ .‬ܘܰܠ ܢܶ ܶ‬ ‫ܟܦܪ‬ ‫ܕܡܠܟ ܡ‬ ‫ܰܒ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܺ‬ ‫ܶ‬ ‫ܶ‬ ‫ܐܠܗܝ ܘܒܡܫܝܚܗ ܝܫܘܥ ܡܪܝ܀‬ ‫ܳܳ ܺ ܰ ܳ ܰ ܳ ܰ ܺ ܳ ܳ‬ ‫ܰ ܳ ܶ‬ ‫ܥܬܗ ܰܐܝܠܶܠ ܽ‬ ‫ܒ‪:‬‬ ‫ܛ‬ ‫ܐ‬ ‫ܝܪܬ‬ ‫ܪ‬ ‫ܘܡ‬ ‫ܐ‬ ‫ܒܬ‬ ‫ܪ‬ ‫ܐ‬ ‫ܠܬ‬ ‫ܠ‬ ‫ܝ‬ ‫ܕ‬ ‫ܙ‬ ‫ܘܫܬܐ‬ ‫ܓ‬ ‫‪ܶ ܳ 51‬ܘܒܪ ܳܫ ܳ ܶ ܳ ܳ ܰ ܺ ܳ ܳ ܰ ܳ ܺ ܳ ܳ ܰ ܰ ܶ‬ ‫ܘܓܥܐ ̱ܗܘܐ ܘܒܟܐ ܒܟܬܐ ܥܫܝܢܬܐ ܘܐܡܪ‪ :‬ܘܝ ܠܝ ܡܢܐ ܓܕܫܢܝ‪ ܰ .‬ܐܢ‬ ‫ܳ ܰ ܺ‬ ‫ܶܫ ܽ‬ ‫ܬܝܪ ܶܡܢ ܽܟܠ ܰ‬ ‫ܡܥܘܢ ܰ‬ ‫ܘܡ ܶܚܒ ̱ܗ ܳܘܐ ܺܠ ܰܝ ܐܝܟ‬ ‫ܕܚ ܺܒܝܒܝ ̱ܗܘܐ ܝ‬ ‫ܺ‬ ‫ܺ‬ ‫ܪܓܙ ܥܠܰܝ‪ܳ :‬‬ ‫ܰܢ ܶ‬ ‫ܦܫܗ‪ܳ :‬ܗ ܳܢܐ ܽܟܠܶܗ ܶ‬ ‫ܟܡܐ ܝܰܬ ܳܝܪܐܝܬ ܢܶ ܰ‬ ‫ܪܓܙ ܥܠܰܝ ܐ ܳܠ ܳܗܐ‪:‬‬ ‫ܰܐܘ ܳܡ ܳܢܐ ܢܶ ܽ‬ ‫ܣܥܘܪ ܺܒܝ ܰܕܕ ܓܠܶܬ ܶܒܗ܆ ܳ‬ ‫ܠܡ ܳܢܐ ܶܡܬܒܥܶܐ ܺܠܝ ܰܣ ܳܩܐ‬ ‫ܰ ܰ ܳ‬ ‫ܕܟ ܶ‬ ‫ܣܝܐ܆ ܝ ܶ ܽܫܘܥ ܶ‬ ‫ܛܡܐ ܰܕ ܶ‬ ‫ܠܡ ܳܢܐ ܳܚ ܰܫܚ ܺܠܝ ܶܩ ܳ‬ ‫ܝܬܐ܆ ܳ‬ ‫ܒܟ ܳ‬ ‫ܦܪܬ ܺ ܶܒܗ‪:‬‬ ‫ܕ‬ ‫ܰܺ ܺ ܰ‬ ‫ܒܒ ܳ ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܣܛܝܬ‬ ‫ܗܝ ܶ ܕ ܶܶ‬ ‫ܦܪܬ ܶܒܗ ܶ ܶܘܫܪܝܪ ܰܠ ܳܝ ܳ ܐܠ ܰܶ‬ ‫ܝ ܶܘܡܢܐ ܐܳ ܶܘܕܐ ܒܗ ܰ ܩܕ ܶܡ ܗ ܳܘ ܕܟ ܰ‬ ‫ܡܢ ܫܪܪܗ‪ :‬ܒܝܕ ܣܦܘܬܝ ܕܛܡܐܬ ܐܢܝܢ‪ :‬ܕܝܘܡܢܐ ܐܩܕܫ ܐܢܝܢ‬ ‫ܰ ܺ ܳ‬ ‫ܝܬܐ ܰܕ ܶ‬ ‫ܫܡܗ‪.‬‬ ‫ܒܬܘܕ‬

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THE MARTYRDOM AND HISTORY

At once he hastily went home and stripped off {867} his clothes and put on black vestments of mourning, and then he went to sit at his place at the head of his fellow eunuchs. Indeed, his assigned place was well known because he was not just the head of the eunuchs, but also one of King Shapur’s tutors. 52 All who saw him as they were coming and going were bewildered by him, and this did not remain hidden from the king. The king sent word to him and said, “What is this madness that has overcome you? I am alive and standing and my crown is upon my head, and yet you sit in mourning! Has someone from your house died? Is it your wife or one of your sons whom you mourn—although your very nature testifies that you have neither a wife nor sons.”53 52. When Gushtazad heard these things from the messengers of the king, he sent back word and said, “Rightfully do I mourn because I am deserving of death.” Then the king inquired and said, “What is this that Gushtazad says?” Some of the eunuchs, his colleagues, responded and said, “We will not hide it from you, King of Kings, that for three days—from the time that Simeon, the head of the naṣraye, came into Karka— Gushtazad has not come to the gate of the king except now, today. For we heard that he had been sitting in his house upon sackcloth and ashes.”

52 Although the last phrase of this sentence could be read “one who had the same tutors as King Shapur,” or, less literally, “one who was brought up together with King Shapur,” Gushtazad’s old age and previous work for Shapur’s father suggests that bar mrabbyanaw(hy) should be taken in an active sense to mean “one who is a fellow tutor of King Shapur.” This reading is supported by Martyrdom 26: “an old eunuch, the tutor of the king.” 53 Shapur’s “self-correction” here (i.e., his recognition that Gushtazad’s status as a eunuch entails that he cannot have a wife or sons) does not occur in the Martyrdom. Unlike the Martyrdom, the History stresses the fact that Gushtazad was a eunuch. See below at History 60 and 65.

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܶ ܳ ܰ ܺ ܳܺ‬ ‫ܰ ܶ‬ ‫ܘܫܗ ܰܘ ܶ‬ ‫ܝܬܗ ܶܐ ܰܙܠ ܰܘܫܠܰܚ }‪ܽ {867‬‬ ‫ܠܒ ܶ‬ ‫ܠܒܫ‬ ‫ܠܒ‬ ‫ܝܬ‬ ‫ܘܡܚܕܐ ܩܠܝܶܠ‬ ‫ܽ ܶ‬ ‫ܳ ܶ ܽ ܳ ܶ ܶ ܳ ܶ ܳ ܺ ܶ‬ ‫ܺ‬ ‫ܡܗܝܡܢܐܶ‬ ‫ܰ‬ ‫ܡܐܢܐ ܐܘܟܡܐ ܕ ܐܒܶܠ‪ .‬ܘܐܬܐ ܳ ܝܬܒ ܒܕܘܟܬ ܽܗ ܒܪܝܫ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܗܝ‪ܺ .‬ܝ ܺܕܝܥ ̱ܗ ܳܘܐ ܶܓܝܪ ܛܒ ܰܡ ܶ‬ ‫ܘܬܒܗ ܶܡܛܠ ܳܗܝ ܕܥܡ ܕܪܝܫ‬ ‫ܰܚܒ̈ܪ ̱‬ ‫ܳ‬ ‫ܡܗܝܡܢܶܐ ܗ ܳܘܐ‪ :‬ܐܦ ܰܒܪ ܰ‬ ‫ܠܟܐ‪ܽ .‬‬ ‫ܕܫ ܽܒܘܪ ܰܡ ܳ‬ ‫ܰ‬ ‫ܒܝ ܰ‬ ‫ܘܗܝ ̱ܗ ܳܘܐ ܰ‬ ‫ܡ̈ܪ ܳ‬ ‫ܘܟܠ‬ ‫ܢ‬ ‫̱‬ ‫̱‬ ‫ܕܚܙܶܝܢ ܗ ܰܘܘ ܶܠܗ ܶܡܢ ܰܐܝܠܶܝܢ ܕܥܳ ܺ‬ ‫ܐܠܝܢ ܳܘܢ ܺ‬ ‫ܦܩܝܢ ܰܬ ܺܡ ܺ‬ ‫ܳ‬ ‫ܝܗܝܢ ̱ܗ ܰܘܘ ܶܒܗ‪.‬‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܣܝܬ‪ܰ .‬ܘܫܠܰܚ ܶܠܗ ܰܡ ܳ‬ ‫ܘܗܝ ܳܗ ܶܕܐ ܶܡܢ ܰܡܠ ܳܟܐ ܰܠ ܐ ܰ‬ ‫ܺ‬ ‫ܬܟ ܰ‬ ‫ܠܟܐ ܶܦ ܳ‬ ‫ܬܓ ܳܡܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܫܬܟ܆ ܐ ܳܢܐ ܰܚܝ ܐ̱ ܳܢܐ ܰ‬ ‫ܶܘ ܰ‬ ‫ܐܡܪ‪ܳ :‬ܡ ܳܢܐ ̱ܗܝ ܳܗ ܶܕܐ ܳܫ ܽ‬ ‫ܘܩ ܳܝܡ ܐ̱ ܳܢܐ‬ ‫ܓܕ‬ ‫ܕ‬ ‫ܐ‬ ‫ܘܬ‬ ‫ܢܝ‬ ‫ܶ ܳ‬ ‫ܳ‬ ‫ܳ ܶ ܰ‬ ‫ܰ ܳ‬ ‫ܘܬܐܓܝ ܺ‬ ‫ܐܒܶܠ‪ܰ :‬ܡ ܽܢܘ ܺ‬ ‫ܒܪܝܫܝ‪ܰ :‬‬ ‫ܒܒ ܰܝܬ ܳܟ‪:‬‬ ‫ܝܬ‬ ‫ܡ‬ ‫ܒ‬ ‫ܬ‬ ‫ܢ‬ ‫ܐ‬ ‫ܒ‬ ‫ܬ‬ ‫ܝ‬ ‫ܬ‬ ‫ܢ‬ ‫ܐ‬ ‫ܘ‬ ‫̱‬ ‫̱‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ ܳ ܶ ܳ ܶ ܳ ܳ‬ ‫ܬܬܟ ܰܐܘ ܰ‬ ‫ܟܝ ܳܢܟ ܕܰܠ ܐܢ̱ܬܬܐ‬ ‫ܒܢܝܟ ܳܕܗܐ ܐ ܺܒܝܠ ܐܢ̱ܬ܆ ܟܕ ܗܕܐ ܣܗܕ‬ ‫ܐܢ‬ ‫̱ܺ ܳ ܳ ܰܳ‬ ‫ܐܝܬ ܠܟ ܘܰܠ ܒܢܝܐ܀‬ ‫ܳ‬ ‫ܺ‬ ‫ܕܡ ܳ‬ ‫‪ܰ 52‬‬ ‫ܘܗܝ ܰ‬ ‫ܘܟܕ ܳܗ ܶܠܝܢ ܰ‬ ‫ܫܡܥ ܽ‬ ‫ܠܟܐ‪ܰ :‬ܦ ܺܢ ܳܝ‬ ‫ܓ‬ ‫ܘܫܬܐ ܳܙܕ ܶܡܢ ܫܠܝ ܰܚ ܽ ̱‬ ‫ܬܓ ܳܡܐ ܶܘ ܰ‬ ‫ܐܡܪ‪ܳ :‬ܕܙ ܳܕܩ ܺܐܝܬ ܰܐ ܺܒܝܠ ܐ̱ ܳܢܐ‪ܶ :‬ܡܛܠ ܰ‬ ‫ܶܦ ܳ‬ ‫ܕܚ ܳܝܒ ܰܡ ܳܘܬܐ‬ ‫ܺ ܰ‬ ‫ܝܕܝܢ ܰܫܐܶܠ ܰܡ ܳ‬ ‫ܐܡܪ‪ܳ :‬ܡ ܳܢܐ ̱ܗܝ ܳܕ ܰ‬ ‫ܠܟܐ ܶܘ ܰ‬ ‫ܝܬܝ‪ܳ .‬ܗ ܶ‬ ‫ܐܡܪ ܽܓܘܫܬܐ ܳܙܕ܆‬ ‫ܐ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܥܢܘ ܶ ܐ̱ܢܫܝܢ ܡܢ ܡܗܝܡܢܐ ܚܒ̈ܪܘ ̱ܗܝ ܘܐܡܪܘ‪ܰ :‬ܠ ܡܟܣܝܢܢ‪ :‬ܡܠܟ‬ ‫ܳ ܳ‬ ‫ܶ ܺܰ ܳ‬ ‫ܕܫ ܽ‬ ‫ܥܬܟ‪ܳ :‬‬ ‫ܬܐ ܰܝܘ ܺܡܝܢ‪ܶ :‬ܡܢ ܶ‬ ‫ܡܥܘܢ ܺܪ ܳ‬ ‫ܝܫܐ‬ ‫ܬܠ‬ ‫ܐ‬ ‫ܕܗ‬ ‫ܰܡܠܟ ܶܐ‪ ܳ :‬ܡܢ ܝܕ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܡ ܳ‬ ‫ܠܟ ܳ‬ ‫ܳܕܢ ܳܨܪܝܶܐ ܐܬܐ ܰ‬ ‫ܪܟܐ‪ܰ :‬ܠ ܐܬܐ ܽܓܘܫܬܐ ܳܙܕ ܠܬܪܥܳܐ ܰ‬ ‫ܠܟܐ ܐܰܠ ܐܢ ܳܗ ܳܫܐ‬ ‫ܶ‬ ‫ܰ ܶ‬ ‫ܥܢܢ ܶܓܝܪ ܕܥܰܠ ܰܣ ܳܩܐ ܶ‬ ‫ܘܩ ܳ‬ ‫ܝܰ ܳ‬ ‫ܘܡ ܳܢܐ‪ܰ .‬‬ ‫ܫܡ ܰ‬ ‫ܒܒܝܬܗ ܝܳܬܒ ̱ܗ ܳܘܐ‪.‬‬ ‫ܛܡܐ‬

138

THE MARTYRDOM AND HISTORY

When the king heard this, {870} the king commanded that Gushtazad enter before him so that he could learn from him about this matter, what it was that caused his mourning. 53. When Gushtazad came in before the king, and (the king) saw him, he said to him, “There is a demon in you that you bring this bad omen upon my kingdom!” Gushtazad said to the king, “Let my lord King not say this, because not only is there no demon in me, but through the wisdom of my old age I am yet able to impart wisdom to my insipid mind.” The king said to him, “And for what reason are you clothed in black as a madman when it is not the time for mourning, and that you also announce to me, ‘I am deserving of death’?” Gushtazad said to him, “Truly I am deserving of death because I have suffered a loss that is grave and I have committed a sin that is great.” The king said to him, “Your loss is so grave that you must sit upon sackcloth and ashes? Your sin is so great that you must be clothed in black?” Gushtazad said, “It is so, my lord King. My loss is so grave that it cannot be healed. My sin is so great that it cannot be forgiven. I have committed a murder willingly, and it is very bitter.” The king said to him, “Against whom have you sinned?” Gushtazad said to him, {871} “Against God, the lord of all, whom I have traded for his creatures.” Again the king to him, “And what is it that you lost?” Gushtazad said to him, “The course of my faith from my youth until now.” The king said to him, “Whom have you killed?” Gushtazad said to him, “My own soul have I killed because I worshipped the sun!” In a great rage the king said to him, “Did you not worship the sun truly?”

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܦܩܕ ܰܡ ܳ‬ ‫ܠܡ ܳ‬ ‫ܫܬܡܥ‪ܰ :‬‬ ‫ܠܟܐ }‪ܶ {870‬ܐ ܰ‬ ‫ܰܟܕ ܳܗ ܶܠܝܢ ܰ‬ ‫ܠܟܐ ܶܕܢ ܽܥܘܠ‬ ‫ܽ ܳ‬ ‫ܳ‬ ‫ܕܡܢܶܗ ܺܢ ܰ‬ ‫ܘܫܬܐ ܳܙܕ‪ܶ :‬‬ ‫ܘܬܐ ܳܗ ܶܕܐ‪ܳ :‬‬ ‫ܰܠ ܳ‬ ‫ܕܡ ܳܢܐ ̱ܗܝ‬ ‫ܐܠܦ ܥܰܠ ܨܒ‬ ‫ܘܗܝ ܽܓ‬ ‫ܩܕ ܰܡ‬ ‫ܶ ܳ ̱ܶ ܶ‬ ‫ܥܠܬܐ ܕܐܒܠܗ܀‬ ‫ܶ‬ ‫ܳ‬ ‫ܩܕܡ ܰܡ ܳ‬ ‫ܠܟܐ ܰܘ ܳ‬ ‫ܘܫܬܐ ܳܙܕ ܳ‬ ‫ܚܙܝ ̱ܗܝ‪ :‬ܐ ܰܡܪ ܶܳܠܗ‪ܰܶ :‬ܕ ܳܝܘܐ‬ ‫ܺ‪ܰ 53‬ܟܕ ܥܰܠ ܶܕܝܢ ܽܓ‬ ‫ܠܡ ܽ‬ ‫ܥܒܕܬ ܰ‬ ‫ܚܫܐ ܰ‬ ‫ܐܝܬ ܳܠܟ ܳܕܗ ܳܢܐ ܢܶ ܳ‬ ‫ܘܬܝ܆ ܽܓܘܗܫܬܐ ܳܙܕ ܐ ܰܡ ܳܪ‬ ‫ܠܟ‬ ‫ܠܟܐ ܳܗ ܰܟ ܳܢܐ‪ܶ :‬ܡ ܽܛܠ ܰ‬ ‫ܐܡܪ ܳܡܪܝ ܰܡ ܳ‬ ‫ܠܡ ܳ‬ ‫ܠܟܐ‪ܰܳ :‬ܠ ܺܢ ܰ‬ ‫ܰ‬ ‫ܕܠܘ ܰܒ ܽ‬ ‫ܠܚܘܕ ܰܠ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܝܒܘܬܝ ܐܦ ܶ‬ ‫ܥܝܢܝ ܰܦ ܺܟ ܳ‬ ‫ܕܣ ܽ‬ ‫ܺܐܝܬ ܺܠܝ ܰܕ ܳܝܘܐ‪ :‬ܐܰܠ ܒܛ ܳ‬ ‫ܥܡܐ ܰ‬ ‫ܠܪ ܳ‬ ‫ܝܗܽܐ ܡܨܶ ܐ‬ ‫ܠܒܝܫ ܰܐܢ̱ܬ ܐ ܳ‬ ‫ܥܡܐ‪ܳ .‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܠܟܐ‪ܰ :‬ܘ ܰ‬ ‫ܐܝܟ ܳܢܐ ܺ‬ ‫ܐ̱ ܳܢܐ ܶܕ ܐܬܶܠ ܰܛ ܳ‬ ‫ܘܟ ܳܡܐ‬ ‫ܳ ܳ ܳ ܰ ܳ ܶ ܳ ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܚܬ ܺܠܝ ܰ‬ ‫ܘܬܘܒ ܳܫ ܰ‬ ‫ܕܚ ܳܝܒ ܰܡܘܬܐ ܽ ܐ̱ ܳܢܐ܆‬ ‫ܐܒܶܠ‬ ‫ܕ‬ ‫ܐ‬ ‫ܒܢ‬ ‫ܙ‬ ‫ܕܰܠ‬ ‫ܐ‬ ‫ܢܝ‬ ‫ܫ‬ ‫ܝܟ‬ ‫ܐ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܘܬܐ ܐ̱ ܳܢܐ‪ܶ :‬‬ ‫ܕܚ ܳ‬ ‫ܘܫܬܐ ܳܙܕ‪ܰ :‬ܫ ܺܪ ܳܝܪ ܺܐܝܬ ܰ‬ ‫ܳܐ ܰܡܪ ܶܠܗ ܽ‬ ‫ܛܠ‬ ‫ܡ‬ ‫ܡ‬ ‫ܒ‬ ‫ܝ‬ ‫ܓ‬ ‫ܰ ܽ ܳ ܶ ܶ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܘܛܒ ܶ‬ ‫ܘܪܚ ܳܢܐ ܶܣ ܶ‬ ‫ܕܣ ܳ‬ ‫ܒܕܬ ܘܛܒ ܰܪ ܳܒܐ‪ܶ ܶ .‬ܐ ܰܡܪ‬ ‫ܩܫܐ‪ :‬ܘܣܟܠܘܬܐ ܥ‬ ‫ܪܚܬ‬ ‫ܘܪܚ ܳܢܟ‪ :‬ܕܥܰܠ ܰܣ ܳܩܐ ܶ‬ ‫ܶܠܗ ܰܡ ܳ‬ ‫ܘܩ ܳ‬ ‫ܠܟܐ‪ܳ :‬‬ ‫ܘܗ ܰܟ ܳܢܐ ܶ‬ ‫ܩܫܐ ܽܣ ܳ‬ ‫ܛܡܐ ܬܬܒ‪:‬‬ ‫ܺ‬ ‫ܳ ܳ‬ ‫ܳ ܰܳ ܰܳ ܰ ܽ ܳ‬ ‫ܘܬܟ ܽܕ ܐܘ ܳܟ ܶܡܐ ܬܶ ܰ‬ ‫ܫ܆ ܽܓ ܳܘܫܬܐ ܳܙܕ ܐ ܰܡܪ‪ :‬ܐܝܢ‪ܳ :‬ܡܪܝ‬ ‫ܠܒ‬ ‫ܘܗܟܢܐ ܪܒܐ ܣܟܠ‬ ‫ܶ ܳ‬ ‫ܰ ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܡ ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܠܟܐ‪ܶ :‬‬ ‫ܳ‬ ‫ܩܫܐ ܽܣܘܪܚܢܝ ܘܠ ܳܝܬ ܠܗ ܐܣܝܘܬܐ‪ :‬ܘܪܒ ܳܐ ̱ܗܝ ܣܟܠ ܳܘܬܝ‬ ‫ܘܒܩ ܳܢܐ‪ܶ .‬‬ ‫ܰ‬ ‫ܘܠܝܬ ܳܠܗ ܽܫ ܳ‬ ‫ܘܩܛܶܠ ܶܩܛܠܶܬ ܒܨܶ ܳ‬ ‫ܒܝܢܝ ܘܛܒ ܳ ܰܡ ܺܪܝܪ‪ .‬ܐ ܰܡܪ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܡܢ ܐ ܶ‬ ‫ܶܠܗ ܰܡ ܳ‬ ‫ܠܟܐ‪ܰ :‬‬ ‫ܣܟܠܬ܆ ܐ ܰܡܪ ܶܠܗ ܽ‬ ‫ܓܘܫܬܐ ܳܙܕ‪{871} :‬‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ ܳ ܶ‬ ‫ܰ ܶ ܶ‬ ‫ܰܒ ܳ‬ ‫ܐܠ ܳܗܐ ܳܡ ܶܪܐ ܽܟܠ‪ :‬ܥܰ‬ ‫ܬܗ‪ .‬ܘܬ ܳܘܒ ܐ ܰܡܪ ܶܠܗ‬ ‫̈ܪܝ‬ ‫ܒܒ‬ ‫ܗ‬ ‫ܦܬ‬ ‫ܠ‬ ‫ܕܚ‬ ‫ܠ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܡ ܳ‬ ‫ܘܫܬܐ ܳܙܕ‪ܶ :‬ܪܗܛܐ ܰܕܗ ܳ‬ ‫ܘܡ ܰܢܘ ܰܕ ܶ‬ ‫ܠܟܐ‪ܳ :‬‬ ‫ܝܡ ܽܢܘܬܝ‬ ‫ܐܘܒܕܬ܆ ܐ ܰܡܪ ܶܠܗ ܳ ܽܓ‬ ‫ܰ‬ ‫ܠܗ ܳܫܐ‪ .‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܠܟܐ‪ܰ :‬ܘ ܰ‬ ‫ܕܡܢ ܛ ܽ‬ ‫ܠܝܘܬܝ ܰܘ ܰ‬ ‫ܠܡ ܽܢܘ‬ ‫ܥܕ ܳܡܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܢܦܫܝ ܶܩܛܠܶܬ ܥܰܠ ܶ‬ ‫ܩܛܠܬ܆ ܐ ܰܡܪ ܶܠܗ ܽܓܘܫܬܐ ܳܙܕ‪ܰ :‬‬ ‫ܕܣ ܶ‬ ‫ܓܕܬ‬ ‫ܽ ܳ‬ ‫ܳ‬ ‫ܶ ܳ‬ ‫ܡܫܐ‪ܳ .‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܶ‬ ‫ܠܫ ܳ‬ ‫ܘܫܬܐ ܶ‬ ‫ܣܓܕܬ‬ ‫ܒܚܡܬܐ ܰܪܒܬܐ‪ܰ :‬ܠܘ ܒܩ‬ ‫ܠܟܐ‬ ‫ܶ‬ ‫ܠܫ ܳ‬ ‫ܡܫܐ܆‬

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Gushtazad said to him, “I did not worship truly because I worshipped with an insincere worship. And it is for this reason that I am in mourning: I have not been sincere either toward God, my creator, or toward you, the greatest of men. I have been false toward my God by deserting his truth and doing your will. And to you, King, I have been deceitful by worshipping the sun in face but not in heart!” 54. When the king heard these words, he was filled with anger and said, “This is what all your mourning is about, O stupid old man? I will surely give you (reason for) mourning and lamenting right away if you persist in this frame of mind and do not turn from it!” Gushtazad, the true penitent, said, “If the good King so wills, let him hear me, and, if it pleases you, I will again confirm my oaths. For, by the God who possesses heaven {874} and earth, I swear and attest that no more will I do your will and perform your commands in denial of my God.” The king said to him, “Gushtazad, I have regard for your excellent service for my father and for me up until now. For this reason, I have been patient in persuading you not to persist in the opinions of these sorcerers who are called ‘Christians,’ only so that you would not perish from life and from friendship with the lord of all the earth!” 55. Gushtazad bowed and said, “Live, King, and retain your rule forever, most excellent of men! This which you said to me, I will certainly do it so that I do not perish from life and from friendship with the Lord of all the earth, who is the God of truth, the creator of heaven and earth and all that is in them. And believe me, my lord King, truly take for certain my word that there is no one who will separate me from friendship with the Lord of heaven and earth—not you, my lord King, and not the kings and nobles who stand before you. And why should I say kings and nobles? For not even the angels of God, if they wanted to counsel me to detach myself from the love of my God, would be able {875} to bend my steadfast thoughts so that I might renounce the creator and worship creatures.”

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‫ܶ ܳ‬ ‫ܳ‬ ‫ܽ ܳ ܶ ܶ ܶ ܽ‬ ‫ܘܫܬܐ ܳܙܕ‪ܰ :‬‬ ‫ܳܐ ܰܡܪ ܶܠܗ ܽ‬ ‫ܓܕܬܐ‬ ‫ܕܣ‬ ‫ܠ‬ ‫ܛ‬ ‫ܡ‬ ‫ܬ‬ ‫ܓܕ‬ ‫ܣ‬ ‫ܐ‬ ‫ܘܫܬ‬ ‫ܒܩ‬ ‫ܘ‬ ‫ܕܠ‬ ‫ܓ‬ ‫ܳ ܶܳ ܰ ܳ ܰ‬ ‫ܳ‬ ‫ܺܕܙ ܳ‬ ‫ܓܕܬ‪ܰ .‬‬ ‫ܐܦܐ ܶܣ ܶ‬ ‫ܘܒܕ ܽ‬ ‫ܠܗ ܶܕܐ ܳܐ ܺܒܝ ܳܠ ܐ̱ ܳܢܐ‪ :‬ܕܰܠ‬ ‫ܥ‬ ‫ܐ‬ ‫ܢ‬ ‫ܐ‬ ‫ܦ‬ ‫ܐ‬ ‫ܘܢ‬ ‫ܓ‬ ‫ܶ ܰ‬ ‫ܟܚܬ ܺ‬ ‫ܠܘܬܟ ܛ ܳܒܐ ܕ ܰܓ ܶ‬ ‫ܠܘܬ ܰܐ ܳܠ ܳܗܐ ܳܒ ܽܪܘܝܝ‪ܳ :‬ܘܰܠ ܳ‬ ‫ܬܪ ܳܝܨ ܐ‪ܰܳ :‬ܠ ܳ‬ ‫ܫܬ ܶ‬ ‫ܒ̈ܪܐ‪.‬‬ ‫ܐ‬ ‫ܕܒܬ ܰܕ ܺ‬ ‫ܕܒ ܳ‬ ‫ܘܒܟ ܰܡܠܟܐܳ‬ ‫ܐܪܦܝܬ ܳ‬ ‫ܐܠܗܝ ܰܟ ܶ‬ ‫ܒܝ ܳܢܟ‪ܳ :‬‬ ‫ܰ‬ ‫ܫܪ ܶܪܗ ܘܥ ܶ ܶ‬ ‫ܒܕܬ ܨܶ ܳ‬ ‫ܶ ܳ ܰ ܶ‬ ‫ܐܦܐ ܳܘܰܠ ܶ‬ ‫ܰܕ ܓܠܶܬ‪ܶ :‬‬ ‫ܕܣ ܶ‬ ‫ܒܠ ܳܒܐ܀‬ ‫ܓܕܬ ܠܫܡܫܐ ܒ‬ ‫ܫܡܥ ܰܡ ܳ‬ ‫ܘܓܙ ܐ ܶܘ ܰ‬ ‫‪ܰ 54‬ܟܕ ܶܕܝܢ ܰ‬ ‫ܠܟܐ ܶܡ ܶܶܠ ܳܗ ܶܠܝܢ‪ܶ :‬ܐܬܡܠܺܝ ܽܪ ܳ‬ ‫ܐܡܪ‪ܳ :‬ܗ ܰܢܘ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܥܒܕ ܐܒܠܳܟ ܶ‬ ‫ܽܟܠܶܗ ܶܐܒܠܳܟ‪ :‬ܐܘ ܳܣ ܳܒܐ ܰܣܟܶܠ܆ ܐ ܳܢܐ ܶܓܝܪ ܐ ܶ‬ ‫ܘܒ ܳ‬ ‫ܟܝܟ‬ ‫ܰ‬ ‫ܶ ܳ ܶ ܰ‬ ‫ܶ ܽ ܰ ܳ ܶ ܰ ܺ ܳ ܳ ܶ ܰ‬ ‫ܰܒ ܰ‬ ‫ܘܡ ܳܢܗ ܰܠ ܰܳܦܐܕ ܐܢ̱ܬ‪ .‬ܬܝܳ ܳܒܐ‬ ‫ܬ‬ ‫ܢ‬ ‫ܐ‬ ‫ܥܓܠ‪ :‬ܐܢܗܘ ܕ ܳܒܗܕ ܳܐ ܬܪܥ ܶܝܬܐ ܩܐܡ‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܕܩܘܫܬܐ ܽܓܘܫܬܐ ܳܙܕ ܐ ܰܡܪ‪ :‬ܐܢ ܳܨ ܶܒܐ ܰܡ ܳ‬ ‫ܠܟܐ ܛ ܳܒܐ ܽܢܨܘܬܢܝ‪ܶ :‬ܘܐܢ ܳ‬ ‫ܡܢܚ‬ ‫ܕܒ ܳ‬ ‫ܐܠ ܳܗܐ ܩܢܶܐ ܰ‬ ‫ܰܐܢ̱ܬ ܰܐ ܰܫܪ ܽܬܘܒ ܰ‬ ‫ܠܡܘ ܳܡܬܝ‪ܶ :‬ܡ ܽܛܠ ܰ‬ ‫ܫܡ ܳܝܐ }‪{874‬‬ ‫ܰ ܺ‬ ‫ܘܓ ܶ‬ ‫ܕܣ ܶ‬ ‫ܰܘܐܪܥܳܐ ܝܺ ܺܡܝܬ ܰܘ ܶ‬ ‫ܬܝܪ ܶܡܢ ܳܡܐ ܶ‬ ‫ܥܪܬ ܨܶ ܳ‬ ‫ܒܝ ܳܢܟ ܰ‬ ‫ܡܪܬ‬ ‫ܕܝ‬ ‫ܬ‪:‬‬ ‫ܐܫܪ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ ܶ ܽ ܰ ܽ ܳ ܶ ܰ‬ ‫ܘܩܕ ܳ‬ ‫ܽܦ ܳ‬ ‫ܕܡܢ ܐ ܳܠܗܝ‪ .‬ܐ ܰܡܪ ܶܠܗ‬ ‫ܐ‬ ‫ܘܪܝ‬ ‫ܟܦ‬ ‫ܒ‬ ‫ܘܪ‬ ‫ܣܥ‬ ‫ܐ‬ ‫ܰܠ‬ ‫ܘܒ‬ ‫ܬ‬ ‫ܟ‪:‬‬ ‫ܢ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ ܳ ܶ ܺ‬ ‫ܰܡ ܳ‬ ‫ܬܪܝܨܶ ܐ ܰܕ ܰ‬ ‫ܗܘܘ ܳܠܟ ܥܰܡ‬ ‫ܠܟܐ‪ܳ :‬ܚܐܣ ܐ̱ ܳܢܐ‪ܽ :‬ܓܘܫܬܐ ܳܙܕ‪ :‬ܥܰ ܽܠ ܡ̈ܪܗܛܐ‬ ‫ܠܗ ܳܫܐ‪ܶ :‬ܡܛ ܳ‬ ‫ܥܕ ܳܡܐ ܳ‬ ‫ܳܐܒܝ ܘܥܰܡܝ ܰ‬ ‫ܠܗ ܳܢܐ ܰܡ ܰܓܪ ܐ̱ ܳܢܐ ܽܪܘܚܝ ܥܰ ܳܡܟ‬ ‫ܬܩܪܝܢ ܺ‬ ‫ܰܕ ܺ‬ ‫ܕܡ ܶ‬ ‫ܬܩܘܡ ܶ‬ ‫ܝܣܟ ܳܕܰܠ ܽ‬ ‫ܥܝ ܳܢܐ ܳܕܗ ܽܢܘܢ ܰܚ ܳ̈ܪ ܶܫܐ ܶ‬ ‫ܐܦ ܳ‬ ‫ܳ‬ ‫ܒܪ ܳ‬ ‫ܝܣܛܝܢܶܐ‬ ‫ܟ̈ܪ‬ ‫ܰ‬ ‫ܠܚܘܕ ܳܰܠ ܺܬ ܰܐܒܕ ܶܡܢ ܰܚ ܶܝܐ ܶ‬ ‫ܰ‬ ‫ܘܒ ܽ‬ ‫ܘܡܢ ܥ ܶ ܳܢܝ ܳܢܐ ܕ ܳܡ ܳܪܗ ܽܕܟܠܳܗ ܐܪܥܳܐ܀‬ ‫ܳ‬ ‫ܐܡܪ‪ܺ :‬ܚܝ ܰܡ ܳ‬ ‫ܣܓܕ ܶܘ ܰ‬ ‫ܠܟܐ ܰܘ ܽ‬ ‫ܐܚܘܕ ܽܐ ܳ‬ ‫ܘܫܬܐ ܳܙܕ ܶ‬ ‫ܘܚܕ ܳܢ ܳܟ ܺܠܥܳܠܰܡ‪:‬‬ ‫ܳ‪ܽ 55‬ܓ‬ ‫ܶ‬ ‫ܐܡܪܬ ܺܠܝ‪ܰ :‬ܫ ܺܪ ܳܝܪ ܺܐܝܬ ܶܐ ܶ‬ ‫ܣܥܪܝܗ‪ :‬ܕܰܠ ܐ ܰܒܕ ܡܢܶ‬ ‫ܛ ܳܒܐ ܕ ܰܓܒ̈ܪܐ‪ܳ .‬ܗ ܶܕܐ ܶܕ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܘܗܝ ܐ ܳܠ ܳܗܐ ܰܕ ܳ‬ ‫ܰܚ ܶܝܐ ܶ‬ ‫ܘܡܢ ܥ ܶ ܳܢܝ ܳܢܐ ܳ‬ ‫ܫܪܪܐ‪ܳ :‬ܒ ܽܪ ܳ‬ ‫ܘܝܐ‬ ‫ܕܡ ܳܪܗ ܕܟܠܗ ܐܪܥܳܐ‪ܺ :‬ܕܐܝܬ ̱‬ ‫ܫܡ ܳܝܐ ܰܘܕܐܪܥܳܐ ܽ‬ ‫ܒܗܘܢ‪ܳ .‬ܘܐܦ ܰܗܝܡܢܶܝܢܝ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܘܟܠ ܰܕ ܽ‬ ‫ܰܕ ܰ‬ ‫ܠܟܐ‪ܰ :‬ܘ ܰ‬ ‫ܐܫܪ‬ ‫ܽ ܳ‬ ‫ܠܡܠܰ‬ ‫ܶ‬ ‫ܘܫܬܐ‪ :‬ܕܐ̱ ܳܢܫ ܶܡܢ ܥ ܶ ܳܢܝ ܳܢܐ ܳ‬ ‫ܕܡ ܳܪܐ ܰܕ ܰ‬ ‫ܫܡ ܳܝܐ ܰܘܕܐܪܥܳܐ ܰܠܝܬ‬ ‫ܒܩ‬ ‫ܬܝ‬ ‫ܰ ܳ ܳ ܰ ܶ‬ ‫ܳ‬ ‫ܘܪܒܢܶܐ ܳܕܩ ܺ‬ ‫ܕܦ ܶܪܫ ܺܠܝ‪ܰܳ :‬ܠ ܰܐܢ̱ܬ‪ܳ :‬‬ ‫ܠܟܐ ܰܘܪ ܳ‬ ‫ܝܡܝܢ‬ ‫ܡ‬ ‫ܘܰܠ‬ ‫ܐ‪:‬‬ ‫ܠܟ‬ ‫ܡ‬ ‫ܪܝ‬ ‫ܡ‬ ‫ܳ ܳ ܺܰ ܰ ܶ ܰ ܳܶ ܳ ܳ‬ ‫ܦܶܠ ܶܓܝܪ ܰܡ ܰܶܠ ܰܟܘܗܝ ܰܕ ܳ‬ ‫ܳ‬ ‫ܐܠ ܳܗܐ‪:‬‬ ‫ܩܕ ܰܡܝܟ‪ .‬ܘܡܢܐ ܐܡܪ ܡܠܟܐ ܘܪܘܪܒܢܐ܆ ܐ‬ ‫̱ܳ‬ ‫ܘܒܗ ܰܕ ܳ‬ ‫ܡܠܟܘܢܝ ܶܕ ܽ‬ ‫ܨܒܘܢ ܕܢܶ ܽ‬ ‫ܐܦܪܘܫ ܶܡܢ ܽܚ ܶ‬ ‫ܶܐܢ ܢܶ ܽ‬ ‫ܐܠܗܝ‪ܰ :‬ܠ ܢܶ ܽ‬ ‫ܬܡܨܘܢ‬ ‫ܪܟܢܘܢ ܽܚܘ ܳܫ ܰܒܝ ܰܫ ܺܪ ܶܝ̈ܪܐ‪ܰ :‬ܕ ܶ‬ ‫}‪ܰ {875‬ܕܢ ܽ‬ ‫ܳ‬ ‫ܠܒ ܽܪ ܳ‬ ‫ܘܝܐ ܶܘ ܽ‬ ‫ܐܣܓܘܕ‬ ‫ܐܪܦܐ‬ ‫ܶ ܳ‬ ‫ܠܒ̈ܪܝܳܬܐ‪.‬‬

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The king said to him, “O stupid and impious old man! Do I worship creatures? Is it not known that I worship the sons of God?” Blessed Gushtazad said to him, “Do you command me to speak truth or lies?” The king said to him, “Speak truth!” Triumphant Gushtazad said to him, “If only, my lord King, you worshipped a creature in which there was soul and life and perception, rather than mute creatures in which there is neither soul nor discernment, and which have been given over to the service of men.” 56. Then the king, in a great furor, commanded that his skull be cut from him. When the executioners swiftly brought him to the place of execution,54 Gushtazad said in a loud voice to the official of the king and to those who were holding him, “Please wait a moment!” And they stopped and halted because of the vain hope that they hoped about him. He called a eunuch and said to him, “Go and say to the king that Gushtazad says, ‘I have a word to say to your majesty.’” And the eunuch went and said before the king {878} as he had heard from Gushtazad. When the king heard this, he was greatly pleased because he hoped that his will had been done. The king issued a command and they brought him in.

54

Lit., “the place that was set up for his death trap.” Cf. Martyrdom 32.

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܳܰ ܶ ܰ ܳ ܳ̄ ܳ ܳ ܰ ܳ‬ ‫ܶ ܳ‬ ‫ܟܶܠ ܰܘܪ ܺܫܝܥܳܐ‪ܶ :‬ܐ ܳ‬ ‫ܠܒ̈ܪܝܳܬܐ ܽ ܳܣ ܶܓܕ‬ ‫ܐ‬ ‫ܢ‬ ‫ܐܡܪ ܳ ܠܗ ܡܠܟܐ‪ :‬ܐܘ ܣܒܐ ܣ‬ ‫ܰ ܰ‬ ‫ܒܢܘܗܝ ܰܕ ܳ‬ ‫ܘܒܢܐܳ‬ ‫ܐܠ ܳܗܐ ܳܣ ܶܓܕ ܐ̱ ܳܢܐ܆ ܳܐ ܰܡܪ ܶܠܗ ܛ ܳ‬ ‫ܐ̱ ܳܢܐ܆ ܰܠ ܳ ܳܗܐ ܺܝ ܺܕܝܥ ܕܠ‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܓܘܫܬܐ ܳܙܕ‪ܳ :‬‬ ‫ܫܪ ܳܪܐ ܳܦ ܶܩܕ ܐܢ̱ܬ ܺܠܝ ܺܕ ܰ‬ ‫ܐܡܪ ܐܘ ܰܟ ܳܳܕ ܽܒܘܬܐ܆ ܐ ܰܡܪ ܶܠܗ‬ ‫ܶ‬ ‫ܳ‬ ‫ܠܟܐ‪ܳ :‬‬ ‫ܰܡ ܳ‬ ‫ܝܚܐ ܽܓܘܫܬܐ ܳܙܕ‪ܰ :‬‬ ‫ܫܪ ܳܪܐ ܐ ܰܡܪ‪ .‬ܐ ܰܡܪ ܶܠܗ ܰܢ ܺܨ ܳ‬ ‫ܠܘܝ ܳܣ ܶܓܕ‬ ‫ܰ ܺ ܳ‬ ‫ܰ ܶ‬ ‫̱ܗ ܰܘܝܬ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܝܬܐ ܺܕܐܝܬ ̱ܗ ܳܘܐ ܳܒܗ ܢܰ ܳ‬ ‫ܘܚܝܐ‬ ‫ܦܫܐ‬ ‫ܠܟܐ‪ :‬ܠܒܪ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫̈ܪܫܬܐ ܰ‬ ‫ܕܠܝܬ ܶ‬ ‫ܓܫܬܐ‪ܳ :‬ܘܰܠ ܶ‬ ‫ܦܫܐ ܘܰܠ ܽܦ ܳ‬ ‫ܒܗܝܢ ܰܢ ܳ‬ ‫ܠܒ̈ܪܝܳܬܐ ܰܚ ܳ‬ ‫ܘܪܫ ܳܢܐ‬ ‫ܘܪ‬ ‫ܶ ܶ ܳ‬ ‫ܺܘ ܺ‬ ‫ܫܬܐ ܰ‬ ‫ܕܒ ܳܪܢ ܳܫܐ܀‬ ‫ܝܗܝ ܳܒܢ ܠܬܫܡ‬ ‫ܶ ܳ ܰ ܳ ܰ ܰ ܶ‬ ‫ܝܕܝܢ ܰܡ ܳ‬ ‫ܠܟܐ ܰ‬ ‫ܦܬܗ ܶܡܢܶܗ ܢܶ ܽ‬ ‫‪ܳ 56‬ܗ ܶ‬ ‫ܣܒܘܢ‪.‬‬ ‫ܦܩܕ ܒܚ ܽܡܬܐ ܪܒܬܐ ܕܩܪܩ‬ ‫ܺ‬ ‫ܳ‬ ‫ܶ‬ ‫ܠܝܐ ܰ‬ ‫ܰ‬ ‫ܘܟܕ ܰܡܪܗܛܝܢ ܶܠܗ ܰܩܣܛ ܳ‬ ‫ܠܕܘܟܬܐ ܳܗܝ ܰܕܨ ܳ‬ ‫ܘܢ̈ܪܐ ܽ‬ ‫ܠܦ ܶܚܗ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܟܐ ܳ‬ ‫ܕܡ ܳ‬ ‫ܒܩܶܠ ܳܪ ܳܡܐ ܰܘ ܳ‬ ‫ܠܫ ܺܪ ܳܝܪܐ ܰ‬ ‫ܰ‬ ‫ܕܡܘܬܐ‪ :‬ܐ ܰܡܪ ܽܓܘܫܬܐ ܳܙܕ ܰ‬ ‫ܠܗ ܶܠܝܢ‬ ‫ܝܕܝܢ ܶܠܗ‪ܰ :‬ܩ ܰܘܘ ܺܠܝ ܰܩܠܺܝܠ‪ܶ .‬ܘܐܬܟܠܺܝܘ ܘ ܳܩܡܘ ܶܡ ܽܛܠ ܰܣ ܳ‬ ‫ܰܕ ܺܐܚ ܺ‬ ‫ܒܪܐ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܘܗܝ‪ܰ .‬ܘ ܳ‬ ‫ܝܡܢܐ ܰܚܕ ܶܘ ܰ‬ ‫ܡܗ ܳ‬ ‫ܩܪܐ ܰܠ ܰ‬ ‫ܣܪ ܳܝܩܐ ܰܕ ܰ‬ ‫ܐܡܪ ܠܗ‪ :‬ܙܶܠ‬ ‫ܐܣܒܪܘ ܥܠ ̱‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܡ ܳ‬ ‫ܠܟܐ‪ :‬ܕ ܽܓܘܫܬܐ ܳܙܕ ܐ ܰܡܪ ܶ‬ ‫ܕܡܠܬܐ ܐܝܬ ܺܠܝ ܺܕ ܰ‬ ‫ܰ‬ ‫ܶܘ ܰ‬ ‫ܐܡܪ‬ ‫ܐܡܪ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܡ ܽ‬ ‫ܳ‬ ‫ܝܡܢܐ ܰܗܘ ܶܘ ܰ‬ ‫ܡܗ ܳ‬ ‫ܠܟܘܬܟ‪ܶ .‬ܘ ܰܐܙܠ ܰ‬ ‫ܰ‬ ‫ܐܡܪ ܳ‬ ‫ܝܟ‬ ‫ܐ‬ ‫ܩܕܡ ܰܡܠܟܐ }‪{878‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܫܡܥ‪ܰ .‬ܡ ܳ‬ ‫ܳܡܐ ܶ‬ ‫ܠܟܐ ܶܕܝܢ ܰܟܕ ܰ‬ ‫ܘܫܬܐ ܳܙܕ ܰ‬ ‫ܫܡܥ‪ܺ :‬‬ ‫ܚܕܝ ܰܚ ܽܕܘܬܐ‬ ‫ܕܡܢ ܳ ܽܓ‬ ‫ܽ‬ ‫ܰ ܳ‬ ‫ܦܩܕ ܰܡ ܳ‬ ‫ܒܝܢܶܗ‪ܰ .‬ܘ ܰ‬ ‫ܣܒܪ ܰܕ ܳ‬ ‫ܒܬܐ ܕܛܒ‪ܶ :‬ܡܛܠ ܰܕ ܰ‬ ‫ܗܘܐ ܨܶ ܳ‬ ‫ܠܟܐ‬ ‫ܪ‬ ‫ܰ ܽ‬ ‫ܘܗܝ܀‬ ‫ܘܐܥܠ ̱‬

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THE MARTYRDOM AND HISTORY

57. When Gushtazad came in he bowed and said, “You know, my lord King, that I have been true and sincere to all the hidden secrets of your kingdom, and that I have kept sincerity with you, the greatest of men—and not only with you but also with your father before, as you, the greatest of men, have heard from the queen your mother.55 Even your majesty attested (to my sincerity) a short while ago when you said, ‘I have regard for you because of the sincere service with which you served me and my father, and because of this I am patient with you.’ On account of these things, I now plead one petition from you. Let your majesty give the command and let my request be fulfilled.” 58. The king said to him, “What do you request?” Gushtazad said to him, “Let your clemency give the command, and let a herald ascend the walls and go around the ramparts and call out and say, Gushtazad, who is killed, was killed not because he divulged the secrets of the kingdom, nor because he was found at fault in anything else {879} for which the laws would condemn him to death, but he is killed because he is a Christian. The king commanded him to do his will and worship the sun, but he did not want to deny his god.” 59. For the wise old man thought: Now, the rumor ‘Gushtazad denied his God’ has gone out about me, and many have lapsed because of me. And now, if I am killed, my death will not be able to compensate for the damage I have done on account of the scandal that I have wrought. But, if this is made known to everyone about me through the herald, then those who fell away will take courage because of me, and those who became weak will be strengthened, and everyone will know that I am killed for Christ.

55 Shapur’s father (Hormizd II) died before Shapur was born. The royal crown is said to have been placed over Shapur’s mother’s womb before Shapur was born.

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‫ܳ‬ ‫ܰ‬ ‫ܶ ܶ ܰ ܰ‬ ‫‪ܰ 57‬‬ ‫ܐܡܪ‪ :‬ܐܢ̱ܬ ܳܝ ܰܕܥ ܐܢ̱ܬ‪ܳ :‬ܡ ܳܪܝ‬ ‫ܘܟܕ ܥܰܠ ܽܓܘܫܬܐ ܳܙܕ ܣܓܕ ܘ‬ ‫ܕܫ ܺܪ ܳܝܪܐ ܰܘ ܺ‬ ‫ܕܡ ܽ‬ ‫ܗܘܝܬ ܽ‬ ‫ܰܡ ܳ‬ ‫ܒܟ ܽ‬ ‫ܬܪ ܳܝܨ ܐ ܺ‬ ‫ܟܣ ܳܝܐ ܰ‬ ‫ܠܗܘܢ ܳܪ ܐܙܶ ܐ ܰ‬ ‫ܠܟܐ‪ܰ :‬‬ ‫ܠܟܘܬ ܶ ܳܟ‪.‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܘ ܺ‬ ‫ܗܘܬ ܺܠܝ ܥܰ ܳܡܟ‪ :‬ܛ ܳܒܐ ܕ ܰܓ ܶ‬ ‫ܒ̈ܪܐ‪ܰ :‬‬ ‫ܬܪ ܽܝܨܘܬܐ ܳ‬ ‫ܽ‬ ‫ܒܠܚܘܕ ܥܰ ܳܡܟ‪ :‬ܐܰܠ‬ ‫ܘܠܘ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܟܬܐ ܐ ܳܡܟ ܺ‬ ‫ܟܡܐ ܶ‬ ‫ܢܩܕܝܡ‪ :‬ܐ ܳ‬ ‫ܳܐܦ ܥܰܡ ܐ ܽܒܘܟ ܶܡ ܺ‬ ‫ܫܡܝܥ ܶ ܳܠܟ‪:‬‬ ‫ܕܡܢ ܰܡ‬ ‫ܳ ܳ ܰ ܶ ܳ ܺ ܰ ܽ ܳ‬ ‫ܩܕܡ ܰܩܠܺܝܠ ܶܣ ܰ‬ ‫ܘܬܟ ܳ‬ ‫ܗܕܬ ܰܟܕ ܐ ܰܡܪܬ‪:‬‬ ‫ܛܒ ܶܐ ܕ ܓܒ̈ܪܐ‪ .‬ܐܦ ܗ ܽܝ ܡ‬ ‫ܠܟ ܳ ܶ ܺ ܶ ܳ ܽ ܰ ܺ ܺ‬ ‫ܕܚܐܣ ܐ ܳܢܐ ܥܠܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܝܟ ܶܡܛܠ ܡ̈ܪܗܛܐ ܬܪܝܨ ܐ ܗܢܘܢ ܕܪܗܝܛܝܢ ܽ ܠܟ ܥܡܝ‬ ‫̱‬ ‫ܳ‬ ‫ܽ‬ ‫ܘܥܰܡ ܐܒܝ‪ܶ :‬ܡܛ ܳ‬ ‫ܠܗ ܳܢܐ ܰܡ ܰܓܪ ܐ̱ ܳܢܐ ܽܪ ܶܘܚܝ ܥܰ ܳܡܟ‪ܶ .‬ܡܳܛܠ ܶ ܳܗ ܶܠܝܢ‬ ‫ܳ ܳ ܽ ܳ‬ ‫ܦܩܘܕ ܰܡ ܽ‬ ‫ܘܬܐ ܳܒܥܶܐ ܐ ܳܢܐ ܶܡ ܳܢܟ‪ :‬ܬ ܽ‬ ‫ܠܟܘܬܟ ܘܬ ܰ‬ ‫ܬܓܡܪ‬ ‫ܳܗ ܺܟܝܠ ܚܕܐ ܒܥ‬ ‫̱‬ ‫ܳܒ ܽܥܘܬܝ܀‬ ‫ܳ‬ ‫‪ܳ 58‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܠܟܐ‪ܳ :‬ܡ ܰܢܘ ܳ‬ ‫ܕܒܥܶܐ ܰܐܢ̱ܬ܆ ܳܐ ܰܡܪ ܶܠܗ ܽ‬ ‫ܘܫܬܐ ܳܙܕ‬ ‫ܓ‬ ‫ܶ ܶ ܳ‬ ‫ܰ ܳܽ ܳ‬ ‫ܘܬܟ ܘܢܶ ܰܣܩ ܳܟ ܽܪ ܳܘܙ ܐ ܥܰܠ ܽܫ ܳ‬ ‫ܬܶ ܽ‬ ‫ܬܟܪܟ ܽ ܐܦ‬ ‫ܘܪܐ‪ :‬ܘܢ‬ ‫ܢ‬ ‫ܚܡ‬ ‫ܡܪ‬ ‫ܘܕ‬ ‫ܦܩ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰܒܦܠܰ ܳܓܐ ܰܘܢ ܶ‬ ‫ܘܫܬܐ ܳܙܕ ܶ‬ ‫ܟܪܙ ܺܘܢ ܰ‬ ‫ܕܡܬܩܛ ܳܠ‪ܰ :‬ܠ ܳܘ ܶܡܛܠ‬ ‫ܐܡ ܳܪ‪ܳ :‬ܕ ܽ ܳܓ‬ ‫ܽ‬ ‫ܰܕ ܶ‬ ‫ܺ‬ ‫ܕܡ ܽ‬ ‫ܠܟܘܬܐ ܐܦܶܠ ܶ‬ ‫ܐܦܩ ܳܪ ܐܙܶ ܐ ܰ‬ ‫ܒܡܕܶܡ ܰܣܟܠܘܬܐ ܐ̱ܚܪܬܐ }‪{879‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶܐ ܰ‬ ‫ܰ‬ ‫ܫܬܟܚ‪ܳ :‬‬ ‫ܕܒܗ ܐ ܰ‬ ‫ܠܡܘܬܐ‪ :‬ܐܰܠ ܶܡܛܠ‬ ‫ܬܚ ܰܝ ܶܒ ܶܡܢ ܳܢ ܽܡܘ ܶܣܐ‬ ‫ܰܕ ܺ‬ ‫ܦܩܕ ܰܡ ܳ‬ ‫ܝܣܛܝ ܰܢܐ ̱ܗܘ ܶܡܬܩܛܠ‪ܰ .‬ܘ ܰ‬ ‫ܠܟܐ ܕܢܶ ܶ‬ ‫ܥܒܕ ܶܠܗ ܨܶ ܳ‬ ‫ܳ‬ ‫ܒܝܢܶܗ‬ ‫ܟܪ‬ ‫ܳ‬ ‫ܨܒܐ ܕܢܶ ܽ‬ ‫ܟܦܘܪ ܰܒ ܳ‬ ‫ܡܫܐ ܘܰܠ ܳ‬ ‫ܣܓܘܕ ܶ‬ ‫ܠܫ ܳ‬ ‫ܘܢܶ ܽ‬ ‫ܐܠ ܶܗܗ܀‬ ‫‪ܶ 59‬ܐ ܰ‬ ‫ܬܪܥܺܝ ̱ܗ ܳܘܐ ܶܓܝܪ ܳܣ ܳܒܐ ܰܚ ܺܟ ܳ‬ ‫ܝܡܐ‪ܳ :‬ܕܗ ܳܫܐ ܶܛ ܳ‬ ‫ܐܒܐ ܰܢ ܺܦܝܩ ܥܠܰ ܶܝ‬ ‫ܳ‬ ‫ܐܠ ܶܗܗ‪ܰ :‬ܘܒܥܶܠܰܬܝ ܰܣ ܺܓ ܶܝܐܐ ܶܐ ܰ‬ ‫ܟܦܪ ܰܒ ܳ‬ ‫ܘܫܬܐ ܳܙܕ ܰܕ ܰ‬ ‫ܬܪ ܺܦܝܘ‪ܳ .‬‬ ‫ܘܗ ܳܫܐ ܐ ܳܢ‬ ‫ܕ ܽܓ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܠܚ ܳ‬ ‫ܘܒܶܠ ܕܥ ܶ ܶ‬ ‫ܒܕܬ‪ܰ :‬‬ ‫ܶܡܬܩܛܠ ܐ̱ ܳܢܐ‪ܰ :‬ܠ ܳܣܦܩ ܰܡܘܬܝ ܽ‬ ‫ܒܝܕ ܶܟܫܶܠ‬ ‫ܽ‬ ‫ܕܙܶܪܥܶܬ‪ܶ :‬ܐ ܳܰܠ ܶܐܢ ܶܐܬܝܰܕܥܰܬ ܳܗ ܶܕܐ ܽ‬ ‫ܠܟ ܳ‬ ‫ܠܢܫ ܰ‬ ‫ܒܝܕ ܰ ܳܟ ܽܪ ܳܘܙ ܐ‪ .‬ܬܘܒ ܒܥܶܠܰܬܝ‬ ‫ܺ ܽ ܳ‬ ‫ܘܬܐ ܰܐܝܠܶܝܢ ܶܕ ܰ‬ ‫ܐܬܡܚܠܘ ܶ‬ ‫ܢܶ ܽ‬ ‫ܬܚܝܠܽܘܢ ܐܝܠܶܝܢ ܶܕ ܶ‬ ‫ܐܬܪ ܺܦܝܘ ܘܢܶ ܰ‬ ‫ܘܢ ܰܕܥ‬ ‫ܝܨ‬ ‫ܚܠ‬ ‫ܘܢ‬ ‫ܩܢ‬ ‫ܶ‬ ‫ܠܢܫ ܶ‬ ‫ܽܟ ܳ‬ ‫ܕܡ ܽܛܠ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ ܶܡܬܩܛܠ ܐ̱ ܳܢܐ܀‬

146

THE MARTYRDOM AND HISTORY

60. Consider the wise old man! What a beautiful trick he contrived in such a time! In a time full of tumult and terror, in a time of fear and trembling, in a time full of trepidation and anxiety, in a time in which one is troubled by the fear of things one knows before they happen and understands before they occur only when hearing about death! This wise man devised this {882} wise and holy plan that befits the wisdom of his witness.56 For he determined: There are many things that bring death to those who stand in this high-ranking position in which I stand, one that is full of risk. But let everyone learn that I am killed for the faith of Christ! O prudent old man who thought such a good thought! O wise old man who gave such a gift to the people of God! O shrewd old man who left such a heritage for the church of Christ! O old man whose mind did not fade but became greater and stronger and seasoned insipid minds with its wisdom and enlightened those who are in darkness with its knowledge! O old man, frail in body, who strengthened the thoughts of the weak! O eunuch without seed whose seed became abundant on the earth! O eunuch without sons whose sons became many in the world! O eunuch without fruits whose confession produced fruit in creation! O eunuch and faithful one of the faithful!57 O eunoukhos lacking a member and victorious eunuch perfected in truth!

Or, “the wisdom of his martyrdom.” Note that the same word (m-haymna) is repeated three times. This could read “O eunuch and eunuch of the eunuchs!” (as Kmoskó translates it), or even “O faithful one and faithful one of the faithful.” A third option is a combination of the first two. Because the sentences that precede and follow this one play with the notion of Gushtazad as a eunuch, it makes sense to follow the established pattern and read the first instance of m-haymna in this sentence as “eunuch.” But, as faith is invoked later in this ode to Gushtazad, it seems likely that the author is introducing the double entendre here so that he can expand upon it later. Indeed, as a signal that he is, in fact, playing with the meaning of mhaymna, the next sentence follows the pattern and begins again with “O eunuch,” but, instead of using m-haymna for “eunuch,” the author uses a Syriac transliteration of the Greek term eunoukhos, the only such time that this word is used in the text. 56 57

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‫ܳ ܳ ܰܺ ܳ ܰ ܳ ܶ ܳ ܰ ܺ ܳ‬ ‫ܝܪܬܐ ܶܐܨ ܰܛ ܰܢܥ ܰܒ ܳ‬ ‫‪ܶ 61‬ܐ ܰ‬ ‫ܐܝܢܐ‬ ‫ܬܒ ܰܩܘ ܒܣܒ ܶܐ ܚܟܝܡܐ‪ :‬ܐ ܺܝܕܐ ܨܢܥܬܐ ܫܦ‬ ‫ܶܳܳ ܶ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܣ ܳ‬ ‫ܚܠܬܐ ܰܘ ܽ‬ ‫ܘܪ ܳܕܐ‪:‬‬ ‫ܶܥ ܳܕ ܳܢܐ‪ .‬ܒܥܶ ܶ ܳܕ ܳܢܐ ܰܕܡܶܠ ܳ ܰܙܘܥܬܐ ܰܘܪܬܝܬܐ‪ :‬ܒܥܕ ܢܐ ܕܕ‬ ‫ܶ ܳ‬ ‫ܒܥܶ ܳܕ ܳܢܐ ܰܕܡܶܠ ܺܪܗ ܽ‬ ‫ܘܩܢܛܐ‪ :‬ܒܥܶ ܳܕ ܳܢܐ ܳܕ ܐܦ ܰܗܘ ܳܡܐ ܳܕܝ ܰܕܥ ܰܒ ܳܪܢ ܳܫܐ‬ ‫ܝܒܘܬܐ‬ ‫ܳ ܳ ܳ ܳ‬ ‫ܶ ܰ‬ ‫ܥܬܐ‪ܶ :‬ܡ ܰ‬ ‫ܬܦ ܰ‬ ‫ܩܕܡ ܶܥ ܳܕ ܳܢܐ ܰ‬ ‫ܶܡܢ ܳ‬ ‫ܠܗܕ‬ ‫ܕܡܣܬ ܰܟܠ ̱ܗܘܐ ܳܩܕܡ ܫ‬ ‫ܘܗܘ‬ ‫ܶܠܗ ܶ‬ ‫ܛܢܐ ܶ‬ ‫ܕܡܘܬܐ‪ܳ .‬ܗ ܳܢܐ ܰܚ ܺܟ ܳ‬ ‫ܠܚܘܕ ܰ‬ ‫ܒܩ ܳ‬ ‫ܝܡܐ ܽܚ ܳ‬ ‫ܕܡܢ ܶܫܡܥܳܐ ܰܒ ܽ‬ ‫ܘܫ ܳܒܐ‬ ‫ܳ‬ ‫ܝܡܐ ܰ‬ ‫ܕܣ ܽ‬ ‫}‪ܰ {882‬ܚ ܺܟ ܳ‬ ‫ܟܡܬܐ ܳ‬ ‫ܘܩ ܺܕ ܳ‬ ‫ܗܕܘܬܶܗ ܶܡ ܰ‬ ‫ܝܫܐ ܰܕܦܐܶܐ ܶ‬ ‫ܬܚ ܰܫܒ ̱ܗ ܳܘܐ‪.‬‬ ‫ܠܚ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ ܰ ܽ ܳ‬ ‫ܳ ܳ‬ ‫ܰ ܳ‬ ‫ܬܐ ܳܕܩ̈ܪܝܳܢ ܶ‬ ‫ܘܟܬܐ‬ ‫ܠܩܛܶܠ ܰܠܝܠܝܢ ܕ‬ ‫ܕܣ ܺܓܝܐܢ ܶܐ ܶܢܝ ܺܢ ܥ ̱ܠܠ‬ ‫ܳܕܢ ܶܓܝܪ‬ ‫ܒܕ ܳܶ‬ ‫ܰ‬ ‫ܝܡܝܢ‪ܰ :‬ܒ ܺ‬ ‫ܝܬܝ ܳܩ ܺ‬ ‫ܪܓܐ ܶ‬ ‫ܝܢܕ ܳܘܢܘܣ ܰܡ ܳ‬ ‫ܕܩ ܽ‬ ‫ܳܗ ܶܕܐ ܰܕܕ ܳ‬ ‫ܠܝܐ‪ܳ .‬ܐܰܠ‬ ‫ܕܒܗ ܐ ܳܢ ܽܐ ܐ‬ ‫ܳ‬ ‫ܶ‬ ‫ܺܢ ܰ‬ ‫ܠܢܫ ܶ‬ ‫ܕܡܛܠ ܰܗ ܳ‬ ‫ܐܠܦ ܽܟ ܳ‬ ‫ܝܡ ܽܢܘܬܐ ܰܕ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ ܶ ܳܡܬܩܛܠ ܐ̱ ܳܢܐ‪ .‬ܐ ̄ܘ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ ܳ ܰ ܳ ܰ ܰ ܳ‬ ‫ܠܣ ܳܒܐ ܰܚ ܺܟ ܳ‬ ‫ܬܚ ܰܫܒ‪ .‬ܐ ̄ܘ ܳ‬ ‫ܠܣ ܳ‬ ‫ܳ‬ ‫ܒܬܐ ܐ ܰ‬ ‫ܝܡܐ‬ ‫ܛ‬ ‫ܐ‬ ‫ܒܬ‬ ‫ܚܫ‬ ‫ܡ‬ ‫ܐ‬ ‫ܐܝܕ‬ ‫ܕ‬ ‫ܐ‬ ‫ܢ‬ ‫ܥܡ‬ ‫ܛ‬ ‫ܐ‬ ‫ܒ‬ ‫ܰ ܳ ܰ ܰ ܳ‬ ‫ܒܬܐ ܝܰܗܒ ܠܥܰ ܳܡܐ ܰܕ ܳ‬ ‫ܐܠ ܳܗܐ‪ܳ .‬ܐ ̄ܘ ܳ‬ ‫ܠܣ ܳܒܐ ܺܨܢܝܥܳܐ ܰܕ ܳ‬ ‫ܐܝܕܐ‬ ‫ܐܝܕܐ ܳ ܰܡܘܗ‬ ‫̱‬ ‫ܳܕ ܽ‬ ‫ܰ ܶ ܶܳ‬ ‫ܺ ܳ ܰ ܺ ܳ ܳ̄ ܳ ܳ ܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܝܪܬܘܬܐ ܐܪܦܝ ܠܥ ̱ܕܬܐ ܕܡܫܝܚܐ‪ .‬ܐܘ ܠܣܒܐ ܕܰܠ ܒܛܠ ܡܕܥܗ‪ :‬ܐܰܠ‬ ‫ܺ ܶ ܰ ܰ‬ ‫ܘܡ ܶܕܟ ܒ ܰܛ ܶ‬ ‫ܐܢܗܪ ܰ‬ ‫ܥܝܢܶܐ ܰܦ ܺܟܝ ܶܗܐ ܰܘ ܰ‬ ‫ܬܪ ܰ‬ ‫ܥܡܗ ܶܪ ܳ‬ ‫ܒܡܕܥܶܗ‬ ‫ܰܣܓܝ ܘܐܬܝ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫̄‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰܠܝܠܶܝܢ ܰܕ ܶ‬ ‫ܽ‬ ‫ܒܚ ܽܫܘܟܐ ܶܐܝܬ ܳܝܗܘܢ‪ .‬ܐܘ ܠܣܒܐ ܳܡܚܝܠ ܓܘܫܡܐ ܕܚܝܠ‬ ‫ܡܗ ܳ‬ ‫ܡܚܝܶܠ‪ .‬ܐ ̄ܘ ܰܠ ܰ‬ ‫ܠܚܘ ܳܫ ܶܒܐ ܰܕ ܺ‬ ‫ܽ‬ ‫ܝܡܢܐ ܕܰܠ ܰܙܪܥܳܐ ܰܕ ܺ‬ ‫ܣܓܝ ܳ ܰܙܪܥ ܶ ܳܗ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܡܗ ܳ‬ ‫ܒܬ ܶܒܝܠ‪ :‬ܐ ̄ܘ ܰܠ ܰ‬ ‫ܣܓܝܘ ܰ‬ ‫ܝܡܢܐ ܕܰܠ ܰ‬ ‫ܒܢ ܳܝܐ ܰܕ ܺ‬ ‫ܒܢܘ ̱ܗܝ ܒܥܳ ܰܡܪܬܐ‪ܳ .‬ܐ ̄ܘ‬ ‫ܶ‬ ‫ܺ ܶ ܰ ܺ ܳ‬ ‫ܘܕܝ ܽ‬ ‫ܡܗ ܳ‬ ‫ܰܠ ܰ‬ ‫ܝܡܢܐ ܳܕܰܠ ܺܦ ܶܐܪܐ ܰܕܐܦܪܝܰܬ ܰܡ ܳ‬ ‫ܒܪܝܬܐ‪ .‬ܐ ̄ܘ‬ ‫ܘܬܗ ܦܐܪܐ ܒ‬ ‫ܢ‬ ‫ܡܗܝܡܢܶܐ‪ܳ .‬ܐ ̄ܘ ܶܐ ܽܘܢ ܳ‬ ‫ܝܡܢܐ ܰܕ ܰ‬ ‫ܡܗ ܳ‬ ‫ܝܡܢܐ ܰܘ ܰ‬ ‫ܡܗ ܳ‬ ‫ܰܠ ܰ‬ ‫ܘܟܣܐ ܰܚ ܺܣܝܪ ܰܗ ܳܕ ܳܡܐ‬ ‫ܓܡܝܪ ܰܒ ܳ‬ ‫ܝܚܐ ܺ‬ ‫ܡܗ ܳ‬ ‫ܰܘ ܰ‬ ‫ܝܡܢܐ ܰܢ ܺܨ ܳ‬ ‫ܫܪ ܳܪܐ‪.‬‬

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THE MARTYRDOM AND HISTORY

O eunuch, son of Abraham, {883} who, in his image, begot sons that he did not beget!58 O eunuch whose faith gave him those whom his nature did not give him! The thousands of those who were strengthened through him, they became sons to him! O father who did not beget! O sons who were not born! The free will of his progeny denied him (offspring) and his own free will gave him offspring instead. For the free will of his parents denied him (offspring) and his own free will gave him (offspring) instead. 59 This is the philosopher and the philosopher in truth, who added a deed of marvel to the findings of his philosophy, and who prepared life for those who heard and heeded him. His philosophy was used not only unto thought and word, but unto the realization of deeds!60

58 The invocation of Abraham as a begetter of sons that he did not beget may refer to Gen 17:5, which is a passage that is frequently cited in rabbinic literature to demonstrate how Abraham is the father of all proselytes. 59 The last two sentences of this paragraph establish a contrast between denying and giving: the free will of Gushtazad’s parents (who had him castrated) denied him children, but Gushtazad’s own free will gave him spiritual children in those who are strengthened by hearing about his martyrdom. The first of the two sentences, which indicates that the free will of Gushtazad’s progeny denied him offspring, makes little sense. Yet the first sentence seems to have been “corrected” by the second sentence, which explains that it was the free will of Gushtazad’s parents that denied him offspring. Kmoskó’s apparatus indicates that there was some confusion over these two sentences in the manuscripts, too. 60 This emphasis on martyrdom as the true philosophy resonates with recent studies of the philosophical underpinnings of early Christian martyrdom literature. See, for example, Kelley 2006. The passage also echoes the earlier discussion between Simeon and Shapur in History 6 in which Shapur counsels Simeon that his deeds ought to be aligned with his words.

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‫ܒܢ ܳܝܐ ܳܕܰܠ ܰܐ ݊ܶܶ‬ ‫ܝܡܢܐ ܰܒܪ ܰܐ ܳ‬ ‫ܕܒ ܽ‬ ‫ܕܡܘܬܶܗ ܳ‬ ‫ܡܗ ܳ‬ ‫ܳܐ ̄ܘ ܰܠ ܰ‬ ‫ܩܢܐ ܰ‬ ‫ܒܪ ܳܗܡ }‪ܰ {883‬‬ ‫ܘܠܕ‪.‬‬ ‫ܳ̄ ܰ ܰ ܳ ܶ ܰ ܶ ܰ ܳܽ ܶ ܰ ܶ ܰ ܳ ܳ‬ ‫ܟܝܢܶܗ ܰܠ ܝܰ ̱ܗ ܳܒ ܰ ܶܠܗ‪.‬‬ ‫ܐܘ ܳܠܡܗܝܡܢܐ ܕܝܗܒܬ ܠܗ ܗܝܡܢܘܬܗ‪ :‬ܐܝܠܝܢ ܕ‬ ‫ܶ ܶ‬ ‫ܶܪ ܳ‬ ‫ܒܢ ܳܝܐ‪ .‬ܐ ̄ܘ ܰܠܒܐܳ‬ ‫ܠܬܗ ܶܗ ܽܢܘܢ ܰ‬ ‫ܗܘܘ ܶܠܗ ܰ‬ ‫ܐܬܚ ܰ‬ ‫ܒܘܬܐ ܰܕܐܝܠܶܝܢ ܶܕ ܰ‬ ‫ܒܥ‬ ‫ܠܘ‬ ‫ܝ‬ ‫ܳ ܰ ܶ ܳ‬ ‫ܰ ܶ ܺ ܽ ܳ ܰ ܳ ܶ‬ ‫ܰ‬ ‫ܳ ܶܺ ܶ‬ ‫ܪܥܝܬܗ‬ ‫ܘܠܕ‪ .‬ܐ ̄ܘ ܰܠܶܒܢ ܳܝܐ ܰ ܕܰܠ ܶܐܬܝܠܕܘ‪ .‬ܛܠܡܬܗ ܚܐܪ ܳܘܬܐ ܕܙ‬ ‫ܕܰܠ ܐ‬ ‫ܰ ܰ ܶ‬ ‫ܰ ܰ ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܺ‬ ‫ܳ‬ ‫ܘܦܪܥܬܗ ܚܐܪ ܳܘܬܗ ܬܘܠܕܬܗ‪ .‬ܕܛܠܡܬܗ ܚܐܪܘܬܐ ܕܐܒܗܘ ̱ܗܝ‪:‬‬ ‫ܰ ܶ‬ ‫ܘܦܐ ܺ‬ ‫ܘܣ ܳ‬ ‫ܘܣ ܳ‬ ‫ܩܢ ܶ‬ ‫ܘܦܝܺܠ ܳ ܽ‬ ‫ܘܡܗ‪ܳ .‬ܗ ܰܢܘ ܺܦܝܺܠ ܳ ܽ‬ ‫ܥܬܗ ܺܚ ܽܐܪܘܬܐ ܰܕ ܽ‬ ‫ܘܦܐ‬ ‫ܦܪ‬ ‫ܰ ܳܳ ܰ ܳ ܳ ܺ ܳ ܳ ܽ ܶ ܰ ܶ ܽ ܳܳ ܶ ܳ ܰ ܰ ܶ‬ ‫ܒܫܪܪܐ‪ :‬ܕܠܫܟܚܬܐ ܕܦܝܺܠܘܣܦܘܬܗ ܐܩܦ ܣܘܥܪ ܢܐ ܕܬܗܪܐ ܘܠܚܝܐ‬ ‫ܰ ܶ‬ ‫ܶ ܳ‬ ‫ܠܫ ܽܡܘܥܰܘܗܝ ܳ ܽ ܰ‬ ‫ܘܪܘܗܝ‪ܰ .‬‬ ‫ܠܚ ܳ‬ ‫ܬܕ ܳ‬ ‫ܥܕ ܳܡܐ ܽ‬ ‫ܘܠܘ ܰ‬ ‫ܘܡܠܬܐ‬ ‫ܘܫ ܳܒܐ‬ ‫ܥ‬ ‫ܘܣ ܶܥ ܶ ܳ ̱‬ ‫̱‬ ‫ܶ ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܫܬܟܚܬ ܦܝܠܘܣܘܦܘܬܗ‪ :‬ܐܰܠ ܘܥܕܡܐ ܠܫܘܡܠܝܐ ܕܣܘܥ̈ܪ ܢܐ܀‬

150

THE MARTYRDOM AND HISTORY

61. Then the king, when he heard these things from Gushtazad, became exceedingly glad because he thought: Many will hear, and, from hearing about his killing, will fall away from the opinion of the Christians and do my will. Gushtazad devised these former thoughts, and the latter are what the king had in mind. 61 The thought of the wise old man brought to naught the thinking of the stupid king! The king issued the command and they proclaimed from the ramparts as victorious Gushtazad had requested. 62. {886} Then they brought him before the prefect of the king so that his head could be cut off there and then. When he came near to the place where he would be crowned, he knelt and worshipped God facing the east and said, “I praise you, Lord Jesus, who brought me back—a sheep that was lost from your holy sheepfold—and found me through your diligent pastor Simeon, who went out in search of me and brought me into the company of your heavenly sheep so that I might be a son of the apostles and a brother of the martyrs who were crowned in the West, and a good example for your people in the East, so that they would not weaken or lapse from the true faith of the Father and the Son and the Holy Spirit, the true Being and the king of glory, to whom there should be praise from the mouths of all in heaven and on earth who worship the Holy Trinity, now and forever and ever. Amen.”

61 “These former thoughts” refers to Gushtazad’s thoughts in History 59; “the latter (thoughts)” refers to those of the king in this section.

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‫ܳܳ ܰ ܺ‬ ‫‪ܰ 61‬ܡ ܳ‬ ‫ܠܟܐ ܶܕܝܢ ܰܟܕ ܰ‬ ‫ܬ ܳܝܪ ܺܐܝܬ ܺ‬ ‫ܫܡܥ ܳܗ ܶܠܝܢ ܶܡܢ ܽ‬ ‫ܚܕܝ‬ ‫ܝ‬ ‫ܕ‬ ‫ܙ‬ ‫ܘܫܬܐ‬ ‫ܓ‬ ‫ܶ ܶ ܶ ܶ ܳ‬ ‫ܬܪ ܶ‬ ‫ܘܡ ܰ‬ ‫ܕܫܡܥܺܝܢ ܰܣ ܺܓ ܶܝܐܐ ܶ‬ ‫ܰܕ ܰ‬ ‫ܣܒܪ ܳ‬ ‫ܛܶܠ‪ܶ :‬ܡܢ ܶܪ ܳ‬ ‫ܥܝ ܳܢܐ‬ ‫ܕܩ‬ ‫ܗ‬ ‫ܡܥ‬ ‫ܫ‬ ‫ܢ‬ ‫ܡ‬ ‫ܝܢ‪:‬‬ ‫ܦ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܕ ܺ‬ ‫ܒܕܝܢ ܨܶ ܳ‬ ‫ܝܣܛܝܢܶܐ ܘܥܳ ܺ‬ ‫ܒܝܢܝ‪ܳ .‬ܗ ܶܠܝܢ ܰܩܕ ܳܡ ܳܝܬܐ ܽܓܘܫܬܐ ܳܙܕ ܐ ܰ‬ ‫ܳ‬ ‫ܬܚ ܰܫܒ‬ ‫ܟ̈ܪ‬ ‫ܳ ܰ ܰ ܶ‬ ‫ܳܳ ܳ‬ ‫ܘܗ ܶ‬ ‫ܬܐ ܽܗܘ ܰܡ ܳ‬ ‫ܕܣ ܳܒܐ ܰܚ ܺܟ ܳ‬ ‫ܳ‬ ‫ܒܬܗ ܳ‬ ‫ܠܟܐ ܳ‬ ‫ܝܡܐ‬ ‫ܚܫ‬ ‫ܡ‬ ‫ܬ‬ ‫ܫܪ‬ ‫ܐ‪.‬‬ ‫ܪܢ‬ ‫ܝ‬ ‫ܚ̈ܪ‬ ‫ܐ‬ ‫ܝܢ‬ ‫ܠ‬ ‫̱‬ ‫ܽ ܳ ܶ ܰ ܳ ܰ ܳ‬ ‫ܰ‬ ‫ܠܟܐ ܰܘ ܶ‬ ‫ܦܩܕ ܶܕܝܢ ܰܡ ܳ‬ ‫ܟܶܠ‪ܰ .‬‬ ‫ܐܟܪܙܘ ܰܒܦܠܰ ܳܓܐ ܐܝܟ‬ ‫ܰܠܚ ܳܘܫܒܳܗ ܰ ܺܕܡ ܳܠܟܐ ܽ ܣ ܳ‬ ‫ܳ‬ ‫ܕܒܥܐ ̱ܗܘܐ ܢܨܝܚܐ ܓܘܫܬܐ ܙܕ܀‬ ‫ܳ ܰ ܶ ܳ‬ ‫ܰ‬ ‫ܕܡ ܳ‬ ‫‪ܳ {886} 62‬ܗܝܕܶܝܢ ܰܩ ܽ‬ ‫ܪܛ ܳܩܐ ܰ‬ ‫ܠܟܐ‪ :‬ܕܬ ܳܡܢ‬ ‫ܘܗܝ ̱ܗ ܰܘܘ ܩܕܡ ܗܦ‬ ‫ܪܒ‬ ‫̱‬ ‫ܽ ܳ‬ ‫ܘܟܕ ܶ‬ ‫ܕܒܗ ܶܡ ܰ‬ ‫ܝܫܗ‪ܰ .‬‬ ‫ܢܶ ܽ‬ ‫ܘܟܬܐ ܳ‬ ‫ܣܒܘܢ ܺܪ ܶ‬ ‫ܬܟܠܰܠ‪ :‬ܩܥܰܕ‬ ‫ܩܪܒ ̱ܗ ܳܘܐ ܠܕ‬ ‫ܐܡܪ‪ܰ :‬ܡ ܶ‬ ‫ܕܢܚܐ ܶܘ ܰ‬ ‫ܣܓܕ ܰܰܠ ܳܠ ܳܗܐ ܽܠ ܰ‬ ‫ܘܩܒܠ ܰܡ ܳ‬ ‫ܰܘ ܶ‬ ‫ܘܕܐ ܐ̱ ܳܢܐ ܳܠܟ ܳܡ ܰܪܢ ܝ ܶ ܽܫܘܥ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܫܐ ܶܘ ܰ‬ ‫ܰܕ ܺ‬ ‫ܐܦܢܝܬܢܝ ܺܠܝ ܥ ܶ ܳ‬ ‫ܛܝ ܳܪܟ ܰܩ ܺܕ ܳ‬ ‫ܐܫܟܚܬܢܝ ܰ‬ ‫ܪܒܐ ܰܕܛܥܺܝܬ ܶܡܢ ܳ‬ ‫ܒܝܕ‬ ‫ܡܥܘܢ ܰܕ ܰ‬ ‫ܝܪܐ ܶܫ ܽ‬ ‫ܥܝܟ ܰܟ ܺܫ ܳ‬ ‫ܢܦܩ ܰܠܒܥܳܬܝ ܰܘܐܥܠܰܢܝ ܶ‬ ‫ܠܡ ܳܢܝ ܳܢܐ ܕܥ ܶ ܰ‬ ‫ܳܪ ܳ‬ ‫̈ܪܒܝܟ‬ ‫ܒܪܐ ܰܠ ܺ‬ ‫ܐܗܘܐ ܳ‬ ‫ܠܣܗ ܶܕܐ ܶܕ ܰ‬ ‫ܰܫ ܺܡܝܢܶܐ‪ܶ :‬ܕ ܶ‬ ‫ܒܡ ܳ‬ ‫ܐܬܟܠܰܠܘ ܰ‬ ‫ܐܚܐ ܳ‬ ‫ܫܠܝ ܶܚܐ ܰܘ ܳ‬ ‫ܥܪܒܐ‬ ‫ܰ ܽ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܢܚܐ ܕܰܠ ܢ ܶ ܰ‬ ‫ܬܪ ܽܦܘܢ ܘܢܶ ܽ‬ ‫ܘܬܐ ܳܛܒܬܐ ܠܥܰ ܳܡܟ ܰܕ ܰ‬ ‫ܒܡ ܳ‬ ‫ܫܪܥܘܢ ܶܡܢ‬ ‫ܘܕܡ‬ ‫ܰ ܳ ܽ ܳ ܰ ܳܳ ܰ ܳ ܰ ܳ ܰ ܽ ܳ ܰ ܺ ܳ ܺ ܳ ܽ ܳ‬ ‫ܗܝܡܢܘܬܐ ܕ ܶܫܪܪܐ ܕܐܒܐ ܘܕܒܪܐ ܰ ܘܕܪܘܚܐ ܩܕܝܫܐ‪ :‬ܐܝܬܝܐ ܕܩܘܫܬܐ‬ ‫ܺ ܳ‬ ‫ܽ ܳ‬ ‫ܘܚܬܐ‪ܶ :‬‬ ‫ܘܡ ܳ‬ ‫ܝܬܐ ܶܡܢ ܽܦܘܡ ܽܟ ܽ‬ ‫ܰ‬ ‫ܠܗܘܢ ܳܣ ܽܓܘ ܶܕ ܐ‬ ‫ܕܠܗ ܬܘܕ‬ ‫ܠܟܐ ܳܕܬܫܒ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܕ ܺ‬ ‫ܘܒܐܪܥܳܐ ܳܗ ܳܫܐ ܰܘ ܽ‬ ‫ܕܒ ܰ‬ ‫ܒܟ ܰ‬ ‫ܫܡ ܳܝܐ ܰ‬ ‫ܬܠܝܬܝܽܘܬܐ ܰܩ ܺܕܝܫܬܐ ܰ‬ ‫ܠܙܒܢ ܰܘܠܥܳܠܰܡ‬ ‫ܺܰ‬ ‫ܥܳ ܺ‬ ‫ܠܡܝܢ ܐܡܝܢ܀‬

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63. He concluded his prayer with a shining face and he looked at those who stood there and said, “Today, God, the giver of life, will rejoice in a dead one who returns, and his Christ will exalt over a lost one who has been found. The angels will dance for a sinner who repents. Our spiritual father, the holy catholicos Simeon, will rejoice and give thanks in all his heart {887} and will laud and magnify God who looked upon the abasement of (Simeon’s) soul and brought back to him his son who had thrown away the richness of his faith. Now (Simeon) runs to me at the voice of my confession, he will fall upon my neck at (the cutting of) the sword, embrace me in my decapitation, and kiss me in my martyrdom.” Once he had said this, he bent his head to the sword and in this way was perfected in beautiful martyrdom. 64. This was done on Thursday of the Great Week of the Unleavened Breads, on the thirteenth day of the lunar month Nisan.62 65. This is the eunuch, son of Daniel the eunuch, who is similar to him in all respects! He served Darius, and this one Shapur. He the king of Media and Persia, and this one the king of Persia and Media. He did not fear lions [Dan 6], and this one was not afraid of the sword. O you splendid old eunuch, you who have become equal in rank to Daniel the eunuch! With Ḥananiah the eunuch you will dance, with ‘Azariah you will rejoice, with Mishael you will glorify! [Dan 3] With the powerful eunuch of Candace, queen of the Ethiopians, you will rejoice! [Acts 8:26–40]

62

On the importance of this date, see the notes to History 76.

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‫ܪܨ ܶ‬ ‫ܐܬܦܢܝ ܶܡܢ ܽ‬ ‫ܘܚܪ ܰܒܐܝܠܶܝܢ ܳܕܩ ܺ‬ ‫‪ܶ 63‬ܘ ܺ‬ ‫ܘܦܗ ܳ‬ ‫ܨܠܘܬܶܗ ܰܟܕ ܳܪ ܶܘܙ ܰܦ ܽ‬ ‫ܝܡܝܢ‬ ‫ܰ ܰܳ ܶ ܰ ܶ ܶ ܰ ܳ ܳ ܰ ܳ ܳ ܳܽ ܳ ܰ ܶ ܺ ܳ ܳܶ‬ ‫ܒܡܝܬܐ ܳܕܬ ܶܐܒ‪:‬‬ ‫̱ܗܘܘ ܬܡܢ ܘܐܡܪ‪ :‬ܢܚܕܐ ܝܘܡܢܐ ܐܠܗܐ ܝܗܘܒܐ ܰܕܚ ܶܝܐ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܝܚܗ ܰܒ ܺ‬ ‫ܘܢܶ ܰ‬ ‫ܪܘܙ ܺ‬ ‫ܳ‬ ‫ܐܫܬܟܚ‪ܽ .‬ܢܕ ܽ‬ ‫ܐܒ ܳ‬ ‫ܡܫ ܶ‬ ‫ܘܨܘܢ ܰܡܶܠܟܐ ܒܚܛܝܐ ܕܬܐܒ‪.‬‬ ‫ܝܕܐ ܶܕ‬ ‫ܰ‬ ‫ܝܫܐ }‪ܶ {887‬ܫ ܽ‬ ‫ܘܕܐ ܽ‬ ‫ܚܕܐ ܰܘܢ ܶ‬ ‫ܘܚ ܳܢܐ ܰܩ ܺܕ ܳ‬ ‫ܒܟܠܶܗ ܶܠ ܶܒܗ ܐ ܽܒܘܢ ܽܪ ܳ‬ ‫ܢܶ ܶ‬ ‫ܡܥܘܢ‬ ‫ܰ ܽ‬ ‫ܐܬ ܺ‬ ‫ܝܩܐ‪ܰ .‬ܘ ܰܢܫ ܰܒܚ ܰܘ ܰܢܪ ܶ‬ ‫ܒܡ ܳ‬ ‫ܘܠ ܳ‬ ‫ܕܚܪ ܽ‬ ‫ܘܟ ܳܟܐ ܰܕܢ ܶ‬ ‫ܡܪܡ ܰܰܠ ܳܠ ܳܗܐ ܳ‬ ‫ܦܫܗ‬ ‫ܩ‬ ‫ܒܪܗ ܰ‬ ‫ܘܠ ܶ‬ ‫ܰ‬ ‫ܠܘܬܶܗ‪ܳ .‬ܘܪ ܶܗܛ ܳ‬ ‫ܦܢܝ ܳ‬ ‫ܝܡ ܽܢܘܬܶܗ ܰܐ ܺ‬ ‫ܕܦ ܰܪܚ ܢܶܟ ܶܣܐ ܰܕܗ ܳ‬ ‫ܠܘܬܝ ܒܝܕܰ‬ ‫ܒܝܕ ܰܣ ܳ‬ ‫ܰܒܪܬ ܳܩ ܳܶܠ ܰ‬ ‫ܘܕܝ ܽܢܘܬܝ‪ܳ :‬ܘܢ ܶܦܠ ܥܰܠ ܰܨܘܪܝ ܰ‬ ‫ܕܡ ܳ‬ ‫ܝܦܐ ܰܘܡܥܰ ܶܦܩ‬ ‫̱‬ ‫ܗܕܘܬܝ‪ܰ .‬‬ ‫ܒܝܕ ܳܣ ܽ‬ ‫ܒܝܕ ܳ‬ ‫ܦܣ ܳܩܐ ܺܕܪܝܫܝ ܰܘ ܰ‬ ‫ܡܢ ܶܫܩ ܺܠܝ ܰ‬ ‫ܺܠܝ ܰ‬ ‫ܘܟܕ ܳܗ ܶܠܝܢ‬ ‫ܳ ܽ ܳ ܳ ܳ‬ ‫ܠܣ ܳ‬ ‫ܶܐ ܰܡܪ‪ܰ :‬ܐ ܶ‬ ‫ܝܦܐ ܳ‬ ‫ܘܗ ܰܟ ܳܢܐ ܶܐ ܰ‬ ‫ܝܫܗ ܰ‬ ‫ܪܟܢ ܺܪ ܶ‬ ‫ܗܕܘܬܐ ܛܒܬܐ܀‬ ‫ܬܓܡܪ ܒܣ‬ ‫ܳ ܶ ܰ ܳ ܰ ܳ ܰ ܳ ܰ ܳ ܰ ܳ‬ ‫ܺ ܰ‬ ‫ܕܦ ܺܛ ܶ‬ ‫ܒܬܐ ܰ‬ ‫ܝ̈ܪܐ‬ ‫ܘܗܝ ̱ܗܘܐ ܕܝܢ ܝܘܡܐ ܚܡܫܐ ܒܫܒܐ ܕܫܒܬܐ ܪ‬ ‫‪ 64‬ܐܝܬ‬ ‫̱‬ ‫ܰ ܳ ܰ‬ ‫ܕܣ ܳ‬ ‫ܥܣܪ ܺ‬ ‫ܒܢ ܳ‬ ‫ܝܣܢ ܰܒ ܰ‬ ‫ܬ ܰ‬ ‫ܗܪܐ܀‬ ‫ܒܬܠ‬ ‫ܝܡܢܐ ܰܕ ܽ‬ ‫ܒܟ ܶ‬ ‫ܡܗ ܳ‬ ‫ܝܡܢܐ ܰܒܪ ܳܕ ܺܢܝܐܶܝܠ ܰ‬ ‫ܡܗ ܳ‬ ‫‪ܳ 65‬ܗ ܰܢܘ ܰ‬ ‫ܠܗܝܢ ܶܠܗ ܶܐ ܰ‬ ‫ܬܕ ܺܡܝ‪.‬‬ ‫ܶ‬ ‫ܠܫ ܽܒܘܪ‪ܽ .‬ܗܘ ܰܠܡܠܟ ܳܡ ܰܕܝ ܳ‬ ‫ܠܕ ܳܪܝ ܳܘܫ‪ܳ :‬‬ ‫ܘܗ ܳܢܐ ܰ‬ ‫ܽܗܘ ܰܫ ܶܡܫ ܰ‬ ‫ܘܦ ܶܪܣ‪:‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܗ ܳܢܐ ܰܠܡܠܶܟ ܳܦ ܶܪܣ ܳ‬ ‫ܳ‬ ‫ܘܡ ܰܕܝ‪ܰ .‬ܠ ܰܗܘ ܰ‬ ‫ܩܢܛ ܶܡܢ ܐ ܰܪܝ ܳܘܬܐ ܘܰܠ ܳܗ ܳܢܐ‬ ‫ܳ‬ ‫ܬܪܗܒ ܶܡܢ ܰܣ ܳ‬ ‫ܶܐ ܶ‬ ‫ܝܡܢܐ ܳܣ ܳܒܐ ܺ‬ ‫ܗܕ ܳܝܪܐ‪ܰ :‬ܕ ܰ‬ ‫ܡܗ ܳ‬ ‫ܝܦܐ‪ .‬ܐ ̄ܘ ܳܠܟ ܰ‬ ‫ܗܘܝܬ ܰܒܪ‬ ‫ܝܡܢܐ ܺܐܝܬ ܳܠܟ ܰܕ ܽ‬ ‫ܬܶ ܳ‬ ‫ܡܗ ܳ‬ ‫ܝܡܢܐ‪ .‬ܥܰܡ ܰܚ ܰܢ ܳܢܝܐ ܰ‬ ‫ܡܗ ܳ‬ ‫ܠܕ ܺܢܝܐܶܝܠ ܰ‬ ‫ܓܡܐ ܳ‬ ‫ܬܕܘܨ‪.‬‬ ‫ܶ ܰ ܰ ܺ ܳܶ‬ ‫ܺ ܰ‬ ‫ܺ‬ ‫ܥܬܝܕ ܰܐܢ̱ܬ ܰܕ ܰ‬ ‫ܬܫ ܰܒܚ‪.‬‬ ‫ܝܠ‬ ‫ܐ‬ ‫ܫ‬ ‫ܝ‬ ‫ܡ‬ ‫ܡ‬ ‫ܥ‬ ‫ܙ‪:‬‬ ‫ܪܘ‬ ‫ܕܬ‬ ‫ܬ‬ ‫ܢ‬ ‫ܐ‬ ‫ܥܰܡ ܰܥ ܰܙ ܳܪܝܐ ܥܬܝܕ‬ ‫̱‬ ‫ܶ‬ ‫ܺ‬ ‫ܺ ܳ‬ ‫ܳ‬ ‫ܡܗ ܳ‬ ‫ܥܰܡ ܰ‬ ‫ܠܟܬܐ ܽܕܟܘ ܳܫܝܶܐ ܐܝܬ ܳܠܟ ܕܬ ܶ‬ ‫ܚܕܐ‪.‬‬ ‫ܝܡܢܐ ܰܫܠܝܛܐ ܰܕܩ ܰܢܕܩ ܰܡ‬

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With {890} those five men you are triumphant in the kingdom, for you have mystically received upon yourself the title of your name. In Persian your name is called “Son of the Free Ones of the Kingdom,”63 and you have been deemed worthy of the freedom of the kingdom of heaven.64 To you is being given a name that is better than sons and daughters, as in the words of the prophet. To you is being given a place in the house and within the walls of the Lord, as the prophet Isaiah testified. To you is being given a name that will never be cut off, according to the word of the Lord [Is 56:3–5]. 66. This is the end of glorious Gushtazad! This is the horn of preparation calling our people for spiritual battle.65 This is the true martyr of the land of the East, who, through Simeon, who is the bishop of the East, was caught as a fish for life [Lk 5:1–11].

Cf. Martyrdom 26, with further references. Mt 19:12 speaks of “eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven.” 65 The sounding of a ram’s horn prior to battle occurs several times in the Hebrew Bible, perhaps most notably following the Lord’s instruction to Joshua before the Battle of Jericho (Josh 6:2–5). 63 64

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‫ܰ ܽ ܳ‬ ‫ܶ ܰܰ ܰ‬ ‫ܰ ܶ ܰ‬ ‫ܫܬ ܽ‬ ‫ܘܬܐ‪ܰ :‬‬ ‫ܥܠܰܝܟ‬ ‫ܕ‬ ‫ܠܟ‬ ‫ܒܡ‬ ‫ܬ‬ ‫ܢ‬ ‫ܐ‬ ‫ܚ‬ ‫ܨ‬ ‫ܬܢ‬ ‫ܡ‬ ‫ܘܢ‬ ‫ܝܗ‬ ‫ܡ‬ ‫ܚ‬ ‫ܥܰܡ }‪{890‬‬ ‫̱‬ ‫ܰ ܺ ܶ ܰ ܽ ܳ ܳ ܳ ܺ‬ ‫ܘܢܝܶܗ ܰܕ ܳ‬ ‫ܳܪ ܳܐܙ ܳܢ ܺܐܝܬ ܰܩ ܶܒܠܬ ܽܟ ܳ‬ ‫ܪܣܐܝܬ‬ ‫ܠܟܘܬܐ ܦ‬ ‫ܕܡ‬ ‫ܐ‬ ‫ܐܪ‬ ‫ܚ‬ ‫ܪ‬ ‫ܒ‬ ‫ܟ‪.‬‬ ‫ܫܡ‬ ‫ܰ ܺ ܽ ܳ ܰ ܽ ܳ‬ ‫ܶܐ ܺ‬ ‫ܫܡ ܳܝܐ ܶܐ ܺ‬ ‫ܬܩܪܝ ܳ‬ ‫ܘܬܐ ܰܕ ܰ‬ ‫ܫܬܘܝܬ‪ܳ .‬ܠܟ‬ ‫ܠܟ‬ ‫ܕܡ‬ ‫ܐ‬ ‫ܘܬ‬ ‫ܐܪ‬ ‫ܠܚ‬ ‫ܘ‬ ‫ܟ‬ ‫ܫܡ‬ ‫ܳ ܰ ܰ ܰ ܶ ܰܳ ܶ ܳ ܳ ܰ‬ ‫ܶ‬ ‫ܶ ܺ‬ ‫ܬ ܶ‬ ‫ܘܡܢ ܒܢܬܐ‪ܰ :‬ܐܝܟ ܶܡܠܬ ܶܗ ܰܕ ܺܢܒ ܳܝܐ‪.‬‬ ‫ܝܗܒ ܫܡܐ ܰ ܕܡܝܬܪ ܡܢ ܒܢܝܐ‬ ‫ܡ‬ ‫ܳ ܰ ܶ‬ ‫ܳ ܶ ܺ‬ ‫ܒܫ ܶ‬ ‫ܶ‬ ‫ܪܝܐ‪ :‬ܐܝܟ ܳܣ ܽ‬ ‫ܘܪܗ ܳ‬ ‫ܝܬܗ ܰܘ ܽ‬ ‫ܗܕܘܬܗ ܰܕ ܺܢܒܝܐܳ‬ ‫ܕܡ ܳ‬ ‫ܶܠܟ ܡܬܝܗܒ ܐ‬ ‫ܰ‬ ‫ܬܪܐ ܶܒܒ ܳ ܳ‬ ‫ܶ ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܐ ܰܫ ܳ‬ ‫ܳ‬ ‫ܥܝܐ‪ܳ .‬ܠܟ ܡܬܝܗܒ ܫܡܐ ܕܰܠ ܓܡܪ ܠܥܠܡ ܥܠܡܝܢ‪ :‬ܐܝܟ‬ ‫ܬܓ ܶܡܗ ܳ‬ ‫ܕܡ ܳ‬ ‫ܶܦ ܳ‬ ‫ܪܝܐ܀‬ ‫ܽ‬ ‫ܳ‬ ‫‪ܳ 66‬ܗ ܳܕܐ ̱ܗܝ ܰܚܪܬܶܗ ܰܕܢ ܺܨ ܳ‬ ‫ܝܚܐ ܽܓܘܫܬܐ ܳܙܕ‪ܳ .‬ܗ ܳܕܐ ̱ܗܝ ܰܩܪܢܳܐ ܕܛܘܝܳ ܶܒܗ‬ ‫ܕܥܰ ܰܡܢ ܰ‬ ‫ܕܠ ܳ‬ ‫ܗܕܐ ܰܫ ܺܪ ܳܝܪܐ ܰܕ ܐܪܥܳܐ ܰ‬ ‫ܘܚ ܳܢ ܺܐܝܬ‪ܳ .‬ܗ ܰܢܘ ܳܣ ܳ‬ ‫ܩܪ ܳܒܐ ܽܪ ܳ‬ ‫ܕܢܚܐ ܰܕ ܰ‬ ‫ܕܡ ܳ‬ ‫ܒܝܕ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ ܶ‬ ‫ܝܣܩ ܳ‬ ‫ܡܥܘܢ‪ܺ :‬ܕܐܝܬܘܗܝ ܐ ܺܦ ܽ‬ ‫ܶܫ ܽ‬ ‫ܘܦܐ ܰ‬ ‫ܕܢܚܐ‪ :‬ܐ ܺ‬ ‫ܕܡ ܳ‬ ‫ܠܚܝܐ܀‬ ‫ܬܬܨܝܕ‬ ‫̱‬

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67. Then, at the time when blessed Simeon the catholicos departed from the presence of the king, holy Gushtazad approached and bowed to him and heard from him the words that have been quoted earlier.66 He came to his brother bishops, those whose names we mentioned at the beginning of our memra,67 and to the priests and deacons from various regions who were imprisoned with them prior to blessed Simeon’s arrival at the gate of the king—they who mightily, courageously, joyfully, {891} and readily descended to the contest of the fear of God and were victorious and were crowned. When they saw him, they rejoiced greatly because they saw the father of bishops and because they had been very eager to see him from the time they heard that he had come into Karka. He greeted them, kissed all of them, and began to speak to them: “What should I say to your wisdom and also to your knowledge? For prior to my words you have already accomplished deeds. Indeed, you have already been victorious in great suffering! What should I call to your minds, which (already) dwell in heaven? What should I tell about your deeds that have already been exalted from the earth and are dwelling on high? For, lo, before you came to the gate of the king, you were already perfected in your martyrdom in the suffering that you endured from your persecutors, you had already seen with your eyes the uprooting of your churches and you had no hesitation in your minds. So also now, my brothers, take courage and be strong and persist with hope in all your heart.

66 After the long interlude detailing the martyrdom of Gushtazad, the narrator resumes the story about Simeon at the place where he left off. His reference to “the words that have been quoted earlier” refers to Simeon’s refusal to greet Gushtazad in History 50. 67 History 1.

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‫ܽ ܳܳ ܶ ܶ ܽ ܰ ܽ‬ ‫ܐܬ ܺ‬ ‫ܒܢܐ ܰܗܘ ܰܕ ܰ‬ ‫ܘܠ ܳ‬ ‫ܒܙ ܳ‬ ‫ܝܩܐ‪ܰ :‬‬ ‫ܢܦܩ ܶܡܢ ܳ‬ ‫ܩܕܡ‬ ‫‪ 67‬ܛܘܒܢܐ ܕܝܢ ܫܡܥܘܢ ܩ‬ ‫ܳܳ ܰ ܰ ܶ ܶ ܰ ܶ‬ ‫ܣܓܕ ܶ‬ ‫ܠܟܐ ܰܘ ܶ‬ ‫ܰܡ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܽ‬ ‫ܩܪܒ ܶ‬ ‫ܫܡܥ ܡܢܗ ܰܐܝܠܝܢ‬ ‫ܘ‬ ‫ܕ‪:‬‬ ‫ܙ‬ ‫ܘܫܬܐ‬ ‫ܓ‬ ‫ܐ‬ ‫ܝܫ‬ ‫ܕ‬ ‫ܩ‬ ‫ܗ‬ ‫ܠ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰܰ‬ ‫ܶ‬ ‫ܠܘܬ ܐ ܺܦ ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܪܫ ܳ‬ ‫ܕܡܢ ܠܥܶܠ ܺ‬ ‫ܝܣܩܘ ܶܦܐ ܐܚܘ ̱ܗܝ‪ :‬ܐܝܠܝܢ‬ ‫ܝܡܢ‪ :‬ܐܬܐ‬ ‫ܰ‬ ‫ܒܫ ܳ‬ ‫ܕܡ ܰ‬ ‫ܘܪܝܶܗ ܺ‬ ‫ܥܢܢ‪ܰ :‬ܘ ܳ‬ ‫ܰܕ ܳ‬ ‫ܐܡܪܢ ܐ ܰܘܕ ܰ‬ ‫ܫܡ ܰܗܝ ܽܗܘܢ ܽ‬ ‫ܠܘܬ ܰܩ ܺܫܝ ܶܫܐ ܰܘ ܰ‬ ‫ܡܫ ܽܡ ܳܫܢܶܐ‬ ‫ܡܗܘܢ ܰܐ ܺܣ ܺ‬ ‫ܕܡܢ ܰܐ ܰܬܪ ܰܐ ܰܬܪ ܕܥܰ ܽ‬ ‫ܶ‬ ‫ܩܕܡ ܺܕܢܐܬܶܐ ܛ ܳ‬ ‫ܝܪܝܢ ̱ܗ ܰܘܘ‪ܶ .‬ܡܢ ܳ‬ ‫ܘܒ ܳܢܐ‬ ‫ܰ ܺ ܳܺ‬ ‫ܰ ܳܳܺ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶܫ ܽ‬ ‫ܕܡ ܳ‬ ‫ܡܥܘܢ ܠܬܪܥܳܐ ܺܕܝܠܗ ܰ‬ ‫ܠܟܐ‪ܳ ܰ :‬ܗ ܽܢܘܢ ܕܚܝܠܬܢܐܝܬ ܰ ܘܠܒܝܒܐܝܬ‬ ‫ܺ‬ ‫ܺ‬ ‫ܰ ܰ‬ ‫ܝܒܐܝܬ ܰܠ ܽܓ ܳ‬ ‫ܡܛ ܳ‬ ‫ܘܢܐ ܶܕܕܚܠܰܬ ܐ ܳܠ ܳܗܐ ܶ‬ ‫ܕܚ ܳ‬ ‫ܰ‬ ‫ܢܚ ܰܬܘ‬ ‫ܕܝܐܝܬ }‪ {891‬ܘ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܐܬܟܠܠܘ‪ܰ .‬‬ ‫ܐܬܢ ܰܨܚܘ ܶܘ ܰ‬ ‫ܶܘ ܰ‬ ‫ܚܕܝܘ ܛܒ ܰܕ ܰ‬ ‫ܘܟܕ ܰ‬ ‫ܘܗܝ ܺ‬ ‫ܚܙܘ ܰܠ ܳܒܐ‬ ‫ܚܙ ܐ ̱‬ ‫ܳ‬ ‫ܽ‬ ‫ܶܕ ܺ‬ ‫ܐܦ ܽ‬ ‫ܘܚܝܢ ̱ܗ ܰܘܘ ܕܢܶ ܽ‬ ‫ܰ‬ ‫ܡܣ ܺ‬ ‫ܚܙ ܳܘܢܝ ̱ܗܝ‪ܶ :‬ܡܢ‬ ‫ܝܣܩܘ ܶܦܐ‪ܶ :‬ܡܛܠ ܕܛܒ‬ ‫ܶ‬ ‫ܡܗܘܢ ܰܘܢ ܶܫܩ ܽ‬ ‫ܠܟ ܳ‬ ‫ܠܟ ܽ‬ ‫ܪܟܐ‪ܽ .‬ܗܘ ܶܕܝܢ ܫܐܠ ܫܠ ܳ ܽ‬ ‫ܫܡܥܘ ܕܥܰܠ ܰ‬ ‫ܰܕ ܰ‬ ‫ܠܗܘܢ‬ ‫ܺ‬ ‫ܟܡ ܽ‬ ‫ܽ‬ ‫ܠܚ ܰ‬ ‫ܘܫ ܺܪܝ ̱ܗ ܳܘܐ ܺܕܢ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܬܟܘܢ ܳܘܐܦ‬ ‫ܠܗܘܢ‪ܳ ܰ :‬ܡ ܳܢܐ ܐ ܰܡܪ‬ ‫ܪ‬ ‫ܐܡ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ ܶ ܽ‬ ‫ܳ ܶ ܰ ܺ ܽ‬ ‫ܽ‬ ‫ܝܕ ܽ‬ ‫ܥܬܟܘܢ‪ܰ :‬ܕ ܳ‬ ‫ܺܠ ܰ‬ ‫ܩܕܡ ܡܶܠ ܺܕܝܠܝ ܐܢ̱ܬܘܢ ܥܒܕ ܶܐ ܫܡܠܝܬܘܢ‪ .‬ܩܕܡܬܘܢ‬ ‫ܽ‬ ‫ܘܪܒܐ‪ܳ .‬ܡ ܳܢܐ ܐܥܰ ܶܗܕ ܶ‬ ‫ܥܝ ܰܢ ܽ‬ ‫ܠܨ ܢܶܐ ܰܪ ܶ‬ ‫ܶܓܝܪ ܶܘ ܰ‬ ‫ܠ̈ܪ ܳ‬ ‫ܐܬܢ ܰܨܚܬܘܢ ܽܒܐܘ ܳ‬ ‫ܝܟܘܢ ܳܗ ܽܢܘܢ‬ ‫ܶ‬ ‫ܰ‬ ‫ܫܬܥܶܐ ܥܰܠ ܽܗ ܳ‬ ‫ܘܦ ܽ‬ ‫ܟܟܘܢ‪ܰ :‬ܗܘ ܶ‬ ‫ܡܕ ܺܝܪܝܢ‪ܳ .‬ܡ ܳ‬ ‫ܕܒ ܰ‬ ‫ܰ‬ ‫ܫܡ ܳܝܐ ܰ‬ ‫ܕܡ ܳܢ ܰܟܶ ܽ ܰܕܘ ܶܡܢ‬ ‫ܐ‬ ‫ܐ‬ ‫ܢ‬ ‫ܺ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܺ‬ ‫ܘܒ ܰ‬ ‫ܡ̈ܪ ܶ‬ ‫ܰܐܪܥܳܐ ܐܬܬܪܝܡ ܰ‬ ‫ܘܗܝ ܽܕ ܳ‬ ‫ܘܝ ܶܪܗ‪ܳ .‬ܗܐ ܶܓܝܪ ܥܰܕܰܠ ܐܬܝܬܘܢ‬ ‫ܐ‬ ‫ܐ‬ ‫ܘܡ‬ ‫ܝܬ ̱‬ ‫ܰ ܳ ܰ ܳ ܶ ܰ ܽ‬ ‫ܗܕ ܽ‬ ‫ܪܬܘܢ ܽ‬ ‫ܒܣ ܽ‬ ‫ܠܟܘܢ ܳ‬ ‫ܘܬܟܘܢ ܽܒܐܘ ܳ‬ ‫ܠܨ ܢܶܐ‬ ‫ܠܬܪܥܐ ܕܡܠܟܐ‪ :‬ܐܬܓܡ‬ ‫ܰ ܰ ܽ‬ ‫ܰ ܰ ܽ‬ ‫ܠܬܘܢ ܶܡܢ ܳܪ ܽܕ ܰ‬ ‫ܝܟܘܢ ܽ‬ ‫ܒܥܝ ܰܢ ܽ‬ ‫ܘܦ ܽ‬ ‫ܰ‬ ‫ܥܩܘܪܝܐܳ‬ ‫ܘܢ‬ ‫ܝܬ‬ ‫ܚܙ‬ ‫ܘ‬ ‫ܘܢ‪.‬‬ ‫ܝܟ‬ ‫ܕܣܒ‬ ‫ܳ ܳ ܳ ܰܰ ܶ‬ ‫ܳ ܶ ܰ ܰ ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܥ ܳܕܬܟܘܢ‪ .‬ܘܰܠ ܐܬܦܠܓܬܘܢ ܒ̈ܪܥܝܢܝܟܘܢ‪ .‬ܐܦ ܗܫܐ ܐܚܝ ܐܬܠܒܒܘ‬ ‫ܒܣ ܽ‬ ‫ܒܟܠܶܗ ܶܠ ܽ‬ ‫ܡܣܢܘ ܽ‬ ‫ܘܚ ܶ‬ ‫ܒܟܘܢ ܰ‬ ‫ܐܬܓܢ̱ ܰܒܪܘ ܰ‬ ‫ܶܘ ܰ‬ ‫ܒܪܟܘܢ܀‬

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68. “Lo, indeed, now behold: your crowns have been prepared, the gate of the banquet hall is open before us. Come, let us adorn ourselves with the crowns of martyrdom! {894} Come, let us enter the banquet hall of God! For crowns are placed on high, the way that leads there is hard, and the gate that gives access to heaven is narrow. As our Lord said, ‘How narrow is the gate and how hard is the road that leads to life, and few are those who walk upon it’ [Mt 7:14]. Come, let us take wings and hasten our flight! Come, let us narrow our bodies and enter in through this gate, proceed along this path, fly away, and be lifted up on high! Let us not heed our race or our families. Let us not consider our brothers or our relatives. Let us not fix our gaze upon our bodily parents, but, come, let us heed the assemblies of angels, the choirs of Seraphim, the orders of Cherubim, the ranks of Principalities, (and) the stations of the Dominions, in whom we will be joined if we fulfill our struggle! Come, let us fix our eyes on the assemblies of apostles and the companies of disciples, and let us also turn our minds and the gaze of our thoughts to the prophets and see that some of them were killed, some were cut asunder, some stoned, some crucified, some put to death by the edge of the sword, and some starved to death by hunger and also thirst. They were oppressed and afflicted, men of whom the world was not worthy [Heb 11:36– 38]. If we want to prevail {895} and to be taken up and perfected in martyrdom, we will join with them in the delights of the good things to come in the kingdom of heaven, which has been prepared for us through Christ, who suffered and was tempted and is therefore able to aid those who are tempted, according to the word of the apostle [Heb 2:18]. Even us, if we suffer for his name, he will strengthen us and help us in this struggle and we will be perfected in the martyrdom of Christ and completed in the confession of the Father and the Son and the Holy Spirit.”

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܶ ܳ ܳ ܶ ܰ‬ ‫ܠܗܘܢ ܺ‬ ‫ܬܛ ܰܝܒܘ ܽ‬ ‫ܟܠܝ ܶܶܠ‪ܰ :‬ܬܪܥܳܐ ܶ‬ ‫ܝܬ‬ ‫ܕܒ‬ ‫‪ܳ 68‬ܗܐ ܳ ܶܓܝܪ ܡܢ ܗܫܐ ܐ‬ ‫ܰ ܶ ܰ ܰ ܰ ܺ ܶ ܳ ܽ ܳ‬ ‫ܺ‬ ‫ܶ ܽ‬ ‫ܩܕ ܰ‬ ‫ܦܬܝܚ ܽ ̱ܗܘ ܳ‬ ‫ܟܠܝܶܠ ܕܣܗܕܘܬܐ‪:‬‬ ‫ܒ‬ ‫ܬ‬ ‫ܒ‬ ‫ܛ‬ ‫ܨ‬ ‫ܢ‬ ‫ܘ‬ ‫ܬ‬ ‫ܝܢ‪.‬‬ ‫ܡ‬ ‫ܐ‬ ‫ܘܬ‬ ‫ܫܬ‬ ‫ܡ‬ ‫ܶ ܽ ܳ‬ ‫ܰ‬ ‫ܐܠ ܳܗܐ‪ܺ .‬‬ ‫ܘܬܐ ܰܕ ܳ‬ ‫ܽ‬ ‫ܟܠܝ ܶܶܠ ܶܓܝܪ ܰ‬ ‫ܒܪܘܡܐܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܫܬ‬ ‫}‪ {894‬ܬ ܽܘ ܢܥ‬ ‫ܘܠ ܳ‬ ‫ܰ‬ ‫ܠܒܝܬ ܰ ܳܡ ܰ‬ ‫ܺ‬ ‫ܺܣ ܺ‬ ‫ܕܡܥܶܠ ܰܠ ܰ‬ ‫ܘܬܪܥܳܐ ܰ‬ ‫ܰ‬ ‫ܫܡܝܐܳ‬ ‫ܝܡܝܢ‪ :‬ܐ ܳ‬ ‫ܳ‬ ‫ܝ‪:‬‬ ‫ܗ‬ ‫ܐ‬ ‫ܝܨ‬ ‫ܠ‬ ‫ܐ‬ ‫ܢ‬ ‫ܡ‬ ‫ܠܬ‬ ‫ܘܒܶܠ‬ ‫ܕܡ‬ ‫ܐ‬ ‫ܘܪܚ‬ ‫̱‬ ‫ܕܡܐ ܰܩ ܺܛܝܢ ܰܬܪܥܳܐ ܰܘ ܺ‬ ‫ܐܡܪ ܳܡ ܰܪܢ‪ܳ :‬‬ ‫ܰܩ ܺܛܝܢ ܽ ̱ܗܘ‪ܰ :‬ܐܝܟ ܶܕ ܰ‬ ‫ܐܠ ܳܝܨ ܐ ܽܐ ܳ‬ ‫ܘܪܚܐ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܰ ܶ ܰ ܽ ܶ ܶ ܰ ܶ‬ ‫ܙܥܘܪ ܐ ܐ ܽܢܘܢ ܐܝܠܝܢ ܳܕ ܺܐܙ ̱ܠܝܢ ܳܒܗ‪ .‬ܬܘ ܢܶܩܢܶܐ ܶܓܦܐ‬ ‫ܠܚܝܐ‪ܰ :‬ܘ‬ ‫ܘܒܶܠ‬ ‫ܕܡ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܒܬܪܥܳܐ ܳܗ ܳܢܐ ܘܢܶܪܕ ܐܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰܘܢܩܠ ܪܗܛܢ‪ .‬ܬܘ ܢܩܛܢ ܽ‬ ‫ܘܠ‬ ‫ܥ‬ ‫ܘܢ‬ ‫ܝܢ‬ ‫ܫܡ‬ ‫ܘ‬ ‫ܓ‬ ‫ܶ‬ ‫ܦܪܚ ܘܢܶ ܰ‬ ‫ܐܘܪܚܐ ܳܗ ܶܕܐ‪ :‬ܘܢܶ ܰ‬ ‫ܠܗ ܳܢܐ ܰܪ ܳ‬ ‫ܬܥܶܠ ܳ‬ ‫ܒܓ ܰ‬ ‫ܽܒ ܳ‬ ‫ܘܡܐ‪ܰܳ .‬ܠ ܽܢܚܘܪ ܶ‬ ‫ܢܣܢ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ ܽ‬ ‫ܳ ܰ ܰ ܶܳ‬ ‫ܒܛ ܰ‬ ‫ܐܚܝܢ ܰ‬ ‫ܘܗܡܢ‪ܰ :‬ܠ ܢܶ ܰ‬ ‫ܬܒ ܶܩܐ ܰܒ ܰ‬ ‫ܘܒܐܚ ܳܝ ܰܢ ܰܝܢ‪ܰ ܶ .‬ܠ ܰܢ ܶܩܬ ܚܝܪܢ ܒܐܒܗܐ‬ ‫ܘ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ ܳ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽܓܘܫܡܢܝܐ‪ :‬ܐܰܠ ܬܘ ܽܢܚܘܪ ܒܟܢܫܐ ܕܡܶܠ ܶܟܐ‪ :‬ܒܣܝܥܬ ܳܐ ܕܣ̈ܪܦܐ‪:‬‬ ‫ܶ‬ ‫ܶ ܶ‬ ‫ܒܬܓ ܶܡܐ ܰܕ ܽ‬ ‫ܕܪܐ ܰܕ ܳ‬ ‫ܕܡ ܰ̈ܪ ܳܘܬܐ‪ܰ :‬ܕ ܽ‬ ‫ܐܪܟܣ‪ :‬ܒܛܟ ܶܣܐ ܳ‬ ‫ܟ̈ܪ ܶ‬ ‫ܒܗܘܢ‬ ‫ܒܣ‬ ‫ܐ‪:‬‬ ‫ܘܒ‬ ‫ܰ‬ ‫ܶ ܰ ܺ‬ ‫ܶ‬ ‫ܠܛ ܰܝܢܢ ܶܐ ܽܢܗܘ ܕܢܶ ܺ‬ ‫ܝܘܗܝ ܰܰܠ ܽܓ ܰ‬ ‫ܒܟܢ ܶܫܐ‬ ‫ܘܢܢ‪ .‬ܬܘ ܰܢܐܨܶ ܕ‬ ‫ܓܡܪ‬ ‫ܡܬܚ‬ ‫̱‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰܕ ܺ‬ ‫ܺ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܥܝܢܢܰ‬ ‫ܶ‬ ‫ܒܓܘܕܐ ܕܬܠܡܝܕܐ‪ .‬ܘܐܦ ܠܘܬ ܢܒܝܐ ܢܡܬܘܚ ܪ ܳ‬ ‫ܫܠܝ ܶܚܐ ܘ ܽ‬ ‫ܺ‬ ‫ܢܣ ܺ‬ ‫ܘܡ ܽ‬ ‫ܩܛܝܠܺܝܢ‪ܶ :‬‬ ‫ܕܡ ܽ‬ ‫ܕܚܘ ܳܫ ܰܒܝܢ ܘܢܶܚܙܶ ܐ ܶ‬ ‫ܢܗܘܢ ܺ‬ ‫ܚܝ ܳܪܐ ܽ‬ ‫ܰܘ ܳ‬ ‫ܝܪܝܢ‪:‬‬ ‫ܢܗܘܢ ܶܕܝܢ‬ ‫ܺ‬ ‫ܫܩܝܠܝܢ ܽ‬ ‫ܢܗܘܢ ܺܙܩ ܺ‬ ‫ܢܗܘܢ ܺ‬ ‫ܝܦܝܢ‪ܶ :‬ܡ ܽ‬ ‫ܝܡܝܢ‪ܶ :‬ܡ ܽ‬ ‫ܪܓ ܺ‬ ‫ܶܡ ܽ‬ ‫ܒܦ ܳ‬ ‫ܢܗܘܢ ܺ‬ ‫ܘܡܐ‬ ‫ܗܝܐ‪ܰ :‬ܘ ܺ‬ ‫ܡܢ ܺ‬ ‫ܕܣ ܳ‬ ‫ܘܠܝܢ ܰ‬ ‫ܘܡ ܽ‬ ‫ܝܦܐ‪ܶ :‬‬ ‫ܒܟ ܳ‬ ‫ܢܗܘܢ ܰ‬ ‫ܰ‬ ‫ܒܨ ܳ‬ ‫ܦܢܐ ܳܘܐܦ ܰ‬ ‫ܐܠ ܺܝܨܝܢ ̱ܗ ܰܘܘ‬ ‫ܰ ܰ‬ ‫ܡܛ ܺ‬ ‫ܠܡܐ‪ܶ .‬ܘ ܽ‬ ‫ܪܦܝܢ‪ :‬ܐ̱ ܳܢ ܳܫܐ ܳܕܰܠ ܳܫ ܶܘܐ ̱ܗ ܳܘܐ ܽ‬ ‫ܐܢܗܘ ܕܢܶ ܶ‬ ‫ܠܗܘܢ ܳܥ ܳ‬ ‫ܨܒܐ }‪{895‬‬ ‫ܘ‬ ‫ܶ ܰ ܶ‬ ‫ܳ ܽ ܳ‬ ‫ܶ ܰ ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܡܗܘܢ ̱ܗܘ‬ ‫ܘܢܬܟܫܪ‪ :‬ܘܢܬܚܛܦ ܘܢ‬ ‫ܫܬ ܳܡܶܠ ܰ ܺܒܣ ܳܗܕܘܬܐ‪ܽ ܰ :‬ܥ ܳ‬ ‫ܳ ܳ‬ ‫ܶ ܰ‬ ‫ܫܬ ܺ‬ ‫ܘܬܦ ܰܝܢܢ ܽ‬ ‫ܰ‬ ‫ܒܒ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܣ ܳܡܐ ܕܛܒܬܐ ܕܥܬܝܕܢ ܒܡܠܟܘܬܐ ܕܫܡܝܐ‪:‬‬ ‫ܶܡ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܕ ܐܬܛܝܒܬ ܠܢ ܰ ܒܝܕ ܡܫܝܚܐ‪ :‬ܗܘ ܰ ܕܗܘ ܚܫ ܘܐܬܢܣܝ ܘܒܕ ܓܘܢ‬ ‫ܶ ܶ‬ ‫ܢܥ ܰܕܪ ܰܠܝܠܶܝܢ ܶ‬ ‫ܫܟܚ ܰܕ ܰ‬ ‫ܶܡ ܰ‬ ‫ܕܡ ܰ‬ ‫ܠܬܗ ܰܕܫܠܺ ܳ‬ ‫ܝܚܐ‪ܳ .‬ܕ ܐܦ ܰܠܢ‪:‬‬ ‫ܬܢ ܶܣܝܢ‪ :‬ܐܝܟ ܡ‬ ‫ܶܐ ܽܢܗܘ ܕܢܶ ܰܚܫ ܚܠܳܦ ܶ‬ ‫ܘܢܐ ܳܗ ܳܢܐ ܘܢܶ‬ ‫ܰ‬ ‫ܐܓ ܳ‬ ‫ܫܡܗ‪ܰ :‬‬ ‫ܢܚܝܠܰܢ ܰܘܢܥܰ ܰܕܪܢ ܰܒ ܽ‬ ‫ܬܓܡܪ‬ ‫ܰ ܶ‬ ‫ܳ ܽ ܳ‬ ‫ܰ ܺ ܳ‬ ‫ܝܬܐ ܰܕ ܳܐܒܐ ܘ ܰܕ ܳ‬ ‫ܘܬܐ ܰܕ ܺ‬ ‫ܒܪܐ ܰܘ ܽܕܪ ܳ‬ ‫ܡܫ ܳ‬ ‫ܘܚܐ‬ ‫ܝܚܐ ܘܢܶܫܬܡܶܠ ܒܬܘܕ‬ ‫ܒܣܗܕ‬ ‫ܰܩ ܺܕ ܳ‬ ‫ܝܫܐ܀‬

160

THE MARTYRDOM AND HISTORY

69. When victorious Simeon had said these words to his brothers, right at once someone came to them and said, “Rejoice, O blessed ones, because victorious Gushtazad is perfected in martyrdom and is crowned!” All the confessors marveled at the thing that they heard and (the messenger) recounted to them all the things that had happened. When they heard these things they rejoiced very greatly, and Simeon stood up to thank God in prayer for all that was done for glorious Gushtazad, and he said to all his brothers who were in prison: “Come, let us give glory to the Lord! Come, let us sing psalms to our God the savior! Come, let us thank Christ and revere his exalted name {898} for the great joy that God gave to us, for he restored the sheep that had strayed from his flock to the sheepfold of Christ [Lk 15:6]. He restored the coin that was lost from the church to the purse of his splendor [Lk 15:8–10]. He restored the son who was profligate with his wealth to the dwelling place of his parents’ house” [Lk 15:11–32]. 70. Simeon began in prayer saying, “Great is your hope, our God! Glorious is your strength, our creator! Most excellent is your power, our savior! For you bring the dead to life, you raise up the fallen, and you bring hope to the hopeless. This one who was last according to my reckoning has become first according to my wish. This one who was estranged from my deeds has become a friend in my work. This one who was distant from my truth has become near to my faith. This one who had gone out into the outer darkness has now become a guest in the bridal chamber. This one whose will flung him far from me, lo, his confession brought him back to me. While I was in front of him, he overtook me. While I wanted to outdo him, he has caught me. He has breached the fearful wall of death and has made me joyful. The path of life has become visible in him and he has made me glad. He has become a guide for my feet on the narrow road and he has straightened my steps along the narrow path. Why should I delay? Why should I remain any longer?

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ ܳ ܶ ܶ ܶ ܰܺ ܳ ܶ ܽ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܡܥܘܢ ܰܠ ܰܚܘ ̱ܗܝ ܶܡܬܡ ܳ ̱ܠܠܳܢ ܽ ̱ܗܘܝ‪:‬‬ ‫‪ 69‬ܟܕ ܗܠܝܢ ܕܝܢ ܡܢ ܢܨܝܚܐ ܫ‬ ‫ܐܡܪ ܽ‬ ‫ܚܕܘ‪ :‬ܐ ̄ܘ ܛܘ ܳܒܢܐ‪ܶ:‬‬ ‫ܠܝܐ ܶܘ ܰ‬ ‫ܥܰܠ ܐ̱ ܳܢܫ ܨܶ ܰܐܕ ܽܝܗܘܢ ܶܡ ܶ‬ ‫ܢܫ ܳ‬ ‫ܠܗܘܢ‪ܰ :‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܗܕܘܬܐ ܶܘ ܰ‬ ‫ܒܣ ܽ‬ ‫ܳ‬ ‫ܝܚܐ ܐ ܰ‬ ‫ܘܫܬܐ ܳܙܕ ܰܢ ܺܨ ܳ‬ ‫ܶܡ ܽܛܠ ܕ ܽ‬ ‫ܐܬܟܠܰܠ‪.‬‬ ‫ܪ‬ ‫ܬܓܡ‬ ‫ܓ‬ ‫ܰ‬ ‫ܠܗܘܢ ܽܟ ܶ‬ ‫ܘܬ ܺܢܝ ܽ‬ ‫ܕܝܢܶܐ ܶ‬ ‫ܐܬܕ ܰܡܪܘ ܽܟ ܽ‬ ‫ܒܡ ܶܕܡ ܰܕ ܰ‬ ‫ܶܘ ܰ‬ ‫ܠܗܘܢ ܰܡܘ ܳ‬ ‫ܠܗܝܢ‬ ‫ܥܘ‪.‬‬ ‫ܫܡ‬ ‫ܳ ܳ‬ ‫ܳ‬ ‫ܰ ܶ ܰ ܰ‬ ‫ܗܘܝ‪ܰ .‬ܟܕ ܶܕܝܢ ܳܗ ܶܠܝܢ ܰ‬ ‫ܫܡܥܘ‪ܺ :‬‬ ‫ܚܕܝܘ ܰܚ ܽܕܘܬܐ ܰܪ ܰ ܰܒܬܐ ܰܕܛܒ‪:‬‬ ‫ܐܝܠܝܢ ܕ‬ ‫ܰ ܳܽ ܰ ܽ ܳ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܩܡ ܫܡܥܘܢ ܠܡܘܕ ܝܘ ܒܨܠܘܬܐ ܳ ܰܠܠܗܐ ܥܠ ܐܦܝ ܰ ܐܝܠܝܢ‬ ‫ܐܡܪ ܽ‬ ‫ܠܟ ܽ‬ ‫ܶܕ ܐܣܬܥܰ̈ܪܝ ܨܶܝܕ ܺ‬ ‫ܝܚܐ ܽܓܘܫܬܐ ܳܙܕ ܶܘ ܰ‬ ‫ܫܒ ܳ‬ ‫ܠܗܘܢ ܐ ܰܚܘ ̱ܗܰܝ‬ ‫ܒܒܝܬ ܰܐ ܺܣ ܶ‬ ‫ܙܡܪ ܰܰܠ ܳܠ ܰܗܢ ܳܦ ܽܪ ܳ‬ ‫ܝ̈ܪܐ‪ܰ :‬ܬܘ ܰܢܫ ܰܒܚ ܳ‬ ‫ܰܕ ܶ‬ ‫ܪܝܐ‪ܰ :‬ܬܘ ܢܶ ܰ‬ ‫ܠܡ ܳ‬ ‫ܘܩܐ‪ .‬ܬ ܳܘ‬ ‫ܰ‬ ‫ܰ‬ ‫ܝܚܐ ܰܘ ܰܢܪ ܶ‬ ‫ܫܡܗ ܰ‬ ‫ܡܪܡ ܰܠ ܶ‬ ‫ܡܪ ܳ‬ ‫ܰܢ ܶ‬ ‫ܘܕܐ ܰܠ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܡܐ }‪ {898‬ܥܰܠ ܐܦܝ ܰܚ ܽܕܘܬܐ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܥܒܕ ܰܠܢ ܐ ܳܠ ܳܗܐ‪ܰ :‬ܕ ܺ‬ ‫ܐܦܢܝ ܠܥ ܶ ܳ‬ ‫ܪܒܐ ܰܕܛܥܳܐ ܶܡܢ ܳ‬ ‫ܒܬܐ ܰܕ ܰ‬ ‫ܓܙ ܶܪܗ ܰܠ ܳ‬ ‫ܛܝ ܳܪܐ‬ ‫ܶ‬ ‫ܰܪ ܺ ܳ ܰ ܽ ܳ ܶ ܰ ܶ ܺ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܕܡܫܝܚܐ‪ :‬ܘܠܙܘܙ ܐ ܕ ܐܒܕ ܡ ܰܢ ܥܕܬܐ ܠܨܪܪܐ ܕܙܗܝܪܘܬܗ‪ :‬ܘܠܒܪܐ ܕܦܪܚ‬ ‫ܢܶܟ ܰܣܘܗܝ ܽ‬ ‫ܠܥ ܳ‬ ‫ܘܡܪܐ ܶ‬ ‫ܕܒܝܬ ܐ ܳܒ ܰܗܘ ̱ܗܝ܀‬ ‫̱‬ ‫ܰܺ ܶ ܽ ܰ ܽ ܳ‬ ‫ܰ ܺ ܽ ܰ ܳ ܰ‬ ‫ܘܬܐ ܺ‬ ‫ܠܡ ܰ‬ ‫ܒܪܟ ܐ ܳܠ ܰܗܢ‪:‬‬ ‫ܐܡܪ‪ :‬ܣܓܝ ̱ܗܘ ܣ‬ ‫‪ 71‬ܘܫܪܝ ܫܡܥܘܢ ܒܨܠ‬ ‫ܰ ܰ ܽ ܳܳ ܳ ܽ ܰ ܰ ܺ ܶ‬ ‫ܺ‬ ‫ܬܐ ܰܡܐܚܐܶ‬ ‫ܝܠܳܟ ܳܒ ܽܪܘܝܰܢ‪ ܰ .‬ܡܝܬܪ ܫ ܳܘܠܛܢܟ ܦܪܘܩܢ‪ :‬ܕܠܡ ܰܝ‬ ‫ܫܒܝܚ ܰܚ‬ ‫ܶ‬ ‫ܡܩܝܡ ܐܢܬ ܰ‬ ‫ܠܢܦܶܠ ܺ‬ ‫ܒܪܐ ܰܣ ܳ‬ ‫ܘܠܕܰܠ ܰܣ ܳ‬ ‫ܰܐܢ̱ܬ ܰܘ ܰ‬ ‫ܒܪ ܐ ܥܳ ܶܒܕ ܐܢ̱ܬ‪ܳ .‬ܗ ܳܢܐ‬ ‫̱‬ ‫ܘܗ ܳܢܐ ܽܕܢ ܳ‬ ‫ܰܕ ܳ‬ ‫ܒܝܢܝ‪ܳ .‬‬ ‫ܗܘܐ ܶܠܗ ܰܩ ܳ‬ ‫ܚܫܒܬܝ ܳ‬ ‫ܐܚܪ ܳܝܐ ̱ܗ ܳܘܐ ܰ‬ ‫ܕܡ ܳܝܐ ܠܨܶ ܳ‬ ‫ܠܡ ܰ‬ ‫ܘܟܪ ܳܝܐ‬ ‫ܳ ܶ ܰ ܳ‬ ‫ܘܗ ܳܢܐ ܰܕܪ ܺܚ ܳ‬ ‫ܠܣ ܳ‬ ‫ܘܥܪܢܝ‪ܳ .‬‬ ‫ܝܬ ܳܝܐ ܽ‬ ‫ܝܩܐ ̱ܗ ܳܘܐ‬ ‫̱ܗ ܳܘܐ ܰܠܥ ܳܒ ܰܕܝ ܗܘܐ ܠܗ ܒ‬ ‫ܠܚ ܽܫ ܳ‬ ‫ܰܠ ܳ‬ ‫ܝܡ ܽܢܘܬܝ‪ܳ .‬‬ ‫ܠܗ ܳ‬ ‫ܫܪܪܝ ܳ‬ ‫ܝܒܐ ܰ‬ ‫ܗܘܐ ܶܠܗ ܰܩ ܺܪ ܳ‬ ‫ܘܗ ܳܢܐ ܰܕܢ ܺܦܝܩ ̱ܗ ܳܘܐ ܶ‬ ‫ܘܟܐ‬ ‫ܣܡ ܳ‬ ‫ܗܘܐ ܶܠܗ ܺ‬ ‫ܘܢܐ‪ܳ .‬‬ ‫ܝܟܐ ܰܒ ܽ‬ ‫ܰܒ ܳܪ ܳܝܐ ܳ‬ ‫ܓܢ ܳ‬ ‫ܒܝܢܶܗ ܰ‬ ‫ܫܕܝ ̱ܗܝ ܨܶ ܳ‬ ‫ܘܗ ܳܢܐ ܰܕ ܳ‬ ‫ܠܒܪ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ ܶ ܶ‬ ‫ܠܬܗ ܰܡ ܳ‬ ‫ܘܕܝ ܽܢܘܬܗ ܰ‬ ‫ܠܓ ܰܘ ܶܡܢܝ‪ .‬ܘܥܰܕ ܳܩ ܶܕܡ ܐ̱ ܳܢܐ ܶܠ ܳܗ‬ ‫ܶܡܢܝ‪ :‬ܘܗܐ ܐܥ‬ ‫ܬܪܥ ܽܫ ܶ‬ ‫ܕܪܟܢܝ‪ܰ .‬‬ ‫ܕܡܢܝ ܘܥܰܕ ܳܒܥܶܐ ܐ ܳܢܐ ܶܕ ܺ‬ ‫ܝܘܗܝ ܐ ܳ‬ ‫ܰܩ ܰ‬ ‫ܘܪܗ ܺ‬ ‫ܕܚܝܶܠ‬ ‫ܐܥܒܪ‬ ‫̱‬ ‫ܶ ̱‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܐܦܨܚܢܝ‪ܳ .‬‬ ‫ܰ‬ ‫ܬܚܙܝܰܬ ܶܒܗ ܐ ܳ‬ ‫ܕܚܝܐ ܰܘ ܰ‬ ‫ܘܪܚܐ ܰ‬ ‫ܘܚܕܝܰܢܝ‪ :‬ܐ ܰ‬ ‫ܕܡܘܬܐ ܰ‬ ‫ܗܘܐ ܰܗ ܳܕ ܳܝܐ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܫܒܝܶܠ ܰܩܛ ܳܝܢܐ‪ :‬ܘܬ ܶܪܨ ܰܘ ܶ‬ ‫ܶ‬ ‫ܐܘܪܚܐ ܰܕ ܺ‬ ‫ܠ̈ܪܓܠܰܝ ܰܒ ܺ‬ ‫ܐܦܩ ܶܪܓܠܰܝ ܽܒ ܳ‬ ‫ܐܠ ܳܝܨ ܐ‪.‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ ܰ‬ ‫ܡܟܬܪ }‪ {899‬ܐ̱ܢܳܐ܆‬ ‫ܠ ܳܡ ܳܢܐ ܰܟܝ ܶܡܬܬ ܶܗܐ ܐ̱ ܳܢܐ܆ ܘܰܠ ܳܝܕܐ ܶܡ ܺܟܝܠ‬

162

THE MARTYRDOM AND HISTORY

{899} “He left his pledge for me: ‘Arise!’ He left behind his gaze for me: ‘Come!’ While he says to me in joy, ‘Simeon: not again can you rebuke me, not again can you keep me waiting at the gate of your dwelling place, and not again will my face become sad on account of your anger toward me! Enter joyfully with me into the house that you prepared for me and into the rest that you arranged for me. Let us rejoice in each other’s company in the place of light, because in that world of afflictions we used to rejoice with one another in body and spirit.’ “What stops me from listening to him? What delays me from reaching out to him? Blessed would I be if they would come to hurry me along to the slaughter. Blessed would I be at the moment they hasten me to the slaughter—especially since I will escape from the afflictions that encompass the people of Christ, my lord, and the temptations that overcome the faithful of Jesus, my savior.” 71. He knelt deeply and began saying in a loud voice, “My Lord Jesus, give me the crown of martyrdom, because it is clear to you that I have sought it with all my heart. You, the inspector of kidneys,68 you know that I have come to love you with all my soul. You, the inquisitor of the heart, you are aware that with all my strength I have desired you, yearned greatly for you, entreated you for this crown, {902} and put before you this request. “Let me see the sword and rejoice! Let me have rest in your kingdom and consolation in your glory! Let me live in this world no longer! Let me see no more of the misfortune of my people! Let me not live and see your churches destroyed, your altars overturned, your holy books torn to pieces, the liturgy despoiled and disgraced, your sanctuaries trodden underfoot, and your qyama oppressed and afflicted in all places. Let me not live and see the weak defiled and the uncourageous turning away from the truth.

68 Cf. Jer 17:10 (among other places) and Rev 2:23. As Simeon’s subsequent comments (and the biblical texts) suggest, this should be understood to mean “you, who know my heart” or “inmost being.”

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܳ‬ ‫ܫܒܩ ܺܠܝ ܽܕܩܘܡ ܳܠܟ ܰܚ ܶ‬ ‫ܘܪܗ ܰܐ ܺ‬ ‫ܰܪ ܽ‬ ‫ܗܒܘܢܶܗ ܰ‬ ‫ܪܦܝ ܺܠܝ ܕܬܐ ܳ ܳܠܟ‪ܰ .‬ܟܕ‬ ‫ܰܽ ܳ‬ ‫ܰ‬ ‫ܳܐ ܰܡܪ ܺ‬ ‫ܕܠܝܬ ܳܠܟ ܽܬܘܒ‪ܶ :‬ܫ ܽ‬ ‫ܘܬܐ‪ܰ :‬‬ ‫ܡܥܘܢ‪ܰ :‬ܡ ܽ‬ ‫ܪܫ ܽܘܬܐ ܳܒ ܰܬ ܰܪܝ‬ ‫ܕ‬ ‫ܒܚ‬ ‫ܝ‬ ‫ܠ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳܘܰܠ ܽܬܘܒ ܳܟ ܶܶܠ ܰܐܢܬ ܺ‬ ‫ܒܬܪܥܳܐ ܶ‬ ‫ܕܒܝܬ ܰܡܫܪܝܳܟ ܘܰܠ ܺ ܬܘܒ ܐܦܝ‬ ‫ܝ‬ ‫ܠ‬ ‫ܰ ̱ ܶ ܺ ܳܽ ܳ‬ ‫ܰ‬ ‫ܬܟ ܳ‬ ‫ܽ‬ ‫ܶܡ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܡ̈ܪܢ ܰ ܒܝܕ ܡܬܬܦܝܪ ܢܘܬܟ ܕܥܠܝ‪ .‬ܥܘܠ ܚܕܝܐܝܬ ܠܘܬܝ‬ ‫ܰ ܳ ܳ ܰ ܶ‬ ‫ܰ ܳ‬ ‫ܝܬܐ ܕܛܝܶܒܬ ܺ‬ ‫ܬܕܬ ܺܠܝ ܘܢܶ ܰ‬ ‫ܬܦܨܚ ܒܥ ܶ ܳܢܝ ܳܢܐ ܰܕܚ ܳܕ ܶܕ ܐ‬ ‫ܕܥ‬ ‫ܐ‬ ‫ܚ‬ ‫ܢܝ‬ ‫ܘܠ‬ ‫ܝ‬ ‫ܠ‬ ‫ܠܒ‬ ‫ܳܶ‬ ‫ܰ ܳ ܽ ܳ ܶ ܽ ܰ ܳ ܳ ܰ ܳܳ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܒܐܬܪܐ ܕܢܘܗܪ ܐ‪ܳ :‬ܡܛܠ ܕܒܥܠܡܐ ܗܘ ܕܥܩܬܐ ܥܡ ܚܕ ܕܐ ܡܬܦܨܚܝܢ‬ ‫ܺ ܳ‬ ‫ܺ‬ ‫ܽ‬ ‫ܝܘܗܝ ܳ‬ ‫̱ܗ ܰܘܝܢ ܰܒ ܰ‬ ‫ܘܡ ܳܢܐ ̱ܗܝ‬ ‫ܦܓܪ ܐܦ ܽ ܒܪܘܚ‪ܳ .‬ܡ ܳܢܐ ܽ ̱ܗܝ ܳܟܠܝܬܐ ܶܕܐܫܡܥ ܳ ̱‬ ‫ܽ‬ ‫ܰ ܰ ܳ‬ ‫ܘܢܢܝ ܶ‬ ‫ܪܬܐ ܰܕ ܶ‬ ‫ܘܒܝ ܳ‬ ‫ܘܒܝ ܰܟܕ ܺܢܐܬܘܢ ܰܢܪ ܽ‬ ‫ܗܒ ܳ‬ ‫ܠܩܛܶܠ‪ .‬ܛ ܰ‬ ‫ܐܕܪܟܗ܆ ܛ ܰ‬ ‫ܒܗܝ‬ ‫ܬ ܳܘܚ ܳ ܰ ܽ‬ ‫ܰ ܳ ܰ ܺ ܳܺ‬ ‫ܶ ܶ ܶ ܳܳ ܳ‬ ‫ܚܕܝ̈ܪܢܳ‬ ‫ܳ‬ ‫ܬܐ ܰܕ ܺ‬ ‫ܫܥܬܐ ܕܢܪܗܛܘܢܢܝ ܠܡܘܬܐ‪ :‬ܝܬܝܪܐܝܬ ܕܐܓܗܐ ܡܢ ܥܩ‬ ‫ܣܝܘܢܶܐ ܰܕ ܶ‬ ‫ܝܚܐ ܳܡܪܝ‪ܶ :‬‬ ‫ܶ‬ ‫ܐܕܪܟܘ ܰܠ ܰ‬ ‫ܽ‬ ‫ܠܥܰ ܶܡܗ ܰܕ ܺ‬ ‫ܘܡܢ ܢܶ ܽ‬ ‫ܡܫ ܳ‬ ‫ܡܗܝܡܢܐ ܕܝܶܫܘܥ‬ ‫ܳܦ ܽܪܘܩܝ܀‬ ‫ܳ‬ ‫‪ܰ 71‬ܘܩܥܰܕ ܽܒ ܳ‬ ‫ܘܫ ܺܪܝ ܺܕܢ ܰ‬ ‫ܘܪܟܐ ܰ‬ ‫ܐܡܪ ܰܒܓܥܳܬܐ‪ܳ :‬ܡܪܝ ܝ ܶ ܽܫܘܥ ܰܗܒ ܺܠܝ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ ܰ ܽ ܶ‬ ‫ܕܣ ܽ‬ ‫ܟܠܺ ܳܝܶܠ ܳ‬ ‫ܗܕܘܬܐ‪ܶ :‬ܡܛܠ ܕ ܰܓ ܳ‬ ‫ܒܟܠ ܰܗ ܶܠܒܝ‬ ‫ܠܝ ܰܐ ̱ܗܝ ܠܟ ܕ‬ ‫ܺ ܳ ܰ‬ ‫ܶ ܳ‬ ‫ܳܶ ܽ ܳ ܳ‬ ‫ܬܐ ܳܝ ܰܕܥ ܐܢܬ ܰܕ ܽ‬ ‫ܒܟܠܳܗ ܰ‬ ‫ܒܬܟ‪.‬‬ ‫ܚ‬ ‫ܐ‬ ‫ܦܫܝ‬ ‫ܢ‬ ‫ܠܝ‬ ‫ܘ‬ ‫ܟ‬ ‫ܐ‬ ‫ܨ‬ ‫ܒ‬ ‫ܬ‬ ‫ܢ‬ ‫ܐ‬ ‫ܰܒܥܝܬܗ‪.‬‬ ‫̱‬ ‫̱‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ ܳ‬ ‫ܰ ܽ ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶܐܢ̱ܬ ܳܒܚܪ ܠܒܐ ܶ ܡܦܣ ܐܢ ̱ ܳܬ ܕܒܟܠܗ ܚܝܠܝ ܪܚܡܬܟ ܘܛܒ‬ ‫ܳ‬ ‫ܺ‬ ‫ܐ ܰ‬ ‫ܶ‬ ‫ܓܪܓܬ ܰܘܫܐܠܬܟ ܟܠܝܶܠ ܳܗ ܳܢܐ‪ܰ {902} :‬ܘܒܥܺܝܬ ܶܡ ܳܢܟ ܳܗ ܶܕܐ‬ ‫ܬܪ‬ ‫ܳ‬ ‫ܠܣ ܳ‬ ‫ܐܚܕܐ‪ܰ .‬ܗܒ ܺܠܝ ܶܕ ܺ‬ ‫ܳܒ ܽܥܘܬܐ‪ܰ .‬ܗܒ ܺܠܝ ܶܕܐܚܙܶ‬ ‫ܝܘܗܝ ܰ‬ ‫ܝܦܐ ܶܘ ܶ‬ ‫ܐܬܬܢܝܚ‬ ‫̱‬ ‫ܳ ܺ‬ ‫ܽ‬ ‫ܰ ܽ ܳ‬ ‫ܘܬܟ ܶܘ ܰ‬ ‫ܐܬܒ ܰܝܐܐ ܽ‬ ‫ܒܫ ܳ‬ ‫ܟ‪ܰ ܶ .‬ܗܒ ܺܠܝ ܕܬܘܒ ܰܠ ܐ ܶܚܐ ܶܒܗ‬ ‫ܘܒܚ‬ ‫ܒܡܠܟ‬ ‫ܽ ܳ ܶ ܺ ܳ ܳ‬ ‫ܺ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܥܳ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܡܐ ܗܢܐ‪ .‬ܗܒ ܳܠܝ ܕܬܘܒ ܰܠ ܐܚܙ ܐ ܒܒܝܫܬܐ ܕܥܡܝ‪ .‬ܗܒ ܠܝ‬ ‫ܳܰ‬ ‫ܣܚ ܺ‬ ‫ܳܕܰܠ ܺܐ ܶܚܐ ܶܘܐܚܙܶ ܐ ܺܥ ܳܕܬܟ ܰܕ ܺ‬ ‫ܥܩ ܳܝ̈ܪܢ ܰ‬ ‫ܘܡܕܒ ܰܚܝܟ ܰܕ ܺ‬ ‫ܝܦܝܢ ܰܘܟܬܒܝܟ‬ ‫ܶ ܶ ܳ‬ ‫ܙܚܐ ܽ‬ ‫ܕܡܨ ܶ‬ ‫ܒܙ ܳܝܙ ܐ ܶ‬ ‫ܰܩ ܺܕ ܝ ܶܫܐ ܶ‬ ‫ܫܬܐ ܰܕ ܺ‬ ‫ܘܡ ܰ‬ ‫ܘܩܘܕ ܰܫܝܟ ܺܕܕ ܺ‬ ‫ܬܒ ܳ‬ ‫ܝܫܝܢ‬ ‫ܫܡ‬ ‫ܘܬ‬ ‫ܝܢ‬ ‫ܛܪ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܩܝ ܳܡܟ ܰܕ ܺ‬ ‫ܐܠܝܨ ܰܘܡܛ ܰܪܦ ܽ‬ ‫ܰܘ ܳ‬ ‫ܒܟܠ ܐܬܪ ܳܘܢ‪ܰ .‬ܗܒ ܺܠܝ ܕܰܠ ܐ ܶܚܐ ܶܘܐܚܙܶܐ‬ ‫ܺ‬ ‫ܰ‬ ‫ܙܥ ܰ‬ ‫ܰ‬ ‫ܘܪܝ ܶܠ ܳܒܐ ܰܟܕ ܳܗ ܺ‬ ‫ܪܦ ܳܝܐ ܰܟܕ ܶܡܬܛܡܐܝܢ ܰܘ ܽ‬ ‫ܦܟܝܢ ܶܡܢ ܳ‬ ‫ܫܪ ܳܪܐ‪.‬‬

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Let me not live and see my abundant flocks ripped apart by ravenous wolves.69 Let me not live and see my many false friends, for, lo, today they have been found to be my enemies and killers. Let me see no longer my one-time beloved who disappear at the time of their trial. Let me not live and see the impure people of the crucifiers, who mock and insult your holy people and are insolent toward your servants.70 “My Lord, let my confession be perfected in martyrdom! Let me stand heroically at the head of the entire East {903} and be a good example for all your people in the realm of this powerful kingdom. My Lord, I have been called on behalf of your name to be at the head of all my brothers and your people who are in this realm, and I will die at the head of them all while I am giving my blood for them and taking up my life with those in whom there is neither thought nor concern, neither sorrow nor worry, neither one who oppresses or is oppressed, nor one who is unjust or is treated unjustly. For you, my Lord, have prepared that world for your chosen ones and my soul waits for you. Give me, my Lord, an escape from this life, in which the blasphemy of kings terrifies me and the iniquity of the powerful against your exalted name discourages me. “The stumbling of my feet will be healed in you, the way of truth!71 The weariness of my limbs will be eased in you, Christ, our healing oil! The afflictions of my heart will be forgotten in you, Jesus, our saving cup! The stream of tears from my eyes will be held back by you, our joyful consolation!”

69 Eusebius makes a similar claim about heretics—wolves who devastate the flock of Christ. See Eus. HE I.2. 70 At the same time that the text makes a distinction between Jews (“the impure people of the crucifiers”) and Christians (“your holy people”), it also suggests, following the claims of History 12 and 13, that Jews mock Christians at the time of their trial. For a similar perspective, see Aph. Dem. XXI, “On Persecution.” 71 Note the pun: “the way of truth” could also be translated “the way of stability.”

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰܺ ܳ ܳ‬ ‫ܬܒܣ ܳ‬ ‫ܰܗܒ ܺܠܝ ܳܕܰܠ ܺܐ ܶܚܐ ܶܘܐܚܙܶ ܐ ܰ‬ ‫ܬܐ ܰܟܕ ܶܡ ܰ‬ ‫ܠܡ ܳ‬ ‫ܒܣܢ‬ ‫̈ܪܥܝܬܝ ܥܒܝܛ‬ ‫ܶ ܺ ܶ‬ ‫ܚܡܝ ܰܣ ܺܓ ܶܝܐܐ ܺܕܙ ܳ‬ ‫ܘܚܐ‪ܰ .‬ܗܒ ܺܠܝ ܳܕܰܠ ܺܐ ܶܚܐ ܶܘܐܚܙܶ ܐ ܳ‬ ‫ܠ̈ܪ ܰ‬ ‫ܐܒܐ ܳܣ ܽ̈ܪ ܶ‬ ‫ܐܦܐ‬ ‫ܳܡܢ ܕ ܶ‬ ‫ܺ ܺ ܺ ܰ ܳ ܳ ܳ ܶ ܳ ܽ ܶ ܳ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܕܗܐ ܐܫܬܟܚܘ ܥܒܝܕܝܢ ܠܝ ܝ ܶܘܡܢܐ ܣܢܐܐܐ ܘܩܛܘܰܠ‪ .‬ܘܰܠ ܐܘܣ ܳܦ‬ ‫ܒܒ ܳ‬ ‫ܶ‬ ‫ܐܥܒܪ ܐ ܽܢܘܢ ܰܙܒ ܳܢܐ ܽ‬ ‫ܚܙ ܐ ܰܚ ܺܒܝ ܰܒܝ ܰܕܙ ܳ‬ ‫ܒܢܐ ܰܕ ܰ‬ ‫ܠܡ ܳ‬ ‫ܘܚܪ ܢܶܗ‪ܰ .‬ܗܒ ܺܠܝ ܕܰܠ‬ ‫ܺ‬ ‫ܰܳ ܰ ܳ‬ ‫ܕܡ ܺ‬ ‫ܡܐܐ ܳܕܙ ܽܩܘ ܶܦܐ ܰ‬ ‫ܗܠܝܢ ܰܘ ܰ‬ ‫ܡܒ ܺܙܚܝܢ ܶ ܒܥܰ ܳܡܟ‬ ‫ܐ ܶܚܐ ܶܘܐܚܙܶ ܐ ܠܥܡܐ ܛ‬ ‫ܘܡ ܰ‬ ‫ܝܫܐ‪ܶ :‬‬ ‫ܬܪ ܺ‬ ‫ܘܪܒܝܢ ܥܰܠ ܥܰܒ ܰܕܝܟ‪ܰ .‬ܗܒ ܺܠܝ ܳܡܪܝ ܕܬ ܰ‬ ‫ܰܩ ܺܕ ܳ‬ ‫ܬܓܡܪ‬ ‫ܳ‬ ‫ܗܕܘܬܐ‪ܰ .‬ܗܒ ܺܠܝ ܶܕ ܽܐܩܘܡ ܺ‬ ‫ܒܣ ܽ‬ ‫ܘܕܝ ܽܢܘܬܝ ܳ‬ ‫ܒܪ ܳ‬ ‫ܰܡ ܳ‬ ‫ܝܫܗ ܽܕܟܠܳܗ ܰܡ ܳ‬ ‫ܕܢܚܐ‬ ‫ܰ ܳ ܳܺ‬ ‫ܽ ܶ ܰܳ ܰ ܽ‬ ‫ܶ ܶ ܽ ܳ ܳ ܳ‬ ‫ܒܐ ܳ‬ ‫ܘܚܕ ܳܢܐ‬ ‫ܒܬܐ ܠܟܠܗ ܥܡܟ ܕ‬ ‫ܛ‬ ‫ܐ‬ ‫ܘܬ‬ ‫ܕܡ‬ ‫ܐ‬ ‫ܐܗܘ‬ ‫ܘ‬ ‫ܝܬ‬ ‫ܐ‬ ‫ܶ‬ ‫}‪ܳ {903‬ܓܢ̱ ܳܒ ܶܪ ܰ ܺ ܳ ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܺ‬ ‫ܕܡ ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܟܘܬ ܰܐ ܗܕܐ ܬܩܝܦܬ ܽܐ‪ .‬ܐܢܐ ܡܪܝ ܐܬܩܪ ܶܝܬ ܚܠܦ ܫܡܟ‪ :‬ܒܪܝܫ‬ ‫ܘܚܕ ܳܢܐ ܳܗ ܳܢܐ ܶܘ ܳܐܢܐ ܐ ܽܡܘܬ ܺ‬ ‫ܒܪܝܫ ܽܟ ܽ‬ ‫ܽܟ ܽ‬ ‫ܠܗܘܢ ܐ ܰܚܝ ܘܥܰ ܳܡܟ ܰܕܒܐ ܳ‬ ‫ܠܗܘܢ‪ܰ :‬ܟܕ‬ ‫ܝܳ ܶܗܒ ܐ ܳܢܐ ܶܕܡܝ ܳ‬ ‫ܡܗܘܢ ܳܗ ܽܢܘܢ ܰ‬ ‫ܝܗܘܢ ܳܘܢ ܶܣܒ ܐ̱ ܳܢܐ ܰܚ ܰܝܝ ܥܰ ܽ‬ ‫ܚܠ ܰܦ ܽ‬ ‫ܕܠܝܬ‬ ‫ܽ ̱ܶ ܳ ܳ ܶ ܳ ܳ ܳ ܰ ܺ ܳ‬ ‫ܒܗܘܢ‪ܳ .‬ܘܰܠ ܳܕ ܐܠܨܶ‬ ‫ܝܬܐ ܰܠܝܬ ܽ‬ ‫ܳܒܗܘܢ ܪܢܝ ܶܐ ܘܰܠ ܨܦܬܐ‪ .‬ܥܩܬܐ‬ ‫ܘܡܪܢ ܳ‬ ‫ܶ‬ ‫ܳ ܶ‬ ‫ܶ‬ ‫ܕܡܬܐ ܶܠܨ‪ܰ .‬ܠܝܬ ܽ‬ ‫ܘܰܠ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܗܘܢ ܕܥܠܒ ܘܰܠ ܕܡܬܥܠܒ‪ .‬ܕ ܐܢ̱ܬ ܡܪܝ‬ ‫ܰ ܶ ܳ‬ ‫ܓܒܝܟ‪ܳ :‬‬ ‫ܕܬܝ ̱ܗܝ ܠܥܳ ܳ‬ ‫ܟܝܐ ܰ‬ ‫ܘܠܟ ܰ‬ ‫ܠܡܐ ܰܗܘ ܰܠ ܰ‬ ‫ܡܣ ܳ‬ ‫ܦܫܝ‪ܰ .‬ܗܒ‬ ‫ܢ‬ ‫ܥܬ‬ ‫ܽ ܳܳ ܰ ܶ‬ ‫ܶ ܶ ܶ ܳ ܶ ܰ ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܺܠܝ ܡܪܝ ܕܐܓܗܐ ܡܢ ܗܠܝܢ ܚܝܐ ܕܒܗܘܢ ܓܘܕܦܐ ܕܡܠܟܐ ܡܙܝܥ‬ ‫ܫܡܟ ܰ‬ ‫ܡܪ ܳ‬ ‫ܕܫ ܺܠܝ ܳܛܢܶܐ ܕܥܰܠ ܳ‬ ‫ܝܡܐ ܰ‬ ‫ܺܠܝ‪ܰ :‬ܘܛܠܽ ܳ‬ ‫ܘܡܝܐ ܰ‬ ‫ܡܣ ܶܪܕ ܺܠܝ‪.‬‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܽ ܳ ܳ ܶ ܰ ܳ ܶ ܰ ܳ‬ ‫ܰ‬ ‫ܘܪܝܐ ܰܕ ܳ‬ ‫ܠܡܢ‪ :‬ܐ ܳ‬ ‫ܫܪ ܳܪܐ‪ܰ .‬ܠܘܬܐ ܰܕܗ ܳܕܡܝ ܳܒܟ‬ ‫ܬܶܘܩܠܬܐ ܕܪܓܠܝ ܒܟ ܢܬܚ‬ ‫ܺ ܳ ܶ ܳ ܽ ܳ ܰ ܳܳ ܶ‬ ‫ܳ ܶ ܰ ܳ‬ ‫ܶ‬ ‫ܬ ܺ‬ ‫ܬܢܝܚ‪ :‬ܡܫܝܚܐ ܡܫܚܐ ܰ ܶܕܕܘܗܢܢ‪ .‬ܥܩܬܗ ܕܠܒܝ ܒܟ ܢܬܥܛܝ ܳܢ‪:‬‬ ‫ܝ ܶ ܽܫܘܥ ܳܟ ܳܣܐ ܽ‬ ‫ܕܦ ܳ‬ ‫ܘܪܩ ܰܢܢ‪ .‬ܬܦܐ ܶܕܕܡܥܶܐ ܰ‬ ‫ܕܥܝ ܰܢܝ ܳܒܟ ܢܶܬܟܠܽܘܢ‪ܽ :‬ܒ ܳ‬ ‫ܘܝܐܐ‬ ‫ܰ ܰ‬ ‫ܕܚܕ ܳܘܬܢ܀‬

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72. The bishops and priests and deacons who were imprisoned with him marveled at the courage of the mind of the holy one and at his perseverance in prayer. And they were amazed that he endured so long with his hands extended to heaven. They observed {906} his face, which was transformed from its customary visage and was like the form of a rose.72 73. He completed his prayer by giving thanks to God, and all responded and said, “Amen!” He turned to his brothers and blessed them, and, after he blessed them, he said to them, “Rejoice in our Lord, my brothers! Rejoice, I say again! Be comforted and raise up your heads because the time of our salvation has come, and tomorrow, on the day of our Lord’s passion, we will be killed.” He said to them many other things from scripture, too.

72 This is the second time that the text depicts the transfiguration of the martyr prior to his martyrdom. Gushtazad’s face is described as “shining” (History 63) after he concludes his prayer of thanks at the place of his execution. Even Shapur wonders at the radiance of Simeon’s face in History 82, and the faces of Simeon and those martyred with him are described as “jubilant … cheerful and laughing” in History 85.

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‫ܡܫܡ ܳܫܢܶܐ ܕܥܰ ܶܡܗ ܰܐ ܺܣ ܺ‬ ‫‪ܶ 72‬ܐ ܺܦ ܽ‬ ‫ܝܣܩܘ ܶܦܐ ܶܕܝܢ ܰ‬ ‫ܝܪܝܢ ̱ܗ ܰܘܘ‪ܰ :‬‬ ‫ܘܩ ܺܫܝ ܶܫܐ ܰܘ ܰ‬ ‫ܬܗܪܘ‬ ‫ܰ ܺ ܽ ܳ ܶ ܳܶ ܰ ܺ ܳ ܰ ܺ ܽ ܶ ܰ ܽ ܳ‬ ‫ܬܕ ܺ‬ ‫ܘܬܐ‪ܶ :‬‬ ‫ܘܡ ܰ‬ ‫ܡܪܝܢ‬ ‫ܒܠܒܝܒܘܬܐ ܕܪܥܝܺܢܗ ܕܩܕܝܫܐ ܘܒܚܦܝܛܘܬܗ ܰܕܒܨܠ‬ ‫ܰ ܰ ܳ‬ ‫ܟܡܐ ܛ ܳ‬ ‫ܶ‬ ‫ܡܬܚܢ ܐܝ ܰܕܘܗܝ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܫܡ ܳܝܐ ܰܕ ܳ‬ ‫ܺ‬ ‫ܕܠ ܰ‬ ‫ܰ‬ ‫ܘܪܐ ܥܙܝ ܘܡܬܒܩܝܢ‬ ‫̱ܗܘܘ ܒ‬ ‫̱‬ ‫ܰ ܽ ܶ ܶ ܰ‬ ‫ܣܒܗ ̱ܗܘܐܳ‬ ‫ܥܝ ܶܕܗ ܰ‬ ‫ܰ‬ ‫ܘܡ ܰ‬ ‫ܐܫܬܚܠܰܦ ܶܡܢ ܳ‬ ‫}‪̱ ܳ {906‬ܗܘܘ ܒܦܪܨܘܦܗ ܕ‬ ‫ܰܠ ܽ‬ ‫ܕܡܘܬܐ ܰܕܘ ܳܪܕܐ܀‬ ‫ܽ ܶ‬ ‫ܰ ܺ ܳ‬ ‫ܥܢܘ ܽܟ ܽ‬ ‫ܝܬܐ ܰܕ ܳ‬ ‫‪ܰ 73‬ܫܡܠܺܝ ܶ‬ ‫ܠܘܬ ܰܐ ܳܠ ܳܗܐ‪ܰ .‬ܘ ܰ‬ ‫ܠܗܘܢ‬ ‫ܘܕ‬ ‫ܒܬ‬ ‫ܗ‬ ‫ܘܬ‬ ‫ܨܠ‬ ‫ܝܢ‬ ‫ܕ‬ ‫ܶ‬ ‫ܳ ܰ‬ ‫ܐܬܦܢܝ ܳ‬ ‫ܐܡܪܘ ܰܐ ܺܡܝܢ‪ܶ .‬ܘ ܺ‬ ‫ܶܘ ܰ‬ ‫ܬܪ ܰ‬ ‫ܠܘܬ ܰܐ ܰܚܘ ̱ܗܝ ܰ‬ ‫ܕܒ ܶܪܟ‬ ‫ܘܒ ܶܪܟ ܽ ܐ ܽܢܘܢ‪ ܳ.‬ܘܒ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶܐ ܽܢܘܢ‪ :‬ܐ ܰܡܪ ܽ‬ ‫ܚܕܘ ܳ‬ ‫ܒܡ ܰܪܢ ܐ ܰܚܝ‪ :‬ܘܬܘܒ ܐ ܰܡܪ ܐ̱ ܳܢܐ ܰ‬ ‫ܠܗܘܢ‪ܰ :‬‬ ‫ܚܕܘ‪.‬‬ ‫ܽ‬ ‫ܰ ܳ‬ ‫ܝܫ ܽ‬ ‫ܶܐ ܰ‬ ‫ܡܛܐ ܶܠܗ ܰܙܒܢ ܽܦ ܳ‬ ‫ܬܠ ܰܒܒܘ ܰܘ ܺܐܪܝܡܘ ܺܪ ܰ‬ ‫ܘܪܩ ܰܢ ܳܢ‪.‬‬ ‫ܝܟܘܢ‪ܶ :‬ܡܛܠ ܕ‬ ‫ܳ‬ ‫ܳ ܰ ܶ ܰ ܺ‬ ‫ܰܘ ܰ‬ ‫ܡܚܪ ܽ‬ ‫ܚܢܢ ܰܠ ܳ‬ ‫ܬܩܛܠ ܰܝܢܢ‪ܳ .‬ܘܐܦ ܰܣ ܺܓܝܐܬܐ‬ ‫ܒܝܘܡ ܰܚ ܶܫܗ ܕܡܪܢ ܡ‬ ‫ܳ ܶ‬ ‫ܰܡܠܶܠ ܥܰ ܽ‬ ‫ܡܗܘܢ ܶܡܢ ܟܬܒܐ܀‬

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74. After he finished his teaching, he said to them, “Arise! Let us again praise the Lord and sing for God our savior, who redeemed his servant Gushtazad from death and delivered him from the hand of Sheol. Let us stand before (God’s) face in thanksgiving, for his mercy has hastened (Gushtazad) along, freed him from the power of error, released him from the yoke of demons and the darkness and gloom of Satan, led him to that light from which he strayed, and brought him to the kingdom of his son Jesus from which he had been expelled. He has become worthy of that portion that comes to the holy ones in the land of light! Come, let us commemorate him in joy, and let us unite (Gushtazad’s) peṣḥa with the peṣḥa of Jesus {907} Christ.73 Let us delight in the body and blood of the living lamb of God who takes away the sin of the world [Jn 1:29]. For he has shown it to us in a symbol in order to teach us the mystery of the sacrifice of his body—not at the hand of the Jews is he sacrificed, but by his holy servants in the church.”

73 In this sentence, peṣḥa could be translated as “Passover” or “Easter,” and the term is often interchangeable with paska (“Pascha”). In East Syriac, however, peṣḥa refers specifically to Holy Thursday. Given that the subsequent discussion invokes Jesus’ celebration of the Last Supper—and that the term peṣḥa (rather than paska) occurs here in celebration of Gushtazad, who was killed on Holy Thursday—this phrase should be understood as “let us unite (Gushtazad’s) Thursday with the Thursday of Jesus Christ.” There is a parallel in History 76 when Simeon’s Friday is united with Jesus’ Friday.

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‫ܽ‬ ‫ܳ ܰ‬ ‫ܬܪ ܰܕܫܠܺܝ ܶܡܢ ܰܡ ܳ‬ ‫ܠܦ ܽܢܘܬܶܗ‪ܶ :‬ܐ ܰܡܪ ܽ‬ ‫ܠܗܘܢ‪ܽ :‬ܩܘܡܘ ܬ ܳܘܒ‬ ‫‪ 74‬ܘܒ‬ ‫ܘܩܢ‪ܰ :‬‬ ‫ܕܦ ܶ‬ ‫ܙܡܪ ܰܰܠ ܳܠ ܳܗܐ ܳܦ ܽܪ ܰ‬ ‫ܰܢܫ ܰܒܚ ܳ‬ ‫ܪܝܐ ܘܢܶ ܰ‬ ‫ܒܕܗ ܽܓܘܫܬܐ ܙܕܳ‬ ‫ܪܩܗ ܠܥܰ ܶ‬ ‫ܠܡ ܳ‬ ‫ܶ ܰ ܳ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܘܬܐ ܶ‬ ‫ܘܡܢ ܺܐ ܳܝܕܐ ܰܕ ܽ‬ ‫ܫܝܘܠ ܰܦܨܝܶܗ‪ܰ .‬ܢܩ ܶܕܡ ܐ ܰ ܽܦܘ ̱ܗܝ ܒܬ ܺܘܕܝܬܐ‪:‬‬ ‫ܡܢ ܡ‬ ‫ܳܶ ܰ ܶ ܶ ܽ ܳ‬ ‫ܘܡܢ ܺܢܝܪ ܐܳ‬ ‫ܘܥܝܝ ܶ‬ ‫ܰܕܩ ܶ‬ ‫ܰ‬ ‫ܘܠܛ ܳܢܐ ܕܛ ܰ‬ ‫ܰ‬ ‫ܕܡܗ ܒ ܶܥܓܠ ܚܢܢܗ ܘܐܥܕܝܗ ܡܢ ܫ‬ ‫ܶ ܶܽ ܳ ܰ ܳ‬ ‫ܠܢ ܳ‬ ‫ܰܕܕܝ ܶܘܐ ܰ‬ ‫ܕܣ ܳܛ ܳܢܐ ܰܘܐܝܬܝܶܗ ܽ‬ ‫ܡܛ ܳܢܐ ܳ‬ ‫ܘܗܪ ܶܐ ܰܗܘ‬ ‫ܘܥ‬ ‫ܐ‬ ‫ܘܟ‬ ‫ܫ‬ ‫ܚ‬ ‫ܢ‬ ‫ܘܡ‬ ‫ܗ‬ ‫ܠܛ‬ ‫ܦ‬ ‫ܰ ܽ ܳ‬ ‫ܕܡܢܶܗ ܰ‬ ‫ܕܡ ܳܢܗ ܐ ܶ‬ ‫ܘܬܐ ܰܕ ܶ‬ ‫ܒܪܗ ܝ ܶ ܽܫܘܥ ܳܗܝ ܶ‬ ‫ܶ‬ ‫ܢܦܩ ܰ‬ ‫ܬܛܪܕ‬ ‫ܘܡܢܥܶܗ ܠܡܠܟ‬ ‫ܰ ܺ ܶ ܰ ܳ ܽ ܳ ܰ‬ ‫ܳ‬ ‫ܺ ܰ ܳ ܳ‬ ‫ܡܢ ܳܬܐ ܳܗܝ ܰܕܡܛܬ ܠܩܕ ܝܫܐ ܒܐܬܪܐ ܕܢܘܗܪܐ‪ .‬ܬܘ‬ ‫̱ܗ ܳܘܐ‪ܶ .‬ܘܐܫܬܘܝ ܠ‬ ‫ܨܚܗ ܶ‬ ‫ܥܒܕ ܽܕ ܳ‬ ‫ܢܶ ܶ‬ ‫ܒܦ ܶ‬ ‫ܒܚ ܽܕܘܬܐ ܰܘ ܰܢܚܠܶܛ ܶܦ ܶ‬ ‫ܘܟܪ ܢܶܗ ܰ‬ ‫ܨܚܗ ܕܝ ܶ ܽܫܘܥ }‪{907‬‬ ‫ܺ ܶ‬ ‫ܕܡܗ ܶܕ ܐܡܪܶܗ ܰܚ ܳܝܐ ܰܕ ܳ‬ ‫ܝܚܐ ܰܘ ܰ‬ ‫ܒܦ ܶ‬ ‫ܓܪܗ ܰܘ ܶ‬ ‫ܺ‬ ‫ܡܫ ܳ‬ ‫ܐܠ ܳܗܐ ܳܫ ܶܩܠ ܚܛܝܬ ܳܗ‬ ‫ܒܪ ܐܙ ܰܕܢ ܶ‬ ‫ܬܒ ܰܣܡ‪ܽ :‬ܕܗܘ ܰܚܘܝܶܗ ܰܠܢ ܳ‬ ‫ܐܠܦ ܰܠܢ ܳܪ ܳܐܙ ܐ ܰܕ ܺ‬ ‫ܕܥܳ ܳ‬ ‫ܠܡܐ ܢܶ ܰ‬ ‫ܕܒ ܽ‬ ‫ܝܚܘܬܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܦ ܶ ܰ‬ ‫ܘܗܝ ܶܡ ܰ‬ ‫ܬܕܒܚ‬ ‫ܓܪܗ ܠܘ ܶܡܢ ܝܺ ܽ ̱ܗܘ ܳܕܝܶܐ‪ :‬ܐܰܠ ܶܡܢ ܰܩ ܺܕ ܝ ܶܫܐ ܥܰܒ ܰܕ ̱‬ ‫ܳ‬ ‫ܒܥܺ ̱ܕܬܐ܀‬

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THE MARTYRDOM AND HISTORY

75. They rose up prayer and offered the mysteries in prison with their hands because, for fear of persecution, no one was able to bring the vessels of the liturgy in to them. In this way they joined peṣḥa with peṣḥa and memorial with memorial.74 Holy Simeon said, “Let this mystery of the body of our Lord be to us, my friends, a companion until the day that we receive his revelation when he comes upon the clouds of heaven with the host of his holy angels [cf. Mk 13:26–27] and restores our souls to our bodies, raises them from dust, guides us up with him to heaven, and lets us delight in his gratifying vision, partake in his glory, and rejoice in the kingdom of heaven forever and ever. Amen!”

74 This is a richly allusive statement. The text suggests that Gushtazad’s Thursday/passion were joined with Jesus’ Thursday/passion and that both were united, in a temporal and mystical way, with the Last Supper and the celebration of the eucharist.

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‫ܰ ܽ ܳ‬ ‫ܘܬܐ ܳܘܪ ܐܙܶ ܐ ܥܰܠ ܺܐܝ ܰܕ ܽܝܗܘܢ ܰܩ ܶܪܒܘ ܶܒܝܬ ܰܐ ܺܣ ܶ‬ ‫‪ܳ 75‬‬ ‫ܝ̈ܪܐ‪:‬‬ ‫ܨܠ‬ ‫ܒ‬ ‫ܡܘ‬ ‫ܘܩ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ ܶ ܶ ܶ ܳ‬ ‫ܫܬܐ ܳܰܠ ܐ̱ ܳܢܫ ܡܨܶ ܐ ̱ܗ ܳܘܐ ܰܕܢܥܶܠ ܽ‬ ‫ܠܗܘܢ ܶܡܛܠ‬ ‫ܶܡܛܠ ܕܡܐܢܐ ܕܬܫܡ‬ ‫ܶ ܳ‬ ‫ܨܚܐ ܶ‬ ‫ܒܕ ܳ‬ ‫ܨܚܐ ܽܘܕ ܳ‬ ‫ܘܦܝܐ‪ܳ .‬‬ ‫ܘܟܪ ܳܢܐ ܽ‬ ‫ܒܦ ܳ‬ ‫ܘܗ ܰܟ ܳܢܐ ܰܚܠܶܛܘ ܶܦ ܳ‬ ‫ܚܠܬܐ ܰܕ ܽܪܕ ܳ‬ ‫ܘܟܪ ܳܢܐ‪.‬‬ ‫ܕ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܗܘܐ ܶ ܠܢ‪ :‬ܚܒܝܒܝ‪:‬‬ ‫ܘܐܡܪ ܩܕܝܫܐ ܫ‬ ‫ܡܥ ܳܘܢ‪ܰ :‬ܗܢܐܰ ܶܪ ܐܙ ܐ ܕܦ ܶܓܪܗ ܳ ܶܕܡܪܢ ܰ ܢ ܳ‬ ‫ܳܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶܠ ܳ‬ ‫ܘܝܐ ܰ‬ ‫ܥܕ ܳܡܐ ܳܠܝܘܡܐ ܰ ܕܢܩܒܠ ܓܠܝܢܗ‪ :‬ܟܕ ܐܬܐ ܥܠ ܥܢܢܝ‬ ‫ܰ ܺ ܶ ܰ ܶ ܰ ܳ ܰ‬ ‫ܠܦ ܰ‬ ‫ܬܢ ܰ‬ ‫ܫܡ ܳܝܐ ܥܰܡ ܰܚܝܶܠ ܰ‬ ‫ܰ‬ ‫ܓ̈ܪܝܢ‪:‬‬ ‫ܕܡܶܠ ܰܟܘ ̱ܗܝ ܩܕ ܝܫܐ ܘܡܦܢܐ ܢܦܫ‬ ‫ܰܘ ܽ‬ ‫ܝܚܐ ܳܘܕ ܰܒܪ ܰܡ ܶܣܩ ܰܠܢ ܥܰ ܶܡܗ ܰܠ ܰ‬ ‫ܠܗܘܢ ܰ‬ ‫ܡܢ ܶܚܡ ܶܡܢ ܰܕ ܺܚ ܳ‬ ‫ܫܡ ܳܝܐ‬ ‫ܳ‬ ‫ܡܒ ܶܣܡ ܰܠܢ ܰܒ ܳ‬ ‫ܰܘ ܰ‬ ‫ܡܫܘܬܶܦ ܰܠܢ ܽ‬ ‫ܒܫ ܶ‬ ‫ܝܓܬܐ ܰܘ ܰ‬ ‫ܚܙܬܶܗ ܺ‬ ‫ܘܒܚܗ ܰܘ ܰ‬ ‫ܡܚ ܶܕ ܐ‬ ‫ܪܓ‬ ‫ܳ‬ ‫ܺܰ‬ ‫ܰ‬ ‫ܒܡ ܽ‬ ‫ܫܡ ܳܝܐ ܠܥܳܠܡ ܥܳ ܺ‬ ‫ܠܟܘܬܐ ܰܕ ܰ‬ ‫ܰܠܢ ܰ‬ ‫ܠܡܝܢ‪ :‬ܐܡܝܢ܀‬

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76. All the holy ones who were with him responded and said, “Amen!” They began again in prayer for the whole night {910} in which Friday dawned, the day of the passion of our Lord Jesus.75 With psalms and hymns and canticles they spent (the night) standing on their feet. Neither did sleep overcome them by making them miserable, nor did anxiety hinder them with its worry, but all of them were asking and beseeching while kneeling: “Grant us, our Lord, on this day of your passion, our passion, too, and let us taste this cup of death on behalf of your name so that generations after us might say, Simeon and his brothers hearkened unto Jesus, and, as Jesus, they were sacrificed on Friday the fourteenth.”76 On Friday morning, at the first hour of the day, all of them were summoned from prison to the gate of the court of the king.

I.e., the night of Holy Thursday up until the dawn of Good Friday. Although the practice of linking the date of Easter to the date of the Jewish Passover during the lunar month Nisan had been condemned in the West—first during the Quartodeciman controversy at the end of the second century, and yet again with the Council of Nicaea in 325 CE—the practice persisted among a number of churches, especially those in the East. That the differences of opinion over how the date of Easter should be calculated remained an important issue is indicated by a letter from the Western fathers which was read before an assembly of Persian bishops at Seleucia-Ctesiphon during the Synod of Isaac in 410 CE. The letter, which is quoted in the acts of the Synod of Isaac, makes three points: first, it declares that there should be only one bishop in each city (note that History 1 and 25 claim that two bishops from Beth Lapaṭ, Gadyahb and Subyana, were martyred with Simeon); second, it urges that all Christian churches should keep a uniform date of Easter; and, third, it conveys the canons of the Council of Nicaea, which took place during the reign of “the victorious king Constantine.” According to the acts of the Synod of Isaac, after the letter from the Western fathers was read, the canons of Nicaea were then read aloud and accepted by the Persian bishops at the synod. See Syn. Or. 20–21. 75 76

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‫ܽ‬ ‫ܰ‬ ‫ܥܢܘ ܽܟ ܽ‬ ‫ܠܗܘܢ ܰܩ ܺܕ ܝ ܶܫܐ ܕܥܰ ܶܡܗ ܶܘ ܰ‬ ‫‪ܰ 76‬ܘ ܰ‬ ‫ܐܡܪܘ ܐ ܺܡܝܢ‪ .‬ܘܬܘܒ ܰܫ ܺܪܝܘ‬ ‫ܰ ܽ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܓܗܐ ܽ‬ ‫ܕܒܗ ܳܢ ܳ‬ ‫ܠܝܐ‪ܰ {910} :‬ܗܘ ܶ‬ ‫ܘܬܐ ܽܕܟܠܗ ܠ ܳ‬ ‫ܘܒܬܐ ܕܝܽܘܡ‬ ‫ܥܪ‬ ‫ܒܨܠ‬ ‫ܰ ܰ ܽ ܶ ܰ ܰ ܳ ܶ ܰ ܶ ܳ ܳ ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܘܗܝ‬ ‫ܰܚ ܶܫܗ ܶܕܡܪܢ ܰ ܝܫܘܥ‪ܳ .‬ܘܒܡܙܡ ܶܘܪܐ ܘܒܡ ܳܕܪܫܐ ܘܒܬܫܒ ܳܚܬܐ ܐܦܩ ܶ ̱‬ ‫ܒܕ ܽܘ ܳܘܢܗ‪ :‬ܘܰܠ ܥܰ ܰ‬ ‫ܩܝܡ ܪܓܠ ܽ‬ ‫ܰܒ ܳ‬ ‫ܝܗܘܢ‪ .‬ܘܰܠ ܳܙܟܬ ܐ ܽܢܘܢ ܶܫܢܬܐ ܰ‬ ‫ܘܟܬ ܐ ܽܢܘܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܒܒܛܠ ܳܢܗ‪ :‬ܐܰܠ ܽܟ ܽ‬ ‫ܰܡ ܺܪܢܝܬܐ ܶ‬ ‫ܕܫܐܠܝܢ ܳ‬ ‫ܠܗܘܢ ܰ‬ ‫ܘܒܥܶܝܢ ܰܟܕ ܩܥܺ ܺ‬ ‫ܗܘܘ ܳ‬ ‫ܝܕܝܢ‬ ‫ܳ‬ ‫̱ܗ ܰܘܘ ܽܒ ܳ‬ ‫ܒܝ ܳ‬ ‫ܕܚ ܳܫܟ ܐܦ ܰ‬ ‫ܘܡܐ ܳܗ ܳܢܐ ܰ‬ ‫ܘܪܟܐ ܰܕܗܒ ܰܠܢ ܳܡ ܰܪܢ ܰܕ ܰ‬ ‫ܚܢܢ ܶܒܗ ܢܶ ܰܚܫ‬ ‫ܳ‬ ‫ܫܡܟ ܺܕܢ ܽ‬ ‫ܝܘܗܝ ܳ‬ ‫ܐܡܪܘܢ ܳܕ ܶܪܐ ܶ‬ ‫ܘܢܶ ܺ‬ ‫ܕܡܘܬܐ ܚܠܳܦ ܳ‬ ‫ܠܟ ܳܣܐ ܳܗ ܳܢܐ ܰ‬ ‫ܕܡܢ‬ ‫ܛܥܡ‬ ‫̱‬ ‫ܳܒ ܰ‬ ‫ܕܫ ܽ‬ ‫ܐܚܘ ̱ܗܝ ܶܐ ܰ‬ ‫ܬܪܢ ܶ‬ ‫ܡܥܘܢ ܰܘ ܰ‬ ‫ܫܬܡܥܘ ܠܝܶ ܽܫܘܥ‪ܰ :‬ܘܐܝܟ ܝ ܶ ܽܫܘܥ‬ ‫ܰ ܽ ܳ ܳ ܳ‬ ‫ܰ ܽ ܳ‬ ‫ܐܪܒܥ ܶ ܳ‬ ‫ܣܪܐ ܶܐ ܰ‬ ‫ܘܒ ܰ‬ ‫ܘܒܬܐ ܰ‬ ‫ܥܬܐ ܳ‬ ‫ܬܕܒܚܘ‪ܰ .‬ܘ ܰ‬ ‫ܚܕܐ‬ ‫ܒܨܦܪܐ ܕܥܪܘܒܬܐ ܳܒܫ‬ ‫ܒ ܰܥܪ ܳ ܶ‬ ‫ܶ ܶ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܝܘܡܐ‪ :‬ܐܬܒܥܝܘ ܟܠܗܘܢ ܡܢ ܒܝܬ ܐܣܝ̈ܪܐ ܠܬܪܥܐ ܕܕܪܬܐ ܕܡܠܟܐ܀‬

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77. When they came in, the king sent word to Simeon and all his brothers: “Worship the sun, through whose rising the world lives, and you will live as well!” Simeon sent word to the king from the mouth of all the blessed ones who were with him and he said to the prefect of the king, “Why should we worship that which does not see our worship? Why should we pray to that which does not hear our prayers? Why should we glorify that which is not even aware of its own light? Far be it! It is not for Christians to offer worship due to the maker {911} to the things that are made, and to exchange the creator for his creatures. Even if we are forced with all sorts of coercion and are made to die any manner of death, we will not turn away from God. “As for what my lord King said—‘through the rising of the sun the world lives’—it is not through the rising of the sun that the world lives! How can that which itself does not live impart life? For the world lives at the beckoning of God, who is the living one in his very essence. Truly, even the blind live, who do not see the sun. Indeed, the sun, were it to possess intellect, would have to give thanks to the eyes. For were the eye not open to the light, the use of the light of the sun would be unnecessary.” These things, which were said by blessed Simeon, were conveyed to the king, and the king sent word to them again and said, “Obey that which I command you, and do my will, and I will magnify your primacy and multiply your honor!”

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‫ܰ‬ ‫ܡܥܘܢ ܰܘ ܽ‬ ‫ܠܫ ܽ‬ ‫ܘܟܕ ܶܐ ܰܬܘ‪ :‬ܫܠܰܚ ܰܡ ܳ‬ ‫ܠܟ ܽ‬ ‫‪ܰ 77‬‬ ‫ܶ‬ ‫ܠܗܘܢ ܐ ܰܚܘ ̱ܗܝ‪:‬‬ ‫ܐ‬ ‫ܠܟ‬ ‫ܶ ܳ ܳܳ ܰ ܶ ܶ ܳ ܶ ܳ ܳ ܳܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܘܚܐܝܢ ܐܢ̱ܬܘܢ‪ܰ .‬ܘܫܠܰܚ‬ ‫ܣܓܘܕܘ ܠܫܡܫܐ ܗܢܐ ܕܒܕܢܚܗ ܚܝܐ ܥ ܽܠܡܐ‬ ‫ܠܡ ܳ ܶ ܽ‬ ‫ܶܫ ܽ‬ ‫ܰܺ ܳ‬ ‫ܽ ܽ‬ ‫ܳܶ ܰܶ ܶ ܰ‬ ‫ܡܥܘܢ ܰ‬ ‫ܝܪܐ‬ ‫ܠܟܐ ܶ ܡܢ ܽ ܦܘܡ ܟܰܠܗ ܳܘܢ ܛ ܳ ܶܘܒܢܐ ܶ ܕܥܡ ܰܗ ܘ ܰܐܡܪ ܳ ܳܠܫܪ ܰ ܶ‬ ‫ܕܡ ܳ‬ ‫ܠܟܐ‪ܳ :‬‬ ‫ܰ‬ ‫ܠܡ ܳܢܐ ܢܣܓ ܰܘܕ ܠܗܘ ܕܰܠ ܚܙ ܐ ܣܓܕܬ ܳܢ܆ ܘܠܡܢܐ ܳܢܨ ܳܰܠ‬ ‫ܠܗܘ ܕܰܠ ܳ‬ ‫ܠ ܰܗܘ ܳܕܰܠ ܳܫ ܰܡܥ ܽ‬ ‫ܨܠܘܬܢ܆ ܰܘ ܳ‬ ‫ܠܡ ܳܢܐ ܰܢܫ ܰܒܚ ܰ‬ ‫ܦܶܠ‬ ‫ܐ‬ ‫ܣ‬ ‫ܡܦ‬ ‫ܶ ܳ‬ ‫ܒܢ ܶ‬ ‫ܗܘܐ ܳܗ ܶܕܐ ܰܠ ܺ‬ ‫ܘܗܪܗ܆ ܳܚܣ‪ܳ :‬ܘܰܠ ܬܶ ܶ‬ ‫ܝܣܛܝܢܶܐ‪ܰ :‬ܕ ܰܢܩ ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܓܕܬܐ‬ ‫ܣ‬ ‫ܘܢ‬ ‫ܪܒ‬ ‫ܟ̈ܪ‬ ‫ܶܳ‬ ‫ܶ ܶ‬ ‫ܥܒܝ ܶܕܐ ܰܘ ܰܢܚ ܽ‬ ‫ܘܕܐ }‪ܰ {911‬ܠ ܺ‬ ‫ܠܦܘܢ ܳ‬ ‫ܕܥܳ ܽܒ ܳ‬ ‫ܠܒ ܽܪ ܳ‬ ‫ܒܒ̈ܪܝܳܬܗ‪ ܰ :‬ܐܦܢ‬ ‫ܘܝܐ‬ ‫ܽ ܳܺ ܶ ܶ‬ ‫ܬܐ ܶܠܨ ܰܘ ܽ‬ ‫ܽ‬ ‫ܒܟܠ ܰܡܘ ܺܬܝܢ ܽܢܡܘܬ‪ܰ :‬‬ ‫ܚܢܢ ܶܡܢ ܐ ܳܠ ܳܗܐ‬ ‫ܒܟܠ ܐܘܠܨ ܢܝܢ ܢ‬ ‫ܳܰܠ ܳܗ ܺ‬ ‫ܐܡܪ ܳܡܪܝ ܰܡ ܳ‬ ‫ܡܫܐ ܳܚܝܶܐ ܥܳ ܳ‬ ‫ܦܟ ܰܝܢܢ‪ܶ .‬‬ ‫ܘܕ ܰ‬ ‫ܢܚܗ ܶ‬ ‫ܕܫ ܳ‬ ‫ܠܟܐ ܰܕ ܶ‬ ‫ܒܕ ܶ‬ ‫ܠܡܐ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܝܟ ܳܢܐ ܶܡ ܰ‬ ‫ܠܡܐ‪ܰ .‬ܐ ܰ‬ ‫ܡܫܐ ܳܚܝܶܐ ܥܳ ܳ‬ ‫ܢܚܗ ܶ‬ ‫ܕܫ ܳ‬ ‫ܳܰܠ ̱ܗ ܳܘܐ ܶ‬ ‫ܒܕ ܶ‬ ‫ܫܟܚ ܕܢܶܬܠ ܰܚܝܐ‬ ‫ܽ ܳ ܺ ܰ‬ ‫ܒܪܡܙܶܗ ܰܕ ܳ‬ ‫ܠܡܐ ܶ‬ ‫ܘܗܝ ܰܚ ܳܝܐ܆ ܳܚܝܶܐ ܶܓܝܪ ܥܳ ܳ‬ ‫ܐܠ ܳܗܐ‪:‬‬ ‫ܝܬ‬ ‫ܰܗܘ ܕܗܘ ܰܠ ܐ‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܺ ܰ‬ ‫ܳ‬ ‫ܘܗܝ ܰܚ ܳܝܐ ܺܒܐܝܬܘܬܗ‪ܰ .‬‬ ‫ܒܪܡ ܳܗܐ ܰ‬ ‫ܣܡܝܐ ܐܦ ܳܚ ܶܝܝܢ ܕܰܠ ܳܚܙܶܝܢ‬ ‫ܐܝܬ‬ ‫ܕ‬ ‫̱‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܫܡܫܐ‪ .‬ܕܙ ܕܩ ̱ܗܘܐ ܶܓܝܪ ܠܫܡܫܐ‪ :‬ܐܠܘ ܩܢܐ ̱ܗܘܐ ܒ ܳ‬ ‫ܘܝܢܐ‪ :‬ܕܢܩܒܠ‬ ‫ܰ ܽ ܳ‬ ‫ܳ‬ ‫ܰ ܶ‬ ‫ܚܬܗ ܶܕܝܢ ܽܕܢܘܗܪܐܳ‬ ‫ܕܥܝܢܶܐ‪ܶ :‬ܕ ܽ‬ ‫ܘܬܐ ܰ‬ ‫ܐܠܘ ܥܰ ܳܝܢܐ ܰܠ ܰܢ ܺܗ ܳܝܪܐ ̱ܗܶ ܳܘܬ‪ :‬ܚܫ‬ ‫ܛ ܶܝܒ ܳ ܰ ܺ ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܕܫܡܫܐ ܝ ܶܬ ܶܝܪܬܐ ̱ܗܘ ܽܬ‪ .‬ܗܠܝܢ ܕܝܢ ܕ ܐܬܐܡܪ ܡܢ ܩܕܝܫܐ ܶ ܫܡܥܘܢ‬ ‫ܐܡܪ‪ :‬ܐ ܺ‬ ‫ܠܗܘܢ ܰܡ ܳ‬ ‫ܠܡ ܳ‬ ‫ܠܟܐ ܐܬܐ ܰܡܪ‪ .‬ܘܬܘܒ ܫܠܰܚ ܽ‬ ‫ܠܟܐ ܶܘ ܰ‬ ‫ܰ‬ ‫ܬܬܦܝܣܘ‬ ‫ܒܝܢܝ‪ܶ :‬ܘ ܳܐܢܐ ܰܡ ܶ‬ ‫ܠܡ ܶܕܡ ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܠܟܘܢ ܰܘ ܶ‬ ‫ܕܦ ܶܩܕ ܐ̱ ܳ‬ ‫ܥܒܕܘ ܨܶ ܳ‬ ‫ܘܪܒ ܐ̱ ܳܢܐ‬ ‫ܐ‬ ‫ܢ‬ ‫ܣܓܐ ܐ ܳܢܐ ܺܐ ܳܝܩ ܽ‬ ‫ܝܫ ܽܢ ܽ‬ ‫ܘܬܟܘܢ ܰ‬ ‫ܺܪ ܳ‬ ‫ܪܟܘܢ܀‬ ‫ܘܡ ܶ ̱‬

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THE MARTYRDOM AND HISTORY

78. Simeon and the holy ones who were with him sent word to the king and they said, “You, my lord King, you know that if you were to send a general to war, and, in the midst of battle—through fear of death and love of life—he were to turn his back and retreat from the battle line, you would surely deliver him to death. And if {914} someone who deserts from the rank of your servants in battle is killed, then what kind of death would one deserve as punishment for his defection if he were to retreat from God, the judge of the living and the dead, and were to turn his back in a battle for the truth of the one who is the king of all kings, whose kingdom is without end, because (such a person) took fright at the sight of men and would not look at God—at the glance of whose gaze heaven and earth and all that is in them fear? 77 The glory of his greatness is such that not even his servants of fire and spirit are able to look upon it! Such a God we ought to fear, my lord King, not mortal men! Such a Lord of heaven and earth one must worship and praise, not the sun that darkness covers everyday. If it had understanding, it would have to give thanks to us, for it is because of us that God enlightened it and placed it in the firmament of the heavens in order to shed light upon the earth. And concerning the ‘honor and primacy’ that you promised us, we have in the heavenly treasury all treasures that are better and exceed all the honors and comfort of the world. When we are killed for God, then we will be called princes of justice and governors of righteousness.”

77 The qal wahomer argument that Simeon employs here, a form of argumentation that is common in rabbinic exegesis, occurs several times in the History. In this particular instance, Simeon’s argument that one who deserts his post in battle would not suffer nearly so much as one who deserts God is an argument that resonates with that of Socrates to his jury in Athens. Socrates explains that since he did not desert his post in battle when faced with death, surely no one can expect him to cease philosophizing (and thus disobey the oracle and the gods) when threatened with judicial execution. See Plato, Apology 28e–29a.

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‫ܰ‬ ‫‪ 78‬ܫܠܰܚ ܶܕܝܢ ܶܫ ܽ‬ ‫ܠܡ ܳ‬ ‫ܡܥܘܢ ܰ‬ ‫ܠܟܐ ܶܘ ܰ‬ ‫ܘܩ ܺܕ ܝ ܶܫܐ ܕܥܰ ܶܡܗ ܰ‬ ‫ܐܡܪܘ‪ :‬ܐܢ̱ܬ‪:‬‬ ‫ܳ ܶ‬ ‫ܰ‬ ‫ܶ ܰ‬ ‫ܠܟܐ‪ܳ :‬‬ ‫ܳܡܪܝ ܰܡ ܳ‬ ‫ܕܡܫܬ ܰܕܪ ܶܡ ܳܢܟ‬ ‫ܡܦܣ ܐܢ̱ܬ‪ܰ :‬ܕܪܒ ܳ ܰܚܝܶܠ ܐ ܽܢܗ ܳܘ‬ ‫ܰܠ ܳ‬ ‫ܝܒܘܬܐ ܶ‬ ‫ܒܝܕ ܺܪܗ ܽ‬ ‫ܕܡܢ ܰܡܘܬܐ ܰܘܒܥܶܠܰܬ ܶܪ ܰ‬ ‫ܒܓܘ ܶܣ ܳܕܪܐ ܰ‬ ‫ܩܪ ܳܒܐ‪ܰ :‬ܘ ܰ‬ ‫ܚܡܬ‬ ‫ܳ‬ ‫ܶ‬ ‫ܠܒ ܶ‬ ‫ܰܚ ܶܝܐ ܰܢܚ ܶܘܐ ܰܚ ܳܨ ܐ ܘܢܶ ܽ‬ ‫ܣܬܪܗ‪ܶ :‬‬ ‫ܗܦܘܟ ܶܡܢ ܶܣ ܳܕܪܐ ܶ‬ ‫ܠܩܛܶܠ ܰܡܫܠܡ‬ ‫ܕܡܢ }‪ܶ {914‬ܣ ܳܕܪܐ ܕܥܰܒ ܰܕܝܟ ܳܗ ܶܦܟ ܰܒ ܳ‬ ‫ܐܢܗܘ ܶ‬ ‫ܰܐܢ̱ܬ ܶܠܗ‪ܶ .‬ܘ ܽ‬ ‫ܩܪ ܳܒܐ‬ ‫ܶ‬ ‫ܰ ܳ ܶ ܶ ܰܳ ܳ ܰܳܳ ܰ ܶ ܰ ܺ ܶ‬ ‫ܬܐ‪ܰ :‬ܘ ܰ‬ ‫ܡܚ ܶܘܐ‬ ‫ܝ‬ ‫ܕܡ‬ ‫ܘ‬ ‫ܐ‬ ‫ܝ‬ ‫ܕܚ‬ ‫ܐ‬ ‫ܢ‬ ‫ܝ‬ ‫ܕ‬ ‫ܐ‬ ‫ܗ‬ ‫ܠ‬ ‫ܐ‬ ‫ܢ‬ ‫ܡ‬ ‫ܟ‬ ‫ܦ‬ ‫ܕܗ‬ ‫ܘ‬ ‫ܗ‬ ‫‪:‬‬ ‫ܠ‬ ‫ܬܩܛ‬ ‫ܶܡ‬ ‫ܰ ܳ ܽ ܽ ܰ ܶ‬ ‫ܰ‬ ‫ܩܪ ܳܒܐ ܰܕܚܠܳܦ ܳ ܳ‬ ‫ܰܚ ܳܨ ܐ ܰܒ ܳ‬ ‫ܘܗܝ ܡܠܟܐ ܳ ܕܟܠܗܘܢ ܡܠܟܐ‪:‬‬ ‫ܫܪܪܐ ܰ ܰܕܗܘ ܺܕ ܰܐܝܬ ̱‬ ‫ܠܟܘܬܶܗ ܰܡ ܽ‬ ‫ܕܡ ܽ‬ ‫ܫܘܐ ܽܦ ܳ‬ ‫ܠܟܘܬ ܥܳܠܡ‪ܰ :‬ܠ ܳܝܢܐ ܰܟܝ ܰܡܘܬܐ ܢܶ ܶ‬ ‫ܰ‬ ‫ܘܪܥ ܳܢܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰܕ ܽ‬ ‫ܒܢܝ ܳܢ ܳܫܐ ܘܰܠ ܳܚܪ ܰܒ ܳ‬ ‫ܟܦܘܪܝܶܗ܆ ܶܡܛܠ ܶܕ ܶ‬ ‫ܚܙܬܐ ܰܕ ܰ‬ ‫ܐܬܪܗܒ ܶܡܢ ܳ‬ ‫ܐܠ ܳܗܐ‪ܰ :‬ܗ ܳܘ‬ ‫ܫܡ ܳܝܐ ܰܘܐܪܥܳܐ ܽ‬ ‫ܰܕ ܶ‬ ‫ܘܟܠ ܰܕ ܽ‬ ‫ܚܝ ܶܪܗ ܳܙܝܥܺܝܢ ܰ‬ ‫ܒܪ ܳ‬ ‫ܡܙ ܐ ܰܕ ܳ‬ ‫ܒܗܘܢ‪ܰ :‬ܗܘ ܳܕ ܶܐܦܶܠ‬ ‫ܡܫܡ ܳܫ ܰܢܘܗܝ ܽܕܢ ܳ‬ ‫ܡܚܪ ܺܒ ܳ‬ ‫ܘܚܐ ܶܡ ܺ‬ ‫ܘܪܐ ܰܘ ܽܕܪ ܳ‬ ‫ܰ‬ ‫ܫܟܚܝܢ ܰܠ ܳ‬ ‫ܐܝܩ ܳܪ ܐ ܰܗܘ ܰܕܪ ܽܒܘܬ ܶܗ܆‬ ‫̱ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܕܚܠ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܠܟܐ‪ :‬ܘܰܠ ܶܡܢ ܰ‬ ‫ܶܡܢ ܳܗ ܳܢܐ ܐ ܳܠ ܳܗܐ ܳܘܰܠ ܕܢܶ ܰ‬ ‫ܒܢܝ ܳܢ ܳܫܐ ܳܡ ܽܝܘܬ ܳܐ‪.‬‬ ‫ܶ‬ ‫ܣܓܕ ܰ‬ ‫ܶ‬ ‫ܰܘ ܳ‬ ‫ܠܗ ܳܢܐ ܳܡ ܳܪܐ ܰܕ ܰ‬ ‫ܘܠ ܰ‬ ‫ܠܡ ܰ‬ ‫ܡܫ ܳܒ ܽܚܘ‪ :‬ܘܰܠ‬ ‫ܫܡ ܳܝܐ ܰܘܕܐܪܥܳܐ ܳܘܰܠ‬ ‫ܺ‬ ‫ܡܚ ܶܦܐ ܶܠܗ‪ܶ .‬ܘ ܽ‬ ‫ܠܝܘܡ ܶܚ ܳ‬ ‫ܡܫܐ ܰܗܘ ܽܕܟ ܽ‬ ‫ܶ‬ ‫ܠܫ ܳ‬ ‫ܫܟܐ ܰ‬ ‫ܐܠܘ ܐܝܬ ̱ܗ ܳܘ ܰܐ ܶܒܗ‬ ‫ܰ ܽ ܰ‬ ‫ܶ ܽ ܳ ܰ‬ ‫ܬܢ ܽܗܘ ܐܢܗܪܗܶ‬ ‫ܘܪܫ ܳܢܐ‪ܳ :‬ܙ ܶܕܩ ̱ܗ ܳܘܐ ܶܠܗ ܰܕ ܰܢܩ ܶ‬ ‫ܽܦ ܳ‬ ‫ܠ‬ ‫ܛ‬ ‫ܕܡ‬ ‫ܢ‪:‬‬ ‫ܘܬ‬ ‫ܝܒ‬ ‫ܛ‬ ‫ܠ‬ ‫ܒ‬ ‫̱‬ ‫ܰ‬ ‫ܶ ܽ‬ ‫ܗܒܗ ܰܒ ܺ‬ ‫ܠܡ ܳ‬ ‫ܰܐ ܳܠ ܳܗܐ ܘܝܰ ܶ‬ ‫ܫܡ ܳܝܐ ܰ‬ ‫ܪܩܝܥܳܐ ܰܕ ܰ‬ ‫ܘܡܛܠ‬ ‫ܢܗ ܽܪܘ ܥܰܠ ܐܪܥܳܐ‪.‬‬ ‫ܺ ܳ ܳ ܺ ܽ ܳ ܶ ܰ‬ ‫ܒܓ ܳܙ ܐ ܰ‬ ‫ܐܫܬ ܺܘܕܝܬ ܰܠܢ‪ܺ :‬ܐܝܬ ܽ ̱ܗܘ ܰܠܢ ܰ‬ ‫ܫܡ ܳܝ ܳܢܐ ܽܟܠ‬ ‫ܐܝܩܪܐ ܘܪܝܫܢܘܬܐ ܕ‬ ‫ܡܝ ܳ‬ ‫ܠܡܐ‪ .‬ܘܟܕܰ‬ ‫ܬܪܢ ܶܡܢ ܽܟܠ ܺܐ ܳܝܩ ܶ̈ܪܐ ܰܘ ܳܢܝ ܳܚܐ ܕܥܳ ܳ‬ ‫ܺܣܝ ܳܡܢ‪ܳ :‬ܕܛ ܳܒܢ ܰܘ ܰ‬ ‫ܳ‬ ‫ܬܩܛܠܺ ܰܝܢܢ‪ܳ :‬ܗܝܕܶܝܢ ܽܗܘ ܶܡ ܶ‬ ‫ܶܡ ܽܛܠ ܰܐ ܳܠ ܳܗܐ ܶܡ ܰ‬ ‫ܬܩܪ ܰܝܢܢ ܺܪ ܳ‬ ‫ܝܫܢܶܐ ܰܕܙ ܺܕ ܽܝܩܘܬܐ‬ ‫̱‬ ‫ܳ‬ ‫ܡܕ ܳ‬ ‫ܰܘ ܰ‬ ‫ܒ̈ܪ ܢܶܐ ܺܕܟ ܽܐܢܘܬܐ܀‬

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THE MARTYRDOM AND HISTORY

79. Once these things were said by holy {915} Simeon and his blessed companions before the king, the king then ordered victorious Simeon to enter before him alone. It was the third hour.78 They quickly brought him in and led him before the king. When he came before the king, he bowed upon his face before him. The king said to him, “Simeon, you rebel! In what frame of mind did you spend the night today?79 Do you remain with us in friendship, or shall I send you to Sheol in enmity?” 80. Holy Simeon said, “May the king live! I, your servant, spent the night in a fruitful state of mind.” The king said to him, “In which one?” Holy Simeon said, “That death is better for me than life in denial of God.” The king said to him, “And thus where is your friendship with me?” Simeon said to him, “My lord King, I truly love you. I and my people always pray for your kingdom as our scripture commands us.80 But the love of my God is better for me than your friendship, King! Indeed, friendship of the king cannot be compared to the love of God, just as a little star cannot be compared to the sun even though they are both light.

Cf. Mk 15:25, “It was the third hour when they crucified him.” Because a day is reckoned to begin at sundown, “the night today” refers to the night just past, not the one to come. 80 Cf. History 5. 78 79

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܶ ܽ‬ ‫ܰ ܶ ܳ ܶ ܶ ܶ‬ ‫ܝܫܐ }‪ܶ {915‬ܫ ܽ‬ ‫ܬܐ ܰܡ̈ܪܝ ܶܡܢ ܰܩ ܺܕ ܳ‬ ‫ܘܡܢ ܛܘ ܳܒܢܶܐ‬ ‫ܡܥܘܢ‬ ‫‪ 79‬ܟܕ ܕܝܢ ܗܠܝܢ ܐ‬ ‫ܰܚ ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܶ‬ ‫ܘܗܝ ܳ‬ ‫ܳ‬ ‫ܩܕܡ ܰܡܠܟܐ‪ :‬ܗܝܕܝܢ ܦܩܕ ܡ ܺܠܟܐ ܥܠ ܢܨܝܚܐ ܫܡܥ ܶܘܢ‬ ‫ܒ̈ܪ‬ ‫̱‬ ‫ܰ‬ ‫ܰ‬ ‫ܝܬ ܶ‬ ‫ܠܚ ܰ‬ ‫ܘܗܝ ܶܢ ܽܥܘܠ ܽܗܘ ܰܒ ܽ‬ ‫ܰܕ ܳ‬ ‫ܝܗܝܢ ̱ܗܘܝ ܶܕܝܢ ܳܫܥܐ‬ ‫ܘܗܝ‪ .‬ܐ‬ ‫ܩܕ ܰܡ‬ ‫ܘܕ ܽ ̱‬ ‫̱‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܩܕܡ ܰܡ ܳ‬ ‫ܠܟܐ‪ܰ .‬‬ ‫ܬܠܬ‪ܰ .‬ܘ ܽ‬ ‫ܘܗܝ ܰܩܠܺܝܶܠܝܬ ܰ‬ ‫ܘܗܝ ܳ‬ ‫ܘܟܕ ܥܰܠ‬ ‫ܐܥܠ‬ ‫ܘ‬ ‫ܐܪܗܒ‬ ‫̱‬ ‫̱‬ ‫ܘܗܝ‪ܳ .‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܩܕܡ ܰܡ ܳ‬ ‫ܣܓܕ ܥܰܠ ܰܐ ܰܦܘ ̱ܗܝ ܳ‬ ‫ܳ‬ ‫ܠܟܐ‪ܶ :‬‬ ‫ܠܟ ܰܐ‪:‬‬ ‫ܩܕ ܰܡ ̱‬ ‫ܳ‬ ‫ܘܡ ܳܢܐ܆ ܰܕ ܽ‬ ‫ܶܫ ܽ‬ ‫ܬܦܘܫ ܳ‬ ‫ܚܫܒܬܐ ܳܒܬܬ ܝܰ ܳ‬ ‫ܐܝܕܐ ܰܡ ܰ‬ ‫ܡܥܘܢ ܳܡ ܽܪ ܳܘܕܐ‪ܰ :‬ܒ ܳ‬ ‫ܠܘܬܢ‬ ‫ܰ ܶ ܳ ܽ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܪ ܽ‬ ‫ܐܫ ܳܕܪܟ ܰܠ ܽ‬ ‫ܚܡܘܬܐ‪ :‬ܐܘ ܶܕ ܰ‬ ‫ܫܝܘܠ ܒܒܥܠܕܒܒܘܬܐ܆‬ ‫ܝܫܐ ܶܕܝܢ ܶܫ ܽ‬ ‫ܡܥܘܢ ܶܐ ܰܡܪ‪ܺ :‬ܚܝ ܰܡ ܳ‬ ‫‪ܰ 81‬ܩ ܺܕ ܳ‬ ‫ܠܟܐ ܺܚܝ‪ .‬ܐܶ ܳܢܐ ܥܰ ܳ‬ ‫ܒܕܟ‬ ‫ܰ ܳܺ ܳ ܳ ܶ‬ ‫ܰ ܰ ܳ‬ ‫ܬܬ‪ܳ .‬ܐ ܰܡܪ ܶܠܗ ܰܡ ܳ‬ ‫ܐܝܕܐ܆ ܰܩ ܺܕ ܳ‬ ‫ܠܟܐ‪ܰ :‬ܒ ܳ‬ ‫ܝܫܐ‬ ‫ܒ‬ ‫ܐ‬ ‫ܝܬ‬ ‫ܢ‬ ‫ܕܪ‬ ‫ܡܥ‬ ‫ܐ‬ ‫ܒܬ‬ ‫ܶܒܡ ܽܚܫ ܶ‬ ‫ܺ ܰ ܳ ܰ ܺ‬ ‫ܕܒ ܽ‬ ‫ܳ‬ ‫ܘܪܝܐ ܕܡܢܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܬܝܪ ܶܡܢ ܰܚ ܶܝܐ ܰ‬ ‫ܟܦ ܳ‬ ‫ܰܫ‬ ‫ܡܥܘܢ ܳ ܰܐܡܪ‪ ܶ :‬ܕܦܩ ܰܚ ܳܠܝ ܰܡ ܳܘܬܐ ܝ ܳ ܽ ܳ ܶ ܰ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐܠܗܐ‪ .‬ܐܡܪ ܠܗ ܡܠܟܐ‪ :‬ܘܐ ܺܝܟܐ ̱ܗܝ ܪܚܡܘܬܟ ܕܨ ܐܕܝ܆ ܐܡܪ ܠܗ‬ ‫ܠܟܐ‪ܰ :‬ܫ ܺܪ ܳܝܪܐܝܬ ܳܪ ܶܚܡ ܐ ܳܢܐ ܳܠܟ ܰܘ ܽ‬ ‫ܶܫ ܽ‬ ‫ܡܥܘܢ‪ܳ :‬ܡܪܝ ܰܡ ܳ‬ ‫ܒܟ ܰ‬ ‫ܠܙܒܢ ܥܰܠ‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܡܨ ܶܠ ܰܝܢܢ‪ :‬ܐܝܟ ܳ‬ ‫ܰܡ ܽ‬ ‫ܩܕܝܢ ܰܠܢ ܟܬ ܰܒܝܢ‪ܰ .‬‬ ‫ܕܦ ܺ‬ ‫ܠܟܘܬܟ ܐ ܳܢܐ ܘܥܰܡܝ ܰ‬ ‫ܒܪܡ‬ ‫ܳ‬ ‫ܰ ܺ‬ ‫ܶ‬ ‫ܬܪܐ ܗܝ ܺܠܝ ܶ‬ ‫ܡܝ ܳ‬ ‫ܚܡܬܗ ܰܕ ܳ‬ ‫ܚܡܘܬܟ‪ܰ :‬ܡ ܳ‬ ‫ܬܝܪ ܶܡܢ ܳܪ ܽ‬ ‫ܰ‬ ‫ܠܟܐ‪.‬‬ ‫ܝ‬ ‫ܗܝ‪:‬‬ ‫ܐܠ‬ ‫ܪ‬ ‫̱‬ ‫ܶ‬ ‫ܶ ܰ ܳ ܳ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܡ ܳ‬ ‫ܠܟܐ ܥܰ‬ ‫ܚܡܐ ܪ ܽ‬ ‫ܳܰܠ ܶܓܝܪ ܶܡܬܦ ܳ‬ ‫ܚܡܘܬܗ ܰ‬ ‫ܚܡܬܗ ܕܐܠܗܐ‪ :‬ܐܝܟ‬ ‫ܪ‬ ‫ܡ‬ ‫ܡܫܐ‪ܰ :‬ܟܕ ܳܛܒ ܰ‬ ‫ܬܪ ܽܝܗܘܢ ܽܢ ܳ‬ ‫ܙܥ ܳ‬ ‫ܳܕܰܠ ܶܡ ܰ‬ ‫ܬܦ ܰܚܡ ܽ‬ ‫ܘܪܐ ܰܕܟܘ ܶ‬ ‫ܟܒܐ ܥܰܡ ܶܫ ܳ‬ ‫ܘܗܪܐ‬ ‫ܺ ܰ‬ ‫ܐܝܬ ܽܝܗܘܢ‪.‬‬

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THE MARTYRDOM AND HISTORY

In the same way, while {918} your friendship, King, is called ‘friendship,’ and that of God is called ‘love,’ his love is different from your friendship. 81 I love your majesty as king and as one who is a guardian of his realm. God, however, (I love) as God and Lord, creator and giver of our lives, guardian, overseer, and nourisher, even resurrector and giver of everlasting glory to his friends and to those who keep his commandments.” The king said to him, “Worship the sun just once and you will not have to worship (it) again! I will free you from the Magi who seek your soul!”82 81. When blessed Simeon heard this, he was dismayed and said, “O my lord King! Let not this be heard in the world, nor this told in creation, nor this spoken of in the land, and let not those who are my enemies without cause rejoice in it, nor those who hate me in iniquity exult and say, Simeon turned from his god and worshipped the sun because he was afraid of death, was terrified of being killed, and loved temporal life !” The king said, “Know, Simeon, that because of my friendship with you I was patient with you and gave you counsel, but you did not listen to me. Henceforth, you will know!” Simeon said, “My lord King, such counsel is irrelevant to me! If, however, you order them to kill me because {919} of the truth of my God, then your friendship toward me will effectively become visible. For the king’s friendship, which entails hatred from God, is of no use to me!”83

81 Note the subtle distinction that is employed here between the closely-related words reḥmta (“love”) and raḥmuta (“friendship”). 82 In this instance, it seems that the Magi have incited the persecution, not the Jews. The accusation that the Magi are responsible for antiChristian violence occurs frequently in the Acts of the Persian Martyrs. 83 In History 80–81, the author plays with the Syriac terms for “love” (reḥmta) and “friendship” (raḥmuta), wherein the former is used in reference to God and the latter in reference to the king. In the last line of History 81, however, the text refers to the “king’s love (reḥmta), which

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‫ܺ ܳ ܽ ܳ ܺ ܳ ܰ ܳ ܳ ܽ ܳ ܶ ܰ‬ ‫ܬܐ ܳ‬ ‫ܡܪܐ‪:‬‬ ‫ܡ‬ ‫ܐ‬ ‫ܘܬ‬ ‫ܚܡ‬ ‫ܪ‬ ‫ܐ‪:‬‬ ‫ܠܟ‬ ‫ܡ‬ ‫ܟ‪:‬‬ ‫ܝܠ‬ ‫ܕ‬ ‫ܟ‬ ‫ܘܬ‬ ‫ܚܡ‬ ‫ܪ‬ ‫ܝ‬ ‫ܗ‬ ‫ܳܗ ܰܟ ܳܢܐ ܰܟܕ }‪{918‬‬ ‫ܶ ܶ ܳ ܽ ܳ‬ ‫ܳ ܰ ܳ ܳ ܶ ܳ‬ ‫ܪܝܐ‪ܺ :‬‬ ‫ܚܡܬܐ ܶܡ ܰ‬ ‫ܦܪ ܳ‬ ‫ܬܩ ܳ‬ ‫ܚܡܘܬܟ‪.‬‬ ‫ܝܫܐ ̱ܗܝ ܶܪܚܡܬܗ ܡܢ ܪ‬ ‫ܘܗ ܰܝ ܕ ܽܐܠ ܳܗܐ ܪ ܰ‬ ‫ܰ ܰ ܺ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܘܗܝ‬ ‫ܠܡܠܟܘܬܟ ܐܝܟ ܰ ܕܠܡܠܟܐ ܰ ܪܚܡ ܰ ܐ̱ܢܐ ܘܐܝܟ ܕܠܡܢ ܕ ܐܝܬ ̱‬ ‫ܳܝ ܽܨ ܳ‬ ‫ܐܘܚܕ ܢܶܗ‪ܰ .‬ܠ ܳܠ ܳܗܐ ܶܕܝܢ ܐܝܟ ܕܰܠ ܳܠ ܳܗܐ ܳ‬ ‫ܘܒ ܽܪܘܝܳܐ ܘܝܳ ܽܗܘܒܐܳ‬ ‫ܘܡ ܳܪܐ ܳ‬ ‫ܘܦܐ ܽܕ ܳ‬ ‫ܰ ܰ ܰ ܰ ܳܳ ܰ ܰ ܳ ܳ ܰ ܰ‬ ‫ܡܢ ܳ‬ ‫ܪܣܝ ܳܢܐ ܳܘܐܦ ܰ‬ ‫ܡܬ ܳ‬ ‫ܚܡ ܳܢܐ ܘܝܳ ܳ ܶܗܒ‬ ‫ܕܚܝܝܢ ܘ ܳܡܢܛܪ ܢܐ ܘܡܦܪܢܣܢܐ ܘ‬ ‫ܰ ܶ‬ ‫ܽ‬ ‫ܘܒܚܐ ܕܰܠ ܥܳ ܰܒܪ ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠ̈ܪ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܫ ܳ‬ ‫ܘܗܝ‪ .‬ܐܡܪ‬ ‫ܘܗܝ ܘܰܠܝܠܝܢ ܕܢ ܽܛܪܝܢ ܳ ܦ ܶܘܩܕ ܢ ̱‬ ‫ܚܡ ̱‬ ‫ܣܓܘܕ ܰܘ ܰ‬ ‫ܶܠܗ ܰܡ ܳ‬ ‫ܣܓܘܕ ܰܚܕ ܶܥ ܳܕ ܳܢܐ ܶ‬ ‫ܠܫ ܳ‬ ‫ܡܫܐ ܘܬܘܒ ܰܠ ܬ ܽ‬ ‫ܠܟܐ‪ܽ :‬‬ ‫ܡܦܨܶ ܐ‬ ‫ܡܓܘ ܶܫܐ ܳ‬ ‫ܕܒܥܶܝܢ ܰܢ ܳ‬ ‫ܐ̱ ܳܢܐ ܳܠܟ ܶܡܢ ܽ‬ ‫ܦܫܟ܀‬ ‫ܘܒ ܳܢܐ ܶܫ ܽ‬ ‫ܐܡܪ‪ܰ :‬ܐܘܗ ܳܡܪܝ ܰܡ ܳ‬ ‫ܬܘܗ ܶܘ ܰ‬ ‫ܡܥܘܢ ܰ‬ ‫ܫܡܥ ܽܛ ܳ‬ ‫‪ܰ 81‬ܟܕ ܶܕܝܢ ܰ‬ ‫ܠܟܐ‪:‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܫܬܡܥ ܳܗ ܶܕܐ ܒܬ ܶܒܝܠ ܘܰܠ ܬܬ ܶܢܐ ܳܗ ܶܕ ܐ ܰܒ ܺ‬ ‫ܒܪܝܬܐ‪ :‬ܘܰܠ ܬ ܰ‬ ‫ܳܰܠ ܬܶ ܰ‬ ‫ܬܡܠܰܠ‬ ‫ܳ ܶ ܳܰ ܳ‬ ‫ܚܕܘܢ ܳܒܗ ܒܥܶܠܕ ܳܒ ܰܒܝ ܰ‬ ‫ܕܡ ܳܓܢ ܳܘܰܠ ܽܢܕ ܽ‬ ‫ܪܬܐ‪ܳ :‬ܘܰܠ ܢܶ ܽ‬ ‫ܘܨܘܢ ܳܒܗ‬ ‫ܳܗܕܐ ܰ ܒܥ ܰܡ ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܺ‬ ‫ܣܓܕ ܶ‬ ‫ܶ‬ ‫ܠܫܡܫܐܳ‬ ‫ܣܛܐ ܶܡܢ ܰܐ ܳܠ ܶܗܗ ܰܘ ܶ‬ ‫ܣܢ ܽܐܝ ܕܥܘܰܠ ܘܢ‬ ‫ܡܥܘܢ ܰ ܰ ܶ ܶ ܳ‬ ‫ܐܡܪܘܢ‪ ܰ :‬ܕܫܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܐܚܒ ܰܚ ܶܝܐ ܰܕܙܒܢܐ‪ܳ.‬‬ ‫ܛܶܠ ܰܘ ܶ‬ ‫ܶܡܛܠ ܰܕ ܶ‬ ‫ܕܚܠ ܡܢ ܡܘܬܐ ܘܐܣܬܪ ܽܕ ܡܢ ܩ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܘܬܟ‪ :‬ܐ ܶ‬ ‫ܠܟܐ ܳܐ ܰܡܪ‪ܰ :‬ܕܥ‪ܶ :‬ܫ ܽ‬ ‫ܰܡ ܳ‬ ‫ܕܡܛܠ ܳܪ ܽ‬ ‫ܡܥܘܢ‪ܶ :‬‬ ‫ܚܡܘܬܝ ܰܕ ܳ‬ ‫ܓܪܬ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܰ ܰ‬ ‫ܥܬܢܝ‪ܶ :‬ܡ ܺ‬ ‫ܽܪܘܚܝ ܥܰ ܳ‬ ‫ܠ ܐܢ̱ܬ ܬ ܰܕܥ‪.‬‬ ‫ܝ‬ ‫ܟ‬ ‫ܡ‬ ‫ܫ‬ ‫ܘܰܠ‬ ‫ܟ‬ ‫ܟܬ‬ ‫ܡܥ‬ ‫ܘ‬ ‫ܟ‬ ‫ܡ‬ ‫ܰ ܳ ܺ ܰ ܺ ܶ‬ ‫ܶ‬ ‫ܶܫ ܽ‬ ‫ܡܥܘܢ ܳܐ ܰܡܪ‪ܳ :‬‬ ‫ܬ ܶܝ̈ܪܐ ܐ ܽܢܘܢ ܶܡܠܟܐ ܰܕ ܐܝܟ ܳܗ ܶܠܝܢ‪.‬‬ ‫ܝ‬ ‫ܝ‬ ‫ܠ‬ ‫ܐ‪:‬‬ ‫ܠܟ‬ ‫ܡ‬ ‫ܪܝ‬ ‫ܡ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܫܪ ܶܪܗ ܰܕ ܳ‬ ‫ܒܪܡ ܐܢ ܬ ܽ‬ ‫ܦܩܘܕ ܳܩܛܠܺܝܢ ܺܠܝ ܶܡܛܠ }‪ܳ {919‬‬ ‫ܰ‬ ‫ܐܠܗܝ‪:‬‬ ‫ܽ ܳܶ ܳ ܽ ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܬܚ ܳܙܝܐ ܺ‬ ‫ܳܗ ܶ‬ ‫ܝܕܝܢ ܶܡ ܰ‬ ‫ܚܡܘܬܟܳ ܕܨܶ ܰܐܕܝ‪ܶ .‬ܡܛܠ ܶܕܪܚܡܬܐ‬ ‫ܪ‬ ‫ܐ‬ ‫ܢ‬ ‫ܘܥ̈ܪ‬ ‫ܒܣ‬ ‫ܝ‬ ‫ܠ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܡ ܳ‬ ‫ܬܕܐ ܺܠܝ ܶܣܢܶܐܬܐ ܶ‬ ‫ܠܟܐ ܰܕܡܥܰ ܳ‬ ‫ܰ‬ ‫ܕܡܢ ܐ ܳܠ ܳܗܐ ܰܠ ܳܚ ܳ‬ ‫ܫܚܐ ܺܠܝ܀‬

‫‪entails hatred from God.” A variant reading in Kmoskó’s apparatus has‬‬ ‫‪“friendship” (raḥmuta), and I have opted for the variant in this case.‬‬

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THE MARTYRDOM AND HISTORY

82. The king, when he heard these things, was amazed by his fortitude, and he stared at the kings and princes and nobles who sat before him, and he said to them while sighing, “I swear by god and by the sun, the judge of righteousness, that I have seen foreign peoples and far off lands and the sons of our land who live among us, yet I have never seen such beauty of face and firmness of stature as this!84 Look how he does not spare himself because of this error that he clings to!” They all responded and said, “Our lord King, do not gaze upon the beauty of his body, but consider the beauty of the souls of the many whom he corrupts and deprives of our teaching!” 83. Then the command was issued about him and all his brothers—that they should be taken by the sword. It was Friday, at the sixth hour [Jn 19:14]. At that time that our Lord went out to the passion of crucifixion, those victorious ones, too, went out for their slaughter. The head mobed also went out and asked the group {922} of confessors who were with holy Simeon and said to them, “Will you worship the sun god and do the will of Shapur, King of Kings and lord of all the land, so that you will live?” All of them responded in a loud voice and said, “Truly, we will do the will of the king of kings, the Lord of all the earth who is king forever!”85 The great mobed, when he heard these things, was glad and said to them, “Then worship the sun!”

84 On the radiant transfiguration of the martyr prior to death see the note to History 72. 85 Another subtle distinction is introduced here between Shapur, who is lord of all the land (of Persia), and God, who is the Lord of all the earth. The confessors with Simeon are in on the joke, but the mobed does not yet understand.

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫‪ܰ 82‬ܡ ܳ‬ ‫ܠܒ ܽ‬ ‫ܬܕ ܰܡܪ ܰܒ ܺ‬ ‫ܠܟܐ ܶܕܝܢ‪ܰ :‬ܟܕ ܳܗ ܶܠܝܢ ܰ‬ ‫ܫܡܥ ̱ܗ ܳܘܐ‪ܶ :‬ܐ ܰ‬ ‫ܝܒܘܬܶܗ ܳ‬ ‫ܘܚܪ‬ ‫ܰ ܶ‬ ‫ܐܡܪ ܽ‬ ‫ܠܟܐ ܰܘ ܰ‬ ‫ܘܚ ܶܐܪܐ ܕܝܳ ܺ‬ ‫ܘܗܝ‪ܶ :‬ܘ ܰ‬ ‫ܩܕ ܰ‬ ‫ܒܪ ܳ‬ ‫ܘܪܒܢܶܐ ܺ‬ ‫ܬܒܝܢ ܳ‬ ‫ܠܗܘܢ ܰܟܕ‬ ‫ܡ‬ ‫̱‬ ‫ܰ ܳ ܳ ܳܶ ܳ ܰ ܶ ܳ ܰܳܳ ܺ ܽ ܳ‬ ‫ܶܒܡ ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܡܬܬܢܚ‪ :‬ܒܐܠܗܐ ܝܡܐ ܐ̱ܢܐ ܘܒܫܡܫܐ ܕܝܢܐ ܕܟ ܰܐܢܘܬܐ‪ :‬ܕܚܙܝܢ ܶܠܝ‬ ‫ܰ ܰ‬ ‫ܰ ܶ ܽ ܳ ܶ ܰ ܳ ܳ ܰܺ ܳ ܳ‬ ‫ܒܢܝ ܐ ܰ‬ ‫ܬܪܢ ܕܥܰ ܰܡܢ ܐ ܽܢܘܢ‬ ‫ܘܠ‬ ‫ܐ‪:‬‬ ‫ܬ‬ ‫ܥ ̱ܡܡܐ ܢܘܟ̈ܪܝܐ ܘܐܪܥܬܐ ܪܚܝܩ‬ ‫ܳ‬ ‫ܪܨ ܳ‬ ‫ܘܦܪܐ ܰ‬ ‫ܘܦܐ ܽ‬ ‫ܘܫ ܳ‬ ‫ܘܝ ܳܢܐ ܰ‬ ‫ܘܡܬܐ ܰܕ ܐܝܟ ܳܗ ܶܕܐ ܳܰܠ ܰܚ ܳܙܝܐ ܺܠܝ‪ܰ .‬ܘܚܙܘܰ‬ ‫ܽ‬ ‫ܕܦ ܽ‬ ‫ܘܟ ܳ‬ ‫ܕܩ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰܐ ܰ‬ ‫ܥܝܘܬܐ ܳܗ ܶܕܐ ܰܕ ܺܐܚܝܕ ܳܒܗ‪ܰ .‬ܘ ܰ‬ ‫ܦܫܗ‪ܶ :‬ܡܛܠ ܛ ܽ‬ ‫ܝܟ ܳܢܐ ܰܠ ܳܚܐܣ ܥܰܠ ܰܢ ܶ‬ ‫ܥܢ ܳܘ‬ ‫ܽ ܳ ܰ ܶ ܶ‬ ‫ܐܡܪܘ‪ܳ :‬ܡ ܰܪܢ ܰܡ ܳ‬ ‫ܽܟ ܽ‬ ‫ܠܗܘܢ ܶܘ ܰ‬ ‫ܠܟܐ‪ܰܳ :‬ܠ ܽ‬ ‫ܓܪܗ‪ :‬ܐܰܠ‬ ‫ܬܚܘܪ ܒܫܘܦܪܐ ܕܦ‬ ‫ܶ ܰܳ ܽ ܳ ܰ ܳ ܳ‬ ‫ܘܒܕ ܶܡܢ ܝܽ ܳ‬ ‫ܘܡ ܶ‬ ‫ܡܚ ܶܒܠ ܰ‬ ‫ܬܐ ܰ‬ ‫ܕܣ ܺܓ ܶܝܐܐ ܰܕ ܰ‬ ‫ܘܠܦ ܰܢܢ܀‬ ‫ܐܬܒܩܐ ܒܫܘܦܪܐ ܕܢܦܫ‬ ‫ܘܩܕ ܳܢܐ ܥܠܰ‬ ‫ܒܣ ܳ‬ ‫ܝܕܝܢ ܰ‬ ‫ܘܗܝ ܘܥܰܠ ܰܐ ܰܚܘ ̱ܗܝ ܽܟ ܽ‬ ‫ܠܗܘܢ‪ܰ :‬ܕ ܰ‬ ‫‪ܳ 83‬ܗ ܶ‬ ‫ܢܦܩ ܽܦ ܳ‬ ‫ܝܦܐ‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ ܰ‬ ‫ܘܡܐ ܶܕܝܢ ܽ‬ ‫ܘܫܥܐ ܶܫܬ‪ܰ .‬ܘܒܥܶ ܳܕܢܳܐ ܰܗܘ ܶ‬ ‫ܫܬܩܠܽܘܢ‪ .‬ܝܰ ܳ‬ ‫ܥܪܘܒܬܐ ̱ܗ ܳܘܬ ܳ‬ ‫ܕܒܗ‬ ‫ܢ‬ ‫ܰܳ ܰ ܺ ܳ ܶ ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܡܪܢ ܳܢܦܩ ܠܚܫܐ ܽ ܕܨܠܝܒܐ‪ :‬ܒܗ ܬܘܒ ܶ ܢܦܩܘ ܶܘܐܦ ܶܢܨܝܚܐ ܗܠܝܢ‬ ‫ܠܩܛܶܠ‪ܰ .‬ܘ ܰ‬ ‫ܶ‬ ‫ܝܫܐ ܽ‬ ‫ܠܓ ܳ‬ ‫ܢܦܩ ܬܘܒ ܺܪ ܳ‬ ‫ܕܡܘܗܦܛܐ ܰ‬ ‫ܽ‬ ‫ܘܕ ܐ‬ ‫ܘܫܐܠ ܐ ܽܢܘܢ‬ ‫ܝܫܐ ܶܫ ܽ‬ ‫ܐܡܪ ܽ‬ ‫ܡܥܘܢ ܶܘ ܰ‬ ‫ܠܗܘܢ‪ܳ :‬ܣ ܺ‬ ‫ܕܝܢܶܐ ܕܥܰܡ ܰܩ ܺܕ ܳ‬ ‫}‪ {922‬ܕ ܰܡܘ ܳ‬ ‫ܓܕܝܢ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܡܫܐ ܐ ܳܠ ܳܗܐ‪ :‬ܘܥܳ ܺ‬ ‫ܠܫ ܳ‬ ‫ܒܝ ܳܢܐ ܰ‬ ‫ܒܕܝܢ ܐܢ ̱ ܽܬܘܢ ܨܶ ܳ‬ ‫ܕܫ ܽܒܘܪ ܳ ܡܠܟ‬ ‫ܘܢ‬ ‫ܬ‬ ‫ܐ ܰܢ ̱ ܶ‬ ‫ܠܗܘܢ ܳ‬ ‫ܥܢܘ ܽܟ ܽ‬ ‫ܒܩܶܠ ܳܪܡܐܳ‬ ‫ܠܟܐ‪ܳ :‬‬ ‫ܘܚܐܶܝܢ ܐܢ ̱ ܽܬܘܢ܆ ܰ‬ ‫ܘܡ ܳܪܐ ܽܕܟܠܳܗ ܰܐܪܥܳܐ ܳ‬ ‫ܡ‬ ‫ܰ ܺ ܳܺ‬ ‫ܳ ܺ ܰ ܶ ܳܳ ܰ ܶ ܰ ܶ‬ ‫ܠܟܐ ܳܡ ܳܪܐ ܽܕܟܠܳܗ ܰܐܪܥܐ‪ܳ:‬‬ ‫ܰ‬ ‫ܶܘܐܡܪܘ‪ :‬ܫܪܝܪܐܝܬ ܥܒܕܝܢܢ ܨܒܝܢܐ ܕܡܠܟ ܡ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܗܦܛܐ ܶܕܝܢ ܰܪ ܳܒܐ‪ܰ :‬ܟܕ ܳܗ ܶܠܝܢ ܰ‬ ‫ܫܡܥ‪ܺ :‬‬ ‫ܚܕܝ‬ ‫ܽܕܗܘܝܽܘ ܡܠܟ ܥܳܠܰܡ‪ܽ .‬ܡ‬ ‫ܐܡܪ ܽ‬ ‫ܶܘ ܰ‬ ‫ܣܓܘܕܘ ܳܗ ܺܟܝܠ ܶ‬ ‫ܠܫ ܳ‬ ‫ܠܗܘܢ‪ܽ :‬‬ ‫ܡܫܐ‪.‬‬

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THE MARTYRDOM AND HISTORY

Then all the blessed ones laughed loudly at him and said, “Did you not tell us to do the will of the king of all the earth? Even now we are doing his will by not worshipping the sun!” The head mobed said to them, “And who is the king of kings and lord of all the earth if not Shapur, the King of Kings?” The holy ones said to him, “You have spoken a manifest lie! The king, the Lord of all the earth, is God, creator of heaven and earth and all that is in them, and he is king of kings forever. Shapur possesses a corner of the earth. Today he is, but tomorrow he is no longer upon the face (of the earth). If King Shapur is lord of the earth, then he should command her to produce seed without seed, or agricultural labor, or rain that comes from clouds. Let him command her to bring forth trees that have not been {923} planted! But, in order not to weary you with many things, listen to us briefly. May God spare us, lest this be discovered among us: that we should worship the sun or some other creature and turn from God.” The mobed responded and said to them, “Watch what you are doing because death has been decreed upon you by the king!” The holy ones replied and said, “It would be a blessing upon us if the command of which you speak actually comes to pass upon us, and if our lives—which are in God—would be given to us because of death for God. For you, and even the king with you, should know that we will not worship the sun and renounce God!” 84. The head mobed conveyed these things to the king, and the king commanded that all of them be killed before glorious Simeon. For perhaps, so he thought, as a result of seeing the killing of many, (Simeon) would retreat from his belief. While they led out the holy ones, there was a great commotion in Karka d-Ledan when they saw the successive groups of confessors who were exhausted and afflicted. Because of the torments and tortures that they had endured their faces were stricken, {926} but their thoughts and words were strong.

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܓܚܟܘ ܶܕܝܢ ܽܛܘ ܳܒܢܶܐ ܥܠܰ‬ ‫ܠܡ ܳ‬ ‫ܘܗܝ ܳ‬ ‫ܐܡܪܘ‪ܰ :‬ܠܘ ܰ‬ ‫ܒܩ ܳܶܠ ܳܪ ܳܡܐ ܶܘ ܰ‬ ‫ܶ‬ ‫ܠܟܐ‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܕܟܠܳܗ ܐܪܥܳܐ ܐ ܰܡܪܬ ܰܠܢ ܕܢܶ ܶ‬ ‫ܒܝܢܶܗ ܥܳ ܺ‬ ‫ܒܝ ܳܢܐ܆ ܐܦ ܳܗ ܳܫܐ ܨܶ ܳ‬ ‫ܥܒܕ ܨܶ ܳ‬ ‫ܒܕ ܰܝܢܢ‬ ‫ܶ‬ ‫ܶ‬ ‫ܝܫܐ ܽ‬ ‫ܓܕ ܰܝܢܢ‪ܳ .‬ܐ ܰܡܪ ܽ‬ ‫ܗܦܛܐ‪ܰ :‬‬ ‫ܰܘ ܶ‬ ‫ܠܗܘܢ ܺܪ ܳ‬ ‫ܡܫܐ ܳܰܠ ܳܣ ܺ‬ ‫ܠܫ ܳ‬ ‫ܘܡ ܽܢܘ ܡܠܟ‬ ‫ܘ‬ ‫ܕܡ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܡ ܳܪܐ ܽܕܟܠܳܗ ܐܪܥܳܐ‪ :‬ܐܰܠ ܐܢ ܰܫ ܽܒܘܪ ܡܠܶܟ ܰܡܠܟܐ܆ ܐ ܺ‬ ‫ܰܡܠܟܐ ܳ‬ ‫ܡܪܝܢ ܰ ܶܠܗ‬ ‫ܽ ܳ‬ ‫ܰ‬ ‫ܺ ܳ‬ ‫ܝܬܐ ܰܡܠܶܠܬ‪ܰ .‬ܡ ܳ‬ ‫ܠܟܐ ܳܡ ܳܪܐ ܽܕܟܠܳܗ ܐܪܥܳܐ ܐ ܳܠ ܶܰܗܐ‬ ‫ܰܩ ܺܕ ܝ ܶܫܐ‪ܰ :‬ܕ ܳܓܠܘܬܐ ܓܠ‬ ‫ܶ‬ ‫ܒܗܘܢ ܽ‬ ‫ܫܡ ܳܝܐ ܰܘܕܐܪܥܳܐ ܰܘ ܽܕܟܠ ܰܕ ܽ‬ ‫ܘܝܐ ܰܕ ܰ‬ ‫̱ܗܘ‪ܰ :‬ܒ ܽܪ ܳ‬ ‫ܘܗܘܝܽܘ ܺ ܡܠܟ ܰܡܠܟܐ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܢܝܐ ܰܕ ܐܪܥܳܐ ܐ ܺܚܝܕ ܘܝܰ ܳ‬ ‫ܠܥܳܠܰܡ‪ܰ .‬ܫ ܽܒܘܪ ܶܕܝܢ ܽܓ ܳ‬ ‫ܘܗܝ ܰܘ ܳ‬ ‫ܡܚܪ‬ ‫ܘܡ ܳܢܐ ܐܝܬ ̱‬ ‫ܰ ܰ‬ ‫ܘܗܝ ܥܰܠ ܰܐ ܶܦܝܗ‪ܶ .‬ܐ ܶܢܕܝܢ ܳܡ ܳܪܗ ܽ ̱ܗܘ ܰܕ ܐܪܥܳܐ ܰܫ ܽܒܘܪ ܰܡ ܳ‬ ‫ܠܟܐ‪:‬‬ ‫ܝܬ‬ ‫ܠ‬ ‫̱‬ ‫ܰ‬ ‫ܘܬܘܥܶܐ ܰܙܪܥܳܐ ܳܕܰܠ ܰܙܪܥܳܐ ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܘܡ ܳ‬ ‫ܛܪܐ ܕܡܢܶ‬ ‫ܘܠܚ ܳܢܐ ܰܕ ܳܐܟ ܳܪܐ ܶ‬ ‫ܘܦ ܳ‬ ‫ܢܶܦܩܘܕ ܠܗ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܥܢܢܶܐ‪ .‬ܢܶ ܽ‬ ‫ܦܩܘܕ ܳܠܗ ܘܬ ܰ‬ ‫ܦܪܥ ܐܝ ܳܠܢܶܐ ܕܰܠ }‪ܺ {923‬ܢܨ ܺ‬ ‫ܳ‬ ‫ܕܰܠ ܶܕܝܢ‬ ‫ܝܢ‪.‬‬ ‫ܝܒ‬ ‫ܶ‬ ‫ܰ ܺ ܳ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܫܡܥ ܶܡ ܰܢܢ ܳ‬ ‫ܐܬܐ‪ܰ :‬‬ ‫ܒܦ ܺܣܝ ܳܩܬܐ‪ܳ ܰ :‬ܚܣ ܰܠܢ ܶܡܢ ܐ ܳܠ ܳܗܐ‬ ‫ܰܢܶܠܝܟ ܶܒܣܓܝ‬ ‫ܰ ܳ ܶ ܶ ܳ ܳ‬ ‫ܳܕܗ ܶܕܐ ܬ ܰ‬ ‫ܣܓܘܕ ܶ‬ ‫ܠܫ ܳ‬ ‫ܫܬܟܚ ܨܶ ܰܐܕܝܢ ܕܢܶ ܽ‬ ‫ܡܫܐ ܐܘ ܠܚܕܐ ܡܢ ܒ̈ܪܝܬܐ‬ ‫ܰ‬ ‫ܶ ܶ‬ ‫ܳ‬ ‫ܐܡܪ ܽ‬ ‫ܥܢܐ ܽܡܘܗܦܛܐ ܶܘ ܰ‬ ‫ܣܛܐ ܶܡܢ ܐ ܳܠ ܳܗܐ‪ܳ .‬‬ ‫ܠܗܘܢ‪ܰ :‬‬ ‫ܚܙܘ ܳܡ ܳܢܐ ܥܳ ܺ‬ ‫ܒܕܝܢ‬ ‫ܘܢ‬ ‫ܰ ܳ‬ ‫ܶ ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܟܐ‪.‬‬ ‫ܐܢ̱ܬܘܢ‪ .‬ܡܛܠ ܕ ܓܙ‬ ‫ܘܬܐ ܡܢ ܳ ܩܕܳܡ ܰܡ ܶ‬ ‫ܝܪ ܶ ̱ܗܘ ܳ ܥܠ ܺܝܟܘܢ ܰ ܽܡ ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰܦ ܺܢܝܘ ܶܕܝܢ ܶܦ ܳ‬ ‫ܬܓ ܳܡܐ ܩܕ ܝܫܐ ܘܐܡܪܝܢ‪ .‬ܛܝܒܘܬܐ ̱ܗܘ ܗܘܝܐ ܒܢ ܐܢܗܘ‬ ‫ܽ‬ ‫ܕܒ ܳ‬ ‫ܐܡܪܬ ܢܶ‬ ‫ܬܓܡܪ ܨܶ ܰܐܕܝܢ ܰܒ ܳ‬ ‫ܰ‬ ‫ܘܩܕ ܳܢܐ ܳܗ ܳܢܐ ܶܕ ܰ‬ ‫ܘܚ ܰܝܝܢ ܰ‬ ‫ܥܒ ܳܕܐ ܰ‬ ‫ܕܦ ܳ‬ ‫ܐܠ ܳܗܐ‬ ‫ܳ‬ ‫ܰ‬ ‫ܗܒܘܢ ܰܠܢ‪ܰ .‬ܕܥ ܶܕܝܢ‪ܳ :‬ܘܐܦ ܰܡ ܳ‬ ‫ܶܡ ܽܛܠ ܰܡܘܬܐ ܰܕܚܠܳܦ ܐ ܳܠ ܳܗܐ ܢܶܬܝܰ ܽ‬ ‫ܠܟܐ‬ ‫ܓܕ ܰܝܢܢ ܘ ܰܒ ܳ‬ ‫ܐܠ ܳܗܐ ܳܰܠ ܳܟ ܺ‬ ‫ܥܰ ܳܡܟ‪ܰ :‬ܕ ܶ‬ ‫ܡܫܐ ܳܰܠ ܳܣ ܺ‬ ‫ܠܫ ܳ‬ ‫ܦܪ ܰܝܢܢ܀‬ ‫ܶ‬ ‫ܠܡ ܳ‬ ‫ܠܟܐ ܰܐ ܰܘܕܥ‪ܰ .‬ܘ ܰ‬ ‫ܝܫܐ ܶܕܝܢ ܽ‬ ‫ܗܦܛܐ ܶܗܢܶܝܢ ܳܗ ܶܠܝܢ ܰ‬ ‫‪ܺ 84‬ܪ ܳ‬ ‫ܦܩܕ‬ ‫ܕܡܘ‬ ‫ܝܚܐ ܶܫ ܽ‬ ‫ܰܡ ܳ‬ ‫ܡܥܘܢ ܢܶ ܰ‬ ‫ܠܟܐ ܽܕܟ ܽ‬ ‫ܩܕ ܰ‬ ‫ܬܩܛܠܽܘܢ‪ܰ :‬ܕ ܰ‬ ‫ܠܗܘܢ ܶܡܢ ܳ‬ ‫ܘܗܝ ܰܕܢ ܺܨ ܳ‬ ‫ܟܒܪ‬ ‫ܡ‬ ‫̱‬ ‫ܰ ܶ ܳܳ ܶ ܳ ܰ ܺ ܶ ܶ ܰ ܶ ܶ ܰ ܺ ܶ‬ ‫ܝܬܗ‪ܰ .‬ܟܕ ܶܕܝܢ ܳܕ ܺ‬ ‫ܒܪܝܢ‬ ‫ܠܡ ܡܢ ܚܙܬܐ ܕܩܛܶܠ ܕܣܓܝܐܐ ܢܬܪܦܐ ܡܢ ܬܪܥ‬ ‫ܪܟܐ ܶ‬ ‫ܠܩ ܺܕ ܝ ܶܫܐ ܕܢܶ ܽ‬ ‫ܒܟ ܳ‬ ‫ܗܘܐ ܰܙܘܥܳܐ ܰܣ ܺܓ ܳܝܐܐ ܰ‬ ‫ܠܗܘܢ ܰ‬ ‫̱ܗ ܰܘܘ ܽ‬ ‫ܦܩܘܢ‪ܳ :‬‬ ‫ܕܠܕܢܳ‬ ‫ܰ‬ ‫ܐܠ ܺܝܨܝܢ ܰܘܡܛ ܺ‬ ‫ܕܝܢܶܐ ܰܕ ܺ‬ ‫ܪܦܝܢ ܶ‬ ‫ܕܚܙܶܝܢ ̱ܗ ܰܘܘ ܶܟܢ ܺܫܝܢ ܶܟܢ ܺܫܝܢ ܰ‬ ‫ܳ‬ ‫ܕܡܘ ܳ‬ ‫ܘܡܢ ܥܶܠܰܬ‬ ‫ܫܩ ܺ‬ ‫̈ܪܨ ܰ‬ ‫ܣܒܠܘ‪ܺ :‬‬ ‫ܘܦ ܽ‬ ‫ܘܫܘ ܳܢ ܶܩܐ ܰܕ ܰ‬ ‫ܶܫܢ ܶܕܐ ܽ‬ ‫ܝܦܝܢ ̱ܗ ܰܘܘ ܰܦ ܽ‬ ‫ܝܗܘܢ }‪{926‬‬ ‫ܶ‬ ‫ܝܒܝܢ ܶܕܝܢ ܽܚܘ ܳܫ ܰܒ ܽ‬ ‫ܠܒ ܺ‬ ‫ܺ‬ ‫ܝܗܘܢ ܘܦ ܳ‬ ‫ܬܓ ܰܡܝ ܽܗܘܢ‪.‬‬

186

THE MARTYRDOM AND HISTORY

When they brought them out, blessed Simeon walked at the lead as a brave army general. In a loud voice he encouraged them on the path and said, “Be strong in God, my brothers, and do not be afraid! Behold, our Lord encourages you when he says, ‘Take courage! I have conquered the world!’ [Jn 16:33]. We die for the resurrector and we are killed for Christ. He is our resurrection and our life. As he says, ‘I am the resurrection and the lifting up and the life, and whoever believes in me, even if he dies, will live’ [Jn 11:25]. Therefore, how much more will one live if he is killed for his holy and glorious name?” 85. Thus all of them went out and came to the outskirts of the city of Karka d-Ledan. Many thousands from among the unbelievers and the Christians, the sons of the captivity,86 surrounded them because it was a marvelous spectacle—multitudes of godly men who were being killed for God. Everyone’s eyes gazed upon the heroic ones, for fear was removed from them, and they were cheerful and laughing. The face of holy Simeon was jubilant, {927} and amidst that terrible scene he did not cease from teaching. He began to exhort them after they came to the place where they were being sacrificed, and he said to them, “Do not fear, my brothers! Do not fear those who kill the body but are unable to kill the soul [Mt 10:28]. Remember the truthful one who said, ‘Anyone who loses himself for me will find life eternal’ [Mt 10:39]. Remember as well the word of the one teaching truth who said, ‘There is no greater love than this, that one would lay down his soul for his friends’ [Jn 15:13]. Indeed, Jesus laid himself down for us, the hateful. We must take pains to lay ourselves down for him, our friend Jesus.

86

See the discussion about captives in the introduction.

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܠܗܘܢ‪ܳ :‬ܐ ܙܶܠ ܗ ܳܘܐ ܺ‬ ‫ܰܟܕ ܳܗ ܺܟܝܠ ܰܡ ܺ‬ ‫ܒܪ ܽ‬ ‫ܦܩܝܢ ̱ܗ ܰܘܘ ܽ‬ ‫ܝܫܗܘܢ ܽܛ ܳ‬ ‫ܘܒ ܳܢܐ‬ ‫ܳ ܳ ̱‬ ‫ܒܩܶܠ ܪ ܳܡܐ ܰ‬ ‫ܶܫ ܽ‬ ‫ܝܒܐ‪ܰ :‬ܘ ܳ‬ ‫ܡܠ ܶܒܒ ̱ܗ ܳܘܐ ܽ‬ ‫ܡܥܘܢ‪ܰ :‬ܐܝܟ ܰܪܒ ܰܚܝ ܳܶܠ ܺ‬ ‫ܠܒ ܳ‬ ‫ܠܗܘܢ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܬܚ ܰܝܠܘ ܐ ܰܚܝ ܰܒ ܳ‬ ‫ܐܘܪܚܐ ܳܘ ܰ‬ ‫ܽܒ ܳ‬ ‫ܐܡܪ‪ :‬ܐ ܰ‬ ‫ܐܠ ܶ ܳܗܐ ܘܰܠ ܬܕܚܠܘܢ‪ܳ .‬ܗܐ ܳܡ ܰܪܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ ܺ ܶ‬ ‫ܠܟܘܢ ܰܟܕ ܐ ܰܡܪ‪ :‬ܐ ܰ‬ ‫ܡܠ ܶܒܒ ܽ‬ ‫ܰ‬ ‫ܝܬܗ ܠܥܳ ܳ‬ ‫ܠܡܐ‪ .‬ܚܠܳܦ‬ ‫ܬܠ ܰܒܒܘ‪ :‬ܐܢܐ ܙܟ‬ ‫ܺ‬ ‫ܺ ܳ ܶ ܰ ܺ ܰ ܽ ܽ ܳ ܰ‬ ‫ܡܢ ܳ‬ ‫ܰ‬ ‫ܩܝܡܬܢ‬ ‫ܚܡ ܳܢܐ ܰ ܳܡܝܬ ܰܝܢܢ ܰܘ ܶܚܠܳܦ ܡܫܝܚܐ ܡܬܩܛܠܝܢܢ‪ .‬ܗܘܝܘ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽ‬ ‫ܽ ܳ ܳ‬ ‫ܘܚܝܐ ܰ‬ ‫ܰ ܶ ܳ ܳ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܡܢ‬ ‫ܘܚ ܰܝ‬ ‫ܕܗ ܶܘ ܐܡ ܽܪ‪ :‬ܕ ܐܢܐ ܺ ܶܐ̱ܢܐ ܩܝ ܳܡܬܐ ܳ ܺ ܘܢܘܚܡ ܰܐ ܺ ܳ ܺ‬ ‫ܝܢ‪ :‬ܐ ܺܝܟ ܳ‬ ‫ܳܰ‬ ‫ܡܗ ܶ‬ ‫ܰܕ ܰ‬ ‫ܝܡܢ ܒܝ‪ :‬ܐܦܢ ܢܡܘܬ‪ :‬ܢܐܚ ܳܐ‪ .‬ܟܡܐ ܶܗܟܝܠ ܝܬܝܪ ܐܝܬ ܐܝܢܐ‬ ‫ܕܡ ܽܛܠ ܶ‬ ‫ܶ‬ ‫ܝܫܐ ܰܘ ܺ‬ ‫ܝܚܐ ܐ ܶܦܢ ܢܶܬܩܛܠ ܺܢ ܶ‬ ‫ܫܡܗ ܰܩ ܺܕ ܳ‬ ‫ܫܒ ܳ‬ ‫ܐܚܐ܀‬ ‫ܽ ܽ ܶ ܰ‬ ‫ܺ ܳ‬ ‫ܪܟܐ ܶ‬ ‫‪ܰ 85‬‬ ‫ܠܟ ܳ‬ ‫ܬܐ ܰ‬ ‫ܐܬܘ ܰ‬ ‫ܕܠ ܳܕܢ‬ ‫ܢܦܩܘ ܳܗ ܺܟܝܠ ܟܠܗܘܢ ܘ‬ ‫ܠܒ ܺܪ ܶܡܢ ܡܕܝܢ ̱ܰ‬ ‫ܰ ܶ ܰ ܺ ܶ ܶ ܳ ܽ ܶ‬ ‫ܟܪ ܺ‬ ‫ܒܝܐ ܺ‬ ‫ܘܪ ܐ ܶ‬ ‫ܝܣܛܝܢܶܐ ܒܢܝ ܶܫ ܳ‬ ‫ܳ‬ ‫ܝܟܝܢ‬ ‫ܟ̈ܪ‬ ‫ܢ‬ ‫ܘܡ‬ ‫ܘ ܰܐܠܦܐ ܽܣܓܝܐܐ ܶ ܽܡܢ ܟ ܰܦ ܳ ܳ ܳ ܶ ܽ ܳ‬ ‫ܕܟܢ ܶܫܐ ܕܐ ܳܢ ܳܫܐ ܰܐ ܳܠ ܳܗܝܐܶ‬ ‫ܘܪܬܐ‪ܶ :‬‬ ‫̱ܗܘܘ ܠܗܘܢ‪ .‬ܡ ܽܛܠ ܰ ܕܚܙܬܐ ̱ܗܘܬ ܕܬܕܡ‬ ‫̱‬ ‫ܬܩܛܠܺܝܢ ܶܡܛܠ ܐ ܳܠ ܳܗܐ‪ܰ .‬‬ ‫ܕܡ ܰ‬ ‫ܶ‬ ‫ܘܥܝܢܶܐ ܽܕܟ ܳ‬ ‫ܒܢ ܺܨܝ ܶܚܐ ܶܡ ܰ‬ ‫ܠܢܫ ܰ‬ ‫ܬܒܩܝܢܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܓ ܺ‬ ‫̱ܗܘܝ ܰܕܪ ܺܚ ܳ‬ ‫ܝܩܐ ̱ܗ ܳܘܬ ܶܡ ܽ‬ ‫ܢܗܘܢ ܺܪܗ ܽ‬ ‫ܦܨ ܺ‬ ‫ܝܒܘܬܐ ܰܘ ܺ‬ ‫ܝܚܝܢ ܳ‬ ‫ܝܢ‪ܳ .‬ܘܪ ܶܘܙ ̱ܗ ܳܘܐ‬ ‫ܚܟ‬ ‫ܳ‬ ‫ܪܨ ܶ‬ ‫ܡܥܘܢ ܰܘ ܽ‬ ‫ܝܫܐ ܶܫ ܽ‬ ‫ܒܟܠܳܗ ܺܪܗ ܽ‬ ‫ܘܦܗ ܺܕܝܠܶܗ }‪ܰ {927‬ܕܩ ܺܕ ܳ‬ ‫ܰܦ ܽ‬ ‫ܝܒܘܬܐ ܳܗܝ‪ܶ ܺ :‬ܡܢ‬ ‫ܰ ܳܽ ܳ‬ ‫ܳ ܰ ܰ ܶ ܶܽ ܶ ܳ ܰ‬ ‫ܬܪ ܰ‬ ‫ܘܬܐ ܳܰܠ ܫܠܺܝ‪ܰ .‬‬ ‫ܕܡܛ ܳܝܘ‬ ‫ܘܫ ܺܪܝ ̱ܗܘܐ ܕܢܠܒܒ ܐܢܘܢ ܡܢ ܒ‬ ‫ܡܠܦܢ‬ ‫ܽ ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܠܕܘܟܬܐ ܳ ܗܶܝ ܕܒܗ ܡ ܰܬܕܒܚܝܢ ̱ܗܘܘ‪ .‬ܘܐܡܪ ܠܗܘܢ‪ܰܳ :‬ܠ‬ ‫̱ܶܗ ܰܘܘ‬ ‫ܰ‬ ‫ܬܕܚܠܽܘܢ ܐ ܰܚܝ‪ܰ .‬ܠ ܬܕܚܠܽܘܢ ܶܡܢ ܐܝܠܶܝܢ ܳܕܩܛܠܺܝܢ ܰܦ ܳ‬ ‫ܓܪܐ‪ :‬ܢܰ ܳ‬ ‫ܦܫܐ ܶܕܝܢ ܰܠ‬ ‫ܶ ܰ‬ ‫ܐܡܪ‪ܽ :‬ܟܠ ܰܕܢ ܶ‬ ‫ܠܫ ܺܪ ܳܝܪܐ ܶܕ ܰ‬ ‫ܩܛܠ‪ܶ .‬ܐ ܰ‬ ‫ܘܒܕ ܰܢ ܶ‬ ‫ܶܡ ܺ‬ ‫ܬܕܟܪܘ ܰ‬ ‫ܦܫܗ‬ ‫ܫܟܚܝܢ ܠܡ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܬܕܟܪܘ ܬܘܒ ܶ‬ ‫ܠܚܝܐ ܰܕܠܥܳܠܡ‪ .‬ܐ ܰ‬ ‫ܫܟܚܗ ܰ‬ ‫ܶܡ ܽܛܠܳܬܝ ܢܶ ܶ‬ ‫ܠܦ ܳ‬ ‫ܬܓ ܶܡܗ‬ ‫ܰ ܶ ܽ ܳ‬ ‫ܕܚ ܳ‬ ‫ܘܫܬܐ ܶܕ ܰ‬ ‫ܘܒܐ ܰܕܪܒ ܶܡܢ ܳܗ ܳܢܐ ܰܠܝܬ ܕܐ̱ ܳܢܫ ܰܢ ܶ‬ ‫ܐܡܪ‪ܽ :‬‬ ‫ܦܫܗ‬ ‫ܕܡܠܦ ܩ‬ ‫ܳ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܘܗܝ‪ .‬ܗܘ ܓܝܪ ܝܫܘܥ ܚܠܦܝܢ ܣܢܐܐ ܣܡ‬ ‫ܢܣܝܡ ܚܠܦ ܪܚܡ ̱‬ ‫ܳ ܰ‬ ‫ܚܡܢ ܺ‬ ‫ܘܗܝ ܕܝ ܶ ܽܫܘܥ ܳܪ ܰ‬ ‫ܬܚ ܰܦܛ ܶܕܝܢ ܰ‬ ‫ܰܢ ܶ‬ ‫ܢܣܝܡ ܰܢ ܰ‬ ‫ܦܫܗ‪ .‬ܢܶ ܰ‬ ‫ܦܫܢ‪.‬‬ ‫ܚܢܢ ܰܕܚܠܦ ̱‬

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“If our murderers bring us to death in the zeal of (their) error rather than as enemies, then there is to us great consolation in the prophetic word of our Lord who said, ‘There will come days when all those who kill you think that they are offering a sacrifice to God’ [Jn 16:2]. And if they do this as haters and persecutors, then this word will serve as encouragement—the one that says, ‘If they hate me, they will also hate you. And if they persecute me, they will also persecute you’ [Jn 15:20]. “Remember {930} the word that was spoken in the spirit by the chosen apostle Paul: ‘I consider that the suffering of this present time cannot be compared to the glory that is about to be revealed in us’ [Rom 8:18]. And again, ‘If we suffer with him, we will also be glorified with him’ [Rom 8:17]. And again, ‘If you confess our Lord Jesus with your mouth, and if you believe in your heart that God raised him from the dead, you will live’ [Rom 10:9]. And again, ‘There is no one who lives for himself, and there is no one who dies for himself, because if we live, we live to our Lord, and if we die, we die to our Lord. And whether we live or die, we are our Lord’s, for indeed Christ died and came back to life and rose so that he might be Lord of the dead and the living’ [Rom 14:7–9]. 86. “Remember the blessed apostles, my brothers, who, as in the words of Paul, the chosen one, were ‘A spectacle to the world, 87 and to angels and men. They were hungry and thirsty, just as you are. They were naked and oppressed, like you. They were reviled and wearied while working with their hands, just as you are. They were scorned, and yet they blessed. They were persecuted, and yet they endured. They were slandered, and yet they made requests for them. They became like {931} the rubbish of the world and anyone’s dregs unto now’ [1 Cor 4:9–13], as the apostle testified.

87 The Pauline reference to martyrs as “a spectacle to the world” occurs in other Persian martyr acts; see, for example, the Martyrdom of Gregory in Mar-Jabalaha : 372.14–18 with further analysis in Becker 2009: 331.

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ ܰ‬ ‫ܺ ܺ‬ ‫ܶܘ ܽ‬ ‫ܐܢܗܘ ܳܕܩ ܽܛܘ ܰܠܝܢ ܰܒ ܳ‬ ‫ܛܢ ܳܢܐ ܽܕܛ ܰ‬ ‫ܘܠܘ ܐܝܟ‬ ‫ܡܡܝܬܝܢ ܰܠܢ‪:‬‬ ‫ܘܥܝܝ‬ ‫ܺ‬ ‫ܽ ܰ ܽ ܳܳ‬ ‫ܶ‬ ‫ܰ ܳ ܺ ܳ‬ ‫ܝܬܐ ܳ‬ ‫ܕܡ ܰܪܢ‬ ‫ܘܝܐܐ ܽ ܰܪ ܳܒܐ ܶܡܠܬܗ ܡܩܕܡܢ‬ ‫ܒܥ ܶܠܕ ܳܒ ܶܒ ܽܐ‪ :‬ܐܝܬ ̱ܗܘ ܠܢ ܒ‬ ‫ܰ ܳ ܳ‬ ‫ܬܐ ܽܕܟܠ ܕܢܶܩܛ ܽ‬ ‫ܘܪܒ ܳܢܐ ܰ‬ ‫ܣܒܪ ܽܕܩ ܳ‬ ‫ܶܕ ܰ‬ ‫ܘܠܟܘܢ‪ :‬ܢܶ ܰ‬ ‫ܡܩ ܶܪܒ‬ ‫ܐܡܪ‪ܺ :‬ܕܢܐܬܘܢ ܝ ܽܘܡ‬ ‫ܶ‬ ‫ܐܢܗܘ ܬܘܒ ܰܕ ܐܝܟ ܳܣܢܐܐ ܳܘܪ ܽܕ ܶ‬ ‫ܒܕܝܢ‪ܰ :‬‬ ‫ܰܰܠ ܳܠ ܳܗܐ‪ܶ .‬ܘ ܽ‬ ‫ܘܦܐ ܳܗ ܶܕ ܐ ܥܳ ܺ‬ ‫ܡܠ ܶܒܒ ܽܗܘ‬ ‫ܐܡܪ‪ܶ :‬ܕ ܐܢ ܽܗܘ ܺ‬ ‫ܣܢܘ‪ܳ :‬ܐܦ ܽ‬ ‫ܠܟܘܢ ܢ ܶ ܽ‬ ‫ܬܓ ܳܡܐ ܶܕ ܰ‬ ‫ܕܠܝ ܰ‬ ‫ܰܗܘ ܶܦ ܳ‬ ‫ܣܢܘܢ‪ܶ .‬ܘܐܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܺܠܝ ܰ‬ ‫ܠܦ ܳ‬ ‫ܬܓ ܳܡܐ‬ ‫ܪܕܦܘ‪ :‬ܐܦ ܠܟܘܢ ܢܶܪܕܦܘܢ‪ .‬ܐܬܥܰ ܰܗܕܘ }‪{930‬‬ ‫ܶ‬ ‫ܘܠܘܣ‪ܶ :‬ܡ ܰ‬ ‫ܒܝܐ ܰܦ ܳ‬ ‫ܰܕ ܽ‬ ‫ܒܪܘܚ ܐ ܰ‬ ‫ܝܚܐ ܰܓ ܳ‬ ‫ܬܡܠܰܠ ܶܡܢ ܫܠܺ ܳ‬ ‫ܬܪܥܶܐ ܐ̱ ܳܢܐ ܶ ܰܠ ܶܡ‬ ‫ܶ ܽ ܳ ܰ ܳ ܰ ܺ‬ ‫ܒܢܐ ܳܗ ܳ‬ ‫ܳܕܰܠ ܳܫ ܶܘܝܢ ܰܚ ܰܫܘ ̱ܗܝ ܰܕܙ ܳ‬ ‫ܥܬ ܳ‬ ‫ܬܓܶܠ‬ ‫ܕܬ‬ ‫ܐ‬ ‫ܝܕ‬ ‫ܕ‬ ‫ܐ‬ ‫ܝܕ‬ ‫ܐ‬ ‫ܐ‬ ‫ܘܚܬ‬ ‫ܫܒ‬ ‫ܠܬ‬ ‫ܐ‬ ‫ܢ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ ܶܰ ܰ ܶ ܳ ܰ ܶ ܶ ܰ‬ ‫ܘܬܘܒ ܶܕ ܐܢ ܰܬ ܶ‬ ‫ܫܬ ܰ‬ ‫ܘܕ ܐ‬ ‫ܚ‪.‬‬ ‫ܒ‬ ‫ܢ‬ ‫ܗ‬ ‫ܡ‬ ‫ܥ‬ ‫ܦ‬ ‫ܐ‬ ‫ܗ‪:‬‬ ‫ܡ‬ ‫ܥ‬ ‫ܫ‬ ‫ܚ‬ ‫ܢ‬ ‫ܐܢ‬ ‫ܕ‬ ‫ܘܒ‬ ‫ܘܬ‬ ‫ܰܒܢ‪.‬‬ ‫ܰ‬ ‫ܽ‬ ‫ܝܡܢ ܶ‬ ‫ܒܠ ܳܒܟ ܰܕ ܳ‬ ‫ܐܠ ܳܗܐ ܐ ܺܩ ܶ‬ ‫ܬܗ ܶ‬ ‫ܘܡܟ ܳ‬ ‫ܒܦ ܳ‬ ‫ܒܡ ܰܪܢ ܝ ܶ ܽܫܘܥ ܰܘ ܰ‬ ‫ܝܡܗ ܶܡܢ ܶܒܝܬ‬ ‫ܽ‬ ‫ܺ‬ ‫ܺ ܶ‬ ‫ܦܫܗ ܰܚܝ ܰ‬ ‫ܐܚܐ‪ .‬ܘܬܘܒ ܰ‬ ‫ܕܠܝܬ ܐ̱ ܳܢܫ ܰܕ ܰ‬ ‫ܠܢ ܶ‬ ‫ܬܐ ܬ ܶ‬ ‫ܘܠܝܬ ܐ̱ ܳܢܫ‬ ‫ܰܡܝ ܰ ܶ ܳ ܶ ܶ ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܠܢܦܫܗ ܡܐܬ‪ :‬ܡܛܠ ܕ ܐܢ ܚܝܝܢܢ‪ :‬ܠܡܪܢ ̱ܗܘ ܚܝܝܢܢ‪ :‬ܘܐܢ‬ ‫ܳ ܰ ܽ ܳ ܺ ܰ ܶ ܰ ܺ ܰ ܶ ܳ ܺ‬ ‫ܺ‬ ‫ܝܬ ܰܝܢܢ‪ܳ :‬‬ ‫ܕܡ ܰܪܢ‬ ‫ܳܡܝܬ ܰܝܢܢ‪ ܽ :‬ܠܡܪܢ ̱ܗ‪ ،‬ܡܝܬܝܢܢ‪ .‬ܘܐܢ ܚܝܝܢܢ ܘܐܢ ܡ‬ ‫ܚܝܐ ܳ‬ ‫ܘܩܡ‪ܽ :‬ܕܗܘ ܢܶ ܶ‬ ‫ܰ‬ ‫ܚܢܢ‪ܶ .‬ܡܛܠ ܶܓܝܪ ܰܕ ܺ‬ ‫ܝܚܐ ܺܡܝܬ ܰܘ ܳ‬ ‫ܗܘܐ ܳܡ ܳ‬ ‫ܡܫ ܳ‬ ‫ܪܝܐ‬ ‫ܺ ܶ ܰ ܰ ܶ‬ ‫ܠܡܝܬܐ ܘܠܚܝܐ܀‬ ‫ܶ ܶ‬ ‫ܠܬܗ ܰ‬ ‫ܬܕܟܪܘ ܰܐ ܰܚܝ ܰܠ ܺ‬ ‫ܕܦ ܳ‬ ‫ܫܠܝ ܶܚܐ ܽܛܘ ܳܒܢܶܐ ܰ‬ ‫‪ܶ 86‬ܐ ܰ‬ ‫ܘܠܘܣ‬ ‫ܡ‬ ‫ܐܝܟ‬ ‫ܕ‬ ‫ܰ ܳ ܺ ܰ‬ ‫ܠܡ ܰܶܠ ܶܟܐ ܰ‬ ‫ܝܬ ܽܝܗܘܢ ̱ܗ ܰܘܘ ܶܬ ܰܐ ܳ‬ ‫ܛܪܘܢ ܠܥܳ ܳ‬ ‫ܠܡܐ ܰܘ ܰ‬ ‫ܘܠ ܰ‬ ‫ܒܢܝ ܳܢ ܳܫܐ‪.‬‬ ‫ܓܒܝܐ‪ :‬ܐ‬ ‫ܰ ܶ‬ ‫ܰ ܰ‬ ‫ܰ ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰܟ ܺ‬ ‫ܪܛ ܳܠ ܺܝܝܢ ̱ܗܘܘܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܦܢܝܢ ̱ܗܘܘ ܘܨܗܝܢ ̱ܗܘܘ ܐܟܡܐ ܕ ܐܦ ܐܢ̱ܬܘܢ‪ :‬ܘܥ‬ ‫ܶ‬ ‫ܳ‬ ‫ܺ‬ ‫ܦܚܝܢ ܗ ܰܘܘ ܰܒܕ ܽܡ ܽ‬ ‫ܘܡ ܰ‬ ‫ܘܬܟܘܢ‪ܶ .‬‬ ‫ܘܡ ܰ‬ ‫ܶ‬ ‫ܬܩ ܺ‬ ‫ܠܩܠܝܢ ̱ܗ ܰܘܘ ܘܰܠ ܰܝܢ ̱ܗ ܰܘܘ ܰܟܕ‬ ‫ܬܩ‬ ‫̱‬ ‫ܰ‬ ‫ܰ‬ ‫ܟܡܐ ܳܕ ܐܦ ܐܢ ܽܬܘܢ‪ܶ :‬ܡܨ ܛ ܺ‬ ‫ܠܚܝܢ ̱ܗ ܰܘܘ ܺܒܐܝ ܰܕ ܽܝܗܘܢ‪ :‬ܐ ܳ‬ ‫ܳܦ ܺ‬ ‫ܥܪܝܢ ̱ܗ ܰܘܘ‬ ‫̱ܰ‬ ‫ܪܟܝܢ‪ܺ .‬ܪܕ ܺ‬ ‫ܡܣ ܺ‬ ‫ܡܒ ܺ‬ ‫ܝܒܪܝܢ‪ܶ .‬ܡܨ ܛ ܶܚܝܢ ̱ܗ ܰܘܘ ܳ‬ ‫ܝܦܝܢ ̱ܗ ܰܘܘ ܰܘ ܰ‬ ‫ܰܘ ܰ‬ ‫ܘܒܥܶܝܢ ̱ܗ ܰܘܘ‬ ‫ܰ‬ ‫ܳ‬ ‫ܢܗܘܢ‪ .‬ܐܝܟ }‪ܳ {931‬‬ ‫ܗܘܘ ܽ‬ ‫ܘܟ ܳ‬ ‫ܶܡ ܽ‬ ‫ܢܦܬܐ ܕܥܳ ܳ‬ ‫ܘܦܪܐ ܽܕܟ ܳ‬ ‫ܠܡܐ ܰ‬ ‫ܠܢܫ ܰ‬ ‫ܥܕ ܳܡܐ‬ ‫ܶ‬ ‫ܰ‬ ‫ܠܗ ܳܫܐ‪ :‬ܐܝܟ ܳܣ ܽ‬ ‫ܳ‬ ‫ܗܕܘܬܗ ܰܕܫܠܺ ܳ‬ ‫ܝܚܐ‪.‬‬

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“Hear him again when he says, ‘The time has grown short and those who weep (should be) as though they are not weeping, and those who rejoice as though they are not rejoicing, for the present form of this world is passing away’ [1 Cor 7:29–31]. Remember what he said, ‘Run so that you may reach your goal, because everyone who is in a contest abstains from all things, and they run to win a perishable crown, but we an imperishable one’ [1 Cor 9:24–25]. He shouted and said, ‘I run not as for something that is unknown, and I fight not as one who shadow boxes, but I subdue my flesh and I bring it into submission, lest I, who preached to others, should myself be rejected’ [1 Cor 9:26–27]. “Let us trust him when he says, ‘Faithful is God who will not allow you to be tested more than you can bear, but will provide a way out with your trial so that you will be able to endure’ [1 Cor 10:13]. Hear him when he says, ‘Imitate me just as I imitate Christ’ [1 Cor 11:1]. For (Paul) was sacrificed in the likeness of Christ, so let us be sacrificed just as he was. “Listen to him when he says, ‘If for this life {934} alone we have hope in Christ, then we are the most miserable of all people’ [1 Cor 15:19]. For you have read and found trustworthy the encouragement that he gave with regard to the dead when he called them sleepers so that you might know that death is slumber: ‘Christ has been raised from among the dead, and is the first fruits of those who have fallen asleep,’ with the rest [1 Cor 15:20]. And again, ‘If we believe that Jesus died and rose, so also God will bring with him those who have fallen asleep in Jesus’ [1 Thess 4:14]. Let us hear how he comforts us in truth when he says, ‘Rise up and be resurrected in faith, be strong, and be courageous!’ [1 Cor 16:13].

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‫ܰ‬ ‫ܽܫ ܽ‬ ‫ܠܗܙ ܶܠܗ ܰܘܐܝܠܶܝܢ ܳ‬ ‫ܒܢܐ ܶܐ ܰܙܕ ܰ‬ ‫ܘܗܝ ܽܬܘܒ ܰܟܕ ܳܐ ܰܡܪ‪ܰ :‬ܕܙ ܳ‬ ‫ܕܒ ܶܟܝܢ ܐܝܟ‬ ‫ܘܡܥ‬ ‫̱‬ ‫ܕܚ ܶܕܝܢ ܰܐܝܟ ܳܕܰܠ ܳܚ ܶܕܝܢ‪ .‬ܥܳ ܰܒܪ ܶܠܗ ܶܓܝܪ ܶܐ ܺ‬ ‫ܣܟ ܶ‬ ‫ܳܕܰܠ ܳܒ ܶܟܝܢ ܰܘܐܝܠܶܝܢ ܳ‬ ‫ܝܡܗ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܬ ܽ‬ ‫ܠܡܐ ܳܗ ܳܢܐ‪ܶ .‬ܐܬܥܰ ܰܗܕܘ ܳ‬ ‫ܕܥܳ ܳ‬ ‫ܠܗܝ ܶܕ ܰ‬ ‫ܕܪܟܘܢ‪:‬‬ ‫ܐܡܪ‪ܳ :‬ܕܗ ܰܟ ܳܢܐ ܰܗܪܛܘ ܐܝܟ‬ ‫ܘܢܐ ܥܳ ܶܒܕ‪ܶ :‬ܡܢ ܽܟ ܶ‬ ‫ܡܣܢ‪ܳ .‬‬ ‫ܡܚ ܶ‬ ‫ܐܓ ܳ‬ ‫ܶܡ ܽܛܠ ܽܕܟ ܳ‬ ‫ܠܢܫ ܰܕ ܽ‬ ‫ܠܡܕܶܡ ܰ‬ ‫ܘܗ ܶܠܝܢ‬ ‫ܳ ܺ‬ ‫ܬܚ ܰܒܠ‪ܳ .‬‬ ‫ܣܒܘܢ ܟܠܺ ܳܝܶܠ ܶ‬ ‫ܗܛܝܢ ܕܢܶ ܽ‬ ‫ܬܚ ܰܒܠ‪ܰ :‬‬ ‫ܚܢܢ ܶܕܝܢ ܳܕܰܠ ܶܡ ܰ‬ ‫ܕܡ ܰ‬ ‫ܘܩܥܶܐ‬ ‫ܳܪ ܰ ܶ ܳ ܳ ܰ ܳ ܳ ܶ ܳ ܳ ܳ ܰ‬ ‫ܶ ܶ ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܺ‬ ‫ܝܟ ܰ ܕܥܠ ܡ ܶܕ ܳܡ ܕܰܠ ܝܕܝܥ‪.‬‬ ‫ܘܐܡܪ‪ :‬ܕ ܐܢܐ ܗܟܢܐ ܪܗܛ ܐܢܐ‪ܰ :‬ܠ ܗܘܐ ܐ‬ ‫ܳ ܰܳ ܶ ܰ ܰ ܳ ܳ ̱ ܳ ܰ ̱ ܰ ܳ ܳ ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܘܗܟܢܐ ܡܬܟܬܫ ܐ̱ܢܐ‪ܰ :‬ܠ ̱ܗܘܐ ܐܝܟ ܶܗܘ ܰܕܰܠܐܪ ܟܬ ܰܫ‪ :‬ܐܰܠ ܶܦܓܪܝ ̱ܗܘ‬ ‫ܠܡܐ ܐ ܳܢܐ ܕܰܠ ܳ‬ ‫ܚ̈ܪ ܢܶܐ ܐܟܪܙܶܬ‪ :‬ܐ ܳܢܐ ܽ‬ ‫ܥܒܕ ܐ̱ ܳܢܐ‪ܰ :‬ܕܕ ܳ‬ ‫ܡܫ ܶ‬ ‫ܳܟ ܶܒܫ ܐ̱ ܳܢܐ ܰܘ ܰ‬ ‫ܩܢܘܡܝ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܝܡܢ ܽܗܘ ܐ ܳܠ ܳܗܐ ܕܰܠ ܰܢ ܶ‬ ‫ܶ ܶ ܺ‬ ‫ܪܦ ܽ‬ ‫ܺ‬ ‫ܝܘܗܝ ܰܟܕ ܐ ܰܡܪ‪ܰ :‬ܕ ܰ‬ ‫ܝܟܘܢ‬ ‫ܡܗ ܽ ܰ ܶ ̱ܳ‬ ‫ܐ ܶܣܬܰܠ ܠܝ‪ܰ ܺ .‬ܢܫܪ ̱‬ ‫ܣܝ ܽ‬ ‫ܬܢ ܽܣܘܢ ܝܰܬܝܪ ܶܡܢ ܳܡܐ ܰܕܡܨܶܝܢ ܐܢ̱ܬܘܢ ܐܰܠ ܢܶ ܶ‬ ‫ܕܬ ܰ‬ ‫ܥܒܕ ܠܢܶ ܽ‬ ‫ܘܢܟܘܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽ‬ ‫ܡܣ ܳ ܽ‬ ‫ܰܡ ܳ‬ ‫ܦܩ ܳܢܐ‪ܰ :‬ܐ ܰ‬ ‫ܫܟܚܘܢ ܰܠ ܰ‬ ‫ܝܟ ܳܢܐ ܕܬ ܽ‬ ‫ܘܗܝ ܰܟܕ ܐ ܰܡܪ‪:‬‬ ‫ܝܒܪܘ‪ܽ .‬ܫܘܡܥ ܶ ̱‬ ‫ܬܕܒܚ ܰܒ ܽ‬ ‫ܬܕ ܰܡܘ ܺܒܝ ܰܐ ܰ‬ ‫ܝܚܐ‪ܽ .‬ܗܘ ܶܓܝܪ ܐ ܰ‬ ‫ܶܐ ܰ‬ ‫ܝܟ ܳܢܐ ܳܕ ܐܦ ܶܐ ܳܢܐ ܰܒ ܺ‬ ‫ܡܫ ܳ‬ ‫ܕܡܘܬ‬ ‫ܽ ܽ‬ ‫ܰ ܶ ܰ ܰ ܳ ܶ‬ ‫ܳ‬ ‫ܺ ܳ ܳ‬ ‫ܘܨܘܬ ܳܘܢܝ ̱ܗܝ ܰܟܕ ܐ ܰܡܪ ܶܕ ܐܢ‬ ‫ܟܘܬܗ‪.‬‬ ‫ܝܚܐ‪ :‬ܐܦ ܚܢܢ ܢܬܕܒܚ ܐ‬ ‫ܡܫ‬ ‫ܡܣ ܺ‬ ‫ܝܚܐ‪ܳ :‬ܕ ܶܘ ܰܝܢܢ ܡܢܶ‬ ‫ܠܚܘܕ ܰ‬ ‫ܒܪ ܰܝܢܢ ܰܒ ܺ‬ ‫ܒ ܳܗ ܶܠܝܢ ܽ ̱ܗܘ ܰܚ ܶܝܐ }‪ܰ {934‬ܒ ܽ‬ ‫ܡܫ ܳ‬ ‫ܘܫ ܺܪܝܪ ܽ‬ ‫ܩܪܐ ܽ‬ ‫ܒܢܝ ܳܢ ܳܫܐ‪ܶ .‬‬ ‫ܽܟ ܽ‬ ‫ܠܟܘܢ ܽܠ ܳ‬ ‫ܠܗܘܢ ܰ‬ ‫ܠܟܘܢ ܶܓܝܪ ܰ‬ ‫ܘܒ ܳܒܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܠܗܘܢ‪ :‬ܕܬ ܽ‬ ‫ܣܪܚ ܥܰܠ ܺܡܝܬܐ ܰܟܕ ܰܕܡ ܶܟܐ ܳܩ ܶܪܐ ܽ‬ ‫ܕܡ ܰ‬ ‫ܕܥܘܢ ܰ‬ ‫ܰ‬ ‫ܕܡܘܬܐ ܶܫܢܬܐ‬ ‫ܺ ܶ ܰ ܳ ܺ ܺ ܳ‬ ‫̱ܗܘ‪ܺ .‬‬ ‫ܡܫ ܳ‬ ‫ܝܫܝܬܐ ܰܕܕܡ ܶܟܐ ܳܥܰܡ‬ ‫ܝܚܐ ܰܠܡ ܳܩܡ ܶܡܢ ܶܒܝܬ ܡܝܬܐ ܘܗܘܐ ܪ‬ ‫ܽ‬ ‫ܝܡܢ ܰܝܢܢ ܕܝ ܶ ܽܫܘܥ ܺܡܝܬ ܳ‬ ‫ܕܫ ܳ‬ ‫ܡܗ ܺ‬ ‫ܪܟܐ‪ .‬ܘܬܘܒ ܶܕ ܐܢ ܰ‬ ‫ܰ‬ ‫ܘܩܡ‪ܳ :‬ܗ ܰܟ ܳܢܐ ܰ ܐܦ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܝܘܗܝ ܐ ܰ‬ ‫ܰܐ ܳܠ ܳܗܐ ܰܠܝܠܶܝܢ ܰܕ ܶ‬ ‫ܝܟ ܳ ܳܢܐ‬ ‫ܕܡܟܘ ܒܝܶ ܽܫ ܳܘܥ ܰܡ ܶܝܬܐ ܥܰ ܶܡܗ‪ .‬ܢܶܫܡܥ ̱‬ ‫ܫܪ ܳܪܐ ܰܟܕ ܐ ܰܡܪ‪ :‬ܐܬܬܥܺܝܪܘ ܽ‬ ‫ܡܚܝܶܨ ܰܠܢ ܰܒ ܳ‬ ‫ܒܗ ܳ‬ ‫ܘܩܘܡܘ ܰ‬ ‫ܰ‬ ‫ܝܡ ܽܢܘܬܐ‪:‬‬ ‫ܬܓܢ̱ ܰܒܪܘ ܶܘ ܰ‬ ‫ܶܐ ܰ‬ ‫ܐܬܚ ܰܣܢܘ܀‬

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THE MARTYRDOM AND HISTORY

87. “Let us glorify God, my brothers and my beloved, in this moment in which we are sacrificed. Let us say, ‘Blessed is God, the father of our Lord Jesus Christ, the father of mercies and the God of all consolation, who consoles us in all tribulations so that we, too, may be able to console those who are in all tribulations with the consolation with which we ourselves are consoled by God. And just as the passions of Christ are abundant in us, so, too, our consolation is abundant through Christ’ [2 Cor 1:3–5]. Let us recall, my brothers, that sentence in which he calls our bodies ‘vessels of clay’ enflamed in fire and the Holy Spirit when he says, ‘There is to us this treasure in a vessel of clay {935} so that the immensity of power would be God’s and not from us’ [2 Cor 4:7]. He clearly shows the power of God that is in us when he says, ‘Everyday we are subjected to tribulation, but we do not succumb; we are chastened, but we are not vilified; we are oppressed, but we are not broken; we are cast down, but we do not perish. For we always bear the death of Jesus in our bodies so that the life of Jesus might be revealed in our bodies. For if, while we live, we are given over to death for Jesus, so also the life of Jesus will be revealed in this body of ours that dies while we know that he who raised up our Lord Jesus will also raise us through Jesus and will offer us up with you to him’ [2 Cor 4:8–11, 14]. “Furthermore, he says, ‘Therefore it does not bother us. For although our outer being is corrupted, our inner being is nevertheless renewed day by day. Indeed, the tribulation of this time, while it is quite little and light, will prepare for us a great glory without end forever and ever. We do not rejoice in temporal things that are visible, but in eternal things that are invisible. Indeed, we know that if this body that houses us on earth {938} is dissolved, there is yet for us a building that is from God, a house not made by hands, eternal in heaven’ [2 Cor 4:16–5:1].

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܘܚ ܺܒܝ ܰܒܝ‪ :‬ܒܥܶ ܳܕ ܳܢܐ ܳܗ ܳܢܐ ܶ‬ ‫ܕܒܗ ܶܡ ܰ‬ ‫ܬܕ ܺ‬ ‫‪ܰ 87‬ܢܫ ܰܒܚ ܰܰܠ ܳܠ ܳܗܐ ܰܐ ܰܚܝ ܰ‬ ‫ܒܚ ܰܝܢܢ‬ ‫ܝܚܐ ܰܐ ܳܒܐ ܰܕܪ ܶ‬ ‫ܘܗܝ ܳ‬ ‫ܡܒ ܰܪ ܽܟܘ ܰܐ ܳܠ ܳܗܐ ܰܐ ܽ‬ ‫ܺܘܢ ܰ‬ ‫ܐܡܪ‪ܰ :‬‬ ‫ܕܡ ܰܪܢ ܝ ܶ ܽܫܘܥ ܺ‬ ‫ܡܫ ܳ‬ ‫ܚܡܐ‬ ‫ܒ‬ ‫̱‬ ‫ܽ‬ ‫ܳ‬ ‫ܰܘ ܳ‬ ‫ܡܒ ܰܝܐܐ ܰܠܢ ܽ‬ ‫ܒܟ ܽ‬ ‫ܘܝܐܐ‪ܰ :‬ܗܘ ܰܕ ܰ‬ ‫ܠܗܘܢ ܐܘ ܳ‬ ‫ܐܠ ܳܗܐ ܽܕܟܠ ܽܒ ܳ‬ ‫ܝܢ‪ܳ :‬ܕ ܐܦ‬ ‫ܠܨ ܰܢ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܫܟܚ ܰܢܒ ܰܝܐܐ ܰܰܠܝܠܶܝܢ ܰܕ ܽ‬ ‫ܚܢܢ ܢܶ ܰ‬ ‫ܠܨ ܺܢܝܢ ܐ ܽܢܘܢ‪ܰ .‬‬ ‫ܘܝܐܐ ܰܕ ܰ‬ ‫ܰ‬ ‫ܒܗܘ ܽܒ ܳ‬ ‫ܒܟܠ ܐܘ ܳ‬ ‫ܚܢܢ‬ ‫ܺ‬ ‫ܰ‬ ‫ܺ‬ ‫ܳ‬ ‫ܬܒܝܐ ܰܝܢܢ ܶܡܢ ܐܠ ܳܗܐ‪ܰ .‬ܘ ܰ‬ ‫ܶܡ ܰ‬ ‫ܡܝܬܪܝܢ ܰܒܢ ܰܚ ܰܫܘ ̱ܗܝ ܰܕ ܺ‬ ‫ܐܝܟ ܳܢܐ ܰܕ ܰ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ‪:‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܥܗܕ ܐ ܰܚܝ ܳ‬ ‫ܘܝܐܢ‪ .‬ܢܶ ܰ‬ ‫ܒܝܕ ܺ‬ ‫ܝܚܐ ܶܡܬܝܰܬܪ ܐܦ ܽܗܘ ܽܒ ܳ‬ ‫ܳܗ ܰܟ ܳܢܐ ܰ‬ ‫ܡܫ ܳ‬ ‫ܠܗܝ ܰܒ ̱ܪܬ‬ ‫ܶ‬ ‫ܒܢ ܳ‬ ‫ܫܓ ܰ‬ ‫ܘܪܐ ܰܘ ܽ‬ ‫ܝ̈ܪܝ ܽ‬ ‫ܠܓܘ ܰ‬ ‫ܳܩ ܳܶܠ‪ܳ :‬‬ ‫ܘܚܐ ܰܩ ܺܕ ܳ‬ ‫ܒܪ ܳ‬ ‫ܫܡܝܢ ܺ‬ ‫ܕܒܗ ܽ‬ ‫ܝܫܐ‪ܳ :‬ܡܐܢܐ‬ ‫ܳ‬ ‫ܕܚ ܳ‬ ‫ܕܚ ܳ‬ ‫ܝܡܬܐ ܳܗ ܶܕܐ ܳ‬ ‫ܨܦܐ ܳܩ ܶܪܐ ܰܟܕ ܳܐ ܰܡܪ‪ܺ :‬ܐܝܬ ܰܠܢ ܶܕܝܢ ܺ‬ ‫ܒܡ ܳܐܢܐ ܶ‬ ‫ܶ‬ ‫ܨܦܐ‬ ‫ܣ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܚܝܶܠ ܰܕ ܳ‬ ‫ܐܠ ܳܗܐ ܬ ܶ‬ ‫ܗܘܐ ܘܰܠ ܶܡ ܰܢܢ‪ܳ ܰ .‬‬ ‫}‪ {935‬ܕ ܰܪ ܽܒܘܬܐ ܰ‬ ‫ܠܝܐܝܬ ܰ‬ ‫ܡܚ ܳܶܘܐ‬ ‫ܳ‬ ‫ܘܓ ܰ ܺ ܰ ܶ ܳ‬ ‫ܰܚܝܠܶܗ ܰܕ ܳ‬ ‫ܕܒܢ ܰܟܕ ܐ ܰܡܪ‪ܽ :‬‬ ‫ܐܠ ܳܗܐ ܰ‬ ‫ܒܟ ܽ‬ ‫ܠܝ ܰܘܡ ܶܓܝܪ ܶܡܬܐܠܨܝܢܢ ܶ ܳܐܰܠ ܳܰܠ‬ ‫ܶ‬ ‫ܥܪ ܰܝܢܢ‪ܶ .‬ܡ ܶܕ ܺ‬ ‫ܬܪܕ ܰܝܢܢ ܐ ܳܰܠ ܳܰܠ ܶܡܨ ܛ ܺ‬ ‫ܝܒ ܰܝܢܢ‪ܶ :‬‬ ‫ܘܡ ܶ‬ ‫ܬܚ ܺ‬ ‫ܶܡ ܰ‬ ‫ܝܬܪ ܰܝܢܢ ܐܰܠ ܶ ܰܠ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽ ܰ ܶ ܺ ܽ‬ ‫ܰ‬ ‫ܶ ܰ‬ ‫ܚܩ ܰܝܢܢ‪ܶ .‬ܡܣܬ ܺ‬ ‫ܫܬ ܺ‬ ‫ܚܦ ܰܝܢܢ ܐܰܠ ܰܠ ܐ ܺ‬ ‫ܒܕ ܰܝܢܢ‪ .‬ܒܟܠܙܒܢ ܓܝܪ ܡܝܬܘܬܗ‬ ‫ܡ‬ ‫ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܕܝܫܘܥ ܒܦܓ̈ܪܝܢ ܫܩܝܠܝܢܢ‪ܰ :‬‬ ‫ܕܚ ܰܝܘ ̱ܗܝ ܕܝܫܘܥܽ ܒܦܓ̈ܪܝܢ ܢܬܓܠ ܳܘܢ‪.‬‬ ‫ܶ ܰ ܶ ܰ ܶ ܰ ܳ‬ ‫ܰ‬ ‫ܘܬܐ ܶܡܫܬ ܺ‬ ‫ܠܡ ܰܝܢܢ ܶܡܛ ܶܠ ܝ ܶ ܽܫܘܥ‪ܳ :‬ܗ ܰܟ ܳܢܐ ܐܦ‬ ‫ܐܢ ܚܢܢ ܓܝܪ ܚܝܐ ܠܡ‬ ‫ܽ‬ ‫ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܚ ܰܝܘ ̱ܗܝ ܕܝ ܶ ܽܫܘܥ ܢܶܬܓܠܘܢ ܳ ܒܦܓܪܢ ܗܢܐ ܕܡܐܬ‪ :‬ܟܕ ܝܕܥܝܢܢ ܕܗܘ‬ ‫ܰ ܰ ܰ ܰ ܽ‬ ‫ܺ‬ ‫ܰܡܢ ܰܕ ܺܐܩܝܡ ܳ‬ ‫ܰ ܶܽ‬ ‫ܡܟܘܢ‬ ‫ܠܡ ܰܪܢ ܝ ܶ ܽܫ‬ ‫ܽ‬ ‫ܳ ܶ‬ ‫ܘܥ‪ :‬ܐ ܳܦ ܰ ܒܝܕ ܶ ܝ ܽܫܘܥ ܳܢܩܳܝܡ ܳ ܘ ܳܢܩ ܳܪܒܢ ܰܥ ܶܳ‬ ‫ܘܬܘܒ ܰܡ ܶ‬ ‫ܘܣܦ ܰܟܕ ܐܡ ܶ ܳܪ‪ :‬ܡܛܠ ܗܢܐ ܰܠ ܡܐܢܐ ܠܢ‪ .‬ܐܦܢ‬ ‫ܠܘܬܗ‪.‬‬ ‫ܬܚ ܰܒܠ‪ :‬ܐܰܠ ܰܗܘ ܶ‬ ‫ܠܓܘ ܶܡ ܰ‬ ‫ܶܓܝܪ ܰܒ ܳܪܢ ܰܫܢ ܰܒ ܳܪ ܳܝܐ ܶܡ ܰ‬ ‫ܕܡܢ ܰ‬ ‫ܬܚ ܰܕܬ ܝܽܘܡ‬ ‫ܳ‬ ‫ܰ ܺ‬ ‫ܒܢܐ ܳܗ ܳܢܐ ܰܟܕ ܛܒ ܽ‬ ‫ܘܠܨ ܢܶܗ ܶܓܝܪ ܰܕܙ ܳ‬ ‫ܶܡܢ ܝܽܘܡ‪ܽ .‬ܐ ܳ‬ ‫ܘܩܠܝܠ‪:‬‬ ‫ܘܪ‬ ‫ܙܥ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܒܚܐ ܰܪ ܳܒܐ ܳܕܰܠ ܳܣ ܳܟܐ ܠܥܳܠܰܡ ܥܳ ܺ‬ ‫ܽܫ ܳ‬ ‫ܠܡܝܢ ܡܛܝܶܒ ܰܠܢ‪ .‬ܕܰܠ ܳܚ ܶ ܶܕ ܰܝܢܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܗ ܶܠܝܢ ܶ‬ ‫ܬܚܙ ܝܳܢ ܶܕܝܢ ܰܕܠܥܳܠܡ ܐܢܶ‬ ‫ܳ‬ ‫ܬܚܙ ܝܳܢ ܶܓܝܪ ܰܕܙ ܳ‬ ‫ܒܢܐ ܐܢܶܝܢ‪ :‬ܕܰܠ ܶܡ ܰ‬ ‫ܕܡ ܰ‬ ‫ܝܢ‪.‬‬ ‫ܳ ܳ ܰ ܳ ܶ ܶ ܶܳ‬ ‫ܰ‬ ‫ܝܳܕܥܺ ܰܝܢܢ ܶܓܝܪ ܶܕ ܐܢ ܰܒܝܬܢ ܰ‬ ‫ܓܪܐ ܢܫܬܪܐ‪ :‬ܐܰܠ‬ ‫ܕܒܐܪܥܳܐ }‪ ܳ {938‬ܗܢܐ ܕܦ‬ ‫ܺ‬ ‫ܺ‬ ‫ܰ ܶ ܳܳ ܶ ܰ ܳ ܳ ܰ ܳ‬ ‫ܥܒܕ ܐܝ ܰܕܝܳܐ ܰܒ ܰ‬ ‫ܝܬܐ ܕܰܠ ܰܒ ܳ‬ ‫ܫܡ ܳܝܐ‬ ‫ܐܝܬ ܠܢ ܒܢܝܢܐ ܕܡܢ ܐܠܗܐ‪ :‬ܒ‬ ‫ܠܥܳܠܰܡ܀‬

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88. “Let us listen to him further, how he longed to depart from the body, this apostle of wonder: ‘As long as we dwell in the body, we are dead to our Lord; for this reason we are longing to depart from the body and be with our Lord’ [2 Cor 5:6, 8]. While eager to demonstrate about himself in what ways he was known as a servant of God, he says, ‘Let us demonstrate ourselves servants of God in all things: in great endurance; in tribulations; in distress; in imprisonment; in floggings; in chains; in turmoil; in fatigue; in vigils; in fasting; in purity; in knowledge; in patience; in kindness; in the Holy Spirit; in love without deceit; in the word of truth; in the power of God; in the weapon of righteousness at the right and at the left; in glory and in disgrace; in praise and in blame; as deceivers and as the truthful; as those who are unknown and as we are known; as we are dead and, lo, still living; as we are chastised but not dying; as we are saddened and yet always joyful; as the poor and yet making many rich; as we have nothing and yet possess everything’ [2 Cor 6:4–10]. 89. {939} “Remember, my brothers, this blessed Paul, who five times was lashed by the Jews with whips, and three times was beaten by the gentiles with rods. One time he was stoned [2 Cor 11:24–25]. He was prepared to be thrown to the beasts [1 Cor 15:32], and he died everyday, as he testified [1 Cor 15:31]. He saw many perils, as is written, and at the end was sacrificed by King Nero in Rome.88

88 The Syriac version of the Martyrdom of Paul indicates that Paul was taken to Rome as a prisoner (where he converted four of Nero’s eunuchs) and was beheaded according to Roman law. See Nau 1898: 51–57.

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‫ܬܝ ܰܐܒ ܗ ܳܘܐ ܽ‬ ‫‪ 88‬ܢܶܫܡܥܺ‬ ‫ܕܡܢ ܰܦ ܳ‬ ‫ܘܢܕ ܳܢܐ ܶ‬ ‫ܝܘܗܝ ܽܬܘܒ ܰܐ ܰ‬ ‫ܠܥ ܳ‬ ‫ܝܟ ܳܢܐ ܶܡ ܰ‬ ‫ܓܪܐ‪:‬‬ ‫̱‬ ‫̱‬ ‫ܺ ܳ ܶ ܽ ܳ‬ ‫ܟܡܐ ܰܠܡ ܰܕ ܰ‬ ‫ܒܦ ܳ‬ ‫ܘܪܬܐ‪ܳ .‬‬ ‫ܓܪܐ ܫܪܶ ܰܝܢܢ‪ܰ :‬ܥ ܺܢ ܺ‬ ‫ܝܕ ܰܝܢܢ ܶܡܢ‬ ‫ܝܚܐ ܕܬܕܡ‬ ‫ܳܗ ܳܢܐ ܫܠ‬ ‫ܽ‬ ‫ܥܢܕ ܶܡܢ ܰܦ ܳ‬ ‫ܓܪ ܐ ܘܢܶ ܶ‬ ‫ܗܘܐ ܳ‬ ‫ܳܡ ܰܪܢ‪ܶ :‬ܡܛ ܳ‬ ‫ܘܚ ܰܝܢܢ ܕܢܶ ܰ‬ ‫ܠܗ ܳܢܐ ܰ‬ ‫ܡܣ ܺ‬ ‫ܠܘܬ ܳܡ ܰܪܢ‪.‬‬ ‫ܰ ܶ ܰ ܰ ܰ ܰܶ ܰ ܰ ܶ ܰ ܶ ܶ ܺ‬ ‫ܡܫ ܳ‬ ‫ܬ ܰܝܕܥ ܰܕ ܰ‬ ‫ܡܫ ܰܢܐ ̱ܗܘ‬ ‫ܟܕ ܡܬܚ ܳܦܛ ܕܢܚܘܐ ܥܠ ܢܦܫܗ ܕܒܐܝܠܝܢ ܡ‬ ‫ܳ‬ ‫ܰܕ ܳ‬ ‫ܐܠ ܳܗܐ‪ :‬ܐ ܰܡܪ‪ܽ :‬‬ ‫ܒܟ ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܡܕܶܡ ܰܢܚ ܶܘܐ ܰܢ ܰ‬ ‫ܦܫܢ ܰܕܡܫܡܫܢܐ ܚܢܢ ܕ ܐܠܗܐ‪.‬‬ ‫ܰ ܰ ܳܽ ܳ ܰ ܺ ܳ‬ ‫ܠܨ ܢܶܐ‪ܰ :‬ܒ ܰܐܢܢ ܰܩܣ‪ܰ :‬ܒ ܽ‬ ‫ܝܐܬܐ ܽܒܐܘ ܳ‬ ‫ܫܝܶܐ‪ :‬ܒܢܶܓ ܶܕܐ‪:‬‬ ‫ܘ‬ ‫ܚܒ‬ ‫ܒܡܣܝܒܪ ܢܘܬܐ ܣܓ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ ܽ ܳ ܺ ܰ ܳ‬ ‫ܰ ܽ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܫܓܘܫܝܶܐ‪ :‬ܒܶܠܘܬܐ‪ܰ :‬‬ ‫ܒܫܗܪܐ‪ܰ :‬‬ ‫ܘܪܐ‪ܰ :‬ܒ ܽ‬ ‫ܥܬܐ‪:‬‬ ‫ܝܕ‬ ‫ܒ‬ ‫ܐ‪:‬‬ ‫ܘܬ‬ ‫ܟܝ‬ ‫ܒܕ‬ ‫ܐ‪:‬‬ ‫ܘܡ‬ ‫ܒܨ‬ ‫ܒܐܣ‬ ‫ܽ ܳ ܳ ܶ ܳ‬ ‫ܰ ܺ ܽ ܳ‬ ‫ܽ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܒܐ ܕܰܠ ܢܟܶܠ‪:‬‬ ‫ܒܢ ܺܓܝܪܘܬ ܪܘܚܐ‪ :‬ܒܒܣܝܡ ܳܘܬܐ‪ :‬ܒܪܘܚܐ ܩܕܝܫܐ‪ :‬ܒܚ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܒܚܝܶܠ ܰܕ ܳ‬ ‫ܶ‬ ‫ܐܠ ܳܗܐ‪ܰ :‬‬ ‫ܒܙ ܳܝܢܐ ܰܕܙ ܺܕ ܽܝܩܘܬܐ ܰܕ ܰ‬ ‫ܒܡܠܬܐ ܽܕܩܘܫܬܐ‪ܰ :‬‬ ‫ܒܝ ܺܡ ܳܝܢܐ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܩ ܳ‬ ‫ܥܪܐ‪ܽ :‬‬ ‫ܒܨ ܳ‬ ‫ܰܘ ܶ‬ ‫ܒܓ ܳ‬ ‫ܒܣ ܳܡܶܠ‪ܽ :‬‬ ‫ܘܠ ܳܣܐ ܰܘ ܽ‬ ‫ܘܒܚܐ ܰܘ ܰ‬ ‫ܒܫ ܳ‬ ‫ܘܢ ܳܝܐ‪ :‬ܐܝܟ ܰܡܛܥ ܰ ܳܝܢܶܐ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܺ ܺ‬ ‫ܝܬ ܰܝܢܢ ܳ‬ ‫ܰ‬ ‫ܘܗܐ ܰܚ ܺܝ ܰܝܢܢ‪ܰ :‬ܐܝܟ‬ ‫ܘܫ ܺܪ ܶܝ̈ܪܐ‪ :‬ܐܝܟ ܳ ܰܠ ܺܝ ܺܕܝܥܶܐ ܺܘ ܰ ܺܝܕܝܥܺ ܰܝܢܢ‪ :‬ܐܝܟ ܕܡ‬ ‫ܺ‬ ‫ܪܝܐ ܰܠܢ ܰܘ ܽ‬ ‫ܶ‬ ‫ܕܡ ܶ‬ ‫ܒܟ ܰ‬ ‫ܬܪܕ ܰܝܢܢ ܘܰܠ ܳܡܝܬ ܰܝܢܢ‪ :‬ܐܝܟ ܰܕܟ ܳ‬ ‫ܠܙܒܢ ܳܚ ܶܕ ܰܝܢܢ‪ :‬ܐܝܟ‬ ‫ܰ‬ ‫ܠܣ ܺܓ ܶܝܐܐ ܡܥܰ ܺ‬ ‫ܕܡ ܶܕܡ ܰܠܝܬ ܰܠܢ ܽ‬ ‫ܘܟ ܶ‬ ‫ܬܪ ܰܝܢܢ‪ :‬ܐܝܟ ܶ‬ ‫ܶܡܣ ܺܟܢܶܐ ܰܘ ܰ‬ ‫ܠܡ ܶܕܡ‬ ‫ܰܐ ܺܚ ܺ‬ ‫ܝܕ ܰܝܢܢ܀‬ ‫ܘܒ ܳܢܐ ܰܦ ܳ‬ ‫ܬܕ ܽ‬ ‫ܟܪ ܳܘܢܝ ̱ܗܝ ܰܐ ܰܚܝ ܳ‬ ‫ܠܗ ܳܢܐ ܽܛ ܳ‬ ‫‪ {939} 89‬ܬܶ ܰ‬ ‫ܘܠܘܣ‪ܰ :‬‬ ‫ܕܚ ܶܡܫ‬ ‫ܰ ܶ ܺܽ ܳ ܶ ܶ ܶ ܶ‬ ‫ܛܐ ܰܘ ܳ‬ ‫ܬܠܬ ܰܙܒ ܺܢܝܢ ܶܡܢ ܥܰ ̱ܡ ܶܡܐ‬ ‫ܰܙܒ ܺܢܝܢ ܶ ܒܠ ܶܥ ܡܢ ܝ ̱ܗܘܕܝܐ ܒܐܣܩ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ ܰ ܰ‬ ‫ܬܕ ̱ܗ ܳܘܐ ܕܢܶ ܶ‬ ‫ܒܫܒܛܐ ܐ ܰ‬ ‫ܢܬܐ ܳ‬ ‫ܰ‬ ‫ܚܕܐ ܐ ܶ‬ ‫ܬܢ ܰ‬ ‫ܫܬܕܐ‬ ‫ܬܪܓܡ ܘܡܥ‬ ‫ܙܒ‬ ‫ܕ‪.‬‬ ‫ܓ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܽ‬ ‫ܕܡ ܶ‬ ‫ܠܚܝ ܳܘܬܐ‪ .‬ܘܟܠ ܝܽܘܡ ܳܡܐܬ ̱ܗ ܳܘܐ‪ :‬ܐܝܟ ܰ‬ ‫ܣܗܕ‪ܰ :‬ܘ ܳ‬ ‫ܚܙ ܐ ܩ ܽ‬ ‫ܰ‬ ‫ܝܢܕܘ ܳܢܘܣ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܽ‬ ‫ܬܕܒܚ ܶܡܢ ܢܶܐܪܘܢ ܰܡ ܳ‬ ‫ܠܚܪܬܐ ܐ ܰ‬ ‫ܰܣ ܺܓܝܐܐ‪ :‬ܐܝܟ ܰܕܟܬܝܒ‪ܰ .‬ܘ ܰ‬ ‫ܠܟܐ ܰ‬ ‫ܒܓܘ‬ ‫ܽܪ ܺ‬ ‫ܘܡܝ‪.‬‬

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“Let us die in joy, my brothers, with Christ! Be steadfast, my brothers, in our Lord and in the strength of his power! If we die with our Lord and with his holy apostles, then we will be united with them in glory. And this, my brothers, has been given to you by God, not only so that you will indeed have a certain faith in Christ, but also so that he will be a guide for us. He made us faithful ones and teachers not only in order to be guides and teachers, but also to suffer for his name and to endure this contest of martyrdom [Cf. Phil 1:29]. Therefore, let us regard this world, and all that is in it and its life, as dung in order that we may gain only Christ—as Paul did [Phil 3:8]. 90. {942} “Rejoice, my brothers, in our Lord. Rejoice greatly always. Let our martyrdom for Christ and our sacrifice for his sake be known to everyone. Our Lord is near. 89 For he will crown our killed bodies with his resurrection. Let us rejoice in this suffering on behalf of the people of God. Let us fulfill the martyrdom of Christ’s tribulations in our bodies for his body, which is the church, as the apostle taught us [Col 1:24]. Therefore, my beloved, let us look up and seek what is above, where Christ is at the right hand of God. From there he will be revealed to us, for even our death and our life are hidden in him [Col 3:1–3]. And when Christ, who is our life, is revealed, then we also will be revealed with him in glory. “Behold, today we imitate the prophets and the apostles who were stoned and killed, as blessed Paul mentioned concerning the persecution of the Thessalonians: ‘For you, my brothers, have imitated the churches in Judea, which are in Christ, for you have suffered the same from the gentiles as they did from the Jews, who killed our Lord Jesus and their own prophets and persecuted us’ [1 Thess 2:14–15].

89 Cf. Phil 4:4–5, “Rejoice in the Lord always; again I will say, Rejoice. Let your gentleness be known to everyone. The Lord is near.”

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ‬ ‫ܰ ܳ ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܝܚܐ‪ܶ .‬ܘ ܰ‬ ‫ܡܫ ܳ‬ ‫ܒܡ ܰܪܢ‬ ‫ܐܬܚ ܰܝܠܘ ܐ ܰܚܝ‬ ‫ܒܚ ܽܕܘܬܐ ܐ ܰܚܝ ܶ ܥܰܡ‬ ‫ܽܢܡܘܬ‬ ‫ܳ ܺ‬ ‫ܰ ܽ ܳ ܰ ܶ‬ ‫ܝܬ ܰܝܢܢ ܥܰܡ ܳܡ ܰܪܢ ܘܥܰܡ ܺ‬ ‫ܘܗܝ‬ ‫ܡ‬ ‫ܢ‬ ‫ܐ‬ ‫ܗ‪.‬‬ ‫ܘܒܬܘܩܦܐ ܕܚܝܠ‬ ‫ܫܠܝ ܰܚ ̱‬ ‫ܳ ܶ ܰܰ ܶ ܰ‬ ‫ܰ ܺ ܶ ܶ ܰ‬ ‫ܫܬ ܺ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܘܬܦܝܢܢ ܥܡܗܘܢ ܒܫܘܒܚܐ‪ .‬ܘܗܕܐ ܐܚܝ ܡܢ ܐܠܗܐ ̱ܗܘ‬ ‫ܶܩܕ ܝܫܐ‪ :‬ܡ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܬܝܰ ܰ‬ ‫ܺ‬ ‫ܽ‬ ‫ܳ‬ ‫ܗܒܬ ܠܟܘܢ‪ :‬ܕܠܘ ܒܠܚܘܕ ܡܗܝܡܢܘ ܬܗܝܡܢܘܢ ܒܗ ܳܒ ܳܡܫ ܽܝܚܐ‪:‬‬ ‫ܰ ܶ ܰ ܳܶ‬ ‫ܡܕ ܳ‬ ‫ܶܐ ܳܰܠ ܳܐܦ ܕܢܶ ܶ‬ ‫ܒܪ ܳܢܐ‪ .‬ܘܥܰ ܰ‬ ‫ܗܘܐ ܰܠܢ ܰ‬ ‫ܡܗܝ ܳܡܢܐ ܘܡܠܦܢܐ‪ ܽ .‬ܐܦܶܠ ܬܘܒ‬ ‫ܢ‬ ‫ܒܕ‬ ‫ܡܕ ܳ‬ ‫ܘܡ ܳ‬ ‫ܠܚܘܕ‪ܶ :‬ܐ ܳܰܠ ܐܦ ܕܢܶ ܰܚܫ ܶܡܛܠ ܶ‬ ‫ܕܢܶ ܶ‬ ‫ܒ̈ܪ ܢܶܐ ܰ‬ ‫ܠܦܢܶܐ ܰܒ ܽ‬ ‫ܗܘܐ ܰ‬ ‫ܫܡܗ‬ ‫ܳ‬ ‫ܰ‬ ‫ܝܘܗܝ ܳܗ ܺܟܝܠ ܠܥܳ ܳ‬ ‫ܗܕܘܬܐ‪ .‬ܢܶ ܺ‬ ‫ܕܣ ܽ‬ ‫ܘܢܐ ܳܗ ܳܢܐ ܳ‬ ‫ܝܒܪ ܐ ܽܓ ܳ‬ ‫ܢܣ ܰ‬ ‫ܰܘܕ ܰ‬ ‫ܠܡܐ ܰ ܳܗ ܳܢܐ‬ ‫ܚܫܒ‬ ‫̱‬ ‫ܰ ܶ ܳ ܰ ܽ ܰ ܺ ܳ ܰ‬ ‫ܰܘ ܽ‬ ‫ܠܟܠ ܶ‬ ‫ܕܒܗ ܰܘ ܰ‬ ‫ܝܚܐ ܺܢܐܬܪ‪ :‬ܐܝܟ‬ ‫ܠܚ ܰܝܘ ̱ܗܝ ܐܝܟ ܙܒܶܠ‪ :‬ܕܒܠܚܘܕ ܠܡܫ‬ ‫ܰܦ ܳ‬ ‫ܘܠܘܣ܀‬ ‫ܰ ܽ ܰ ܳ ܳ‬ ‫ܳ ܽ ܰ‬ ‫ܒܡ ܰ‬ ‫ܚܕܘ ܰܐ ܰܚܝ ܳ‬ ‫‪ܰ {942} 91‬‬ ‫ܗܕܘܬܢ‬ ‫ܠܙܒ ܺܢ ܛܒ ܛܒ‪ .‬ܘܣ‬ ‫ܒܟ‬ ‫ܘ‬ ‫ܚܕ‬ ‫ܢ‪:‬‬ ‫ܪ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽ‬ ‫ܠܢܫ‪ܳ .‬ܡܪܢܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܝܚܐ ܘܕܒܚܬܢ ܕܥܠ ܐܦܘ ̱ܗܝ ܬܬ ܰܝܕܥ ܠܟ ܳ‬ ‫ܰܕܚܠܳܦ ܺ‬ ‫ܡܫ ܳ‬ ‫ܺ‬ ‫ܡܟܠܶܠ ܰܦ ܰ‬ ‫ܰܩ ܺܪܝܒ ܽ ̱ܗܘ‪ܽ :‬ܕܗܘ ܰ‬ ‫ܩܛܝ ܶܶܠ ܽ‬ ‫ܘܚ ܶܡܗ‪ :‬ܢܶ ܶ‬ ‫ܒܢ ܳ‬ ‫ܚܕܐ ܳܗ ܺܟܝܠ‬ ‫ܝܢ‬ ‫ܓ̈ܪ‬ ‫ܶ‬ ‫ܳ‬ ‫ܒܚ ܶܫܐ ܕܥܰܠ ܰܐ ܰܦܝ ܥܰ ܶܡܗ ܰܕ ܳ‬ ‫ܢܡܶܠ ܳܣ ܽ‬ ‫ܐܠ ܳܗܐ‪ܰ .‬ܘ ܰ‬ ‫ܗܕܘܬܐ ܽܕ ܐܘ ܳ‬ ‫ܰ‬ ‫ܘܗܝ‬ ‫ܠܨ ܰܢ ̱‬ ‫ܳ ܰ ܶ ܺ ܰ‬ ‫ܐܝܬܘܗܝ ܥܺܕ ܳܬܐ‪ܰ :‬ܐܝܟ ܰܕ ܐܠܦܢܰ‬ ‫ܰ‬ ‫ܰܕ ܺ‬ ‫ܝܚܐ ܽ‬ ‫ܡܫ ܳ‬ ‫ܒܓܘܫܡܝܢ‪ :‬ܚܠܦ ܦܓܪܗ ܕ‬ ‫̱ ܰ ̱ܶ‬ ‫ܶ ܶ ܰܰ‬ ‫ܫܠܺ ܳ‬ ‫ܝܚܐ‪ܺ .‬ܠܥܶܠ ܽܢܚܘܪ ܶܡ ܺܟܝܠ ܰܚ ܺܒܝܒܝ ܰܘܕܠܥܠ ܢܒܥܐ‪ :‬ܐܬ ܶܪ‬ ‫ܺ‬ ‫ܰ‬ ‫ܝܬܘܗܝ ܶܡܢ ܝܰ ܺܡ ܳܝܢܐ ܰܕ ܳ‬ ‫ܐܠ ܳܗܐ‪ܶ :‬‬ ‫ܰܕ ܺ‬ ‫ܡܫ ܳ‬ ‫ܕܡܢ ܬ ܳܡܢ ܥܬܝܕ ܕܢܶܬܓܶܠ‬ ‫ܝܚܐ ܐ‬ ‫̱‬ ‫ܰ‬ ‫ܽ‬ ‫ܘܚ ܰܝܝܢ ܶܒܗ ܶ‬ ‫ܟܣܝܢ‪ܶ :‬ܘ ܰ‬ ‫ܐܡܬܝ ܰܕ ܺ‬ ‫ܥܠܰܝܢ‪ܶ :‬ܡܛܠ ܳܕܐܦ ܰܡܘܬܢ ܰ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܝܕܝܢ ܳܐܦ ܰ‬ ‫ܚܢܢ ܢܶܬܓܶܠ ܥܰ ܶܡܗ ܽ‬ ‫ܬܓܶܠ ܽܕܗܘܝܽܘ ܰܚ ܰܝܝܢ‪ܳ :‬ܗ ܶ‬ ‫ܒܫ ܳ‬ ‫ܘܒܚܐ‪ܳ ܰ .‬ܗܐ‬ ‫ܶܡ‬ ‫ܶ ܶ‬ ‫ܶ‬ ‫ܘܠ ܺ‬ ‫ܢܒܝܐ ܰ‬ ‫ܬܕ ܶܡ ܰܝܢܢ ܰܠ ܺ‬ ‫ܝܰ ܳ‬ ‫ܘܡ ܳܢܐ ܶܡ ܰ‬ ‫ܫܠܝ ܶܚܐ ܶܕ ܶ‬ ‫ܐܬܩܛܠܘ‪ .‬ܐܝܟ‬ ‫ܐܬܪܓܡܘ ܘ‬ ‫ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܘܒ ܳܢܐ ܰܦ ܳ‬ ‫ܘܦܝܐ ܕܬ ܰܣܠܽܘ ܺܢ ܽ‬ ‫ܰܕܡܥܰ ܶܗܕ ܛ ܳ‬ ‫ܘܠܘܣ ܥܰܠ ܽܪܕ ܳ‬ ‫ܝܩܘܝܶܐ‪ :‬ܐܢ̱ܬܘܢ ܰܠܡ‬ ‫ܶ ܰܺ ܽ‬ ‫ܝܬܘܢ ܰܐ ܰ‬ ‫ܺ‬ ‫ܕܒ ܽ‬ ‫ܠܥ ܳܕ ܳܬܐ ܺ‬ ‫ܝܗܘܕ‪ܳ :‬ܗ ܶܠܝܢ ܰ‬ ‫ܕܒ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ‪ܳ :‬ܕܗ ܰܟܢ‬ ‫ܝ‬ ‫ܚ‬ ‫ܐ ܰܬܕ ܰܡ ܽ ܳ ܰ ܽ ܶ ܰ ܶ ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܳ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܺ‬ ‫ܣܝܒܪܬܘܢ ܐܦ ܐܢ̱ܬܘܢ ܡܢ ܥ ̱ܡܡܐ‪ :‬ܐܝܟܢܐ ܕܗܢܘܢ ܡܢ ܝ ̱ܗܘܕܝܐ‪ :‬ܗܢܘܢ‬ ‫ܰ‬ ‫ܢܗܘܢ ܰ‬ ‫ܩܛܠܘ ܰ‬ ‫ܢܒ ܶܝܐ ܕ ܶܡ ܽ‬ ‫ܘܠ ܺ‬ ‫ܰܕ ܳ‬ ‫ܘܠܢ ܰܪܕܦܘ‪.‬‬ ‫ܠܡ ܰܪܢ ܝ ܶ ܽܫܘܥ‬

198

THE MARTYRDOM AND HISTORY

“Let us not despair, my brothers, in suffering {943} and death for Christ because for this we are destined. We endure tribulations and persecutions and killings as a demonstration of the just judgment of God so that we might be esteemed worthy of his kingdom for which we are suffering. ‘And if it is just before God,’ as the apostle said, ‘tribulation will repay our tribulations, and we who endure tribulation, he will bring to life through the revelation of our Lord from heaven along with the host of his angels when he comes to take reckoning with flaming fire on those who did not acknowledge God and did not hearken to the gospel of our Lord Jesus Christ. They will receive eternal separation from the face of the Lord and from the glory of his power as their punishment in judgment when he comes to be glorified among his holy ones and to show his wonders among his believers, because our witness has been believed’ [2 Thess 1:6–10]. “Faithful and true, my brothers, is the word of Paul: ‘If we die with him, we will also live with him. If we endure, we will also reign with him. But if we deny him, he will also deny us. If we do not have faith in him, he remains faithful for he cannot deny himself’ [2 Tim 2:11–13]. 91. “Let us not be sad or distressed on this day {946} on which we depart from this world, neither about our persecution, nor about the uprooting of our churches, while yet something good will happen to them, as it is also going to be for us, from Christ. 90 For the holy apostle said, ‘All who wish to live in Jesus Christ will be persecuted’ [2 Tim 3:12].

90 Kmoskó’s apparatus indicates that there may be some corruption with the text in this odd sentence.

‫‪199‬‬

‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܰ ܶ ܳ‬ ‫ܰ ܶ‬ ‫ܬܩ ܰܛܥ ܰܠܢ ܰܐ ܰ‬ ‫ܳܰܠ ܬܶ ܰ‬ ‫ܛܶܠ ܰܕܚܠܳܦ ܺ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ‪:‬‬ ‫ܒܩ‬ ‫ܘ‬ ‫ܒܚܫܐ }‪{943‬‬ ‫ܝ‬ ‫ܚ‬ ‫ܡܣ ܺ‬ ‫ܠܗ ܶܕܐ ܽ ̱ܗܘ ܺܣ ܺ‬ ‫ܶܡ ܽܛܠ ܰܕ ܳ‬ ‫ܝܡ ܰܝܢܢ‪ܰ .‬‬ ‫ܝܒܪ ܰܝܢܢ ܶܕܝܢ ܽܐܘ ܳ‬ ‫ܠܨ ܢܶܐ ܰܘ ܶ ܽܪܕܘܦܝܶܐ‬ ‫ܶ ܶ‬ ‫ܰ ܺ ܳ‬ ‫ܝܬܐ ܺܕܕ ܳܝܢܐ ܺܟ ܳܐܢܐ ܰܕ ܳ‬ ‫ܠܡ ܽ‬ ‫ܐܠ ܳܗܐ‪ :‬ܕܢܶ ܶ‬ ‫ܫܬܘܐ ܰ‬ ‫ܠܟܘܬܗ ܳܗܝ‬ ‫ܚܘ‬ ‫ܠܬ‬ ‫‪.‬‬ ‫ܛܶܠ‬ ‫ܘܩ ܰ ܶ‬ ‫ܳܺ ܰ ܶ ܺ ܳ ܳ ܰܳ ܳ ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܥܰܠ ܽܐܦܝܗ ܚ ܳܫܝܢܢ‪ .‬ܘܐܢ ܟܐܢܐ ܩܕܡ ܰܐܠܗܐ‪ :‬ܐܝܟ ܕܐܡܪ ܫܠܝܚܐ‪:‬‬ ‫ܘܠܨ ܳܢܐ ܰܠ ܽܠܘ ܰܨܝܢ‪ܰ .‬‬ ‫ܘܠܢ ܶ‬ ‫ܠܨ ܰܝܢܢ‪ܰ :‬ܢ ܶ‬ ‫ܕܡܬܐ ܺ‬ ‫ܒܓ ܳ‬ ‫ܳܦ ܰܪܥ ܐ ܳ‬ ‫ܐܚܐ ܶ‬ ‫ܠܝܢܶܗ‬ ‫ܰ ܳ ܶ ܶ ܶ ܰ ܳ‬ ‫ܕܡ ܰܶܠ ܰ‬ ‫ܕܡ ܰܪܢ ܶ‬ ‫ܳ‬ ‫ܫܡ ܳܝܐ‪ :‬ܥܰܡ ܰܚ ܳܝܶܠ ܰ‬ ‫ܕܡܢ ܰ‬ ‫ܥܬܐ‬ ‫ܬܒ‬ ‫ܕ‬ ‫ܥܒ‬ ‫ܕܢ‬ ‫ܐ‬ ‫ܬ‬ ‫ܐ‬ ‫ܕ‬ ‫ܟ‬ ‫ܝ‪:‬‬ ‫ܗ‬ ‫ܘ‬ ‫ܟ‬ ‫̱‬ ‫ܰ ܰ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܓ ܳܘܙ ܰܠ ܽܕܢ ܳ‬ ‫ܘܪܐ‪ܶ :‬ܡܢ ܳܗ ܽܢܘܢ ܕܰܠ ܺܝ ܰܕܥܘ ܰܠ ܳܠ ܳܗܐ‪ :‬ܘܰܠ ܐ ܰ‬ ‫ܰ‬ ‫ܫܬܡܥܘ ܠܣܒܪܬܗ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܒܕ ܳܝܢܐ ܢܶܬܦ ܽ‬ ‫ܝܚܐ‪ܶ :‬‬ ‫ܳ‬ ‫ܕܡ ܰܪܢ ܝ ܶ ܽܫܘܥ ܺ‬ ‫ܕܗ ܽܢܘܢ ܺ‬ ‫ܪܥܘܢ ܐ ܳ‬ ‫ܡܫ ܳ‬ ‫ܒܕ ܳܢܐ ܰܕ ܶܠܥܳܠܡ‪ܶ :‬ܡܢ‬ ‫ܶ ܰܰ‬ ‫ܶ‬ ‫ܪܨ ܶ‬ ‫ܪܝܐ ܶ‬ ‫ܘܦܗ ܳ‬ ‫ܩܕܡ ܰܦ ܽ‬ ‫ܘܒܚܐ ܰ‬ ‫ܕܡ ܳ‬ ‫ܳ‬ ‫ܘܡܢ ܽܫ ܳ‬ ‫ܕܚܝܠܗ‪ܳ :‬ܡ ܽܐ ܳܕ ܐܬܐ ܕܢܫܬܒܚ‬ ‫ܶ‬ ‫ܶ‬ ‫ܒܩ ܺܕ ܝ ܰܫܘܗܝ ܰܘ ܰܢܚ ܶܘܐ ܬ ܳ‬ ‫ܰ‬ ‫ܘܗܝ‪ܶ :‬ܡܛܠ ܶܕ ܰ‬ ‫ܕܡ̈ܪܬܗ ܰܒ ܰ‬ ‫ܐܬܗ ܰ‬ ‫ܡܗܝ ܰ‬ ‫ܝܡܢܬ‬ ‫ܡܢ‬ ‫̱‬ ‫̱‬ ‫ܳ ܽ ܰ‬ ‫ܶ ܶ‬ ‫ܠܬܗ ܰ‬ ‫ܕܦ ܳ‬ ‫ܘܫ ܺܪ ܳ‬ ‫ܡܗ ܳ‬ ‫ܘܬܢ‪ܰ .‬‬ ‫ܝܡܢܐ ܰܐ ܰܚܝܢ ܰ‬ ‫ܘܠܘܣ‪ܶ :‬ܕ ܐܢ‬ ‫ܡ‬ ‫ܝ‬ ‫ܗ‬ ‫ܐ‬ ‫ܝܪ‬ ‫̱‬ ‫ܽܣܗܕ ܰ ܶ ܳ‬ ‫ܰ ܰ ܳ ܰ ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܦ ܢܡܠܟ ܥܡܗ‪ .‬ܘܐܢ‬ ‫ܢܡܘܬ ܥܡܗ ܐܦ ܥ ܳܡܗ ܢܐܚܐ‪ .‬ܘܐܢ‬ ‫ܢܣܝܒ ܶܪ‪ :‬ܐ ܳ‬ ‫ܟܦܘܪ ܶܒܗ‪ :‬ܐܦ ܽܗܘ ܢܶ ܽ‬ ‫ܶܕܝܢ ܢܶ ܽ‬ ‫ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܟܦܘܪ ܒܢ‪ :‬ܘ ܳܐܢ ܰܠ ܢܗܝܡܢ ܒܗ‪ :‬ܗܘ‬ ‫ܶ‬ ‫ܡܩ ܶܘܐ‪ :‬ܕܢܶ ܽ‬ ‫ܦܫܗ ܰܠ ܶܡ ܰ‬ ‫ܝܡ ܽܢܘܬܗ ܰ‬ ‫ܒܗ ܳ‬ ‫ܰ‬ ‫ܟܦܘܪ ܶܓܝܪ ܰ‬ ‫ܒܢ ܶ‬ ‫ܫܟܚ܀‬ ‫ܕܒܗ ܳܢ ܺ‬ ‫‪ܰܳ 91‬ܠ ܰܢ ܶ‬ ‫ܘܡܐ ܳܗ ܳܢܐ }‪ܶ {946‬‬ ‫ܒܝ ܳ‬ ‫ܟܪܐ ܳܘܰܠ ܢܶܬܬܥܺܝܩ ܰ‬ ‫ܦܩ ܰܝܢܢ ܶܡܢ‬ ‫ܽ ܳ ܺ ܰ ܳ‬ ‫ܽ ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܥܳ ܳ‬ ‫ܕܥ ܳܕܬܢ ܐ ܶܦܢ ܥ ܶ ܶܠܬܐ‬ ‫ܘܦܝܢ ܘܰܠ ܥܰܠ ܥܩܘܪܝܐ‬ ‫ܠܡܐ ܳܗ ܳܢܐ‪ܰ :‬ܠ ܥܰܠ ܰܪܕ‬ ‫ܺ‬ ‫ܳ ܳ‬ ‫ܘܝܐ‪ :‬ܐܝܟ ܳܕܐܦ ܰ‬ ‫ܥܬܝܕ ܕܢܶ ܶ‬ ‫ܒܬܐ ܽ‬ ‫ܗܘܐ ܶܡܢ ܺ‬ ‫ܠܗܘܢ ܳܗ ܳ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ‪ .‬ܐ ܰܡܪ‬ ‫ܢ‬ ‫ܠ‬ ‫ܛ‬ ‫ܰ ܶ‬ ‫ܺ‬ ‫ܽ‬ ‫ܽ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܓܝܪ ܫܠܝܚܐ ܩܕܝܫܐ‪ :‬ܕܟܠܗܘܢ ܐܝܠܝܢ ܕܨܒܝܢ ܕܢܐܚܘܢ ܒܝܫܘܥ‬ ‫ܬܪ ܺ‬ ‫ܝܚܐ ܶܡ ܰ‬ ‫ܺ‬ ‫ܡܫ ܳ‬ ‫ܕܦܝܢ‪.‬‬

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THE MARTYRDOM AND HISTORY

“Even though our churches are destroyed, lo, there is our building in heaven that is not built by hands [2 Cor 5:1]. Indeed, a multitude of upright and righteous have died various deaths for the fear of God. In order not to prolong my words—for, lo, our killers hasten us unto the edge of the sword!—I will also mention briefly now the testimony of the apostle about them 91 so that it will always be known that I have not said anything from my own mind, but from the scriptures of God. For about righteous men who endure tribulation, he says as follows, ‘Some died by torture, others were stoned, others sawn in half. Some died by the edge of the sword. And they were destitute, anguished, and afflicted, men of whom the world was not worthy’ [Heb 11:35–38]. “Let us also imitate them now in death, my brothers, just as we imitated them in tribulation! Behold, the acceptable day! Behold, the time of salvation! Let no one fear {947} the glinting sword! Let us remember the word of our Lord that is sharper than the double-edged sword [Heb 4:12]. Let no one leave our rank. Let us go all together so that we may rejoice all together there. Let us be prepared with all our soul to show what are the things that we owe. Our things, those of God, are already prepared for us. Ours is love; his is recompense. Ours is worship; his is gift. Ours is labor; his is wages. Ours is suffering; his is delight. Ours is blood; his is the kingdom. Ours is death and his is life while he gives relief and joy, rest and pleasure, saying to us in a loud voice, ‘Well done, good servants who have earned well with your talents that were entrusted to you. Take ten mina each.’”92

91 92

I.e., the “multitude of upright and righteous.” Cf. Mt 25:23 and Lk 19:17.

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‫ܳܘ ܶ‬ ‫ܐܦܢ ܺܥ ܳܕ ܰܬܢ ܶܐ ܰ‬ ‫ܫܡ ܳܝܐ ܳܕܰܠ ܺ‬ ‫ܬܥܩ̈ܪܝ‪ܳ :‬ܗܐ ܶܒ ܳܢܝ ܰܢܢ ܰܒ ܰ‬ ‫ܥܒܝܕ ܺܒ ܰܐܝ ܰܕ ܳܝܐ‪.‬‬ ‫ܰ ܶ‬ ‫ܘܓܐܗܘܢ ܶܓܝܪ ܺܕܟܐܢܶܐ ܰܘܙ ܺܕ ܝ ܶ‬ ‫ܽ‬ ‫ܒܡܘܬܐ ܰܕܚܠܳܦ ܶܕܚܠܰܬ ܐ ܳܠ ܳܗܐ‬ ‫ܐ‬ ‫ܩ‬ ‫ܽܣ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽ‬ ‫ܺܡܝܬܘ‪ܰ .‬ܘܕܰܠ ܐ ܶ‬ ‫ܪܗܒܝܢ ܰܠܢ ܽ‬ ‫ܠܦ ܳ‬ ‫ܡܣ ܺ‬ ‫ܘܪܟ ܶܡܠܰܬܝ‪ܳ :‬ܕܗܐ ܳܩܛܘ ܰܠܝܢ ܰ‬ ‫ܘܡܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ ܺ ܳ ܳ‬ ‫ܕܣ ܳ‬ ‫ܝܚܐ ܰܕܥܠܰ ܽ‬ ‫ܬܐ ܐܦ ܳܗ ܳܫܐ ܳܣ ܽ‬ ‫ܝܦܐ‪ܺ :‬ܘ ܰ‬ ‫ܰ‬ ‫ܗܕܘܬܗ ܰܕܫܠܺ ܳ‬ ‫ܝܗܘܢ‬ ‫ܩ‬ ‫ܝ‬ ‫ܣ‬ ‫ܒܦ‬ ‫ܪ‬ ‫ܐܡ‬ ‫ܶ‬ ‫ܶ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܳ‬ ‫ܶ‬ ‫ܥܝܢܝ ܶܡܕܶܡ ܰܠ ܐ ܶ‬ ‫ܰܕ ܽ‬ ‫ܠܙܒܢ ܬܬ ܰܝܕܥ ܶ‬ ‫ܒܟ ܰ‬ ‫ܕܡܢ ܪ ܳ‬ ‫ܡܪܬ‪ :‬ܐܰܠ ܶܡܢ ܟܬܒܘ ̱ܗܝ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܝܗܘܢ ܕܐ ܳܢ ܳܫܐ ܺܟܐܢܐ ܶܕ ܐܬܐ ܶܠܨܘ‪ܳ :‬ܗ ܰܟ ܳܢܐ‪ :‬ܐ ܳ‬ ‫ܰܕ ܳ‬ ‫ܐܠ ܳܗܐ‪ .‬ܐ ܰܡܪ ܶܓܝܪ ܥܠܰ ܽ‬ ‫ܚ̈ܪ ܢܶܐ ܶܕܝܢ‬ ‫̱‬ ‫̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܬܢܣܪܘ‪ :‬ܐ ܳ‬ ‫ܬܪܓܡܘ‪ :‬ܐ ܳ‬ ‫ܒܫܢ ܶܕܐ ܺܡܝܬܘ ܐ ܳ‬ ‫ܚ̈ܪ ܢܶܐ ܐ ܰ‬ ‫ܰܠܡ ܶ‬ ‫ܚ̈ܪ ܢܶܐ ܶܕܝܢ ܐ ܶ‬ ‫ܚ̈ܪ ܢܶܐ‬ ‫̱‬ ‫̱‬ ‫̱‬ ‫ܰ ܰ ܺ ܺ ܰ ܰ‬ ‫ܡܛ ܺ‬ ‫ܽ‬ ‫ܕܣ ܳ‬ ‫ܣܢ ܺ‬ ‫ܝܦܐ ܺܡܝܬܘ‪ܰ .‬ܘ ܺ‬ ‫ܒܦ ܳ‬ ‫ܘܡܐ ܰ‬ ‫ܪܦܝܢ‪ .‬ܐ̱ ܳܢ ܳܫܐ‬ ‫ܘ‬ ‫ܝܢ‬ ‫ܝܨ‬ ‫ܐܠ‬ ‫ܘ‬ ‫ܘ‬ ‫ܘ‬ ‫ܗ‬ ‫ܝܢ‬ ‫ܝܩ‬ ‫̱‬ ‫ܬܕ ܶܡܐ ܽ‬ ‫ܳܕܰܠ ܳܫ ܶܘܐ ̱ܗ ܳܘܐ ܽ‬ ‫ܠܗܘܢ ܥܳ ܳ‬ ‫ܠܗܘܢ ܰܐ ܰܚܝ ܳܐܦ ܰ‬ ‫ܠܡܐ‪ .‬ܢܶ ܰ‬ ‫ܚܢ ܳܢ ܳܗ ܳܫܐ‬ ‫ܰ ܳ‬ ‫ܘܡܐ ܰ‬ ‫ܐܬܕ ܶܡ ܰܝܢܢ ܽ‬ ‫ܡܩܒܶܠ‪ܳ :‬‬ ‫ܠܨ ܢܶܐ‪ܳ .‬ܗܐ ܝܰ ܳ‬ ‫ܘܬܐ‪ܰ :‬ܐܝܟ ܶܕ ܰ‬ ‫ܠܗܘܢ ܽܒܐܘ ܳ‬ ‫ܘܗܐ‬ ‫ܒܡ‬ ‫ܒܢܐ ܽ‬ ‫ܩܢܛ }‪ܶ {947‬ܡܢ ܰܣ ܳ‬ ‫ܕܦ ܳ‬ ‫ܕܡ ܰܙܗܪ‪ .‬ܢܶܬܕܟܪܰ‬ ‫ܝܦܐ ܰ‬ ‫ܰܙ ܳ‬ ‫ܘܪܩ ܳܢܐ‪ܰܳ .‬ܠ ܐ̱ ܳܢܫ ܢܶ ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽ‬ ‫ܕܚ ܺܪ ܳ‬ ‫ܦܣ ܳ‬ ‫ܶ‬ ‫ܝܦܐ ܶܡܢ ܰܣ ܺ‬ ‫ܠܡܠܬܗ ܳ‬ ‫ܕܡ ܰܪܢ ܰ‬ ‫ܝܪܐ ܰܕܬܪܝܢ ܰ ܦܘ ܶܡܝܗ‪ܰ .‬ܠ ܺ ܐ̱ ܳܢܫ‬ ‫ܺ‬ ‫ܡܫ ܳ‬ ‫ܡܫ ܳ‬ ‫ܠܡ ܳܢܐܝܬ ܕܢܶ ܶ‬ ‫ܚܕܐ ܬ ܳܡܢ ܰ‬ ‫ܽܢܦܘܫ ܶܡܢ ܶܣ ܰܕܪܢ‪ܺ :‬ܢ ܰܐܙܠ ܰ‬ ‫ܠܡ ܳܢܐܝܬ‪.‬‬ ‫ܶ ܰ ܰ ܽ ܳ ܰ ܰ ܰ ܰܶ ܰ ܶ ܶ ܺ ܺ ܰ ܺ ܰ‬ ‫ܐܝܬ ܶ‬ ‫ܝܗܝܢ‪ܺ :‬ܕܝܠܰܢ‬ ‫ܢܬܥܬܕ ܒܟܠܗ ܢܦܫܢ ܕܢܚܘܐ ܐܝܠܝܢ ܕܡܬܬܚܝܒܝܢܢ ܕ‬ ‫ܰ ܳ ܶܶ ܰ ܶ ܰ ܽ ܺ ܰ ܽ ܳ ܺ ܶ‬ ‫ܳܕܗܢܶܝܢ ܰܕ ܳ‬ ‫ܝܠܢ ܚܘܒܐ‪ ܰ :‬ܕܝܠܗ‬ ‫ܐܠ ܳܗܐ ܡܛܝܒܢ ܐܢܝܢ ܠܢ ܡܢ ܟܕܘ‪ .‬ܕ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܗܒܬܐ‪ܺ .‬ܕܝܠܰܢ ܥܰܡܶܠ‪ܺ :‬ܘܕܝܠܶܗ ܐ ܳ‬ ‫ܽܦ ܳ‬ ‫ܘܪܥ ܳܢܐ‪ܺ .‬ܕܝܠܰܢ ܶܕܚܠܬܐ‪ܺ :‬ܕܝܠܶܗ ܰܡ ܰ‬ ‫ܓܪܐ‪.‬‬ ‫ܳ‬ ‫ܕܡܐ‪ܺ :‬ܘܕܝܠܶܗ ܰܡ ܽ‬ ‫ܘܣ ܳܡܐ‪ܺ .‬ܕܝܠܰܢ ܶܕܝܢ ܳ‬ ‫ܺܕܝܠܰܢ ܰܚ ܳܫܐ‪ܺ :‬ܘܕܝܠܶܗ ܽܒ ܳ‬ ‫ܠܟܘܬܐ‪ܺ .‬ܕܝܠܰܢ‬ ‫ܰ ܳ‬ ‫ܘܡ ܶ‬ ‫ܘܬܐ ܺܘܕܝܠܶܗ ܰܚ ܶܝܐ‪ܰ .‬ܟܕ ܺ‬ ‫ܡܚ ܶܕܐ ܰ‬ ‫ܣܡܟ ܰܘ ܰ‬ ‫ܡܢܝܚ ܰܘ ܰ‬ ‫ܡܒ ܶܣܡ‪ܰ :‬ܟܕ‬ ‫ܳܡ‬ ‫ܰ ܶ ܳ ܶ ܶ ܰ ܰ ܽ‬ ‫ܳܳ ܳ ܳ ܺ‬ ‫ܳ ܰ‬ ‫ܺ‬ ‫ܰ‬ ‫ܐ ܰܡܪ ܠܘܬܢ ܒܩܶܠ ܪܡܐ‪ :‬ܐܝܘ ܥܒܕܐ ܛܒܐ‪ :‬ܕ ܐܬܬܓܪܬܘܢ ܫܦܝܪ‬ ‫ܶ ܳ ܶ ܳ ܺ‬ ‫ܒܟ ܰ‬ ‫ܠܟܘܢ‪ܰ :‬ܣܒܘ ܽ‬ ‫ܝܟܘܢ ܶܕ ܐܬܓܥܶܠܘ ܽ‬ ‫ܟ̈ܪ ܽ‬ ‫ܰ‬ ‫ܣܪܐ ܡܢܝܢ܀‬ ‫ܠܟܘܢ ܥܣܪܐ ܥ‬

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92. Once blessed Simeon had spoken these words, the executioners drew near unto them in order to bring them up. One from among the company of the confessors said to victorious Simeon in a loud voice in the midst of his brothers, “Our father, my lord catholicos, your teaching has greatly delighted us! {950} So let us carry out the deed!” Holy Simeon came near and kissed him and said, “My son, your holy mouth is blessed by God, for, lo, a courageous word came out of your mouth, which is a testimony to the steadfast truth of your soul!” 93. Then blessed Simeon turned his face to the east, he and all the victorious ones who were with him, and they knelt and bowed down to the ground upon their faces, and Simeon said, “Lord, Lord, the only truly extant Being! We confess the nature of your essence and the distinction of the persons of your Trinity, (you) who created us in your grace and did not abandon us when we turned away from you and were subjected to the Devil, but you turned us away from error through the rational vestment with which you clothed yourself from our humanity.93 (A vestment) that you also anointed with the Holy Spirit and with power, through which you saved us from death, and wrested us from Sheol, and prepared through its resurrection the resurrection of all humanity. “You promised the kingdom of heaven to your holy ones, and you chose us faithful ones from among your people so that we would be those initiated into the mysteries and would be priests and guides and leaders in the church that you bound with Christ, the first fruits of our salvation. You made us worthy to suffer {951} for the confession of your name and to die for ourselves and for your church, which is ransomed by the blood of your beloved one, our Lord Jesus Christ.

93 On Jesus’ body as a robe or a vestment, and on the importance of clothing imagery in late ancient Syriac theology, see Brock 1999.

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‫ܰ ܳ ܶ ܶ ܽ ܳܳ ܶ ܽ ܶ ܰ‬ ‫ܬܡܠܠܳܢ ܗ ܰܘܝ‪ܶ :‬‬ ‫ܩܪܒܘ ܽܪ ܳ‬ ‫ܘܙܒܢܶܳܐ‬ ‫‪ 92‬ܘܟܕ ܗܠܝܢ ܡܢ ܶܛܘܒܢܐ ܫ‬ ‫̱‬ ‫̱‬ ‫ܡܥܘܢ ܶܡ ܽ ܳ ܰ ܳ ܶ ܶ‬ ‫ܳ‬ ‫ܥܠܰ ܽ‬ ‫ܶ‬ ‫ܝܗܘܢ ܰܕ ܰܢܩ ܽ‬ ‫ܰ‬ ‫ܪܒܘܢ ܐ ܽܢܘܢ‪ܰ .‬‬ ‫ܘܕܐ ܕܡܘܕܝܢܐ ܐ ܽܡܪ ܒܩܶܠ‬ ‫ܓ‬ ‫ܢ‬ ‫ܡ‬ ‫ܝܢ‬ ‫ܕ‬ ‫ܕ‬ ‫ܚ‬ ‫ܡܥܘܢ‪ܰ :‬ܐ ܽܒܘܢ ܳܡܪܝ ܰܩܐܬ ܺ‬ ‫ܝܚܐ ܶܫ ܽ‬ ‫ܘܠ ܳ‬ ‫ܳܪ ܳܡܐ ܶܡܢ ܰܒ ܳܝܢܬ ܰܐ ܰܚܘ ̱ܗܝ ܰ‬ ‫ܠܢ ܺܨ ܳ‬ ‫ܝܩܐ‪:‬‬ ‫ܰ ܳܽ ܳ‬ ‫ܘܬܟ‪ .‬ܢܶ ܰ‬ ‫ܘܪܒ ܺܐܝܬ ܶܒ ܰ‬ ‫ܰܪ ܳ‬ ‫ܬܩ ܰܪܒ ܶܡ ܺܟܝܠ‬ ‫ܣܡܬ ܰܠܢ }‪ {950‬ܡܠܦܢ‬ ‫ܐܡܪ‪ܺ :‬‬ ‫ܡܥܘܢ ܰܘܢ ܶ‬ ‫ܝܫܐ ܶܫ ܽ‬ ‫ܥܒ ܳܕܐ‪ܰ .‬ܘ ܶ‬ ‫ܒܪܝܟ ܽܦ ܳ‬ ‫ܫܩܗ ܶܘ ܰ‬ ‫ܰܠ ܳ‬ ‫ܩܪܒ ܰܩ ܺܕ ܳ‬ ‫ܘܡܟ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܒܝܒܬܐ ܢܶ ܰ‬ ‫ܦܩܬ ܶܡܢ ܽܦ ܳ‬ ‫ܝܫܐ‪ܶ :‬ܒܪܝ‪ܰ :‬ܠ ܳܠ ܳܗܐ‪ܳ :‬ܕܗܐ ܰܒܪܬ ܳܩܶܠ ܺ‬ ‫ܰܩ ܺܕ ܳ‬ ‫ܘܡܟ‬ ‫ܺ ܽ ܳ ̱‬ ‫ܺܕܗܝ ܰܡ ܳ‬ ‫ܣܗܕܐ ܥܰܠ ܰܫܪܝܪܘܬܗ ܰܕܢ ܳ‬ ‫ܦܫܟ܀‬ ‫ܕܢܚܐ ܽܗܘ ܽ‬ ‫ܘܒ ܳܢܐ ܶܫ ܽ‬ ‫ܘܟ ܽ‬ ‫ܝܕܝܢ ܰܐ ܺ‬ ‫ܡܥܘܢ ܰܐ ܰܦܘ ̱ܗܝ ܰ‬ ‫ܦܢܝ ܽܛ ܳ‬ ‫‪ܳ 93‬ܗ ܶ‬ ‫ܠܡ ܳ‬ ‫ܠܗܘܢ‬ ‫ܰ‬ ‫ܰܢ ܺܨܝ ܶܚܐ ܕܥܰ ܶܡܗ‪ܰ .‬ܘܩܥܰܕܘ ̱ܗ ܰܘܘ ܽܒ ܳ‬ ‫ܘܪܟܐ ܰܘ ܶ‬ ‫ܣܓܕܘ ܥܰܠ ܐ ܰܦܝ ܽܗܺܘܢ ܥܰܠ‬ ‫ܺ‬ ‫ܰ‬ ‫ܐܡܪ ܶܫ ܽ‬ ‫ܰܐܪܥܳܐ‪ܶ .‬ܘ ܰ‬ ‫ܠܚ ܰ‬ ‫ܝܬܝܐ ܰ‬ ‫ܕܒ ܽ‬ ‫ܪܝܐ‪ :‬ܐ ܳ‬ ‫ܪܝܐ ܳܡ ܳ‬ ‫ܡܥܘܢ‪ܳ :‬ܡ ܳ‬ ‫ܘܗ ܳܝ‪:‬‬ ‫ܘܗܝ ܐ‬ ‫ܘܕ‬ ‫ܝܬ ̱‬ ‫̱‬ ‫ܰ ܶ ܰ ܰ ܳܳ ܺ ܽ ܳ ܰ ܽ ܳܳ ܰ ܽ ܶ ܰ ܺ ܳ‬ ‫ܬܠܝܬܝܽܘܬܟ‬ ‫ܡܘܕܝܢܢ ܠܟܝܢܐ ܳܕ ܐܝܬ ܳܘܬܟ ܰ ܘܠܦܘܪܫܢܐ ܕܩܢܘܡ ܰܐ ܕ‬ ‫ܰ‬ ‫ܺ ܰ‬ ‫ܰ ܰ ܰ‬ ‫ܣܛܝ ܽ‬ ‫ܒܛ ܽ‬ ‫ܒܫ ܳ‬ ‫ܝܬܢ ܰ‬ ‫ܘܬܢ ܰܘ ܽ‬ ‫ܘܥܒܕܗܶ‬ ‫ܒܡ ܳ‬ ‫ܢ‬ ‫ܪܦ‬ ‫ܐ‬ ‫ܘܰܠ‬ ‫ܟ‪:‬‬ ‫ܘܬ‬ ‫ܝܒ‬ ‫ܢ‬ ‫ܝܬ‬ ‫ܕܒܪ‬ ‫ܰ ܳ ܶܳ ܰ ܺ ܰ ܶ ܽ‬ ‫ܰ ܶ ܳ‬ ‫ܺ ܳ‬ ‫ܰ‬ ‫ܳܕ ܶܐܟܠ ܩܪܨ ܐ‪ :‬ܐܰܠ ܐܰܦܢܝܬܢ ܡܢ ܛ ܰܘܥܝܝ ܒܝܕ ܐܣܛܶܠ ܡܠܝܠܬܐ‬ ‫ܡܫܚܬ ܽ‬ ‫ܰܕ ܶ‬ ‫ܘܚܐ ܽܕܩ ܳ‬ ‫ܒܪ ܳ‬ ‫ܠܒܫܬ ܶܡܢ ܐ̱ ܳܢ ܽܫܘܬܢ‪ܳ :‬ܗܝ ܳܕܐܦ ܐܢ̱ܬ ܰ‬ ‫ܘܕܫܐ‬ ‫ܶ‬ ‫ܰ ܰ ܶ ܰ ܳ ܰ ܺ ܰ‬ ‫ܒܚ ܳܝܶܠ ܺ‬ ‫ܝܬܢ ܶܡܢ ܽ‬ ‫ܘܒ ܳ‬ ‫ܰܘ ܰ‬ ‫ܫܝܘܠ ܘܥܰܬܕܬ‬ ‫ܐܝܕܗ ܦܪܩܬܢ ܡܢ ܡܘܬܐ ܘܐܥܕ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܠܟܠܗ ܶܓ ܳ‬ ‫ܢܣܐ ܰܕ ܰ‬ ‫ܩܝܡܬܗ ܽܢ ܳ‬ ‫ܒܝܕ ܳ‬ ‫ܰ‬ ‫ܒܢܝ ܳܢ ܳܫܐ ܶܘܐܫܬ ܺܘܕܝܬ‬ ‫ܘܚ ܳܡܐ‬ ‫ܳ‬ ‫ܰܡ ܽ‬ ‫ܫܡ ܳܝܐ ܰ‬ ‫ܓܒܝܬ ܰܠܢ ܶܡܢ ܥܰ ܳܡܟ ܰ‬ ‫ܠܟܘܬܐ ܰܕ ܰ‬ ‫ܠܩ ܺܕ ܝ ܰܫܝܟ‪ܰ :‬ܘ ܰ‬ ‫ܡܗܝܡܢܶܐ‪:‬‬ ‫ܶ ܶ ܶ ܰ ܳܶ ܳ ܶ ܰ ܰ ܳܶ ܺ‬ ‫ܝܫܢܶܐ ܒܥܺܕ ܳܬܐ ܰܕ ܶܐܩܦܬ ܰܠ ܺ‬ ‫ܘܪ ܳ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ‬ ‫ܕܢܗܘܐ ܡܬܐܪܙ ܢܐ ܘܟܗܢܐ ܘܡܕܒ̈ܪ ܢܐ‬ ‫̱‬ ‫ܳ ܰ ܺ ܳ‬ ‫ܺ ܺ ܳ‬ ‫ܝܬܐ ܽ‬ ‫ܐܫܘܝܬ ܰ‬ ‫ܕܦ ܳ‬ ‫ܘܪܩ ܰܢܢ‪ܰ :‬ܘ ܺ‬ ‫ܶ‬ ‫ܰ‬ ‫}‪ {951‬ܚܠܦ ܬܘܕܝܬܐ‬ ‫ܫ‬ ‫ܚ‬ ‫ܕܢ‬ ‫ܢ‬ ‫ܠ‬ ‫ܪܝܫ‬ ‫ܺ ܳ‬ ‫ܰ ܰ ܶ ܽ‬ ‫ܶ ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܕܫܡܟ ܘܠܡܡܬ ܡܛܠ ܢܦܫܢ ܘܡܛܠ ܥܕܬܟ ܦܪܝܩܬ ܒܕܡܗ‬ ‫ܕܚ ܺܒ ܳ‬ ‫ܝܒܟ ܳܡ ܰܪܢ ܝ ܶ ܽܫܘܥ ܺ‬ ‫ܰ‬ ‫ܡܫ ܳ‬ ‫ܝܚܐ‪.‬‬

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“Accept, my Lord, the sacrifice of our bodies, and let them be pure and acceptable offerings to you. Make us worthy of that portion that came upon the holy ones in the eternal light that is forever! Strengthen the weak among your people and bolster the faithful with your confession in the time of their tribulations. Set up along with them a good sign so that their enemies might see it and be ashamed, for you are Lord, our helper and also our comforter, (and) to you those above and below owe glory, honor, and exaltation on behalf of your entire economy, which is full of wisdom, now and always and forever and ever!” 94. All those who were gathered responded and said, “Amen!” And they said in addition, “Bless, bless, bless my Lord!” And (Simeon) extended his right hand to them and said, “An invincible power will aid us forever! Amen!” 95. After this, ten executioners came forth at once and each one brought up ten of them with the sword. These holy ones drew near joyfully while their mouths were filled with laughter and their tongues full of praise. Those {954} who set off kissed those who stayed behind, and, in this way, ten were taken out at a time. The blessed Simeon was encouraging them one after the other while saying, “Trample down the sting of death, my sons, because Jesus has broken it by his death!”

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‫ܶ ܳ‬ ‫ܳ‬ ‫ܕܦ ܰ‬ ‫ܒܚܬܐ ܰ‬ ‫ܓ̈ܪܝܢ ܘܢܶ ܽ‬ ‫ܰܩ ܶܒܠ ܳ‬ ‫ܗܘܘܢ ܳܠܟ ܽܩ ܳ‬ ‫ܘܪܒܢܶܐ ܰܕܟܝܐ‬ ‫ܕ‬ ‫ܪܝ‬ ‫ܡ‬ ‫ܰ ܰ ܶ ܰ ܳ ܰ ܰ ܳ ܳ ܰ ܳ‬ ‫ܒܢ ܳ‬ ‫ܡܛܬ ܰ‬ ‫ܠܩ ܺܕ ܝ ܶܫܐ ܽ‬ ‫ܘܗܪܐ ܰܕܠܥܳܠܰܡ‪.‬‬ ‫ܘܡܩܒܶܠ‪ :‬ܘܐܫܘܐ ܶ ܠܢ ܠܡܢܬܐ ܕ‬ ‫ܰ ܺ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܝܬܟ ܰܒܙܒܢܰ‬ ‫ܡܚܝܶܠ ܕܥܰ ܳܡܟ ܰ‬ ‫ܰܚܝܶܠ ܰܠ ܺ‬ ‫ܘܫ ܰܪ ܳܪ ܠ‬ ‫ܒܬܽܘܕ ܶ ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܡܗܝ ܽܡܢܐ ܳ ܰ‬ ‫ܳ‬ ‫ܥܒܕ ܥܰ ܽ‬ ‫ܠܨ ܰܢ ܽ‬ ‫ܝܗܘܢ ܰܘ ܶ‬ ‫ܽܐܘ ܳ‬ ‫ܡܗܘܢ ܐܬܐ ܛܒܬܐ‪ :‬ܕܢܶܚܙ ܳܘܢ ܣܢܐܝܗܘܢ ܘܢܒܗܬܘܢ‪:‬‬ ‫ܺ ܰ‬ ‫ܡܒܝܐ ܰܢܢ ܳ‬ ‫ܬܬܚ ܺ‬ ‫ܪܝܐ ܡܥܰ ܳܕܪ ܰܢܢ ܳܘܐܦ ܰ‬ ‫ܕܠܟ ܶܡ ܺ‬ ‫ܝܬܝܟ ܳܡ ܳ‬ ‫ܝܒܝܢ‬ ‫ܰܕ ܐܢ̱ܬ ܐ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܝܩ ܳܪܐ ܽܘܪ ܳ‬ ‫ܘܒܚܐ ܺܘ ܳ‬ ‫ܥ ܶ ܳܠ ܶܝܐ ܘܬܚܬܝܶܐ ܽܫ ܳ‬ ‫ܘܡܪ ܳܡܐ‪ :‬ܥܰܠ ܐܦܝ ܽܟܠܳܗ‬ ‫ܰ ܳܽ ܳ‬ ‫ܠܝܬ ܽܟܠ ܶܚܟ ܳܡܢ‪ܳ :‬ܗ ܳܫܐ ܰܘ ܽ‬ ‫ܒܟ ܰ‬ ‫ܘܬܟ ܰܡ ܰ‬ ‫ܠܙܒܢ ܰܘܠܥܳܠܰܡ‬ ‫ܡܕܒܪ ܢ‬ ‫ܥܳ ܺ‬ ‫ܠܡܝܢ܀‬ ‫ܥܢܘ ܽܟ ܽ‬ ‫ܐܡܪܘ‪ܰ :‬ܐ ܺܡܝܢ‪ܰ .‬ܘ ܶ‬ ‫ܠܗܘܢ ܰܐܝܠܶܝܢ ܰܕ ܺ‬ ‫ܝܫܝܢ ̱ܗ ܰܘܘ ܶܘ ܰ‬ ‫‪ܰ 94‬ܘ ܰ‬ ‫ܟܢ ܺ‬ ‫ܐܘܣܦܘ‬ ‫ܐܡܪܘ‪ܰ :‬ܒ ܶܪܟ ܰܒ ܶܪܟ ܰܒ ܶܪ ܳ‬ ‫ܦܫܛ ܝܰ ܺܡܝܢܶܗ ܨܶ ܰܐܕ ܽܝܗܘܢ ܶܘ ܰ‬ ‫ܶܘ ܰ‬ ‫ܟܡܪܝ‪ܰ .‬ܘ ܰ‬ ‫ܐܡܪ‪:‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܺܰ‬ ‫ܳ‬ ‫ܒܥ ܳ‬ ‫ܗܘܐ ܽ‬ ‫ܘܕܪ ܰܢܢ ܠܥܳ ܺ‬ ‫ܰܚܝܶܠ ܕܰܠ ܳܚܐܒ ܢܶ ܶ‬ ‫ܠܡܝܢ‪ :‬ܐܡܝܢ܀‬ ‫ܳ ܰ‬ ‫ܬܪ ܳܗ ܶܠܝܢ ܶ‬ ‫ܘܙܒܢܶܐ ܥ ܶ ܳ‬ ‫ܣܪܐ‪ܰ :‬ܘ ܰ‬ ‫ܡܩ ܺ‬ ‫ܚܕܐ ܽܪ ܳ‬ ‫ܩܪܒܘ ܶܡ ܳ‬ ‫ܪܒܝܢ ܺ ̱ܗ ܰܘܘ‬ ‫‪ 95‬ܘܒ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶܡ ܽ‬ ‫ܺ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܢ ܥܣܪܐ ܥܣܪ ܐ ܠܣܝܦܐ‪ :‬ܘܡܬܩ ܶܪܒܝܢ ̱ܗܘܘ ܩܕ ܝܫܐ ܚܕܝܐܝܬ‪:‬‬ ‫ܢܗ‬ ‫ܶ‬ ‫ܽ ܳ‬ ‫ܘܚܟܐ ܶ‬ ‫ܡܢ ܺ‬ ‫ܘܡܗܘܢ ܽܓ ܳ‬ ‫ܘܠ ܳܫ ܽ‬ ‫ܰܟܕ ܡܶܠ ܽܦ ܽ‬ ‫ܘܚܬܐ‪ܰ :‬ܘ ܰ‬ ‫ܫܩܝܢ ܳܗ ܽܢܘܢ‬ ‫ܢܗܘܢ ܬܫܒ‬ ‫ܶ ܰ ܺ ܳ ܰܳ ܶ ܰ‬ ‫ܫܬܩܠܺܝܢ ̱ܗ ܰܘܘ ܥ ܶ ܳ‬ ‫ܠܗ ܽ‬ ‫ܕܚ ܺܙܩܝܢ ܳ‬ ‫}‪ܳ {954‬‬ ‫ܣܪܐ‬ ‫ܡ‬ ‫ܐ‬ ‫ܢ‬ ‫ܟ‬ ‫ܘܗ‬ ‫ܝܢ‬ ‫ܚܪ‬ ‫ܫܬ‬ ‫ܕܡ‬ ‫ܘܢ‬ ‫ܢ‬ ‫ܽ‬ ‫ܺ‬ ‫ܘܒ ܳܢܐ ܰ‬ ‫ܣܪܐ‪ܶ .‬ܫ ܽ‬ ‫ܥܶ ܳ‬ ‫ܡܠ ܶܒܒ ̱ܗ ܳܘܐ ܽ‬ ‫ܡܥܘܢ ܶܕܝܢ ܛ ܳ‬ ‫ܠܗܘܢ ܐ ܳܝܕܐ ܺܒ ܳ‬ ‫ܐܝܕܐ ܰܟܕ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܕܡܘܬܐ ܶܡܛܠ ܕܬ ܶ‬ ‫ܳܐ ܰܡܪ‪ܽ :‬ܕܘܫܘ ܒܢܝ ܥܰܠ ܽܥ ܶ‬ ‫ܘܩܣܗ ܰ‬ ‫ܒܪܗ ܝ ܶ ܽܫܘܥ‬ ‫ܰ ܶ‬ ‫ܒܡܘܬܗ܀‬

206

THE MARTYRDOM AND HISTORY

96. After the one hundred holy ones had been crowned, Simeon— while watching their corpses being thrown into piles—shouted in a loud voice, “Where, Death, is your sting? Where, Sheol, is your victory? [1 Cor 15:55] Thanks be to God, who gave us victory through our Lord Jesus Christ!” He continued further and said, “How good and how pleasant it is for the brothers to have been crowned at once!94 How becoming is the crown of martyrdom that is fulfilled in the one hundred!” Then there remained only the victorious and holy Simeon and two old priests who were with him—one called Ḥananya and the other ʿAbdhaykla. When Ḥananya was stripped in order to be bound, his body trembled but his mind did not. An important man named Pusai—who held the honor of being ranked as the head of the craftsmen, which was called qarugbed, which in those days was an honor given to him from the king—stood there attending to the spectacle of the sacrifice of the holy ones. When he saw the old man whose body was shaking, he said to him, “Do not fear, {955} Ḥananya, do not fear! Close your eyes just for a wink and, lo, you will see the light of Christ!” And so that blessed one was crowned. Then Pusai was seized at once on the order of the head mobed who was there as an overseer. He was chained until his words could be relayed to the king. After Ḥananya and ʿAbdhaykla, he, too, was crowned in Christ, his hope.

94 Simeon modifies Ps 133:1 (“How good and how pleasant it is for brothers to dwell together in unity!”) in order to read the text as an exhortation to martyrdom.

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‫‪THE HISTORY OF BLESSED SIMEON BAR ṢABBAʿE‬‬

‫ܳܳ‬ ‫ܰ ܶ ܶ ܰ‬ ‫ܫܬܟܠܰܠܘ ܳܡܐܐ ܰܩ ܺܕ ܝ ܶܫܐ‪ :‬ܩܥܳܐ ܶܫ ܽ‬ ‫ܒܩܶܠ ܳ ܳܪ ܳܡܐ‪ܰ :‬ܟܕ‬ ‫ܡܥܘܢ‬ ‫‪ 96‬ܟܕ ܕܝܢ ܐ‬ ‫ܚܙ ܐ ܰ‬ ‫ܘܩܣܟ ܰܡܘܬܐ‪ܰ :‬ܘܐܝܟܐܳ‬ ‫ܕܫܕ ܝܳܢ ܳܟܫ ܳܝܢ ܳܟܫ ܳܝܢ‪ܰ :‬ܐ ܰ‬ ‫ܝܟܘ ܽܥ ܳ‬ ‫ܳ‬ ‫ܫܠ ܰܕܝ ܽܗܘܢ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫̱ܗܝ ܳܙ ܽܟܘܬܟܝ ܽ‬ ‫ܫܝܘܠ܆ ܬ ܺܘܕܝ ܰܠ ܳܠ ܳܗܐ ܕܝܰ ̱ܗܒ ܰܠܢ ܳܙ ܽܟܘܬܐ ܰ‬ ‫ܒܝܕ ܰ ܳܡ ܰܪܢ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܐܡܪ‪ܳ :‬ܡܐ ܛܒ ܳ‬ ‫ܝܚܐ‪ .‬ܘܬܘܒ ܐ ܶ‬ ‫ܘܣܦ ܶܘ ܰ‬ ‫ܝ ܶ ܽܫܘܥ ܺ‬ ‫ܡܫ ܳ‬ ‫ܘܡܐ ܰܫ ܺܦ ܶܝܪ ܰܠܚܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶܕ ܰ‬ ‫ܕܣ ܽ‬ ‫ܰ‬ ‫ܟܚܕܐ‪ܳ .‬ܡܐ ܦܐܐ ܟܠܝܶܠ ܳ‬ ‫ܐܬܓܡܪ ܰܒ ܳܡܐܐ‪ .‬ܐ ܰ‬ ‫ܐܬܟܠܰܠܘ ܐ ܳ‬ ‫ܫܬܚܪ‬ ‫ܗܕܘܬܐ ܶܕ‬ ‫ܶ‬ ‫ܡܥܘܢ ܰܘ ܶ‬ ‫ܝܫܐ ܶܫ ܽ‬ ‫ܝܚܐ ܰ‬ ‫ܬܪܝܢ ܰܩ ܺܫܝ ܶܫܐ ܳܣܒܐ ܰܕ ܰ‬ ‫ܘܩ ܺܕ ܳ‬ ‫ܳܗ ܺܟܝܠ ܰܢ ܺܨ ܳ‬ ‫ܗܘܘ ܥܰ ܶܡܗ‪.‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܚܕ ܰܚ ܰܢ ܳܢܝܐ ܘܰܠ ܺ‬ ‫ܰܕ ܶ‬ ‫ܚܪ ܳܢܐ ܶ‬ ‫ܥܒܕ ܰܗܝܟܶܠ‪ܰ .‬ܟܕ ܶܕܝܢ ܐ ܽ‬ ‫ܫܡܗ ̱ܗ ܳܘܐ ܰ‬ ‫ܘܗܝ‬ ‫ܫܠܚ ̱‬ ‫ܬܦܟܪ‪ܳ :‬ܪ ܶܐܬ ܗ ܳܘܐ ܰܦ ܶ‬ ‫ܘܓ ܳ‬ ‫ܓܪܗ‪ܰ :‬‬ ‫ܠܚ ܰܢ ܳܢܝܐ ܕܢܶ ܰ‬ ‫ܒܪܡ ܳܰܠ ܶܪ ܳ‬ ‫̱ܗ ܰܘܘ ܰ‬ ‫ܥܝܢܶܗ‪ܰ .‬‬ ‫ܒܪܐ‬ ‫̱‬ ‫ܰ‬ ‫ܺ‬ ‫ܘܗܝ ̱ܗ ܳܘܐ ܺܒ ܳ‬ ‫ܰܚܕ ܰܪ ܳܒܐ ܰܕ ܶ‬ ‫ܫܡܗ ̱ܗ ܳܘܐ ܽܦ ܰ‬ ‫ܐܝܩ ܳܪܐ ܰܕ ܶ‬ ‫ܪܓܗ ܪܝܫ‬ ‫ܘܣܝ‪ܺ :‬ܕ ܐܝܬ‬ ‫̱‬ ‫ܰ ܳ‬ ‫ܘܓܒܕ‪ܰ :‬ܕ ܽ‬ ‫ܽܐܘ ܳܡܢܶܐ‪ܶ :‬‬ ‫ܕܗ ܽܢܘܢ ܳܩ ܶܪܝܢ ܶܠܗ ܳܩ ܽܪ ܶ‬ ‫ܒܝܘ ܳܡܬܐ ܳܗ ܽܢ ܰܘܢ‬ ‫ܘܢ‬ ‫ܒܗ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܝܗܒ ̱ܗ ܳܘܐ ܶܠܗ ܺܐ ܳܝܩ ܳܪܐ ܳܗ ܳܢܐ ܶܡܢ ܰܡ ܳ‬ ‫ܶܐ ܺܬ ܶ‬ ‫ܠܟܐ‪ܳ :‬ܩܐܡ ̱ܗ ܳܘܐ ܬ ܳܡܢ ܶ ܕܢܶܫܬܘܬܦ‬ ‫ܰ ܳܳ ܰ ܰ ܳ‬ ‫ܠܣ ܳܒܐ ܰܗܘ ܳܕܪܐܬ ܰܦ ܶ‬ ‫ܚܬܐ ܰܕܩ ܺܕ ܝ ܶܫܐ‪ܰ .‬‬ ‫ܚܙܝ ̱ܗܝ ܳ‬ ‫ܘܟܕ ܳ‬ ‫ܓܪܗ‪:‬‬ ‫ܶܒܚܙܬܐ ܒܕܒ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܚܠ }‪ܰ {955‬ܚܢܢܝܐ‪ܰ :‬ܠ ܬ ܰ‬ ‫ܐ ܰܡܪ ܶܠܗ‪ܰ :‬ܠ ܬ ܰ‬ ‫ܕܚܠ‪ .‬ܥܡܨ ܶ ܥܝܢܝܟ‬ ‫ܶ ܳ ܳ ܰ ܳ‬ ‫ܰ ܺ‬ ‫ܠܢ ܶ‬ ‫ܘܗ ܰܟ ܳܢܐ ܐ ܰ‬ ‫ܚܝܐ‪ܳ .‬‬ ‫ܝܬܝ ̱ܗܝ ܽ‬ ‫ܘܗܪܢ ܰܕ ܺ‬ ‫ܡܫ ܳ‬ ‫ܬܟܠܰܠ‬ ‫ܚܙ‬ ‫ܐ‬ ‫ܘܗ‬ ‫ܐ‬ ‫ܡܙ‬ ‫ܪ‬ ‫ܝܠ‬ ‫ܩܠ‬ ‫ܳ‬ ‫ܚܕܐ ܽ‬ ‫ܘܩܕܢ ܡܽ‬ ‫ܘܗܦܛܐ ܰܪܒܐܳ‬ ‫ܽܛ ܳ‬ ‫ܘܒ ܳܢܐ ܰܗܘ‪ܽ .‬ܦ ܰ‬ ‫ܘܣܝ ܶܕܝܢ ܶܐ ܶ‬ ‫ܒܦ ܳ‬ ‫ܬܬܚܕ ܶܡ ܳ‬ ‫ܰܳ ܳ ܽ ܰ ܰܺ ܳ ܶ ܶܰ ܰ ܶ ܶ‬ ‫ܠܡ ܳ‬ ‫ܠܟܐ ܬܶ ܰ‬ ‫ܠܬܗ ܰ‬ ‫ܬܩ ܰܪܒ‪.‬‬ ‫ܕܬܡܢ ̱ܗܘܐ ܒܕܘܟܬ ܫܪܝܪܐ‪ .‬ܘ ܳܐܬܐܣܪ ܥܕ ܡ‬ ‫ܳ ܰ‬ ‫ܝܟܶܠ‪ܳ .‬ܘܐܦ ܽܗܘ ܶܐ ܰ‬ ‫ܬܪ ܰܚ ܰܢ ܳܢܝܐ ܰܠ ܶ‬ ‫ܬܟܠܰܠ ܰܒ ܺ‬ ‫ܡܫܝܚܐܳ‬ ‫ܥܒܕ ܰܗ‬ ‫ܽܘܒ‬ ‫ܳ‬ ‫ܶ‬ ‫ܬܘܟܠܢܗ‪.‬‬

208

THE MARTYRDOM AND HISTORY

97. Then Simeon the army general drew near and prayed and said, “Our Lord Jesus—who prayed for his crucifiers and taught us to pray for our enemies, and (who) accepted the spirit of Stephen, his deacon, who prayed for those who stoned him [Acts 7]—accept the spirit of these our brothers, and accept my own spirit as well with all of them, your martyrs, who were crowned in the West, and with the holy apostles and blessed prophets. Do not hold this sin against them—the persecutors of your people and the killers of our bodies—but grant, my Lord, that they might turn to knowledge of your divinity and understanding of your lordship! “Bless, my Lord, the Cities and all the villages in the realm of the East that you entrusted to me. Guard all the faithful who are in them as the apple of your eye, and let them be protected under the shadow of your wings until the turmoil has passed [Ps 17:8; cf. Deut 32:10–11]. {958} Be with them until the fulfillment of the world, according to your promise! Bless as well, my Lord, this city95 in which we have been received and crowned, and let your cross guard it in the true faith, now and always and forever and ever. Amen!” In this way, along with his words, the victory of glorious Simeon was perfected in the cutting off of his head. It was the ninth hour of the Friday of the passion of our Lord. When this happened it became dark, the sun was eclipsed all at once, and fear and trembling overtook all the spectators.96

95 “This city” (karka hana) refers to Karka d-Ledan, but, generically, the term karka can be used to refer to any fortified city encircled by a wall. 96 Cf. the accounts of darkness during Jesus’ crucifixion—Mt 27:45, Mk 15:33, and Lk 23:44. Clearly, the eclipse of the sun takes on a new meaning in this text in light of the theological quarrel between Simeon and Shapur.

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‫ܩܪܒ ܰܪܒ ܰܚ ܳܝܶܠ ܶܫ ܽ‬ ‫ܝܕܝܢ ܶ‬ ‫‪ܳ 97‬‬ ‫ܘܨ ܺܠܝ ܶܘ ܰ‬ ‫ܘܗ ܶ‬ ‫ܡܥܘܢ‪ܰ :‬‬ ‫ܐܡܪ‪ܳ :‬ܡ ܰܪܢ ܝ ܶ ܽܫܘܥ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰܕܨ ܺܠܝ ܥܰܠ ܳܨܠܘ ܰܒܘܗܝ ܰ‬ ‫ܘܠܢ ܐܠܦ ܰܕ ܰܢܨ ܰܠ ܥܰܠ ܒܥ ܶܠܕ ܳܒ ܰܒܝܢ ܰ‬ ‫ܘܩ ܶܒܠ‬ ‫̱‬ ‫ܽ ܶ ܶ ܰ‬ ‫ܳ‬ ‫ܺ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܣܛ ܰܦ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽ‬ ‫ܰ‬ ‫ܘܗܝ‪:‬‬ ‫ܥ‬ ‫ܝ‬ ‫ܠ‬ ‫ܕܨ‬ ‫ܘ‬ ‫ܗ‬ ‫ܗ‪:‬‬ ‫ܢ‬ ‫ܡܫ‬ ‫ܡܫ‬ ‫ܘܣ‬ ‫ܢ‬ ‫ܪܘܚܗ ܕ‬ ‫ܠ ܽܪܓܘܡ ̱‬ ‫ܰ ܺ ܽ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܩ ܶܒܠ ܽܪܘܚܐ ܕ ܐܚܝܢ ܗܠܝܢ‪ .‬ܘܩܒܠ ܥܡ ܕܝܠܗܘܢ ܐܦ ܪܘܚܝ ܕܝܠܝ‬ ‫ܥܪܒܐ ܘܥܰܡ ܺ‬ ‫ܠܗܘܢ ܳܣܗ ܰܕܝܟ ܳܗ ܽܢܘܢ ܶܕ ܰ‬ ‫ܥܰܡ ܽܟ ܽ‬ ‫ܒܡ ܳ‬ ‫ܐܬܟܠܰܠܘ ܰ‬ ‫ܫܠܝ ܶܚܐ‬ ‫ܽ‬ ‫ܳ‬ ‫ܺ‬ ‫ܳ‬ ‫ܶ‬ ‫ܠ̈ܪ ܽܕ ܶ‬ ‫ܠܗܘܢ ܚܛܝܬܐ ܳܗ ܶܕܐ ܳ‬ ‫ܰܩ ܺܕ ܝ ܶܫܐ ܘܥܰܡ ܺܢܒܝܐ ܛܘ ܳܒܢܶܐ‪ .‬ܘܰܠ ܺ‬ ‫ܬܩܝܡ ܽ‬ ‫ܘܦܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܕܥܰ ܳܡܟ ܰܘ ܳ‬ ‫ܫܡܝܢ‪ :‬ܐܰܠ ܰܗܒ ܽ‬ ‫ܠܗܘܢ ܳܡܪܝ ܕܢܶ ܽ‬ ‫ܠܩ ܽܛܘ ܶܰܠ ܕ ܽܓܘ ܰ‬ ‫ܬܦܢܘܢ‬ ‫ܺ ܰ ܳ ܰ ܳ ܽ ܳ ܰ ܽ ܳܳ ܳ ܳ‬ ‫ܰ ܺ ܳ‬ ‫ܡܕܝ ܳܢܬܐ‬ ‫ܕܡ ܽܪܘܬܟ‪ܰ .‬ܒ ܶܪܟ ܰ ܳܡܪܝ ܠ‬ ‫ܠܝܕܥܬܐ ܕ ܐܠܗܘܬܟ ܘ ܽܠܣܘܟܶܠ‬ ‫ܰ ܰ‬ ‫ܺ‬ ‫ܶ‬ ‫ܰܘ ܽ‬ ‫ܠܟ ܶ‬ ‫ܰ‬ ‫ܘܪܝܐ ܰܕܒܐ ܳ‬ ‫ܠܗܝܢ ܽܩ ܳ‬ ‫ܳ‬ ‫ܠܬ‪ .‬ܘܢܛܪ‬ ‫ܓܥ‬ ‫ܘܚܕ ܰ ܳܢܐ ܕܡܕܢܚܐ ܕܠܝ ܐ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ ܳ‬ ‫ܒܬܐ ܕܥܰ ܳܝܢܐ‪ܰ .‬ܘܒܛ ܳܠܶܠ ܶ‬ ‫ܽ‬ ‫ܡܗܝܡܢܶܐ ܰܕ ܶ‬ ‫ܠܟ ܽ‬ ‫ܠܗܘܢ ܰ‬ ‫ܕܟܢ ܰܦܝܟ‬ ‫ܒܗܝܢ ܐܝܟ ܒ‬ ‫ܶ ܰ‬ ‫ܣܬ ܽ‬ ‫ܥܒܪ ܽ‬ ‫ܗܘܝ ܥܰ ܽ‬ ‫ܘܚܝܐ }‪ܰ {958‬ܘ ܺ‬ ‫ܥܕ ܳܡܐ ܕܢܶ ܰ‬ ‫ܕܠ ܳ‬ ‫ܡܗܘܢ ܰ‬ ‫ܬܪܘܢ‪ܰ :‬‬ ‫ܥܕ ܳܡܐ‬ ‫ܢ‬ ‫ܠܫ ܳ‬ ‫ܠܟ ܳ‬ ‫ܘܘܕ ܝܳܟ‪ܳ .‬ܡܪܝ‪ܰ :‬ܒ ܶܪܟ ܳܐܦ ܰ‬ ‫ܘܠ ܶܡܗ ܕܥܳ ܳ‬ ‫ܪܟܐ ܳܗܢܐܳ‬ ‫ܠܡܐ ܰܐܝܟ ܽܫ ܳ‬ ‫ܽ‬ ‫ܶ ܶ ܰ ܰ ܰ ܺ ܳ ܶ ܶ ܶ ܳ ܽ ܳ ܰ ܳ ܳ‬ ‫ܕܒܗ ܶܐ ܰ‬ ‫ܶ‬ ‫ܝܡ ܽܢܘܬܐ‬ ‫ܬܩ ܰܒܠܢ ܘܒܗ ܐܬܟܠܠܢ‪ .‬ܘܨܠܝܒܟ ܢܗܘܐ ܠ ܰܗ ܢܛܘܪܐ ܒܗ‬ ‫ܫܪ ܳܪܐ ܳܗ ܳܫܐ ܰܘ ܽ‬ ‫ܰܕ ܳ‬ ‫ܠܙܒܢ ܰܘܠܥܳܠܰܡ ܥܳ ܺ‬ ‫ܠܡܝܢ ܐ ܺܡܝܢ‪ܳ .‬‬ ‫ܒܟ ܰ‬ ‫ܘܗ ܰܟ ܳܢܐ ܥܰ ܶܡ‬ ‫ܝܚܐ ܶܫ ܽ‬ ‫ܬܓ ܰ‬ ‫ܡܪܬ ܰܒ ܳ‬ ‫ܦܣܩ ܺܪ ܶ‬ ‫ܶܡ ܰܠܘ ̱ܗܝ ܳܙ ܽܟܘܬܶܗ ܰܕܢ ܺܨ ܳ‬ ‫ܡܥܘܢ ܶܐ ܰ‬ ‫ܝܫܗ‪ܳ .‬ܫܥܐ‬ ‫ܽ ܳ‬ ‫ܶ ܺ ܰ‬ ‫ܝܬ ܶ‬ ‫ܕܚ ܶܫܗ ܳ‬ ‫ܬܫܥ‪ :‬ܕܝܽ‬ ‫ܘܒܬܐ ܰ‬ ‫ܝܗܝܢ ̱ܗ ܰܘܝ ܰ‬ ‫ܕܡ ܰܪܢ‪ܰ .‬ܟܕ ܳܗ ܶܠܝܢ‬ ‫ܥܪ‬ ‫ܘܡ‬ ‫ܳ ܶ ܳ ܶ‬ ‫ܶܕܝܢ ܐ ܳ ܰ ܳ ܶ‬ ‫ܺ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܝܢ ܗܟܢܐ ܐ ܺܣܬܥ ܶ̈ܪܝ‪ :‬ܚܫܘܟܐ ܗܘܐ ܘܫܡܫܐ ܐܬܚܦܝ ܡܢ ܫܠܝܐ‪.‬‬ ‫ܶ ܳ ܰ ܳ‬ ‫ܝܬܐ ܐ ܰܚܕ ܗ ܳܘܐ ܽ‬ ‫ܠܟ ܽ‬ ‫ܠܗܘܢ ܰܚ ܳܙܝܶܐ܀‬ ‫ܘܕܚܠܬܐ ܘܪܬ‬ ‫̱‬

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98. The corpses of victorious Simeon bar Ṣabbaʿe the catholicos, of the bishops, and of all the holy ones who were with them were taken away on that very night by some people—Roman captives who lived in Karka d-Ledan—and they were buried in honor. Also, some from among the faithful who inhabited other regions, and who happened to be there in the army of the king,97 asked for relics from the bodies of the holy ones,98 and they were given to them by the bishops who were in Karka at that time. They alone among all {959} the inhabitants of the East had not been delivered unto tribulation and killing because the city99 had recently been built and the king wanted to keep it peaceful. Moreover, the people whom he had settled in it were recently taken captive and resettled from different regions, so he spared them because they were exiles. 99. These things were done in this way up to this hour. Thus concludes the history of the heroic deeds of holy Simeon, the catholicos of the East who is called ‘bar Ṣabbaʿe,’ and of the whole community of that blessed troop of holy martyrs that was with him, insofar as the grace of God has granted us through the abundant materials that we found from the acts that painstaking men narrated before us, (and which) we summarized. Completed is the history of the holy Simeon bar Ṣabbaʿe the catholicos, and of the martyrs who were crowned with him. May their prayers assist the entire community of the faithful as well as the sinner who wrote it. Amen!

97 This seems to contradict Shapur’s claim in History 4 that Christians do not serve in the army. 98 Simeon’s relics are not mentioned in the Martyrdom. On the beginnings of the cult of the martyrs in fifth-century Persia see Payne 2011. 99 Karka d-Ledan.

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‫ܰ ܶ ܶ ܰܺ ܳ ܶ ܽ ܰ ܰܳ ܶ ܰ ܽ‬ ‫ܘܕ ܺ‬ ‫ܐܬ ܺ‬ ‫ܐܦ ܽ‬ ‫ܘܠ ܳ‬ ‫ܝܩܐ ܶ‬ ‫ܝܣܩܘ ܶܦܐ‬ ‫‪ 98‬ܫܠܕܗ ܕܝܢ ܕܢܨܝܚܐ ܫܡܥ‬ ‫ܘܢ ܒܪ ܨ ܺܒܥܐ ܳ ܩ ܰ ܶ ܶ‬ ‫ܠܗܘܢ ܰܩ ܺܕ ܝ ܶܫܐ ܕܥܰ ܽ‬ ‫ܰܘ ܽܕܟ ܽ‬ ‫ܶ‬ ‫ܬܚܛܦܘ ܶܡܢ ܐ̱ ܳܢܫܐܳ‬ ‫ܡܗܘܢ‪ :‬ܒܗ ܒܠܠܝܐ ܗܘ ܐ‬ ‫ܰ‬ ‫ܽ‬ ‫ܪܟܐ ܶ‬ ‫ܘܡܝܶܐ ܕܥܳ ܺ‬ ‫ܒܟ ܳ‬ ‫ܡܪܝܢ ̱ܗ ܰܘܘ ܰ‬ ‫ܒܝܐ ܕܪ ̱ܗ ܳ‬ ‫ܝܕܢ ܶܘ ܰ‬ ‫ܒܢܝ ܶܫ ܳ‬ ‫ܕܠ ܳ‬ ‫ܐܬܩܒܪܘ ̱ܗ ܰܘܘ‬ ‫ܺ ܳ ܳ‬ ‫ܰ ܶ ܰ ܰ ܰܰ ܶ ܰ‬ ‫ܺ‬ ‫ܐܣܬ ܰ‬ ‫ܩܒܠܘ ܰܒܦܠܰ ܳܓܐ‬ ‫ܐܝܩ ܳܪܐ‪ .‬ܐܦ ܶܐ̱ ܳܢܫܝܢ ܶܡܢ ܡܗܝܡܢܐ ܕܒܐܬܪ ܐܬܪ ܕ‬ ‫ܒ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽ‬ ‫ܶ‬ ‫ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܺ‬ ‫ܰ‬ ‫ܕܡܠܟܐ‪ :‬ܫܐ ܶܠܘ ܒܘܪܟܬܐ ܡܢ ܦܓ̈ܪܝܗܘܢ ܕܩܕ ܝܫܐ ܘܐܬܝܗܒܬ‬ ‫ܠܗܘܢ ܶܡܢ ܐ ܺܦ ܽ‬ ‫ܒܟ ܳ‬ ‫ܪܟܐ‪ܳ .‬ܗ ܽܢܘܢ ܶ‬ ‫ܒܢܐ ܰܗܘ ܰ‬ ‫ܽ‬ ‫ܒܙ ܳ‬ ‫ܝܣܩܘ ܶܦܐ ܰܕ ܰ‬ ‫ܗܘܘ ܰ‬ ‫ܕܡܢ‬ ‫ܶ‬ ‫ܳ‬ ‫ܠܗܘܢ }‪ {959‬ܥܳ ܰ‬ ‫ܠܚܘܕ ܰܠ ܐ ܶ‬ ‫ܽܟ ܽ‬ ‫ܕܢܚܐ ܶܗ ܽܢܘܢ ܰܒ ܽ‬ ‫ܡ̈ܪܝ ܰܡ ܳ‬ ‫ܫܬܠܡܘ‬ ‫ܰ ܺ ܳ ܳ ܰ ܳ‬ ‫ܽ ܳܶ ܰ ܶ ܳ ܶ ܽ‬ ‫ܕܬ ܺܐܝܬ ܶܐ ܰ‬ ‫ܬܒ ܰܢܝܬ ܳ‬ ‫ܘܨ ܶܒܐ‬ ‫ܚ‬ ‫ܝ‬ ‫ܗ‬ ‫ܐ‬ ‫ܬ‬ ‫ܢ‬ ‫ܝ‬ ‫ܡܕ‬ ‫ܕ‬ ‫ܠ‬ ‫ܛ‬ ‫ܰܠܘܠܨ ܢܐ ܘܠܩܛܶܠ‪ .‬ܡ‬ ‫̱‬ ‫̱ܗ ܳܘܐ ܰܡ ܳ‬ ‫ܕܒܗ ܰܐܘܬܶܒ ܰܚܕ ܳܬ ܺܐܝܬ ܫܒܐܳ‬ ‫ܘܝ ܳܢܗ ܳܘܐܦ ܥܰ ܳܡܐ ܳ‬ ‫ܠܟܐ ܽ‬ ‫ܠܫ ܳ‬ ‫ܰ ̱ܽ‬ ‫ܶ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ ܽ‬ ‫ܰܘܐܘܬܒ ܐ ܽܢܘܢ ܶܡܢ ܐܬܪ ܐܬܪ ܰܘܐܝܟ ܳܚܐܣ ̱ܗ ܳܘܐ ܥܠܝܗܘܢ ܡܛܠ‬ ‫ܳ‬ ‫ܕ ܰܓܠܘܝܶܐ ̱ܗ ܰܘܘ܀‬ ‫ܠܗ ܳܫܐ ܳܗ ܰܟ ܳܢܐ ܶܐܣܬܥܰܪ‪ܽ .‬ܫ ܳ‬ ‫ܥܕ ܳܡܐ ܳ‬ ‫‪ܳ 99‬ܗ ܶܠܝܢ ܶܕܝܢ ܰ‬ ‫ܘܠ ܳܡܐ ܳܗ ܺܟܝܠ‬ ‫ܰ ܽ‬ ‫ܰ ܺ ܳ‬ ‫ܐܬ ܺ‬ ‫ܝܫܐ ܶܫ ܽ‬ ‫ܘܠ ܳ‬ ‫ܝܩܐ ܰ‬ ‫ܨܚ ܰܢܘ ̱ܗܝ ܰܕܩ ܺܕ ܳ‬ ‫ܝܬܐ ܕܢܶ ܳ‬ ‫ܕܡ ܳ‬ ‫ܕܢܚܐ‪ܰ :‬ܗܘ‬ ‫ܡܥܘܢ ܩ‬ ‫ܕܬܫܥ‬ ‫ܺ ܳ‬ ‫ܶ ܶ ܳ ܰ ܰܳ ܶ ܰ ܽ ܶ‬ ‫ܕܣܗܕܐܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܟܬܐ ܳ‬ ‫ܳ‬ ‫ܽ‬ ‫ܰ‬ ‫ܽܕܡܬܩܪܐ ̱ܗܘܐ ܒ ܰܪ ܨܒܥܐ‪ :‬ܘܕܟܠܗ ܓܘܐ ܰ ܕ ܓ ܳܘܕܐ ܗܝ ܒܪ‬ ‫ܽ ܳ‬ ‫ܝܒܘܬܐ ܰܕ ܳ‬ ‫ܗܒܬ ܰܠܢ ܛ ܽ‬ ‫ܛܘ ܳܒܢܶܐ ܕܥܰ ܶܡܗ‪ :‬ܐ ܳ‬ ‫ܟܡܐ ܕܝ ܶ ܰ‬ ‫ܰ‬ ‫ܐܠ ܳܗܐ‪ :‬ܒܝܕ ܡܠܘܐܐ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ ܳ ܳ‬ ‫̈ܪܒܐ ܕܬ ܺܢܝܘ ܐ ܳܢ ܳܫܐ ܺ‬ ‫ܚܦܝܛܐ ܰܕܩ ܺܕ ܺ‬ ‫ܶܕ ܰ‬ ‫ܚܢܢ ܶܡܢ ܰܫ ܶ‬ ‫ܐܫܟ ܰ‬ ‫ܝܡܝܢ ܶ ܰܠܢ‪ܽ :‬ܒܟ̈ܪܝܬܐ‬ ‫ܳ ̱‬ ‫ܶ‬ ‫ܡܥܘܢ ܰܒܪ ܰܨ ܳܒܥܐ ܰܩܐܬ ܺ‬ ‫ܝܫܐ ܶܫ ܽ‬ ‫ܘܠ ܳ‬ ‫ܥܒ ܰܕܢܢ‪ܶ .‬ܫ ܰ‬ ‫ܰ‬ ‫ܠܡܬ ܬܫܥܺܝܬܐ ܰܕܩ ܺܕ ܳ‬ ‫ܝܩܐ‬ ‫ܬܟܠܰܠܘ‪ܽ .‬‬ ‫ܬܥ ܰܕܪ ܽ‬ ‫ܘܬܗܘܢ ܰ‬ ‫ܨܠ ܽ‬ ‫ܕܣܗ ܶܕܐ ܕܥܰ ܶܡܗ ܶܐ ܰ‬ ‫ܠܟܠܶܗ ܰܓ ܳܒܐ ܰܕ ܰ‬ ‫ܰܘ ܳ‬ ‫ܡܗܝܡܢܶܐ‬ ‫ܺܰ‬ ‫ܰ ܳܳ ܰ ܰ‬ ‫ܳܘܐܦ ܠܚܛܝܐ ܕܟܬܒ‪ .‬ܐܡܝܢ܀‬

BIBLIOGRAPHY ANCIENT SOURCES Amm. Marc. Text and Translation: Rolfe, J. 1939–50. Ammianus Marcellinus, with an English Translation, 3 vols. Cambridge: Loeb Classical Library. AMS Text: Bedjan, P. 1890–97. Acta Martyrum et Sanctorum, 7 vols. Leipzig/Paris: Otto Harrassowitz. Aph. Dem. Text: Parisot, J. 1894 and 1907. Aphraatis Sapientis Persae Demonstrationes I–XXII and XXIII. PS 1.1 and 1.2. Paris: Firmin-Didot. Translation: Lehto, A. 2010. The Demonstrations of Aphrahaṭ, the Persian Sage. Piscataway: Gorgias Press. ASM Text and Translation: Assemani, S. 1748. Acta Sanctorum et Martyrum, I–II. Rome. Berʿain Text and Translation: Brock, S. and P. Dilley. Forthcoming. The Martyrs of Mount Berʿain. Piscataway: Gorgias Press. Eph. adv. Jul. Text and Translation: Beck, E. 1957. Des heiligen Ephraem des Syrers Hymnen de Paradiso und Contra Iulianum. CSCO 78–79. Louvain: Peeters. 213

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Eus. VC Text: Winkelmann, F. 1975. Pp. 3–151 in Eusebius Werke, Band 1.1: Über das Leben des Kaisers Konstantin. GCS 7. Berlin: Akademie Verlag. Translation: Cameron, A. and S. Hall. 1999. Eusebius, Life of Constantine. Oxford: Clarendon. History [of Simeon bar Ṣabbaʿe] Text: Kmoskó, M. 1907. Col. 779–960 in S. Simeon Bar Ṣabbaʿe: Martyrium et Narratio. PS I.2. Paris. Jul. Or. Text and Translation: Wright, W. 1913. Julian, vol. 1, Orations 1–5. Cambridge: Loeb Classical Library. Maʿin Text and Translation: Brock, S. 2008. The History of the Holy Mar Maʿin with a Guide to the Persian Martyr Acts. Piscataway: Gorgias Press. Mar-Jabalaha Text and Translation: Bedjan, P. 1895. Histoire de Mar-Jabalaha et trois autres Patriarches, d’un prêtre et deux laïques nestoriens. Paris/Leipzig. Martyrdom [of Simeon bar Ṣabbaʿe] Text: Kmoskó, M. 1907. Col. 714–78 in S. Simeon Bar Ṣabbaʿe: Martyrium et Narratio. PS I.2. Paris. Qardagh Text: Abbeloos, J.-B. 1890. Acta Mar Ķardaghi Assyriae praefecti. Leipzig: Brockhaus. Translation: Walker, J. 2006. The Legend of Mar Qardagh: Narrative and Christian Heroism in Late Ancient Iraq. Berkeley: University of California Press.

BIBLIOGRAPHY

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Soz. HE Text: Bidez, J. and G. Hansen. 1995. Kirchengeschichte. GCS 4. Berlin: Akademie Verlag. Syn. Or. Text and Translation: Chabot, J. 1902. Synodicon Orientale ou Recueil de synodes nestoriens. Paris.

SECONDARY SOURCES Abramowski, L. 2011. “Der Bischof von Seleukia-Ktesiphon als Katholikos und Patriarch der Kirche des Ostens.” Pp. 1–55 in Syrien im 1.‒7. Jahrhundert nach Christus. Akten der 1. Tübinger Tagung zum Christlichen Orient (15.‒16. Juni 2007), ed. D. Bumazhnov and H Seeliger. Studien und Texte zu Antike und Christentum 62. Tübingen: Mohr Siebeck. Altheim, F. and R. Stiehl. 1954. Ein asiatischer Staat: Feudalismus unter den Sasaniden und ihren Nachbarn. Wiesbaden: Limes-Verlag. Barnes, T. 1985. “Constantine and the Christians of Persia.” JRS 75: 126–36. Becker, A. 2007. “Beyond the Spatial and Temporal Limes: Questioning the ‘Parting of the Ways’ Outside the Roman Empire.” Pp. 373–92 in The Ways That Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages, ed. A. Becker and A. Reed. Minneapolis: Fortress Press. ——. 2008. “The Ancient Near East in the Late Antique Near East: Syriac Christian Appropriation of the Biblical East.” Pp. 394–415 in Antiquity in Antiquity: Jewish and Christian Pasts in the Greco-Roman World, ed. G. Gardner and K. Osterloh. Tübingen: Mohr Siebeck. ——. 2009. “Martyrdom, Religious Difference, and ‘Fear’ as a Category of Piety in the Sasanian Empire: The Case of the Martyrdom of Gregory and the Martyrdom of Yazdpaneh.” JLA 2: 300–36. ——. 2010. “The Comparative Study of ‘Scholasticism’ in Late Antique Mesopotamia: Rabbis and East Syrians.” AJSR 34: 91–113.

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INDEXES Note: All references in the indexes refer to section numbers in the Martyrdom (M) or History (H).

INDEX OF BIBLICAL REFERENCES Genesis 17:5 37 49:9

H60 H3 M5

Exodus 21:23 33:20

M8 H44

Numbers 16:22 16:23–35 24:23–24

M8 M4 M1

Deuteronomy 32:10–11

H97

1:46–47 1:60–61 1:62–63 2:7 2:12–13 2:23–25 2:34, 38 2:37 2:61–63 3:3–9 6:34 2 Maccabees 12:39–45

M43

2 Kings 18:12

H22

1 Maccabees 1:1 1:20–23 1:25–28 1:29–50 1:37 1:38 1:43

M1 M1 M1 M6 M1 M1 M1

M8

Job

Joshua 1:9

M1 M1 M1 M2 M2 M3 M1 M1 M2 M5 M8

1:9–11

H2

6:2 17:8 38:5 50:16–21 79:2 133:1

H34 H97 H34 H22 M1 H96

6:2 27:13 56:3–5

H32 H14 H65

Psalms

Isaiah

231

232

THE MARTYRDOM AND HISTORY 56:11 63:10

Ezekiel 34:18 38

H22 H22 M9 M1

Daniel 3 6 7:20 7:25 9:3 9:25 Matthew 5:39 5:39–40 5:44 6:20 7:14 10:9 10:28 10:39 11:28–29 13:45–46 16:26 19:12 23:37 24:2 25:21 25:23

H46, 65 H65 M1 M1 H34 H14 M8 H37 H5 M19 H68 M10 M43; H85 M43; H85 M10 H33 H48 H65 H22 H14 M43 H91

Mark 10:38 13:2 13:26–27 15:25 15:33

M37 H14 H75 H79 M19; H97

5:1–11 13:34 15:6

M34; H66 H22 H69

Luke

15:8–10 15:11–32 19:17 21:6 22:60–62 23:44

H69 H69 H91 H14 H34 H97

1:29 11:25 15:13 15:20 16:2 16:33 19:14 19:15 19:34

H74 H84 M43; H85 H85 H85 H84 H83 H13 H19

7 8:26–40

H97 H65

John

Acts

Romans 6:8 8:18 10:9 13:1–2 13:7 14:7–9

H23 H85 H85 H5 H7 H85

1 Corinthians 4:9–13 7:23 7:29–31 9:24–25 10:13 11:1 15:19 15:20 15:31 15:32 15:55 16:13

H86 M10 H86 H86 H86 H86 H86 H86 H89 H89 H96 H86

INDEXES 2 Corinthians 1:3–5 4:7 4:8–11 4:10 4:12 4:14 4:16–5:1 5:1 5:6, 9 6:4–10 11:24–25

H87 H87 H87 M43 M43 M43; H87 H87 H21, 91 H88 H88 H89

Ephesians 1:18 6:10–18 6:14

H20 H21 H19

Philippians 1:29 3:2 3:8 4:4–5

H89 H22 H89 H90

Colossians 1:24 3:1–3

H90 H90

233

1 Thessalonians 2:14–15 4:14

H90 H86

2 Thessalonians 1:6–10

H90

1 Timothy 1:15 2:1–2

H23 H5

2 Timothy 2:8, 11 2:11–13 2:12–13 3:12

M43 H90 H23 H91

Hebrews 2:18 4:12 9:11 11:35–38 11:36

H68 H91 H21 H91 H68

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INDEX OF PERSONAL AND PROPER NAMES Simeon and Shapur are excluded from this index because they are mentioned so frequently in the texts. Also excluded are the many references to “God,” “Lord,” “Jesus,” and “Christ.” Proper names for groups of people—such as “Romans,” “Jews,” and “Marcionites”—are included, yet references to “Christians” (again, because they occur so frequently) are not. Names are organized according to the Latin alphabet. ʿAbdhaykla Abraham Alexander Antiochus IV Apostle ʿAzariah Balaam Bolidaʿ Caesar Candace Cherubim Constans Constantine Constantius Daniel Darius David Devil Dominions Ethiopians Ezekiel Gadyahb Greeks Gushtazad Ḥananiah Ḥananya Hormizd (II) Ifra Hormizd

M14; H96 H60 H4 M1 see “Paul” H65 M1 H1, 25 M12–13; H4, 11–13, 18 H65 H68 H4, 14 H2–4, 14 H4, 14 M1; H65 H65 H22 see “Satan” H65 H65 M1 H1, 25 M1 M26–34; H1, 26–35, 50–67, 69–70, 74–75 H65 M14, 44; H96 H4, 57 H12, 57

Isaiah Jacob Jews

H22, 65 M1, 4–5 M13–14; H12–15, 22, 43–44, 85, 90 Job H2 Joseph H3 Judah Maccabee M5, 7–8 Julian H14 Kattaye H22 Levites M12; H18 Maccabees M1 Magus/Magi M14–15; H35, 38, 80 Manichaeans H22 Manqare H22 Marcion H22 Marcionites H22, 44 Mattathias M2–3 Mishael H65 Mobed M42–43; H34, 83–84, 96 Moses H22 Naṣraye H4, 8, 18, 52 Nero H89 Paul M10, 43; H22–23, 85– 91 Persians M7; H2, 4, 13–14

INDEXES Pilate Principalities Pusai/Pusiq Qyama Romans Satan

M13 H65 M44–47; H1, 96 M35, 42, 48; H1–2, 19–20, 71 H2–4, 13–14, 98 H2–3, 22, 74, 93

Seraphim Simon Peter Slanderer Stephen Subyana Thessalonians Yoḥannan of Hormizd-Ardashir Karka d-Maishan

235 H32, 68 H24, 34 see “Satan” H97 H1, 25 H90 H1, 25 H1, 25

INDEX OF PLACE NAMES Names are organized according to the Latin alphabet. Arabia Armenia Arzun Beth Aramaye Beth ʿArbaye Beth Huzaye Beth Lapaṭ Beth Zabdai Gog Greece HormizdArdashir Israel Jerusalem Judea

see “Beth ʿArbaye” H25 H25 H4, 15, 17– 18, 25 H25 M14; H4, 10, 17–18, 24–25, 29 H1, 25 H25 M1 M8 H1, 25 M1, 4–5 M1, 13; H14, 21 H90

Karka d-Ledan

M15; H25, 29, 34, 52, 67, 84–85, 97–98 Karka d-Maishan H1, 25 Kittim M1 Kokhe H21 Magog M1 Maḥoza H15 Media H65 Persia M8; H65 Prat d-Maishan H1, 25 Qardu H25 Rome H89 SeleuciaM7, 14; Ctesiphon H19–21, 97 Sheol M4, 8, 11, 38; H74, 93, 96 Singara H25 Syria M8