The Syriac Order of Monastic Profession and the Order of Baptism: Common Structure, Imagery and Theological Themes 9781463237134

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The Syriac Order of Monastic Profession and the Order of Baptism

Gorgias Eastern Christian Studies

47 Series Editors George Anton Kiraz István Perczel Lorenzo Perrone Samuel Rubenson

Gorgias Eastern Christian Studies brings to the scholarly world the underrepresented field of Eastern Christianity. This series consists of monographs, edited collections, texts and translations of the documents of Eastern Christianity, as well as studies of topics relevant to the world of historic Orthodoxy and early Christianity.

The Syriac Order of Monastic Profession and the Order of Baptism

Common Structure, Imagery and Theological Themes

Mor Polycarpus Augin Aydin

gp 2017

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2017 by Gorgias Press LLC Published in cooperation with Bar 'Ebroyo Press 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. ‫ܒ‬

1

2017

ISBN 978-1-4632-0619-2

ISSN 1539-1507

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

Title of the Book

Do not delete the following information about this document. Version 1.0 Document Template: Template book.dot. Document Word Count: 12772 Document Page Count: 316

IN MEMORY OF DR. HELGA ANSCHÜTZ (1928–2006) She was not only an accomplished scholar and researcher, but also a loyal helper and supporter of the Syriac people in Tur ʿAbdin and the Diaspora The publication of this book was made possible by a generous gift she bequeathed for publications of this type at Mor Ephrem Monastery in The Netherlands

TABLE OF CONTENTS Table of Contents ..................................................................................... v Syriac Transliteration Table ................................................................... ix Abbreviations ........................................................................................... xi Acknowledgements .............................................................................. xvii Chapter One: Introduction ..................................................................... 1 Thesis Structure ............................................................................... 5 History of Scholarship .................................................................... 6 Monk and Martyr: the State of the Question ........................ 6 ‘Martyrdom as a Universal Vocation’ ................................... 11 Monastic Profession and the Sacraments ............................ 16 Monastic Profession as a Second Baptism .......................... 19 Chapter Two: Syriac “Proto-Monastic” Tradition and the Way it Fits into the Development of Monasticism in the Fourth Century ............................................................................................ 23 Introduction ................................................................................... 23 Syriac “Proto-Monasticism”: Sources ........................................ 24 A. Aphrahat .............................................................................. 24 B. St. Ephrem the Syrian ........................................................ 25 C. Liber Graduum ................................................................... 27 Proto-monasticism: Its Definition and Character .................... 28 Iḥidoyo ...................................................................................... 29 Bnay Qyomo ............................................................................ 32 The Transformations of the Fourth and Fifth Centuries ....... 39 Chapter Three: The Structure of the Monastic Profession in the West-Syriac Tradition ................................................................... 43 Texts and Manuscript Tradition.................................................. 43 Variations in the Syriac Rite of Initiation to the Monastic Life .................................................................. 43 ‎The Order of Tonsure .................................................................. 44 British Library (Add. 14,517) ................................................. 45 Vatican Syr. 51 ......................................................................... 45 v

vi

THE SYRIAC ORDER OF MONASTIC PROFESSION

Vatican Syr. 57 ......................................................................... 49 Dolabani Manuscript (=D) .................................................... 50 Severus of Antioch on Tonsure, and on Crossing Ourselves ............................................................................... 53 Philoxenus of Mabbug on Tonsure ............................................ 53 British Library (Add 14,613) .................................................. 53 Mushe bar Kepho: A Discourse on Monastic Tonsure .......... 53 Cambridge University Library (Add. 2918) (ff.252r–256r) ................................................................... 53 British Library (Add. 21,210) (ff.199v–202v) ....................... 53 MS of John Khoury ................................................................ 54 The Structure of the Monastic Profession in the WestSyriac Tradition ..................................................................... 55 The Time and Place of the Profession ....................................... 55 The Structure of the Rites ............................................................ 58 1. Introductory Prayer............................................................. 58 2. The Liturgy of the Word .................................................... 59 The Old Testament Readings ................................................ 72 The New Testament Readings .............................................. 80 3. The Intercessions ................................................................ 84 The Admonition of the Abbot .............................................. 85 Mystery Rites ............................................................................ 88 Consignation (imprint on the forehead) .............................. 90 Tonsure ..................................................................................... 91 Stripping .................................................................................... 95 Clothing..................................................................................... 96 Washing of the feet ................................................................. 98 Incorporation into the Community ....................................100 Handing of the Holy Cross ..................................................100 Concluding Hymn and Prayer .............................................101 Chapter Four: Comparison with the West-Syriac Baptismal Rite .................................................................................................103 The Development and Structure of the West-Syriac Baptismal Ordo ....................................................................103 The Structure of the West-Syriac Baptismal Rite ...................107 The Monastic Ordo and Baptismal Manuscript Tradition ........................................................................110 Structural Parallels between Baptism and Monastic Tonsure ..........................................................................111 Parallel Imagery and Themes.....................................................112

TABLE OF CONTENTS

vii

a. Imprinting sheep and flock ..............................................112 b. Renunciation and adherence (covenant and promise) .........................................................................118 c. Mystical death and resurrection ......................................123 d. Robe of glory or light .......................................................126 e. Restoration (of the divine image)....................................128 f. Parrhesia / παρρησία .........................................................130 g. The bridal chamber ...........................................................132 h. Water and the Holy Spirit ................................................135 Conclusion .............................................................................................139 Appendix................................................................................................141 Bibliography ..........................................................................................285 Index .......................................................................................................295

SYRIAC TRANSLITERATION TABLE Esṭrangelo

Serṭo

East Syriac

Transliteration

‫ܐ‬

‎‫ܐ‬

‫ܐ‬

’*

‫ܒ‬

‫ܒ‬

‫ܒ‬

b

‫ܓ‬

‫ܓ‬

‫ܓ‬

g

‫ܕ‬

‫ܕ‬

‫ܕ‬

d

‫ܗ‬

‫ܗ‬

‫ܗ‬

h

‫ܘ‬

‫ܘ‬

‫ܘ‬

w* / u / o

‫ܙ‬

‫ܙ‬

‫ܙ‬

z

‫ܚ‬

‫ܚ‬

‫ܚ‬

ḥ

‫ܛ‬

‫ܛ‬

‫ܛ‬

ṭ

‫ܝ‬

‫ܝ‬

‫ܝ‬

y* / i

‫ܟܟ‬

‫ܟܟ‬

‫ܟܟ‬

k

‫ܠ‬

‫ܠ‬

‫ܠ‬

l

‫ܡܡ‬

‫ܡܡ‬

‫ܡܡ‬

m

‫ܢܢ‬

‫ܢܢ‬

‫ܢܢ‬

n

‫ܣ‬

‫ܣ‬

‫ܣ‬

s

ix

x

THE SYRIAC ORDER OF MONASTIC PROFESSION

‫ܥ‬

‫ܥ‬

‫ܥ‬

‘

‫ܦ‬

‫ܦ‬

‫ܦ‬

p/f

‫ܨ‬

‫ܨ‬

‫ܨ‬

ṣ

‫ܩ‬

‫ܩ‬

‫ܩ‬

q

‫ܪ‬

‫ܪ‬

‫ܪ‬

r

‫ܫ‬

‫ܫ‬

‫ܫ‬

š

‫ܬ‬

‫ܬ‬

‫ܬ‬

t

* When consonantal (i.e. opening a syllable); When serving as a mater lectionis: ܽ‫ = ܘ‬u; ܽ‫ = ܘ‬o; ܽ‫ = ܝ‬i. Final ‫ ’ = ܐ‬is not represented.

ABBREVIATIONS Acts

Acts of the Apostles

ANCL

Ante-Nicene Christian Library

c.

century

ca.

circa, about, approximately

cf.

confer, compare

chap.

chapter

1 Chron.

1 Chronicles

2 Chron.

2 Chronicles

Col.

Colossians

CCist

Collectanea Cisterciensia

1 Cor.

1 Corinthians

2. Cor.

2 Corinthians

corr.

corrected

CSCO

Corpus Scriptorum Christianorum Orientalium

Scrip. Syr.

Scriptores Syri

Sub.

Subsidia

d.

died

Dan.

Daniel

Deut.

Deuteronomy

Eccles.

Ecclesiastes

Ecclus.

Ecclesiasticus (= Sirach) xi

xii

THE SYRIAC ORDER OF MONASTIC PROFESSION

ECR

Eastern Churches Review

ed.

editor (pl. eds.), edition

Eph.

Ephesians

e.g.

exempli gratia, for example

et al.

et alii (or et alia), and other

etc.

et cetera, and so forth

Exod.

Exodus

Ezek.

Ezekiel

fasc.

fascicle

ff.

and following

fl.

floruit, flourished

fol.

folio

f.v.

folio verso

Gal.

Galatians

Gen.

Genesis

Gk.

Greek

ibid.

ibidem, in the same place

id.

idem, the same

i.e.

id est, that is

Isa.

Isaiah

JAC

Jahrbuch für Antike und Christentum

James

James

Jer.

Jeremiah

Job

Job

John

John (Gospel)

1 John

1 John (Epistle)

2 John

2 John (Epistle)

ABBREVIATIONS Josh.

Joshua

JThS

Journal of Theological Studies

Judg.

Judges

Lam.

Lamentations

Luke

Luke

lit.

literally

LQ

Lutheran Quarterly

LXX

Septuagint

Mal.

Malachi

Mark

Mark

Matt.

Matthew

Mic.

Micah

MS (pl. MSS)

manuscriptum (pl. manuscripta), manuscript

Neh.

Nehemiah

n.d.

no date; not determined

no. (pl. nos.)

number

n.p.

no place; no publisher; no page

NT

New Testament

Num.

Numbers

OBC

Orientalia Biblica et Christiana

OC

Oriens Christianus

OCA

Orientalia Christiana Analecta

OCP

Orientalia Christiana Periodica

OT

Old Testament

1 Pet.

1 Peter

2 Pet.

2 Peter

Phil.

Philippians

xiii

xiv

THE SYRIAC ORDER OF MONASTIC PROFESSION

PO

Patrologia Orientalis

Pr. of Man.

Prayer of Manasses (Manasheh)

Prov.

Proverbs

PS

Patrologia Syriaca

Ps. (pl. Pss.)

Psalms

Rev.

Revelation (= Apocalypse)

rev.

review; revised, revised by, revision

Rom.

Romans

SA

Studia Anselmiana

SC

Sources Chrétiennes

SP

Studia Patristica

1 Sam.

Samuel

2. Sam.

Samuel

Sir.

Sirach (Ecclesiasticus)

sing.

singular

s.n.

sine nomine, without name (of publisher)

Syr.

Syriac

t.

tome (Fr.), volume

1 Tim.

1 Timothy

2. Tim.

2 Timothy

trans.

Translated by, translator(s)

v.

verse

VC

Vigiliae Christianae

viz.

videlicet, namely

vol.

volume

ZKG

Zeitschrift für Kirchengeschichte

Zec.

Zechariah

ABBREVIATIONS ©

copyright

=

equals, the same as

¶ (pl. ¶¶)

paragraph

§ (pl. §§)

section

xv

ACKNOWLEDGEMENTS I thank my Doktormutter Prof. Kathleen McVey, for her guidance, sacrifice, and countless hours of help that she gave me in the course of my doctoral work at Princeton Theological Seminary. I thank also my Malphono Prof. Sebastian Brock and Prof. Iain Torrance for their expert critique and support as readers of this dissertation. Especially, I am grateful to Malphono Sebastian Brock for his immense help, the outstanding guidance and support in finishing this dissertation. I thank St Stephen’s House and Campion Hall, Oxford for their warm hospitality during my regular visits to Oxford in order to work on my dissertation under the kind supervision of Prof. Sebastian Brock. Thanks are also due to His Holiness Mor Ignatius Aphrem II, the Patriarch of the Syriac-Orthodox Church of Antioch, and my dear friend in England Mr Gabriel Malas and his family for their love and immense support to me throughout my academic studies. I also thank my longtime friend Dr. George Kiraz and his wife Dr. Christine Kiraz for their warm hospitality and kind invitation to use the Beth Mardutho Library in Piscataway, New Jersey. Finally, I thank my dear family, the academic community, and friends whose love and support carried me constantly throughout my graduate studies. I dedicate this book to two important centers of Syriac monastic tradition: Mor Gabriel Monastery in Tur ʿAbdin and Mor Ephrem Monastery in The Netherlands.

xvii

CHAPTER ONE: INTRODUCTION In his treatise The Babylonian Captivity of the Church (1520),1 in which he strongly attacked the sacramental system of the Roman Church, Martin Luther talks about the importance of “remembering our baptism.”2 For Luther, of course, monastic life was not the appropriate way to achieve this lifelong remembrance of baptism.3 Two major voices, however, one from the Orthodox, the other from the Benedictine tradition, have noted that the ascetic/monastic profession is closely related to baptism. Bishop Kallistos Ware states in a recent article on Orthodox monasticism, “[i]t is … no coincidence that the eastern rites of monastic profession closely parallel the service of baptism. Monastic vows are described as a “second baptism.” They are a renewal of the baptismal promises; the monk is quite simply one who lives out to the full death and resurrection that he, in common with every other Christian, has undergone at baptismal initiation.”4 The same notion is also affirmed by Aidan Kavanagh in relation to the Benedictine monastic tradition. He says, “… the monk, along with his female colleagues and every Jaroslav Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, eds., Luther’s Works, American ed., vol. 36 (Saint Louis: Concordia, 1955), 11– 126. 2 Ibid., 59. 3 I am grateful to Dr. McVey who suggested the connection with Luther and to Dr. Rorem who brought to my attention the relevant article by Dorothea Wendebourg, “Luther on Monasticism,” LQ (Summer 2005): 125–52. 4 Bishop Kallistos Ware, “‘Seek First the Kingdom’: Orthodox Monasticism and Its Service to the World,” Theology Today 61 (2004): 15. 1

1

2

THE SYRIAC ORDER OF MONASTIC PROFESSION

baptized Christian, is committed to all the radical demands of the Gospel, but even more so. His profession is thus called a ‘second baptism’ wherein he dies with implacable and public intentionality in order to rise, engrafted ever more deeply into the Body of Christ, to a life free of the limits imposed by sin, main among which is death itself.”5 In the ensuing paragraph Kavanagh further emphasizes the point by saying, “[s]o far from being a special gnosis that separates the monk from being among the ‘merely’ baptized, the monk’s life simply swallows the reality of baptism whole and without reservation.”6 Kavanagh has observed that this notion of monastic profession is already found in Athanasius’ Life of Antony and in Jerome’s famous letter to Paula: ‘Only four months ago Blesilla, by the grace of Christ, was washed by a kind of second baptism, that of [monastic] profession.’7 Furthermore, in his article, “The Sacrament of Baptism and the Ascetic Life in the Teaching of Mark the Monk,”8 Kallistos Ware explores the issue by examining the teaching of St. Mark the Monk (fl. ca. 430 AD),9 an early ascetic writer of the Christian East who sees the ‘mystery’/sacrament of baptism as the foundation of the spiritual life. In the words of Bishop Kallistos, “[h]e sees the entire Christian life as nothing else than the progressive realization – the ‘revelation’ (apokalypsis), as he terms it – of the grace that we received originally when we were baptized.”10 In this book, I shall explore ‎this insight in relation to the Syriac Christian tradition. Specifically, I will study the Syriac rite of Aidan Kavanagh, “Notes on the Baptismal Ethos of Monasticism,” SA 110 (1993): 236. 6 Ibid. 7 Ibid., note 2. 8 Bishop Kallistos Ware, “The Sacrament of Baptism and the Ascetic Life in the Teaching of Mark the Monk,” SP X, Texte und Untersuchungen, no. 107 (Berlin, 1970): 441–52. 9 St. Mark the Monk’s works are to be found in J.-P. Migne, ed. Patrologia Graeca, vol. 65, 905–1140.; Johannes Quasten, Patrology, vol. 3 (Utrecht,: Spectrum, 1950), 504–09. 10 Ware, “The Sacrament of Baptism and the Ascetic Life in the Teaching of Mark the Monk,” 441. 5

1. INTRODUCTION

3

monastic profession (‫ ܛܟܣܐܽܕܣܘܦܪܐ‬/ ṭekso dsuforo) and compare it with that of Baptism (‫ ܛܟܣܐ ܽܕܥܡܕܐ‬/ ṭekso daʿmodo) both in external structure and especially in its theological themes. Syriac Christianity has a distinctive ascetic tradition that some have called “proto-monasticism” to which Aphrahat ‘the Persian Sage’ (d. ca. 345 AD) and Ephrem the Syrian (d. 373 AD) are our principal witnesses.11 Syriac “proto-monasticism” is quite distinct from the ‘anchoritic’ and ‘cenobitic’ monastic developments taking place in Egypt in the third and fourth century. The best witness to this native Syriac ascetic tradition is provided by Aphrahat’s Demonstration VI “On the Bnay Qyomo” (Sons and Daughters of ‘the Covenant’).12 From Aphrahat we learn that the members of the ‫ܩܝܡܐ‬ / qyomo lived in small groups, sometimes of men and women together, forming house communities of informal religious communes. They lived in towns and villages and had a great deal of interaction with the people in the local community. In this respect, they were very different from the Egyptian monastic model of anachoresis or withdrawal from town and village to the desert whether singly, according to the model of St Antony, or in communities, following Pachomius. Furthermore, the notion of “covenant” (‫ ܩܝܡܐ‬/ qyomo) was central to their self-definition. Evidently, the members of covenant or qyomo took certain ascetic vows perhaps at baptism, which in those days was received in adulthood. Thus, one can already see a very close affinity between ascetic/monastic life and baptism. In the late fourth and early fifth centuries, however, the distinctive features of Syriac “proto-monasticism” became absorbed into the main monastic tradition of the Egyptian model – a model which had gained much prestige and momentum throughout Christendom. And as Sidney Griffith asserts, “[i]t is during this period that one begins to find the appearance in inner Syria of institutions typical of the ‘Great Church,’ including one that would uniquely A review of the scholarly work on the subject of early Syriac ascetic tradition and its full treatment shall be provided in the following section on “Syriac ‘Proto-Monastic’ Tradition.” 12 Ioannes Parisot, ed. Aphraatis Sapientis Persae Demonstrationes, 2 vols., vol. 1 & 2, PS (Paris: Instituti Francici, 1894 & 1907). 11

4

THE SYRIAC ORDER OF MONASTIC PROFESSION

mark Christian life for centuries to come, the institution of monasticism.”13 The developments taking place in the Roman Empire during this period brought with it some changes that affected the Syriac ascetic/monastic ethos and practice. As Brock asserts, [I]n the fifth century, when large numbers of people converted to Christianity under Constantine, the introduction of monastic profession provides the way for (as it were) preserving the old standards; but this time monastic profession does not take place at the same time as baptism, but in some ways can be seen as a second baptism, or rather, the realization of what the gift of the Spirit at baptism really implies. Thus, it is inherently likely that baptism and monastic profession will have many themes in common, - but of course many others that are very different (e.g., the monk quite often seen as a successor of the martyr).14

In this book, I examine the West-Syriac monastic rite (‫ܛܟܣܐ‬ ‫ ܕܣܘܦܪܐ‬/ ṭekso dsuforo) which was composed sometime between the 5th and 7th centuries.15 I compare this with the contemporaneous baptismal ordo (‫ ܛܟܣܐܽܕܥܡܕܐ‬/ ṭekso daʿmodo)16 both in external structure and in theological themes. I show how, in terms of external structure, many aspects of the monastic rite closely parallel Sidney H. Griffith, “Asceticism in the Church of Syria: The Hermeneutics of the Early Syrian Monasticism,” in Asceticism, ed. Vincent L. Wimbush & Richard Valantasis (New York: Oxford University Press, 1995), 221. 14 Sebastian Brock, in a personal correspondence dated June 16, 2004. 15 As a basis for this book, I make use of a number of manuscripts among them the British Library MS (Add. 14,517) which, according to Sebastian Brock, is probably one of the oldest witnesses to the Syriac rite of monastic profession (‫ ܛܟܣܐܽܕܣܘܦܪܐ‬/ ṭekso dsuforo). A full description of the relevant manuscripts and their significance is provided below. 16 Athanasius Yeshue Samuel, ed. The Sacrament of Holy Baptism According to the Ancient Rite of the Syrian Orthodox Church of Antioch (Hackensack, NJ: A.Y. Samuel, 1974). [Syriac text with an English translation]. 13

1. INTRODUCTION

5

or even are modeled upon that of baptism. Also, I identify and explore the many themes that monastic profession and baptism have in common.

THESIS STRUCTURE In Chapter One, I introduce the subject of this study and provide the relevant history of scholarship focusing especially on the work of scholars such as Edward E. Malone, Bishop Kallistos Ware, Jean Leclerq and Christophe Vuillaume. In Chapter Two, I explore the Syriac “proto-monastic” tradition and the way it fits into the development of monasticism in the fourth century. In Chapter Three, I examine the rite of the West-Syriac monastic profession building on the work of the late Francis Acharya who translated The Ritual of the Clothing of Monks (‫ܛܟܣܐܽܕܬܘܠܒܫܐ‬ ‫ ܕܕܝ̈ܪܝܐ‬/ ṭekso dtulbošo ddayroye)17 and offered a practical commentary on it. I provide a new Syriac textual basis by using a British Library manuscript (Add. 14,517) which is the oldest witness to the monastic profession (‫ ܛܟܣܐ ܽܕܣܘܦܪܐ‬/ ṭekso dsuforo) in the West-Syriac tradition. In addition, I offer a description and study of the relevant Syriac texts and manuscript tradition. Furthermore, I study the structure of the monastic profession in its various manuscript traditions, and provide an extensive commentary on it. I believe that the new evidence of my work will be important for historians since it will shed further light on the nature and transmission of the WestSyriac rite of monastic profession. In Chapter Four, I compare the two West-Syriac rites of initiation. First, I consider the development and structure of the WestSyriac baptismal rite followed by the structural parallels that exist Francis Acharya, The Ritual of the Clothing of Monks, vol. 13, Moran ‘Etho (Kottayam: St. Ephrem Ecumenical Research Institute, 1999). The English translation is made from the Syriac edition of Syrian-Catholic Patriarchate, ed. The Book of Priestly Rites / ktobo dtekse kumroye (Sharfeh, Lebanon: The Seminary of our Lady of Refuge, 1952). For a Latin translation see, J.M. Vosté, ed. Pontificale iuxta ritum Ecclesiae Syrorum Occidentalium, id est Antiochiae, versio latina (Rome: Typis Polyglottis Vaticanis, 1941– 1944). 17

6

THE SYRIAC ORDER OF MONASTIC PROFESSION

between baptism and monastic profession. Next, I identify the common imagery and themes between them, and I explore the idea of monastic profession as a “second baptism,” or rather, the realization of what the gift of the Spirit at baptism really implies. In the Conclusion, I review and summarize the contributions of my research and offer suggestions for further study. In addition, there is an extensive Appendix pertaining to the Syriac rite of monastic profession with relevant commentaries on the rite itself by Syriac Church Fathers such as Severus of Antioch, Philoxenus of Mabbug, Jacob of Edessa, and Mushe bar Kepho. I edited all these Syriac texts and translated them into English for the use of my thesis, and for the sake of the scholarly community since most of these texts were never edited or translated before.

HISTORY OF SCHOLARSHIP Monk and Martyr: the State of the Question In his doctoral dissertation, The Monk and the Martyr: the Monk as the Successor of the Martyr,18 the Benedictine monk Edward E. Malone traced the historical development of the concept of spiritual martyrdom during the first three centuries of Christianity primarily in the Greek and Latin traditions. He provided a general treatment of the subject from the Apostolic Age to the beginnings of monasticism in the fourth century with occasional examples drawn from later writers and traditions as late as tenth century. He showed how some of the Pre-Constantinian spiritual writers had understood and applied the ideal of Christian perfection to their own times, first of all, in their understanding of martyrdom as imitation of Christ. Even in the context of persecution some applied this ideal to others beside the martyrs. He argued further that monasticism became a substitute for martyrdom once Christianity was legalized in the Roman Empire. Finally, he drew parallels between baptism and rites of initiation to the monastic life.

Edward E. Malone, The Monk and the Martyr: The Monk as the Successor to the Martyr (Washington, D.C.: CUA Press, 1950). 18

1. INTRODUCTION

7

In the first chapter, “The Ideal of Perfection in the Apostolic Age,” the author states that “[i]n the apostolic age it was the martyr who set the standard of Christian perfection. The martyr was the perfect imitator of Christ, the true disciple, the mighty athlete of God, the great champion of the Christian host in its conflict with the devil.”19 The early Church tradition makes it clear that the martyrs were highly regarded by their fellow Christians. The faithful venerated the relics of the martyrs and took their life as a model to be emulated. For example, Malone points out that Clement of Rome who after showing the apostles as models of imitation, tells his readers to consider the martyrs “who became for us a most excellent example.”20 As Malone noted, martyrdom was not an ideal to which all could hope to attain, since the Church was not always under persecution. Therefore, Clement of Alexandria (d. before 216) and Origen provided another way of following Christ perfectly, which they termed “spiritual martyrdom.” In his Stromata, or Miscellanies, a collection of diffuse materials describing the ideal of complete Christian perfection in all spiritual knowledge, Clement of Alexandria argues that “if therefore confession before God is martyrdom, every soul that has lived purely in the knowledge of God, that is, that has obeyed His commandments is, in whatsoever manner it be released from its body, a martyr both in life and word pouring out its faith like blood, throughout its whole life even to the end.”21 Furthermore, Malone notes that “[f]or the Christians of the apostolic age “the imitation of God” would have meant the imitation of Christ in His death on the cross, but for Origen it meant acquiring a likeness to God through the performance of certain necessary works of asceticism.”22 Malone summarizes the first chapter by saying, “Origen not only passed on to the ascetics and monks of later times the concept of martyrdom as the ideal of Christian perfection, but also developed and elaborated the concept Ibid., 1. Ibid., 2. 21 William Wilson, The Writings of Clement of Alexandria, vol. 2, ANCL (Edinburgh: T.& T. Clark, 1867), Stromata, IV. Quoted by Malone, The Monk and the Martyr, 8. 22 Malone, The Monk and the Martyr, 19. 19 20

8

THE SYRIAC ORDER OF MONASTIC PROFESSION

of a spiritual or daily martyrdom as conceived by Clement of Alexandria.”23 In the third chapter, Malone treats the 4th c. monastic life as spiritual martyrdom. He chiefly considers the notion of spiritual martyrdom as portrayed in the vitae of St. Anthony and that of Martin of Tours. He states that “[b]y the time of St. Athanasius (295–373) the concept of spiritual martyrdom had become fairly uniform and definite.”24 Malone argues that the requirements for spiritual martyrdom are chiefly two: “there must be the express desire of martyrdom and to this desire must be joined some sort of suffering patiently borne for the love of God and in imitation of Christ and the martyrs.”25 Malone cites as a prime example of this, St. Basil’s Sermon on the Forty Martyrs, which says that “a man can exercise the spirit of the martyrs in whatever place he has been stationed by Providence, and that he can always be a martyr of desire and thus arrive at perfection without persecution, without scourges, and be judged worthy of the rewards as they.”26 Malone adduces similar statements from the writings of Gregory Nazianzen, St. Ambrose, and of St. Jerome. Thus, he concludes, “[s]piritual martyrdom, then, is an accomplishment that is not beyond the capabilities of any sincere Christian.”27 On the other hand he asserts that “[i]t is especially the vocation of the monk who seeks through his ascetical endeavors to express through his self-imposed austerities the love and fidelity which martyrs expressed through the sacrifice of their lives.”28 In the subsequent chapters, Malone establishes three parallel themes in the literatures of martyrdom and monasticism: (1) monks and martyrs as athletes of Christ; (2) martyrdom and monastic life as “militia spiritualis;” (3) martyrdom and monastic profession as a second baptism. In the chapter, “Monks and the Martyrs as Athletes of Christ,” Malone cites various early documents dealing with Ibid., 25–6. Ibid., 44. 25 Ibid. 26 Ibid., 58. 27 Ibid., 63. 28 Ibid. 23 24

1. INTRODUCTION

9

the suffering of the martyrs which speak of them as the “athletes of Christ,” the athletes of religion,” and the “athletes of God.” He also says that “from the very beginning of her history the Church had looked upon the confessors and martyrs as her true heroes, her champions, and her defenders.”29 He also shows that the concept of the monastic life as a kind of martyrdom appears frequently in the writings of the Fathers in almost every century. In support of his argument, he cites Dionysius of Alexandria, St. Maximin of Turin, St. Jerome, St. Augustine, St. Hilary of Arles, St. Gregory the Great, St. John Damascene, St. Isidore, and Eadmer of Canterbury. In addition, Malone mentions the development of the theory of spiritual martyrdom produced by the monks of Ireland.30 Finally, after providing ample examples from various writers who make use of the imagery and the language of the arena as applied to the ascetical life, he concludes saying that by the time of John Cassian the monk and the ascetic have become firmly established in their role as the successor of the martyr. In the final chapter, “Martyrdom and Monastic Profession as a Second Baptism,” the author demonstrates the parallelism that exists between martyrdom and monastic profession on the one hand, and baptism on the other. He points out the similarities between them as pertaining to the rituals such as the initiation ceremony as well as the theological significance of these rituals. He elaborates on martyrdom as the fulfillment of the sacramentum militiae Christi, and as a substitute for baptism. In relation to the former, he contends that “[f]or Tertullian and for many of his contemporaries martyrdom was merely the logical consequence of loyalty to the sacramentum militiae Christi on the part of a Christian of whom a denial of Christ by word or conduct was demanded.”31 The Christian had sworn allegiance to Christ in his or her baptism. Therefore, he or she had to be faithful to their oath, even though it resulted in martyrdom. This was the obligation of the Christian. In relation to the latter, however, it is clear that in the ancient Church Ibid., 64. Ibid., 70–1. 31 Ibid., 117. 29 30

10

THE SYRIAC ORDER OF MONASTIC PROFESSION

martyrdom was regarded as a substitute for the baptism of water, and it was often called the baptism of blood. The martyr was believed to have been washed by the blood he or she shed in testimony for Christ. That is why until today the blood martyrs are not given a bath before their burial in certain Churches such the SyriacOrthodox to name but one. In comparison between baptism and monastic profession, Malone puts emphasis on the similarities found between these two rituals as pertaining to the acts of the ritual such as apotaxis and syntaxis, or promises made to renounce Satan and the willingness of the catechumen or the monastic candidate to follow Christ and adhere to His teaching. He also mentions the symbolism associated with the baptismal garment and the monastic habit and the theology of dying to the old self and beginning a new life dedicated to Christ. He also demonstrates how the ritual of monastic profession is closely related to that of baptism by examining the ceremony entitled “The Initiation of Monks,” to be found in the Rituale Armenorum. He makes it clear how the Armenian monastic ritual is directly dependent on the ritual of baptism. Malone, while he states very clearly the close similarities between baptism and the monastic profession he does not accept the teaching of Pseudo-Dionysius and Theodore Studites (d. 826) which saw monastic profession a sacrament on the same level as baptism. He argues that “the theologians of the ancient Church did not possess the clear notion of a sacrament that we have today, but basically they were correct in believing that the perfect act of love which is implied by the act of monastic profession, like that contained in the act of martyrdom, is capable of remitting sin”.32 The argument of Malone may stem more from the fact that in the Roman Catholic Church of which he was a member, the number of sacraments is fixed. Therefore, to add the monastic profession as a sacrament violates the number of the sacraments. More importantly, the meaning of sacrament in the Roman Catholic Church differs in its definition and symbolism from that of the Eastern Church which the Greeks call mysterion and the Syriacs refer to it as rozo.33 Ibid., 142. The Syriac word ‫ ܪܐܙܐ‬from the root ‫ ܪܐܙ‬is a Persian loan word and is usually translated as ‘mystery’, ‘sacrament’ or ‘symbol’. It is 32 33

1. INTRODUCTION

11

Finally, this study provides a good and relevant collection of texts on a very interesting subject that monasticism became a successor to the martyr. In relation to this, it is worthwhile also to consider that Christianity was tolerated and legalized in the Roman Empire. However, one may have to examine these relevant texts in the light of today’s scholarship and incorporate more fully the texts of monastic rituals from other traditions such as Syriac and Greek to bring forth the evidence that the monk became a successor to martyr. In relation to this, it is also considering the role of asceticism in the life of the martyrs and to whether asceticism had influence on martyrdom. ‘Martyrdom as a Universal Vocation’ In his remarkable article, “The Seed of the Church: Martyrdom as a Universal Vocation,”34 Bishop Kallistos Ware considered the notion of martyrdom both outwardly and inwardly, speaking not only of martyrs who have died for Christ’s sake in persecutions, but also of others, such as the monk and the spiritual father or mother, whose martyrdom is inner and hidden. He contended that if martyrdom means taking up the cross with Christ voluntarily, and as we carry it we unite our suffering with that of Christ and the world, then this is the duty of every Christian. Thus “martyrdom is an allinclusive category, a universal vocation.”35 Finally he provided a full understanding of martyrdom through his final reflection which he described as “joyful sorrow” stating that “[t]he martyr is a witness not only to the Crucifixion but to the Resurrection.”36 He illustrated this idea with historical examples such as the martyrdom of St. Polycarp, the New Martyr Nicolas the Grocer, and Jordan of Trebizond. Bishop Kallistos treated his subject primarily within the Eastern Orthodox tradition, with examples given from the ancient employed in a variety of senses in Syriac liturgical texts and commentaries. Cf. J. Payne Smith, A Compendious Syriac Dictionary (Oxford: Clarendon Press, 1990), 26, 524, 36. 34 Bishop Kallistos Ware, The Inner Kingdom, vol. 1 of The Collected Works (Crestwood, NY: St. Vladimir’s Seminary Press, 2001), Chapter 8. 35 Ibid., 121. 36 Ibid., 124.

12

THE SYRIAC ORDER OF MONASTIC PROFESSION

and modern Greek and Russian saints and martyrs, and drawing upon the patristic North African Latin Fathers such as St Cyprian, and even on 18th century East European Jewish tradition. He also provided accounts of martyrdom not only from the distant past but also the present and often linking these with monastic profession. Bishop Kallistos set the tone for his article on martyrdom with the following epigraph by the Russian Orthodox theologian Paul Evdokimov: “Times of peace are favorable to Satan, for they rob Christ of His martyrs and the Church of its glory.”37 He began by considering two Orthodox liturgical celebrations which underlie the central importance of martyrdom: a) the “Triumph of Orthodoxy” on the first Sunday in Lent, and b) the Sunday of All Saints, which is observed one week after Pentecost. The “Triumph of Orthodoxy” which commemorates the ending of the Iconoclast Controversy in 842–43, honors the memory of the martyrs and confessors who underwent sufferings and tribulations for the sake of Christ. Thus, Kallistos commented, “[t]he only triumph that the Church on earth can or should expect is that of martyrdom.”38 The same truth is emphasized on the Sunday of All Saints. As Kallistos noted, this is made clear in the apolytikion39 and kontakion40 prescribed for the feast which explicitly refer to martyrdom. “The feast of All Saints thus proves to be in fact the feast of All Martyrs. The saint par excellence is the martyr.”41 Next, Kallistos considered the experience of a Russian Christian Iulia de Beausobre in relation to martyrdom and posed the following questions in order to elucidate the subject under discussion. “What is a martyr? What is it that changes suffering from a destructive into a creative force, that transforms a violent death

Ibid., 111. Ibid. 39 Apolytikion is a dismissal prayer or hymn said or sung at the end of the Divine Liturgy and at other times during Matins and Vespers. 40 Kontakion is a short anthem in rhythmical verse, set to music, which expresses in a succinct form the significance of the given liturgical feast. 41 Ware, The Inner Kingdom, 112. 37 38

1. INTRODUCTION

13

into an act of martyrdom, a miscarriage of justice into an atoning sacrifice?”42 Kallistos found the answer to these questions in the account of Iulia de Beausobre who had a life-changing experience amidst suffering. One day in Moscow during 1920s, when preparing the food to take to her husband who had been imprisoned by the GPU, she felt so hopeless; the suffering of her husband, that of her own, as well as of those around her seemed meaningless. “To what end” she asked herself. Suddenly, while pondering this in her mind she heard the following powerful message: Of course it’s no earthly use to any of you. It can only cripple your bodies and twist your souls. But I will share in every last one of your burdens as they cripple and twist you. In the blending heat of compassion I will know the full horror of your deliberate destruction by men of your own race. I will know the weight of your load through carrying it alongside of you, but with an understanding greater than yours can be. I want to carry it. I need to know it. Because of My Incarnation and your Baptism there is no other way – if you agree.43

Kallistos found two characteristic marks of martyrdom in this passage: voluntary acceptance, and solidarity. Examining these two points closely he stated: The first thing, then, that distinguishes a martyrdom from a murder or a miscarriage of justice is the element of voluntary acceptance: “if you agree.” An exercise of free will is required. Martyrdom signifies not just suffering but self-offering. The martyr offers himself or herself, thereby changing death into a sacrifice; for the verb “to sacrifice” bears precisely the meaning “to sanctify something by offering it to God,” whether through a death or in some other way.44 Ibid. Constance Babington Smith, Iulia de Beausobre: A Russian Christian in the West (London: Darton, Longman and Todd, 1983), 26–27. Quoted in Ware, The Inner Kingdom, 113. 44 Ware, The Inner Kingdom, 114. 42 43

14

THE SYRIAC ORDER OF MONASTIC PROFESSION

This is also seen in the life of Christ. He freely and without any compulsion offered himself up as a sacrifice on our behalf. This is evident in the Gospel of John where Christ said: “I lay down My life for the sheep,” and “No one takes it from Me, but I lay it down of My own accord.”45 Furthermore, as Kallistos pointed out “[t]he voluntary character of Christ’s martyrdom is evident above all in the Garden of Gethsemane. (…) So, by virtue of this deliberate choice made alone in the garden, His ensuing death and passion are constituted into an act of self-offering and redemptive sacrifice.”46 The same element of free choice is also found in the acts of the martyrs throughout the history of the Church and in the lives of saints such as Polycarp and others. Similarly, voluntary choice is also required in monasticism, which “serves as a substitute for martyrdom in times of peace when there is no exterior persecution.”47 As Kallistos Ware explains, in Eastern monastic profession, at the time of tonsuring the abbot places the scissors on the Gospel Book, and asks the candidate: “Take the scissors, and give them to me.” This is repeated three times; and only after that does the abbot proceed to cut the novice’s hair. This is also a clear indication that the vocation of martyrdom is not imposed but accepted.48 As Kallistos contended that what has been said about Christ, about the martyr and monk, to a certain degree is also true of every Christian. In this fallen world, it is inevitable that each one us at one point in life faces some suffering. The important question here, however, is how we face this suffering and more importantly how to turn this suffering into something good and creative.49 As Kallistos affirmed, “For only by confronting it affirmatively, with willing acceptance, can we make the suffering creative.”50 The second characteristic of martyrdom as pointed out by Kallistos is that of solidarity. This is expressed in different ways, John 10:15, 18. Ware, The Inner Kingdom, 114–15. 47 Ibid., 115. 48 Ibid. 49 Ibid., 116. 50 Ibid. 45 46

1. INTRODUCTION

15

particularly through sharing and participation, the martyr’s prayer of intercession, and mutual sharing. “I will share in every last one of your burdens,” Christ assured Iulia. “We become fellow-martyrs with Christ the protomartyr, the ‘man for others,’ when in love we unite our sufferings with His and so with those of all humankind.”51 Thus Kallistos says, “[s]uffering becomes creative and death becomes martyrdom when they are vicarious.”52 Kallistos elucidated this notion of exchange, of solidarity in suffering, with two examples taken from the Jewish tradition. He mentioned two Hasidic Rabbis, namely, Zusya and Moshe Leib whose tales are recorded in Martin Buber’s Tales of the Hasidim. It is said of the former, “he felt the sins of the people he met as his own, and blamed himself for them.” The latter, was ill for two and half years, racked with severe pain but “[h]e grew more and more certain that he was suffering for the sake of Israel, and his pain did not grow less, but it was transfigured.”53 The solidarity is also expressed through the martyr’s prayer of intercession. This is quite evident in the prayer of Christ while hanging on the cross interceding to His Father saying: “Father, forgive them.”54 A similar intercessory prayer is expressed by a New Martyr, Iakovos of Arta, hanged in 1520. Immediately before his death, he told his two companions “[l]et us pray to Christ for the whole world and for the Church.” Kallistos pointed out that solidarity, mutual sharing, is also a strong feature in the voluntary martyrdom of monastic life. The monk, in addition to communal living and sharing with his fellow monks in daily work and prayer, may be called to share his solidarity on a deeper level as exemplified by the prayer of St Simeon the New Theologian. “Spiritually bound to them by a holy love in the

Ibid., 117. Ibid. 53 Martin Buber, Tales of the Hasidim (New York: Schocken Books; Distributed by Pantheon Books, 1991), 237, 93. 54 Luke 23:34. 51 52

16

THE SYRIAC ORDER OF MONASTIC PROFESSION

Holy Spirit, he did not want to enter into the Kingdom of heaven itself if it meant that he would be separated from them.”55 Bound in this way of love and solidarity to his brethren, the monk takes their guilt upon himself and joins with them in repentance. As Bishop Kallistos has observed, this is especially an essential aspect of the ministry of the spiritual father or mother as understood in the Orthodox tradition. A good example is seen in the life of Mary, the niece of Abraham of Qidun. Abraham, in order to bring his niece back to the ascetic life and holiness after she had gone astray, he tells her that your sin is upon me and I will repent for you. “As an icon of Christ the Good shepherd, the spiritual father lays down his life for the sheep (John 10:11): spiritual fatherhood is a form of martyrdom.”56 Monastic Profession and the Sacraments A number of Benedictine liturgical scholars such as Jean Leclercq, Christophe Vuillaume, Odilo Heiming, Odo Casel and others have treated the subject of the monastic profession and the sacraments. In his influential article, “Monastic Profession and the Sacraments,”57 Leclerq traces the two most important parts of the development of the monastic profession, namely, its’ very beginnings, when a life consecrated to God appeared under various forms; and a period of questioning that augurs well for the future. In considering the history of the relations between religious consecration and baptism, Leclerq makes distinction of three major elements connected with the birth and growth of three realities in the Church: “the state of virginity, monasticism, and the religious life in the form it acquired at a relatively late date, especially since the twelfth and thirteenth century.”58 In the section about Baptism and Monastic Life, Leclerq distinguishes two periods, namely, before and after the idea that profession is a second baptism. He argues that in the Discourse 8:62–64: ed. Krivocheine. Cited by Ware, The Inner Kingdom, 119. 56 Ibid., 120. 57 Jean Leclercq, “Monastic Profession and the Sacraments,” Monastic Studies 5 (1968): 59–85. 58 Ibid., 60. 55

1. INTRODUCTION

17

third and fourth centuries there is no theoretical formulation of a connection between baptism and commitment in the monastic life. However, he believes that there are two important facts which are closely related. He explains: First of all, baptism is given regularly to adults; consequently it implies a change in one’s way of life, a conscious, voluntary conversion. In this way, baptism takes on all its meaning for the recipient. The second item to be noted is that the choice of monastic life coincides more or less with baptism. This shows up in the different sectors, as we say today, of monastic influence.59

In the subsequent section he explores the idea of Profession as a Second Baptism, which deals with the subject under consideration. Here also, Leclerq considers two periods, namely, the origins of the idea and its development. As to the former, he states that the idea began in the fourth and fifth centuries and was influenced by certain facts whose consequences provided for further evolution. He numbers as the first fact, the Messalian controversy. He asks the following relevant question: “Are the Messalians the starting point for the idea that the profession is a second baptism which is needed to complete the first, renew it, make up for its inefficacy?”60 The answer that we get is that the Messalians contributed to setting the stage and thereby provided a historical context in which the views on the subject were to develop. A second important fact in the process of evolution that Leclerq considers is the assimilation of martyrdom, on the one hand to monastic life, on the other to baptism. We have already seen this above in our treatment of the work of Malone on the subject.61 This phenomenon appears in the Patristic literature from the third century onward. As Malone has shown, Clement of Alexandria, Tertullian and Origen speak of the “martyrdom” of virginity, or renunciation, of perfect charity of the ascetic life. Quite understandably the idea was also applied to monasticism. As Leclerq exIbid., 64. Ibid., 68. 61 Malone, The Monk and the Martyr. 59 60

18

THE SYRIAC ORDER OF MONASTIC PROFESSION

plains, “[t]he comparison referred in particular to the voluntary acceptance of suffering which is basic both to the martyr and the monk.”62 A third factor in the process of evolution that Leclerq mentions is the spread of infant baptism. He contends that this practice brought about the constitution of a society which was at least theoretically Christian, and in which, consequently, it was no longer necessary for the individual to take a vigorous stand as formerly in opposition to non-Christian social structure which persecuted the Church.63 He then goes on to say that since the reception of baptism could not remembered by the person who is baptized as a child, it no longer required the same kind of “conversion,” a voluntary reform of one’s life. And yet the Scriptural and the liturgical texts of baptism were still reminders of the earlier situation, that is to say, of adult baptism. Thus, Leclerq concludes saying: “[a]nd so it was that a number of monastic circles were led to give a certain emphasis, including the literary formulation, to profession and monastic commitment by way of retrieving some of the importance which had been lost by baptismal commitment.”64 The final factor mentioned by Leclerq in the process of evolution is the literary phenomenon that entered the scene when St. Jerome spoke of monastic life as a second baptism. In the next section Leclerq, moves to the second period, the Period of Development of profession as a second baptism. The final conclusion that he draws from the data which he examined, leads him to say that “the sacrament of baptism is the origin and the starting point of all others. Hence it is necessarily at the basis of religious life as well, and it is understandable the two should have been perceived as closely related.”65 However, while Leclerq believes that religious profession does not belong to the same order as the sacraments, nevertheless, he says that it can be compared with the sacraments, especially, with the baptism in the first place. This probably stems from the fact that in the scholastic theology of Leclercq, “Monastic Profession and the Sacraments,” 69. Ibid. 64 Ibid., 69–70. 65 Ibid., 83. 62 63

1. INTRODUCTION

19

the Roman Catholic tradition the sevenfold number of sacraments is fixed. Hence it is exclusion from the sacraments but treated as a sacramental. Finally, considering the tradition considers the “profession” as a new orientation given to the whole of life.66 Monastic Profession as a Second Baptism In his article, “La profession monastique, un second baptême?,” Christophe Vuillaume67 attempts to clarify the relationship that clearly exists between the monastic profession and baptism, the first sacrament of Christian initiation. He formulates his answer by studying the monastic tradition which is traditionally presented as a “second” or “new” baptism. The article considers the following five points: 1. History of religious commitment and its theological significance. 2. A traditional claim: the analogy between the monastic vows and baptism. 3. Is monastic profession a sacrament? 4. Why the religious profession was not chosen in the sevenfold sacramental? 5. What theological significance of religious commitment can take today? Vuillaume, examines all these points and like Leclerq concludes that monastic profession has “une authentique dimension sacramentelle”68 (an authentic sacramental dimension), and there clearly exists a relationship between the monastic profession and baptism. Ibid., 84. Christophe Vuillaume, “La Profession Monastique, un second baptême?,” CCist 53 (1991): 275–93. 68 Ibid., 290. He supports his argument by bringing examples from pseudo-Dionysius and St. Pierre Damien (d. 1072) who include the monastic consecration in the list of the sacraments. Also, by comparing the similar ritual elements that exist between baptism and monastic profession. 66 67

20

THE SYRIAC ORDER OF MONASTIC PROFESSION

Dom Odo Casel, O.S.B. (1878–1948) is also interesting not only because he drew attention to the rite of tonsure/clothing of monks but also because his idea of mystery in liturgy is not so different from Ephrem and others on ‫ ܪܐܙܐ‬/ rozo.69 Casel is quite controversial in some circles of super-conservative Catholics who reject Vatican II.70 Oppenheim also, in his article, “Mönchsweihe und Taufritus: Ein Kommentar zur Auslegung bei Dionysius dem Areopagiten,”71 draws the attention to the parallelism between the two rites that is indicated already in the section of the pseudo-Dionysian Corpus on the Ecclesiastical Hierarchy. This Corpus must have been produced ca. 500 in Syria. Finally, H. A. Rücker and Odilo Heiming also have drawn attention to the Syriac rite of tonsure/clothing of monks/nuns and they provided a relevant commentary and a German translation of the rite itself. In his article, “Der Ritus der Bekleidung mit dem ledernen Mönchsschema bei den Syrern,”72 Rücker gives the text of The Order of the Clothing of the Holy Schema of Abba Antony which is made of Leather in the form of a Cross /ܽ ‫ܛܟܣܐ ܽܕܬܘܠܒܫܐ ܽܕܐܣܟܡܐ ܽܩܕܝܫܐ‬ .‫ܕܐܒܐܽܐܢܛܘܢܝܘܣܽܕܡܬܬܩܢܽܡܢܽܡܫܟܐܽܒܛܘܦܣܐܽܨܠܝܒܢܝܐ‬, based on a modern copy of a manuscript of 1592 in Sharfet, together with a German translation. The Order is specifically said to have been translated from Egyptian (i.e. Coptic) into Syriac (‫ܐܬܦܫܩܽܡܢ‬ ‫)ܠܫܢܐܽܐܝܓܘܒܛܝܐܽܠܣܘܪܝܝܐ‬. Although this was the first to be published, and the Order is to be found in a number of manuscripts, it is not the standard Syriac-Orthodox service, as was pointed out by Heiming, whose two articles deal with what he calls the ‘nationalSee this link for a brief overview: http://www.canonlaw.info/liturgysacraments_casel.htm. 70 See this link: http://www.franciscan-archive.org/apologetica/plr1.html. 71 P. Oppenheim, “Mönchsweihe und Taufritus: Ein Kommentar zur Auslegung bei Dionysius dem Areopagiten,” Miscellanea liturgica in honorem L. Cuniberti Mohlberg 1 (Rome, 1948): 259–82. 72 H. A. Rücker, “Der Ritus der Bekleidung mit dem ledernen Mönchsschema bei den Syrern,” OC 4 (1915): 219–37. 69

1. INTRODUCTION

21

syrischer Typ’. In the earlier article, “Der Ordo des Heiligen Mönchs „schema“ in der syrischen Kirche,”73 Heiming gives a translation of the Order as found in the oldest dated manuscript, Paris Syr. 154 (of AD 1001), together with an introduction and discussion of the structure as follows: I. Liturgy of the Word (a) Psalmody, ʿenyone (b) Incense (Prooimion, Sedro, Qolo, ʿEtro) (c) Zumoro, Readings (a later addition being a diaconal litany) (d) Address (which, however, comes first in Paris syr. 154) II. Clothing (a) Sealing of forehead (b) Threefold verse, and tonsure (c) Clothing (d) Peace (e) Final prayer In his second article, “Der nationalsyrische Ritus Tonsurae im Syrerkloster der Ägyptischen Skete,”74 Heiming edits the (probably slightly earlier) texts of BL Add. 14493 (a much shorter Order) and BL Add. 14517, printing them in parallel, followed by a German translation. He edited Add. 14517 in order to compare it with the shorter text. Add. 14517 is the same manuscript I am editing below in order to bring out the links with the famous Vatican Syr. 51, a very early copy of Patriarch Michael the Great’s own manuscript. Heiming also provides quite a lot of information about a number of other manuscripts (including Vatican syr. 51).

Odilo Heiming, “Der Ordo des Heiligen Mönchsschema in der syrischen Kirche” in Vom Christlichen Mysterium. Gesammelte Arbeiten Zum Gedächtnis Von Odo Casel (Düsseldorf: Patmos, 1951), 152–72. 74 Odilo Heiming, “Der nationalsyrische Ritus Tonsurae im Syrerkloster der Ägyptischen Skete,” in Miscellanea Giovanni Galbiati 3 (Fontes Ambrosiani 27; Milan: 1951), 123–74. 73

CHAPTER TWO: SYRIAC “PROTO-MONASTIC” TRADITION AND THE DEVELOPMENT OF MONASTICISM IN THE FOURTH CENTURY INTRODUCTION In this chapter in order to understand fully the history of asceticism in the Syriac Orient,1 it is important to distinguish between two phases of Syriac asceticism. The first phase which has been termed “proto-monasticism” by Sebastian Brock is the dominant one prior to the fifth century differing considerably from the Egyptian monastic traditions. Among the earliest writings of Syriac literature ̈ that has come down to us, Aphrahat’s Demonstrations (‫ܬܚܘܝܬܐ‬ / taḥewyoto), the hymns or “teaching songs” (‫ ܡܕ̈ܪܫܐ‬/ madroše) and homilies (‫ ܡܐܡ̈ܪܐ‬/ mimre) of St. Ephrem the Syrian, and the ̈ anonymous Liber Graduum (‫ܽܕܡܣܩܬܐ‬ ‫ ܟܬܒܐ‬/ ktobo dmasqoto) all testify to the existence of what has been termed a Syriac “protomonasticism,” a plant indigenous to the spiritual life of Syriacspeaking Mesopotamia. The second phase is when in the course of the fifth century the distinctive features of native Syriac “protomonastic” tradition became absorbed into the main monastic tradi-

A good guide to the study of early Syriac ascetic tradition is Griffith, “Asceticism in the Church of Syria,” 220–48. A brief orientation can also be found in Sebastian P. Brock, The Luminous Eye: The Spiritual World Vision of Saint Ephrem, Second ed., Cistercian Studies Series; 124 (Kalamazoo, Mich.: Cistercian Publications, 1992), chapter 8. 1

23

24

THE SYRIAC ORDER OF MONASTIC PROFESSION

tion of the Egyptian model which had gained much prestige and momentum throughout Christendom. In this paper, I will first examine the Syriac “proto-monastic” tradition reflected in the works of fourth-century writers, namely, Aphrahat, Ephrem and the anonymous author of Liber Graduum. Second, I will look at the way this earliest Syriac ascetic tradition fits into the development of monasticism in the late fourth century, a time of transition from “proto-monasticism” to formal monasticism in the Syriac tradition, by examining some of the works of later Syriac writers such as Jacob of Serug, Philoxenus of Mabbug and Isaac of Antioch.

SOURCES FOR SYRIAC “PROTO-MONASTICISM” There is little direct information concerning the first phase of Syriac ascetic life. Our primary sources and witnesses for this period are primarily two representatives of the early Syriac tradition: Aphrahat, the ‘Persian Sage’ (fl. 336–345) and Ephrem the Syrian (ca. 306–373). In addition, we have the Liber Graduum, an anonymous Syriac work belonging to the fourth century. Aphrahat We know very little about Aphrahat. On the basis of internal evidence he seems to have been an iḥidoyo / ‫( ܝܚܝܕܝܐ‬lit., ‘single one’), and an important figure in the Christian Church in the Persian Empire. He composed a series of twenty-three homilies known as Demonstrations.2 The first twenty-two form an alphabetic acrostic based on the number of letters in the Syriac alphabet. The first ten

Parisot, ed. Aphraatis Sapientis Persae Demonstrationes.; English translation by K. A. Valavanolickal, ed. Aphrahat: Demonstrations, 2 vols. (Kottayam: 2005). For a French translation see Marie-Joseph Pierre, ed. Aphraate le Sage Persan: Les exposés, SC (Paris: Cerf, 1988–89). Among other studies, especially, Diana Juhl, Die Askese im Liber Graduum und bei Afrahat: Eine vergleichende Studie zur Frühsyrischen Frömmigkeit, OBC (Wiesbaden 1996). 2

2. THE DEVELOPMENT OF MONASTICISM

25

are dated to 337 and the remainder in 344.3 Aphrahat’s Demonsträ (sons and daughters of tion VI, addressed to bnay qyomo / ‫ܒܢܝܽܩܝܡܐ‬ the ‘covenant’) is extremely important for the characteristics of the Syriac “proto-monasticism” as we shall see later. St. Ephrem the Syrian Our knowledge of St. Ephrem the Syrian,4 however, is more detailed than that of Aphrahat. He was a native of the historic town of Nisibis, on the Roman side of the border with Persia. He appears to have lived most of his life there serving as a deacon under the Nisibene bishops beginning with St. James of Nisibis (d. 338). In 363, when Nisibis was ceded to the Sasanians, together with the Christian population of the town he moved back across the new border to Edessa, where he died on June 9, 373. Like Aphrahat, he probably was an iḥidoyo and only during his last ten years spent in Edessa did he come into contact with the exported Egyptian model of monastic life.5 Ephrem composed a number of prose works. He produced commentaries on the Diatessaron (or Gospel harmony), the letters of the Apostle Paul, the books of Genesis and Exodus in the Old Testament, as well as a number of polemical works.6 He also composed a great number of collections of poetry for which he is best

Sebastian P. Brock, A Brief Outline of Syriac Literature, Revised ed., Moran Etho (Kottayam, India: St. Ephrem Ecumenical Research Institute, 2009), 13. 4 On Ephrem good introductions will be found by Brock, The Luminous Eye., and by Kathleen E. McVey, “Ephrem the Syrian,” in The Early Christian World, ed. Philip Francis Esler (London; New York: Routledge, 2000), 1228–50. 5 Brock, The Luminous Eye, 132. 6 For Ephrem’s prose homilies cf. C. W. Mitchell, S. Ephraim’s Prose Refutations of Mani, Marcion, and Bardaisan, 2 vols., Text and Translation Society (London: Williams and Norgate, 1912).; Edward G. Mathews, Joseph P. Amar, and Kathleen E. McVey, eds., Selected Prose Works, The Fathers of the Church (Washington, D.C.: Catholic University of America Press, 1994). 3

26

THE SYRIAC ORDER OF MONASTIC PROFESSION

remembered.7 He is the finest and greatest of all Syriac poets. In the words of Robert Murray, he is “the greatest poet of the patristic age and perhaps, the only theologian-poet to rank beside Dante.”8 Although many of his poetic works have been lost, more than four hundred survive, the majority of which are stanzaic and have the generic title ‫ ܡܕ̈ܪܫܐ‬/ madroše (“teaching songs”). These were composed in fifty different syllabic meters, and were intended to be sung as part of the liturgy, as some still are. Ephrem also created and trained choirs of women to sing these songs, thus giving women an active role in a church liturgy, and providing them and their families with an orthodox teaching in memorable form.9 Finally, Ephrem was a theologian of great insight. He deliberately chose to express his theology through poetry rather than prose. No doubt, as a result of his fame, a large number of writings came to be transmitted under his name. Ephrem’s poems are now available in excellent editions (with German translations) by Dom Edmund Beck, published in the Louvain Corpus of Oriental Christian writers (Corpus Scriptorum Christianorum Orientalium, Scriptores Syri). The fullest collection of St Ephrem’s Syriac poetry in English translation is by Kathleen E. McVey, Ephrem the Syrian: Hymns, Classics of Western Spirituality (New York: Paulist Press, 1989). A small selection is given by Sebastian P. Brock, The Harp of the Spirit: Eighteen Poems of Saint Ephrem, Second Revised ed., Studies Supplementary to Sobornost (London: Fellowship of St Alban and St Sergius, 1983). The small cycle of fifteen poems on Paradise are also translated by idem, St Ephrem the Syrian: Hymns on Paradise (Crestwood, NY: St Vladimir’s Seminary Press, 1990). For a comprehensive bibliography of St Ephrem’s writings, relevant studies and translations see Kees den Biesen, Bibliography of St. Ephrem the Syrian (Giove in Umbria (ephrem_bibliography@hotmail. com): Self-published, 2002). 8 Robert Murray, “Ephrem Syrus, St.,” in A Catholic Dictionary of Theology (London1967), 2: 222. 9 Kathleen E. McVey, “Jacob of Sarug on Ephrem and the Singing Women,” The Syrian Antiochian Perspective 1 no. 1 (1992): 36–41. For Syriac text with English translation see Joseph P. Amar, “A Metrical Homily on Holy Mar Ephrem by Mar Jacob of Sarug,” PO, no. 47, fasc. 1 = no. 209 (1995). 7

2. THE DEVELOPMENT OF MONASTICISM

27

Liber Graduum The Syriac work known as the Book of Steps10 in English and entitled (Liber Graduum)11 in Latin, is a long collection of thirty ‫ ܡܐܡ̈ܪܐ‬/ mimre, homilies or discourses, which specifically deal with the more advanced stages of growth in the spiritual life. While the author of this important fourth century book of the Syriac Church remains anonymous, he almost certainly lived in the Persian Empire since there is a reference in his writings to the river Zab, a tributary of the river Tigris.12 Scholars have noted some common features between the Book of Steps and the Macarian Homilies (whose Mesopotamian origin is now generally accepted) but maintain that there are no direct literary links. For many years, both works have been claimed as Messalian13 by certain modern scholars (including Michael Kmosko, the

In regard to the title of this book Robert Kitchen offers the following explanation: “While the original manuscripts do not provide a proper title, a consensus on an appropriate name has existed for over a century. William Wright, in his 1871 Catalogue of Syriac Manuscripts in the British Museum, referred to the work as the ‘Book of Steps’. When Michael Kmosko edited the text … he utilized a Syriac title ‘ktaba dmasqata’ and rendered the Latin translation ‘Liber Graduum,’ by which it has become generally known.” Robert A. Kitchen and M. F. G. Parmentier, The Book of Steps: The Syriac Liber Graduum, Cistercian Studies Series (Kalamazoo, Michigan: Cistercian Publications, 2004), vii. 11 Michael Kmosko, ed. Liber Graduum, vol. 3, PS (Paris: 1926). 12 Brock, A Brief Outline of Syriac Literature, 28. 13 The word ‘Messalian’ derives from the Syriac meaning ‘the one who prays’. “The Messalians” as Andrew Louth observes, “were accused of neglecting the sacramental life of the church, and its hierarchy, and placing all their faith in prayer to the Holy Spirit, who, it was believed, would descend on those who sought him and transform them, granting them that serenity and freedom from the temptation that was called apatheia in the language of Greek ascetic theology.” Andrew Louth, “Later Theologians of the Greek East,” in The Early Christian World, ed. Philip F. Esler (London and New York: Routledge, 2000), vol. 1, 581. On the early history of the Messalians, see Columba Stewart, ‘Working the Earth of the 10

28

THE SYRIAC ORDER OF MONASTIC PROFESSION

editor of Liber Graduum).14 As Brock contends, however, “there are none of the distinctively heretical Messalian teachings to be found in either collection, and it seems preferable to see these texts as the product of charismatic communities out of which Messalian tendencies were liable at times to emerge.”15 He goes on to say, “[t]he distance of the Book of Steps from Messalian aberrations can be seen particularly clearly in Discourse XII … where great stress is laid on the importance of the ‘visible Church’ and her sacraments – in complete contrast to the Messalian tendency to play down the significance of the sacraments of this ‘visible Church’.”16 Finally, the main purpose of the Liber Graduum is to provide a picture of the spiritual life of a real Christian community in the late fourth century.17 Within the Christian community which the anonymous author is addressing a distinction is drawn between two principal groups of people described as the Upright (‫ܟܐܢܐ‬ ܽ̈ / kiʾne) and the Perfect (‫ ܓܡܝ̈ܪܐ‬/ gmire): the former keep the ‘small commandments’ and live a life of active charity, while the latter follow the ‘great commandments,’ which involve a total renunciation of belongings and radical imitation of Christ.

PROTO-MONASTICISM: ITS DEFINITION AND CHARACTER “Proto-monasticism” is a native Syriac ascetic tradition that is distinct from the ‘anchoritic’ and ‘cenobitic’ monastic developments taking place in Egypt in the third and fourth century. The best witness to this native Syriac ascetic tradition is provided by Aphrahat’s Demonstrations VI and VII which are “On the Bnay Qyomo” (literally Heart’: The Messalian Controversy in History, Texts and Language to Ad 431, Oxford Theological Monographs (Oxford: Clarendon Press, 1991). 14 For the history of scholarship of Liber Graduum in understanding its message and historical function see Kitchen and Parmentier, The Book of Steps, xxi–lxxxiii. 15 Sebastian P. Brock, The Syriac Fathers on Prayer and the Spiritual Life, Cistercian Studies Series (Kalamazoo, MI: Cistercian Publications, 1987), 42. 16 Ibid. 17 Kitchen and Parmentier, The Book of Steps, viii.

2. THE DEVELOPMENT OF MONASTICISM

29

‘Sons’ of ‘the Covenant’) and “On Tayobe” (The Penitents) respectively. From Aphrahat we learn that bnay qyomo lived within the Christian community, either in common households, or within the family itself, and did not physically withdraw from it as in Egypt. It is clear that they took certain ascetic vows perhaps at baptism, which in those days was received in adulthood. In order to understand the distinctive characteristics of Syriac “proto-monasticism,” the following key terms need to be explored: iḥidoyo (literally ‘single one’) and bnay qyomo (literally ‘sons’) ‘of the covenant’. These terms are used almost interchangeably, especially by Aphrahat; but they seem to have different connotations. The ways in which they are used, primarily by Aphrahat, give us a glimpse of the character of Syriac “proto-monasticism,” and thus it is important to examine the issue at some length. Iḥidoyo The term ‫ ܝܚܝܕܝܐ‬/ iḥidoyo (plural, iḥidoye) refers to ‘single’ persons who had committed themselves to the service of God. In the earliest texts it appears together with the terms ‫ܒܢܝ ܽܩܝܡܐ‬ ܽ̈ / bnay qyomo (singular ‫ ܒܪܽܩܝܡܐ‬/ bar qyomo (masculine) and ‫ ܒܪܬܽܩܝܡܐ‬/ ba(r)t qyomo (feminine)), ‫ܒܬܘܠܐ‬ ܽ̈ / btule (literally, ‘virgins’ [both male and ̈ female]), and ‫ܩܕܝܫܐ‬ ܽ / qadiše (literally ‘saints or holy ones’) to describe a group of people in the believing community who occupied a special status in the Church.18 Sidney Griffith likens them to the biblical widows and virgins.19 While the iḥidoye could occasionally be found among the clerical orders, they were primarily lay persons, whether male or female. Scholars have dedicated much time and energy in exploring the inner and outer meanings of the Syriac term iḥidoyo. In fact, between 1953 and 1973 the subject was debated in the periodical litSee Parisot, ed. Aphraatis Sapientis Persae Demonstrationes, vol. I, Paris, 1894), Dem. VI, cols. 260 & 272; also Dem. VII, cols. 344–5 & 356. See also Arthur Vööbus, History of Asceticism in the Syrian Orient: A Contribution to the History of Culture in the near East, 3 vols., vol. 184, 197, 500, CSCO. Subsidia, (Louvain: Secrétariat du CSCO, 1958, 1960, 1988), 1:104–06. 19 See, for example, 1 Timothy 5: 3–16; 1 Corinthians 7: 25–35. 18

30

THE SYRIAC ORDER OF MONASTIC PROFESSION

erature. The discussion began with Alfred Adam’s article, “Grundbegriffe des Mönchtums in sprachlicher Sicht,”20 and it was brought then to a conclusion in 1974/1975 by Robert Murray who reviewed the whole matter in his fine article “The Exhortation to Candidates for Ascetical Vows at Baptism in the Ancient Syriac Church.”21 Meanwhile, outstanding scholars such as Edmund Beck,22 Gilles Quispel,23 and Antoine Guillaumont24 made additional contributions to the subject in exploring the various shades of meaning in the term iḥidoyo. Adam and Guillaumont, on the basis of Semitic philology, and the use of the term iḥidoyo in the writings of Aphrahat and Ephrem, argued that in the Syriac-speaking world the word iḥidoyo is not simply a designation for a Christian ascetic, but first and foremost a title of Christ.25 In the Syriac New Testament (the Peshitta Version), the term Iḥidoyo (‫ )ܝܚܝܕܝܐ‬translates Greek ‘Monogenes’ (μονογενὴς), ‘the Only-Begotten one’ (see John 1:14, 18; 3:16, 18). Therefore, iḥidoye are those who have a special relationship to Christ. But the term is also found in other contexts in both the Syriac and Aramaic Bible. “Thus, in the Wisdom of Solomon 10:1 the term refers to Adam: ‘It was Wisdom which preserved the ancestral father, the iḥidaya, who had been created in the world.’”26

Alfred Adam, “Grundbegriffe des Mönchtums in Sprachlicher Sicht,” ZKG 64 (1953/54): 209–39. 21 Robert Murray, “The Exhortation to Candidates for Ascetical Vows at Baptism in the Ancient Syriac Church,” New Testament Studies 21 no. 1 (1974–75): 59–80. 22 Edmund Beck, “Ein Beitrag zur Terminologie des ältesten syrischen Mönchtums,” SA 38 (1956): 254–67.; idem, “Askentum und Mönchtum in Ephraem,” OCA 153 (1958): 341–62. 23 Gilles Quispel, “L’évangile selon Thomas et les origines de l’ascèse chrétienne,” Gnostic Studies 2 (1975): 98–112. 24 Antoine Guillaumont, “Monachisme et éthique judéo-chrétienne,” Recherches de science religieuse 60 no. 2 (1972): 199–218.; idem, “Le nom des ‘Agapètes,” VC 23 (1969): 30–37. 25 Griffith, “Asceticism in the Church of Syria,” 224. 26 Brock, The Luminous Eye, 136. 20

2. THE DEVELOPMENT OF MONASTICISM

31

Robert Murray, in his aforementioned article, offers a summary of the various meanings of the term iḥidoyo in relation to a Christian ascetic, which have become clear from the scholarly debate on the subject. Murray clarifies three major senses of the term iḥidoyo which accordingly tells us three main things about the Syriac “proto-monastic” movement: a) single from wife or family (monachos), b) single in heart (monotropos, monozonos), not doubleminded, dipsuchos (Jas. i. 8 etc.); c) united to the Only-Begotten (monogenes).27 Sidney Griffith thinks that this latter sense of the term, with its connection between the individual iḥidoyo and the Iḥidoyo (the OnlyBegotten), was the primary one for the Syrians. As Aphrahat explains in his Demonstration VI: For those who do not take wives will be served by the Watchers (ʿire) of heaven; the observers of consecrated holiness (‫ ܩܕܝܫܘܬܐ‬/ qadišuto) will rest at the sanctuary of the Exalted One. The Iḥidoyo who is from the bosom of the Father (John, 1:14, 18) will gladden all ‫ܝܚܝܕܝܐ‬ ܽ̈ / iḥidoye. There (in Heaven), there will be neither male nor female, neither slave nor free (see Galatians 3:28), but all are children of the Most High, all ̈ are pure virgins (‫ܽܕܟܝܬܐ‬ ܽ̈ ‫ܒܬܘܠܬܐ‬ / btuloto dakyoto) betrothed to Christ, their lamps shining out there as they enter the bridal chamber (‫ ܓܢܘܢܐ‬/ gnuno) together with the Bridegroom.28

And at the end of the same section, Aphrahat addresses his fellow iḥidoye in the following words: These things are befitting the ihidoye, those who take on the heavenly yoke and become disciples to Christ. For so it is fitting for Christ’s disciples to emulate Christ their Lord.29

Murray, “The Exhortation to Candidates for Ascetical Vows at Baptism in the Ancient Syriac Church,” 67. 28 Parisot, ed. Aphraatis Sapientis Persae Demonstrationes, vol I. cols. 268–69. 29 Ibid., col. 276. 27

32

THE SYRIAC ORDER OF MONASTIC PROFESSION

Ephrem, who also makes a considerable use of the term iḥidoyo in his writings, sees the imitation of Christ as the goal of all Christians. For him, this is above all true for the consecrated life of the iḥidoyo, since Christ the Iḥidoyo serves as the primary model for them. At baptism those who begin a consecrated life ‘put on’ (‫ܠܒܫܘ‬ / lbeš(u)) Christ the Iḥidoyo and so become iḥidoye. In Hymns on Epiphany Ephrem says: See, people being baptized, becoming virgins and qaddishe having gone down to the font, been baptized and put on (‫)ܠܒܫܘ‬ that single Iḥidaya.30

As one can see, the key term iḥidoyo of the Syriac “proto-monastic” tradition has a wide range of meanings that are rich and complex. The iḥidoyo is above all a follower and imitator of Christ the Iḥidoyo; he is single minded for Christ; he is single as Adam was single in his pre-fallen state; and he is single in the sense of celibate. Quite often iḥidoyo combines elements of all these senses, and thus no single English term can adequately express the full richness of the term. Bnay Qyomo Another main term that helps us to understand the native Syriac “proto-monasticism” is ‫ ܩܝܡܐ‬/ qyomo which is often found tö ‎ / bnot, ‘son(s), gether with ‫ ܒܪ‬/ bar, ‫ ܒܪܬ‬/ ba(r)t, ‫ܒܢܝ‬ ܽ̈ / bnay, ‫ܒܢܬ‬ ̈ daughter(s),’ that is, members of the ‫ ܩܝܡܐ‬/ qyomo. The term ܽ ‫ܒܢܝ‬ ̈ ‫ ܩܝܡܐ‬/ bnay qyomo, like that of ‫ܝܚܝܕܝܐ‬ ܽ / iḥidoye, has been studied and debated by scholars in order to explore its origins and semantic background. The basic study of the significance of this term came from George Nedungatt in his influential article, “The Covenanters of the Early Syriac-Speaking Church.”31 Here, Nedungatt examines Edmund Beck, Des Heiligen Ephraem des Syrers Hymnen de Nativitate (Epiphania), 2 vols., vol. 186, CSCO. Scriptores Syri (Louvain: Secrétariat du CSCO, 1959), 173. 31 George Nedungatt, “The Covenanters of the Early SyriacSpeaking Church,” OCP 39 (1973): 191–215, 419–44. 30

2. THE DEVELOPMENT OF MONASTICISM

33

all the occurrences of the word qyomo in Aphrahat’s Demonstrations and suggests that the basic sense of the term is a religious “covenant.”32 Thus, he understands the term bnay qyomo to mean sons/members of the covenant. Also, in the Peshitta Old Testament, ‫ ܩܝܡܐ‬/ qyomo renders the Hebrew word ‫ ברית‬/ berith “covenant.” And this may seem to be the most likely sense in the phrase ̈ / bnay qyomo. The ‘covenant’ in question is probably best ‫ܒܢܝܽܩܝܡܐ‬ ̈ understood as an ascetic vow made by either ‫ܒܬܘܠܐ‬ / btule ‘both ̈ male and female virgins,’ or by ‫ܩܕܝܫܐ‬ ܽ / qadiše (lit., ‘holy ones’) the married couples who have renounced sexual intercourse, probably at the time of their baptism which would have normally been at adulthood.33 Brock suggests that possibly qyomo, or covenant, was once a term also used of the baptismal ‘promise’ made by each Christian at baptism. He uses the following two examples to illustrate the point: a) the West-Syriac baptismal rite where it says, ‘I commit myself to You, O Christ…’ which follows the renunciation of Satan, b) Homily 13 of Theodore of Mopsuestia’s catechetical homilies in Syriac translation where the author uses the term qyama in this context: ‘I establish a covenant (qyama) with you, O Christ…’.34 This led some scholars to suppose that originally the baptized community was made up only of those who had made ascetic vows. It is also clear that in some passages Aphrahat uses the word qyomo in the sense of covenant to denote the Church as a whole.35 This usage led some scholars to see some parallels with the Hebrew term berith (covenant), and accordingly they contended that the bnay qyomo of the early Syriac Church had direct roots in the Qumran community which termed itself a berith and yahad (etymologically connected with the term iḥidoyo) to designate their own somewhat

Ibid., 195. Brock, The Luminous Eye, 135. 34 Sebastian P. Brock, Spirituality in the Syriac Tradition, Second ed., Moran Etho (Kottayam, India: St. Ephrem Ecumenical Research Institute, 2005), 52. 35 For example, see Parisot, ed. Aphraatis Sapientis Persae Demonstrationes, vol. 1. cols. 345, 48. 32 33

34

THE SYRIAC ORDER OF MONASTIC PROFESSION

ascetically oriented community.36 However, this is no longer in favor. In the past, the scholars got very much excited about the findings of Qumran and tried to link everything to Qumran. This has dropped out of fashion now. ̈ / bnay qyomo and ‫ܝܚܝܕܝܐ‬ The terms ‫ܒܢܝ ܽܩܝܡܐ‬ ܽ̈ / iḥidoye appear together in the early Syriac texts, and both designate individuals who have undertaken to live the consecrated life. For Aphrahat, as is evident from his Demonstration VI, which is devoted completely to bnay qyomo, the iḥidoye are the bnay qyomo.37 Furthermore, in Demonstration VIII, Aphrahat refers to Demonstration VI, “On the Bnay Qyomo” as a discourse on the ihidoye,38 which makes it very certain that, for Aphrahat, the two terms refer to the same people in the community. According to Griffith, what differentiates between them is their point of reference in regard to these same people – a point which he explains in the following terms: The term iḥidaya bespeaks both the single, celibate condition of the individual so described, and the special relationship one assumes at baptism with the Son, the Ihidaya “from the bosom of the Father.” The point of the reference for the term bar qyama turns on the senses of the word qyama in Syriac, a noun derived from the verbal root q-y-m, which basically means “to rise,” “to stand.”39

Some scholars had argued that in the early Syriac-speaking Christian community, baptism, and consequently, full membership in the church/covenant, was only open to the celibate. Burkitt who first called attention to a passage in Aphrahat’s Demonstration VII argued that in Aphrahat’s time only the celibates were entitled to be bap-

Robert Murray, Symbols of Church and Kingdom: A Study in Early Syriac Tradition (London: Cambridge University Press, 1975), 15, note 1. Brock, The Luminous Eye, 134. 37 See Parisot, ed. Aphraatis Sapientis Persae Demonstrationes, vol. 1. 260, 72. 38 Ibid., col. 404. Cited in Griffith, “Asceticism in the Church of Syria,” 229. 39 Griffith, “Asceticism in the Church of Syria,” 229. 36

2. THE DEVELOPMENT OF MONASTICISM

35

tized. 40 In other words, baptism was reserved for those who consecrated their life to Christ in virginity or by renouncing marital intercourse, to become members of the ‘Covenant’ (‫ ܩܝܡܐ‬/ qyomo) which was regarded the heart of the Church.41 The question was widely discussed by the scholars in the field and remained unresolved for a long time until Arthur Vööbus suggested that the relevant passage from Aphrahat’s Demonstration VII is a liturgical text that survived into Aphrahat’s day and was no longer in force.42 Thus, Vööbus concluded by saying, “it becomes clear that in the church to which Aphrahat belonged, celibacy was not considered any longer as a requirement for admission to baptism and membership in the church.”43 Robert Murray in his already mentioned article, “The Exhortation to Candidates for Ascetical Vows at Baptism in the Ancient Syriac Church,” reviews this issue and brings a further clarification to it by providing examples from Ephrem’s Epiphany Hymns in which the author refers several times to consecration in virginity (‫ ܩܕܝܫܘܬܐ‬/ qadišuto). Hymns 7 and 8 are especially thought to be relevant to the theme in question and both present Old Testament types of baptism. Murray provides a helpful explanation of the relevant Epiphany hymns which bring further clarification to the theme. He says, While it is already clear that for Ephrem, as for Aphrahat, baptism is the occasion for ‘becoming virgins and consecrated ones’ (8, 16.5) and Gideon’s call to battle and contest is there, at first sight the Epiphany hymns may seem to make points

F. Crawford Burkitt, Early Christianity Outside the Roman Empire: Two Lectures Delivered at Trinity College, Dublin, Gorgias Reprint Series (Piscataway, N.J.: Gorgias Press, 2002), 50. 41 Murray, “The Exhortation to Candidates for Ascetical Vows at Baptism in the Ancient Syriac Church,” 59. 42 See Arthur Vööbus, Celibacy, a Requirement for Admission to Baptism in the Early Syrian Church, Papers of the Estonian Theological Society in Exile (Stockholm1951). Vööbus, History of Asceticism in the Syrian Orient: A Contribution to the History of Culture in the near East, 1:93–95, 175–78. 43 Vööbus, Celibacy, a Requirement for Admission to Baptism in the Early Syrian Church, 48. 40

36

THE SYRIAC ORDER OF MONASTIC PROFESSION too different from those in Aphrahat for there to be close relationship. Ephrem does not speak here, as Aphrahat does, of people joining the Qyama or themselves becoming ‘single ones’ (ihidaye), but only of their entering into a special relationship with Christ the Ihidaya; this gives them, apparently, a representative status in relationship to the many, which may be connected with that of the ‘intercessor’ mentioned in the previous stanza. (Epiphany Hymn 13, 14)”44

Furthermore, Brock provides the following observation on this theme. In a way, one can see, over the course of time, a repeated process of narrowing down the search of recovering an ideal of Christian life, each time people feel that the reality is departing from it. Thus at the earliest stage baptism is the entry into the qyomo/covenant (but the qyomo probably does not yet have the ascetic connotations it has in Aphrahat – though some scholars think that it already did so). Then (by the time of Aphrahat and Ephrem) the term qyomo no longer refers to baptized community, but to a group within it who have undertaken special ascetic vows (probably at baptism).45

Besides ‘covenant’ there are in fact several other possible connotations of the term qyomo: it has been suggested that it means “resurrection,” “stance,” or “status,” “state” or “station,” (as in station in life) depending on the various contexts in which the word appears.”46 Peter Nagel had suggested that the phrase bnay qyomo simply means the “sons of the resurrection,”47 and so the bnay qyomo would Murray, “The Exhortation to Candidates for Ascetical Vows at Baptism in the Ancient Syriac Church,” 65. 45 Sebastian Brock, in a personal correspondence dated June 16, 2004. 46 Griffith, “Asceticism in the Church of Syria,” 230. 47 Peter Nagel, Die Motivierung der Askese in der Alten Kirche und der Ursprung des Mönchtums, Texte und Untersuchungen zur Geschichte der Altchristlichen Literatur (Berlin: Akademie-Verlag, 1966), 43. 44

2. THE DEVELOPMENT OF MONASTICISM

37

be those who anticipate resurrection. With the exception of Michael Breydy, all scholars rejected Nagel’s proposal on the basis that Aphrahat did not make such an understanding explicit even when his context would seem to demand it.48 Therefore, Nagel’s rendering of the bnay qyomo as “sons of the resurrection” seems highly unlikely. It is true that anticipation of the resurrection life is an important motivating force behind early Syriac ascetic ideals and there is a notion of resurrection behind the phrase bnay qyomo as a particular passage from the end of Demonstration VI “On the Bnay Qyomo” attests,49 but on the basis of Syriac linguistic rules this rendering seems problematic, since the proper Syriac word employed for “resurrection” is ‫ ܩܝܡܬܐ‬/ qyomto (feminine form) and not ‫ ܩܝܡܐ‬/ qyomo (masculine form). In addition to any allusion to the resurrection in the word qyomo it has been suggested that it also means “stance,” in particular the “stance of angels (‫ ܥܝ̈ܪܐ‬/ʿire),50 who do not sleep. This is based on a number of passages in Aphrahat’s Demonstrations and elsewhere in ascetic literature where there is a reference to the iḥidoye or bnay qyomo as human beings who have “taken on the likeness of the angels.”51 However, as Brock contends, “although the angelic life is another important ingredient of Syrian proto-monasticism, there seems to be insufficient support for this meaning of qyama.”52 Another possible rendering is “status” or “station in life.” There are a number of passages which render this meaning plausible. To illustrate this point, Griffith chooses a stanza from St. Ephrem’s Nisibene Hymns where Ephrem is praising the Bishop Abraham of Nisibis (361–363). Griffith says that “the stanza is rich for our understanding of the role of bnay qyama in Ephraem’s conSee Nedungatt, “The Covenanters of the Early Syriac-Speaking Church,” 438, note 2. 49 Parisot, ed. Aphraatis Sapientis Persae Demonstrationes, vol 1. 293–96. 50 In the influential book of Daniel the angelic beings are described as ‫ ܥܝ̈ܪܐ‬/ʿire (‘Wakers’ or ‘Watchers’). For a full treatment of the subject see Winfrid Cramer, Die Engelvorstellungen bei Ephräm dem Syrer, vol. 173, OCA (Rome: Pont. institutum orientalium studiorum, 1965). 51 Parisot, ed. Aphraatis Sapientis Persae Demonstrationes, vol. 1, 248. 52 Brock, The Luminous Eye, 135. 48

38

THE SYRIAC ORDER OF MONASTIC PROFESSION

ception of ecclesiastical polity.”53 Ephrem praises his bishop in the following words: You are the crown of the priesthood; in you the ministry shines. You are a brother to the presbyters, a superintendent to the deacons. You are master for the youth, a staff and helping hand for the aged. You are a protective wall for the chaste women; in the status you assume, the people of station achieve glory. The Church is adorned with your beauty; blest is the One who elected you to fill the office of priest.54

Griffith thinks that in the following line, “in the status you assume (qawmak), the people of station (qyama) achieve glory,” Ephrem is speaking both of the bishop’s own status in the church and prë / bnay qyomo, whose station (‫ ܩܝܡܐ‬/ sumably that of ‫ܒܢܝ ܽܩܝܡܐ‬ qyomo) is enhanced by the relationship to the bishop’s status. He goes on to say that “[t]he status he assumes, and the station the others have, seems to be that of the participants in the iḥidayuta.”55 Accordingly, the bnay qyomo refers to a group of celibates who took upon themselves a special “station” in the life of the community. They assumed this station by covenant, or solemn pledge, at baptism, at which time they put on the Iḥidaya and became iḥidaye. As Ephrem says, For whoever is baptized and puts on (‫)ܠܒܫ‬ the Ihidaya, the Lord of the many,

Griffith, “Asceticism in the Church of Syria,” 233. Edmund Beck, Des Heiligen Ephraem des Syrers Hymnen de Virginitate, 2 vols., vol. 218, CSCO (Louvain: Secrétariat du CSCO, 1961), 21.5, 55– 56. Griffith, “Asceticism in the Church of Syria,” 233. 55 Griffith, “Asceticism in the Church of Syria,” 233. 53 54

2. THE DEVELOPMENT OF MONASTICISM

39

has come to fill for Him the place of many, and Christ becomes for him the greatest treasure.56

The bnay qyomo also accepted to follow Christ’s lifestyle in an uncompromising way, and in so doing they were revealing the life that would be lived in the eschaton (and that which was lived in the prefallen state) - the life to which all the baptized are called. Through their celibacy and uncompromising pursuit of holiness, they stood among their community as anticipatory images of the Resurrection to come. Thus, they represented for the Church, what the Church was called to be. Furthermore, we learn from Aphrahat’s Demonstrations that the members of the qyomo lived in small groups, sometimes of men and women together (though this was strongly criticized by Aphrahat) forming house communities of informal religious groups. They lived in towns and villages and had a great deal of interaction with the people in the local community. In this respect, they were very different from the Egyptian monastic model of anachoresis or withdrawal from town and village to the desert. This phase of Syriac asceticism seems rather similar to the accounts of pre-monastic asceticism in other regions chronicled in Susanna Elm’s Virgins of God.57

THE TRANSFORMATIONS OF THE FOURTH AND FIFTH CENTURIES As becomes clear from what has been said above, the late fourth and early fifth centuries are a turning point in the history of asceticism in the Syriac Orient. This is a period in which the native forms of Syriac asceticism, namely that of iḥidoye and bnay qyomo underwent transformation as a result of its fusion with the Egyptian model of monasticism which had become increasingly prestigious in Syrian eyes. Thanks to modern scholarship in the field of Beck, Des Heiligen Ephraem des Syrers Hymnen de Nativitate (Epiphania), 173. Translation by Griffith, “Asceticism in the Church of Syria,” 228. 57 Susanna Elm, ‘Virgins of God’: The Making of Asceticism in Late Antiquity, Oxford Classical Monographs (Oxford: Clarendon Press, 1994). 56

40

THE SYRIAC ORDER OF MONASTIC PROFESSION

asceticism/monasticism we are now clearer about the native origins and the characteristic features of Syriac ascetic tradition. The fusion of Syriac proto-monastic tradition with the Egyptian model of monasticism seems to have been a smooth one. As Brock asserts, “since the two traditions shared many features in common, it was not difficult for the native Syrian proto-monastic tradition eventually to become absorbed into the expanding Egyptian tradition.”58 In this period, there is a greater emphasis now placed on many of the monastic themes, such as martyrdom, that were current in Egyptian thought; and withdrawal is more strongly followed. In the case of the iḥidoye and the bnay qyomo, while some might have pursued withdrawal, most did not. After the fifth century, however, the opposite is true. By this time, “in the Syriac speaking world the term ihidaya came to have the same range of meanings as did the Greek term monachos, the very Greek term that, if some modern scholars are correct in their surmises, writers in the early fourth century had first used in a Christian context to render the Syriac term ihidaya!”59 And as Griffith elsewhere in his essay asserts, [i]t is during this period that one begins to find the appearance in inner Syria of institutions typical of the “Great Church,” including one that would uniquely mark Christian life for centuries to come, the institution of monasticism. This institution was easily as powerful and significant at the time as the institu-

Brock, The Luminous Eye, 141. Griffith, “Asceticism in the Church of Syria,” 238. See E. A. Judge, “The Earliest Use of Monachos for ‘Monk’ (P. Coll. Youtie 77) and the Origins of Monasticism,” JAC 20 (1977): 72–89. Here, Judge examines the term monachos found in a Greek fragment dated 324. On page 72, he states “[t]his is the earliest known reference so far known to the ‘monk’ as a recognized figure in society.” He also considers Eusebius of Caesarea’s usage of monachos and the occurrence of the same word in the Gospel of Thomas, a second-century work originated in Syria and now only extant in Coptic and in some Greek fragments. 58 59

2. THE DEVELOPMENT OF MONASTICISM

41

tion of the hierarchical episcopacy, which also appeared in Syria in the fourth century.60

In the usage of the later Syriac writers such as Jacob of Serug (d. 521), Philoxenus of Mabbug (d. 523), and Isaac of Antioch (lived in the fifth or early sixth century) the term ‫ ܝܚܝܕܝܐ‬/ iḥidoyo clearly refers to a monk (‫ ܕܝܪܝܐ‬/ dayroyo). For example, Jacob of Serug’s metrical homilies “To the ‫ܝܚܝܕܝܐ‬ ܽ̈ / iḥidoye” was clearly addressing the monks in the modern sense of the word.61 More frequently, however, in the later texts the term ‫ ܕܝܪܝܐ‬/ dayroyo62 is used of the cenobitic monk, while ‫ ܝܚܝܕܝܐ‬/ iḥidoyo, in the sense of a ‘solitary, hermit’ is reserved for the monks who spend longer or shorter periods of solitary life. For example, St. Isaac of Antioch’s metrical ̈ homily on ‫ܽܡܕܒ̈ܪܝܐܽܘܐܒܝܠܐ‬ ܽ̈ ‫ܝܚܝܕܝܐ‬ / iḥidoye, madebroye wʾabile (solitaries, desert-dwellers, and mourners) is addressing the solitaries,63 ̈ ̈ whereas, in the subsequent one on ‫ܽܘܐܢܫܐ ܽܕܝ̈ܪܝܐ‬ ‫ܝܚܝܕܝܐ‬ / iḥidoye wʾnošo dayroye (solitaries and monks) he is clearly addressing both solitaries and monks.64 It must be asserted, however, that the later Syriac authors did not forget the deeper sense of the term iḥidoyo throughout the course of later developments of monastic life. The following passage from Philoxenus of Mabbug’s letter to Patricus serves as a good example:

Griffith, “Asceticism in the Church of Syria,” 221. See Paul Bedjan, Sebastian P. Brock, and H. L. Murre-van den Berg, eds., Homilies of Mar Jacob of Sarug = Homiliae Selectae Mar-Jacobi Sarugensis, 6 vols. (Piscataway, N.J.: Gorgias Press, 2006), 4:818–71. 62 ‫ ܕܝܪܝܐ‬/ dayroyo (feminine ‫ ܕܝܪܝܬܐ‬/ dayroyto) is the standard word for a monk who lives together with his religious brothers in a monastery (‫ ܕܝܪܐ‬/ dayro) apart from the rest of the society under the direction of an abbot. With the appearance of the institution of monasticism at the end of the fourth century in inner Syria, there is a gradual withdrawal from the world and confinement to a monastery (‫ ܕܝܪܐ‬/ dayro) which is understood as sheepfold (‫ ܛܝܪܐ‬/ ṭyoro) a self-contained place, not a city, nor a town, but a spiritual fold. 63 See Bedjan, Brock, and Murre-van den Berg, eds., Homilies of Mar Jacob of Sarug = Homiliae Selectae Mar-Jacobi Sarugensis, 1:49–80. 64 Ibid., 81–112. 60 61

42

THE SYRIAC ORDER OF MONASTIC PROFESSION The iḥidaya must live out his name in an effective way, and be an iḥidaya both inwardly and outwardly. He must not have within himself anything other than himself alone, and the One who dwells within him; I mean Christ, who only agreed to establish Himself within him if he would be by himself alone.65

Passage cited in Sidney H. Griffith, “‘Singles’ in God’s Service: Thoughts on the Ihidaye from the Works of Aphrahat and Ephraem the Syrian,” The Harp 4 (1991): 158. 65

CHAPTER THREE: THE STRUCTURE OF THE MONASTIC PROFESSION IN THE WEST-SYRIAC TRADITION TEXTS AND MANUSCRIPT TRADITION Variations in the Syriac Rite of Initiation to the Monastic Life The rite of initiation to the monastic life exists in the Syriac tradition in several forms and under two different titles: ܽ ‫ܛܟܣܐ‬ ‫ ܕܣܘܦܪܐ ܽܕܕܝ̈ܪܝܐ‬/ ṭekso dsuforo ddayroye (The Order of Monastic Tonsure) and ‫ ܛܟܣܐܽܕܬܘܠܒܫܐܽܕܕܝ̈ܪܝܐ‬/ ṭekso dtulbošo ddayroye (The Order of Monastic Clothing). One of the purposes of this book is to discern the similarities and differences among them, to determine their relative provenance and thus to see in some degree the evolution of this rite. Syriac versions of the rite were published in a Pontifical1 at the Monastery of Our Lady in Sharfeh, Lebanon, in 1952, under the auspices of the Syrian Catholic Patriarchate of Antioch.2 Some version of the rite must have existed by the 5th or the early 6th century since we have expositions and discourses “on the monastic tonsure” written by Philoxenus of Mabbug (d. 523), and Pontifical is a book with prayers and directions for services typically reserved for the bishop and the patriarch. ̈ 2 The book in Syriac is titled: ܽ ‫ ܽܕܡܫܬܡܠܝܢ‬:‫ܽܕܛܟܣܐ ܽܟܘܡ̈ܪܝܐ‬ ‫ܟܬܒܐ‬ ‫ܒܥܕܬܐ ܽܩܕܝܫܬܐ ܽܕܐܢܛܝܘܟܝܐ ܽܕܣܘ̈ܪܝܝܐ‬. Access to a copy of this rare book was made available to me through the generosity of Dr. George Kiraz; The Order of the Clothing of Monks 254–326; The Order of the Tonsure of Nuns 327–359. 1

43

44

THE SYRIAC ORDER OF MONASTIC PROFESSION

Jacob of Edessa (d. 708). Furthermore, Mushe bar Kepho (d. 903) makes references to earlier Church Fathers such as Severus of Antioch (d. 518), Philoxenus of Mabbug and Jacob of Edessa in his discourses, homilies and commentaries on the Monastic Tonsure. One also finds a section on monks in ‘Dionysius the Areopagite’ (fl. ca. 500) in his Ecclesiastical Hierarchy (VI.3).

‎THE ORDER OF TONSURE As noted earlier, Heiming distinguished between two main Orders in Syriac, the Egyptian (edited by Rücker),3 and the indigenous Syriac one which he edited and translated into German, entitled “Der Ordo des Heiligen Mönchs „schema“ in der syrischen Kirche,”4 (on the basis of the two manuscripts, BL Add.14493 and BL Add. 14517, and gave just a German translation of a third (Paris syr. 154). Both Orders survive in a number of different manuscripts. Here it is the second of these two Orders which is studied, using as the basis two of the most important witnesses, namely the oldest manuscript (BL Add. 14517), and Patriarch Michael the Great’s Pontifical (Vatican Syr. 51).5 The texts of both these manuscripts, together with English translations, will be found in Appendices 1 and 2.

H. A. Rücker, “Der Ritus der Bekleidung mit dem ledernen Mönchsschema bei den Syrern,” OC 4 (1915): 219–37. 4 Odilo Heiming, “Der Ordo des Heiligen Mönchsschema in der syrischen Kirche “ in Vom Christlichen Mysterium. Gesammelte Arbeiten Zum Gedächtnis Von Odo Casel (Düsseldorf: Patmos, 1951), 152-72. 5 Vatican Syr. 51 is dated to A.G. 1500 = AD 1188/9, thus a very early copy of Michael’s own manuscript of the texts collected in it. For further detailed information concerning the date and the scribe see Hubert Kaufhold, ‘Über Datum und Schreiber der Handschrift Vaticanus Syriacus 51’, Aram, 5(1993), 267–75. 3

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION

45

British Library (Add. 14,517) The manuscript is listed in William Wright’s Catalogue of Syriac Manuscripts in the British Museum,6 and contains a large collection of Syriac prayers for the various church festivals, the daily services, as well as, prayers for various occasions said by the clergy. The Order of Tonsure comes immediately before the “Prayers which the priest prays over the holy monks” and right after the table prayers. The manuscript is a vellum codex containing 117 leaves and dated by William Wright (presumably on paleographical grounds) to the 10th or 11th century. It is written in a peculiar West-Syriac or ‫ ܣܪܛܐ‬/ serṭo script with the exception of one page in an elegant ‫ ܐܣܛܪܢܓܠܐ‬/ esṭrangelo hand inserted there. The manuscript contains “The Order of Tonsure” (ff.85b–91b) and a number of prayers related to monks. As Sebastian Brock has noted,7 this is the earliest extant witness to the rite of monastic profession in the Syriac tradition. Because of its antiquity, this manuscript is the basis for the critical edition of the Syriac text to be found in the Appendices of this book together with an English translation. Vatican Syr. 51 The Vatican Syr. 518 manuscript contains the Syrian Orthodox Pontifical based on the revision made by the Patriarch Michael the Great (+1199) a prominent figure in the life and history of the Syrian Orthodox Church.9 The table of contents lists forty liturgical William Wright, Catalogue of the Syriac Manuscripts in the British Museum Acquired since the Year 1838, 3 vols. (London: The British Museum, 1870–1872), 385. 7ܽ Personal correspondence dated June 16, 2004. 8 A Latin translation of this Vatican manuscript was made available by Vosté, ed. Pontificale iuxta ritum Ecclesiae Syrorum Occidentalium, id est Antiochiae, versio latina. 9 Also known as Michael the Syrian. He was born in 1126 at Melitene (in modern Turkey) and became a Syrian Orthodox Patriarch of Antioch from 1166 until his death in 1199. He is the author of the most extensive of all Syriac world Chronicles covering the period from the Creation to 1195. The Chronicle, in twenty-one books, is partly set out in columns dealing with secular events, religious matters and mixed events. He 6

46

THE SYRIAC ORDER OF MONASTIC PROFESSION

services and various prayers. “The Order of the Clothing of Monks” is marked 26 and follows immediately the Order of Baptism. The manuscript has historical importance for us since it leads to some information about the cultural and ecclesiastical relations between East and West.10 For example, Bishop Athanasius Safar,11 also revised the Syrian Orthodox Pontifical, removing errors and omissions for the sake of liturgical uniformity and accuracy. 10 The cultural and ecclesiastical relations between East and West go back to the early 1500s. One particular example is the visit of the Syrian Orthodox monk-priest Mushe of Sawro (near Mardin) in Mesopotamia to Rome. Mushe was commissioned by the Syrian Orthodox Patriarch ‘Abdallah I (1521–1557) to print the Syriac New Testament. He arrived in Rome sometime before 1549 and had an audience with Pope Paul III (1534–1549). During his stay in Rome, Mushe learned Latin and some Italian, and at the same time taught Syriac to two students named Andreas Masius and Johann Albrecht Widmanstetter. He also (among other things) composed a Syriac translation of the Roman Mass. Soon after his arrival in Rome, Mushe begun researching how to set up a Syriac press to print the Syriac New Testament, a project which led him eventually to Germany and brought him into contact with Guillaume Postel, a French humanist and Widmanstetter, who had received a manuscript of Syriac New Testament with instructions about the Syriac language from Teseo Ambrogio (1469–1540) the first European to learn Syriac. Widmanstetter later studied Syriac under a Maronite bishop named Simeon, and in 1533 he managed to transcribe a manuscript of the Syriac New Testament from the library of Tolomei at Siena. Thus, he had a similar interest to that of Mushe in having the Syriac New Testament printed. Finally, Widmanstetter took Mushe with him to Vienna and managed to secure funding from Emperor Ferdinand for the Syriac New Testament which was printed at Vienna in 1555. Cf. George Kiraz, ed. The Widmanstadt-Moses of Mardin Editio Princeps of the Syriac Gospels of 1555 (Piscataway, NJ: Gorgias Press 2006), i-vi. Also, Sebastian P. Brock, “The Development of Syriac Studies,” in The Edward Hincks Bicentenary Lectures, ed. Kevin J. Cathcart (Dublin: University College, Department of Near Eastern Studies, 1994), 94–113. Another relevant example is that of the Syrian-Orthodox Patriarch Ignatius of Taybutheh d-Aloho (ca.1515? – ca.1587?) who was knowledgeable in medicine, mathematics as well as philosophy and art. Because of his knowledge in medicine he became the confidant of the

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION

47

local Muslim ruler in Diyarbakir (in modern day Turkey). The local Muslims officers at court accused the governor of listening too much to the Patriarch and they wished to execute the Patriarch. However, the Patriarch abdicated and then escaped in disguise to the West. He arrived in Rome carrying with him a collection of scientific and other books of which six were printed by the Medicis in Italy. Patriarch Ignatius had an audience with Pope Gregory on January 30, 1578. He was invited to join the papal commission on calendar reform and wrote an extensive criticism of the Compendium, the reform proposal which was sent by Pope Gregory to all Catholic princes. For further information see Rachel Kohn “Islam in Renaissance,” Transcript of radio interview with George Saliba, ABC Radio National, The Ark, September 17, 2006. [http://www.abc.net.au/rn/ark/stories/2006/1739023.htm] Accessed December 13, 2006. Also George A. Kiraz, “Taybutheh d-Aloho, Ignatius,” in Syriac Encyclopedic Dictionary of the Syriac Heritage, ed. George A. Kiraz (Piscataway, NJ: Gorgias Press, forthcoming). 11 Bishop Athanasius Safar ‘Attar was born in Mardin in 1637. He was educated by the famous scholar Basil Ishaq Jbeir who had studied in Rome. After his ordination to the priesthood he traveled to Iran as an interpreter for the papal nuncio over there. In 1675, he was consecrated bishop by the Syrian Catholic Patriarch Peter VI for the Diocese of Mardin and Nisibis. He then traveled to France carrying with him gifts from the Shah Abbas of Iran to the King Louis XIV of France. In 1690, with the blessings of the Pope Innocent XI (1676–89) traveled to America to collect funds for founding a monastery for the Syriac community in the city of Edessa or Mardin. On his way to America he traveled through Spain and Portugal and returned to Rome via India in 1696. With the approval of his Patriarch he bought a monastery located at the Ascolino hill in Rome, which he dedicated to St. Ephrem. He gathered young men from the various dioceses of the Syrian Catholic community educating them at the monastery and preparing them for ecclesiastical service in their respective dioceses. He died on April 4, 1728. For further information see Alber Abuna, Adab al-Lugha al-Aramiya, Third Revised ed. (Beirut: Dar al-Mashreq, 1970), 530–32. Isaac Armalet, Histoire de L’église Syriaque, ed. Behnan Hindo, vol. 2, L’histoire des Syriaques (Lebanon: Bethzabdai-Azech, 1996), 530–32; Georg Graf, Geschichte der christlichen arabischen Literatur, 5 vols., vol. 4 (Rome: Bibliotheca Apostolica Vaticana, 1951), 52.

48

THE SYRIAC ORDER OF MONASTIC PROFESSION

who made a copy of this important manuscript, has the following note written in Gershuni: 12 “I, the wretched Athanasius Safar bishop of the city of Mardin and Nisibis, copied this book in its entirety and placed it in the Propaganda Fide Library in Rome in the year 1998 of the Greeks which corresponds to 1686 AD.”13 A later hand (probably that of the cataloguer or the librarian in Rome) has written the following in Latin: “Rituale, Pontificale Syriacum Jacobitarum Scriptum anno X (… =? Christi) 1172.” The year 1172 in this note is rather intriguing. Does it refer to the date of the original compilation and composition of the Pontifical text itself by Patriarch Michael the Great who wrote the famous Syriac Chronicle and composed many tracts and prayers as well as brought uniformity to the liturgical texts in question? One may find the answer to this question in the relevant information provided at the preface of our manuscript. It says, Because the orders of these divine services which are performed by the bishops and priests in the holy church of God are set (i.e., written) with additions and omissions in the ancient manuscripts, the most blessed Moran Mor Michael the Great compiled carefully that which is accurate and clearly corresponds to the holy mysteries according to the divine laws of the Holy Spirit, the Deifying One, (transmitted) through the chosen Apostles and saintly Fathers. So that this book becomes, through God who grants its completion/perfection, like a treasure in which everything that is needed of this type is found without addition or omission. Everyone who wishes to obtain what is the most accurate let him copy and write from it that which he wants. Thus, gradually, throughout the holy Church of God, there will be uniformity of each of these holy Gershuni is a name for Arabic text written with Syriac letters. For a detailed information on the origins and the style of this type of writing see, William Henry Paine Hatch and Lucas Van Rompay, An Album of Dated Syriac Manuscripts (Piscataway, NJ: Gorgias Press, 2002), 42. ̈ 13 ܽ‫ܐܢܐܽܐܠܚܩܝܪܽܐܬܢܐܣܝܘܣܽܣܦܪܽܐܣܩܦܽܡܕܝܢܗܽܡܐܪܕܝܢܽܘܢܨܝܒܝܢܽܢܣܟܬ‬ ̈ ܽ‫ܗܕܐ ܽܐܠܟܬܐܒ ܽܒܐܣܪܗ ܽܘܔܥܠܬܗ ܽܦܝ ܽܡܟܬܒܗ ܽ ݆ܒܪ ݆ܒܓܐܢܕܐ ܽܦܝܕܗ ܽܒܪܘܡܗ ܽܦܝ‬ ̈ ̈ ̈ .‫ܽܽܡܣܝܚܝܗ‬ ܽ̈ ‫ܽܐܠܡܘܐܦܩܗܽܐܽܣܦܘ‬ ‫ܽܽܝܘܢܐܢܝܗ‬ ‫ܣܢܗܽܐܽܨܨܚ‬ 12

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION

49

orders. For it seems to me and many others that it is more commendable and necessary to have one type (uniform) tradition of these orders than having different ones.14

Furthermore, Dr. Hubert Kaufhold who examined this manuscript has concluded that it dates back to A.G. 1500 = AD 1188/9, thus a very early copy of Michaels’s own manuscript of the texts collected in it.15 Unfortunately, the manuscript is damaged and the text is illegible in certain places. However, the manuscript served as a basis for another manuscript which is also housed at the Vatican Library numbered Vat. Syr. 57 which is preserved in a better condition. I have edited and translated into English both “The Order of Monastic Clothing” (ff.95r–106v) and the “Order of the Tonsure of Nuns” (ff.110v–114r) as well as “The Homily of Mushe bar Kepho read to those who are newly clothed in the holy monastic habit, after completing the service of their clothing” (ff.107r–110r) which are contained in this manuscript. Their inclusion here will help us to see the development and evolution of the Monastic rite of initiation in the Syriac tradition. Vatican Syr. 57 On the basis of internal evidence, this manuscript was most probably copied from the Vatican Syr. 51. And the scribe seems to have ̈ ̈ ̈ ̈ ܽ ‫ܽܕܒܐܝܕܝܐ ܽܕ̈ܪܝܫܟܗܢܐ‬ ‫ܽܐܠܗܝܬܐ܇‬ ‫ܽܕܬܫܡܫܬܐ ܽܗܠܝܢ‬ ‫ܽܕܛܟܣܐ‬ ‫ܡܛܠ ܽܕܝܢ‬ ̈ ̈ ̈ ܽ‫ ܽܒܙܢܝܐ ܽܡܫܚܠܦܐ ܽܣܝܡܝܢ ܽܒܬܘܣܦ‬:‫ܘܟܗܢܐ ܽܡܫܬܡܠܝܢ ܽܒܥܕܬܐ ܽܩܕܝܫܬܐ ܽܕܐܠܗܐ‬ ̈ ̈ ܽ‫ܒܘܨܪ ܽܒܨܚܚܐ ܽܕܥܬܝܩܐ܆ ܽܟܢܫ ܽܒܚܬܝܬܘܬܐ ܽܛܘܒܬܢ ܽܒܟܠ ܽܡܪܢ ܽܘܡܪܝ ܽܡܝܟܐܝܠ‬ ̈ ܽ‫ܽܩܕܝܫܐ ܽܢܗܝܪܐܝܬ ܽܢܩܦ܆ ܽܐܝܟ ܽܣܝܘܡܘܬ‬ ‫ܠܗܘ ܽܡܐ ܽܕܐܝܬܘܗܝ ܽܒܚܝܪܐ ܽܘܕܠܐ̈ܪܙܐ‬ ̈ ̈ ̈ ̈ ̈ ܽ‫ܣܐܽܐܠܗܝܐܽܕܝܠܗܽܕܪܘܚܐܽܩܕܝܫܐܽܘܡܐܠܗܢܐ܇ܽܕܒܝܕܽܫܠܝܚܐܽܓܒܝܐ܇ܽܘܐܒܗܬܐ‬ ‫ܢܡܘ‬ ̈ ܽ‫ ܽܐܝܟ ܽܓܙܐ‬.‫ ܽܒܡܪܝܐ ܽܕܝܗܒ ܽܫܘܡܠܝܗ‬:‫ ܽܐܝܟܢܐ ܽܕܢܗܘܐ ܽܗܘ ܽܟܬܒܐ ܽܗܢܐ‬.‫ܩܕܝܫܐ‬ ܽ‫ܽܘܟܠܽܕܨܒܐ‬.‫ܕܫܟܝܚܽܒܗܽܟܠܽܡܐܽܕܡܬܒܥܐܽܠܕܐܟܽܗܠܝܢܽܕܠܐܽܬܘܣܦܬܐܽܘܒܘܨܪܐ‬ ܽ‫ ܽܘܗܟܢܐ ܽܒܐܝܕܐ‬.‫ ܽܗܘ ܽܡܐ ܽܕܒܥܐ‬.‫ ܽܡܢܗ ܽܢܨܚ ܽܘܢܟܬܘܒ‬.‫ܕܗܝ ܽܕܛܒ ܽܚܬܝܬܐ ܽܢܩܢܐ‬ ̈ ܽ‫ܽܛܟܣܐ‬ ‫ܒܐܝܕܐ ܽܒܟܠܗ ܽܥܕܬܐ ܽܩܕܝܫܬܐ ܽܕܐܠܗܐ ܽܚܕ ܽܙܢܐ ܽܢܗܘܐ ܽܕܟܠܚܕ ܽܡܢ ܽܗܠܝܢ‬ ̈ ̈ ܽ‫ܽܡܛܠܽܕܐܝܟܢܐܽܕܠܝܽܘܠܣܓܝܐܐܽܡܬܚܙܝܐ܆ܽܡܬܩܠܣܢܝܬܐܽܗܝܽܘܙܕܩܝܬܐܽܗܝ‬.‫ܐ‬ ‫ܩܕܝܫ‬ ̈ ̈ ̈ .‫ܕܚܕܽܙܢܐܽܬܗܘܐܽܟܠܗܽܡܫܠܡܢܘܬܐܽܕܗܠܝܢܽܛܟܣܐܽܝܬܝܪܽܡܢܽܗܝܽܕܒܙܢܝܐܽܡܫܚܠܦܐ‬ 15 For further detailed information concerning the date and the scribe see Hubert Kaufhold, “Über Datum und Schreiber der Handschrift Vaticanus Syriacus 51,” Aram 5 (1993): 267–75. 14

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THE SYRIAC ORDER OF MONASTIC PROFESSION

been Bishop Athanasius Safar of the city of Mardin and Nisibis since we find a brief note in Gershuni inscribed in Vatican Syr. 51 which we have already mentioned above.16 If the scribe is indeed the Bishop Athanasius Safar then this manuscript was clearly written for the Propaganda Fide Library in Rome “in the year 1998 of the Greeks which corresponds to 1686 AD.” Although the text of this manuscript contains a number of grammatical mistakes and scribal errors it is preserved in a better condition. Therefore, I have consulted and made use of this manuscript where the text was damaged in Vatican Syr. 51 manuscript. The Rite of Tonsure is to be found in (ff.257–64). Dolabani Manuscript (=D) This is the Syrian Orthodox Pontifical which includes the Order of Monastic Tonsure both for monks and nuns. It was compiled and edited by the late Metropolitan Yuhanon Dolabani of Mardin and is dated November 29, 1947. The text consists of two parts: a) the ordination of clergy from cantors to chorepiscopoi; b) the consecration of Myron, the oil, the church, and ‫ ܛܒܠܝܬܐ‬/ ṭablitho,17 and the hierarchs. The manuscript is now located at the Syriac Orthodox Archdiocese of the Netherlands, used for current ordinations and services in the Church. The volume is based on the following five ancient manuscripts described by Bishop Dolabani in the introduction as the following: Manuscript I belongs to the Monastery of Mor Barsaumo which was copied by Mor Yuhanon the disciple of Patriarch Mor Athanasius in the year 1511 AG which corresponds to 1200 AD (1199/1200). He took it from the library of the late Patriarch Mor Michael who died in 1511 AG. He also states that in the instruction concerning the election of the Patriarch, these instructions are more authentic. “For I copied these from the library (copy) which the holy Patriarch Mor Michael See note 10. A wooden tablet consecrated by the bishop or patriarch on which the paten and chalice are placed on the altar. The ‫ ܛܒܠܝܬܐ‬/ tablito is functionally equivalent to the Byzantine rite antimension and the Ethiopian tabot. 16 17

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION

51

had written with his own hands. All who come across in one way or time let them offer a wholesome prayer on the wretched and sinful Yuhanon who wrote in the monastery of Mor Barsaumo at the feet of Mor Athanasius Patriarch of Antioch. From his holiness I received episcopal office in 1511 AG in June 2, on Golden Friday in Pentecost season.” This volume has 29 ‫ܛܟܣܐ‬ ܽ̈ / ṭekse. Mostly it does not provide the ones found in the ‫ܦܢܩܝܬܐ‬ ܽ̈ / Fenqyotho18 nor does it give (the text?) of prescribed lections. However, it does list the prayers and proomions. It is more accurate than the rest of manuscripts. In it, is the ṭekso of monastic tonsure the canon of praises composed by the late Sa‘id bar Sabuni which is not found in other (manuscripts). I did not include it here. Manuscript II which I will call of Midyat. This was written by monk Abraham in Šeno d-dafneh according to the request of the glorious father Mor Cyril bishop of Midyat in the year 1809 AG which is 1498 AD. This also says at the end of the ṭekso of cheirotonia of priests that it is according to the authentic ṭekso of Mor Michael the patriarch. It includes twelve ṭekse only. Manuscript III is that of the Georgian. It was written by Mor Gregory Joseph (bishop) of Jerusalem the Iberian who is called Georgian, in Amid (modern Diyarbakir, Turkey), Beroea (ancient Greek name of modern Aleppo, Syria) and Damascus between 1838 to 1842 AG i.e., between 1527 to 1531 AD. It is stated at the end of the ṭekso of the Commons of Ordination let him pray for the weak Gregory of Jerusalem who compiled and wrote it. He says at the end of the Order of the ordination of the Archdeacon that he copied it from the manuscript of Abulfaraj, a monk-priest from Amid of Mesopotamia which he wrote it in 1650 AG in the monastery of Mor Barsawmo. By the hands of weak Gregory of Jerusalem and Damascus. The scribe died in 1848 AG and was buried in the Church of the Mother of God in the city of Beroea. The date of ordinations Syriac, Fenqitho, pl. Fenqyotho. It is a festal hymnary. It refers to the yearly cycle of liturgical prayers in the Syriac tradition. 18

52

THE SYRIAC ORDER OF MONASTIC PROFESSION begins on January 6 1872 AG by Ignatius Ne‘meh onwards. It contains 25 orders but the majority of them are incomplete. It has an elegant script and possesses an accuracy which is not found in the other (manuscripts). Manuscript IV belongs to the monastery of Mor Jacob located in the northeast of Za‘faran monastery. It was written by a certain man named Murad bar ‘Ebed Mshiho in 1999 AG which corresponds to 1688 AD, in the middle week of the Great Lent in the monastery of Mor Jacob the Malphono. He was the disciple of Mor Dioscoros Shekrallah of Gozarto. This is ordered according to the Eastern rite. The ordination of priests and deacons is put together as one. He says at the beginning of this order “Since I saw this ordination of the priests and deacons differs very little, it seemed appropriate to me the weak Dioscoros of Gozarto to write the two services together. The one who comes across this let him not blame the scribe who wrote according to his will. For the same different prayers are found in their usual place to the learned. The volume contains fifteen orders only together with anaphoras. Especially it contains a panegyric (poem) to the one who consecrates Myron (chrism) which is not found in the other (manuscripts). Manuscript V of the monastery of Mor Awgen. It was written by Maqedshoyo19 Gabriel bar Estefan native of Hobe from the land of Gziro (modern day Cizre, Turkey) in the monastery of Mor Awgen (on Mount Izlo) in the year 1847 AD. It was completed on June 6. It includes most of the ordinations by Patriarch Peter IV. It has 16 orders and most of its lections and ḥusoye and prayers are written in Gershuni.

As one can tell, this is an eclectic work which is based on five different manuscripts. I make use of this manuscript where the British and Vatican Library manuscripts on the “Order Monastic Tonsure” are somewhat unclear on certain rubrics. Maqedshoyo is a Syriac word meaning an inhabitant of Jerusalem. Today, it is also used as a title for someone who has made a pilgrimage to the Holy Land. 19

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION

53

SEVERUS OF ANTIOCH ON TONSURE, AND ON CROSSING OURSELVES This is a fragment by Patriarch Severus of Antioch (+518) on “Why we cross ourselves?” and the confirmation of the descent of the Holy Spirit upon the candidate at the time of tonsure as during baptism.20

PHILOXENUS OF MABBUG ON TONSURE British Library (Add 14,613) This is a folio with the Philoxenus fragment on the tonsure from BL Add. 14613 (f.141v) manuscript, which is dated 9/10th century. The same fragment exists in an even smaller form in BL Add. 17193 (f. 83v)21 and Paris Syr. 112.

MUSHE BAR KEPHO: A DISCOURSE ON MONASTIC TONSURE Mushe bar Kepho (+ 903) besides his other works, wrote a discourse on the theme of monastic tonsure which is preserved in a number of manuscripts of which I was able to make use of, housed at Cambridge University Library, British Library, and one private owner in the USA respectively: Cambridge University Library (Add. 2918) (ff.252r–256r) The manuscript is dated to 1218 AD and is written in a fine serṭo script. British Library (Add. 21,210) (ff.199v–202v) This is dated 1242 AD and is also written in a fine serṭo script.

BL Add 17,193 f.83v. Wright, Catalogue of the Syriac Manuscripts in the British Museum Acquired since the Year 1838, 998. The manuscript is dated 873/4 AD. 21 Cf. Ibid., vol. 2, 812. 20

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THE SYRIAC ORDER OF MONASTIC PROFESSION

MS of John Khoury The manuscript was brought to Beirut from Midun22 in Tur ‘Abdin, in 1927 by the Very Rev. Issa Khoury-Yacoub, the father of the present owner, the Very Rev. John Khoury, the Syrian Orthodox chorepiscopus currently serving in the parish of the Virgin Mary in Paramus, New Jersey.23 The manuscript is written in serṭo script and the writing is arranged in two columns. The colophon seems to have been lost. However, on folio 32b a subscription provides the scribe’s name Yeshuʿ, and on folio 285b a later hand supplies the date in Syriac as ‫ ܒܩܣ‬which corresponds to 2160 AG = 1848/9 AD. Coakley thinks that this manuscript probably served as a basis for the following three manuscripts before it left Tur ‘Abdin:24 Cambridge, Mass.: Harvard Syriac MS 41 (dated 1809/10); Damascus: Syrian Orthodox Patriarchate MSS 4/10 and 4/12, which form a 2–volume whole (dated 1911 and copied by Yuhanon Dolabani). Manchester, England: John Ryland’s Syriac MS 46. This is a modern MS of only 6 folios, containing lemmas only. This Khoury manuscript contains several discourses and homilies by Mushe bar Kepho and one or two by other Church Fathers such as Clement of Rome and Jacob of Sarug. For our purposes, significant among them is the “Book of Homilies” of Mushe bar Kepho comprising twenty-eight homilies mostly on the feasts of the Church arranged according the Syriac liturgical calendar. Especially relevant for our topic are the two homilies numbered 18 and This is a Syrian-Orthodox village in the region of Tur ‘Abdin. For information on the village and its history see Hans Hollerweger, Turabdin: Lebendiges Kulturerbe/ Living Cultural Heritage/ Canlı Kültür Mirası (Linz: Freunde des Tur Abdin, 1999). 23 James F. Coakley has examined this manuscript and provided a detailed description of the manuscript and its contents in five pages. A copy of this is kept in the manuscript with the current owner. 24 Ibid., 3. 22

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION

55

19 which are composed on “Tonsure of Monks” and “Jacob of Edessa on Commencing the Monastic Way of Life” respectively. The latter, found only in this manuscript, has been edited in the Appendix.25 For the Discourse on Tonsure, I use the manuscript of Cambridge University Library (=C) (Add. 2918) as my basic text, and I indicate in notes the differences in British Library manuscript (Add. 21,210) identified here as London (=L), and Khoury manuscript (=K) belonging to Very Rev. John Khoury of New Jersey, USA. Especially, in chapter VIII there are some quite big differences – it looks as if people added on further quotations and explanations.

THE STRUCTURE OF THE MONASTIC PROFESSION IN THE WEST-SYRIAC TRADITION The present form of the Pontifical of the Syrian Orthodox Church is attributed to Michael the Great, patriarch from AD 1166 to 1199, and the rite of the monastic profession contained in it shows evidence of some accumulation in comparison with the British Library MS Add. 14517, ff 85b–91b (10th or 11th c.): an additional number of preparatory and supplementary prayers, hymns and responsorial psalms have grown up around the principal order, and a ceremonial such as the abbot handing over the cross to the newly professed has been added. The rite of the West-Syriac monastic profession has undergone a process of development and renewal in the course of its history. Although existing texts of the rite show some variation in rubrics, there is a degree of stability in the form of prayers themselves, which are likely to be older than the rubrics, and this indicates that they may have undergone relatively little development from earlier times. Furthermore, this may suggest that the substance of some of the prayers goes back several centuries.

THE TIME AND PLACE OF THE PROFESSION Although the rubrics of the existing texts for the West-Syriac monastic profession do not state that the profession has to be made 25

See Appendix 6.

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THE SYRIAC ORDER OF MONASTIC PROFESSION

during the celebration of the Eucharist, they clearly indicate that it is always connected with the altar. According to Pseudo-Dionysius (6th c.), profession is to be made during the celebration of the Eucharist.26 This is because Pseudo-Dionysius numbers the monastic consecration among the sacraments of the Church. The same view is also expressed by Mushe bar Kepho (d. 903), an important representative of West-Syrian tradition, who criticizes the clergy who perform the monastic consecration outside the Eucharistic service. He says, When a monk is tonsured, he should only be tonsured at the time when they enter to prepare the Eucharistic (Service) and unlike some ignorant and low people who tonsure him in an ordinary way, without the Mysteries. (This is) because the monastic tonsure is one of the mystical rites of Christians. Because, at the time of tonsure, the Holy Spirit descends upon the monk and cleanses him from all his committed sins.27

In his Ecclesiastical Hierarchy, Pseudo-Dionysius provides a concise but adequate description of the rites: The priest stands before the altar and chants the invocation over the monk, who stands behind him. After consecrating him, the priest asks him whether he is determined to live the monastic life. The new monk confirms his commitments, and the priest makes the sign of the cross over him and then tonsures him while invoking the blessed Trinity. Next, he takes away his old clothes from him and gives him new ones. Then, he, and all those present at the ceremony, give him the kiss of peace. Finally, the priest invites him to partake of the Eucharist.28 In the ordines (Syriac ‫ ܛܟܣܐ‬/ ṭekso, which derives from the Greek word τάξις) of the West-Syriac monastic profession, however, we get a description of the rites different from that of the Pseudo-Dionysius. On the basis of the relevant British Library and VatPaul Rorem, Pseudo-Dionysius: A Commentary on the Texts and an Introduction to Their Influence (New York; Oxford: Oxford University Press, 1993), 246. 27 See Appendix 7: Mushe bar Kepho’s Discourse on Monastic Tonsure. 28 Rorem, Pseudo-Dionysius, 245. 26

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION

57

ican Syriac MSS, the tonsure and clothing take place in the nave of the church, before the altar. The priest’s role is to consecrate the monk but the abbot of the monastery also has a part to play, though it is not clear what it is.29 Contrary to the advice given in Pseudo-Dionysius, the monk is made to kneel (not to stand) while the abbot recites the prayers over him. The service concludes with a prayer said by the priest following the kiss of peace with no mention of inviting the newly professed to partake of the Eucharist. In his chapter on “Monastic Rites and Religious Profession,” Adrien Nocent states that “[t]he Ordinatio monachi ex canone Theodori shows that in the Greek liturgy profession was incorporated into the Eucharist at a very early date. The Armenian and East Syrian rituals show the same practice.”30 In the West, although Saint Benedict instructs that the profession is to be made in the oratory, he does not mention that it has to be done during the celebration of the Mass. Nonetheless, by the end of the seventh century, it became a tradition that the abbot himself celebrates the Mass and recites the prayers over the newly professed.31 The West Syrian evidence is inconclusive. Bar Kepho’s complaint may mean that in the 10th c. the Syrian rite of monastic profession was being incorporated into the Eucharistic celebration to bring it into conformity with neighboring traditions, or it might indicate that separation of the two rites was an abuse that had crept into practice in some places. The structure of the West-Syriac rite of monastic profession in its various manuscript traditions can best be seen in the comparative table below (Table 1: The Structure of the Order of Monastic Tonsure in its Various MS Tradition Compared, see p. 276).32

In the current practice, the monastic consecration is performed only by the bishop or the patriarch. 30 Aimé Georges Martimort, ed. The Sacraments, New ed., vol. 3, The Church at Prayer (Collegeville, Minn: Liturgical Press, 1988), 296. 31 Odilo Casel, “Die Mönchsweihe bei St. Benedikt,” Jahrbuch für Liturgiewissenschaft 5 (1925): 13. 32 See Appendix: Table 1. 29

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THE SYRIAC ORDER OF MONASTIC PROFESSION

THE STRUCTURE OF THE RITES The structure of the West-Syriac monastic profession may be conveniently divided into four parts: the introductory prayer, the liturgy of the word, the mystery rites, and the concluding prayer. The first two parts may be classified as preparatory rites, whereas, the last two parts constitute the monastic tonsure and clothing. 1. Introductory Prayer The service of monastic consecration begins with the introductory prayer which is a common feature of the West-Syriac liturgical tradition.33 It holds a distinctive place in the Syriac liturgical celebrations and normally begins with a form of divine praise followed by a petition, which reveals the special meaning of the relevant liturgical celebration. The common pattern is to be found in our introductory prayer. The priest/abbot begins with the following solemn address to God: “O Holy One, and the lover of the holy ones, all-holy God who takes delight in the holy ones”34 This is immediately followed by the petition offered on behalf of the candidate for the monastic profession. As we shall see later, the petition is closely connected with the address, and together they reveal the significance of the mystery of the monastic consecration which the Church is about to celebrate: The Church petitions the Holy One to receive and accept the candidate who sets himself apart, and has come forward to receive God’s blessing and holiness in a life of nearness to Him. It is significant to note that primarily, the Church turns to God who is the source of grace and holiness and petitions Him to receive the candidate and draw him to Himself. The prayer states: “[R]eceive this your servant set apart for you in holiness. Grant to him that, in the solitary and unblemished way of life he may be made worthy to draw near to your Godhead…”35 This petition “to draw near to In the British Library manuscript this is structured slightly differently. There, the abbot begins the service with the general prayer of Sedro followed by an unspecified prayer. 34 See Appendix 1& 2. 35 See Appendix 1& 2. 33

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION

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God” which also appears several times in the prayers of the celebrant and that of the candidate reveals the main purpose of the monastic life. The petition continues by indicating that the candidate is expected to draw near to God, by his good works well pleasing to the divine will. Furthermore, this is illustrated by the good example of the Prophet Samuel who was found worthy to dwell in the holy tabernacle of God, in uprightness and purity of heart. As Francis Acharya has noted “to be set apart for God in holiness, for an unblemished way of life, in solitude, in order to draw near to the Godhead, by good works, in integrity and purity of heart, for the praise and glory of the Godhead, all these are many facets of the monastic charism.”36 2. The Liturgy of the Word This part is comprised of several components, namely, the responsorial psalmody, (optional) praises of a new canon (‫ ܩܢܘܢܐ‬/ qonuno, from Greek κανών) by Bishop Sa‘id bar Ṣabuni, of Melitene (11th c.), the service of incense, biblical readings, diaconal litany, and finally the admonition of the abbot. These rituals resemble those of the catechumenate and emphasize the penitential aspect of monastic profession. Responsorial Psalmody There are four psalms included in the responsorial psalmody numbered 51, 63, 84 and 32. The selection of the psalms and the responses associated with them express in a very poetic and significant way the desire of the monastic candidate for conversion and thereby his reception to and inclusion in the monastic fold. Psalm 51 is the most frequently used in the Syriac liturgical services. It features at Matins of Šḥimo (‫)ܫܚܝܡܐ‬37 or the Weekday Office, as well as in the services of Vespers and Matins in the FenAcharya, The Ritual of the Clothing of Monks, 48. Šḥimo contains the weekly cycle of liturgical prayers arranged according to the seven canonical hours of each weekday in the West Syriac tradition of Antioch. 36 37

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qitho (‫)ܦܢܩܝܬܐ‬38 or the Festal Hymnody, and in almost all other liturgical prayers and services of the West-Syriac Church. Here, however, it takes a distinctive significance. It expresses the conversion of the candidate and his ardent desire for forgiveness from God who is abundant in mercy and whose door is always open to penitents. The candidate, being fully aware of his sinfulness, takes refuge in the Merciful and Compassionate God and petitions Him that he be received like the Prodigal Son and the Penitent Thief, and be justified like the Tax Collector and the Sinful Woman. He concludes the litany of his petitions by asking God to cleanse him from the iniquity he has committed in the world of wickedness, and to save him from all the passions of sin. Following the responses of the candidate, there is a short prayer recited by the priest/abbot which throws light on candidate’s confession of sinfulness, and prepares him for entering into a holy covenant with God. The prayer is reminiscent of the introductory prayer which reads: May God, whose holy covenant you have joined out of good will and in burning love for him, make you worthy to offer him glory and thanksgiving through a fair course of righteousness, also through the labor of virtues, the orthodox faith and through good deeds pleasing to him.39

Psalm 63 is also frequently used in the Syriac liturgical services. It features at Matins of the Šḥimo as well as the Matins in the Fenqitho. The psalm expresses the love and yearning of the psalmist and thereby of the monastic candidate for God. It states that the love of God is better than life itself. The candidate who has been Fenqitho is the name given to the collection of yearly cycle of liturgical prayers arranged according to the West-Syriac rite of Antioch. For further information about different Syriac editions and adapted English translation of the Fenqitho, see Stephen Plathottathil’s article “FenqithoA Resource for Theologizing in the Syrian Churches” http://209.85.229. 132/search?q=cache:Yj6X6SndM_YJ:www.malankaracatholicchurch.net/ Liturgy.html+Fenqitho&cd=7&hl=en&ct=clnk (accessed March 14, 2009). 39 See Appendix 1& 2. 38

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION

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entangled by the snares of the Evil One and whose life has been captivated by the desires of the world is now turning to the mercy of God and is seeking refuge in the monastery and the prayers of the monastic community. He addresses the community with the following petitonary prayer: The monastery which I have joined, and the community which I have loved, receive with love my humble self, for I have taken refuge in your prayers. … Brotherhood and all members of the covenant, and fathers in whom I have taken refuge, offer supplication on my behalf to God that he may have mercy on me.40

The candidate, does not only petition the brotherhood, members of the covenant, and the fathers in the community, but he also humbly bows before the majesty of Christ who dwells among them. He beseeches Christ for protection during his lifetime, and asks for a portion of inheritance in the world to come: Christ who sacrificed himself on the cross for the sake of sinners, protect me, my Lord, by your cross, behold that I am bowed before your majesty. Having given up fleeting pleasures and putting on the likeness of your passion, on the day of your appearance, give me a portion in the inheritance of your holy ones.41

The final couplet is the prayerful response of the entire community to the candidate joining him in his petition by wishing that Mary, the mother of God, the Prophets, the Apostles and the martyrs be to him like a wall of protection all the days of his life. This, in a way, reveals the ecclesial and communal nature of the monastic consecration. Psalm 84 is a song of pilgrimage. The psalmist expresses his joy and praise for God and yearns to reach the temple of Jerusalem, the dwelling place of Yahweh. In the service of the monastic 40 41

See Appendix 1& 2. See Appendix 1& 2.

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consecration this becomes a pilgrimage of the wayward candidate back to God the Father. The candidate is aware of his sinfulness for which he feels greatly sorry. He follows the penitential example of the tax collector and the Ninevites, and pleads God for mercy: When I recall my sins, I dare not to look up to the Heavens, but like that Tax-Collector with a contrite heart I cry out to you, Lord have mercy on me. I offer repentance to you like the Ninevites of that time. I shed tears in sorrow like the Sinful Woman at the house of Simon. Therefore, I cry out to you, Lord have mercy on me.42

Having acknowledged his transgressions in the manner of the Prodigal Son, and felt shame for what he has done, the candidate cries out to the Merciful God for help and encouragement: Come to my aid, O Merciful. Strengthen me concerning your commandments. Make me worthy, O Lord, to see your mercy at that hour of Judgment. Therefore, I cry out to you, Lord have mercy on me.43

Psalm 32 is a psalm about candid admission of sin and the joy experienced by the one whose fault has been forgiven. Here, the monastic candidate acknowledges that he has sinned through his own free will. He has been wounded and injured by sins, and subsequently he has lost the image with which he had been clothed in Paradise. In the early Syriac tradition, sin is depicted as a wound which requires healing. Christ, the heavenly physician comes down to bind up the wound of the fallen Adam/humanity. The emphasis on Christ as the healer is particularly significant for the understanding of penance as we see in the following penitential passages voiced by the monastic candidate who is in need of healing and restoration of his tarnished image of Christ: You cast down the mighty ones. Your right hand aided the wounded who called upon you. And as for me who am injured and afflicted with sins, rescue me through your grace. For you 42 43

See Appendix 1& 2. See Appendix 1& 2.

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are the hope to the hopeless. Return, O Compassionate, and have mercy on me. Your mercy, O Lord, urged you and you created me from dust. And you clothed me with your image and likeness. And in Paradise of bliss you gave me authority to eat and enjoy. But willingly I fell from that height. In your mercy, O Lord, raise me up, turn to me and have mercy on me. From the height of Paradise, the evil adversary through his evil and bitter envy deceived me and caused me to fall. I was condemned to death for listening to him. Lord, have pity on your image captivated by the Evil One. Rescue me from him, turn to me and have mercy on me. You did justify the sinners. And in your mercy you sanctified the impure Gentiles, O Lord God. Through your grace, you granted healing to the afflicted woman who approached you. And as for me, the wretched and full of spots, make me white with your hyssop, which whitens all. For you are the one who frees sinners from their debts. In your mercy, have pity on me, O Compassionate, and have mercy on me.44

The Service of Incense The Service of incense is one of the distinctive prayers of the WestSyriac liturgical tradition. It is a prayer (Sedro; often long and with theological content), normally accompanying the offering of incense. It is preceded by prooimion, and linked with ʿeṭro (all three together are often described as a ḥusoyo).45 In our service of incense we also have a relevant qolo or hymn attached to it. The Sedro is the culmination of the Liturgy of the Word. It is a prayer of the Church commemorating the divine Economy of Salvation. Creation, fall and redemption are seen here by the Church as the all embracing perspective of the celebration of the monastic See Appendix 1& 2. For a comprehensive study of the Ḥusoyo see Joseph P. Amar, “Patterns of Prayer: The Ḥussoyo Incense Rite of Forgiveness,” OCP 73 (2007): 379–416. 44 45

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consecration which is part of her life. The praise, thanksgiving and glory of the prooimion are addressed to: To the Remitter of debts and Forgiver of sins, who washes away iniquities and cleanses all defilements, who is remote and beyond all human thought, the Wisdom and Radiance of his Begetter, who set out as a good shepherd to seek the lost sheep and found them for life everlasting, who emptied himself for our salvation and became a human from the human beings, uniting his Godhead with our humanity – existent Son (of the Father) who brought himself into relationship with our created state and became human from the Virgin without changing from being God, the Creator who made heaven by his word, and by the breath of his mouth all the cosmic forces.46

The universal concern of the Church at the monastic consecration is beautifully illustrated in the first section of the Sedro proper. She first recalls the Lord’s great acts of mercy and forgiveness in salvation history. Through the prayers of his worshippers the foolishness of his people serving foreign idols and gods was pardoned (Exod. 32:11–14). Thanks to the petition of Moses Miriam was cleansed from her leprosy (Num. 12:1–15). Rahab the prostitute was saved (Josh. 6:17). David’s murder and adultery was pardoned because of his humble prayer (2 Sam. 12). Also the prophet Jonah and the impious king Manasseh were saved (2 Chron. 33:13). Trusting in the great mercy of God and His faithfulness, the Church also offers her humble prayers for her own needs, relating them to Christ’s work of salvation: Accept now the prayers and supplications of your servants who, with fear and trembling, prostrate themselves before your Lordship. Send on them the gift of the Holy Spirit, O Lord our God, who for our salvation were lifted up on the wood of the cross and you sanctified the air. You descended into Sheol and joined (combat) with Death and raised the human nature sunken in the mire of sin, carrying it on your shoulders that 46

See Appendix 1& 2.

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love children. For the joy and gladness of this, you invited all the heavenly hosts. O Good Shepherd, who came to call sinners, turn them unto you; in your gentleness, receive the penitents, protect the just in your mercy; raise those who have fallen and set firm those who stand. Make to return those who have gone astray, gather those who are dispersed. In your love for humankind, give to everyone that which is beneficial and useful.47

Upon offering the prayers and petitions for the human family, the Church turns to the monastic candidate beseeching the Lord to bless, pardon, protect and deliver him as well as pour down all His graces upon him in a language reminiscent of earlier prayers: And in the case of this, your servant, who is set apart from the world to draw near to you, make him worthy of your mercy, of the pardon of sins and of seeing you with unveiled face. Deliver him from snares and stumbling blocks, from temptations to sin and from all influences of the Accuser and of the demons and of wicked men. Free him from evil passions and from all impure thoughts which are not pleasing to you. Keep him in purity, in holiness, in chastity, and in all which is pleasing to your will. Save him from being a cause of scandal, or offence, or ruin, or harm, and of whatever sin to himself or to his fellow-monks, to those outside and those inside. But strengthen him with your ineffable grace, which takes pleasure in the life of human beings, that he may become a cause of glory to your holy name.48

The concluding prayers of the sedro are offered on behalf of the entire people gathered in the ceremony for their salvation and protection so that they may be worthy to continuously offer praise of victory to the holy Trinity.

47 48

See Appendix 1& 2. See Appendix 1& 2.

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The Qolo or Hymn This is comprised of four beautiful stanzaic hymns set to the tune of the ‫ ܩܘܩܝܐ‬/ quqoyo (the Potter), i.e., composed in a special meter associated with Deacon Symeon of Geshir49 who lived in the early 6th c. and composed poetry as he sat working at his potter’s wheel in his native village of Geshir, which was situated in the vicinity of the famous monastery of Mor Bassus in north Syria. The first two hymns are sung by the community. The first hymn is a prayer addressed to Christ, beseeching him to receive the candidate into his fold: “Receive, O Lord, in your loving-kindness, the sheep which came to your fold… Again, put on him the sign of your cross.”50 Furthermore, this is also related to the sealing of the candidate, the first mystery rites of this celebration, which the candidate will receive following the Admonition of the Abbot. The rest of the first hymn continues with the following words which allude to the sweet yoke of Christ and the Wise Virgins who became worthy of the bridal chamber: “Let him carry your sweet yoke and light burden. With the Wise Virgins, may he be made worthy of your bridal chamber.”51 In the second stanza the community offers a prayer to Christ in which she recalls His salvation of our souls through the cross, and how he makes them beautiful by His teachings which led them to life eternal. This is followed by a fervent petition in favor of the candidate:

For further background information about the life and poetry of Symeon of Geshir see Ignatius Aphram Barsaum, The Scattered Pearls: A History of Syriac Literature and Sciences, trans. Matti Moosa, Second Revised ed. (Piscataway, N.J.: Gorgias Press, 2003), 252–53. Also, Sebastian P. Brock, “A Hymn on the Nativity by Symeon the Potter,” ECR 7 no. 1 (1976): 54–5. All 9 poems are translated in idem, Bride of Light: Hymns on Mary from the Syriac Churches, vol. 6, Moran ‘Etho (Kerala, India: St. Ephrem Ecumenical Research Institute, 1994), 102–08. 50 See Appendix 1& 2. 51 See Appendix 1& 2. 49

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This soul which has been betrothed to your crucifixion, give her to perform good works and become worthy of your bridal chamber.52

The remaining final two stanzas are prayers of the candidate. The first of these which is addressed to Christ, seeks protection from the Evil One, but concludes with a request to be a guest at the banquet where the beloved of Christ will be gathered: Preserve me as the apple of your eye and protect me, that the Evil One may not harm me. Let your graciousness seek me out and your mercies preserve me. Let me be a guest at the banquet prepared for your beloved ones.53

The last stanza begins with the candidate’s humble request for the prayers of the community: O flock of spiritual sheep which has brought me to its fold, ask mercy for my weakness, for I have loved your company.54

Finally, the community responds to his request with the following intercession: May our Lord be a stronghold to you, and by him may you be saved from all harm. May our Lord make you worthy with all those who did his will. May he rejoice in you and you in him, in the life which does not pass away.55

ʿEtro, Prayer of the Censer/Incense This is a prayer which concludes the Service of Incense offered by the abbot. It is addressed to Christ in favor of the candidate: Our Lord Jesus Christ, true hope of his Church, trust of his faithful, whose door is open to the penitents and who receives the sinners returning to him. Open, O Lord, the door of your mercy to this your servant and receive him, for he has bowed See Appendix 1& 2. See Appendix 1& 2. 54 See Appendix 1& 2. 55 See Appendix 1& 2. 52 53

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THE SYRIAC ORDER OF MONASTIC PROFESSION down his neck to take upon him your gentle yoke. Let your Holy Spirit come and rest on him. May his shortcomings be pardoned by your compassion, and count him among your flock. Let him be a lamb in your sheepfold so that with all the children of the Church, the holy disciples, he may praise you and your Father and your Holy Spirit.56

Biblical Readings In addition to the liturgical prayers and hymns, the monastic profession includes a number of biblical readings, which do not only complement its relevant liturgical prayers and hymns, but also add spiritual richness and beauty to the service as a whole. Furthermore, the biblical word of God communicates the divine grace and truth to the monastic candidate as well as the assembled community. Moreover, the same word has a dynamic quality: “He who rejects me and does not receive my sayings has a judge; the word that I have spoken will be his judge on the last day” (John 12:48). It even judges the movements and discerns the secret intentions of the heart of the creatures that yearn to find rest for their life in the palm of the Creator who cleanses the tarnished image and heals the infirmity of His repentant creatures: Let us therefore strive to enter that rest, that no one fall by the same sort of disobedience. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart. And before him no creature is hidden, but all are open and laid bare to the eyes of him with whom we have to do. (Heb. 4:11–13)57

Also, the Apostle Peter says, “You have been born anew … through the living and abiding word of God” (1 Pet. 1:23). This verse explores the relationship between conversion and holiness. In other words, God tells us that His word is the source of both the new birth and the new life that we are called to live. Furthermore, 56 57

See Appendix 1& 2. See Appendix 1& 2.

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the Apostle Paul admonishes us saying, “Let the word of Christ dwell in you richly” (Col. 3:16). Those who are familiar with the Syriac liturgical tradition will immediately notice that the Syriac liturgical prayers and hymns are ingrained in the biblical texts themselves. The Syriac liturgical books such as the Šḥimo (‫)ܫܚܝܡܐ‬, Fenqitho (‫)ܦܢܩܝܬܐ‬, and Ḥudra (‫)ܚܘܕܪܐ‬58 are replete with biblical references and allusions. Furthermore, they will become aware of the plentiful biblical readings and psalms prescribed for various liturgical celebrations and the divine offices. The number of readings for each Sunday and church festival are arranged in the following fashion: Three lessons are taken from the Old Testament, selected respectively from the Pentateuch, the Historical and Wisdom books, and from the Prophets. The readings from the New Testament are done in three parts in the following order: the first is always taken from the Acts of the Apostles or one of the General Epistles, whereas the second one is chosen from the Pauline Epistles, and the third one is from the Gospels. These scriptural readings are normally read by the deacons, whereas the Gospel is chanted with great solemnity by the main celebrant. Since different parts of the Bible were read at different points of the liturgical services, it became the usual practice to have separate lectionaries for Old Testament lections, for Gospel lections and for lections from Acts and the Epistles. The text employed in the lectionaries was normally from the Peshitta (‫)ܦܫܝܛܬܐ‬,59 the standard biblical version employed by the Syriac-speaking Churches today. Sometimes, however,use was also made of other Syriac

Ḥudra / ‫ ܚܘܕܪܐ‬is an East Syriac liturgical book similar to Fenqitho in the West-Syriac liturgical tradition. 59 The word ‘Peshitta’ which means ‘straightforward, simple’ is the name given to the standard Syriac versions of the Bible (both the Old and New Testament) in order to distinguish them from the seventh-century translations, the Syro-hexapla and the Harklean. For further detailed information about the Peshitta and other Syriac versions of the Bible see Sebastian P. Brock, The Bible in the Syriac Tradition, vol. 7, Gorgias Handbooks (Piscataway, NJ: Gorgias Press, 2006). 58

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biblical versions such as the Syro-hexapla (‫ܫܬܝܬܝܽܦܨܐ‬ ܽ̈ / ‫)ܕܫܒܥܝܢ‬60 61 and Harklean (‫)ܚܪܩܠܝܬܐ‬. For example, Syro-hexapla and Harklean readings feature in the text of our prescribed readings for the monastic profession in the West-Syriac tradition. Also, the Harklean was used as the basis for a harmony of the four Gospels which covered the passion narrative. It should also be mentioned that there is considerable variation in the allocation and arrangements of the lections.62 In accordance with the West-Syriac liturgical tradition, the readings associated with the monastic profession are chosen from both the Old and the New Testament. The thoughtful selection is comprised of seven readings from the Old Testament, and three readings from the New Testament. The readings are grouped as follows: Gen. 12:1–9 (The call of Abraham); Num. 6:1–5, 7–8 (The Nazirite); Deut. 30:15–20 (Repentance, the two ways); Job 22:22–28 (God punishes only to vindicate justice); Lam. 3:25–36 (The solitary sits in silence); Sir. 2:1–7; 11–13 (The fear of God in time of ordeal); Isa. 18:1–7 (Oracle against Cush/Egypt); Syro-hexapla is a close rendering of the Septuagint text in Origen’s Hexapla, made at the monastery of the Antonines at the Ennaton, just outside the city of Alexandria in Egypt, around 616–17 by Paul, Syrian Orthodox Bishop of Tella (in north of Mesopotamia). Syriac writers refer to it under another name, ‫ ܕܫܒܥܝܢ‬/ dšabʾin, ‘the Seventy’, that is, based on the Septuagint (LXX). 61 The Harklean is a revision of the Syriac translation of the New Testament based on the Philoxenian version. It is the work of Thomas of Harkel, who worked at the same monastery as Paul of Tella, just outside Alexandria, and completed his work around the same time in 616. Their technique of highly sophisticated literal translation is very similar. 62 Sebastian Brock and George Kiraz provide a good survey of the history, development and arrangement of the lectionary readings. See the Syriac introduction co-authored by Brock and Kiraz in George A. Kiraz, ed. Lectionary of the Syriac Epistles: According to the Ancient Rite of the Syrian Orthodox Church of Antioch (Glane, Losser: Bar Hebraeus Verlag, 1992). 60

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1 Pet. 1:13–25 (A call to sanctity and watchfulness); Col. 3:1–17 (Life-giving union with Christ; Exhortation); and Luke 14:25–35, 15:1–10 (Renunciation; Parables of God’s mercy). These stimulating biblical readings primarily focus on repentance and the significance of the ascetic/monastic vocation. Each reading illustrates in its own way a divine call to which the monastic candidate has to respond and thereby to fulfill in his life. The fathers of the monastic life liked to turn to the biblical exemplars from both the Old and the New Testament. In his famous book, The Word in the Desert: Scripture and the Quest for Holiness in Early Christian Monasticism, which explores the setting within which the early monastic movement emerged, Douglas BurtonChristie demonstrates how “[t]he biblical exemplars … served as a primary points of reference for describing the kind of holiness found in the lives of the desert fathers themselves.”63 He cites a number of sayings from the desert fathers such as Abba John the Persian and Abba Nisterus to show the diversity of qualities admired by the monks in their biblical heroes. It is worth quoting the relevant sayings of these two desert fathers here: Someone asked Abba John the Persian whether the monks would inherit the kingdom of heaven after enduring so many afflictions during their life in the desert. He referred to his own experience and to the importance of the biblical exemplars in showing the way: “I have been hospitable like Abraham, meek like Moses, holy like Aaron, patient like Job, humble like David, a hermit like John, filled with compunction like Jeremiah, a master like Paul, full of faith like Peter, wise like Solomon.” Then alluding to the Thief of the Gospel, he indicated the quality that gave meaning to all the rest: “Like the thief, I trust

Douglas Burton-Christie, The Word in the Desert: Scripture and the Quest for Holiness in Early Christian Monasticism (New York: Oxford University Press, 1993), 168. 63

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THE SYRIAC ORDER OF MONASTIC PROFESSION that He who of His natural goodness has given me all that, will also grant me the kingdom.64

The second saying from Abba Nisterus reflects a similar diversity: Someone asked Abba Nisterus: “What good work is there that I should do?” He responded with a question of his own: “Are not all actions equal?” He cited examples presented by Scripture, consciously refusing to draw distinctions among them: “Scripture says that Abraham was hospitable (Gen. 18) and God was with hm. Elias loved interior peace (1 Kings 17:5) and God was with him. David was humble (1 Sam. 18:23) and God was with him. So, whatever you see that your soul desires according to God, do that, and guard your heart. (Prov. 4:23)65

As stated in the Sayings of the Desert Fathers/Mothers quoted above, and as can be evidenced from the relevant liturgical prayers and commentaries provided by Jacob of Edessa and Mushe bar Kepho66 on the monastic profession in the West-Syriac tradition, the monastics liked to turn to the biblical exemplars as to friends of God and models for them to imitate in their ascetic life. Finally, the fact that the Bible features so prominently in the liturgical worship, with the cycle of biblical readings and the Psalms, clearly indicates that the word of God is at the heart of worship – enriching, transforming and shaping the life of the monastic candidates and people alike. The Old Testament Readings Genesis 12:1–9 The first Old Testament reading is chosen from the Book of Genesis 12:1–9. It tells of God’s call to Abram, later named Abraham. When God called Abram he was in a city in Babylonia, named Ur of the Chaldees. God made a covenant with Abraham and said to him: “Go from your country and your kindred and your father’s Ibid. John the Persian 4 (PG 65:237D–240A). Ibid., Nisterus 2 (PG 65:305D–308A). 66 See Appendix 6 & 7. 64 65

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house to the land that I will show you. I will make of you a great nation, and I will bless you, and make your name great. And I will curse those who curse you; and in you all the generations of the earth shall be blessed.”67 This calling of Abraham points out to the great renunciation that the monastic candidate is required to make in relation to his country, family and home. More importantly, it requires him that he hears the call of God in faith and total obedience as demonstrated by Abraham, the first Patriarch of the Old Testament. Quite remarkably, the example of Abraham as a model of those who hear God’s call by the law of promise which is implanted in their nature is brought out in the First Letter of St Antony, which is written as an introduction on monastic life. It states: Some were reached by the Word of God through the law of promise and the discernment of the good inherent in them from their first formation. They did not hesitate but followed it readily as did Abraham, our father. Since he offered himself in love through the law of promise, God appeared to him, saying: Go from your country and your kindred and your father’s house to the land that I will show you. (Gen. 12:1). And he went without hesitating at all, but being ready for his calling. This is the model for the beginning of this way of life. It still persists in those who follow this pattern. Wherever and whenever souls endure and bow to it they easily attain the virtues, since their hearts are ready to be guided by the spirit of God.68

Also, Saint Isaac of Nineveh (mid-seventh century) who is greatly remembered for his spiritual homilies on the inner life, states that “Divine care surrounds all human beings all the time, but it is only seen by those who have purified themselves from sins and who

Gen. 12:1–3. Samuel Rubenson, The Letters of St. Antony: Monasticism and the Making of a Saint, Studies in Antiquity and Christianity (Minneapolis, MN: Fortress Press, 1995), 197. 67 68

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have God in mind at every moment.”69 Therefore, he instructs his fellow monks to trust God wholeheartedly without worrying about the bodily needs or being concerned about the new ways of conducting their life. He says, “If you believe firmly that God cares for you, then you do not need to worry about the body, nor need you be concerned about discovering ways how to conduct your life. If, however, you doubt God’s care, and want to look after yourself without God, then you are the most miserable person imaginable.”70 Numbers 6:1–5, 7–8 The second Old Testament reading is taken from the Book of Numbers 6:1–5, 7–8, which recalls another biblical exemplar, a Nazirite who makes a special vow to abstain from drinking wine and strong beverages, and voluntarily sets himself or herself apart for the service of God permanently or temporarily. The relevant biblical passage reads: The Lord spoke to Moses saying: Speak to the Israelites and say to them: When either a man or a woman makes a special vow to the Lord, he shall separate himself from wine and strong drink … All the days of his naziriteship no razor shall come upon his head; until the time is completed for which he separates himself to the Lord. … Even if his father or mother, brother or sister, should die, he may not defile himself (with their corpse); because the crown/consecration of God is upon his head. All the days of his nazirite vow he is holy (to the Lord).71

The English word Nazirite ultimately derives from and transliterates the Hebrew word ‫ נזיר‬/ nazir, meaning a “separated” or a “consecrated” person. Furthermore, a Jewish website entitled, “Navigating the Bible II: an online bar/bat mitzvah tutor,” offers a Homily 5, ed. Bedjan, p. 64. Quoted in Sebastian P. Brock, The Wisdom of St. Isaac of Nineveh, vol. 1, Texts from Christian Late Antiquity (Piscataway, NJ: Gorgias Press, 2006), 5. 70 Homily 5, ed. Bedjan, p. 67. Ibid., 6. 71 Num. 6: 1–8. 69

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rich commentary on the vow of the nazir and the various meanings and symbolism associated with it in the context of the Jewish tradition: This is unlike ordinary vows, since it involves a special protocol and ordinarily is for thirty days (Sifri; Yad, Nazir 3:1). The word nazir denotes that which is set apart and consecrated (Rashi). It can also denote the ‘crown’ of hair that the nazirite wears (Ibn Ezra on Numbers 6:7; Ramban). According to Talmudic tradition, the main purpose of the nazirite vow is to be a discipline against sexual temptation (Sotah 2a; Rashi) and to avoid pride (Sotah 4b). However, it is also seen as a means of attaining spiritual gifts (cf. Judges 13:3; 1 Samuel 1:11), and possibly as an initiation to prophecy (cf. Amos 2:11). By taking a nazirite vow, a layperson also to some degree attains the status of a priest (Philo 1, Legum Allegoriae 249). Some say that it is an offering where one presents his hair to God. (Josephus, Antiquities 4:4:4)72

The Bible mentions a number of remarkable male Nazirites in the Old and the New Testament respectively: Samson (Judg. 13:5), John the Baptist (Luke 1:15), and Paul (Acts 18:18). The vow was also open to women, but we have no biblical example of a woman taking the vow, except for Manoah’s wife during her pregnancy with Samson (Judg. 13:4). This custom also prevailed among the women belonging to the patriarchal family in the Church of the East. The pregnant mother of the potential bishop or the Catholicos-patriarch would take the vow of a nazirite throughout the time of her pregnancy. For example, in the life of Mar Dinkha IV, the current Catholicos-Patriarch of the Assyrian Church of the East, we read the following: “When Khanania was born in 1935 nobody predicted that he was going to be a bishop or later a CatholicosPatriarch. Yet his mother Panna abstained from meat when she was pregnant with her firstborn.”73 http://bible.ort.org/books/pentd2.asp?ACTION=displaypage &BOOK=4&CHAPTER=6 (accessed February 27, 2009). 73 http://www.indianchristianity.org/assyrian.html (accessed March 6, 2009). 72

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The vow of the Nazirite as expressing one’s special desire to draw near to God and to separate one’s self from the comforts and pleasures of this world is also a model of the Christian monastic ideal. Furthermore, Rabban Joseph Bousnaya (869–979), an East Syriac monk described the nazirite vow as: “The shield that wards off the arrows of the Evil One… It is through the nazirite vow that the body is made pure by fasting, the soul resplendent, and the spirit raised up to a state beyond splendor.”74 Deuteronomy 30:15–20 The third Old Testament reading is selected from the Book of Deuteronomy 30:15–20, which suggests God’s intervention in the life of the Israelites, His chosen people, when through Moses, He urged them to make a life decision. Although the word is not used, it was a covenant renewal. God, by His calling granting us repentance, has brought us to a place that is spiritually identical to that of the Israelites after the Old Covenant was confirmed. Thus, this passage cries out to the monastic candidate with great forcefulness inviting him or her to make a life decision. It recalls the biblical teaching on the two ways – life and death, good and evil – and gives the candidate the freedom to choose which he or she will follow. On account of this, the passage is also an exhortation to restore the harmony of his or her relationship with God. The choice to be made is between life and death, good and evil: I call heaven and earth to witness against you this day, that I have set before you life and death, blessing and curse; therefore choose life, that you and your descendants may live, loving the Lord your God, obeying his voice, and cleaving to him; for he is your life and the length of your days.75

The consecration of the monk or a nun involves a lifelong commitment to God, and following the command of God to choose life so that he or she may live fully, both now and in His Kingdom.

74 75

Quoted in Acharya, The Ritual of the Clothing of Monks, 61. Deut. 30:19–20

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Job 22:22–28 The fourth Old Testament reading is taken from the Book of Job 22:22–28, which invites the transgressors to return to God who will cleanse them from their iniquities and bless them provided they accept His words in their heart and put away iniquity from their abode. Furthermore, it suggests that God is faithful and merciful and He punishes only to vindicate justice. Those who return to Him and raise their eyes joyfully to heaven to offer their humble prayer will have confidence before Him and are thereby restored to their former state as indicated in the appropriate biblical passage: He has dominion over your enemies. He will make him clean like choice silver; then you will have confidence before the Lord when you joyfully look up to heaven. When you pray to him, he will hear you. He will again allow you to pay your vows. He will return you the dwelling of righteousness, and light will shine on your ways.76

Lamentations 3:25–36 The fifth reading of the Old Testament comes from the Lamentations of Jeremiah, 3:25–36, and tells that the one who deals with God will find it is not in vain to trust in him; for he is good to those who do so. But he is particularly good to the one who patiently seeks him and for the one who truly hopes for his salvation. Furthermore, it praises the one who bears the yoke of the Lord in silence and solitude thus describing the essential characteristics of the monastic life. In line with this thought, the introductory prayer by the abbot describes monasticism as an unblemished way of life, in solitude. Silence and solitude are distinctive features of monastic life, and are required if the monk or nun has to draw near to God. They create a sacred space and they cultivate the earth of the heart for a fruitful encounter with God. It is the silence of the one who puts his trust in God, who is at rest with him at the time of suffering. These words of Jeremiah which would have prepared and offered hope and comfort for the deported and exiled Jews of the 76

Job 22:25–28.

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Babylon captivity, are equally comforting and meaningful to the monastic who is ready to embark upon the journey back home to the Father from his or her “Babylonian captivity.” Furthermore, these words might be seen as anticipation to the Beatitudes of Jesus which warn against retaliation, and ask not to resist the evil-doer, but to pursue a life of virtue. In sum, they are a series of directives helping us on our journey to be with God. They even designate the actual condition of people who follow God’s guidelines: The Lord is good to the one who waits for him, to the soul that seeks him. It is good for the one who truly hopes for the salvation of the Lord. It is good for the man to bear your yoke in his youth. Let him sit alone in silence for he has accepted upon himself your yoke in his youth. (…) let him give his cheek to the smiter, and be filled with insults. For the Lord will not forget forever. Although he brings low, he will have compassion according to the abundance of his mercy; for he does not give answer from the heart but brings low the sons of mighty men, subduing under his feet all the prisoners of the earth, to incline the judgment of man in the direction of the Most High, to condemn a person with the Lord’s judgment: does he not see it?77

Sirach 2:1–7; 11–13 The sixth Old Testament reading is drawn from the Wisdom Literature, namely, from the Book of Sirach 2:1–7; 11–13. The passage is a warning against the potential trials with which those who apply themselves to the fear of the Lord may face in the course of their spiritual/ascetic journey towards God. Furthermore, it is an exhortation to steadfastness and perseverance in the face of such trails which are part and parcel of the spiritual life and holiness. In fact, the abbot in his Admonition to the monastic candidate makes an explicit reference to the relevant passage from Sirach saying: (…) having once for all renounced the world and taken up the gentle yoke of Christ, so that you may mortify your earthly

77

Lam. 3:25–36.

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limbs, remembering as it is inscribed on the tablets of your heart the holy word said by one of the sages: “My son, if you come forward to serve the Lord, prepare yourself for temptations. Do not be hasty at the time when temptations come. Cling to the Lord and do not depart from him, that you may finally become great” (Sir. 2:1–3). Therefore, wait for the Lord your God and keep his way path; for he will lift you up to inherit the heavenly land, while you apply yourself to humility, patience, gentleness, obedience, kindliness, good hope and with and above these, true love which is the perfection of the entire Law and the Prophets.78

Isaiah 18:1–7 The seventh Old Testament reading which is taken from the Prophet Isaiah, 18: 1–7, tells of an oracle against Ethiopia/Egypt whose relevance is not immediately perceived. Prophet Isaiah seems to announce the overthrow of Sennacherib’s hosts and desires the Ethiopian messengers, now in Jerusalem, to bring word of it to their own nation; and he calls on the inhabitants of the world to witness the event as is pointed out in verse 3. Though the Lord has remained quiet for a while, his patience is nearing an end. His ultimate judgment contains two graphic pictures brought about in verse 5 and 6 respectively: For before the harvest, when the blossom is over and the flower becomes a ripening grape, he will cut off the shoots with a sickle, and the spreading branches he will hew away. They shall be left together to the birds of prey of the mountains and to the animals of the earth. And the birds of prey will gather on them, and all the animals of the earth will rage against them.

The end result of God’s judgment is His own glory, for some of the Ethiopians will be called according to his purpose as stated in verse 7:

78

See Appendix 1& 2.

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THE SYRIAC ORDER OF MONASTIC PROFESSION At that time a gift will be brought to the Lord of hosts from a people despoiled and rooted up; from a people terrible from their beginning onward, a nation that is disfigured and trodden down, whose land the rivers have despoiled, to the name of the Lord of hosts, the mount Zion.

In a similar way, the monastic candidate’s life may have had its weaknesses and challenges; through them he has now been guided to the Lord. His commitment is a gift brought to God. In other words, he becomes an offering to God. The New Testament Readings 1 Peter 1:13–25 The first New Testament reading is taken from the General Epistles, namely, 1 Peter 1:13–25. Its message is a call to sanctity and watchfulness. After having encouraged his readers about the wonder and joy of salvation, the Apostle Peter, issues a number of exhortations that result from having eternal life. He urges his readers to be wakeful, and hopeful in the present (1:13), obedient and holy in behavior (1:14–16), fearful of God (1:17–21), and loving toward others (1:22–25). Peter’s description of the true believer is truly monastic. In this regard, the letter complements the monastic consecration of the candidate and reminds him of what is expected of him in his pursuit of the monastic life, which he is about to embrace. The letter reveals the ascetical dimensions pertaining to the monastic charism, as well as the eschatological orientation of the monk’s life. The monk is the one who is fully awake in the manner of the angelic beings that are described as ‫ ܥܝ̈ܪܐ‬/ʿire, “wakeful ones,” or “watchers” in the influential book of Daniel.79 Further, the monk is the one who is sober and disciplined, who sets his hope upon the joy that is coming to him at the revelation of our Lord Jesus Christ. Through Christ, the monk comes to put his trust more and more in God, and sets his faith and hope on Him. Having been made holy by obedience to the truth, the monk naturally grows in his love for his brethren. Indeed, John the Evangelist in79

Brock, The Luminous Eye, 124.

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sists that love for our spiritual family is a hallmark of our Christianity (See 1 John 2:7–11; 3:11–18). This is indeed a new birth with a pledge of immortality, according to the Apostle Peter who asserts: “a birth not of perishable but of imperishable seed, through the living and enduring word of God; for all flesh is like grass and all its glory like the flower of the field. The grass withers, and the flower fades, but the word of the Lord endures forever” (1: 23–25). Colossians 3:1–17 The second New Testament reading is chosen from the Letter of the Apostle Paul to the Colossians, 3:1–17. The focus of this passage is about the life-giving union with Christ. The Apostle Paul exhorts the faithful to put off the old nature with all its practices in order to put on the new nature, which is being renewed in knowledge after the image of God. Thus, he says: If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hid with Christ in God. When Christ who is our life appears, then you also will appear with him in glory.80

The life-giving union with Christ, which the Apostle Paul talks about, has some baptismal connotations. In the pattern of salvation, baptism as one of the sacraments (‘mysteries’) of the Church which is of central importance, can be viewed both as rebirth, in reference to the Johannine Gospel (3:3), and as death, burial and resurrection in accordance with the Pauline understanding (Rom. 6:3). While on a mystical level, baptism provides an immediate union with the glorified Christ and participation in his life-giving death and resurrection, on the practical level this union has to be grown into gradually, and continued in the daily life. Accordingly, the candidate at his monastic consecration commits himself to draw near to God. As he becomes dead to the world by the new birth of monasticism, which is regarded as a second baptism, he 80

Col. 3:1–4.

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has to actualize it in his earthly life until he enters the marriage feast of Christ the Bridegroom in the Kingdom of Heaven, at the resurrection at the end of time. So the monastic candidate has to put his heart and mind where our Lord is (Col. 3:1). He is raised with Christ, and his thought life should follow suit. He needs to stop digging up his old self and all the evil practices to which he is prone (Col. 3:4–9). Growth is a process, and we read that our new self “is being renewed in knowledge” in the image of God (Col. 3:10). How then does the monastic candidate put it into practice in his life? The following inspired words of the Apostle Paul say it all: Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience, forbearing one another, with no one grumbling against another; as the Lord has forgiven you, so you also must forgive. And above all these, put on love, which binds everything together in perfect harmony. And let the peace of Christ guide your hearts, to which indeed you were called in the one body. And be thankful to Christ, so that his word may dwell in you richly in all wisdom; teach and admonish yourselves with psalms and hymns and spiritual songs; with thankfulness be singing in your hearts to God. And whatever you do, in word or deed, do everything in the name of our Lord Jesus Christ.81

Luke 14:25–35, 15:1–10 The third New Testament reading is taken from the Gospel according to Luke 14:25–35, 15:1–10. Its message is about the demands of the discipleship of Christ and the parables of God’s mercy. Regarding the discipleship, Jesus demands of his followers an unconditional renunciation of that which is most dear, and a total dedication of life. He says: [I]f any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and

81

Col. 3:12–17.

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even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me, cannot be my disciple.82

Jesus made a strong statement that discipleship involves a willingness to come and die. This is a great cost. Jesus goes on to picture this willingness with two illustrations, namely, the parables of the tower-builder and the king who would make war. Both the building and the king are in danger of committing themselves to a course of action without having first counted the cost. The question they both face is whether or not they have the resources to complete what they have started. If they fail to finish what they have started, the result will be humiliation and shame. The point of these two illustrations is the same. It is that we are called to count the cost of discipleship and to make a determination as to whether we will see it through to the end. The two parables underline the monastic candidate’s need of testing himself in view of his renunciation. The candidate must know in advance that the price of discipleship is high. Thus he is called to choose both purposefully and single heartedly to follow Jesus. The conclusion sums up the first verse: “So therefore, whoever of you does not renounce all that he has cannot be my disciple” (Luke 14:33). The following two verses on the salt continue the same theme. Jesus is still talking about discipleship by bringing the illustration of salt. He says: “Salt is good; but if salt has lost its taste, how shall its saltiness be restored? It is fit neither for the land nor for the dunghill; men throw it away” (Luke 14:34–35). Salt was a valued product in the ancient world. It was used for various things. It was a purifier. It was a preserver. But the only use that is mentioned in the relevant passage is its use in seasoning food. Jesus elsewhere called his disciples the salt of the earth (Matt. 5:13). The salt as a preserver, it preserves from corruption and seasons the food. In a similar way, the monastic life is regarded as the salt of the Church. This view is brought out quite remarkably by Aidan Nichols OP in his article titled “A Catholic View of Orthodoxy.” He states,

82

Luke 14:26–27.

84

THE SYRIAC ORDER OF MONASTIC PROFESSION Orthodoxy is a monastic Church, a Church with a monastic heart where the monasteries provide the spiritual fathers of the bishops, the counselors of the laity and the example of a Christian maximalism. A Church without a flourishing monasticism, without the lived ‘martyrdom’ of an asceticism inspired by the Paschal Mystery of the Lord’s Cross and Resurrection, could hardly be a Church according to the mind of the Christ of the Gospels, for monasticism, of all Christian life ways, is the one which most clearly and publicly leaves all things behind for the sake of the Kingdom.83

Yet, this warning should not be seen as implying that some are being barred from this close discipleship. This is clearly demonstrated by the parable of the lost sheep: [T]here will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance… there is joy before the angels of the Lord over one sinner who repents.84

3. The Intercessions The intercessions are offered after the reading of the Gospel by the deacon. They are the solemn prayers of the community at the end of the Liturgy of the Word. All are requested to stand upright for the litany and at the end of each petition the faithful respond with ‫ ܩܘܪܝܐܠܝܣܘܢ‬/ Kyrie eleison, Lord have mercy. The intercessions are addressed to Christ and they speak of the celebration of monastic consecration as an event of the economy of salvation. The first intercession is a petition for the restoration of the oneness of the human family with God, the very purpose of Christ’s work of redemption: Christ our God, who are an unfathomable depth of goodness, and giver of immense gifts to humankind, who, when you saw our guilty race fallen away from your love, in an abyss deprived http://www.christendom-awake.org/pages/anichols/orthodox.html (accessed March 10, 2009). 84 Luke 15:7–10. 83

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of light and prone to be darkened by carnal desires, again made it worthy to be joined with you under your gentle yoke; grant us to restore our alienation that separates, and bring it to the single oneness in the likeness of your Being.85

Then follow four intercessions all of which are addressed to Christ beseeching him to sanctify, strengthen, encourage, and have mercy on the monastic candidate respectively. Next, there are two general intercessions first of which is for the tranquility, peace and concord both in the Church and the world. The second intercession is for the living hierarchs and the departed. Similar intercessions are made at the Divine Liturgy during the fraction of the consecrated host by the celebrant. Finally, the abbot offers a short prayer on behalf of the entire gathered faithful, summing up what has been offered, but finishing it with an eschatological dimension to which all the entire faithful cry out and respond Kyrie eleison three times: Christ our God, make us worthy that with a clear conscience we may persevere in laboring in your holy vineyard, and with the sacred companies of your saints to go out to meet you at your Second Coming. Let us all cry out and say thrice Kyrie eleison.86

The Admonition of the Abbot The admonition of the abbot which is addressed to the monastic candidate is threefold: a spiritual admonition, an exhortation to preserve the orthodox faith, and a series of petitions in his favor. The admonition begins with a quotation from the Gospel of Luke which says: “No one who puts his hand on the plough-handle and looks back is fit for the Kingdom of God” (Luke 9:62). The abbot then immediately reminds the candidate of the sacredness of the sacrament of the monastic consecration and the serious implication ̈ / šudoye) he of the covenant (‫ ܩܝܡܐ‬/ qyomo) and promises (‫ܫܘܕܝܐ‬ makes while standing in the presence of Christ God.

85 86

See Appendix 1 & 2. See Appendix 1 & 2.

86

THE SYRIAC ORDER OF MONASTIC PROFESSION Now, our brother, behold before whom you are standing! Not in the presence of a mortal and perishable person but in the presence of Christ God who searches the heart and the innermost parts. This you do as you make covenant and promises before the holy altar, with the chosen angels and the saints as witnesses, in the presence of this holy brotherhood, and you promise to live and to die with us.87

The abbot continues his address by reminding the candidate about trials and tribulations that he would face in the course of his life. Thus, he asks him to inscribe on the tablet of his heart the holy word of Sirach who said: My son, if you come forward to serve the Lord, prepare yourself for temptations. Do not be hasty at the time when temptations come. Cling to the Lord and do not depart from him, that you may finally become great (Sir. 2:1–3).

In relation to these wise words of Sirach the abbot advises the candidate to apply himself to virtues such as “humility, patience, gentleness, obedience, kindliness, good hope and with and above these, true love which is the perfection of the entire Law and the Prophets.” He then goes on to say how the grace of love has the power to reveal the perfect image of the discipleship: Even though there are many virtues, which (serve) as paints for the honorable image of discipleship of Christ, yet the grace of love is able to reveal more brightly than any other the perfect image of that discipleship, according to the witness of our Lord who said: “By this everyone will know that you are my disciples, when you have love for one another” (John 13:35). Thus, indeed, when this foundation is firmly set in you, all the things which may happen to you, you will readily accept with God. Indeed, the divine Apostle also testifies to this, saying: “Love endures all things, bears all things. Love never fails” (1 Cor. 13:7–8). With these, keep unfalsified unto the end your promise before God for the sake of true faith, turning your

87

See Appendix 1 & 2.

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face from every heresy that fights against Christ. Knowing that outside the true faith, no one can please God.88

Then the candidate is demanded to anathematize all those who were or will be against the true faith, and to promise in the presence of God and his chosen angels, that he will uphold firmly the true orthodox faith which was uttered and confirmed by the first three ecumenical councils. Also, he is to accept the teachings of the holy Fathers, among them the prominent Syriac fathers such as Jacob of Nisibis (d. ca. 338), Ephrem the Syrian (306–373) with the rest of the orthodox bishops and all their writings. And the admonition concludes with a series of petition in favor of the candidate: May God give you the grace to conduct yourself with good and faithful deeds which are pleasing to the Godhead. May he give you strength, perseverance and patience against all the assaults of the Evil One. May the Lord remove from you all the fatal despondencies of the Accuser. May God give you humility with upright obedience, that which befits Christ’s disciples. May the Lord give you the grace that you may surrender to him, with confidence and without shame, this habit which you receive, while not putting to shame on the Day of Judgment those who have offered you.89

The last petition, however, involves the entire monastic community: May the Lord, lover of humankind, forgive and pardon the failings of us all, by his grace and abundant mercy and by the prayers of his blessed Mother Mary and all his saints. Amen.90

The biblical readings, together with the diaconal litany and the admonition of the abbot which complement and exemplify them in relation to the actual celebration, are the climax of the Liturgy of the Word opened with the responsorial psalmody. However, the Liturgy of the Word itself will be accomplished and made more See Appendix 1 & 2. See Appendix 1 & 2. 90 See Appendix 1 & 2. 88 89

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directly intelligible with the Mystery Rites that follow it. The divine word which is read and heard becomes a source of life for the monastic candidate as it leads him or her from penitence to participation, from conversion to communion. Mystery Rites The German liturgical scholar Gabriele Winkler rightly points out that “virtually all societies of the past used symbols and rituals as a structured framework to bridge the gap between the reality of the tangible world and the reality of the intangible world beyond, just as societies today turn to ritual in order to deal with the ultimate questions of life.”91 Indeed, rites and rituals, symbols and signs serve as an expression of the religious views and elevate the meaning of an event to a higher spiritual plane. Furthermore, regarding the function of the ritual, another German scholar, Gerhard Delling, makes the following relevant remark: “in many respects the essence of religion is more directly intelligible in its worship than in statements of its principles.”92 With this understanding of the function of symbols and rituals in mind, I will turn to consider the mystery rites of the monastic consecration which serve as an expression of the monastic life and ethos, and will also bring out the common elements associated with the sacrament of baptism itself. The mystery rites are introduced with an introductory prayer offered by the abbot in which he recalls God’s divine dispensation, the mysteries of creation, the fall and restoration, thus suggesting once more that the monastic consecration is an event of the divine economy of healing/salvation: Lord God Almighty, who brought us from nothing into existence, that we might share in your goodness, and when we had grown old in sin, renewed us again by the manifestation of your Only-Begotten, who does not desire the death of a sinner, Gabriele Winkler, “Armenia’s Liturgy at the Crossroads of Neighboring Traditions,” OCP 74 (2008): 363. 92 D. Gerhard Delling, Worship in the New Testament (London: Darton, Longman and Todd, 1962), xi. 91

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as he said, but wants all people to be saved and to come to the knowledge of the truth.93

Following this short narration of salvation history, the abbot proceeds to beseech the Lord God Almighty to receive the monastic candidate who has fled the ‘stormy’ world to seek refuge in God, and to bear the gentle yoke of Christ saying: [R]eceive this your servant who has left the world and its evil storms and sought refuge in you, and has taken upon him the gentle, sweet and light yoke of your Only-Begotten, and has loved your commandments.94

This is followed by a number of petitions for the help and encouragement of the monastic candidate to carry the gentle yoke of Christ joyfully while armed with grace and blessing, clothed with the garment of good deeds, shielded with the true faith, girded with virtuous works, and shod with the gospel of peace in order to become victorious against the power of the Enemy. Furthermore, he is to be adorned with all the monastic virtues and protected from all temptations and the influence of the Accuser so that he may bring forth the fruits of righteousness and thereby share the lot of the wise and faithful virgins who entered the marriage feast with the Bridegroom. The mystery rites themselves are spoken of as a divine visitation of bountiful mercies and a sign of salvation: Clothe him in a garment filled with good deeds, in the helmet of salvation, with the shield of true faith, and gird him with virtuous works. Let him be shod with the gospel of peace, so that he may be able to stand against all the power of the Enemy. Adorn him with the robe of grace and fair conduct, keep his soul without stain. Give him the mind of cheerful perseverance, obedience and simplicity, and strength for upholding the direction of your holy commandments.95

See Appendix 1 & 2. See Appendix 1 & 2. 95 See Appendix 1 & 2. 93 94

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The last petition, however, is for the sake of the entire community to be made worthy of the same grace and mercy of the monastic candidate so that they may all together yield the fruits of righteousness and purity. Finally, each one of the mystery rites brings its own distinctive grace. Consignation (imprint on the forehead) Here the abbot imprints (‫ ܛܒܥ‬/ ṭobaʿ) the candidate with his thumb on the forehead while making the sign of the cross at each invocation of the blessed Trinity with the accompanying formula: “(Name) is imprinted to be a lamb in the holy fold of God. In the name of the Father +. Amen. And of the Son +. Amen. And of the Holy Spirit for the eternal life +. Amen.”96 This is immediately followed by a relevant prayer addressed to God the orderer of the worlds to bestow upon the candidate the grace of wisdom and knowledge, and grant him a holy life. The prayer concludes with the following divine grace in the favor of the candidate: “[a]nd may he grant you an imperishable crown, through this seal of his mark (‫ ܚܬܡܐܽܗܢܐܽܕܪܘܫܡܗ‬/ ḥotmo hono drušmeh), with all his saints forever.”97 The Syriac term ‫ ܛܒܥܐ‬/ ṭabʿo, which corresponds to English “imprint” or “seal,” is defined metaphorically by Payne Smith as “the seal or sign of baptism, of chrism.”98 This is also how it is employed in the Syrian-Orthodox baptismal rite where the rubric has the following instruction: The priest moistens his right thumb with the holy Myron and seals the child upon his forehead three times, crosswise, saying: By the holy Myron which is Christ’s sweet fragrance, the seal of true faith (‫ ܛܒܥܐܽܕܗܝܡܢܘܬܐ‬/ ṭabʿo dhaymonuto), and the perfection of the Holy Spirit’s gifts, N… is sealed (‫ ܡܬܛܒܥ‬/ metṭbaʿ).99

See Appendix 1 & 2. See Appendix 1 & 2. 98 Payne Smith, A Compendious Syriac Dictionary, 167. 99 Samuel, ed. The Sacrament of Holy Baptism According to the Ancient Rite of the Syrian Orthodox Church of Antioch, 74. 96 97

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Tonsure The Syriac term ‫ ܣܘܦܪܐ‬/ suforo corresponds to English word “tonsure,” which itself derives from the Latin tondere to shear. In his article, “Monastic Tonsure: The Western Tradition,” Michael Casey states that: [t]he noun tonsura was applied to the act of shearing sheep or cutting hair; … Christian Latin gave birth to a whole family of words restricting the sense to what we know as tonsure, a distinctive haircut worn by clerics and monks: tonsoro, tonsuratio, tonsuratus, tonsuriae, tonsus.100

He then goes to sketch a history of tonsure from Benedict to the Middle Ages saying, [t]onsure is a practice widely associated with monasticism in the world religions in which monks and nuns exist, notably Buddhism. Monastic tonsure is already well-established in Christian circles by the beginning of the fourth century. At least the principle seems generally accepted if not the form.101

In the West-Syriac monastic rite, the tonsure is introduced with a prayer of petition offered by the abbot, and followed by the handing over of the scissors to the priest by the monastic candidate while he recites three times the following verse of the Psalm 73:28. Next, comes the tonsure of the candidate accompanied by the appropriate prayers offered by the priest. The prayer of petition offered by the abbot is addressed to Christ with the following opening words: Our Lord and our God and our Savior Jesus Christ, the eternal Word and immaterial offspring of the invisible Father, who in your loving-kindness were manifested in a human form on earth for the salvation of your image.102

Michael Casey, “Monastic Tonsure: The Western Tradition,” TJURUNGA: An Australasian Benedictine Review 69 (2005): 75. 101 Ibid. 102 See Appendix 1 & 2. 100

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This is followed by a petition made to Christ which relates the tonsure of the monastic candidate to the divine dispensation. Further, it speaks of the monastic tonsure as a sign of salvation, an encounter of the Lord with the candidate who is petitioned to be numbered among the guests of Christ’s bridal chamber and those of the spiritual marriage-feast. This is continued by a series of petitions in favor of the candidate to strengthen him in his spiritual warfare and bring him victory over the demons and the destructive passions. There are references to cross-wise anointment which he has just received on his forehead as a sign of protection from the rebellious demons, but also as a mark of ownership in the sheepfold of life. Again, the final petition recalls the eschatological marriage-feast and the bridal chamber which he would enter: May your mark protect him, and the sign of your Cross cause to flee from him the inimical power, that, being pure and without stain like a new bridegroom, he may enter your indissoluble bridal chamber, and with the chaste virgins,103 with lamps shining with the oil of mercy; may he be seen in your presence at the feast which is full of joy and exultation, and may we offer you a new praise and thanksgiving without ceasing, and to God the Father who begot you, and to your Holy Spirit, now and always and forever.104

Following this earnest petitionary prayer, the candidate who desires to be tonsured takes the scissors in his hand and gives them to the priest who makes him say three times these verses of the Psalm: “I wish to draw near to God. Your name is good to me, Lord, my trust, so that I may recount all your wonders” (Ps. 73:28). While repeating these verses of the psalm, he gives the priest his right hand (which might be seen as a sign of making a covenant).

The association of the wise virgins with the “bridal chamber” (rather than the “wedding feast” Peshitta of Matt. 25:10) may ultimately go back to the Diatessaron. For further information see Sebastian P. Brock, “The Bridal Chamber of Light: A Distinctive Feature of the Syriac Litugical Tradition,” The Harp 18 (2005). 104 See Appendix 1 & 2. 103

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In the Eastern/Byzantine monastic profession, at the time of tonsuring the abbot places the scissors on the Gospel Book, and asks the candidate, to take the scissors, and give them to him. This is repeated three times; and only after that does the abbot proceed to cut the novice’s hair.105 Also, in the West-Syriac monastic profession, the fact that the candidate takes the scissors in his hand and gives them to the priest while repeating thrice the verses of the Psalm 73:28, and subsequently stretching out his arms like the cross, indicates that he freely comes forward to be tonsured. This is a clear indication that the new monk has freely and willingly offered his freedom to Christ. Also, the psalm verse, which the candidate repeats three times, is a remarkable confession of faith. The verse can be equally divided into three parts, which all are related to God: a) the desire to draw near to God, b) to trust in the Lord, c) to recount all God’s wonders. This is, a climax of the celebration, in the sense that it discloses the fundamental disposition of the candidate and it can be considered as the heart of the monastic charism. It is a biblical theme like ‘seeing God’. Both express a turning of the heart to God. Both are familiar expressions of God-centered life.106

The prayer of the priest which follows the candidate’s confession of faith makes a reference to the remission of sins and the angelic life of his servants and then petitions God through Christ our Lord saying: bless this your servant with every spiritual and heavenly blessing, and make him fulfill your commandments … Grant him to live in a way which is befitting your majesty, and to fulfill his promise, so that he may be constant in diligence and of invariable cheerfulness towards you, and (in) perfect faith may he become worthy of heavenly blessings through Christ Jesus our Lord.107 Ware, The Inner Kingdom, 115. Acharya, The Ritual of the Clothing of Monks, 75. 107 See Appendix 1 & 2. 105 106

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Next, the candidate to be tonsured extends his arms in the form of a cross and says: ‫ ܒܪܟܡܪܝ‬/ barekmor (bless, my lord!), an invitation to the priest to tonsure his hair. The priest then takes some of his hair (successively) from front and back and from either side in the form of a cross and says the following words with the accompanying Trinitarian formula: (Name) is tonsured, casting from himself, with this dead hair of his head, all his brutish habits. In the name of the Father +. Amen. And of the Son +. Amen. And of the Holy Spirit forever and ever +. Amen.108

As Michael Casey has noted, “Eastern Christians have three tonsures: baptismal, monastic and clerical, each of them being seen a part of sacramental initiation and representing the candidate’s selfoffering to God. The Euchology or the book of offices in the Greek Church, containing the liturgy, sacraments, and forms of prayers, refers to cutting the hair in the form of a cross, but this was a matter of four ritual snips before the rest of the hair was cut. The usual form of monastic tonsure in Orthodoxy is simply a shaved head, the so-called “Pauline tonsure.”109 Also, in Syriac, the word ‫ ܓܪܝܥܐ‬/ griʿo (the passive-participle form of the verb ‫)ܓܪܥ‬ means shaven, shorn as a monk, hence a monk.110 Furthermore, in his work, Lives of the Eastern Saints, John of Ephesus makes references to the ritual of the monastic tonsure and the various forms of tonsure practiced by the Syriac monastic communities he had encountered during his life time.111 As to the significance of tonsure, Mushe bar Kepho explains that “the tonsure shows the marvel that he (the monk) has cast away the mortality attached to sin.”112 In the Western tradition, See Appendix 1 & 2. Casey, “Monastic Tonsure,” 83. 110 See J. Payne Smith, Supplement to the Thesaurus Syriacus (Oxford: Clarendon Press, 1927), 79. 111 For the Syriac text with an English translation see E. W. Brooks, ed. John of Ephesus: Lives of the Eastern Saints, vol. 17, PO (Paris: FirminDidot, 1923), 278–82. 112 Appendix 8: Mushe bar Kepho’s Homily on Monastic Profession. 108 109

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION

95

“[t]he tonsure intends to signify a special belonging to God and, especially for monks, the renunciation of the vanity of the world.”113 Furthermore, in the tonsuring of the novice, the following prayer which is said before the tonsure illustrates the significance of tonsure in the Benedictine tradition: Almighty God grant, we beseech you, that as this servant of yours is now losing the hair on his head so may he at the same time lose also the vices of his heart and body so that renewed in body as in mind he may happily reign with you forever.

Finally, in the West Syriac monastic rite, the ritual of tonsure is concluded with a prayer addressed to Christ the “master and teacher of truth.” Accordingly, the priest beseeches Christ to be a master and teacher to the one who has been tonsured and committed himself to become the disciple of Christ all the days of his life. The prayer reads: O master and teacher of truth, our Lord Jesus Christ, the hope and trust of his saints, be for him a master, teacher, and leader; make wise in reverence for this your servant who has fled the world and its ties, taking refuge in you in order to receive the sign of your humility and to become your true disciple all the days of his life... Teach him to do your will.114

Stripping After the tonsure, comes the stripping off from the candidate of his old garments. The deacons spread out a cloak held behind the candidate to be clothed in the monastic habit and the priest takes the tunic. When the candidate takes off his (old) garments the priest prays the following short prayer which has symbolic overtones: “May the Lord take off from you the old man which is corrupted by erroneous desires” (Eph. 4:22; Col. 3:9).115 The ritual of stripping, like the tonsure that precedes it, belongs to the symbolAnselmo Lentini, San Benedetto: La Regola, Second ed. (Montecassino: s.n., 1980), 47. 114 See Appendix 1 & 2. 115 See Appendix 1 & 2. 113

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THE SYRIAC ORDER OF MONASTIC PROFESSION

ism of asceticism. Both point to the sacrificial character of the monastic life which requires the candidate to empty himself of all the worldly cares and desires, and thereby focus single-heartedly on Christ and desire to be united with him. Clothing The rituals of monastic clothing and tonsure constitute the climax in the celebration of monastic profession. That is why the Syriac tradition refers to the monastic rite both as ‫ܛܟܣܐܽܕܣܘܦܪܐܽܕܕܝ̈ܪܝܐ‬ / ṭekso dsuforo ddayroye, “the Order of Monastic Tonsure,” and as ‫ ܛܟܣܐܽܕܬܘܠܒܫܐܽܕܕܝܪܝܘܬܐ‬/ ṭekso dtulbošo ddayroyuto, “the Order of Clothing of Monks.” The ritual clothing of the monastic habit with its several components and the accompanying prayers, including the biblical reading taken from the prophet Zachariah, symbolizes a new creation, the old self being renewed in the image of the Creator. The different pieces of clothing are distinctive symbols whose spiritual meaning and significance is clearly brought out by the accompanying prayers which are provided here for the sake of convenience. The priest first clothes the candidate in the new tunic, saying: “May the Lord clothe you in the new man, which is renewed in the image of the one who created it, in uprightness and the righteousness of truth for ever” (Col. 3:10).116 This is followed by giving him a girdle to bind his waist, while the priest says: “May the Lord gird you with righteousness and true faith, and incorruptible strength against all shameful passions, so that you may walk in the way of his holy commandments for ever” (Eph. 6:14).117 Next, the priest puts the hood on his head and says: “May the mighty Power, who descended from the heavenly heights and received a crown of thorns as an example of humiliation, endow you with humility of righteousness and perseverance. May he place on your head the helmet of salvation (1 Thess. 5:8), the crown of joy and the shield of victory by which all hostile and inimical enemies are put to shame forever.”118 Finally, the priest clothes him See Appendix 1 & 2. See Appendix 1 & 2. 118 See Appendix 1 & 2. 116 117

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION

97

with the outer garment, that is the monk’s cloak, saying: “May the Lord clothe you in the robe of glory, by the power of his Holy Spirit, that you may please him by your virtuous and upright deeds all the days of your life forever.”119 At the conclusion of this, the deacon reads the prescribed passage from the Prophet Zechariah 3:1–8, while standing on the right side of the altar facing the west, i.e., the congregation. However, it should be noted that both the order and the prescription of the biblical reading is different in the British Library manuscript containing the rite of the monastic profession. There, the prescribed reading is from chapter 12 of the prophet Zechariah, and takes place not before, but after, the candidate’s feet have been washed and he has put on the sandals. Also, the rubric suggests that the candidate, having been clothed in the monastic habit, comes and kneels before the altar while the deacon reads from the prophet Zechariah. The choice of the reading from Prophet Zechariah 3:1–8, which seems to fit more with the ritual clothing and the feet washing of the monastic candidate, is about the cleansing of Joshua the high priest. The prescribed passage can be conveniently divided into two relevant parts. The first part considers the vision of the Lord, Satan, and Joshua the high priest: The angel of the Lord stands against Satan on Joshua’s behalf. (Zech. 3:1–3). Consequently, Joshua’s iniquity is removed, and he is given clean garments. (Zech. 3:4–5). The second part deals with God’s message to Joshua the high priest: there is a personal admonishment and promise to Joshua, or rather a covenant made with him based on the following conditions set by God: “If you will go on my paths and observe my commandments, you shall give judgment to my house and guard my courts; and I grant you the right to come and go amongst these in attendance here” (Zech. 3:7); then follows a prophetic message of Messiah and his reign. (Zech. 3:8).

119

See Appendix 1 & 2.

98

THE SYRIAC ORDER OF MONASTIC PROFESSION

Washing of the feet The ritual washing of the feet takes place in the sanctuary in the presence of the attendant priests, fellow monks and deacons. A chair is placed in the sanctuary next to the washing basin for the candidate to sit upon while they wash his feet. As the deacons pour water into the washing basin the priest offers the following prayer which reflects on the preceding mystery rites that introduced the candidate into a new covenantal relationship with God. The prayer may be taken as a fulfillment and affirmation of what has been said and done in the course of the monastic consecration which is nearing completion. To a certain extent it follows the line of thought and action in the preceding reading taken from the prophet Zechariah 3:1–8. As we have seen in the reading, first, Joshua’s iniquity is removed, and then he is given clean garments to put on symbolizing the new habit for the monastic candidate. Secondly, God gives a message to Joshua the high priest and admonishes him to fulfill the covenant in order to receive God’s grace and blessings. In short, the prayer among other things makes an explicit reference to the holy covenant, the consignation, the cleansing power of water, the habit, and the holy pledge (of immortality) given to the candidate by God. It reads: May God whose faith is strong in his worshippers once they have desired to accept his holy covenant, fulfill in you the Mystery with which you have been sealed. And by this water, may he wash away from you all the foulness of sin; and may this habit which you have received make you worthy to labor in it in purity and holiness. May he keep it for you until the day of salvation. And may you live in purity and holiness all the days of your life, giving praise for his salvation, with which he has visited you in truth. And may his holy pledge be preserved with you.120

Following this prayer, comes the washing of the feet of the candidate. The rubrics in our manuscripts slightly differ in terms of who and how the actual washing of the feet is done. While the relevant 120

See Appendix 1 & 2.

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION

99

Vatican manuscript states that the candidate places his feet in water and upon saying Barekhmor, or bless my Lord, the priest himself proceeds to wash his feet. Only, when they intone the ‫ ܡܥܢܝܬܐ‬/ maʿnito, or the anthem titled “Wash me clean,” do all the priests and deacons in attendance, come forward to wash his feet. The British Library manuscript suggests that they, meaning the priests and deacons in attendance, do the washing while the celebrant priest gives the blessing and says thus: “May the living and insatiable water, that is to say, the Holy Spirit, wash away from you all the venom of the (spiritual) serpent and all the foulness of sin for ever. Amen.”121 The difference in the ritual, probably stems from the fact that the British Library manuscript only mentions the rubric for the washing of the feet and omits the anthem “Wash me clean” and the subsequent prayer for wiping the feet of the candidate with a towel by the priests and deacons while the celebrant priest prays: “May the river of peace and salvation, Christ God, wash and wipe away from you all evil and bitterness and all defilement of sin for ever.” [See Appendix]. Here Christ, referred to as the river of peace and salvation, is called upon to cleanse and wipe away from the monastic candidate all defilement of sin in order to make him a worthy instrument for the proclamation of Christ’s peace and salvation to the world and become victorious over the power of the enemy, as suggested by the two following prayers accompanying the ritual of putting on the sandals. When they put the sandal on his left foot the priest says: “May the Lord make you shod in the preparation of the Gospel of peace, (Eph. 6:15) forever.”122 Upon putting it on the right foot, the priest offers the following prayer: “May the Lord give you strength from on high, so that you may tread on snakes and scorpions and all the power of the Enemy for ever.”123 The accompanying prayers for putting on the left and right sandal allude to the Pauline letter of Ephesians 6:15 and the Gospel of Mark 10:19 respectively. The former, points out to the eagerness of proclaiming the Gospel of peace which is part of the Christian armor for the See Appendix 1 & 2. See Appendix 1 & 2. 123 See Appendix 1 & 2. 121 122

100

THE SYRIAC ORDER OF MONASTIC PROFESSION

spiritual warfare; whereas the latter, refers to the power and the encouragement of the disciples to tread upon the serpents and scorpions and the whole strength of the enemy without any fear in the fulfillment of their mission. Incorporation into the Community The sixth and final section of the mystery rites of the West-Syriac monastic profession is the incorporation of the candidate into the monastic community upon having received the cross-wise sealing on the overhead, been tonsured, stripped of his old garments, and then clothed with the holy habit, and finally given a ritual washing of the feet and shod in sandals. Now, coming down from the sanctuary where the candidate received the washing of the feet, he proceeds to the nave and in a dramatic way kneels to the east and west, north and south making an earnest supplication before his brethren saying: ‫ ܒܪܟܡܪܝ‬/ barekmor, receive me! They answer him with befitting prayers. The warm reception and incorporation of the candidate by the brethren into the community is celebrated first with a prayer by the priest which opens with the following words: Lord our Lord, Almighty, and heavenly, you who in all generations dwell in souls of the holy, effect with this your servant a beneficial sign and unite him with those who revere you. Preserve him undefiled until the end, in his way of life.”124

Handing of the holy Cross At the conclusion of the prayer by the priest, the abbot gives the candidate a cross placing it on his left shoulder as a powerful sign of Christ’s discipleship and acceptance of his invitation: “If any one would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23). The handing of the cross is followed by giving him the kiss of peace accompanied with a solemn declaration of the candidate’s new covenantal relationship, sealed by the reception into the community:

124

See Appendix 1 & 2.

3. MONASTIC PROFESSION IN WEST-SYRIAC TRADITION 101 In confirmation of these covenants which you have made ̈ ) and confessed before God and his ho(‫ܩܝܡܐܽܗܠܝܢܽܕܐܩܝܡܬ‬ ly angels and all this holy brotherhood, in the faith of the bond of true love we give you the peace.125

As the newly clothed monk stands at the north side of the sanctuary carrying the cross, each one comes according to his liturgical rank and they complete the giving of peace. Meanwhile, they they sing the 8th ‫ ܡܥܢܝܬܐ‬/ maʿnito. (The verse), “Worship the Lord in fear.” Concluding Hymn and Prayer The service concludes with another solemn prayer of praise and thanksgiving offered by the abbot which shows the monastic profession as a discipleship of Christ’s divine love and a reconciliation offered by him to the estranged humanity by making us sons and members of his household and declaring us brothers and sons of the heavenly Father’s inheritance. It also recalls the Gospel saying according to Luke that “there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:17). The prayer continues with a series of petitions in behalf of the newly clothed monk, recalling the earlier themes: Therefore now we beseech you, O Lord full of grace … to receive this your servant, who by our deficient hands has drawn near to you and become your disciple. Give him the mark of spiritual life, and strip off from him the old man and clothe him in the new and spiritual man that is renewed by deeds of righteousness. … And so let him behave as befits his holy habit, so that he may be worthy of mercy on the day of your glorious manifestation; and with the saints who have been pleasing to you, may he enter your bridal chamber full of joy.126

Then they offer a ‫ ܩܘܡܐ‬/ qawmo, a set of prayer consisting of the trisagion and the Lord’s Prayer. The service ends with two prayers 125 126

See Appendix 1 & 2. See Appendix 1 & 2.

102

THE SYRIAC ORDER OF MONASTIC PROFESSION

offered by the priest the first of which is said for the perseverance of the newly clothed monk, and the second on behalf of everyone. We end here with the opening words of the prayer said on behalf of the consecrated monk: Truly, our Lord and our God, we beg and beseech your kindness, keep the promise which your servant has made to you without falsehood, and let him not turn back in the manner of Lot’s wife, but let him live for you alone and look to you.127

127

See Appendix 1 & 2.

CHAPTER FOUR: COMPARISON WITH THE WEST-SYRIAC BAPTISMAL RITE THE DEVELOPMENT AND STRUCTURE OF THE WESTSYRIAC BAPTISMAL ORDO The West-Syriac baptismal ordo (Syriac ‫ ܛܟܣܐ‬/ ṭekso from Greek

τάξις) which is currently employed by the Syrian Orthodox Church is attributed to Severus, Patriarch of Antioch (512–18), a leading Miaphysite theologian who is honored as a great doctor of the Oriental Orthodox Churches. The printed texts of the West-Syriac baptismal ordo or ṭekso (‫ ܛܟܣܐܽܕܥܡܕܐ‬/ ṭekso daʿmodo)1 show evidence of some accumulation in comparison with the several extant manuscripts which have been studied by Dr. Sebastian Brock.2 The West-Syriac baptismal rite has undergone a process of development and renewal in the course of its history. The existing Samuel, ed. The Sacrament of Holy Baptism According to the Ancient Rite of the Syrian Orthodox Church of Antioch.This is based on the edition which was published in 1950, in Homs, by the late Syrian Orthodox Patriarch of Antioch, Ephrem Barsaum. In the preface, Patriarch Barsaum states that the edition is based on eleven Syriac manuscripts, the oldest of which is a tenth-century estrangelo manuscript belonging to the patriarchal library of the Syrian Orthodox Church. 2 Sebastian P. Brock, “Studies in the Early History of the Syrian Orthodox Baptismal Rites,” JThS 23 (1972): 16–64. The study covers the various baptismal tekse or ordines which are/were employed by the Churches rooted in the Syriac tradition. It examines the history, structure, the various consignations, and the influence of the Eucharistic liturgy on different baptismal tekse. 1

103

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THE SYRIAC ORDER OF MONASTIC PROFESSION

texts of the rite show a number of variations in rubrics, the order of the prayers, the place and number of the pre- and postbaptismal consignations as well as interpolations from the Eucharistic liturgy into the baptismal liturgy.3 Furthermore, one may add that historically, there have been two different traditions represented in the rite belonging to the Syriac tradition: the baptismal rite as it was practiced by the Greek-speakers in the region of Antioch, and the other originating in the native Syriac liturgical tradition. The former, is primarily seen in the baptismal ṭekso attributed to Severus of Antioch which is translated from Greek, whereas the latter is chiefly indicated by the baptismal ṭekso attributed to Timothy of Alexandria (probably Timothy Aelurus) which is no longer in use. However, there is a good deal of interaction between these and other baptismal ṭekse (pl. of ṭekso) of the Antiochene tradition. For these reasons fourth-century Greek interpreters of the Antiochene liturgical tradition will be occasionally brought into the following discussion of the meaning of baptismal liturgy in the West Syriac tradition. The current rite of the West-Syriac baptismal ṭekso may be conveniently divided into two main parts: I) The Making of Catechumens, and II) Baptism.4 The first part begins with the opening prayers which have been incorporated from the West Syriac celebration of the Hours. The whole series of prayers and poetical compositions precedes a Liturgy of the Word consisting of biblical readings chosen from the New Testament, namely from the Pauline Epistles and the Gospels. This is followed by a pair of prayers specific to the occasion of baptism: one is designated for the celebrant himself and said inaudibly; the other addressed to the catechumens and recited audibly. The latter includes the inscription of the catechumens’ names. Next comes the first consignation on the forehead without using oil; its accompanying prayer stresses “Christ’s ownership” of the catechumen(s).5 This is followed by For a detailed analysis of all these elements, see Ibid. See the detailed outline below. 5 Sebastian Brock has carefully studied the number of four consignations in the Syrian Orthodox Baptismal ordo and has noted their different positions in the service. He rightly explains the significance of all four 3 4

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 105 exorcism, and apotaxis-syntaxis. The first part concludes with the Creed and a prayer of thanksgiving. The second part of the baptismal rite begins with the procession to the baptismal font and opens with an introductory prayer for the mixture of the cold and hot water in the baptismal font at which point then the font is covered with a veil, two candles being lit on either side. This is immediately followed by a prayer for the second consignation on the forehead using olive oil; here adoption is the theme.6 Next comes a set of prayers with Prooimion (Syriac ‫ܦܪܘܡܝܘܢ‬, from Greek προοίμιον) and Sedro (‫ )ܣܕܪܐ‬followed by the removal of the veil. After that, there are several prayers for the blessing of the water with the epiclesis (similar to that of the Eucharist), followed in sequence by the infusion of Myron and then the third consignation, which assures protection of the catechumen for the contest with Satan and entails anointing of the forehead as well as the body with the anointing oil.7 Then follow the baptism (with triple immersions), the post-baptismal consignation, the Chrismation which confers the gift of the Holy Spirit.8 Next are the dressing, the crowning, and finally the Communion with a conclud-

consignations, the first of which is without oil, and the other three with. The significance of the first consignation is explained in the following words: “The accompanying prayers suggest that the first consignation concerns the inscription of the candidates into the church, linked with the idea of Christ’s ownership.” Brock, “Studies in the Early History of the Syrian Orthodox Baptismal Rites,” 33. 6 “The second consignation, as the preceding prayer shows, is clearly the original Antiochene pre-baptismal anointing associated with the Holy Spirit, while the formula adds the theme of υἱοθεσία (adoption).” Ibid. 7 “The third consignation, which has no introductory prayer, is the protective anointing of the candidates, presumably regarded as athletes, in preparation for their contest with the devil, i.e. the baptism proper. To this the formula also adds the theme of grafting, from Romans xi.” Ibid. 8 “The final consignation is, of course, the post-baptismal anointing conferring the gift of the Holy Spirit, introduced into the Antiochene area about 400, and thus doubling, to some extent, with the second consignation.” Ibid.

106

THE SYRIAC ORDER OF MONASTIC PROFESSION

ing prayer. Finally, there is a prayer for the removal of the crown – also referred to as the rites of the Eighth Day. In his West Syrian Liturgical Theology, Dr Baby Varghese comments on the meaning of the main liturgical ordo or ṭekso, and in the course provides some elucidation of the West-Syriac baptismal ordo under consideration. He argues that the content of the ordo became fixed following a long process of development.9 In his analysis of the West-Syriac baptismal rite, he shows that there are “essential” elements which are the oldest and constitute the core of the ordo, and the “accessory” ones which are later subsequent additions introduced to bring out the significance of the “essentials” and their place in the ordo. According to him the original or the “essential” elements of the first part of the baptismal rite include the scriptural readings (I.11 and 13 in the outline below), the consignation on the forehead without oil (I.18), exorcism (I.20), apotaxis (I.21) and syntaxis (I.22). He says, “[t]heir place in the baptismal ordo has been attested since the fourth century. The creed was probably added in the fifth century. The other elements were added in the subsequent centuries.”10 For the second service, however, the essential elements consist of entry to baptistery (II. 25), consecration of water with the epiclesis (II. 34), consignation 3 (II.35), baptism (II.36), chrismation (II. 38), dressing and crowning (II.39, 43), and Communion (II.45). There are fewer “accessories” in the second service compared to the first. In considering the structure as well as essential and the secondary elements of the baptismal liturgy, Dr Varghese makes the following observation: The baptismal liturgy had a comparatively simple structure at least until the beginning of the second millennium. The essential elements were the signing of the forehead without oil (which was probably part of the enrolment of the catechumens), exorcism, apotaxis-syntaxis, one or two pre-baptismal anointing(s), consecration of the water with the epiclesis (similar to that of the EuchaBaby Varghese, West Syrian Liturgical Theology (Burlington, VT: Ashgate, 2004), 145. 10 Ibid., 147. 9

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 107 rist), followed by the infusion of Myron, immersion, Chrismation, crowning and finally the Communion. In the course of development, the essentials remained essentially unchanged, and the ‘accessories’ were introduced to bring out the significance of the ‘essentials’ and their place in the ordo. The principle is applicable to most West Syrian liturgical celebrations. As we have seen the ‘essentials’ were fixed in the golden age of liturgical development, and in the later period, the main interest was to elaborate the original structure by adding secondary elements such as hymns or Prooimion Sedro. The addition of the secondary elements sometimes served to give a touch of uniformity among the ordos.11 Following this description of the West-Syriac baptismal ordo, it might be helpful to set out the final shape of the structure of the West-Syrian baptismal rite in outline form in order to see the overall structure, as well as the place of each element both “essential” (marked with *) and “accessory” within the ordo. In addition, some relevant comments and rubrics will be added for the elucidation of certain important features.

THE STRUCTURE OF THE WEST-SYRIAC BAPTISMAL RITE12 I. First Part: The Making of Catechumens A. Opening Prayers (from the celebration of the Hours) 1. Introductory Prayer 2. ʿEnyono of Psalm 51 3. Quqlyon (Psalm 29: 1, 3 & 4) 4. Prayer 5. ʿEqbo 6. Prooimion 7. Sedro 8. Qolo Ibid., 148. This is based on the printed edition of Samuel, ed. The Sacrament of Holy Baptism According to the Ancient Rite of the Syrian Orthodox Church of Antioch. Essential elements, i.e., attested by the 4th c., according to Baby Varghese, are marked with *. 11 12

108

THE SYRIAC ORDER OF MONASTIC PROFESSION 9. ʿEṭro B. Liturgy of the Word Zumoro (Psalmody): Psalm 114: 5 *Epistle: Romans 6: 1–8 Hulolo: (Psalm 51: 7) *Gospel (Harklean Version): John 3: 1–18 (John 3: 22–27 for girls) 14. Maʿnitho: (Psalm 51: 2) 10. 11. 12. 13.

C. Prayers preparing the Catechumens 15. Priestly Prayer (inaudible / ‫ ܓܗܢܬܐ‬/ ghonto) 16. Prayer for the Catechumens (audible / ‫ ܬܠܝܬܐ‬/ tloyto) 17. Prayer for Consignation 1 a) Inscription b) Exsufflation (crosswise upon the face) 18. *Consignation 1 with Formula  3 times without using oil on the forehead with the following formula: N is sealed (‫ ܚܬܡ‬/ ḥtm) in the name of…. 19. Prayer for Introducing Exorcism (ghonto & tloyto) 20. *Exorcism with Consignations  Drawing the sign of the cross upon the face of the candidate with each invocation 21. *Apotaxis (Facing West: Renunciation of Satan, 3x) 22. *Syntaxis (Facing East: Adherence to Christ, 3x) 23. Creed 24. Prayer of Thanksgiving II. 25. 26.

27. 28.

Second Part: Baptism A. Entry to Baptistery and Pre-baptismal Consignation(s) *Procession to Font Introductory Prayer  Covering the Font with Veil. Two candles are lit on either side.  “Peace be with you!” Prayer for Consignation 2 (with ghonto & tloyto) *Consignation 2  Anointing the forehead with olive oil (‫ ܡܫܚܐ ܽܕܙܝܬܐ‬/ mešḥo d-zayto) with the following formula: N is signed

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 109 (‫ ܪܫܡ‬/ ršm) with the oil of gladness (‫ ܡܫܚܐܽܕܚܕܘܬܐ‬/ mešḥo d-ḥaduto) etc. 29. ʿEqbo B. Prayers of Incense (from the celebration of Hours) 30. Prooimion 31. Sedro 32. Qolo  Removal of the Veil 33. ʿEṭro 34. 1. 2. 3. 4. 5.

6. 7. 8. 9. 35.

C. Blessing of the Water and Epiclesis *Blessing of the Water with Consignations and Exsufflations: Prayer (ghonto & tloyto) “Peace to you all!” Prayer (ghonto & tloyto) Exsufflations (3x crosswise upon the water) Epiclesis i. Prayer (tloyto) ii. Deacon: “How awful is this hour…” iii. Invocation of the Holy Spirit iv. “Hear me (3x)” v. Prayer (tloyto); The priest signs the water crosswise The horn of Myron is exalted above the water Pouring Myron in the water crosswise with Alleluia Prayer (ghonto & tloyto) The priest waves his right hand above the water and making the sign of the cross. *Consignation 3  The deacon presents the candidate to the priest.  Anointing the forehead with the holy oil of anointing (‫ ܡܫܚܐ ܽܩܕܝܫܐ ܽܕܡܫܝܚܘܬܐ‬/ mešḥo qadišo damšiḥutho) with the formula: N is anointed (‫ ܡܫܚ‬/ mšḥ) with the oil of gladness (‫ ܡܫܚܐܽܕܚܕܘܬܐ‬/ mešḥo d-ḥaduto).  Anointing of the Body with the anointing oil (ܽ ‫ܡܫܚܐ‬ ‫ ܕܡܫܝܚܘܬܐ‬/ mešḥo damšiḥuto). Anointing is accompanied with chants by the deacons.

110

THE SYRIAC ORDER OF MONASTIC PROFESSION D. Baptism Proper and Post-baptismal Consignation 36. *Baptism  Three immersions with the following passive baptismal formula: N is baptized (‫ ܥܡܕ‬/ ʿmd) for holiness … 37. Prayer over the holy Myron (Chrismation) 38. *Consignation 4  The priest imprints the baptized on the forehead crosswise, saying: “With the holy Myron which is Christ’s pleasant scent, the imprint of the true faith and the perfection of the Holy Spirit’s gift is N imprinted (‫ ܛܒܥ‬/ ṭbʿ), in the name….  Anointing of the Body with the holy Myron (‫)ܡܘܪܘܢ‬: The priest starts with the right ear, arm, shoulder, the right side, including the fingers of the right hand, and the toes of the right foot. He then anoints the left side, the arm, shoulder, ear, the fingers of the left hand, and the toes of the left foot. He returns to the forehead, head, eyes, chest, and back until the candidate’s body is completely anointed. 39. 40. 41. 42. 43. 44.

E. Clothing and Crowning *Dressing (the baptized with a white tunic) Prayer After Chrismation (ghonto & tloyto)  “Peace be with you all.” Prayer introducing Our Father  Our Father Prayer following Our Father *Crowning with Formula Prayer before Communion

F. Partaking of Communion and Dismissal 45. *Communion 46. Final Prayer  The Deacon: “Go in peace.” 47. Prayer for Removal of the Crown (Rites of the Eighth Day). The Monastic Ordo and Baptismal Manuscript Tradition The monastic ordo or ṭekso follows more closely the early baptismal manuscript BL Add. 14493, ff. 165b–170 (10th c.), which itself is very close to SH (Severus, Homs edition). The closeness is to be

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 111 seen in the structure and contents of the service. For example, interpolations from the Eucharistic liturgy are absent from the aforementioned manuscript in comparison with other ones which are heavily influenced. These comparative features can be seen in a tabular form set out by Sebastian Brock in his article on the Syrian Orthodox Baptismal Liturgy.13 In comparing and analyzing the liturgical structure and ideological themes of the monastic profession with that of baptism it will become clear how the monastic rite is connected to or even modeled upon, the baptismal rite, especially if this early baptismal manuscript is used. Structural Parallels between Baptism and Monastic Tonsure: Introduction and Table In its structure, the monastic profession closely follows the baptismal ordo or ṭekso regarding the constituent elements of the service such as the Opening Prayer (I in the table below), followed by the Liturgy of the Word (II) which, in turn, consists of three parts: a) Responsorial Psalmody, b) The Service of Incense (prooimion, sedro, qolo and ʿeṭro), and c) the Biblical Readings. Next, we see that there is a close correspondence regarding the Mystery Rites such as the consignation, the sealing of the candidate, the first of the mystery rites of the monastic celebration, which the candidates will receive following the admonition of the abbot. This parallels the first consignation of baptism that the candidate will receive on the forehead without using oil. The other relevant elements from the mystery rites are the monastic ritual of clothing which corresponds to the baptismal clothing with a tunic; the washing of the feet corresponding to baptism (immersion) in general. The handing over the cross to the monastic candidate corresponds to the post-baptismal consignation, that is to say the Chrismation. The Kiss of Peace parallels the sign of peace following the prayer of Chrismation. Finally, we have the concluding prayer prescribed for the candidates. These parallels between the two rites can best be seen by juxtaposing their Brock, “Studies in the Early History of the Syrian Orthodox Baptismal Rites,” 41. 13

112

THE SYRIAC ORDER OF MONASTIC PROFESSION

structure (see Table 2: The Structures of the Order of Monastic Tonsure and Baptism Compared, p. 279).14

PARALLEL IMAGERY AND THEMES The liturgical baptismal rites in the Syriac tradition employ a rich mixture of images and symbols drawn from both the Holy Scriptures and other sources in order to explain the meaning of the initiation rite. Here, we shall identify and explain the language, imagery, symbols and themes that are employed in the Syriac baptismal rites in order, subsequently, to demonstrate how the monastic rite corresponds to and makes use of the same language, imagery and concepts borrowed from or modeled upon the initiation rite. Each section will discuss a cluster of images first in relation to baptism. Then the use of the same imagery in the rite of monastic initiation will be described. a. Imprinting sheep and flock One of the powerful and most frequent images employed in the Syriac baptismal tradition is that of the newly baptized being referred to or branded as a sheep or a lamb in the flock of Christ. This is achieved through the Spirit’s effect on the oil of baptism which is seen among other things in terms of imprinting a mark of ownership. The relevant Syriac term used in this context is that of ‫ ܪܘܫܡܐ‬/ rušmo which is a frequent designation for baptism in the early Syriac texts and remains a key term in the liturgical baptismal rites. There are three other different technical terms besides ‫ ܪܫܡ‬/ ršam to “sign” which are employed in the Syriac liturgical baptismal rites. They are ‫ ܛܒܥ‬/ ṭbaʿ to “imprint,” ‫ ܚܬܡ‬/ ḥtam to “seal,” or “mark,” and ‫ ܡܫܚ‬/ mšaḥ to “anoint” respectively. In his article, “Syriac Versions in the Liturgy,” Sebastian Brock explains the association of these key terms with baptism, and identifies the biblical source of the Syriac term ‫ ܪܘܫܡܐ‬as well as its symbolic significance and spiritual meaning in the baptismal rite itself. It is worth quoting the relevant passage at length:

14

See Appendix: Table 2.

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 113 In early Syriac texts Baptism is often referred to as the ‫ܪܘܫܡܐ‬, or ‘mark’, and this remains a key term in the liturgical baptismal rites, where it is used alongside another term ‫ܚܬܡܐ‬, or ‘seal’, corresponding to the Greek σφραγίς, which is the Greek counterpart to the Syriac term ‫ ܪܘܫܡܐ‬in early texts. In passing one might note the juxtaposition of two different terms, one originally of Syriac, the other of Greek origin, is common in the liturgical texts, whose present form can only rarely be taken back earlier than about 7th century. Where does ‫ ܪܘܫܡܐ‬come from? The biblical source can in fact be identified with reasonable certainty: it is Ezekiel 9:4, where the prophet is told to make a mark (‫ ܪܫܘܡܽܪܘܫܡܐ‬in the Peshitta) on the foreheads of those to be preserved from destruction; that the mark was to be in shape of palaeo-Hebrew tau, that is, a cross-shape, made the term all the more suitable for the early Syriac Church to take over, since in the earliest references available to the baptismal rite, ‫ ܪܘܫܡܐ‬refers to cross-wise anointing of the forehead with oil in the pre-baptismal anointing that was understood (among other things) as a mark of ownership on entry into the flock of Christ – as the accompanying formula in the Maronite rite still indicates: ‘N is marked a lamb in the flock of Christ’.15

Pastoral imagery is frequent in the Syriac baptismal services. In the West-Syriac service a preliminary prayer reads: “…May he be worthy of the rebirth from on high that comes through water and Spirit, so that he may become a sheep of the true shepherd (ܽ ‫ܥܪܒܐ‬ ‫ ܕܪܥܝܐ ܽܫܪܝܪܐ‬/ ʿerbo droʿyo šariro), imprinted with the imprint (‫ ܛܒܥܐ‬/ ṭabʿo) of the Holy Spirit.”16 Similarly, the East Syriac baptismal service has a relevant prayer after the anointing which reads:

Sebastian P. Brock, “The Use of the Syriac Versions in the Liturgy,” in The Peshitta: Its Use in Literature and Liturgy: Papers Read at the Third Peshitta Symposium, ed. R. B. ter Haar Romeny (Leiden; Boston: Brill, 2006), 11. 16 Samuel, ed. The Sacrament of Holy Baptism According to the Ancient Rite of the Syrian Orthodox Church of Antioch, 18–19. 15

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THE SYRIAC ORDER OF MONASTIC PROFESSION

“Gather us to you, bring us unto your fold, receive us with your mark (‫ ܪܘܫܡܐ‬/ rušmo).”17 This role of the oil at the ‫ ܪܘܫܡܐ‬/ rušmo already features in the early third century apocryphal Acts of Thomas. The Apostle Thomas prays for the king and his brother saying: “unite them to your fold and anoint them.” Then they ask the Apostle that they may receive the ‫ ܪܘܫܡܐ‬/ rušmo, “for we have heard that all the sheep of the God whom you preach are known to him by the rušmo.”18 In his commentary on the baptismal service, Narsai clarifies the imagery. He says, “The ‘king of the height’ reaches out ‘the hand of the Spirit’ to the priest and gives him the signet ‫ ܛܒܥܐ‬/ ṭabʿo of his name in order to imprint his sheep. The imprint, or branding is effected by the oil, to which epiclesis confers a ‘sharpness,’ so that ‘the sharp power of the name enters the soul.’”19 As Sebastian Brock rightly observes, “in Narsai the ‘name’ is imprinted first on the oil, and then, through the oil, on the baptismal candidate.”20 Traces of this concept also to be found in the Syrian Orthodox service of baptism in an inaudible prayer which reads: “Giver of light and illuminator of souls … let the light of your presence be marked (‫ ܪܫܡ‬/ ršam) on him, and let the cross of your Christ be fashioned in his heart.”21 The metaphor appears to have come from the Apostle Paul’s baptismal theology. For in his Second Letter to the Corinthians, the Apostle Paul speaks of Christians as having been sealed as God’s people: “(God) has put his seal upon us and given us his Spirit in our hearts as a guarantee.”22 The same image appears in the Letter Quoted in Sebastian P. Brock, The Holy Spirit in the Syrian Baptismal Tradition (Piscataway, N.J.: Gorgias Press, 2008), 117. 18 William Wright, Apocryphal Acts of the Apostles (G. Olms, 1990; reprint, Hildesheim; Zürich; New York), §26; cp §131 etc. 19 Quoted in Brock, The Holy Spirit in the Syrian Baptismal Tradition, 118. 20 Ibid., 63–64. 21 Samuel, ed. The Sacrament of Holy Baptism According to the Ancient Rite of the Syrian Orthodox Church of Antioch, 30–32. 22 2 Cor. 1: 22. 17

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 115 to the Ephesians, where the readers are said to have been “sealed with the promised Holy Spirit, which is the guarantee of our inheritance.”23 A similar theme is also found in the Book of Revelation which speaks of the servants of God being sealed upon their foreheads.24 In turn, this metaphor may have been borrowed from the world of commerce as Paul Bradshaw states saying: This metaphor seems to be derived from commerce, where a seal authenticated a change of ownership: Christians were once slaves to sin, but now they have been marked as belonging instead to God (see Romans 6.16–23), and the Holy Spirit constitutes, as it were, the ‘deposit’ which guarantees that the transaction will be brought to completion when Christ returns.25

The terminology used in connection with the monastic consignations is the same as that employed in the Syriac baptismal rite. In the monastic consignation the abbot imprints (‫ ܛܒܥ‬/ ṭobaʿ) the candidate with his thumb on the forehead while making the sign of the cross at each invocation of the blessed Trinity with the accompanying formula: “(Name) is imprinted to be a lamb in the holy fold of God. In the name of the Father +. Amen. And of the Son +. Amen. And of the Holy Spirit for the eternal life +. Amen.”26 This is immediately followed by a relevant prayer addressed to God the orderer of the worlds to bestow upon the candidate the grace of wisdom and knowledge, and grant him a holy life. The prayer concludes with the following divine grace in the favor of the candidate: “[a]nd may he grant you an imperishable crown, through this seal of his mark (‫ ܚܬܡܐܽܗܢܐܽܕܪܘܫܡܗ‬/ ḥotmo hono drušmeh), with all his saints forever.”27 The monastic candidate being referred to or branded as a sheep or lamb in the flock of Christ is also frequent in the Syriac Eph. 1:13–14; See also 4:30. See Rev. 7:3. 25 Paul F. Bradshaw, Early Christian Worship: A Basic Introduction to Ideas and Practice (London: SPCK, 1996), 7. 26 Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 27 Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 23 24

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THE SYRIAC ORDER OF MONASTIC PROFESSION

monastic profession. A preliminary prayer by the abbot reads: “Protect by your cross, our Lord, the lamb that is mingled in your flock.”28 Then following the prayer of Sedro, the priest returns towards the monastic candidate and imprints (‫ ܛܒܥ‬/ ṭobaʿ) him with his thumb on his forehead as a mark of ownership on entry into the flock of God – as the accompanying formula in the Syriac monastic profession still indicates: “N is imprinted to become a lamb in the holy fold of God.”29 This is quite reminiscent of the baptismal anointing on the forehead we have seen above. Also a prayer on behalf of the candidate by the priest who beseeches the Lord indicates the same imagery. The prayer reads: … Let your Holy Spirit come and rest/tabernacle (‫ ܢܓܢ‬/nagen) upon him. Through your compassion may all his shortcomings be forgiven, and count him among your rational sheep, mingle him in your holy flock. Let him be an innocent lamb (in your sheepfold) with all the children of your holy Church. May he, in confidence, glorify you, your blessed Father and your allholy, good, adorable and life-giving Spirit who is consubstantial with you. Now (and ever more).30

Furthermore, one finds in the “Order of the Clothing of Monks” as attested in the Vatican Syriac manuscript 51, the praises of a new ‫ ܩܢܘܢܐ‬/ qonuno (from Greek κανών/canon) or hymn composed by Sa‘id bar Sabuni, the Bishop of Melitene added to the service. These praises of a new ‘canon’ which is arranged for the feast of Epiphany, i.e., Baptism, are offered to be sung during the services of the clothing of a monk. This makes the connection between the baptism and monastic profession even more striking. For in one of these praises/hymns the monastic candidate is portrayed as the Prodigal Son who beseeches the merciful Father to receive him in mercy and make him worthy to be counted among the hired laborers. Also, he thanks the Lord for being made worthy to return to the fold.31 In another praise/hymn the candidate beseeches the Appendix 1: The Order of Monastic Tonsure (BL Add. 14,517). Appendix 1: The Order of Monastic Tonsure (BL Add. 14,517). 30 Appendix 1: The Order of Monastic Tonsure (BL Add. 14,517). 31 Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 28 29

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 117 monastic community, which he calls the “flock of spiritual sheep,” to pray for him so that he may become worthy of the stamp of the ݀ Wisdom of the Exalted One (ܽ ‫ܽܕܚܟܡܬ‬ ‫ܬܛܒܘܥ ܽܒܝ ܽܡܘܢܝܛܝ‬ ‫ ܡܪܝܡܐ‬/ teṭbuʿ bi muniṭi dḥekmat mraymo). The appropriate hymn reads: I have loved your company, O chaste community perfect in holy things! May your prayer impress upon me the examples of your way of life that resembles the wounds of hermits, and leads them to the height above (heaven) towards the Eternal One. May it impress in me the stamp of the Wisdom of the Exalted One.32

In the first ‫ ܩܠܐ‬/ qolo (hymn) immediately following the prayer of ‫ ܣܕܪܐ‬/ sedro, we find the monastic candidate is likened to a sheep that comes to the fold of Christ in the likeness of the Sinful Woman begging for mercy and forgiveness. In response to this, the monastic community prays for the candidate that he may receive the sign of the cross and to be counted among the Wise Virgins worthy of the bridal chamber. The relevant ‫ ܩܠܐ‬/ qolo reads: Receive, O Lord, in your loving-kindness, the sheep which came to your fold and like the Sinful Woman is knocking at the door of your mercy. Again, put on him the sign of your cross. Let him carry your sweet yoke and light burden. With the Wise Virgins, may he be made worthy of your bridal chamber. Halleluiah and halleluiah.33

Finally, following the giving of peace by all the people, the priest prays the concluding prayer on behalf the monastic candidate and all those who are present beseeching the Lamb of God to protect the lambs of his flock and to enlighten their heart and mind so that they may observe the divine commandments and remain faithful to the holy covenant. It says: Glory to you, the living Lamb of God, whose door is open to the penitent through his mercy... Even now, O Lord, we be32 33

Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51).

118

THE SYRIAC ORDER OF MONASTIC PROFESSION seech you to protect these lambs of your flock from all the cunning snares of the Evil one. Enlighten their mind with your truth. May they keep your commandments, walk in your paths and be confirmed in your covenants (‫ܩܝܡܐ‬ ܽ̈ / qyome). In their going and coming may your grace be revealed through them, and may your holy name be glorified through them. Since out of their good-will they have joined the holy covenant (‫ ܩܝܡܐ‬/ qyomo), make them worthy to receive the illustrious crown through the course of righteousness. May they offer glory and thanksgiving to you, Christ our God, to your Father and Holy Spirit, now, forever and ever.34

b. Renunciation and adherence (covenant and promise) Following the prayer of exorcism in the Syriac baptismal rite, the candidate repeats the formula of renunciation of evil and then immediately the adherence to Christ (“I pledge to you, O Christ”) three times. The following extract taken from the instructions given to the catechumens by St. John Chrysostom (c. 347–407) explains the formula and the power inherent in the formula of the renunciation of evil and the adherence to Christ. He says: The priest then instructs you to say, I renounce you, Satan, your pomp, your worship and your works. There is a great power in these few words. For the angels who are present, and the invisible powers rejoice at your conversion and, receiving the words from your lips, carry them to the common master of all things, where they are inscribed in the books of heaven. Have you seen the terms of the contract? After the renunciation of the Evil One and all the works he delights in, the priest instructs you to speak again as follows: And I pledge myself, Christ, to you. Do you see the overwhelming goodness of God? From you he receives only words, yet he entrusts to you realities, a great treasure. He forgets your past ingratitude; he re-

34

Appendix 1: The Order of Monastic Tonsure (BL Add. 14,517).

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 119 members nothing of your past; he is content with these few words.35

Similarly, in the rite of the monastic tonsure, the candidate is brought closer to the door of the altar by the abbot who makes him kneel to make his covenant with Christ by renouncing himself and taking up the sweet yoke of Christ. Thus the abbot addresses the candidate saying: Our brother, behold before whom you are kneeling! Not in the presence of a mortal and perishable person but in the presence of Christ God who searches the heart and the innermost parts. This you do as you make a covenant with him at this moment, before his holy altar, with the chosen angels as witnesses, in the presence of this entire holy gathering, and you promise to live and to die with us. In all that befalls us to endure, either from heretics for the sake of the true faith, or from temptations falling upon us from the Accuser through evil men, it is right and necessary for you to undertake (these things), having once for all renounced yourself and taken up the sweet yoke of Christ, so that you may mortify your earthly limbs, remembering as it is inscribed on the tablets of your heart the holy word said by one of the sages: ‘My son, if you come forward to serve the Lord, prepare yourself for temptations. Set your heart right and be steadfast, and do not be hasty at the time when temptations come. Cleave to him and do not depart, that you may be honored at the end of your life.’ (Sir. 2:1–3)36

The prescribed reading taken from the Gospel of Luke (14: 25–35, 15: 1–10) for the monastic tonsure, is on the subject of renunciation. It refers to the criterion of Christ’s discipleship through re-

John Chrysostom, Catechesis II, 20–21. Quoted in Esther De Waal, Seeking Life: The Baptismal Invitation of the Rule of St Benedict (Norwich: Canterbury Press, 2008), 121. For John Chrysostom’s baptismal instructions see Antoine Wenger, ed. Jean Chrysostome: Huit catéchèses baptismales inédites, 2 ed., SC (Paris: Éditions du Cerf, 1970). 36 Appendix 1: The Order of Monastic Tonsure (BL Add. 14,517). 35

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THE SYRIAC ORDER OF MONASTIC PROFESSION

nouncing all as we have it stated in verse 33: “So therefore, whoever of you does not renounce all that he has cannot be my disciple.” Then the theme of renunciation is enacted in the tonsure itself. The one who desires to be tonsured takes the scissors and hands them to the priest and repeats the following verse three times saying: “I wish to draw near to God. Your name is good to me, Lord, my trust, so that I may recount all your wonders.”(Ps. 73:28). This indicates that the candidate freely renounces the world and adheres to Christ by willingly offering his freedom to him. It is followed by tonsure (in the form of a cross) with the accompanying formula: “N is tonsured, casting from himself, with this dead hair of his head, all his brutish habits.”37 The idea of covenant (‫ ܩܝܡܐ‬/ qyomo) is inherent in the Syriac ascetic/monastic tradition and baptism alike. As we have already seen that in Chapter One (Syriac “Proto-Monastic” Tradition), the Syriac term ‫ ܩܝܡܐ‬/ qyomo is essential for the understanding of nä tive Syriac “proto-monasticism,” and is often connected with ܽ ‫ܒܢܝ‬ ‫ ܩܝܡܐ‬/ bnay qyomo, that is, members of the covenant. The study of the significance of this term by certain scholars who examined its occurrences in Aphrahat’s Demonstrations, suggests that the basic sense of the term is a religious “covenant.”38 Furthermore, as Brock rightly suggests, the ‘covenant’ in question is probably best ̈ understood as an ascetic vow made by either ‫ܒܬܘܠܐ‬ / btule ‘both male and female virgins,’ or by ‫ܩܕܝܫܐ‬ ܽ̈ / qadiše (literally, ‘holy ones’) the married couples who have renounced sexual intercourse, probably at the time of their baptism which would normally have been at adulthood.39 The term ‫ ܩܝܡܐ‬/ qyomo was once also used of the baptismal ‘promise’ made by each Christian at baptism. For example, in the West-Syriac baptismal rite, following the formula of renunciation of evil, the catechumen (or in the case of infants, the godparent) immediately pronounces the act of adherence to Christ and says: “I

Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). See, for example, Nedungatt, “The Covenanters of the Early Syriac-Speaking Church.” 39 Brock, The Luminous Eye, 135. 37 38

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 121 commit (‫ ܫܠܡ‬/ šolem) myself to You, O Christ…”40 We find also in Homily 13 of Theodore of Mopsuestia’s Catechetical Homilies (in Syriac translation) the author uses the term ‫ ܩܝܡܐ‬/ qyomo in this context: “I establish a covenant (‫ ܩܝܡܐ‬/ qyomo) with you, O Christ….”41 In studying the several occurrences of the term covenant (‫ ܩܝܡܐ‬/ qyomo) in the West-Syriac monastic profession, we notice that a number of different verbal phrases are employed to express the act of the religious covenant in question. We find, for example, a candidate coming forward to join (‫ ܢܩܦܽܠܩܝܡܐ‬/ nqef laqyomo), to make ‫ ܣܡܽܠܘܬܗܽܩܝܡܐ‬/ som lwoteh qyomo), or to establish (‫ܐܩܝܡ‬ ‫ ܩܝܡܐ‬/ aqim qyomo) a covenant with Christ as expressed accordingly in the following relevant passages: A preliminary prayer following the antiphon of psalm 51 has: “May God, whose holy covenant you have joined (‫ ܐܬܢܩܦܬܽܠܩܝܡܗܽܩܕܝܫܐ‬/ etnaqaft laqyomeh qadišo) out of good will and in burning love for him…”42 At the admonition read by the abbot to the candidate states: “…This you do as you make a covenant with him at this moment, (‫ܟܕ ܽܣܐܡ ܽܐܢܬ‬ ܿ ‫ ܠܘܬܗ ܽܩܝܡܐ ܽܒܥܕܢܐ‬/ kad soyem ʾat lwoteh qyomo b‘edono ‫ܽܗܢܐ‬ hono)…”43; whereas at the time of the kiss of peace, the abbot addresses the monastic candidate and says: “In confirmation of these ̈ ‫ܐܝܟ ܽܕܠܫܘܪܪܐ ܽܕܩܝ‬ covenants which you have made (‫ܡܐ ܽܗܠܝܢ‬ ‫ ܕܐܩܝܡܬ‬/ ʾak dalšuroro daqyome holen dʾaqimt) and confessed before God and his holy angels and all this holy brotherhood, in the faith of the bond of true love we give you the peace.”44

Samuel, ed. The Sacrament of Holy Baptism According to the Ancient Rite of the Syrian Orthodox Church of Antioch, 42-43. 41 Cf. Brock, Spirituality in the Syriac Tradition, 52. 42 Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 43 Appendix 1: The Order of Monastic Tonsure (BL Add. 14,517). In the Vatican Syr. 51 manuscript, the term is stated in plural together with a synonym, as follows: “This you do as you make covenant and ̈ ̈ promises (ܽ‫ܽܘܫܘܘܕܝܐ‬ ‫ܟܕܽܣܐܡܽܐܢܬܽܠܘܬܗܽܩܝܡܐ‬ / kad soyem ʿat lwoteh qyome w šudoye) before the holy altar…” See Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 44 Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 40

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THE SYRIAC ORDER OF MONASTIC PROFESSION

It is also noteworthy that in the service of monastic profession which is preserved in the Vatican Syriac manuscript 51, and is later than the one preserved in the British Library, one finds the term promise (‫ ܫܘܘܕܝܐ‬/ šudoyo) employed separately, and/or sometimes together as a synonym with the term covenant (‫ ܩܝܡܐ‬/ qyomo). For example, when the monastic candidate hands the pair of scissors to the priest who is going to tonsure him, and then expresses his earnest desire to draw near towards God by repeating thrice the verse of Psalm 73:28, the priest petitions God to grant the monastic candidate to fulfill his promise (‫ ܫܘܘܕܝܐ‬/ šudoyo). It says: Lord God Almighty… bless this your servant with every spiritual and heavenly blessing, and make him fulfill your commandments. Elect him for good. Grant him to live in a way which is befitting your majesty, and to fulfill his promise (‫ ܘܠܫܘܘܕܝܐܽܕܝܠܗ ܽܠܡܓܡܪ‬/ walšudoyo dileh lmegmar), so that he may be constant in diligence and of invariable cheerfulness towards you, and (in) perfect faith may he become worthy of heavenly blessings through Christ Jesus our Lord, to whom, (with you and the Holy Spirit, befits glory and honor, now and always and forever).45

Similarly, at the final prayer for the one who is professed, the priest petitions the Lord God to keep the promise (‫ ܫܘܘܕܝܐ‬/ šudoyo) made by the candidate to God without falsehood. The relevant prayer states: Truly, our Lord and our God, we beg and beseech your kindness, keep the promise which your servant has made to you without falsehood (‫ܢܛܪܽܫܘܘܕܝܐܽܕܥܒܕܟܽܕܠܘܬܟܽܕܠܐܽܕܓܠܘܬܐ‬ / naṭar šudoyo d‘abdok dalwotok dlo dagoluto), and let him not turn back in the manner of Lot’s wife, but let him live for you alone and look to you. And let him stand before you at all times without shame all the days of his life, and be worthy of the heavenly blessings which do not fail forever and ever, and of the bridal chamber of incorruptible light, by the grace and

45

Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51).

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 123 mercy of your Only-Begotten Son and of your all-holy Spirit, now, always, and forever.46

However, in the admonition read by the abbot to the one who is to be professed, we find the two terms, namely, the covenant (‫ܩܝܡܐ‬ / qyomo) and promise (‫ ܫܘܘܕܝܐ‬/ šudoyo), side by side as follows: “This you do as you make covenant and promises (ܽ‫ܟܕܽܣܐܡܽܐܢܬ‬ ̈ ܽ̈ ‫ܽܘܫܘܘܕܝܐ‬ ‫ܩܝܡܐ‬ ܽ ‫ ܠܘܬܗ‬/ kad soyem ʾat lwoteh qyome w šudoye) before the holy altar, with the chosen angels and the saints as witnesses, in the presence of this holy brotherhood, and you promise to live and to die with us.”47 Finally, the concluding prayer of thanksgiving, which is designated for everyone, that is to say for the newly professed one(s) as well as the ‘brotherhood and all members of the covenant (ܽ‫ܐܚܘܬܐ‬ ‫ ܘܟܠܗܽܩܝܡܐ‬/ aḥuto wkuleh qyomo)’,48 is addressed to Christ, who is invoked and beseeched to protect all the members who freely and willingly joined his holy covenant. The prayer reads: …Enlighten their mind with your truth. May they keep your commandments, walk in your paths and be confirmed in your ̈ covenants (‫ܒܩܝܡܝܟ ܽܢܫܬܪܪܘܢ‬ / baqyomayk neštarrun). In their going and coming may your grace be revealed through them, and may your holy name be glorified through them. Since out of their good-will they have joined the holy covenant (‫ ܘܒܨܒܝܢܗܘܢܽܛܒܐܽܐܬܢܩܦܘܽܠܩܝܡܟܽܫܪܝܪܐ‬/ wabṣebyonhun ṭobo etnaqaf laqyomok šariro), make them worthy to receive the illustrious crown through the course of righteousness. May they offer glory and thanksgiving to you, Christ our God, to your Father and Holy Spirit, now, forever and ever.49

c. Mystical death and resurrection The early Syriac theology tended to view baptism as a rebirth on the basis of the Scripture passage from John 3:5 (to be born again Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 48 This is stated in one of the antiphon couplets for psalm 63. See Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 49 Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 46 47

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THE SYRIAC ORDER OF MONASTIC PROFESSION

of the Spirit) but later preferred also to follow the Pauline theology where the primary image is union with Christ through participation in his death and resurrection (Romans 6).50 The first view is clearly pneumatological, whereas the second is Christological. The Syriac Fathers later combined these two views in their theology, and depending on the situation, the baptismal font can be seen as a womb in which we are born or a tomb in which we die in order to rise again. In the current West-Syriac rite of initiation, it is the Epistle of the Apostle Paul to the Romans 6:1–8, which is the prescribed biblical reading for the baptismal service. The following excerpt from the Catecheses of St. Cyril of Jerusalem (315–386) does not only bring out the Pauline perspective of the mystical death and resurrection but also combines that with the Johannine perspective of baptism as a rebirth saying: ‘the water of salvation became both tomb and mother for you.’ I would like to quote the relevant passage at length to bring out the contrast and the combination of the two typologies employed here to describe the baptismal theology: You are conducted by the hand to the holy pool of sacred baptism, just as Christ was conveyed from the cross to the sepulcher close at hand. You submerged yourselves three times in the water and emerged; by this symbolic action you were secretly re-enacting the burial of Christ three days in the tomb. Just as our Savior spent three days and nights in the womb of the earth, so you upon first emerging were representing Christ’s first day in the earth, and by your immersion his first night. For at night one can no longer see but during the day one has light; so you saw nothing when immersed as if it were night, but you emerged as if to the light of day. In one and the same action you died and were born: the water of salvation became both tomb and mother for you.

What Solomon said in another context is apposite to you: ‘There is a time to be born, and a time to die’, but the opposite is true in your case – here is a time to die and a time to be born. A single

50

Brock, Spirituality in the Syriac Tradition, 60.

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 125 moment achieves both ends, and your begetting was simultaneous with your death. What a strange and astonishing situation! We did not really die, we were not really buried, we did not really hang from a cross and rise again. Our imitation was symbolic, but our salvation is real.51 The priest as he dips the child in the baptismal font to be baptized says: “N is baptized for holiness, salvation, a blameless life, and for the blessed resurrection from among the dead in the hope of life and the forgiveness of sins.”52 The same imagery of the mystical death and resurrection can be seen in the monastic profession, especially, through dying to the old self by freeing the body from the worldly cares and evil passions and thereby drawing near to God in order to attain life and salvation. In the following ‫ ܣܕܪܐ‬/ sedro prayer of the monastic profession we see that Christ, who died for the sake of the human race and raised it from the mire of sin, is beseeched to deliver the monastic candidate who draws near to him. The relevant prayer reads: Accept now the prayers and supplications of your servants who, with fear and trembling, prostrate themselves before your Lordship. Send on them the gift of the Holy Spirit, O Lord our God, who for our salvation were lifted up on the wood of the cross and you sanctified the air. You descended into Sheol and joined (combat) with Death and raised the human nature sunken in the mire of sin, carrying it on your shoulders that love children. … O Good Shepherd, who came to call sinners, turn them unto you, in your gentleness, receive the penitents, protect the just in your mercy; raise those who have fallen and set firm those who stand… And in the case of this, your servant, who is set apart from the world to draw near to you, make him worthy of your mercy, of the pardon of sins and of seeing you with unveiled face. DelivCyril of Jerusalem, Mystagogic Catechesis II, 4–5. Quoted in De Waal, Seeking Life, 119. 52 Samuel, ed. The Sacrament of Holy Baptism According to the Ancient Rite of the Syrian Orthodox Church of Antioch, 70–71. 51

126

THE SYRIAC ORDER OF MONASTIC PROFESSION er him from snares and stumbling blocks, from temptations to sin and from all influences of the Accuser and of the demons and of wicked men. Free him from evil passions and from all impure thoughts which are not pleasing to you. Keep him in purity, in holiness, in chastity, and in all which is pleasing to your will.53

d. Robe of glory or light The early Syriac Fathers make a great use of the theological imagery of clothing. This type of language and imagery is already employed in Paul’s baptismal theology. In his letter to the Galatians (3: 27) Paul offers the metaphorical image, that of baptism as being clothed in a new garment, and speaks of the baptized as having “put on Christ.” The same phrase appears in a Syriac baptismal hymn sung by the deacons as the neophyte descends into the font to be baptized. The deacons sing: “Descend into the water, our brother who is marked and put on our Lord.”54 Also, the following ‫ ܣܕܪܐ‬/ sedro addressed to Christ, indicates that the baptized put on the robe of glory (‫ ܐܣܛܠܽܫܘܒܚܐ‬/ esṭal šubḥo) at their baptism: “By your mercy you have clothed us with the robe of glory (‫ ܐܣܛܠܽܫܘܒܚܐ‬/ esṭal šubḥo) of the gifts of your Holy Spirit, and you have granted that we should become spiritual children to the Father in the second birth of baptism.”55 The very same language and clothing imagery is also used in the ritual of the clothing of the monks. As the monk is clothed in his outer garment, that is the monk’s cloak, the accompanying formula reads: “May the Lord clothe you in the robe of glory (ܽ‫ܐܣܛܠ‬ ‫ ܫܘܒܚܐ‬/ esṭal šubḥo), by the power of his Holy Spirit, that you may please him by your virtuous and upright deeds all the days of your life forever. Amen.”56 This “robe of glory” or “light” features a great deal in the early Syriac theology and is originally connected to the early Jewish Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). Samuel, ed. The Sacrament of Holy Baptism According to the Ancient Rite of the Syrian Orthodox Church of Antioch, 70–71. 55 Ibid., 22–23. 56 Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 53 54

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 127 interpretations of the Genesis 3:21. An early tradition holds that Adam and Eve in Paradise were originally clothed with the “robe of glory” (‫ ܐܣܛܠܽܫܘܒܚܐ‬/ esṭal šubḥo) or “light” (‫ ܢܘܗܪܐ‬/ nuhro). However, they were stripped of this robe subsequent to the Fall. Thus, Christ’s incarnation was primarily to re-clothe Adam and Eve with the robe of glory which they had lost. At baptism this robe is again restored and is made ready for every baptized to put on from the water of baptism. Thus, Jacob of Sarug in one of his hymns states: “You have put on in the water the robe of glory which was stolen (from Adam and Eve) among the trees.”57 In the West-Syriac baptismal service, the phrase “put on the robe of glory” also appears alongside the “robe of incorruptibility” (‫ ܠܒܘܫܐ ܽܕܠܐ ܽܡܬܚܒܠܢܘܬܐ‬/ lbušo dlo metḥablonuto) based on the Pauline letter of 1 Corinthians 15:53. As the baptized put off their old garments and put on the white robe, it symbolizes among other things, putting on the new person renewed in the image of his Creator. The same idea is suggested by the act of monastic divesture and investiture. As the monastic candidate takes off his old garments the priest says: “May the Lord take off from you the old man which is corrupted by erroneous desires.”58 When the priest clothes him in new tunic, he says: “May the Lord clothe you in the new man, which is renewed in the image of the one who created it, in uprightness and the righteousness of truth forever.”59 Finally, Brock rightly points out that “the ‘robe of glory’ put on at baptism sums up the effects of the various gifts of the Spirit in terms of a re-entry into Paradise, a restoration to the pre-Fall state of Adam who reflected the image yet uncorrupted, of Christ the Second Adam.”60 There is also a similar eschatological picture suggested by the final prayer addressed to God on behalf of the monastic candidate. The prayer reads:

Ed. Bedjan I, 209. Quoted in Brock, The Holy Spirit in the Syrian Baptismal Tradition, 62. 58 Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 59 Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 60 Brock, The Holy Spirit in the Syrian Baptismal Tradition, 63–64. 57

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THE SYRIAC ORDER OF MONASTIC PROFESSION Therefore now we beseech you, O Lord … to receive this your servant, who by our deficient hands has drawn near to you and become your disciple. Give him the mark of spiritual life (‫ܕܚܝܐ ̈ܪܘܚܢܐ‬ ܽ̈ ‫ ܪܘܫܡܐ‬/ rušmo dḥaye ruḥone), and strip off from him the old man (‫ ܐܫܠܚ ܡܢܗ ܠܒܪܢܫܐ ܥܬܝܩܐ‬/ ašlaḥ meneh lbarnošo ʿatiqo) and clothe him in the new and spiritual man (‫ܕܒܥܒܕܐ ܕܙܕܝܩܘܬܐ‬ ܽ̈ ‫ ܗܽܘ‬.‫ܐܠܒܫܝܗܝ ܗܽܘ ܚܕܬܐ ܘܪܘܚܢܝܐ‬ ‫ ܡܬܚܕܬ‬/ albešoy haw ḥato wruḥonoyo, haw dba‘bode dzadiquto metḥadat) that is renewed by deeds of righteousness. Enlighten his face by the forgiveness of his sins and array him in the mantle of shining brightness (‫ܐܥܛܦܝܗܝ ܦܪܝܣܐ ܕܡܙܠܓܘܬܐ‬ ‫ ܢܗܝܪܬܐ‬/ aʿṭefoy priso dmazelguto nahirto). …And so let him behave as befits his holy habit, so that he may be worthy of mercy on the day of your glorious manifestation; and with the saints who have been pleasing to you, may he enter your bridal chamber full of joy.

e. Restoration (of the divine image) The restoration of the divine image marred by sin is also part of the baptismal theology. The West-Syriac ‫ ܣܕܪܐ‬/sedro addressed to Christ puts it as follows: O God … who forms the babes in the wombs and did become a babe willingly that he might renew Adam, his image, who had grown old and marred by sin, and cleanse and purify him in the crucible of holy baptism. … O Lord and let your right hand, full of mercy, descend upon this your servant who is prepared for holy baptism. Sanctify, cleanse, and purify him/her by your hyssop that sanctifies all.61

References to the restoration of the divine image in us are also frequent in the monastic rite. In the initial ‫ ܣܕܪܐ‬/sedro of incense the abbot petitions the Lord saying: “[a]dorn us with all the qualities of your divine and glorious image which are depicted in us and stamped upon us.”62 Samuel, ed. The Sacrament of Holy Baptism According to the Ancient Rite of the Syrian Orthodox Church of Antioch, 21–22. 62 Appendix 1: The Order of Monastic Tonsure (BL Add. 14,517). 61

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 129 Also, in the first praise of a new ‘canon’ (or hymn) composed by Bishop Sa‘id bar Sabuni of Melitene and set to be sung during the service of the monastic clothing, the language and the imagery we find there is strikingly similar to that of the baptismal rite. Christ the heavenly Physician who assumed our human nature is called upon to heal our infirmities and thereby restore the image corrupted by the Evil One. The relevant stanza reads: You, who were pleased to assume a body from the Virgin, and take our image in order to restore and save the image corrupted by the Evil One. When you saw that it was afflicted with sores, like a Good Physician, you bent down and bound up its scars. May your medicine sprinkle upon me and save me from the passions which have blackened me.

Again, the letter of the Apostle Paul to the Colossians 3:1–17 which is one of the prescribed biblical readings for the rite of monastic tonsure, offers a metaphorical image that speaks of baptism as putting off the old nature and putting on the new one which is being renewed after the image of its Creator (verse 9–10). The same image is also applied to the monastic investiture when the candidate is clothed in the tunic by the priest who prays for him saying: “May the Lord take off from you the old man which is corrupted by sinful desires, and clothe you in the new one, which is renewed daily in the image of the one who created us, forever and ever. Amen.”63 Finally, the admonition of the abbot to the monastic candidate who is to be shorn speaks of the honorable image of Christ’s discipleship which has to be renewed and be perfected through Christ like love for one another: “Even though there are many virtues which, (serve) as paints for the honorable image of discipleship of Christ, yet the grace of love is able to reveal more brightly than any other the perfect image of that discipleship, according to the witness of our Lord who said: ‘By this everyone will know that you are my disciples, when you have love for one another.’ (John 13: 35).”64 63 64

Appendix 1: The Order of Monastic Tonsure (BL Add. 14,517). Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51).

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THE SYRIAC ORDER OF MONASTIC PROFESSION

f. Parrhesia / παρρησία The West-Syriac baptismal texts speak of the ‘gifts’ of the Holy Spirit as being conferred at baptism as the following baptismal ‫ ܣܕܪܐ‬/ sedro prayer has it: “By your mercy you have clothed us with the glorious robe of your Holy Spirit’s gifts and by baptism, the second birth, that sanctifies the sinners, you have granted us the grace to become your Father’s spiritual sons.”65 Next, the ‫ܣܕܪܐ‬ / sedro prayer makes the following petition to God saying: “Even now, O merciful God, grant us that in confidence and freedom without ̈ shame (‫ܽܐܦܐ ܽܘܒܦܪܗܣܝܐ‬ ‫ ܒܓܠܝܘܬ‬/ bgalyut appe wabparhesia); we may be worthy to serve in your presence all the days of our life.”66 Through the indwelling presence of the Holy Spirit the baptized become sons and daughters of God and brothers of Christ. In connection with this, Sebastian Brock has noted the two related aspects of sonship in the Syriac tradition: “the ‫ ܦܐܪܪܝܣܝܐ‬/ parrhesia that we acquire, and the fact that we thus become ‘brothers’ to Christ the Only-Begotten, and thus co-heirs.”67 Dr. Brock then proceeds to offer the following important explanation of the Greek biblical term παρρησία / ‫ ܦܐܪܪܝܣܝܐ‬/ parrhesia employed in the Syriac baptismal context saying: The Greek parrhesia is as difficult to express in Syriac as it is in English. ‘Uncovering of the face,’ ‫ܽܐܦܐ‬ ܽ̈ ‫ܓܠܝܘܬ‬/galyut appe, was one solution to the early translators, but more frequently the Greek term itself was taken over as a loanword. In the baptismal context the word means ‘freedom to speak to God,’ ‘confidence,’ and above all the freedom to address God as ‘Father.’ Immediately following on the words already quoted, Theodore says ‘…you have been made worthy of sonship, and you have the freedom to address God as ‘Father.’68

Samuel, ed. The Sacrament of Holy Baptism According to the Ancient Rite of the Syrian Orthodox Church of Antioch, 22–23. 66 Ibid. 67 Brock, The Holy Spirit in the Syrian Baptismal Tradition, 70. 68 Ibid. 65

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 131 The same language of the indwelling of the Holy Spirit which makes us into children of God and brothers/sisters of Christ is encountered in the context of the West-Syriac monastic profession. Furthermore, we find the same term ‫ ܦܐܪܪܝܣܝܐ‬/ parrhesia or ܽ̈ ‫ܽܐܦܐ‬ ‫ ܓܠܝܘܬ‬/ galyut appe mentioned in relation to the aspect of sonship in the following prayer said by the priest on behalf of the monastic candidate. The prayer reads: O Lord, the door of your mercy to this your servant, for he has bowed his neck to take upon himself your sweet yoke. Let your Holy Spirit come and rest/tabernacle (‫ ܢܓܢ‬/ nagen) upon him. … Let him be an innocent lamb (in your sheepfold) with all the children of your holy Church. May he, in confidence (‫ܒܓܠܝܘܬܽܐܦܐ‬ ܽ̈ / bgalyut appe), glorify you, your blessed Father and your all-holy, good, adorable and life-giving Spirit who is consubstantial with you. Now (and ever more).69

There are also eschatological connotations of ‫ ܦܐܪܪܝܣܝܐ‬/ parrhesia, which are introduced into several Eucharistic anaphoras, and the baptismal service. In the Syriac-Orthodox baptismal service attributed to Timothy we find the following relevant prayer: …Sanctify them in your truth, fill them with the gift of your Holy Spirit, so that, as they travel on the paths of righteousness, they may find confidence (‫ ܦܐܪܪܝܣܝܐ‬/ parrhesia) to stand before the fearful judgment seat of your Christ…70

The eschatological connotations of ‫ ܦܐܪܪܝܣܝܐ‬/ parrhesia are also encountered in several places of the Syriac monastic profession. One such a place is the ‫ ܣܕܪܐ‬/ sedro prayer which reads: “Let us not be (a cause of) shame and weeping before the choirs of angels and human beings. My Lord, do not fill us with shame everlasting, but give us confidence and make us stand at your right side.”71 The same also appears in the admonition read by the abbot to the one who is to be professed: “May the Lord give you the grace that you Appendix 1: The Order of Monastic Tonsure (BL Add. 14,517). The Syrian Orthodox Baptismal Service Attributed to Timothy, §55. Quoted in Brock, The Holy Spirit in the Syrian Baptismal Tradition, 71. 71 Appendix: The Order of the Clothing of Monks (Vatican Syr. 51). 69 70

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may surrender to him, with confidence and without shame, this habit which you receive, while not putting to shame on the Day of Judgment those who have offered you.”72 g. The bridal chamber In the Syriac liturgical tradition, one of the most frequent terms employed as a metaphor for the Kingdom of Heaven is “bridal chamber” (‫ ܓܢܘܢܐ‬/ gnuno), often found in genitive form with terms such as “bridal chamber of light” (‫ ܓܢܘܢܐ ܽܕܢܘܗܪܐ‬/ gnuno dnuhro), or “bridal chamber of joys” (‫ܓܢܘܢܐܽܕܚܕܘܬܐ‬ ܽ̈ / gnuno dḥadwoto). The imagery of the heavenly bridal chamber (‫ܓܢܘܢܐܽܫܡܝܢܐ‬ / gnuno šmayono) features a lot in the poetic works of Ephrem and Jacob, and baptism appears as ‘the bridal chamber’ (‫ ܓܢܘܢܐ‬/ gnuno) or ‘wedding feast’ (‫ ܡܫܬܘܬܐ‬/ meštuto) in several extant baptismal services.73 This is primarily found in the Maronite baptismal service, attributed to Jacob of Sarug, where the baptized are described as “entering the bridal chamber of Life/Salvation” (ܽ‫ܥܐܠܝܢ‬ ܽ̈ ‫ܠܓܢܘܢܐܽܕܚܝܐ‬ / ʿolin lagnuno dḥaye), and as being “betrothed to the living God” (‫ ܡܟܝܪܝܢܽܠܐܠܗܐܽܚܝܐ‬/ mkirin laloho ḥayo).74 The “betrothal” (‫ ܡܟܝܪܘܬܐ‬/ mkiruto) of the baptized, as Brock observes, no longer remains at the forefront in later Syriac writers, but Mushe bar Kepho (d. 903) still describes the procession of the newly baptized into the church for receiving communion as implying their spiritual betrothal.75 In addition to the “betrothal” notion of the baptized, the baptismal services also depict the baptized as “guests” (‫ܙܡܝܢܐ‬ ܽ̈ / zmine, ‫ ܩ̈ܪܝܐ‬/ qrayo), who are invited to the spiritual wedding-feast (‫ ܡܫܬܘܬܐܽܪܘܚܢܝܬܐ‬/ meštuto ruḥonoyto) of Christ the Bridegroom. Brock explores this notion of the baptized as guests invited to the wedding feast of the royal Bridegroom saying:

Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). For baptismal references to the bridal chamber see Brock, The Holy Spirit in the Syrian Baptismal Tradition, 66–67. 74 For a detailed information about the imagery of the bridal chamber, see idem, “The Bridal Chamber of Light,” 179–91. 75 idem, The Holy Spirit in the Syrian Baptismal Tradition, 67. 72 73

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 133 This wedding feast is envisaged as being between Christ and his Church, which took place … at Christ’s own baptism. Because each individual baptism is understood as being contemporaneous with Christ’s own baptism in sacred time, the baptized are thus indeed participating as guests in that event. In this context Ephrem recalls the parable of Matt. 22:

The Firstborn wrapped himself in a body, as a veil to hide his glory; the immortal bride shines out in that robe. let the guests in their robes resemble him in his; let your bodies, which are your clothing, shine out. for they bound in fetters that man whose body was stained. Do you whiten my stains at your banquet with your radiance!” (Hymns on Nisibis, 43.21)76

Similar language and the imagery of bridal chamber also features in the service of the West-Syriac monastic profession. In the “Order of Monastic Tonsure”77 the term bridal chamber occurs as many as six times. In the first stanza of the following hymn (‫ ܩܠܐ‬/ qolo), Christ is beseeched to receive the monastic candidate to his fold and thereby making him worthy of the bridal chamber together with the Wise Virgins: Receive, O Lord, in your loving-kindness, the sheep which came to your fold and like the Sinful Woman is knocking at the door of your mercy. Again, put on him the sign of your cross. Let him carry your sweet yoke and light burden. With the Wise Virgins, may he be made worthy of your bridal ̈ chamber (‫ܽܚܟܝܡܬܐ ܽܠܓܢܘܢܟ ܽܢܫܬܘܐ‬ ‫ ܥܡ ܽܗܠܝܢ‬/ ʿam holen ḥakimoto lagnunok neštwe).78

The notion of the spiritual betrothal of the baptized to Christ the Bridegroom is also attested in monastic profession. Thus, in the second stanza of the relevant hymn, Christ the Bridegroom who 76 77

Ibid. See Appendix 2: The Order of Monastic Tonsure (Vatican Syr.

51). 78

Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51).

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THE SYRIAC ORDER OF MONASTIC PROFESSION

betrothed the human soul to himself, is petitioned to make worthy of his bridal chamber the soul (the monastic candidate) who has been betrothed to Christ’s crucifixion. The relevant hymn reads: Christ the Bridegroom who betrothed the human soul to himself, (‫ ܚܬܢܐ ܽܡܫܝܚܐ ܽܕܡܟܪ ܽܠܗ ܽܢܦܫܐ ܽܕܐܢܫܐ‬/ ḥatno mšiḥo damkar leh nafšo dnošo) saved it by his own blood, and made it free by his cross, adorn her with beauty in the abundance of your statutes, and promise her life eternal. This soul which has been betrothed to your crucifixion (ܽ ‫ܢܦܫܐ ܽܗܕܐ ܽܕܐܬܡܟܪܬ‬ ‫ ܠܙܩܝܦܘܬܟ‬/ nafšo hode detmakrat lazqiputok), give her to perform good works and become worthy of your bridal chamber (‫ ܠܓܢܘܢܟܽܬܫܬܘܐ‬/ lagnunok teštwe).79

In the following prayer of petition, the monastic candidate is described as a “guest” (‫ ܙܡܝܢܐ‬/ zmino, ‫ ܩܪܝܐ‬/ qaryo) to be invited to the bridal chamber and the wedding feast of Christ the Bridegroom as follows: “Grant that he may be numbered among the guests of your bridal chamber, and among those who are called to your spir̈ itual wedding-feast, (ܽ‫ܽܘܒܩ̈ܪܝܐ‬:‫ܗܒܽܠܗܽܕܢܬܡܢܐܽܒܙܡܝܢܐ ܽܕܓܢܘܢܟ‬ ‫ ܕܡܫܬܘܬܟ ܽܪܘܚܢܝܬܐ‬/ hab leh dnetmne bazmine dagnunok, wbaqrayo dmeštutok ruḥonoyto), and that he may be mingled with the glorifying choirs of your saints.”80 A few paragraphs later, the monastic candidate is depicted as a new bridegroom who shall enter the indissoluble bridal chamber of Christ and being present at the feast which is full of joy and exultation. The prayer reads: May your mark protect him, and the sign of your Cross cause to flee from him the inimical power, that, being pure and without stain like a new bridegroom, he may enter your indissoluble bridal chamber, (ܽ‫ܐܝܟܽܚܬܢܐܽܚܕܬܐܽܢܥܘܠܽܠܓܢܘܢܟܽܗܘ‬ ‫ ܠܐ ܽܡܫܬܪܝܢܐ‬/ ʾak ḥatno šmayono neʿul lagnunok haw lo meštaryono), and with the chaste virgins, with lamps shining with the oil of mercy; may he be seen in your presence at the feast

79 80

Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51).

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 135 ̈ which is full of joy and exultation, (ܽ‫ܒܣܡܟܐܽܗܘܽܣܓܝܽܚܕܘܬܐ‬ ‫ ܘܪܘܙܐ‬/ basmoko haw sagi ḥadwoto warwozo).”81 Finally, the above extracts together with the following references on imagery of the heavenly bridal chamber provide an eschatological picture which talk of longing to enter the bridal chamber of joy, and light respectively. This is probably inspired by the eschatological view in 2 Corinthians 5: 2–3, which talks of longing “to put on our heavenly dwelling, so that … we may not be found naked.” Furthermore, it recalls the parable of Matthew 22 as in the context of baptism which we have seen above. Thus, in the first prayer, following the giving of peace to the professed monk who is clothed in a new habit, the priest petitions the Lord saying: … let him behave as befits his holy habit, so that he may be worthy of mercy on the day of your glorious manifestation; and with the saints who have been pleasing to you, may he en̈ ter your bridal chamber full of joy (‫ܽܚܕܘܬܐ‬ ‫ ܠܓܢܘܢܟ ܽܡܠܐ‬/ 82 lagnunok mleʾ ḥadwoto).”

Again, at the final prayer, the priest beseeches the Lord saying: … let him stand before you at all times without shame all the days of his life, and be worthy of the heavenly blessings which do not fail forever and ever, and of the bridal chamber of incorruptible light, (‫ ܠܓܢܘܢܐ ܽܕܢܘܗܪܐ ܽܕܠܐ ܽܡܬܚܒܠܢܘܬܐ‬/ lagnuno dnuhro dlo metḥablonuto) by the grace and mercy of your Only-Begotten Son and of your all-holy Spirit, now, always, and forever.83

h. Water and the Holy Spirit The imagery of baptismal water is a powerful image employed in the Syriac baptismal tradition. Going through the Syriac prayers of the consecration of baptismal water and the epiclesis over the baptismal water we find a rich variety of imagery focusing on certain aspects of the baptismal mystery. Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 83 Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 81 82

136

THE SYRIAC ORDER OF MONASTIC PROFESSION

In reference to baptism, the Gospel of John (chapter 3) uses the metaphor of “rebirth by water and Spirit.” A similar concept also appears in the Letter to Titus (3:5), which speaks of “the washing of regeneration and renewal in the Holy Spirit.” In the Opening Prayer (‫ ܨܠܘܬܐܽܕܫܘܪܝܐ‬/ ṣluto dšuroyo) of the West-Syriac baptismal service for the consecration of water, we also find that the baptismal water represents a spiritual womb (cp John 3:4), the garment of incorruptibility, and liberation from the bondage of sin. The relevant prayer reads: Through the supplication of our weakness, O Lord, we pray that this water be mixed with the power and operation of Your Holy Spirit, that it may become a spiritual womb and a crucible which pours forth incorruptibility. May this water be, to this Your servant who is prepared to be baptized, a garment of incorruptibility and a dispensation from the bonds of sin.84

It is worth mentioning that in the Syriac tradition the basic understanding is that Christ’s own baptism sanctifies the water for Christian baptism. In other words, the Jordan waters are reactivated in the baptismal font. This is beautifully expressed in a ‫ ܩܠܐ‬/ qolo coming before the consecration prayer of the baptismal water. It says: John mixed the water of baptism, but Christ sanctified it when he went down and was baptized in it. At the moment he went up from the water, heaven and earth accorded him honor, the sun inclined its rays, the stars worshipped him who had sanctified all rivers and springs.85

The rich variety of imagery which lies behind the many epicleses over the baptismal water draws on different biblical passages in order to express them. Some of these references are attested in the following epiclesis where the priest asks God to send the Holy Spirit upon the baptismal water and to sanctify it. The Spirit of God which hovered ‫ ܪܚܦ‬/ raḥef over the primeval water (Gen. Samuel, ed. The Sacrament of Holy Baptism According to the Ancient Rite of the Syrian Orthodox Church of Antioch, 46–47. 85 Ibid., 54–55. 84

4. COMPARISON WITH THE WEST-SYRIAC BAPTISIMAL RITE 137 1:12) descends upon the waters of baptism and confers upon it the sacramental power of “new creation.” The Spirit of God which rested on Christ in Jordan rests upon and grants the baptized one the gift of adoption. The Spirit of God changes the “nature” of water and makes it “water of rest” (Ps. 23:2). It becomes the water that symbolizes “the death and resurrection” of Christ (Rom. 6:5). These biblical references are expressed in the epiclesis of the WestSyriac baptismal service as follows: Almighty God, make these waters: waters of rest, (Ps. 23:2) waters of happiness and rejoicing, waters which symbolize the death and resurrection of Your Only-Begotten Son (Rom. 6:5), waters of consecration. Amen. For the purification of the defilements of the body and soul, for the loosening of bonds, for the remission of sins, for the enlightenment of the souls and bodies. Amen. For the washing of regeneration, for the gift of adoption, for the robe of incorruptibility, for the renewal by the Holy Spirit. Amen.86

Similar language and concept of baptismal water imagery appears in the context of the West-Syriac monastic profession. In the following prayer over the water for the washing of the monastic candidate’ feet one can see the parallelism between baptism and monastic life. As at baptism one is reborn of water and spirit to enter the Kingdom of God, at the clothing of the monk, this rebirth is reactuated for a drawing closer to God, living a life of purity and holiness in response to the visitation from God, and receiving “the pledge of the Spirit within our hearts” (2 Cor. 1:22). The relevant prayer by the priest says: May God whose faith is strong in his worshippers once they have desired to accept his holy covenant, fulfill in you the Mys86

Ibid., 62–65.

138

THE SYRIAC ORDER OF MONASTIC PROFESSION tery with which you have been sealed. And by this water, may he wash away from you all the foulness of sin; and may this habit which you have received make you worthy to labor in it in purity and holiness. May he keep it for you until the day of salvation. And may you live in purity and holiness all the days of your life, giving praise for his salvation, with which he has visited you in truth. And may his holy pledge be preserved with you.87

Next, as the priest washes the feet of the monastic candidate he prays saying: May the living and insatiable water, that is to say, the Holy Spirit, wash away from you all the venom of the (spiritual) serpent and all the foulness of sin forever. Amen.88

Following this, the anthem (‫ ܡܥܢܝܬܐ‬/ maʿnito) “Wash me clean” (‫ ܐܣܓܐܽܐܫܝܓܝܢܝ‬/ asgo ašigayn) is said. Meanwhile, all the priests and deacons wash the feet of the monastic candidate and then wipe it with a towel as the priest recites the following prayer: May the river of peace and salvation, Christ God, wash and wipe away from you all evil and bitterness and all defilement of sin forever. Amen.89

Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 89 Appendix 2: The Order of Monastic Tonsure (Vatican Syr. 51). 87 88

CONCLUSION As one can see from what has been argued and stated above, the signs and symbols, the imagery and themes, the liturgical language and formulae associated with the monastic profession clearly show us how the Syriac rite of monastic profession is closely connected to or even modeled upon the baptismal rite. What I have found in my study of comparing the West-Syriac rite of monastic profession with that of baptism, confirms what other scholars such as Bishop Kallistos Ware,1 Aidan Kavanagh,2 Jean Leclerq,3 and Christophe Vuillaume4 have confirmed in their scholarly works on the subject in relation to the Byzantine and Western monastic traditions. The same analogy is clearly affirmed by the rituals of WestSyriac rite of monastic profession. The parallel between the rituals of baptism and religious commitment can be summarized in the following points: 1. The triple consignation of the candidate as a direct allusion to and reflection of the baptismal rite or, more accurately, of admission to the catechumenate. For example, the cross-wise anointing formula over the forehead of the monastic candidate as a mark of ownership indicated by the following formula: “(Name) is imprinted to be a lamb in the holy fold of God” is clearly modeled on the baptismal formula as found in the Syriac baptismal rites: “N is marked a lamb in the flock of Christ.” Ware, “‘Seek First the Kingdom’.” Kavanagh, “Notes on the Baptismal Ethos of Monasticism.” 3 Leclercq, “Monastic Profession and the Sacraments.” 4 Vuillaume, “La Profession Monastique, un second baptême?.” 1 2

139

140 2.

3. 4.

THE SYRIAC ORDER OF MONASTIC PROFESSION The triple renunciation of Satan, his works, his pomp, followed by a promise of adherence to Christ: the double movement of surrender and consecration already stressed by the rite of tonsure which usually accompanies the monastic vows. The symbolism of taking off the (old) clothes and putting on the monastic habit is perfectly in harmony with the symbolism of the baptismal ritual. The prostration of the monk symbolizing the death and burial by which the professed must pass before being born into a new life.

This parallelism which is confirmed by examining the context in which the celebration takes place: the structure, the time, the objects used in the ritual, the imagery and themes, those taking part as well as the formulae or even the biblical readings, all contribute to bringing together these two rites of initiation, which both are accepted as sacraments/‘mysteries’ (‫ ̈ܪܐܙܐ‬/ roze) in the Syriac tradition.

APPENDIX APPENDIX 1 The Order Of Monastic Tonsure (BL Add. 14,517) English Translation The Order of Monastic Tonsure When One Wishes to Become a Monk 1.

First of all, the Abbot says the Sedro1of incense that precedes the tonsure and all other times.2 Our Lord Jesus Christ full of [mercy] and compassion, who does not desire the death of a sinner, but that he should repent and live.3 You are the hope of the hopeless and the help of the helpless. You are the harbor of peace for those troubled by worldly storms. You are the Good Physician of the sick. You are the life of the dead and the resurrection of the fallen. Thus, making bold, we draw near to your goodness. Trusting in your mercy, we supplicate your kindness. Therefore, O Lord, be reconciled to us, the infirm, and be an absolver to us, the sinners. Have pity on us, the wretched and

‫ ܣܕܪܐ‬/ sedro is a prayer (often long and with theological content), normally accompanying offering of incense. It is preceded by ‫ ܦܪܘܡܝܘܢ‬/ prooimion, and linked with ‫ ܥܛܪܐ‬/ ʿeṭro (all three together are often described as a ‫ ܚܘܣܝܐ‬/ ḥusoyo). For every liturgical feast or Sunday, there is a ḥusoyo, which compliments the prayers of Fenqitho (‫)ܦܢܩܝܬܐ‬, the yearly cycle of liturgical prayers in the Syriac tradition. For a comprehensive study of ḥusoyo see Amar, “Patterns of Prayer,” 379–416. 2 The burning of incense is part of every ritual and is central to the Syriac liturgical theology. For further information, see Varghese, West Syrian Liturgical Theology, 56–62. 3 Cf. Ezek. 33:11. 1

141

142

THE SYRIAC ORDER OF MONASTIC PROFESSION weak. And being persuaded by your kindness, on which account you have fashioned us, let it not be forgotten what we should become. You hold and take care of us even though we greatly provoke you to anger. Do not detest us as useless, neither forsake nor abandon us as though we were incurably sick. But as you appear to us tranquil and peaceful, count us among your true disciples. Drive away from us every shameful pleasure and defiled desire, wild rage, evil anger, adornment of fornication, gluttony, worldly fantasy, error, haughtiness, jealousy, deceit, vainglory, former diseases of the Accuser; and distance from us all the other shameful passions. O Lover of humankind, fill us with gentleness, meekness of mind, charity, love of humankind, purity of conscience, and a mind which dislikes avarice. Adorn us with all the qualities of your divine and glorious image which are depicted in us and stamped upon us. Grant us excellent vigilance and diligence so that in every time, place or action, we may practice the struggle of diligence for the sake of possession of virtues, an escape from corruptions that injure the soul. As you save us completely from the diabolical snares and deceits, make us worthy always to dwell in the untroubled harbor of your peacefulness. And may we all become entirely yours and be subject to your divine will so that, (while we) meditating day and night on your holy commandments, “we may live, move and have our being in you,”4 and become enriched with your salvific gifts, and be saved by your grace from sinning anew against you. May we never be seen straining against your will and your lifegiving commandments that are proclaimed in the Gospel: “Forgive and you will be forgiven;5 love your neighbor as yourself.”6 “By this everyone will know that you are my disciples, in that you have love for one another.”7 Not only in this, but also “Love your enemies, do good to the person who hates you,”8 “To him who strikes you on the cheek, offer

Acts 17:28. Luke 6:37. 6 Mark 12:31; Matt. 19:19 & 22:39. 7 John 13:35. 8 Luke 6:27. 4 5

APPENDIX

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the other also.”9 Along with these, “Be perfect10 as your heavenly Father is perfect.”11 As we fulfill these diligently and become true imitators of your saints, may we delight in the things prepared for them. May incorruptible good and eternal things happen to us. Together with your saints, may we offer you glory, honor and worship, and to your blessed and gracious Father, and to your living and life-giving Spirit, the most holy and consubstantial with you. Now the Order of Monastic Tonsure When Someone Wishes to Become a Monk 2.

First, the abbot prays the prayer that he wishes and then begins saying: “Have mercy on me, O God, in your Grace….”12 “Protect by your cross, our Lord, the lamb that is mingled in your flock.” Then they say the Psalm, “How pleasant are your dwelling places, O mighty Lord….”13 This is followed by the reading from the Prophets and the Acts of the Apostles. Next, the antiphon14 appropriate for the tonsure is said. Following the antiphon, the Apostle Paul is read. Next, they say “O my soul, bless the Lord!”15, followed by the reading of the Gospel. Then they bring the garments,16 the shoes, the belt and the hood17 which are placed outside, at the altar door, to the north side.

3.

Then the abbot says the following prayer:

Luke 6:29. ̈ ‫ܡܫܡܠܝܐ‬ in the Harklean. The Peshitta version employs the word ‫ ܓܡܝ̈ܪܐ‬for the ‘perfect’. 11 Matt. 5:48. 12 Ps. 51. 13 Ps. 84. 14 ‫( ܡܥܢܝܬܐ‬literally ‘response’). This is a responsorial hymn, originally to a psalm, where each verse of a psalm had a response in poetic form. 15 Ps. 103:1. ̈ 16 ‫ܡܐܢܐ‬. 17 ‫ܟܘܣܝܬܐ‬. This is defined by Payne Smith as a covering for the head, a conical felt cap, cowl or hood. Payne Smith, A Compendious Syriac Dictionary, 210. 9

10

144

THE SYRIAC ORDER OF MONASTIC PROFESSION May God, whose holy covenant18 you joined out of good will and in burning love for fearing him, make you worthy of a fair course of righteousness, and in teaching of virtue may your head receive the illustrious crown of the orthodox faith. By good deeds, loved by him, may God accomplish with you his mercies and grace so that you may be worthy to offer glory to the Father and the Son and the Holy Spirit. Now [and ever more].

4.

Then the abbot brings him close to the door of the altar making him kneel on his knees and recites to him thus: Our brother, behold before whom you are kneeling! Not in the presence of a mortal and perishable person but in the presence of Christ God who searches the heart and the innermost parts. This you do as you make a covenant with him at this moment, before his holy altar, with the chosen angels as witnesses, in the presence of this entire holy gathering,19 and you promise to live and to die with us. In all that befalls us to endure, either from heretics for the sake of the true faith, or from temptations falling upon us from the Accuser through evil men, it is right and necessary for you to undertake [these things], having once for all renounced yourself and taken up the sweet yoke of Christ, so that you may mortify your

In Syriac, the word ‫ ܩܝܡܐ‬/ qyomo has a variety of meanings and usages. In the Peshitta Old Testament, it renders the Hebrew word berith “covenant.” In our context, it is understood as an ascetic vow made at the time of the monastic tonsure. Qyomo is a term that helps us to understand the native Syriac “proto-monasticism” and is often found together with bar, ba(r)th, bnay, bnath, ‘son(s), daughter(s),’ that is, members of the qyomo. For the origins as well as the various and usages of the term qyomo see Sidney in E. Carr, ed. Eulogema: Studies in Honor of Robert Taft, SA (Rome: Pontificio Ateneo S. Anselmo, 1993), 141–00. A brief orientation can also be found in Brock, The Luminous Eye, chapter 8. In French, the subject is treated by Philippe Escolan, Monachisme et Église: le Monachisme Syrien du IVe au VIIe Siècle: un Monachisme Charismatique, Théologie Historique; 109 (Paris: Beauchesne, 1999), chapter 1. 19 ‫ܐܢܫܘܬܐܽܟܗܢܝܬܐ‬. The Greek term ἱερός which means holy or sacred is sometimes rendered as ‫ ܟܗܢܝܐ‬in Syriac. See for example, 2 Tim. ̈ ̈ 3:15. Peshitta has ‫ܣܦ̈ܪܐܽܩܕܝܫܐ‬, whereas, Harklean renders it as ܽ‫ܟܬܝܒܬܐ‬ ̈ ‫ܟܗܢܝܬܐ‬. 18

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earthly limbs, remembering as it is inscribed on the tablets of your heart the holy word said by one of the sages: “My son, if you come forward to serve the Lord, prepare yourself for temptations. Set your heart right and be steadfast, and do not be hasty at the time when temptations come. Cleave to him and do not depart, that you may be honored at the end of your life.”20 Therefore, wait for the Lord and keep his path; for he will lift you up to inherit that heavenly land, while you apply yourself in humility of mind, gentleness, patience, and with these [also] obedience in true love, which is the perfection of the entire Law. Even though there are many virtues which, (serve) as paints for the honorable image of the discipleship of Christ, yet the grace of love is able to reveal more brightly than any other the image in a perfect way, according to the witness of our Lord who said: “By this everyone will know that you are my disciples, if you have love for one another.”21 Thus, indeed, when this foundation is firmly set in you, all the things which may happen to you, you will readily accept with God. Indeed, the divine Apostle also testified that “Love endures all things, bears all things.”22 With these promises of yours, which you made before God for the sake of the true faith, keep them unfalsified unto the end, knowing that outside of this, no one can please God. You are to reject and anathematize all those who in whatever time are or will be against the true faith. Especially, Valentinus,23 Marcion,24 Mani,25 BarsauSir. 2:1–3. Syrohexapla (with a few variations). John 13:35. 22 1 Cor. 13:7. 23 Gnostic theologian of the second century. He was the founder of the Valentinian sect. 24 Influential heretic from Sinope in Pontus who held that the God of the Old Testament was a God of Law and wrath, and not to be identified with the New Testament concept of the God of Love, revealed by Jesus. 25 Born near Seleucia-Ctesiphon, the capital of the Persian Empire ca. 216, and began teaching in 240 and was finally put to death in 276 by the Persian king Bahram. Opposition from the Zoroastrians forced him into exile. He founded Manichaeism, a dualistic religious movement. 20 21

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THE SYRIAC ORDER OF MONASTIC PROFESSION mo,26 Arius,27 Eunomius,28 Macedonius,29 Apollinarius,30 Eutyches,31 the Synousiasts,32 Paulinists,33 Julian the phantasiast34 and his heresy. In addition to these, Paul of Samosata,35 Diodore,36

Bishop of Nisibis. As such, he headed the Synod of Beth Lapat (Jundishapur) in 484 which decided that all monks and church dignitaries should marry, apparently to please the Zoroastrian rulers, which held family life sacred. 27 A priest of Alexandria who denied the divinity of Christ, maintaining that the Son of God was created by the Father. His views were condemned by the Council of Nicaea in 325. 28 Arian bishop of Cyzicus ca. 360. 29 Bishop of Constantinople from ca. 342. He supported the SemiArian cause and defended his position at the Council of Seleucia in 359. In 360 he was deposed by the Arian Council of Constantinople. 30 Apollinarius the Younger, bishop of Laodicea ca. 376 who taught that Christ had a human sensitive soul, but had no human rational mind, the place of which was taken by Divine Logos. This teaching, known as Apollinarianism, was condemned at the Council of Constantinople. 31 An archimandrite of a monastery at Constantinople who opposed Nestorianism so strongly that he was accused in 448 of the opposite error of confounding the two natures in Christ, and of denying that Christ’s manhood was consubstantial with ours. 32 Those who assert that Christ’s flesh is of the same essence as his divinity – applied to Appolinarians and Eutychians. St Cyril had written a treatise (survived in fragment) against them. 33 Flavianists, the followers of Flavian, Patriarch of Antioch (498– 512). 34 Bishop of Halicarnassus. On the accession of the Emperor Justin I in 518 he was deposed because of his refusal to accept the Christological teaching of Chalcedon and took refuge in Alexandria. 35 Bishop of Antioch from ca. 260, deposed by a synod of Antioch in 268 on account of his Christological teaching that Christ was a mere man. 36 Bishop of Tarsus (in eastern Turkey) from ca. 378 and Antiochene theologian who had combated Arianism in Antioch. He was the teacher of both John Chrysostom and Theodore of Mopsuestia. 26

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Theodore,37 Nestorius,38 Ibas of Edessa,39 the Synod of Chalcedon40 and the wicked tome of Leo.41 And all those who had confessed and continue to confess two natures, or they confess Christ in two natures after the union. You are to promise as in the presence of God and his chosen angels that you will uphold firmly and unwaveringly the true faith that has been proclaimed from the beginning, from the time of the Apostles; the faith, which was received and confirmed by the 318 holy Fathers who had convened in Nicaea42 and excommunicated Arius. The same faith which was also approved by the holy Synod of the 150 holy Fathers which was convened in Constantinople43 and rejected Macedonius44 the one quarreling with the Holy Spirit. Also, the Holy Synod which Bishop of Mopsuestia (in southern Turkey) from 392 and Antiochene exegete and theologian. On account of his Christology, identified with Nestorianism, he was condemned posthumously at the Second Council of Constantinople in 553. 38 Patriarch of Constantinople who gave his name to the doctrine ‘Nestorianism’ that held that there were two separate Persons in the Incarnate Christ, the one Divine and the other human. 39 Bishop of Edessa between 435–49 and 451–7. In the Christological controversies, Ibas took a mediating position between the dualistic teaching of the ‘Nestorians’ and the Alexandrian position of St Cyril. 40 The Fourth Ecumenical Council held in 451 at Chalcedon, the modern city of Kadıköy in Istanbul. The Council had declared Christ to be one Person in two natures. 41 The letter sent by Leo I to Flavian, Patriarch of Constantinople, on 13 June 449. It expounds the Christological doctrine of the Western Church, and was directed especially against Eutyches. It was given formal authority at the Council of Chalcedon. 42 The First Ecumenical Council held in 325. It was called by the emperor Constantine to deal with the Arian controversy. It condemned Arius, and formulated the Nicene Creed. 43 The Second Ecumenical Council held in 381. It was called by the emperor Theodosius I to unite the East Church at the end of the Arian controversy. It confirmed the Nicene Faith, and put an end to the Macedonian heresy, which denied the divinity of Holy Spirit. 44 Bishop of Constantinople from ca. 342, and a leading moderate Arian theologian in the 4th century Trinitarian controversy. 37

148

THE SYRIAC ORDER OF MONASTIC PROFESSION was convened in Ephesus45 and excommunicated the wicked Nestorius. With them follow also all the orthodox Fathers, especially, Ignatius,46 Julius,47 Athanasius,48 Basil,49 Gregory,50 Iwannis,51 Cyril,52 Dioscoros,53 Timothy,54 Severus,55 Anthimus,56 Theodosius,57

The Third Ecumenical Council held in 431 under emperor Theodosius II. It deposed Nestorius, bishop of Constantinople, and proclaimed the Virgin Mary Theotokos. 46 Bishop of Antioch ca. 69. On his journey from Antioch to Rome, where he was martyred for his Christianity, Ignatius wrote seven letters which were influential in the early Christian Church. 47 Bishop of Rome from 337, Julius is chiefly known for his vigorous support of Nicene orthodoxy and of its eastern champions such as Athanasius of Alexandria (d. 373). 48 Patriarch of Alexandria in 328, Athanasius became deacon and secretary to his bishop Alexander, whom he accompanied to the First Ecumenical Council of Nicaea. He was a staunch opponent of the Arian heresy, and proponent of homoousion. 49 Bishop of Caesarea known as St Basil the Great. He staunchly opposed Arianism and put forward a monastic rule which is still the basis of monasticism in the Eastern Church. 50 Bishop of Sasima (in Cappadocia) known in the Orthodox Church as ‘the Theologian’. He shrank from the active life of a bishop, but in 379 he was summoned to Constantinople, where his preaching helped to restore the Nicene faith at the Council of 381. 51 Bishop of Constantinople, better known as St John the Chrysostom. He studied at Antioch and later (ca. 373) became a hermit. Made priest in 386, he was specially charged with the task of preaching, which earned him the title ‘Chrysostom’ meaning ‘golden-mouthed’. 52 Patriarch of Alexandria (d. 444) and Doctor of the Church. A champion of orthodox thought on the person of Christ, he is best known for his vehement opposition to the views of Nestorius, the Patriarch of Constantinople. 53 Patriarch of Alexandria from 444. He presided over the Council held at Ephesus in 499, in which Flavian Bishop of Constantinople was deposed. 54 Patriarch of Alexandria nicknamed Timothy ‘the Weasel’. He became patriarch in 457, but because of his Miaphysite views he was unac45

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Peter,58 Petre,59 Patriarch Julian60 and the bishop Jacob.61 You are also to accept the blessed and venerable Fathers: Mor (Name) the patriarch of the Apostolic See of Antioch, Mor (Name) the patriarch of the Apostolic See of Alexandria, and Mor (Name) our bishop who are ruling the Church today. Also, to accept the rest of the writings and rulings issued by them and all orthodox bishops (consecrated) by them. 5.

Then the Abbot begins the psalm, “My God, you are my God, I am awaiting you…”62 The choirs will chant the verses alternately. Upon the completion of the psalm, the Gospel is read. Next, the priest burns incense and says the following Sedro for the one being tonsured. Lord God, compassionate and merciful, who is patient and abounding in grace and truth, in your mercy hear our prayers, and in your compassion answer our petitions. Have mercy and compas-

ceptable to the majority of the bishops and was banished by the Emperor Leo I in 460. 55 Patriarch of Antioch (512-18) and leading Miaphysite theologian. At Constantinople he secured the support of the Emperor Anastasius (491–518) for the persecuted Miaphysite monks. He is honored as a great doctor of the Oriental Orthodox Churches. 56 Patriarch of Constantinople (535–536) who explicitly advocated Miaphysitism. He participated in discussions at Constantinople in 532, to effect religious and political unity between East and West. 57 Patriarch of Alexandria (535–566), theologian, and leader of the Miaphysites in Egypt and Syria. 58 Peter the Fuller patriarch of Antioch, consecrated ca. 469 as rival to the Chlacedonian patriarch Martyrios. He added the clause ‘crucified for us’ to the Trisagion. 59 Peter Mongus, the Patriarch of Alexandria (482-489). 60 Patriarch Julian I of Antioch (reigned 591–595). 61 Probably this is Jacob Burdʿono who was made bishop of Edessa in 543, and henceforth devoted all his energies to the defense of Miaphysitism. The manuscript Vat. Syr. 51 however, lists the name Jacob of Sarug, bishop of Batnae (south-west of Edessa) in 519. An outstanding poettheologian who wrote Syriac metrical homilies in the dodecasyllabic meter which bears his name. 62 Ps. 63.

150

THE SYRIAC ORDER OF MONASTIC PROFESSION sion on the entire world that you created in your grace. Give rest to all the souls of our fathers, brothers and teachers, and all the departed faithful who have fallen asleep in your hope. Make a good and joyful commemoration in your presence for the holy, glorious, the Theotokos, and ever-Virgin Mary; and for all those saints above who have pleased you. O Lord, through their prayers and her intercession, grant your peace to your holy churches and monasteries everywhere. Keep all the souls, bodies and spirits of all the orthodox faithful. Visit also all those who are in various temptations, and answer the petitions of those who have taken and continue to take refuge in your mercy. They have petitioned and continue to petition the prayers of our weakness. Restore to the knowledge of truth and the orthodox faith those who have erred and who have gone astray. And bring back the sinners to true repentance. In your kindness accept the penitents, in your mercy preserve the righteous, in your grace lift up the fallen, in your compassion affirm the standing. Bring back to your fold those who have gone astray. Gather the scattered to yourself. In your loving kindness do what is helpful and best for all. And for this, your servant, O Lord, who has withdrawn from this evil world to repentance with you, make him worthy of your mercy, and of pardon of sins and of seeing you with confidence and in boldness. Deliver him from snares and lurking stumbling blocks, from temptations and tribulations of sin, from the influence of the Accuser, the battles of the devils, and from the harm of wicked people. Free him from evil passions, from every lustful desire, and from all the impure thoughts and ideas which are unpleasing to you. Preserve him throughout his life in purity, in holiness, in chastity, in freedom, in true faith, and in deeds which are pleasing to your will. Save him from being a cause of scandal, or offence, or ruin, or harm, and of any kind of sin against himself or against his fellow monks, against those outside and those inside. But strengthen him, O Lord, with your invincible power to withstand valiantly everything that befalls him; so that he may become a good cause of glory to your holy and adorable name, both in name and deeds, in conduct and behavior, in wakefulness and sleeping, and in all impulses of the soul which fight against your Divinity. Because all, and on account of all things, may your holy name be worshipped and glorified in the souls of your worshippers. Father, Son and Holy Spirit. Now [and evermore].

APPENDIX 6.

151

The Prayer of Sedro Eternal and holy God, who is pleased with the saints who do his will, accept this your servant who has left this evil world and reached out to draw near to you. Grant that he may live a still and quiet life in all purity and holiness. May he be worthy to become a perfect disciple for your teaching through his good deeds, that he may be pleasing to your will all the days of his life. As Samuel became worthy of dwelling in your holy and divine tabernacle, and as Elijah63 and the uprightness of his heart were throughout all the days of his sojourning, and as the Prophet Elisha was in his warm love and love towards you, so also may be the departure of this, your servant, be from the world; as your grace protects him from that Adversary and the Envious one [Satan], who caused us to leave life in Paradise. Also, make him worthy of exultation with the wise virgins, and of gladness with them which can not be taken away, and to the indissoluble bridal chamber64 of everlasting glory. Father, Son, and Holy Spirit for ever and ever. Amen.

7.

He [the priest/abbot] returns towards him [the candidate] and imprints65 him with his thumb on his forehead saying: (Name) is imprinted to become a lamb in the holy fold of God. In the name of the Father. Amen. And of the Son. Amen. And of the Holy Spirit. Amen.

8.

He makes a sign of the cross with every utterance. Facing him, he says the following prayer. May God the Word, who with his Father is the orderer of the world, bestow wisdom on you, and fill your mind with knowledge, and may your way of life be pleasing to the glorious will of his Divinity. And may he grant you an imperishable crown, through this seal66 of his mark,67 with the saints who loved him and kept his commandments. For ever and ever.

[in …] (Something must have fallen out). See Brock, “The Bridal Chamber of Light,” 179–91. 65 ‫ܛܒܥ‬ 66 ‫ܚܬܡܐ‬ 67 ‫ܪܘܫܡܐ‬ 63 64

152 9.

THE SYRIAC ORDER OF MONASTIC PROFESSION The priest turns to the east and prays the following: Our Lord Jesus Christ, true hope of his Church and trust of his faithful, whose door is open to the penitents, and who accepts the sinners who turn to him, open, O Lord, the door of your mercy to this your servant, for he has bowed his neck to take upon himself your sweet yoke. Let your Holy Spirit come and rest/tabernacle68 upon him. Through your compassion may all his shortcomings be forgiven, and count him among your rational sheep, mingle him in your holy flock. Let him be an innocent lamb [in your sheepfold] with all the children of your holy Church. May he, in confidence, glorify you, your blessed Father and your all-holy, good, adorable and life-giving Spirit who is consubstantial with you. Now [and ever more].

10.

Then the one being tonsured takes the pair of scissors and hands it to the priest. The priest says the following three sentences and the one being tonsured repeats them after him thrice: “I wish to draw near to God. Your name is good to me, Lord, my (source of) confidence, so that I will recount all your wonders.”69

11.

Extending his hands in the form of a cross, the priest tonsures him in the form of a cross and says thus: (Name) is tonsured, leaving behind him with this dead hair of his head all his brutish deeds. In the name of the Father, and of the Son, and of the Holy Spirit, Amen.

12.

All those with him stand up to say the antiphon.

13.

The priest gives the garments to the one who is being tonsured and says the following prayer: Lord God Almighty, who brought us from nothing into existence that we might share in your indescribable graces and gifts, when we fell and had long been in sin, you renewed us again through the manifestation of your Only-Begotten Son, who “does not desire the death of a sinner” as he said, “but wants all people to be saved and come to the knowledge of the truth.”70 O Lord, receive this 68

‫ܢܐܓܢ‬ Ps. 73:28. 70 1 Tim. 2:4. 69

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your servant, who has fled the world and the storms of the Evil One and sought refuge in you, and has taken upon himself the gentle, sweet and light yoke of your Only-Begotten, and has loved your commandments. Forgive him all that he may have sinned before you, knowingly or unknowingly. Teach him to do your will. Give him the pledge71 of your Holy Spirit, your awesome weapon, which can not be conquered. Clothe him in a garment of good deeds, in the helmet of salvation, with the shield of true faith, and gird him with deeds of righteousness. Let him be shod with the gospel of peace, so that he may be able to stand against the whole power and craftiness of Satan, and put out all the fiery arrows of the Enemy. May he keep the promises he made to you intact, and not turn back. Rather may he live for you, O Lord, and always stand before you without shame. May he become worthy of your heavenly and everlasting blessings by the grace, the mercy and the love of humankind of your Only-Begotten Son.72 Through him and with him, glory and honor and dominion are due to you, together with your all-holy, good, adorable and life-giving Spirit, who is consubstantial with you. Now [and evermore]. 14.

Then the deacon takes the garments from in front of the altar and says barekhmor:73 The priest clothes him in the tunic while he says: May the Lord take off from you the old man which is corrupted by sinful desires, and clothe you in the new one, which is renewed daily in the image of the one who created us, for ever and ever. Amen.

15.

After clothing him the tunic, they take off his worldly garments through one of his sleeves.74 And putting the girdle/belt around his waist, the priest says: May the Lord gird you with incorruptible strength against all shameful passions, for ever and ever. Amen.

16.

Then the priest clothes him with the cloak,75 and says:

71

‫ܪܗܒܘܢܐ‬ ‫ܝܚܝܕܝܐܽܒܪܐܽܕܝܠܟ‬ 73 Syriac, Bless my lord. 74 Difficult! 75 ‫ܓܘܠܬܐ‬ 72

154

THE SYRIAC ORDER OF MONASTIC PROFESSION May the Lord clothe you in the robe of glory76 by the power of the Holy Spirit.

17.

The priest puts on him the hood and says: May the invisible Power, who descended out of love, and received the crown of thorns as an example of humiliation, endow you with humility of righteousness and perseverance in good deeds, for ever and ever, Amen.

18.

The one who was shorn kneels and puts on the monastic habit before the altar, (then) stands up and comes next to the wash basin located at the north side of the altar. One of the deacons pours water in the basin and says barekhmor, and the priest says the following prayer: May God, who has affirmed his faith in his worshippers, when have desired to receive his holy love, fulfill in you this holy mystery77 with which you have been sealed.78 May He keep it in you until the day of salvation. Thus, may you live in purity and holiness all the days of your life, while always giving praise for His salvation, by which He visited you in truth.

19.

He makes him sit upon a chair next to the basin and they place his feet in water. One of the deacons pouring water on both feet says barekhmor. Then they begin washing his feet. And the priest gives the blessing and says thus: May the living and moving water, that is to say, the Spirit, wash away from you all the venom of the spiritual Serpent, and all the foulness of sin.

20.

The deacon says barekhmor. The priest takes the first sandal and puts it on his left foot saying: May the Lord make you shod in preparation of the Gospel of

‫ܦܪܝܣܐܽܕܫܘܒܚܐ‬. For a brief orientation on the ‘robe of glory’ see Brock, The Luminous Eye, chapter 5. 77 The Syriac word ‫ ܪܐܙܐ‬from the root ‫ ܪܐܙ‬is a Persian loan word and is usually translated as ‘mystery’, ‘sacrament’ or ‘symbol’. It is employed in a variety of senses in Syriac liturgical texts and commentaries. Cf. Payne Smith, A Compendious Syriac Dictionary, 26, 524, 36. It should be noted that in the Syriac tradition, monastic tonsure is clearly a Church sacrament as indicated in our text above. 78 ‫ܕܐܬܚܬܡܬ‬ 76

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peace. 21.

The priest takes the other sandal and puts it on his right foot saying: May the Lord give you strength from on high, so that you may tread on snakes and scorpions and upon all the power of the Enemy.

22.

Then he who has received the monastic habit79 comes and kneels before the altar, and the deacon takes the book, while standing on the right side of the altar and facing the west, he reads a lesson from the prophet Zachariah, chapter 12. At the end of the lesson, the priest prays the following: Lord, our Lord the Almighty, the heavenly, worshipful, and glorified one, you who in all generations dwell in holy souls, effect with your servant a sign of goodness and unite him with those who fear you. Preserve him undefiled until the end in his way of life. Perfect the good intention of his will. Grant him a course without stumbling and be to him a helper. Give him courage and steadfastness in what pleases you, and may he remain invincible against his enemy. Sustain his soul by divine labors, heavenly teachings, and the true knowledge that comes from you, while you strengthen him to do your will. Grant him your mercy and grace, Father, Son and Holy Spirit for ever and ever. Amen.

23.

The priest turns towards him and says: In confirmation of these covenants80 you have made and confessed before God and his chosen angels, and in the faith of the bond of love and of the Holy Spirit, we give you the peace in the Lord.

24.

Following the giving of peace by all the people, the priest prays the following prayer: Glory to you, the living Lamb of God, whose door is open to the penitent through his mercy. Thanksgiving to you, the Son of the Father who exalted and glorified the horn of his Church everywhere. He has placed in it priests to minister to his Being. Even now, O Lord, we beseech you to protect these lambs of your flock from all the cunning snares of the Evil one. Enlighten their mind with your truth. May they keep your commandments, walk in your 79 80

‫ܐܣܟܝܡܐܽܕܕܝܪܝܘܬܐ‬ ̈ ‫ܩܝܡܐ‬

156

THE SYRIAC ORDER OF MONASTIC PROFESSION paths and be confirmed in your covenants.81 In their going and coming may your grace be revealed through them, and may your holy name be glorified through them. Since out of their good-will they have joined the holy covenant,82 make them worthy to receive the illustrious crown through the course of righteousness. May they offer glory and thanksgiving to you, Christ our God, to your Father and Holy Spirit, now, for ever and ever. Thus ends the order of monastic tonsure83 that is to say the clothing of the monastic habit.84 Again, the Prayers Which the Priest Prays Over the Holy Monks Glory to the Father, and to the Son, and to the Holy Spirit, who blesses and preserves this gathering through his grace and abundant mercies, for ever and ever, Amen. May the Lord magnify and adorn your priestly covenant in every type of virtue and excellent progress of righteousness. May the Lord grant you to be preserved before him purely, becoming his servers, as well as the disciples and seers of the heavenly and divine (mysteries). May the Lord grant you a new heart and a new spirit which makes you partakers and brings you to perfection of the new world. May the Lord grant you times of lasting peace, filled with joy and abundant in good things from the presence of his honor. May the Lord grant you to become reconciliation for him on behalf of his spiritual flock. Like a holy first offering brought to him by his flock. May the Lord grant you to become precious stones for the temple that which the Lord, and not man has established. May the Lord grant you to become a support of the apostolic faith and a glorious crown for the Orthodox Church. May the Lord grant you to emulate one another for the cherishing ̈ ‫ܩܝܡܐ‬ ‫ܩܝܡܐ‬ 83 ‫ܛܟܣܐܽܕܣܘܦܪܐ‬ 84 ‫ܐܘܟܝܬܽܠܒܫܽܐܣܟܝܡܐܽܕܕܝ̈ܪܝܐ‬ 81 82

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of true love and good deeds. May the Father, Son and Holy Spirit make you worthy to offer him a sincere service in the glory of the one true God. May the Lord free you in spirit so that you may not become bound to any of the carnal bonds or the passions of the flesh below. May the Lord hold you still in his Holy Spirit so that your thoughts will be lifted up to the glorious height of the divine understanding. May the Lord adorn you with splendor and honor you in all things in which the venerable gathering of perfect monks is exalted. May the Lord grant you to advance in your fair journey towards him through lengthy commendable fasting, pure prayers and innocent stations. May the Lord give you to meditate upon his law continuously and fulfill his will and receive his grace all the span of your life. May the Lord grant you to bring forth his exaltations gloriously in your throats, and to always offer him sacrifices of thanksgiving on lips and in heart. May the Lord mingle your sacred songs with the choirs of the heavenly powers. May the Lord adorn you with all his divine wisdom and knowledge. May the Lord bind your meditation in conversation with sacred love of his spiritual scriptures. May the Lord mingle this order and the fulfillment of your chastity in the life of those above who stand before him and rejoice in him. May the Lord grant you to readily carry his holy cross until your last breath. May the Lord grant you to overcome, by the sign of his cross, the foul passions and the wicked desires. May the Lord grant you to find rest in his cross in the contest against the bullies of sin. May the Lord grant you to become dead to this world so that you may live fairly before his majesty. May the Lord grant you, instead of the desires of this world, the indissoluble delight which he has promised to his saints. May the Lord grant you perfect love and life without illness. May the Lord grant you the holiness of his Apostles and the purity

158

THE SYRIAC ORDER OF MONASTIC PROFESSION of his missionaries. May the Lord grant you straightforward manner of the upright who pleased him, and the good splendor of the prophets who did his will. May the Lord grant you the excellent heroism of the martyrs of great victory, and the lawful confidence of the confessors, the fulfillers of his commandments. May the Lord grant you the diligence, wakefulness, and excellent endurance of the ascetics who labored trusting in him. May the Lord grant you wisdom and infallible knowledge as orthodox teachers. May the Lord glorify you for glorifying him a short time when he glorifies those who glorified him in the world which has no end. May the Lord grant you, for your holy chants and songs in this world, to participate in the hallowing of the holy seraphim who are above the world. May the Lord grant you for your chanting and stations pleasing to his majesty, insatiable delight with those who triumphed and were crowned by him. May the Lord grant you for your vigils and acceptable labors, an excellent portion with all who pleased his Lordship. May the Lord drive away from you brutish passions and every type of fight of the Accuser. May the Lord become for you an unsubdued wall and an invincible power. May the Lord sanctify your bodies and renew your souls in his Holy Spirit. May the Lord make you pure temples and holy shrines for the rest of his majesty. May the Lord place on your head the salvific helmet, and crown you with magnificent clothes of holiness. May the Lord enlighten the eyes of your heart so that you may not sleep in the death of sin. May the Lord open your ears so that spiritually will hear what he is speaking to you. May the Lord delight your breath with his sweet and incomparable

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fragrance. May the Lord sweeten your mouth with his pure words more than honey to the palate. May the Lord make your tongue a harp player of his teachings full of life. May the Lord make your lips to utter his holy praises and glorifying his adorable name. May the Lord place in you the inviolable treasure of faith. May the Lord fill you with unquenching love which is the fulfillment of his law. May the Lord confer upon you his indivisible hope which remains forever. May the Lord make you the treasury of all uprightness, and the treasure-house of all righteousness. May the Lord make flow from your womb rivers of living waters to water his spiritual Paradise. May the Lord enrich you in true wisdom and in the enlightening theology. May the Lord adorn you with excellent and keen-sighted contemplation, and with the good practice of wise men. May the Lord make you bright-rayed luminaries who possess the word of truth and enlighten the darkness of the world. May the Lord issue the truth from your mouth in the courts of his admirable Church. May the Lord make you glorious exemplars representing his faithful people. May the name of God be exalted by the excellence of your admirable deeds throughout the gentile people and nations. May the Lord multiply the talents which you had received from him many fold. May the Lord cause your virtue from your pure bodies to be fragrant like a bundle of myrrh and stacte. May the Lord grant you to walk on a straight path, judging what is right and doing what is unblemished. May the Lord enlighten your minds, purify your hearts, and sancti-

160

THE SYRIAC ORDER OF MONASTIC PROFESSION fy your souls and bodies. May the Lord grant you to present your bodies for him as a living and acceptable sacrifice in a spiritual service. May the Lord burn away from you the thorny tangle which grows up in you, with the fire which he has set on earth. May the Lord put to death from you the old man who is being corrupted in the desires of error. May the Lord revive in you the new man who is being renewed always in the image of his Creator. May the Lord grant you to care for a holy life and pursue after a chaste and modest life. May the Lord distance from you jealousy, deceit, malice, hatred and wicked doubting in mind. May the Lord grant you the bond of love and peace, as well as harmony of soul and spirit in his entire temporary dwelling-place. May the Lord grant you spiritual love towards him and one another, so that it may be made known that you are his true disciples. May the Lord arm you with his invincible power and by it may you destroy all pride which is directed against his true knowledge. May the Lord empower you with his unconquerable right hand, and by it you will be able to put out all the fiery arrows of the Evil One. May the Lord make his Church delight in your victory and the heavenly angels rejoice in your crowning. May the Lord make you worthy of the immortal rest and of the (heavenly) habitations with the saints. Instead of the dead hair of your head may the Lord crown you with splendid crowns which do not fade away. Instead of mournful and sorrowful clothing, may the Lord clothe you with that garment of glory which is indissoluble. Instead of sleeping on the ground, may the Lord make you dwell in the habitations of light which is not fleeting. Instead of the songs which you have sung to him, may the Lord make you hear the blessed voice of the angelic choirs. Instead of the night vigil and labor, may the Lord mingle you with the heavenly powers and the wakeful (angels).

‫‪161‬‬

‫‪APPENDIX‬‬

‫‪May Christ God who is the beauty of the illustrious, the splendor‬‬ ‫‪of the victorious, and the brightness of the spiritual ones, make you‬‬ ‫‪stand at his right hand on that day of the righteous judgment to‬‬‫‪gether with the upright and righteous.‬‬ ‫‪And may he always grant us the help of your priestly prayers.‬‬ ‫‪Amen.‬‬

‫‪Syriac Text‬‬ ‫‪ 1.‬ܬܘܒܽܛܟܣܐܽܕܣܘܦܪܐܽܡܐܽܕܒܥܐܽܐܢܫܽܕܢܗܘܐܽܕܝܪܝܐ‪ܽ 85.‬‬ ‫̈‬ ‫ܩܕܡܐܝܬܽܣܐܡܽܪܝܫܽܕܝܪܐܽܣܕܪܐܽܕܒܣܡܐܽܕܩܕܡܽܣܘܦܪܐܽܘܕܟܠܥܕܢ‬ ‫ܡܪܢܽܝܫܘܥܽܡܫܝܚܐܽܡܠܐܽ̈ܪܚܡܐ‪ 86‬ܘܚܢܢܐ‪ܽ:‬ܗܘܽܕܠܐܽܨܒܐܽܒܡܘܬܗܽ‬ ‫ܕܚܛܝܐ ܽܐܝܟ ܿ‬ ‫ܽܗܝ ܽܕܢܬܘܒ ܽܘܢܐܚܐ܆ ܽܐܢܬ ܽܗܘ ܽܣܒܪܐ ܽܕܐܝܠܝܢ ܽܕܕܠܐܽ‬ ‫ܣܒܪܐ ܽܐܝܬܝܗܘܢ‪ܽ .‬ܘܥܘܕܪܢܐ ܽܕܐܝܠܝܢ ܽܕܠܐ ܽܥܘܕܪܢܐ ܽܐܢܘܢ‪ܽ .‬ܐܢܬ ܽܗܘܽ‬ ‫̈‬ ‫̈‬ ‫ܠܐܽܥܠܡܢܝܐܽܡܫܬܓܫܝܢ‪ܽ.‬ܐܢܬܽܗܘܽ‬ ‫ܠܡܐܢܐܽܕܫܝܢܐܽܕܐܝܠܝܢܽܕܡܢܽܡܚܫܘ‬ ‫̈‬ ‫ܐܣܝܐ ܽܛܒܐ ܽܕܗܢܘܢ ܽܕܒܝܫ ܽܒܝܫ ܽܥܒܝܕܝܢ‪ܽ .‬ܐܢܬ ܽܗܘ ܽܚܝܐ ܽܕܐܝܠܝܢܽ‬ ‫ܕܡܝܝܬܝܢ ܽܘܩܝܡܬܐ ܽܕܗܢܘܢ ܽܕܢܦܝܠܝܢ‪ܽ .‬ܘܒܕܓܘܢ ܽܟܕ ܽܡܡܪܚܝܢܢܽ‬ ‫ܡܬܩܪܒܝܢܢ ܽܠܘܬ ܽܛܒܘܬܟ‪ܽ .‬ܘܟܕ ܽܡܬܬܟܠܝܢܢ ܽܥܠ ܽ̈ܪܚܡܝܟ ܽܡܬܟܫܦܝܢܢܽ‬ ‫̈‬ ‫ܠܒܣܝܡܘܬܟ‪ܽ.‬ܐܬܪܥܐܽܗܟܝܠܽܠܢܽܬܚܘܒܐܽܐܘܽܡܪܝܐ‪ܽ:‬ܘܡܚܣܝܢܐܽܗܘܝܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܚܝܠܐ‪ܽ.‬ܘܟܕܽܡܢܽܒܣܝܡܘܬܐܽ‬ ‫ܢܫܐܽܕܘܝܐܽܘܡ‬ ‫ܐ܆ܽܘܚܘܢܽܠܢܽܠܒܢܝ‬ ‫ܠܢܽܠܚܛܝ‬ ‫ܼ‬ ‫ܿ‬ ‫ܿ‬ ‫ܕܝܠܟ ܽܡܬܛܦܝܣ ܽܐܢܬ‪ܽ :‬ܗܝ ܽܕܡܛܠܬܗ ܽܓܒܠܬ ܽܠܢ‪ܽ .‬ܟܕ ܽܠܐ ܽܛܥܝܐ ܽܠܟܽ‬ ‫ܕܡܢܐ ܽܥܬܝܕܝܢܢ ܽܠܡܗܘܐ‪ܽ .‬ܘܐܚܝܕ ܽܐܢܬ ܽܠܢ‪ܿ ܽ 87‬‬ ‫ܘܝܨܦ ܽܐܢܬ ܽܕܝܠܢ‪ܽ :‬ܟܕܽ‬ ‫̈‬ ‫ܒ̈ܪܘܪܒܬܐ ܽܡܪܓܙܝܢܢ ܽܠܟ‪ܽ .‬ܠܐ ܽܬܓܥܨ ܽܠܟ ܽܡܢܢ ܽܠܐ ܽܚܫܚܐ‪ܽ .‬ܐܦܠܐܽ‬ ‫̈‬ ‫ܿ‬ ‫ܘܽܕܠܐܽܡܬܐܣܝܢܝܬܐܽܟܪܝܗܝܢܢܽܬܪܦܐܽܘܬܫܒܘܩܽܠܢ‪ܽ.‬ܐܠܐܽܟܕܽ‬ ‫ܐܝܟܽܗ‬ ‫̈‬ ‫ܒܗܝܠܐ ܽܘܡܫܝܢܐ ܽܠܢ ܽܡܬܚܙܐ ܽܐܢܬ‪ܽ .‬ܒܬܠܡܝܕܐ ܽܕܝܠܟ ܽܫܪܝ̈ܪܐܽ‬ ‫̈‬ ‫ܡܬܡܢܝܢܐܽܥܒܕܽܠܢ‪ܽ.‬ܕܚܘܩܽܕܝܢܽܡܢܢܽܟܠܽܗܢܝܐܘܬܐܽܫܟܝܪܬܐܽܘܪܓܬܐܽ‬ ‫ܡܣܝܒܬܐ‪ܽ .‬ܚܡܬܐ ܽܒܥܪܝܪܝܬܐ‪ܽ .‬ܪܘܓܙܐ ܽܒܝܫܐ‪ܽ .‬ܡܨܒܬܘܬܐܽ‬ ‫ܕܙܢܝܘܬܐ‪ܽ .‬ܪܚܡܬ ܽܟܪܣܐ‪ܽ .‬ܦܢܛܣܝܐ ܽܥܠܡܢܝܬܐ‪ܽ .‬ܛܥܝܘܬܐ‪ܽ .‬ܪܡܘܬܐ‪ܽ.‬‬ ‫̈‬ ‫ܽܩܕܡܝܐ ܽܕܐܟܠܩܪܨܐ‪ܽ.‬‬ ‫ܚܣܡܐ‪ܽ .‬ܢܟܠܐ‪ܽ .‬ܫܘܒܚܐ ܽܣܪܝܩܐ‪ܽ .‬ܟܘ̈ܪܗܢܐ‬ ‫ܘܟܠܗܘܢ ̈‬ ‫ܽܚܫܐ ܽܡܨܥ̈ܪܐ ܽܕܫܪܟܐ ܽܐܒܥܕ ܽܡܢܢ‪ܽ .‬ܡܠܝ ܽܠܢ ܽܕܝܢ ܽܐܘ ܽܪܚܡܽ‬ ‫ܐܢܫܐ܆ ܽܢܝܚܘܬܐ‪ܽ .‬ܡܟܝܟܘܬ ܽܬܪܥܝܬܐ‪ܽ .‬ܚܘܒܐ‪ܽ .‬ܪܚܡܬ ܽܐܢܫܘܬܐ‪ܽ.‬‬ ‫ܕܟܝܘܬܽܬܐܪܬܐ‪ܽ.‬ܪܥܝܢܐܽܠܐܽܪܚܡܽܟܣܦܐ‪ܽ.‬ܘܒܟܠܗܝܢ‪ܽ 88‬ܐܝܠܝܢܽܕܠܝܘܩܢܐܽ‬ ‫ܕܝܠܟܽܐܠܗܝܐܽܘܫܒܝܚܐܽܒܢܽ̈ܪܫܝܡܢܽܘܡܝܩܢܢܽܨܒܬܽܘܗܕܪܽܠܢ‪ܽ.‬ܘܗܒܽܠܢܽ‬ ‫̈ܽ‬ ‫‪The text is based on the British Library (=B) manuscript BL Add.‬‬

‫‪85‬‬

‫‪14517.‬‬ ‫‪̈.‬ܪܚܡܐ < ‪B erroneously‬‬ ‫‪ in the margin. Prima manu correction.‬ܠܢ ‪B +‬‬ ‫‪. Prima manu correction.‬ܒ ‪88 B +‬‬ ‫‪86‬‬ ‫‪87‬‬

‫‪162‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫ܥܝܪܘܬܐ ܽܘܚܦܝܛܘܬܐ ܽܡܝܬܪܬܐ‪ܽ .‬ܐܝܟܢܐ ܽܕܒܟܠ ܽܙܒܢܐ ܽܘܕܘܟܬܐܽ‬ ‫̈‬ ‫ܽܩܢܝܢܐ‪ܽ 89‬ܕܡܝܬ̈ܪܬܐܽ‬ ‫ܘܣܘܥܪܢܐ‪ܽ .‬ܐܓܘܢܐ ܽܕܚܦܝܛܘܬܐ ܽܢܥܒܕ‪ܽ .‬ܚܠܦ‬ ‫̈‬ ‫̈‬ ‫ܒܠܢܝܬܐܽܡܣܓܦܬܽܠܢܦܫܐ‪ܽ.‬ܘܟܕܽܡܫܘܙܒܽܐܢܬܽܠܢܽ‬ ‫ܥܪܘܩܝܐܽܕܡܢܽܡܬܚ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܦܚܐ ܽܘܥܠܘܒܝܐ ܽܫܐܕܢܝܐ‪ܽ .‬ܐܫܘܐ ܽܠܢ ܽܒܟܠܙܒܢܽ‬ ‫ܡܫܡܠܝܐܝܬ ܽܡܢ‬ ‫ܕܒܠܡܐܢܐ ܽܠܐ ܽܡܫܬܓܫܢܐ ܽܕܡܫܝܢܘܬܟ ܽܢܫܪܐ‪ܽ .‬ܘܟܠܢ ܽܟܘܠܢܐܝܬ ܽܕܝܠܟܽ‬ ‫̈‬ ‫̈‬ ‫ܘܣܐܽܕܝܠܟܽܩܕܝܫܐܽ‬ ‫ܢܗܘܐ‪ܽ.‬ܘܠ̈ܪܡܙܐܽܕܝܠܟܽܢܫܬܥܒܕ‪ܽ.‬ܐܝܟܢܐܽܕܟܕܽܒܢܡ‬ ‫ܒܐܝܡܡܐ ܽܘܒܠܠܝܐ ܽܡܬܗܓܝܢܢ‪ܽ :‬ܒܟ ܿ‬ ‫ܽܚܝܝܢ‪ܽ 90‬ܚܢܢ ܽܘܡܬܬܙܝܥܝܢܢܽ‬ ‫̈‬ ‫ܽܘܒܡܘܗܒܬܟ ܽܦ̈ܪܘܩܝܬܐ ܽܥܬܪܝܢܢ܆ ܽܢܫܬܘܙܒ ܽܒܝܕ ܽܛܝܒܘܬܟܽ‬ ‫ܘܐܝܬܝܢ‪:‬‬ ‫ܿ‬ ‫ܿ‬ ‫ܡܢܽܗܝܽܕܬܘܒܽܢܚܛܐܽܠܟ‪ܽ.‬ܘܡܢܽܗܝܽܕܣܟܽܒܡܕܡܽܢܬܚܙܐ‪ܽ.‬ܕܣܩܘܒܠܐܝܬܽ‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܿܡܬܚܝܢܢ ܽܠܘܬ ܽܨܒܝܢܐ ܽܕܝܠܟ ܽܘܦܘܩܕܢܝܟ ܽܡܥܒܕܝ ܽܚܝܐ ܽܗܢܘܢܽ‬ ‫ܕܐܘܢܓܠܐܝܬܽܡܙܥܩܝܢ‪ܽ.‬ܕܫܒܘܩܽܘܢܫܬܒܩܽܠܟܘܢ‪ܽ.‬ܘܐܚܒܽܠܩܪܝܒܟܽܐܝܟܽ‬ ‫̈‬ ‫ܽܕܬܠܡܝܕܐ ܽܕܝܠܝ ܽܐܝܬܝܟܘܢ‪ܿ .‬‬ ‫ܽܒܗܝ ܽܕܬܚܒܘܢܽ‬ ‫ܢܦܫܟ‪ܽ .‬ܘܒܗܕܐ ܽܢܕܥ ܽܟܠܢܫ‬ ‫̈‬ ‫ܠܚܕܕܐ‪ܽ ܽ.‬‬ ‫‪91‬‬ ‫ܠܘ ܽܕܝܢ ܽܒܗܕܐ ܽܒܠܚܘܕ‪ܽ .‬ܐܠܐ ܽܕܐܚܒܘ ̈‬ ‫ܽܠܒܥܠܕܒܒܐ ܽܕܝܠܟܘܢ‪ܽ .‬ܘܥܒܕܘܽ‬ ‫ܽܠܡܢ ܿ‬ ‫ܽܘܠܗܘ ܿ‬ ‫ܕܫܦܝܪ ܿ‬ ‫ܿ‬ ‫ܽܕܡܚܐ ܽܠܟ ܽܥܠ ܽܦܟܟ‪ܽ .‬ܐܦܢܐ ܽܠܗܽ‬ ‫ܽܕܣܢܐ ܽܠܟܘܢ‪.‬‬ ‫̈‬ ‫‪ܿ 92‬‬ ‫ܽܕܗܘܘ ܽܡܫܡܠܝܐ ܽܐܝܟܢܐ ܽܕܐܒܘܟܘܢܽ‬ ‫ܐܦ ܽܗܘ ܽܐܚܪܢܐ‪ܽ .‬ܘܥܡ ܽܗܠܝܢ ܼ‬ ‫ܕܒܫܡܝܐ ܽܡܫܡܠܝܐ ܽܐܝܬܘܗܝ‪ܽ .‬ܐܝܟܢܐ ܽܕܟܕ ܽܗܠܝܢ ܽܒܝܨܝܦܘܬܐܽ‬ ‫̈‬ ‫̈‬ ‫ܽܕܩܕ ܼܝܫܝܟ ܿ‬ ‫ܽܘܡܕܡܝܢܐ ̈‬ ‫ܽܗܘܝܢܢ܆ ܽܕܠܗܘܢ ܽܡܛܝܒܝܢܽ‬ ‫ܽܚܬܝܬܐ‬ ‫ܡܫܡܠܝܢܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܡܬܚܒܠܢܝܬܐ ܽܘܕܠܥܠܡ ܽܢܓܕܫܢ ܽܠܢ‪ܽ .‬ܘܥܡܗܘܢܽ‬ ‫ܽܘܛܒܬܐ ܽܠܐ‬ ‫ܢܬܒܣܡ‪.‬‬ ‫ܫܘܒܚܐ ܽܘܐܝܩܪܐ ܽܘܣܓܕܬܐ ܽܢܣܩ ܽܠܟ‪ܽ .‬ܘܠܐܒܘܟ ܽܡܒܪܟܐܽ‬ ‫ܘܛܘܒܬܢܐ‪ܽ.‬ܘܠܪܘܚܟܽܚܝܐܽܘܡܚܝܢܐܽܘܩܕܝܫܽܒܟܠܽܘܫܘܐܽܠܟܽܒܐܘܣܝܐ‪.‬‬ ‫‪ 2.‬ܗܫܐܽܛܟܣܐܽܕܣܘܦܪܐܽܡܐܽܕܒܥܐܽܐܢܫܽܕܢܗܘܐܽܕܝܪܝܐ‪.‬‬ ‫ܿ‬ ‫ܩܕܡܐܝܬܽܡܨܠܐܽܪܝܫܽܕܝܪܐܽܨܠܘܬܐܽܐܝܕܐܽܕܒܥܐ‪ܽ.‬ܘܡܫܪܐܽܪܚܡܽܥܠܝܽ‬ ‫‪3.‬‬ ‫ܐܠܗܐ ܽܐܝܟ ܽܛܝܒܘܬܟ‪ܽ ..‬ܢܛܪ ܽܡܪܢ ܽܒܨܠܝܒܟ ܽܠܐܡܪܐ ܽܕܚܠܝܛܽ‬ ‫ܿ‬ ‫̈‬ ‫ܽܡܫܟܢܝܟ ܽܡܪܝܐܽ‬ ‫ܽܡܙܡܘܪܐ‪ܽ .‬ܡܐ ܽܚܒܝܒܝܢ‬ ‫ܒܓܙܪܟ‪ܽ ..‬ܘܒܬܪܟܢ ܽܐܡܪܝܢ‬ ‫‪93‬‬ ‫̈‬ ‫̈‬ ‫ܽܢܒܝܐ‪ܽ .‬ܘܦܪܟܣܝܣ ܽܕܫ ܼܠܝܚܐ‪ܽ .‬ܘܡܬܐܡܪܐܽ‬ ‫ܚܝܠܬܢܐ‪ܽ .‬ܘܡܬܩܪܝܢ‬ ‫ܡܥܢܝܬܐ ܽܐܝܕܐ ܿ‬ ‫ܽܕܠܚܡܐ ܽܠܗ ܽܠܣܘܦܪܐ‪ܽ .‬ܘܒܬܪ ܽܡܥܢܝܬܐ‪ܽ .‬ܡܬܩܪܐܽ‬ ‫ܦܐܘܠܘܣ ܽܫܠܝܚܐ‪ܽ 94.‬ܘܒܬܪܟܢ ܽܐܡܪܝܢ‪ܽ .‬ܒܪܟܝ ܽܢܦܫܝ ܽܠܡܪܝܐ‪ܽ .‬ܘܡܬܩܪܐܽ‬ ‫ܐܘܢܓܠܝܘܢ‪ܽ .‬ܘܡܝܬܝܢ ̈‬ ‫ܽܡܐܢܐ ܽܘܣܘܢܐ ܽܘܥܪܩܬܐ ܽܘܟܘܣܝܬܐ‪ܽ.‬‬ ‫ܘܡܬܣܝܡܝܢܽܡܢܽܠܒܪܽܥܠܽܬܪܥܐܽܕܡܕܒܚܐܽܡܢܽܓܒܐܽܓܪܒܝܝܐ‪.‬‬ ‫‪ 4.‬ܗܝܕܝܢܽܡܨܠܐܽܪܝܫܽܕܝܪܐܽܨܠܘܬܐܽܗܕܐܽ‬ ‫‪B < seyome.‬‬ ‫‪ in B.‬ܚܝܢ ‪Corrected from‬‬ ‫‪ in the margin. Prima manu correction.‬ܒܗܕܐ ‪91 B +‬‬ ‫‪ in the margin. Prima manu correction.‬ܐܦ ‪92 B +‬‬ ‫‪̈ in the margin. Prima manu correction.‬‬ ‫ܕܫܠܝܚܐ ‪93 B +‬‬ ‫‪94 B erroneously + seyome.‬‬ ‫‪89‬‬ ‫‪90‬‬

‫‪163‬‬

‫‪APPENDIX‬‬

‫ܐܠܗܐ ܽܕܒܨܒܝܢܐ ܽܛܒܐ‪ܽ .‬ܘܒܪܬܚܐ ܽܕܚܘܒܐ ܽܕܠܘܬ ܽܕܚܠܬܗ‪ܽ :‬ܐܬܢܩܦܬܽ‬ ‫ܽܗܘ ܽܢܫܘܝܟ ܽܕܒܪܗܛܐ ܽܦܐܝܐ ܽܕܙܕܝܩܘܬܐ‪ܽ.‬‬ ‫ܠܩܝܡܐ ܽܕܝܠܗ ܽܩܕܝܫܐ܆‬ ‫ܼ‬ ‫ܘܒܝܘܠܦܢܐ ܽܕܡܝܬܪܘܬܐ ܽܢܩܒܠ ܽܪܝܫܟ ܽܟܠܝܠܐ ܽܢܨܝܚܐ ܽܕܗܝܡܢܘܬܐܽ‬ ‫ܽܘܒܥܒܕܐ ̈‬ ‫̈‬ ‫ܽܛܒܐ ܽܕܪܚܝܡܝܢ ܽܠܐܠܗܐ‪ܽ .‬ܢܫܡܠܐ ܽܥܡܟܽ‬ ‫ܬܪܝܨܬ ܽܫܘܒܚܐ‪.‬‬ ‫‪95‬‬ ‫̈ܪܚܡܘܗܝ ܽܘܛܝܒܘܬܗ‪ܽ .‬ܐܝܟܢܐ ܽܕܬܫܬܘܐ ܽܕܬܣܩ ܽ[ܠܗ] ܽܫܘܒܚܐ‪ܽ.‬‬ ‫ܠܐܒܐܽܘܠܒܪܐܽܘܠܪܘܚܐܽܩܕܝܫܐܽܗܫܐ‬ ‫ܽܘܡܒܪܟ ܽܠܗ ܽܥܠܽ‬ ‫‪ 5.‬ܘܗܝܕܝܢ ܽܡܩܪܒ ܽܠܗ ܽܪܝܫ ܽܕܝܪܐ ܽܠܬܪܥܐ ܽܕܡܕܒܚܐ ܼ‬ ‫ܒܘ̈ܪܟܘܗܝܽܘܡܬܪܓܡܽܠܗܽܗܟܢܐܽ‬ ‫ܚܙܝ ܽܐܚܘܢ ܽܩܕܡ ܽܡܢܘ ܽܒܪܝܟ ܽܐܢܬ‪ܽ .‬ܠܘ ܽܕܝܢ ܽܩܕܡ ܽܒܪܢܫܐ ܽܥܒܘܪܐܽ‬ ‫ܽܗܘ ܿ‬ ‫ܘܡܬܚܒܠܢܐ‪ܽ .‬ܐܠܐ ܽܩܕܡܘܗܝ ܽܕܡܫܝܚܐ ܽܐܠܗܐ‪ܿ .‬‬ ‫ܽܕܒܨܐ ̈‬ ‫ܽܠܒܘܬܐܽ‬ ‫̱‬ ‫̈‬ ‫ܘܟܘܠܝܬܐ‪ܽ.‬ܗܕܐܽܕܝܢܽܥܒܕܽܐܢܬܽܟܕܽܣܐܡ ܽܐܢܬܽܠܘܬܗܽܩܝܡܐܽܒܥܕܢܐܽ‬ ‫̈‬ ‫̈‬ ‫ܿܗܢܐ‪ܽ .‬ܩܕܡ ܽܡܕܒܚܐ ܽܕܝܠܗ ܽܩܕܝܫܐ‪ܽ .‬ܒܣܗܕܘܬܐ ܽܕܡܠܐܟܐ ܽܓܒܝܐܽ‬ ‫ܿ‬ ‫ܽܠܡܚܐ ܽܘܠܡܡܬܽ‬ ‫ܘܕܟܠܗ ܽܗܕܐ ܽܐܢܫܘܬܐ ܽܟܗܢܝܬܐ‪ܽ .‬ܘܡܫܬܘܕܐ ܽܐܢܬ ܼ‬ ‫‪96‬‬ ‫ܥܡܢ‪ܽ.‬ܘܒܟܠܗܝܢܽܐܝܠܝܢܽܕܥ̈ܪܝܨܢܽܥܠܝܢܽܠܡܣܝܒܪܘ‪ܽ.‬ܘܐܢܽܡܢܽܗ̈ܪܛܝܩܘ ܽ‬ ‫ܚܠܦ ܽܗܝܡܢܘܬܐ ܽܫܪܝܪܬܐ‪ܽ .‬ܘܐܢ ܽܡܢ ̈‬ ‫ܽܢܣܝܘܢܐ ܽܕܐܟܠܩܪܨܐ‪ܽ 97‬ܒܝܕܽ‬ ‫ܿ‬ ‫ܒܢܝܢܫܐ ܼ ̈‬ ‫̈‬ ‫ܽܒܝܫܐ‪ܽ .‬ܠܗܠܝܢ ܽܕܙܕܩ ܽܠܟ ܽܘܚܝܒ ܽܐܢܬ ܽܠܡܫܡܠܝܘ ܽܐܝܟ ܽܡܢܽ‬ ‫ܽܘܫܩܠܬ ܽܢܝܪܐ ܽܒܣܝܡܐ ܽܕܡܫܝܚܐ‪ܽ .‬ܕܬܡܝܬܽ‬ ‫ܽܟܦܪܬ ܽܒܢܦܫܟ‪ܼ .‬‬ ‫ܕܚܕܐ ܽܙܒܢ ܼ‬ ‫̈‬ ‫̈‬ ‫ܝܟܽܗܠܝܢܽܕܒܐܪܥܐ‪ܽ.‬ܟܕܽܥܗܝܕܽܐܢܬܽܘܪܫܝܡܐܽܥܠܽܠܘܚܐܽܕܠܒܟ܆ܽ‬ ‫ܗܕܡ‬ ‫ܿ‬ ‫̈‬ ‫ܡܠܬܐ ܽܟܗܢܝܬܐ ܽܗܝ ܽܕܡܢ ܽܐܢܫ ܽܡܢ ܽܚܟܝܡܐ ܽܐܡܝܪܐ‪ܽ .‬ܒܪܝ ܽܐܢܽ‬ ‫̈‬ ‫ܽܠܢܣܝܘܢܐ‪ܽ .‬ܬܪܘܨ ܽܠܒܟܽ‬ ‫ܡܬܩܪܒ ܽܐܢܬ ܽܠܡܦܠܚ ܽܠܡܪܝܐ‪ܽ .‬ܛܝܒ ܽܢܦܫܟ‬ ‫̈‬ ‫ܽܕܢܣܝܘܢܐ‪ܽ .‬ܐܬܕܒܩ ܽܠܗܽ‬ ‫ܘܚܡܣܢ܆ ܽܘܠܐ ܽܬܬܪܗܒ ܽܒܥܕܢܐ ܽܕܡܐܬܝܬܐ‬ ‫ܽܬܗܘܐ ܽܒܚܪܬܐ ܽܕܝܠܟ‪ܽ .‬ܣܟܐ ܽܗܟܝܠܽ‬ ‫ܘܠܐ ܽܬܪܚܩ‪ܽ .‬ܐܝܟܢܐ ܽܕܪܒܐ‬ ‫ܼ‬ ‫ܠܡܪܝܐ ܽܘܛܪ ܽܐܘܪܚܗ‪ܽ .‬ܘܢܪܝܡܟ ܽܠܡܐܪܬ ܽܐܪܥܐ ܿ‬ ‫ܽܗܝ ܽܫܡܝܢܝܬܐ‪ܽ .‬ܟܕܽ‬ ‫ܡܬܚܘܐ ܽܐܢܬ ܽܒܡܟܝܟܘܬ ܽܬܪܥܝܬܐ ܽܘܢܝܚܘܬܐ‪ܽ .‬ܘܢܓܝܪܘܬ ܽܪܘܚܐ‪ܽ.‬‬ ‫ܿ‬ ‫ܽܕܗܘ ܽܐܝܬܘܗܝܽ‬ ‫ܘܥܡ ܽܗܠܝܢ ܽܕܝܢ ܽܡܫܬܡܥܢܘܬܐ ܽܒܚܘܒܐ ܽܫܪܝܪܐ‪ܽ .‬ܗܘ ܼ‬ ‫ܫܘܡܠܝܐܽܕܟܠܗܽܢܡܘܣܐ‪ܽ.‬‬ ‫̈‬ ‫ܽܣܓܝܐܬܐ ܽܐܝܬܝܗܝܢ ܽܡܝܬ̈ܪܬܐ ܽܗܠܝܢ ܽܐܝܟ ܽܕܒܣܡܡܢܐܽ‬ ‫ܐܦܢ ܽܓܝܪ ̈ܽ‬ ‫ܿ‬ ‫ܠܨܠܡܐ ܽܡܝܩܪܐ ܽܕܬܠܡܝܕܘܬܐ ܽܕܡܫܝܚܐ‪ܽ .‬ܐܠܐ ܽܒܪܡ ܽܗܝ ܽܛܝܒܘܬܐܽ‬ ‫ܕܚܘܒܐ ܽܝܬܝܪ ܽܡܢ ܽܟܠ ܽܡܨܝܐ ܽܢܗܝܪܐܝܬ ܽܠܡܚܘܝܘ‪ܽ .‬ܠܗ ܽܠܝܘܩܢܐܽ‬ ‫ܿ‬ ‫ܓܡܝܪܐܝܬ‪ܽ.‬ܐܝܟܽܣܗܕܘܬܗܽܕܝܠܗܽܕܡܪܢܽܕܐܡܪ‪ܽ.‬ܕܒܗܕܐܽܢܕܥܽܟܠܢܫܽ‬ ‫‪99‬‬ ‫̈‬ ‫ܕܬܠܡܝܕܐ‪ܽ 98‬ܕܝܠܝ ܽܐܝܬܝܟܘܢ‪ܽ .‬ܟܕ ܽܬܚܒܘܢ ܽܚܕ ܽܠܚܕ‪ܽ .‬ܗܟܢܐ ܽܓܝܪ ܽܟܕܽ‬ ‫̈‬ ‫ܫܐܬܐܣܬܐ ܽܗܕܐ ܽܡܫܪܪܬܐ ܽܒܢܦܫܟ‪ܽ .‬ܟܠܗܝܢ ܽܗܠܝܢ ܽܕܓܕܫܢ ܽܘܥ̈ܪܨܢܽ‬ ‫‪B is illegible here.‬‬ ‫‪B < seyome.‬‬ ‫‪ in B.‬ܐܟܠܩܪܐ ‪97 Corrected from‬‬ ‫‪98 B < seyome.‬‬ ‫‪ in B.‬ܓܝܕ ‪99 Corrected from‬‬ ‫‪95‬‬ ‫‪96‬‬

‫‪164‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫ܥܡ ܽܐܠܗܐ ܽܡܛܝܒܐܝܬ ܽܡܩܒܠ ܽܐܢܬ‪ܽ .‬ܐܦ ܽܓܝܪ ܽܫܠܝܚܐ ܽܐܠܗܝܐܽ‬ ‫ܿ‬ ‫ܐܣܗܕܽܕܚܘܒܐܽܟܠܽܡܣܝܒܪ‪ܽ.‬ܟܠܽܣܒܠ‪ܽ.‬‬ ‫̈‬ ‫ܥܡܽܕܝܢܽܫܘܘܕܝܝܟܽܗܠܝܢܽܠܘܬܽܐܠܗܐܽܕܡܛܠܽܗܝܡܢܘܬܐܽܫܪܝܪܬܐ‪ܽ.‬ܛܪܽ‬ ‫̈‬ ‫ܠܐܽܕܓܠܐܽܥܕܡܐܽܠܚܪܬܐ‪ܽ.‬ܟܕܽܡܦܣܽܐܢܬܽܕܣܛܪܽܡܢܽܗܕܐܽܣܟܽܠܐܽ‬ ‫ܐܢܫ ܽܡܫܟܚ ܽܕܢܫܦܪ ܽܠܐܠܗܐ‪ܽ .‬ܟܕ ܽܡܣܠܐ ܽܐܢܬ ܽܘܒܚܪܡܐ ܽܪܡܐ ܽܐܢܬ‪ܽ.‬‬ ‫ܠܟܠܗܘܢ ܽܐܝܠܝܢ ܽܕܒܐܝܢܐ ܽܕܗܘ ܽܙܒܢܐ ܽܗܘܘ ܽܐܘ ܿ‬ ‫ܽܗܘܝܢ ܽܕܠܩܘܒܠܐܽ‬ ‫ܼ‬ ‫ܕܗܝܡܢܘܬܐ ܽܫܪܝܪܬܐ‪ܽ .‬ܘܝܬܝܪܐܝܬ ܽܕܝܢ܆ ܽܠܘܠܢܛܝܢܝܢܘܣ‪ܽ .‬ܠܡܪܩܝܘܢ‪ܽ.‬‬ ‫ܠܡܐܢܝ‪ܽ .‬ܠܒܪܨܘܡܐ‪ܽ .‬ܠܐܪܝܘܣ‪ܽ .‬ܠܐܘܢܡܝܘܣ‪ܽ .‬ܠܡܩܕܘܢܝܘܣ‪ܽ.‬‬ ‫̈‬ ‫̈‬ ‫ܽܠܦܠܘܝܢܣܛܐ‪ܽ .‬ܘܠܝܘܠܝܢܐܽ‬ ‫ܽܠܣܘܢܣܝܣܛܐ‪.‬‬ ‫ܠܐܦܘܠܝܢܪܝܘܣ‪ܽ .‬ܠܐܘܛܝܟܐ‪.‬‬ ‫ܿܗܓܓܐ ܽܘܠܗܪܣܝܣ ܽܕܝܠܗ‪ܽ .‬ܘܥܡ ܽܗܠܝܢ ܽܕܝܢ܆ ܽܠܦܐܘܠܐ ܽܫܡܝܫܛܝܐ‪ܽ.‬‬ ‫ܠܕܝܕܘܪܘܣ‪ܽ .‬ܠܬܐܘܕܘܪܘܣ‪ܽ .‬ܠܢܣܛܘܪܝܘܣ‪ܽ .‬ܠܗܝܒܐ‪ܽ 100‬ܕܘܐܪܗܝ‪ܽ .‬ܠܣܘܢܕܘܣܽ‬ ‫ܕܟܠܩܝܕܘܢܐ‪ܽ .‬ܘܠܛܘܡܣܐ ܽܪܫܝܥܐ ܽܕܠܐܘܢ‪ܽ .‬ܘܠܟܠ ܽܕܐܘܕܝܘ ܽܐܘ ܽܡܘܕܝܢܽ‬ ‫ܽܟܝܢܐ‪ܽ .101‬ܐܘ ܽܒܬܪܝܢ ̈‬ ‫ܬܪܝܢ ̈‬ ‫ܽܟܝܢܝܢ ܽܠܡܫܝܚܐ ܽܡܢ ܽܒܬܪ ܽܚܕܝܘܬܐ‪ܽ .‬ܟܕܽ‬ ‫̈‬ ‫̈‬ ‫ܡܫܬܘܕܐܽܐܢܬܽܐܝܟܽܕܩܕܡܽܐܠܗܐܽܘܡܠܐܟܘܗܝ ܓܒܝܐ‪ܽ.‬ܕܐܚܕܽܐܢܬܽ‬ ‫ܡܫܪܪܐܝܬܽܘܠܐܽܡܨܛܠܝܢܐܝܬܽܠܗܝܡܢܘܬܐܽܬܪܝܨܬܐ‪ܽ.‬ܗܝܽܕܡܢܽܫܘܪܝܐܽ‬ ‫ܽܕܫܠܝܚܐ ܽܐܬܟܪܙܬ‪ܿ .‬‬ ‫̈‬ ‫ܽܗܝ ܽܕܩܒܠܘ ܽܘܫܪܪܘ ܽܬܠܬܡܐܐܽ‬ ‫ܘܡܢ ܽܙܒܢܐ‬ ‫̈‬ ‫̈‬ ‫ܘܬܡܢܬܥܣܪ ܽܐܒܗܬܐ ܽܩܕܝܫܐ‪ܽ .‬ܗܠܝܢ ܽܕܒܢܝܩܝܐܐ ܽܐܬܟܢܫܘ ܽܘܐܚܪܡܘܽ‬ ‫̈‬ ‫ܠܐܪܝܘܣ‪ܽ.‬ܘܚܬܡܬܽܐܦܽܣܘܢܕܘܣܽܩܕܝܫܬܐܽܕܡܐܐܽܘܚܡܫܝܢܽܐܒܗܬܐܽ‬ ‫̈‬ ‫ܩܕܝܫܐ‪ܿ .‬‬ ‫ܽܗܝ ܽܒܩܘܣܛܢܛܝܢܘܦܘܠܝܣ ܽܐܬܟܢܫܬ‪ܽ .‬ܘܐܣܠܝܬ ܽܠܡܩܕܘܢܝܘܣܽ‬ ‫ܿ‬ ‫ܢܨܐ ܽܥܡ ܽܪܘܚܐ ܽܩܕܝܫܐ‪ܽ .‬ܘܐܦ ܽܣܘܢܕܘܣ ܽܩܕܝܫܬܐ ܽܗܝ ܽܕܒܐܦܣܘܣܽ‬ ‫ܿ‬ ‫ܘܐܽܟܢܘܫܝܐܽܕܝܠܗ‪ܽ.‬ܘܐܚܪܡܬܽܠܪܫܝܥܐܽܢܣܛܘܪ‪ܽ.‬ܥܡܽܫܪܟܐܽܕܟܠܗܘܢܽ‬ ‫ܼܗ‬ ‫̈‬ ‫ܐܒܗܬܐ ܽܬ̈ܪܝܨܝ ܽܫܘܒܚܐ‪ܽ .‬ܝܕܝܥܐܝܬ ܽܕܝܢ ܽܐܝܓܢܛܝܘܣ‪ܽ .‬ܝܘܠܝܘܣ‪ܽ.‬‬ ‫ܐܬܐܢܣܝܘܣ‪ܽ .‬ܒܣܝܠܝܘܣ‪ܽ .‬ܓܪܝܓܘܪܝܘܣ‪ܽ .‬ܝܘܐܢܝܣ‪ܽ .‬ܩܘܪܝܠܘܣ‪ܽ.‬‬ ‫ܕܝܣܩܘܪܘܣ‪ܽ .102‬ܛܝܡܬܐܘܣ‪ܽ .‬ܣܐܘܝܪܘܣ‪ܽ .‬ܐܢܬܝܡܘܣ‪ܽ .‬ܬܐܘܕܘܣܝܘܣ‪ܽ.‬‬ ‫ܦܐܛܪܘܣ‪ܽ.‬ܦܐܛܪܐ‪ܽ.‬ܝܘܠܝܢܐܽܦܐܛܪܝܪܟܐ‪ܽ.‬ܘܡܪܝܽܝܥܩܘܒܽܐܦܝܣܩܘܦܐ‪ܽ.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܘܛܘܒܬܢܐ ܽܡܪܝ ܽܦܠܢܽ‬ ‫ܽܚܣܝܐ‬ ‫ܽܠܐܒܗܬܐ‬ ‫ܟܕ ܽܡܩܒܠ ܽܐܢܬ ܽܬܘܒ‬ ‫ܦܐܛܪܝܪܟܐ ܽܕܟܘܪܣܝܐ ܽܫܠܝܚܝܐ ܽܕܐܢܛܝܘܟܝܐ‪ܽ .‬ܘܡܪܝ ܽܦܠܢ ܽܦܐܛܪܝܪܟܐܽ‬ ‫ܕܟܘܪܣܝܐ ܽܫܠܝܚܝܐ ܽܕܐܠܟܣܢܕܪܝܐ ܽܘܡܪܝ ܽܦܠܢ ܽܐܦܝܣܩܘܦܐ ܽܕܝܠܢ ܽܗܢܘܢܽ‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫ܽܡܟܬܒܢܘܬܐܽ‬ ‫ܽܒܪܝܫܗ ܽܕܥܕܬܐ ܽܝܘܡܢܐ‪ܽ .‬ܥܡ ܽܫܪܟܐ ܽܕܟܠܗܝܢ‬ ‫ܕܩܝܡܝܢ‬ ‫̈‬ ‫̈‬ ‫ܘܡܕܒ̈ܪܢܘܬܐܽܗܠܝܢܽܕܡܢܗܝܢܽܗܘܝ‪ܽ.‬ܘܠܟܠܗܘܢܽܐܦܣܩܘܦܐܽܐܪܬܘܕܘܟܣܘܽ‬ ‫ܕܡܢܗܘܢ‪.‬‬ ‫‪ 6.‬ܗܝܕܝܢ ܽܡܫܪܐ ܽܪܝܫܕܝܪܐ ܽܡܙܡܘܪܐ‪ܽ .‬ܐܠܗܝ ܽܐܠܗܝ ܽܐܢܬ ܽܐܣܟܐ ܽܠܟ‪ܽ.‬‬ ‫̈‬ ‫ܽܓܘܕܐ ܽܚܕ ܽܚܕ ܽܦܬܓܡܐ‪ܽ .‬ܘܒܬܪ ܽܕܡܫܡܠܝܢ ܽܠܗ ܽܠܡܙܡܘܪܐ‪ܽ.‬‬ ‫ܘܡܙܡ̈ܪܢ‬ ‫̈‬ ‫ܡܬܩܪܐܽܐܘܢܓܠܝܘܢ‪ܽ.‬ܘܣܐܡܽܟܗܢܐܽܒܣܡܐܽܘܐܡܪܽܣܕܪܐܽܗܢܐܽܥܠܽ‬ ‫ܿܗܘܽܕܡܣܬܦܪ‬ ‫‪ in B.‬ܠܝܗܒܐ ‪Corrected from‬‬ ‫‪B < seyome.‬‬ ‫‪ in B.‬ܕܝܘܣܩܘܕܘܣ ‪102 Corrected from‬‬ ‫‪100‬‬ ‫‪101‬‬

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‫‪APPENDIX‬‬ ‫ܡܪܝܐ ܽܐܠܗܐ ܽܡܪܚܡܢܐ ܽܘܡܪܚܦܢܐ‪ܽ :‬ܢܓܝܪ ܽܪܘܚܐ ܽܘܣܓܝ ܽܛܝܒܘܬܐܽ‬ ‫ܽܨܠܘܬܢ ܽܒ̈ܪܚܡܝܟ ܽܘܦܢܐ ̈‬ ‫ܘܩܘܫܬܐ‪ܼ ܽ :‬ܫܡܥ ̈‬ ‫ܽܫܐܠܬܢ ܽܒܚܢܢܟ‪ܽ .‬ܘܚܘܣܽ‬ ‫̈‬ ‫ܘܪܚܡ ܽܥܠ ܽܟܠܗ ܽܥܠܡܐ ܽܕܒܪܝܬ ܽܒܛܝܒܘܬܟ‪ܽ .‬ܘܐܢܝܚ ܽܠܟܠܗܝܢ ܽܢܦܫܬܐܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܡܗܝܡܢܐ ܽܕܫܟܒܘ ܽܥܠܽ‬ ‫ܽܥܢܝܕܐ‬ ‫ܽܘܕܐܚܝܢ ܽܘܕ̈ܪܒܢܝܢ ܽܘܕܟܠܗܘܢ‬ ‫ܕܐܒܗܝܢ‬ ‫̈‬ ‫ܣܒܪܟ‪ܽ .‬ܘܥܒܕ ܽܕܘܟܪܢܐ ܽܛܒܐ ܽܘܡܠܐ ܽܚܕܘܬܐ ܽܩܕܡܝܟ‪ܽ .‬ܠܩܕܝܫܬܐܽ‬ ‫ܘܡܫܒܚܬܐ ܿ‬ ‫ܽܝܠܕܬ ܽܐܠܗܐ ܽܘܒܬܘܠܬ ܽܒܟܠܙܒܢ ܽܛܘܒܢܝܬܐ ܽܡܪܝܡ‪ܽ.‬‬ ‫̈‬ ‫̈‬ ‫ܽܫܦܪܘ ܽܠܟ‪ܽ .‬ܘܒܨܠܘܬܗܘܢܽ‬ ‫ܘܕܟܠܗܘܢ ܽܩܕܝܫܐ ܽܗܠܝܢ ܽܕܡܢ ܽܠܥܠ ܼ‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫ܘܒܬܟܫܦܬܐ ܽܕܝܠܗ ܽܡܪܝܐ܆ ܽܫܟܢ ܽܫܝܢܐ ܽܘܫܠܡܐ ܽܕܡܢܟ‪ܽ .‬ܠܥܕܬܐܽ‬ ‫̈‬ ‫̈‬ ‫ܘܠܕܝ̈ܪܬܐܽܕܝܠܟܽܩܕܝܫܬܐܽܕܒܟܠܽܐܬܪ‪ܽ.‬ܘܢܛܪܽܢܦܫܬܐܽܘܦܓ̈ܪܐܽܘ̈ܪܘܚܬܐܽ‬ ‫̈‬ ‫ܽܡܗܝܡܢܐ ܽܐܪܬܕܘܟܣܘ‪ܽ .‬ܘܣܥܘܪ ܽܬܘܒ ܽܠܟܠܗܘܢ ܽܐܝܠܝܢܽ‬ ‫ܕܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܐܝܬܝܗܘܢܽܒܢܣܝܘܢܐܽܡܫܚܠܦܐ‪ܽ.‬ܘܦܢܐܽܫܐܠܬܐܽܕܐܝܠܝܢܽܕܐܬܓܘܣܘܽ‬ ‫̈‬ ‫ܓܘܣܝܢܽܒ̈ܪܚܡܝܟ‪ܽ.‬ܘܫܐܠܘܽܘܫܐܠܝܢܽܨܠܘܬܐܽܕܒܨܝܪܘܬܢ‪ܽ.‬ܘܐܦܢܐܽ‬ ‫ܘܡܬ‬ ‫̈‬ ‫̈‬ ‫ܽܘܠܐܒܝܕܐ ܽܠܝܕܥܬܐ ܽܕܫܪܪܐ ܽܘܠܗܝܡܢܘܬܐ ܽܬܪܝܨܬ ܽܫܘܒܚܐ‪ܽ.‬‬ ‫ܠܛܥܝܐ‬ ‫‪103‬‬ ‫̈‬ ‫̈‬ ‫ܽܘܠܬܝܒܐ ܽܩܒܠܽ‬ ‫ܘܠܚܛܝܐ ܽܐܦܢܐ ܽܠܬܝܒܘܬܐ ܽܚܬܝܬܬܐ ‪.‬‬ ‫̈‬ ‫ܒܒܣܝܡܘܬܟ‪ܽ .‬ܘܠܙܕܝܩܐ ܽܢܛܪ ܽܒܡܪܚܡܢܘܬܟ‪ܽ .‬ܠܕܢܦܝܠܝܢ ܽܐܩܝܡܽ‬ ‫ܒܛܝܒܘܬܟ‪ܽ .‬ܠܕܩܝܡܝܢ ܽܫܪܪ ܽܒܚܢܢܟ‪ܽ .‬ܠܕܛܥܝܢ ܽܐܝܬܐ‪ܽ 104‬ܠܛܝܪܟ‪ܽ.‬‬ ‫ܠܕܡܒܕܪܝܢ ܽܟܢܫ ܽܠܘܬܟ‪ܽ .‬ܘܠܟܠܢܫ ܿ‬ ‫ܽܗܝ ܽܕܥܕܪܐ ܽܘܦܩܚܐ ܽܣܥܘܪ ܽܒܪܚܡܬܽ‬ ‫ܐܢܫܘܬܟ‪ܽ .‬ܘܠܥܒܕܐ ܽܗܢܐ ܽܕܝܠܟ ܽܡܪܝܐ‪ܽ :‬ܕܐܬܦܪܫ ܽܡܢ ܽܥܠܡܐ ܽܗܢܐܽ‬ ‫ܒܝܫܐ ܽܠܘܬ ܬܝܒܘܬܐ‪ܽ 105‬ܕܠܘܬܟ‪ܽ .‬ܐܫܘܝܗܝ ܽܠ̈ܪܚܡܐ ܽܘܠܫܘܒܩܢܐܽ‬ ‫ܕܚܛܗܐ‪ܽ .‬ܠܓܠܝܘܬ ̈‬ ‫̈‬ ‫ܽܐܦܐ‪ܽ 106‬ܘܠܦܪܪܝܣܝܐ ܽܕܠܘܬܟ‪ܽ .‬ܘܦܨܝܗܝ ܽܡܢ ̈‬ ‫ܽܦܚܐܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܟܡܐܢܐ ܽܕܬܘܩܠܬܐ‪ܽ .‬ܘܡܢ ܽܢܣܝܘܢܐ ܽܘܩܝܢܕܘܢܘ ܽܕܚܛܝܬܐ‪ܽ .‬ܘܡܢܽ‬ ‫̈‬ ‫̈‬ ‫ܡܥܒܕܢܘܬܐ ܽܕܐܟܠܩܪܨܐ ܽܘܩ̈ܪܒܐ ܽܕܫܐܕܐ‪ܽ .‬ܘܡܢ ܽܒܝܫܘܬܐ ܽܕܐܢܫܐܽ‬ ‫̈‬ ‫ܽܚܫܐ ̈‬ ‫ܥܢܬܐ‪ܽ .‬ܘܦܪܘܩܝܗܝ ܽܡܢ ̈‬ ‫ܽܒܝܫܐ‪ܽ .‬ܘܡܢ ܽܟܠ ܽܪܓܬܐ ܽܙܠܝܠܬܐ‪ܽ .‬ܘܡܢܽ‬ ‫̈‬ ‫̈‬ ‫ܚܘܫܒܐ ܽܨܐܐ‪ܽ .‬ܘܡܢ ܽܟܠ ܽܡܚܫܒܬܐ ܽܛܢܦܬܐ‪ܽ .‬ܘܡܢ ܽܟܠ ܽܪܥܝܢܐ ܽܕܠܟܽ‬ ‫‪107‬‬ ‫ܿ‬ ‫ܽܫܦܪ‪ܽ .‬ܘܢܛܪܝܗܝ ܽܒܕܟܝܘܬܐ ܽܘܒܩܕܝܫܘܬܐ‪ܽ .‬ܒܢܟܦܘܬܐܽ‬ ‫ܠܐ‬ ‫̈‬ ‫ܽܘܒܥܒܕܐ ܽܕܡܢܝܚܝܢ ܽܠܨܒܝܢܟ‪ܽ.‬‬ ‫ܘܒܚܐܪܘܬܐ‪ܽ .‬ܒܗܝܡܢܘܬܐ ܽܕܫܪܪܐ‬ ‫̈‬ ‫ܿ‬ ‫ܟܠܗܘܢܽܝܘܡ ̈‬ ‫ܝܽܫ ̈‬ ‫ܝ‪ܽ.‬ܘܚܣܘܟܝܗܝܽܡܢܽܗܝܽܕܢܗܘܐܽܥܠܬܐܽܕܟܫܠܐ‪ܽ.‬‬ ‫ܢܝܽܚܝܘܗ‬ ‫ܐܘ ܽܕܬܘܩܠܬܐ‪ܽ .‬ܐܘ ܽܕܚܘܣܪܢܐ ܽܐܘ ܽܕܣܘܓܦܢܐ‪ܽ .‬ܐܘ ܽܕܟܠ ܽܙܢܐ ܽܐܝܢܐܽ‬ ‫̈‬ ‫ܽܠܓܘܝܐ‪ܽ.‬‬ ‫ܕܗܘ ܽܕܚܛܝܬܐ‪ܽ .‬ܐܘ ܽܠܢܦܫܗ‪ܽ .‬ܐܘ ܽܠܚܒ̈ܪܘܗܝ‪ܽ .‬ܐܘ ܽܠܒ̈ܪܝܐ‪ܽ .‬ܐܘ‬ ‫ܼ‬ ‫ܐܠܐ ܽܚܝܠܝܗܝ ܽܡܪܝܐ ܽܒܚܝܠܐ ܽܕܝܠܟ ܽܠܐ ܽܡܙܕܟܝܢܐ ܽܕܢܥܙܐ ܽܓܢܒܪܐܝܬܽ‬ ‫ܠܘܩܒܠ ܽܟܠܗܝܢ ܽܐܝܠܝܢ‪ܽ 108‬ܕܥܠܘܗܝ ܽܒܩܛܝܪܐ ܽܥ̈ܪܨܢ‪ܽ .‬ܐܝܟܢܐ ܽܕܢܗܘܐܽ‬ ‫ܥܠܬܐ ܽܛܒܬܐ ܽܕܬܫܒܘܚܬܐ ܽܕܫܡܟ ܽܩܕܝܫܐ ܽܘܣܓܝܕܐ‪ܽ .‬ܒܫܡܐܽ‬ ‫‪ in B.‬ܚܬܝܬܐ ‪Corrected from‬‬ ‫‪ in B.‬ܐܝܬ ‪Corrected from‬‬ ‫‪ in B.‬ܝܒܘܬܐ ‪105 Corrected from‬‬ ‫‪106 B erroneously < seyome.‬‬ ‫‪ in the margin. Prima manu correction.‬ܠܐ ‪107 B +‬‬ ‫‪ in the margin. Prima manu correction.‬ܐܝܠܝܢ ‪108 B +‬‬ ‫‪103‬‬ ‫‪104‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫‪7.‬‬

‫‪8.‬‬

‫‪9.‬‬

‫‪10.‬‬

‫‪166‬‬

‫ܕܐ‪ܽ.‬ܒܕܘܒܪܐ‪̈ ܽ109‬‬ ‫̈‬ ‫̈‬ ‫ܘܒܗܘܦܟܐ‪ܽ.‬ܒܥܝܪܘܬܐܽܘܒܕܡܟܘܬܐ‪ܽ.‬ܘܒܟܠܗܘܢܽ‬ ‫ܘܒܥܒ‬ ‫̈‬ ‫ܿ‬ ‫ܙܘܥܐ ܽܕܢܦܫܐ ܽܕܡܩܪܒܝܢ ܽܨܝܕ ܽܐܠܗܘܬܟ‪ܽ .‬ܕܥܠ ܽܟܠܗܝܢ ܽܘܡܛܠ ܽܟܠܗܝܢ‪ܽ.‬‬ ‫̈‬ ‫̈‬ ‫ܢܣܬܓܕ ܽܘܢܫܬܒܚ ܽܫܡܟ ܽܩܕܝܫܐ‪ܽ .‬ܒܢܦܫܬܐ ܽܕܣܓܘܕܝܟ ܽܐܒܐ ܽܘܒܪܐܽ‬ ‫ܘܪܘܚܐܽܩܕܝܫܐܽܗܫܐ‬ ‫ܨܠܘܬܐܽܕܝܠܗܽܕܣܕܪܐ‬ ‫̈‬ ‫‪110‬‬ ‫ܿ‬ ‫ܿ‬ ‫ܐܠܗܐ ܿ‬ ‫ܽܗܘ ܽܡܬܘܡܝܐ ܽܘܩܕܝܫܐ‪ܽ :‬ܗܘ ܽܕܡܬܬܢܝܚ ܽܒܩܕܝܫܐ ܽܕܥܒܕܝܢܽ‬ ‫ܨܒܝܢܗ‪ܽ .‬ܩܒܠܝܗܝ ܽܠܥܒܕܟ ܽܗܢܐ ܽܕܐܬܦܪܫ ܽܡܢ ܽܥܠܡܐ ܽܗܢܐ ܽܒܝܫܐ‪ܽ.‬‬ ‫ܽܘܢܝܚܐܽ‬ ‫ܘܐܫܬܘܫܛ ܽܠܩܪܝܒܘܬܐ ܽܕܠܘܬܟ‪ܽ .‬ܘܗܒ ܽܠܗ ܽܕܥܘܡܪܐ ܽܫܠܝܐ ܼ‬ ‫ܿ‬ ‫ܽܒܟܠܗ ܽܕܟܝܘܬܐ ܽܘܩܕܝܫܘܬܐ‪ܽ .‬ܘܢܫܬܘܐ ܽܕܢܗܘܐ ܽܬܠܡܝܕܐܽ‬ ‫ܢܥܡܪ‪.‬‬ ‫ܿ‬ ‫̈‬ ‫ܓܡܝܪܐ ܽܠܝܘܠܦܢܟ ܽܒܝܕ ܽܥܒܕܘܗܝ ܽܫܦܝ̈ܪܐ‪ܽ .‬ܐܝܟܢܐ ܽܕܢܫܦܪ ܽܠܨܒܝܢܟܽ‬ ‫̈‬ ‫̈‬ ‫ܬܐܽܕܚܝܘܗܝ‪ܽ.‬ܘܐܝܟܽܕܫܡܘܐܝܠܽ ܽܐܫܬܘܝܽܕܢܗܘܐܽܒܕܘܝܪܐܽ‬ ‫ܟܠܗܘܢܽܝܘܡ‬ ‫‪112‬‬ ‫‪111‬‬ ‫[ܒ‪ܽ ]...‬ܘܬܪܝܨܘܬܐܽ‬ ‫ܕܡܫܟܢܟ ܽܩܕܝܫܐ ܽܘܐܠܗܝܐ‪ܽ :‬ܘܐܝܟ ܽܕܐܠܝܐ‬ ‫̈‬ ‫ܽܝܘܡܬܐ ܽܕܬܘܬܒܘܬܗ‪ܽ :‬ܘܐܝܟ ܽܕܐܠܝܫܥ ܽܢܒܝܐܽ‬ ‫ܕܠܒܗ ܽܟܠܗܘܢ‬ ‫ܒܚܡܝܡܘܬܐ ܽܘܒܪܚܡܬܐ ܽܕܠܘܬܟ ܽܡܪܝܐ܆ ܽܗܟܢܐ ܽܬܗܘܐ ܽܡܦܩܬܗܽ‬ ‫ܿ‬ ‫ܕܥܒܕܟܽܗܢܐܽܡܢܽܥܠܡܐ‪ܽ.‬ܟܕܽܢܛܪܐܽܠܗܽܛܝܒܘܬܟܽܡܢܽܗܘܽܣܩܘܒܠܝܐܽ‬ ‫ܿ‬ ‫ܿ‬ ‫ܣܡܐ‪ܽ:‬ܗܘܽܕܐܦܩܢܽܡܢܽܕܘܝܪܗܽܕܦܪܕܝܣܐ‪ܽ.‬ܘܡܫܘܐܽܐܢܬܽܠܗܽܠܕܘܨܐܽ‬ ‫ܘܚ‬ ‫̈‬ ‫̈‬ ‫ܕܥܡ ܽܒܬܘܠܬܐ ܽܚܟܝܡܬܐ‪ܽ .‬ܘܠܚܕܘܬܐ ܽܗܝ ܽܠܐ ܽܡܬܬܪܝܡܢܝܬܐܽ‬ ‫̈‬ ‫ܕܥܡܗܝܢ‪ܽ .‬ܘܠܓܢܘܢܐ ܽܠܐ ܽܡܫܬܪܝܢܐ ܿ‬ ‫ܽܕܗܝ ܽܬܫܒܘܚܬܐ ܽܡܬܘܡܝܬܐ‪ܽ.‬‬ ‫ܐܒܐܽܘܒܪܐܽܘܪܘܚܐܽܩܕܝܫܐܽܠܥܠܡܽܥܠܡܝܢܽܐܡܝܢ‪.‬‬ ‫ܿ‬ ‫̈‬ ‫ܘܡܬܦܢܐ ܽܠܘܬܗ ܽܘܛܒܥ ܽܠܗ ܽܒܟܪܬܗ‪ܽ 113‬ܒܒܝܬ ܽܥܝܢܘܗܝ ܽܟܕ ܽܐܡܪܽ‬ ‫ܗܟܢܐ‬ ‫ܡܬܛܒܥ ܽܦܠܢ ܽܕܢܗܘܐ ܽܐܡܪܐ ܽܒܛܝܪܐ ܽܩܕܝܫܐ ܽܕܐܠܗܐ‪ܽ .‬ܒܫܡܐܽ‬ ‫ܕܐܒܐܽܐܡܝܢ܀ܽܘܕܒܪܐܽܐܡܝܢ܀ܽܘܕܪܘܚܐܽܩܕܝܫܐܽܐܡܝܢ‪.‬‬ ‫ܿ‬ ‫ܟܕ ܽܒܟܠ ܽܩܪܝܬܐ ܽܥܒܕ ܽܨܠܝܒܐ‪ܽ .‬ܘܟܕ ܽܦܢܐ ܽܠܩܘܒܠܗ ܽܡܨܠܐ ܽܟܗܢܐܽ‬ ‫ܨܠܘܬܐܽܗܕܐ‪.‬‬ ‫̈‬ ‫ܿ‬ ‫ܐܠܗܐ ܽܡܠܬܐ ܽܗܘ ܽܕܐܝܬܘܗܝ ܽܥܡ ܽܐܒܐ ܽܕܝܠܗ ܽܡܛܟܣܢܐ ܽܕܥܠܡܐ܆ܽ‬ ‫ܼܗܘܽܢܬܠܽܚܟܡܬܐܽܒܢܦܫܟܽܘܢܡܠܐܽܝܕܥܬܐܽܬܪܥܝܬܐܽܕܝܠܟ‪ܽ.‬ܘܢܗܘܘܢܽ‬ ‫ܕܘܒ̈ܪܝܟ ܽܠܢܝܚܐ ܽܘܠܨܒܝܢܐ ܽܡܫܒܚܐ ܽܕܐܠܗܘܬܗ‪ܽ .‬ܘܢܫܟܢ ܽܠܟ ܽܒܝܕܽ‬ ‫ܚܬܡܐ ܽܗܢܐ ܽܕܪܘܫܡܗ ܽܟܠܝܠܐ ܽܕܠܐ ܽܡܬܚܒܠ‪ܽ .‬ܥܡ ̈‬ ‫ܽܩܕܝܫܐ ܽܕܪܚܡܘܗܝܽ‬ ‫̈‬ ‫ܘܢܛܪܘܽܦܘܩܕܢܘܗܝ‪ܽ.‬ܠܥܠܡܽܥܠܡܝܢ‪.‬‬ ‫ܟܗܢܐܽܡܬܦܢܐܽܠܡܕܢܚܐܽܘܡܨܠܐܽܨܠܘܬܐܽܗܕܐ ܽ‬ ‫‪ in B.‬ܒ̈ܪܘܒܪܐ ‪Corrected from‬‬ ‫̈‬ ‫ܩܕܝܫܐ ‪Corrected from‬‬ ‫‪in B.‬‬ ‫‪ in B.‬ܕܐܠܝܫܥ ‪111 Corrected from‬‬ ‫‪112 Something must have fallen out.‬‬ ‫‪ in the margin. Prima manu correction.‬ܒܟܪܬܗ ‪113 B +‬‬ ‫‪109‬‬ ‫‪110‬‬

‫‪167‬‬

‫‪11.‬‬

‫‪12.‬‬

‫‪13.‬‬ ‫‪14.‬‬

‫‪APPENDIX‬‬ ‫ܡܪܢ ܽܝܫܘܥ ܽܡܫܝܚܐ ܽܣܒܪܐ ܽܫܪܝܪܐ‪ܽ 114‬ܕܥܕܬܗ ܽܘܬܘܟܠܢܐܽ‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܐ‪ܽ:‬ܘܡܩܒܠܽܠܚܛܝܐܽܕܡܬܦܢܝܢܽ‬ ‫ܢܽܕܦܬܝܚܽܬܪܥܗܽܠܬܝ‬ ‫ܝܡܢܘܗܝ‪ܽ:‬ܡ‬ ‫ܕܡܗ‬ ‫ܠܘܬܗ܆ܽܦܬܚܽܡܪܝܽܬܪܥܐܽܕ̈ܪܚܡܝܟܽܠܥܒܕܟܽܗܢܐܽܕܗܐܽܐܪܟܢܽܨܘܪܗܽ‬ ‫ܼ‬ ‫ܠܡܩܒܠܘ ܽܢܝܪܟ ܽܒܣܝܡܐ‪ܽ .‬ܘܢܐܬܐ ܽܪܘܚܟ ܽܩܕܝܫܐ ܽܘܢܓܢ ܽܥܠܘܗܝ‪ܽ.‬‬ ‫ܘܢܬܚܣܘܢ ܽܒܚܢܢܟ ܽܟܠܗܘܢ ܽܒܘܨ̈ܪܘܗܝ‪ܽ .‬ܘܡܢܝܝܗܝ ܽܥܡ ܽܥܢܟ ܽܡܠܝܠܬܐ‪ܽ.‬‬ ‫ܘܚܠܘܛܝܗܝ ܽܒܓܙܪܟ ܽܩܕܝܫܐ‪ܽ .‬ܘܢܗܘܐ ܽܐܡܪܐ ܽܬܡܝܡܐ ܽܥܡ ܽܟܠܗܘܢܽ‬ ‫̈‬ ‫̈‬ ‫ܝܗܽܕܥܕܬܟܽܩܕܝܫܬܐ‪ܽ.‬ܘܒܓܠܝܘܬܽܐܦܐܽܢܫܒܚܟ‪ܽ.‬ܘܠܐܒܘܟܽܡܒܪܟܐܽ‬ ‫ܒܢ‬ ‫‪115‬‬ ‫̈‬ ‫ܘܛܘܒܬܢܐ‪ܽ .‬ܘܠܪܘܚܟ ܽܩܕܝܫ ܽܒܟܠ‪ܽ .‬ܛܒܐ ܽܘܣܓܝܕܐ ܽܘܡܥܒܕ ܽܚܝܐܽ‬ ‫ܘܫܘܐܽܠܟܽܒܐܘܣܝܐ‪ܽ.‬ܗܫܐ ܽ‬ ‫ܗܝܕܝܢ ܽܫܩܠ ܽܡܣܦܪܢܝܬܐ ܽܗܘ ܽܕܡܣܬܦܪ ܽܘܝܗܒ ܽܠܗ ܽܠܟܗܢܐ ܽܘܐܡܪܽ‬ ‫̈‬ ‫ܟܗܢܐܽܗܠܝܢܽܬܠܬܐܽܦܬܓܡܐ‪ܽ 116‬ܘܬܢܐܽܒܬܪܗܽܗܘܽܕܡܣܬܦܪܽܗܢܘܢܽ‬ ‫̈‬ ‫̈‬ ‫ܬܠܬܽܙܒܢܝܢ‪ܽ 118‬‬ ‫ܦܬܓܡܐ‪ܽ117‬‬ ‫ܐܢܐ ܽܨܒܝܬ ܽܕܐܬܩܪܒ ܽܠܐܠܗܐ‪ܽ .‬ܛܐܒ ܽܠܝ ܽܫܡܟ ܽܡܪܝܐ ܽܬܘܟܠܢܝܽ‬ ‫ܕܐܫܬܥܐܽܟܠܗܝܢܽܬܕܡ̈ܪܬܟ܀ ܽ‬ ‫̈‬ ‫ܘܟܕ ̈‬ ‫ܽܐܝܕܘܗܝ ܽܒܛܘܦܣܐ ܽܕܨܠܝܒܐ‪ܽ .‬ܡܣܦܪ ܽܠܗ ܽܟܗܢܐܽ‬ ‫ܽܡܬܝܚܢ‬ ‫ܒܛܘܦܣܐܽܕܨܠܝܒܐܽܟܕܽܐܡܪܽܗܟܢܐ܀ ܽ‬ ‫ܡܣܬܦܪ ܽܦܠܢ ܽܟܕ ܿ‬ ‫ܽܫܕܐ ܽܡܢܗ ܽܒܝܕ ܽܣܥܪܐ ܽܡܝܬܐ ܽܕܪܝܫܗ ܽܟܠܗܘܢܽ‬ ‫̈‬ ‫ܥܒܕܐ‪ܽ 119‬ܕܝܠܗ ̈‬ ‫ܽܚܝܘܬܢܐ‪ܽ .‬ܒܫܡܐ ܽܕܐܒܐ ܽܘܕܒܪܐ ܽܘܕܪܘܚܐ ܽܩܕܝܫܐܽ‬ ‫‪120‬‬ ‫ܐܡܝܢ‪ܽ .‬‬ ‫ܟܠܗܘܢܽܐܝܠܝܢܽܕܥܡܗܽܩܝܡܝܢܽܐܡܪܝܢܽܡܥܢܝܬܐ ܽ‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫ܘܽܕܡܣܬܦܪܽܘܐܡܪܽܨܠܘܬܐܽܗܕܐ ܽ‬ ‫ܐܢܐܽܠܗ‬ ‫ܟܗܢܐܽܝܗܒܽܡ‬ ‫ܡܪܝܐ ܽܐܠܗܐ ܽܐܚܝܕ ܽܟܠ‪ܿ :‬‬ ‫ܽܗܘ ܽܕܡܢ ܽܠܐ ܽܡܕܡ ܽܐܝܬܝܬܢ‪ܽ 121‬ܠܗܘܝܐ‪ܽ:‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܢܦܠܢܢܽ‬ ‫ܕܢܫܬܘܬܦ‬ ‫ܽܒܛܝܒܘܬܟ ܽܘܒܡܘܗܒܬܟ ܽܠܐ ܽܡܬܡܠܠܢܝܬܐ‪ܽ :‬ܘܟܕ ܼ‬ ‫‪122‬‬ ‫ܘܐܥܬܩܢܢ ܽܒܚܛܝܬܐ‪ܽ :‬ܬܘܒ ܽܡܢ ܽܕܪܝܫ ܽܚܕܬܬܢ ܽܒܝܕ ܽܕܢܚܗ ܽܕܝܚܝܕܝܐܽ‬ ‫ܪ‪ܽ:‬ܗ ܿ‬ ‫ܘܽܕܠܐܽܨܒܐܽܒܡܘܬܗܽܕܚܛܝܐܽܐܝܟܽܕܐܡ ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫ܘܽܕܒܥܐܽ‬ ‫ܒܪܐܽܕܝܠܟ‪ܽ:‬ܗ‬ ‫ܼ‬ ‫ܕܟܠܗܘܢ ̈‬ ‫ܽܒܢܝܢܫܐ ܽܢܬܦܪܩܘܢ ܽܘܢܐܬܘܢ ܽܠܝܕܥܬܐ ܽܕܫܪܪܐ܆ ܽܩܒܠܝܗܝ ܽܡܪܝܽ‬ ‫̈‬ ‫ܠܘܗܝܽܕܒܝܫܐܽܘܒܟܽܛܦܣ‪ܽ.‬‬ ‫ܠܥܒܕܟܽܗܢܐܽܕܥܪܩܽܡܢܽܥܠܡܐܽܘܡܢܽܡܚܫܘ‬ ‫ܼ‬ ‫‪ in the margin. Prima manu correction.‬ܫܪܝܪܐ ‪B +‬‬ ‫‪ in the margin. Prima manu correction.‬ܡܒܪܟܐܽܘܛܘܒܬܢܐ ‪B +‬‬ ‫‪116 B < seyome.‬‬ ‫‪117 B < seyome.‬‬ ‫‪118 B < seyome.‬‬ ‫‪119 B < seyome.‬‬ ‫‪ in the margin. Prima manu correction.‬ܐܡܝܢ‪120 B + .‬‬ ‫‪ in B.‬ܐܝܬܝܬܢܝ ‪121 Corrected from‬‬ ‫‪ in B.‬ܚܕܬܬܢܝ ‪122 Corrected from‬‬ ‫‪114‬‬ ‫‪115‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫‪15.‬‬

‫‪16.‬‬

‫‪17.‬‬ ‫‪18.‬‬

‫‪19.‬‬

‫‪168‬‬

‫ܕܢܣܒ ܽܢܝܪܗ ܽܕܝܚܝܕܝܟ ܽܢܝܚܐ ܽܘܒܣܝܡܐ ܽܘܩܠܝܠܐ‪ܽ .‬ܘܕܪܚܡ ̈‬ ‫ܽܦܘܩܕܢܝܟ܆ܽ‬ ‫ܫܒܘܩܽܠܗܽܟܠܡܕܡܽܕܚܛܐܽܩܕܡܝܟ‪ܽ.‬ܕܒܝܕܥܬܐܽܘܕܠܐܽܝܕܥܬܐ‪ܽ.‬ܐܠܦܝܗܝܽ‬ ‫ܼ‬ ‫ܕܢܥܒܕ ܽܨܒܝܢܟ‪ܽ .‬ܗܒ ܽܠܗ ܽܪܗܒܘܢܐ ܽܕܪܘܚܟ ܽܩܕܝܫܐ‪ܽ .‬ܙܝܢܐ ܽܕܚܝܠܐ ܽܕܝܠܟܽ‬ ‫ܽܥܒܕܐ ̈‬ ‫ܘܠܐ ܽܡܬܚܣܢܢܐ‪ܽ .‬ܐܠܒܫܝܗܝ ܽܟܘܬܝܢܐ ܽܡܠܝܬ ̈‬ ‫ܽܛܒܐ‪ܽ .‬ܣܝܡ ܽܠܗܽ‬ ‫ܣܢܘܪܬܐ ܽܕܦܘܪܩܢܐ‪ܽ .‬ܐܥܛܦܝܗܝ ܽܣܟܪܐ ܽܕܗܝܡܢܘܬܐ ܽܕܫܪܪܐ‪ܽ .‬ܘܚܙܘܩܽ‬ ‫̈‬ ‫̈‬ ‫ܽܒܥܒܕܐ ܽܕܙܕܝܩܘܬܐ‪ܽ .‬ܘܐܣܢܝܗܝ ܽܛܘܝܒܗ ܽܕܐܘܢܓܠܝܘܢ ܽܕܫܠܡܐ‪ܽ.‬‬ ‫ܚܨܘܗܝ‬ ‫ܐܝܟܢܐ ܽܕܢܬܡܨܐ ܽܠܡܩܡ ܽܠܘܩܒܠ ܽܟܠܗ ܽܚܝܠܗ ̈‬ ‫ܽܘܨܢܥܬܗ ܽܕܣܛܢܐ‪ܽ.‬‬ ‫̈‬ ‫ܘܢܕܥܟ ܽܟܠܗܘܢ ܽܓܐ̈ܪܘܗܝ ܿ‬ ‫ܽܫܘܘܕܝܘܗܝ ܽܕܠܘܬܟܽ‬ ‫ܽܝ ̈ܩܕܐ ܽܕܒܥܠܕܪܐ‪ܽ .‬ܘܢܛܪ‬ ‫̈‬ ‫ܽܟܕܒܐ‪ܽ .‬ܘܠܐ ܽܢܬܦܢܐ ܽܠܒܣܬܪܗ‪ܽ .‬ܐܠܐ ܽܠܟ ܽܡܪܝ ܽܢܐܚܐ ܽܘܩܕܡܝܟܽ‬ ‫ܠܐ‬ ‫̈‬ ‫̈‬ ‫ܢܩܘܡ ܽܐܡܝܢܐܝܬ ܽܕܠܐ ܽܒܗܬܬܐ‪ܽ .‬ܘܢܫܬܘܐ ܽܠܛܘܒܐ ܽܕܝܠܟ ܽܫܡܝܢܐ‪ܽ.‬‬ ‫ܗܠܝܢ ܽܕܠܥܠܡ ܽܥܠܡܝܢ ܽܡܟܬܪܝܢ‪ܽ .‬ܒܛܝܒܘܬܐ ܽܘܒ̈ܪܚܡܐ ܽܘܒܪܚܡܬܽ‬ ‫̈‬ ‫ܐܢܫܘܬܐܽܕܝܚܝܕܝܐܽܒܪܐܽܕܝܠܟ‪ܽ.‬ܕܒܐܝܕܘܗܝܽܘܥܡܗܽܠܟܽܦܐܐܽܫܘܒܚܐܽ‬ ‫ܘܐܝܩܪܐ ܽܘܐܘܚܕܢܐ ܽܥܡ ܽܪܘܚܐ ܽܕܝܠܟ ܽܩܕܝܫ ܽܒܟܠ ܽܛܒܐ ܽܘܣܓܝܕܐܽ‬ ‫̈‬ ‫ܘܡܥܒܕܽܚܝܐܽܘܫܘܐܽܠܟܽܒܐܘܣܝܐ‪ܽ.‬ܗܫܐ ܽ‬ ‫ܿ‬ ‫̈‬ ‫ܽܩܕܡܽܡܕܒܚܐܽܘܐܡܪܽܒܪܟܡܪܝ ܽܘܟܗܢܐܽ‬ ‫ܘܫܩܠܽܡܫܡܫܢܐܽܡܐܢܐܽܡܢ‬ ‫ܿ‬ ‫ܿܡܠܒܫܽܠܗܽܟܘܬܝܢܐܽܟܕܽܐܡܪܽ‬ ‫ܢܫܠܚ ܽܡܢܟ ܽܡܪܝܐ ܽܠܒܪܢܫܐ ܽܥܬܝܩܐ ܿ‬ ‫ܽܗܘ ܽܕܡܬܚܒܠ ܽܒ̈ܪܓܝܓܬܐܽ‬ ‫ܿ‬ ‫ܿ‬ ‫ܕܛܘܥܝܝ‪ܽ.‬ܘܢܠܒܫܟܽܗܘܽܚܕܬܐܽܕܟܠܝܘܡ‪ܽ 123‬ܡܬܚܕܬܽܒܨܠܡܐܽܕܗܘܽܕܒܪܐܽ‬ ‫‪124‬‬ ‫ܠܢܽܠܥܠܡܽܥܠܡܝܢܽܐܡܝܢ‪ܽ .‬‬ ‫ܘܡܐܽܕܐܠܒܫܗܽܟܘܬܝܢܐܽܗܝܕܝܢܽܡܫܠܚܝܢܽܠܒܘܫܗܽܥܠܡܢܝܐܽܡܢܽܚܕܽܡܢܽ‬ ‫ܿ‬ ‫̈‬ ‫ܘܗܝܽܘܐܡܪ ܽ‬ ‫ܘܐܣܪܽܠܗܽܟܗܢܐܽܚܨ‬ ‫̈ܫ ܰܚ ܳܘܬܗܽ‬ ‫ܢܚܙܩܟ ܽܡܪܝܐ ܽܒܚܝܠܐ ܽܕܠܐ ܽܡܬܚܒܠܢܘܬܐ‪ܽ .‬ܠܘܩܒܠ ܽܟܠܗܘܢ ̈‬ ‫ܽܚܫܐܽ‬ ‫ܕܨܥܪܐܽܠܥܠܡܽܥܠܡܝܢܽܐܡܝܢ‪ܽ 125.‬‬ ‫ܿ‬ ‫ܿ‬ ‫ܥܛܦܽܟܗܢܐܽܓܘܠܬܐܽܘܐܡܪ ܽ‬ ‫ܘܗܝܕܝܢܽܡ‬ ‫ܢܥܛܦܟܽܡܪܝܐܽܦܪܝܣܐܽܕܫܘܒܚܐ‪ܽ.‬ܒܝܕܽܚܝܠܐܽܕܪܘܚܐܽܩܕܝܫܐ ܽ‬ ‫ܘܣܐܡܽܠܗܽܟܗܢܐܽܟܘܣܝܬܐܽܒܪܝܫܗܽܘܐܡܪ ܽ‬ ‫̈‬ ‫ܚܝܠܐ ܽܟܣܝܐ ܿ‬ ‫ܽܗܘ ܽܕܐܪܟܢܗ ܽܚܘܒܗ ܽܘܫܩܠ ܽܟܠܝܠܐ ܽܕܟܘܒܐ ܽܐܝܟܽ‬ ‫ܽܗܘ ܽܢܠܒܫܟ ܽܡܘܟܟܐ ܽܕܙܕܝܩܘܬܐ‪ܽ.‬‬ ‫ܕܠܛܘܦܣܐ ܽܕܡܘܟܟܐ‪.‬‬ ‫ܼ‬ ‫̈‬ ‫̈‬ ‫ܕܐܽܛܒܐܽܠܥܠܡܽܥܠܡܝܢܽܐܡܝܢ‪ܽ .‬‬ ‫ܘܡܣܝܒܪܢܘܬܐܽܕܥܒ‬ ‫ܘܣܐܡ‪ܽ 126‬ܒܘܪܟܐ ܽܗܘ ܽܕܐܣܬܦܪ ܽܘܠܒܫ ܽܐܣܟܝܡܐ ܽܕܕܝܪܝܘܬܐ ܽܩܕܡܽ‬ ‫̈‬ ‫ܽܕܡܝܐ ܽܕܣܝܡܐ ܽܡܢ ܽܓܪܒܝܗܽ‬ ‫ܡܕܒܚܐ ܽܘܩܐܡ ܽܘܐܬܐ ܽܨܝܕ ܽܡܫܓܬܐ‬ ‫‪ in B.‬ܕܟܠܘܝܘܡ ‪Corrected from‬‬ ‫‪ in the margin. Prima manu correction.‬ܠܥܠܡܽܥܠܡܝܢܽܐܡܝܢ‪B + .‬‬ ‫‪ in the margin. Prima manu correction.‬ܠܥܠܡܽܥܠܡܝܢܽܐܡܝܢ‪125 B + .‬‬ ‫‪ in B.‬ܘܣܡ ‪126 Corrected from‬‬ ‫‪123‬‬ ‫‪124‬‬

‫‪169‬‬

‫‪20.‬‬

‫‪21.‬‬

‫‪22.‬‬

‫‪23.‬‬

‫‪APPENDIX‬‬ ‫ܽܡܫܡܫܢܐ ܽܪܡܐ ̈‬ ‫̈‬ ‫ܽܡܝܐ ܽܒܠܩܢܐ ܽܘܐܡܪ ܽܒܪܟܡܪܝܽ‬ ‫ܕܡܕܒܚܐ‪ܽ .‬ܘܚܕ ܽܡܢ‬ ‫ܟܗܢܐܽܐܡܪܽܨܠܘܬܐܽܗܕܐ‪ܽ ܽ.‬‬ ‫̈‬ ‫ܐܠܗܐ ܿ‬ ‫ܽܒܣܓܘܕܘܗܝ ܽܟܕ ܽܨܒܘ ܽܕܢܩܒܠܘܢ ܽܚܘܒܗܽ‬ ‫ܽܗܘ ܽܕܫܪܪ ܽܗܝܡܢܘܬܗ‬ ‫ܽܗܘ ܽܢܫܡܠܐ ܽܥܡܟ ܽܪܐܙܐ ܽܗܢܐ ܽܩܕܝܫܐ ܽܕܐܬܚܬܡܬ ܽܒܗ‪ܽ.‬‬ ‫ܩܕܝܫܐ‪ܼ .‬‬ ‫ܘܢܛܪܝܘܗܝܽܒܟܽܠܝܘܡܐܽܕܦܘܪܩܢܐ‪ܽ.‬ܘܗܟܢܐܽܕܟܝܐܝܬܽܘܩܕܝܫܐܝܬܽܢܗܘܐܽ‬ ‫̈‬ ‫ܠܦܘܪܩܢܟܽܕܣܥܪܟܽܒܫܪܪܐܽܕܚܝܝܟ‪ܽ.‬ܘܬܫܒܚܝܘܗܝܽܒܟܠܙܒܢܽܠܥܠܡܽܥܠܡܝܢܽ‬ ‫ܐܡܝܢ‪ܽ .‬‬ ‫‪127‬‬ ‫ܘܡܬܝܒ ܽܠܗ ܽܥܠ ܽܟܘܪܣܝܐ ܽܠܘܬ ܽܡܫܓܬܐ ܽܘܣܝܡܝܢ ܽ̈ܪܓܠܘܗܝܽ‬ ‫̈‬ ‫ܘܪܡܐܽܚܕܽܡܢܽܡܫܡܫܢܐ‪̈ ܽ 129‬ܡܝܐܽܥܠܽܬ̈ܪܬܝܗܝܢܽ̈ܪܓܠܘܗܝܽ‬ ‫ܒܡܝܐ‪ܽ 128‬‬ ‫̈ܽ‬ ‫ܘܐܡܪ ܽܒܪܟܡܪܝ ܽܘܗܝܕܝܢ ܽܡܫܪܝܢ ܽܡܫܝܓܝܢ ܽ̈ܪܓܠܘܗܝ‪ܽ .‬ܘܡܒܪܟ ܽܟܗܢܐܽ‬ ‫ܿ‬ ‫ܘܐܡܪܽܗܟܢܐ‪ܽ .‬‬ ‫̈‬ ‫ܿ‬ ‫̈‬ ‫ܡܝ ̈‬ ‫ܬܬܙܝܥܢܐ‪ܽ.‬ܗܢܘܽܕܝܢܽܪܘܚܐܽܢܫܝܓܽܡܢܟܽܠܟܠܗ ܽܡܪܬܐܽ‬ ‫ܝܐܽܘܡ‬ ‫ܐܽܚ‬ ‫ܿ‬ ‫ܕܬܢܝܢܐܽܡܬܝܕܥܢܐ‪ܽ.‬ܘܠܟܠܗܽܨܐܬܐܽܕܚܛܝܬܐ‪ܽ .‬‬ ‫‪130‬‬ ‫ܘܐܡܪ ܽܡܫܡܢܐ ܽܒܪܟܡܪܝ ܽܘܟܗܢܐ ܿ‬ ‫ܽܫܩܠ ܽܣܢܕܠܐ ܽܩܕܡܝܐ ܽܘܡܣܐܢ ܽ‬ ‫ܠܗܽܒܪܓܠܗܽܕܣܡܠܐ‪ܽ.‬ܘܐܡܪ ܽ‬ ‫ܢܣܐܢܟ‪ܽ131‬ܡܪܝܐܽܛܘܝܒܗܽܕܐܘܢܓܠܝܘܢܽܕܫܠܡܐ ܽ‬ ‫ܿ‬ ‫ܘܫܩܠܽܟܗܢܐܽܣܢܕܠܐܽܐܚܪܢܐܽܘܡܐܣܐܢܽܠܗܽܒܪܓܠܗܽܕܝܡܝܢܐܽܘܐܡܪ ܽ‬ ‫̈‬ ‫ܢܬܠܽܠܟܽܡܪܝܐܽܚܝܠܐܽܡܢܽܪܘܡܐ‪ܽ.‬ܐܝܟܢܐܽܕܬܕܘܫܽܚܘܘܬܐܽܘܥܩ̈ܪܒܐ‪ܽ.‬‬ ‫ܘܠܥܠܽܡܢܽܟܠܗܽܚܝܠܗܽܕܒܥܠܕܒܒܐ‪ܽ .‬‬ ‫ܘܗܝܕܝܢ ܽܐܬܐ ܿ‬ ‫ܽܗܘ ܽܕܩܒܠ ܽܐܣܟܡܐ ܽܕܕܝܪܝܘܬܐ ܽܘܣܐܡ ܽܒܘܪܟܐ ܽܩܕܡܽ‬ ‫ܡܕܒܚܐ ܽܘܩܐܡ ܽܘܫܩܠ ܽܡܫܡܫܢܐ ܽܟܬܒܐ ܽܘܩܪܐ ܽܩܪܝܢܐ ܽܒܬܪܥܣܪܽ‬ ‫̈‬ ‫ܽܘܐܦܘܗܝ ܽܠܡܥܪܒܐ ܽ[ܘܟܕ]ܽ‬ ‫ܒܙܟܪܝܐ ܽܟܕ ܽܩܐܡ ܽܡܢ ܽܝܡܝܢܗ ܽܕܡܕܒܚܐ‪.‬‬ ‫ܫܠܡܽܩܪܝܢܐܽܡܨܠܐܽܟܗܢܐܽܨܠܘܬܐܽܗܕܐ ܽ‬ ‫ܿ‬ ‫ܡܪܝܐܽܡܪܢܽܐܚܝܕܽܟܠ‪ܽ:‬ܗܘܽܫܡܝܢܐܽܘܣܓܝܕܐܽܘܡܫܒܚܐ‪ܽ:‬ܗܘܽܕܒܕ̈ܪܝܢܽ‬ ‫̈‬ ‫̈‬ ‫ܽܩܕܝܫܬܐ ܽܥܡܪ ܽܐܢܬ‪ܽ .‬ܥܒܕ ܽܥܡ ܽܥܒܕܟ ܽܗܢܐ ܽܐܬܐܽ‬ ‫ܽܒܢܦܫܬܐ‬ ‫ܕ̈ܪܝܢ‬ ‫‪132‬‬ ‫ܛܒܬܐ‪ܽ .‬ܘܚܝܕܝܗܝ ܽܠܗܠܝܢ ܽܕܕܚܠܝܢ ܽܠܟ‪ܽ .‬ܕܘܝܪܗ ܽܕܝܠܗ ܽܕܠܐ ܽܛܘܠܫܐ ܽ‬ ‫ܥܕܡܐܽܠܚܪܬܐܽܢܛܪ‪ܽ.‬ܠܡܛܝܒܘܬܽܨܒܝܢܐܽܕܝܠܗܽܫܦܝܪܐܽܫܡܠܐ‪ܽ.‬ܠܪܗܛܐܽ‬ ‫ܕܝܠܗܽܕܠܐܽܬܘܩܠܬܐܽܣܬܪ‪ܽ.‬ܘܐܫܘܐܽܠܡܗܘܐܽܠܗܽܡܥܕܪܢܐ‪ܽ.‬ܘܗܒܽܠܗܽ‬

‫‪ in B.‬ܘܡܬܒ ‪Corrected from‬‬ ‫‪ in the margin. Prima‬ܠܘܬ ܽܡܫܓܬܐ ܽܘܣܝܡܝܢ ܽ̈ܪܓܠܘܗܝ ̈‬ ‫ܽܒܡܝܐ ‪B +‬‬ ‫‪manu correction.‬‬ ‫‪129 B < seyome.‬‬ ‫‪ in B.‬ܘܡܐܣܐܢ ‪130 Corrected from‬‬ ‫‪ in B.‬ܢܐܣܐܢܟ ‪131 Corrected from‬‬ ‫‪ in the margin.‬ܕܠܐܽܛܘܠܫܐ ‪132 B +‬‬ ‫‪127‬‬ ‫‪128‬‬

‫‪170‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫ܠܒܝܒܘܬܐ ܽܘܡܣܬܬܘܬܐ‪ܽ 133.‬ܒܗܠܝܢ ܽܕܠܟ ܽܫܦ̈ܪܢ‪ܽ .‬ܘܠܐ ܽܡܙܕܟܝܢܐ ܽܡܢܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܠܦܢܐܽܫܡܝܢܐ‪ܽ.‬‬ ‫ܝܐ‪ܽ.‬ܒܝ‬ ‫ܠܐܽܐܠܗ‬ ‫ܒܥܠܕܒܒܗܽܢܟܬܪ‪ܽ.‬ܘܬܪܣܐܽܢܦܫܗܽܒܥܡ‬ ‫ܒܝܕܥܬܐܽܫܪܝܪܬܐܽܕܡܢܟ‪ܽ.‬ܟܕܽܡܚܝܠܽܐܢܬܽܠܗܽܕܢܥܒܕܽܨܒܝܢܟ‪ܽ.‬ܘܫܟܢܽ‬ ‫ܠܗ ܽ̈ܪܚܡܐ ܽܘܛܝܒܘܬܐ ܽܕܝܠܟ‪ܽ .‬ܐܒܐ ܽܘܒܪܐ ܽܘܪܘܚܐ ܽܩܕܝܫܐ ܽܠܥܠܡܽ‬ ‫ܥܠܡܝܢܽܐܡܝܢ‪ܽ .‬‬ ‫‪ 24.‬ܘܡܬܦܢܐܽܟܗܢܐܽܠܘܬܗܽܘܐܡܪܽܗܟܢܐ ܽ‬ ‫̈‬ ‫ܽܕܩܝܡܐ ܽܗܠܝܢ ܽܕܐܩܝܡܬ ܽܘܐܘܕܝܬ ܽܩܕܡ ܽܐܠܗܐܽ‬ ‫ܐܝܟ ܽܕܠܫܘܪܪܐ‬ ‫̈‬ ‫̈‬ ‫ܘܡܠܐܟܐ ܽܕܝܠܗ ܽܓܒܝܐ‪ܽ .‬ܘܒܗܝܡܢܘܬܐ ܽܕܐܣܪܐ ܽܕܚܘܒܐ ܽܘܕܪܘܚܐܽ‬ ‫ܩܕܝܫܐ‪ܽ.‬ܝܗܒܝܢܢܽܠܟܽܫܠܡܐܽܕܒܡܪܝܐ‪ܽ .‬‬ ‫‪ 25.‬ܘܡܢܽܒܬܪܽܫܠܡܐܽܕܟܠܗܽܥܡܐ܆ܽܡܨܠܐܽܟܗܢܐܽܨܠܘܬܐܽܗܕܐ ܽ‬ ‫̈‬ ‫ܫܘܒܚܐܽܠܟܽܐܡܪܗܽܚܝܐܽܕܐܠܗܐܽܕܦܬܝܚܽܬܪܥܗܽܠܬܝܒܐܽܒ̈ܪܚܡܘܗܝ‪ܽ.‬‬ ‫ܬܘܕܝܬܐܽܠܟܽܝܠܕܗܽܕܐܒܐܽܕܐܩܝܡܽܘܪܡܪܡܽܩܪܢܐܽܕܥܕܬܗܽܒܟܠܽܐܬܪ‪ܽ.‬‬ ‫ܿ‬ ‫ܘܣܡܽܒܗ ̈‬ ‫ܽܟܗܢܐܽܠܡܫܡܫܘܽܠܐܝܬܘܬܗ‪ܽ.‬ܐܦܽܗܫܐܽܡܪܝܽܒܥܝܢܢܽܡܢܟ܆ܽ‬ ‫̈‬ ‫̈‬ ‫ܕܬܢܛܪܽܐܢܘܢܽܠܐܡ̈ܪܐܽܗܠܝܢܽܕܡܪܥܝܬܟܽܡܢܽܟܠܗܝܢܽܨܢܥܬܗܽܘܢܟܠܘܗܝܽ‬ ‫ܕܒܝܫܐ‪ܽ .‬ܘܐܢܗܪ ܽܝܕܥܬܐ ܽܕܝܠܗܘܢ‪ܽ 134‬ܒܫܪܪܟ‪ܽ .‬ܘܦܘܩܕܢܟ ܽܢܛܪܘܢܽ‬ ‫̈‬ ‫̈‬ ‫ܽܘܒܩܝܡܐ ܽܕܝܠܟ ܽܢܫܬܪܪܘܢ‪ܽ .‬ܘܒܡܦܩܗܘܢܽ‬ ‫ܘܒܫܒܝܠܝܟ ܽܢܗܠܟܘܢ‪.‬‬ ‫ܘܒܡܥܠܗܘܢ‪ܽ .‬ܬܬܓܠܐ ܽܒܗܘܢ ܽܛܝܒܘܬܟ‪ܽ .‬ܘܢܫܬܒܚ ܽܒܗܘܢ ܽܫܡܟܽ‬ ‫ܩܕܝܫܐ‪ܽ.‬ܘܕܒܨܒܝܢܗܘܢܽܛܒܐܽܐܬܢܩܦܘܽܠܩܝܡܐܽܩܕܝܫܐ‪ܽ.‬ܐܫܘܐܽܐܢܘܢܽ‬ ‫ܕܒܪܗܛܐ ܽܕܙܕܝܩܘܬܐ ܽܢܩܒܠ ܽܪܝܫܗܘܢ ܽܟܠܝܠܐ ܽܢܨܝܚܐ‪ܽ .‬ܘܬܫܒܘܚܬܐܽ‬ ‫ܘܬܘܕܝܬܐܽܢܣܩܽܠܟܽܡܫܝܚܐܽܐܠܗܐܽܘܠܐܒܘܟܽܘܠܪܘܚܟܽܩܕܝܫܐܽܗܫܐܽ‬ ‫ܠܥܠܡܽܥܠܡܝܢ‪ܽ .‬‬ ‫ܫܠܡܽܛܟܣܐܽܕܣܘܦܪܐܽܐܘܟܝܬܽܠܒܫܽܐܣܟܡܐܽܕܕܝ̈ܪܝܐ‪ܽ .‬‬

‫‪ in B.‬ܘܡܣܬܘܬܐ ‪Corrected from‬‬ ‫‪ in B.‬ܕܝܠܗ ‪Corrected from‬‬

‫‪133‬‬ ‫‪134‬‬

APPENDIX

171

APPENDIX 2 The Order of Monastic Tonsure (Vat. Syr. 51) English Translation 1.Again, the Order of Monastic Clothing, which itself is a Baptism. It is called thus metaphorically and not inappropriately. For it washes and cleanses the soul from all the hidden and known defilements and stains135 1.

Introductory Prayer O Holy One, and the lover of the holy ones, all-holy God who takes delight in the holy ones, receive this your servant set apart for you in holiness. Grant to him that, in the solitary and unblemished way of life he may be made worthy to draw near to your Godhead by his good works, as it pleases your divine will, all the days of his life, like Samuel who was found worthy to dwell in your holy tabernacle, in uprightness and purity of heart. And may the adorable name of your Godhead be glorified on his account, O Father, Son and Holy Spirit, for ever.

2.

Antiphon of ‘Have mercy on me.’ (Ps. 51) Be forgiveness to me, O God, you who alone is compassionate. Receive me like the prodigal son. Have mercy on me! I knock at your door, O God, who is full of mercy and compassion. Justify me like the Tax Collector and the Sinful Woman. Have mercy on me! In groaning tears I cry and plead you O God! Forgive me, O Lord, and in your compassion wipe out all my debts. Have mercy on me! Having sinned and angered you, O God, I make supplication to please you. Receive me like the Thief who believed in you. Have mercy on me! Have compassion on me in your grace, O Compassionate One whose door is open to penitents. In your compassion forgive my

The S(harfet) Ms [R 207 – the old numbering] has a slightly different title: ܽ‫ܛܟܣܐܽܕܬܘܠܒܫܐܽܕܕܝ̈ܪܝܐܽܕܐܝܬܘܗܝܽܡܥܡܘܕܝܬܐܽܬܪܝܢܝܬܐܽܠܟܠܽܡܢ‬ ‫ ܕܒܗܝܡܢܘܬܐܽܢܣܒܽܠܗܽܘܢܛܪ‬/ The Order of the Clothing of Monks, which is a second baptism to everyone who receives it in faith and keeps it. 135

172

THE SYRIAC ORDER OF MONASTIC PROFESSION debts. Have mercy on me! In your compassion cleanse me from the iniquity I have committed in the world of wickedness. Save me from all the passions of sin. Have mercy on me!

3.

The Prayer after ‘Have mercy on me.’ (Ps. 51) May God, whose holy covenant you have joined out of good will and in burning love for him, make you worthy to offer him glory and thanksgiving through a fair course of righteousness, also through the labor of virtues, the orthodox faith and through good deeds pleasing to him.

4.

Antiphon of ‘O God, you are my God’ (Ps. 63). To the tune ‘The heavenly ones sing your praise.’ The monastery which I have joined, and the community which I have loved, receive with love my humble self, for I have taken refuge in your prayers. O God, whose door is open equally to the good and the wicked, open to me the door of your mercy and receive me through repentance. In the snares of the Evil One I am entangled, and the world has captivated me in its desires. But now that I have turned to your mercy, let me not return sorrowing. Brotherhood and all members of the covenant, and fathers in whom I have taken refuge, offer supplication on my behalf to God that he may have mercy on me. Christ who sacrificed himself on the cross for the sake of sinners, protect me, my Lord, by your cross, behold that I am bowed before your majesty. Having given up fleeting pleasures and putting on the likeness of your passion, on the day of your appearance, give me a portion in the inheritance of your holy ones. Mary, the mother of God, the Prophets, the Apostles and the martyrs be to you like a wall of protection all the days of your life.

5.

Another (antiphon) to the tune ‘How lovely are your dwelling-places.’ (Ps. 84) When I recall my sins, I dare not to look up to the Heavens. But like that Tax-Collector with a contrite heart I cry out to you, Lord have mercy (on me).

APPENDIX

173

I offer repentance to you like the Ninevites of that time. I shed tears in sorrow like the Sinful Woman at the house of Simon. Therefore, I cry out to you, (Lord have mercy on me). All my transgressions I know, O Lord of all. Behold, the transgressions committed by me always rebuke me. Therefore, I cry out (to you, Lord have mercy on me). My mind is judging me, and behold my thoughts are accusing me. The shame for what I have done is covering my face preventing me from seeing you. Therefore, I am crying out to you, (Lord have mercy on me). I cry out like the Sinful Woman, and plead like the Tax-Collector. Like the son who squandered his wealth, I have sinned against heaven and you. Therefore, (I cry out to you, Lord have mercy on me). Come to my aid, O Merciful. Strengthen me concerning your commandments. Make me worthy, O Lord, to see your mercy at that hour of Judgment. Therefore, I cry out (to you, Lord have mercy on me). 6.

Another (antiphon) for the Psalm ‘Blessed is he whose transgression is forgiven.’ (Ps. 32). (To the tune) ‘God help me.’ You cast down the mighty ones. Your right hand aided the wounded who called upon you. And as for me who is injured and afflicted with sins, rescue me through your grace. For you are the hope to the hopeless. Return, O Compassionate, and have mercy on me. Your mercy, O Lord, urged you and you created me from dust. And you clothed me with your image and likeness. And in Paradise of bliss you gave me authority to eat and enjoy. But willingly I fell from that height. In your mercy, O Lord, raise me up, turn to me (and have mercy on me). From the height of Paradise, the evil adversary through his evil and bitter envy deceived me and caused me to fall. I was condemned to death for listening to him. Lord, have pity on your image captivated by the Evil One. Rescue me from him, turn (to me and have mercy one me). You did justify the sinners. And in your mercy you sanctified the impure Gentiles, O Lord God. Through your grace, you granted healing to the afflicted woman who approached you. And as for me, the wretched and full of spots, make me white with your hys-

174

THE SYRIAC ORDER OF MONASTIC PROFESSION sop, which whitens all. For you are the one who frees the sinners from their debts. In your mercy, have pity on me, O Compassionate, and have mercy on me.

7.

We also write the praises of a new ‘canon’ (or hymn) composed by Sa‘id bar Sabuni who was consecrated for [the diocese of] Melitene, and received the name Mor Yuhanon. They are praises arranged according to the second ‘ikos’ (tone) and arranged for the feast of Epiphany, i.e., Baptism, for occasions when skilled cantors are present and desire to sing them in the services of the clothing of a monk. However, where there is no suitability, they may omit them and sing only those which are written above.

8.

First, ‘Praise to the glorious Lord.’ (Ex. 15). To the tune ‘He had trodden upon the power.’ O Good One, you strengthened our feeble nature through your union with our despised body. Because we were stained with sins and covered with wounds, again you made us worthy to rise from the crawling on the ground. Therefore, I was encouraged to take refuge in your cross in which I shall blunt the Evil One who weakened me. O Prince, in your living hyssop, you destroyed the vehemence of the power of the Deceitful One. And you gave it to us as a sign of victory in which to abate his boldness. Therefore, those who were bound by his snares when they took refuge in the cross, again they tore up his mighty power. Make me worthy, O Lord, that with them I may also sever his nets. You, who were pleased to assume a body from the Virgin, and take our image in order to restore and save the image corrupted by the Evil One. When you saw that it was afflicted with sores, like a Good Physician, you bent down and bound up its scars. May your medicine sprinkle upon me and save me from the passions which have blackened me.

9.

‘My heart has grown strong.’ (1 Sam. 2:1). (To the tune) ‘We who were ensnared.’ O Christ, who by your power has empowered our feeble race, which had been weakened and brought low by the arrogance of the Enemy, empower and strengthen my soul through the manifestation of your light. Grant me that by your power I may blunten the power of the Deceitful One who by his deceit overthrew me from the height where I was standing.

APPENDIX

175

The Lover of humankind in his own person paved a way for us towards the Kingdom, but the Evil one pushed me to his whirlpool. Behold, he always endeavors to cripple me in order not to stand. O Lord, rescue me by your right hand from his whirlpool. Gather me in your haven and I shall be numbered in your flock. The days of my life are spent in vanity. They are spent in all vices under the influence of the Evil One. And now, having your mercy drawn me to the haven of salvation, wash me with your hyssop and whiten me from my stains. For you are the one who tears up the deed of sinners’ debts. 10.

‘O Lord, I have heard.’ (Hab. 3:2). (To the tune) ‘Shout in glory.’ Take me to your haven now that I have returned to your mercy. Establish in me a love which is kindled for by your service. And in the burning of your love may it abate the arrows of the Deceitful One. And by your might I shall shatter the wickedness of his ensnaring wile so that he may not peek on me in secret and inject in me his deceitful venom. People entangled in iniquities are longing for your promise which is abundant in mercy. In your compassion, tear up the deed of debt of the repentant. And I, who am blackened with grievous debts of youth, may your eternal light shine upon my darkness and rescue me from the unlit dark depths of error. The basilisk/Devil threw me from your presence who threw at me his venom. He pressed his teeth and tore me up and defiled me with all kinds of vices. O Medicine of Life who dropped down on the Wood and vivified our race, may your healing medicine drop upon my sinfulness and cure my blots. For he exhaled his smell in me, and I was smitten.

11.

‘My soul at night.’ (Is. 26:9). To the tune ‘The dirt of our debts.’ May the sea of your mercy overflow its waves over my stains and carry away through its strong currents the troubled sea of my transgressions. And may the Enemy who brought me to work in subjection to him be put to shame. And may he fall into despair when sees the sign of victory, with which I am armed for it will lead me up to Eden. I was violently overcome by the deceit of the world that I fell in love with it desires. It pushed me from the path that leads to the haven of salvation. While I was led astray by the taste of the world,

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THE SYRIAC ORDER OF MONASTIC PROFESSION it injected in me its venom and I was afflicted. O Lord, stretch out your right hand to me, as you did to Simon, and rescue me from its tumult before it drowns me in its net.

12.

‘I called the Lord.’ (Jonah 2:3). To the tune ‘Resounded in a beloved word.’ Today, the ruler of the dark world has been conquered and defeated. He had subjected me to work in it and (so) lose the world clothed in light. Behold, he is bent and cast out, on seeing that I have escaped from its midst. O Good One, who has rescued me from its tumults like Zacchaeus; grant me that I may not stray from your presence when I am wretched. Since I was afflicted by the Enemy and he strangled me by his snares from my childhood, may your grace console me that you have drawn me now into your rest. And having returned to your haven, bring me in into your chamber. And may (our race) shine brightly with the rays of your light that lead to the nearness of its divinization. My might was weakened and brought to an end by the yoke of the Adversary. His allurements did not rest from fighting and disturbing me. May your all-saving power come to my aid for I became weak. May it also lead me in the way of your commandments and straighten my path, so that I may journey without stumbling along the way that requires sweat.

13.

‘You are blessed.’ (Dan. 3:26). To the tune ‘Overcome and destroy.’ I heard in your Gospel that the heavenly ranks rejoice and become glad when a single sinner repents. Therefore, I was empowered to jump out of the bonds of the Evil One. And in the haven of salvation, I will take refuge in your holy yoke for I have been added to the lovers of austere asceticism. O Giver of life who brought himself down towards the wicked hunted and ensnared by the error of the idols. When it stretched its nets for a while and gathered in humanity, He tore it up by the living cross and made her for a trampling under foot. By the cross, O Lord, make me also worthy to sever its snares.

14.

‘All of you, give blessing’ (Dan. 3:57). To the tune ‘They rejoiced in salvation’ Like the Prodigal Son I squandered all my wealth and I wandered with animals in fatal stumbling-blocks. Thus, I beseech you, the one who brings back all those who are led astray, that you receive me in mercy, and make me worthy to be counted among your hired la-

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borers. This is great for me that I have been made worthy to return to your fold. I have loved your company, O chaste community perfect in holy things! May your prayer impress upon me the examples of your way of life that resembles the wounds of hermits, and leads them to the height above (heaven) towards the Eternal One. May it impress in me the stamp of the Wisdom of the Exalted One. A spirit-woven crown is woven for you through your prayers. They are not rejected since they are offered for the sake of fellow brethren. For in this they are strengthened and the companies of light yearn for them. They become weak and feeble when they are devoid of the name brethren. On that account, may they cover me and even seek to cure me. 15.

The Magnificat (Lk. 1:46–55). To the tune ‘O the wonder of your child’ Let the Spirit breathe upon you, who by her descent has removed our foulness and renewed our old nature. By her overshadowing you, may she burn away the luscious growth of sin, and again pour grace upon you, so that you may give thanks as it befits. Truly, we owe a debt of thanks. With the joyful sounds of chant ascending to him who is on high, let us again, together, exalt in all purity, with spiritual songs, him who has cleansed and purified us from the old habits of sin. Truly, we owe a debt of thanks. O Gentle Mary, our nature which had become latent and obscured by the deceitfulness of idols, you made to shine again through your wondrous Son. Therefore, by the power of your supplication, draw again his (radiance) upon us, to dispel the gloom that darkened us. Truly, we owe a debt of thanks.

16.

‘Praise the Lord!’ (Ps. 113). To the tune, ‘To the one whom the Chariot carries.’ O Lord, I ask forgiveness for the sins I have committed. Forgive them, in your graciousness. For you are the one who justifies the guilty. Halleluiah and halleluiah. O Merciful Lord, be merciful to your servant, for it was out of love that you came to the world for the salvation of your creation. Halleluiah and halleluiah. You all, my brothers and fathers, the community which I have

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THE SYRIAC ORDER OF MONASTIC PROFESSION loved, ask mercy for my weakness. For I have taken refuge in your prayers. Halleluiah and halleluiah. I became a diligent servant of sins and foul deeds. Behold, I call to mind the shame that is kept for me and those who are like me. Halleluiah and halleluiah. Behold, I ask for pardon. In your mercy answer my petitions, for you alone are righteous who pardon the debts of sinners. Halleluiah and halleluiah. With a groans heart I make supplication to you, O Good and Merciful. In your compassion forgive my transgressions, for you are the one who forgives sinners. Halleluiah and halleluiah.

17.

Sedro through Prooimion Praise etc. To the remitter of debts and forgiver of sins, who washes away iniquities and cleanses all defilements, who is remote and beyond all human thought, the Wisdom and Radiance of his Begetter, who set out as a good shepherd to seek the lost sheep and found them for life everlasting, who emptied himself for our salvation and became a human from the human beings, uniting his Godhead with our humanity – existent Son (of the Father) who brought himself into relationship with our created state and became human from the Virgin without changing from being God, the Creator who made heaven by his word, and by the breath of his mouth all the cosmic forces, to him glory and blessing from all His creatures, at this time.

18.

Sedro Christ our God, who is great in gifts and overflowing with graces, benevolent in mercy, longsuffering, whose grace is great and his mercy overflows on those who revere/fear him as well as on those who turn to him; he who does not desire the death of a sinner but that he should return to Him and live. The Only-Begotten of the Father, you poured upon your holy disciples all the charisms of good gifts; you who pardoned the people their foolishness by the prayers of your worshippers. You who accepted the petition of Moses and cleansed his sister Miriam from her leprosy; you saved Rahab, and pardoned David’s transgression because of the humble

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prayer he offered to you; you saved Jonah and liberated Manasseh.136 Accept now the prayers and supplications of your servants who, with fear and trembling, prostrate themselves before your Lordship. Send on them the gift of the Holy Spirit, O Lord our God, who for our salvation were lifted up on the wood of the cross and you sanctified the air. You descended into Sheol and joined (combat) with Death and raised the human nature sunken in the mire of sin, carrying it on your shoulders that love children. For the joy and gladness of this, you invited all the heavenly hosts. O Good Shepherd, who came to call sinners, turn them unto you, in your gentleness, receive the penitents, protect the just in your mercy; raise those who have fallen and set firm those who stand. Make to return those who have gone astray, gather those who are dispersed. In your love for humankind, give to everyone that which is beneficial and useful. And in the case of this, your servant, who is set apart from the world to draw near to you, make him worthy of your mercy, of the pardon of sins and of seeing you with unveiled face. Deliver him from snares and stumbling blocks, from temptations to sin and from all influences of the Accuser and of the demons and of wicked men. Free him from evil passions and from all impure thoughts which are not pleasing to you. Keep him in purity, in holiness, in chastity, and in all which is pleasing to your will. Save him from being a cause of scandal, or offence, or ruin, or harm, and of whatever sin to himself or to his fellow-monks, to those outside and those inside. But strengthen him with your ineffable grace, which takes pleasure in the life of human beings, that he may become a cause of glory to your holy name. O Lord, have compassion on this people gathered here in your holy name, as we, with them, pour out our hearts in your presence. O Lord, let not our sins and wickedness enter into your holy heart which does not remember wickedness. As human beings we have sinned. As creatures of dust we have acted impiously, we have transgressed like wicked servants, but you, O Lord, pardon as God. Have compassion as the Merciful One, set free as the Good One. 136

2 Chr. 33:13.

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THE SYRIAC ORDER OF MONASTIC PROFESSION My Lord, do not reject us for ever. Do not cause our heads to bow down to the earth on account of the evils we have committed. Let us not be (a cause of) shame and weeping before the choirs of angels and human beings. My Lord, do not fill us with shame everlasting, but give us confidence and make us stand at your right side. When the fire roars against the wicked, let your grace extend its wings and protect us from the threatening of justice, so that, saved by your holy name and sharing in this salvation, we may be worthy to offer the praise of victory to the multitude of your immeasurable mercies, and to your blessed and blissful Father who has sent you for our salvation, and to your Spirit, all-holy, good, (adorable, lifegiving and consubstantial to you, now, always and for ever).

19.

Qolo. To the tune of Quqoyo Receive, O Lord, in your loving-kindness, the sheep which came to your fold and like the Sinful Woman is knocking at the door of your mercy. Again, put on him the sign of your cross. Let him carry your sweet yoke and light burden. With the Wise Virgins, may he be made worthy of your bridal chamber. Halleluiah and halleluiah. Christ the Bridegroom who betrothed the human soul to himself, saved it by his own blood, and made it free by his cross, adorn her with beauty in the abundance of your statutes, and promise her life eternal. This soul which has been betrothed to your crucifixion, give her to perform good works and become worthy of your bridal chamber. Halleluiah and halleluiah. O God, whose door is open to those who knock at it, open to me the door of your mercy, for I am bent down before your majesty. Preserve me as the apple of your eye and protect me, that the Evil One may not harm me. Let your graciousness seek me out and your mercies preserve me. Let me be a guest at the banquet prepared for your beloved ones. Halleluiah and halleluiah. O flock of spiritual sheep which has brought me to its fold, ask mercy for my weakness, for I have loved your company. May our Lord be a stronghold to you, and by him may you be saved from all harm. May our Lord make you worthy with all those who did his will. May he rejoice in you and you in him, in the life which does not pass away. Halleluiah and halleluiah.

20.

Prayer of the Censer/Incense

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Our Lord Jesus Christ, true hope of his Church, trust of his faithful, whose door is open to the penitents and who receives the sinners returning to him. Open, O Lord, the door of your mercy to this your servant and receive him, for he bowed down his neck to take upon him your gentle yoke. Let your Holy Spirit come and rest on him. May his shortcomings be pardoned by your compassion, and count him among your flock. Let him be a lamb in your sheepfold so that with all the children of the Church, the holy disciples, he may praise you and your Father and your Holy Spirit. 21.

Then, they say this psalmody: ‘A song of praise’, and read the following readings:

22.

First, from Genesis, the First Book [of the Pentateuch] (12:1–9)137 [1] The Lord said to Abraham, “Go from your country and your kindred and your father’s house to the land that I will show you. [2] I will make of you a great nation, and I will bless you, and make your name great. [3] And I will curse those who curse you; and in you all the generations of the earth shall be blessed. [4] So Abram went as the Lord had told him; and Lot went with him. Abram was seventy-five years old when he departed from Harran. [5] Abram took his wife Sarai and his brother’s son, Lot, and every person whom they had acquired in Harran; and they set forth to go to the land of Canaan. [6] Abram passed around the land as far as the place in the direction of the high oak. The Canaanites were dwelling in the land. [7] Then the Lord appeared to Abraham, and said: To your offspring I will give this land. So he built there an altar to the Lord, who had appeared to him. [8] From there he moved on to the mountain on the east of Bethel, [and pitched his tent, with Bethel] on the west and Ai on the east; and there he built an altar to the Lord and invoked the name of the Lord. [9] Abram marched on and dwelt in the wilderness.

23.

From Numbers, the Fourth Book [of the Pentateuch] (6:1–5, 7–8) [1] And the Lord spoke to Moses saying: [2] Speak to the Israelites and say to them: When either a man or a woman makes a special

137

ly new.

The Syriac text is from the Syrohexapla version. This is complete-

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THE SYRIAC ORDER OF MONASTIC PROFESSION vow to the Lord, [3] he shall separate himself from wine and strong drink; he shall drink no vinegar made from wine or strong drink, and shall not drink any juice of grapes or eat grapes, fresh or dried. [4] All the days of his naziriteship he shall eat nothing that is produced by the grapevine, not even the seeds or the skins. [5] All the days of his naziriteship no razor shall come upon his head; until the time is completed for which he separates himself to the Lord. [v. 6 omitted] [7] Even if his father or mother, brother or sister, should die, he may not defile himself (with their corpse); because the crown/consecration of God is upon his head. [8] All the days of his nazirite vow he is holy (to the Lord).

24.

From the Deuteronomy, the Fifth Book [of the Pentateuch] (30:15–20) [15] See, I have set before you this day life and death, good and evil. [16] I command you this day, to love the Lord your God, by walking in his ways, and by keeping his commandments and his statutes and his ordinances, then you shall live and multiply, and the Lord your God will bless you in the land which you are entering to inherit. [17] But if your heart turns away, and you will not hear, but to worship other gods and serve them, [18] I have declared to you this day, that you shall perish; you shall not live long in the land which you are crossing the Jordan to enter and inherit. [19] I call heaven and earth to witness against you this day, that I have set before you life and death, blessing and curse; therefore choose life, that you and your descendants may live, [20] loving the Lord your God, obeying his voice, and cleaving to him; for he is your life and the length of your days.

25.

From the Book of Job (22:22–28)138 [22] Receive acknowledgment from his mouth, and accept his words in your heart. [23] If you return to the Lord, and humble yourself before him, you will put away iniquity from your abode. [24] And you will say: If you lay upon me dust in the rock as the stone of the brooks of Ophir, do not be afraid, for your helper roars like a lion. [25] He has dominion over your enemies. He will make him clean like choice silver; [26] then you will have confidence before the Lord when you joyfully look up to heaven. [27] 138

The Syriac text is from the Syrohexapla version.

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When you pray to him, he will hear you. He will again allow you to pay your vows. [28] He will return you the dwelling of righteousness, and light will shine on your ways. 26.

From the Prophet Jeremiah, (Lam. 3:25–36) [25] The Lord is good to the one who waits for him, to the soul that seeks him. [26] It is good for the one who truly hopes for the salvation of the Lord. [27] It is good for the man to bear your yoke in his youth. [28] Let him sit alone in silence for he has accepted upon himself your yoke in his youth. [v. 29 omitted] [30] let him give his cheek to the smiter, and be filled with insults. [31] For the Lord will not forget for ever. [32] Although he brings low, he will have compassion according to the abundance of his mercy; [33] for he does not give answer from the heart but brings low the sons of mighty men, [34] subduing under his feet all the prisoners of the earth, [35] to incline the judgment of man in the direction of the Most High, [36] to condemn a person with the Lord’s judgment: does he not see it?

27.

From Sirach (2:1–7; 11–13) [1] My son, if you applied yourself to the fear of the Lord, you have entrusted yourself to all sorts of temptations. [2]Cling to her and do not let go of her. [3] In order to act wisely in your life, accept whatever befalls you, [4] and in times of sickness and poverty be patient. [5] Trust in the Lord, and he will help you; hope in him and he will make your ways straight. [6] For gold is tested in the fire, and a human, in the furnace of poverty. [7] You who fear the Lord, hope for his blessing, for eternal joy and salvation. (…) and turn not aside, lest you fall. [11] Understand that which happened before, and consider the generations of old and see: who ever trusted in the Lord and was forsaken? [12] Or who ever called upon him and he did not answer? [13] For the Lord is compassionate and merciful; he hearkens and saves at every time of distress, and listens to the cry of those who do his will.

28.

From Prophet Isaiah (18:1–7) [1] Ah, the land in the shade of wings, which is beyond the rivers of Ethiopia, [2] sending hostages (pledges) by sea, even in vessels of papyrus on the waters! Go, you swift messengers, to a people terrible from their beginning onward, a nation that is disfigured and

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THE SYRIAC ORDER OF MONASTIC PROFESSION trodden down, whose land the rivers have despoiled. [3] All you inhabitants of the world, you who dwell on the earth, when a signal is raised on the mountains, look; when a trumpet is blown, listen! [4] For thus the Lord said to me: I will be still, and I will look on my readiness, like clear heat in over a river, like dew in the heat of harvest. [5] For before the harvest, when the blossom is over and the flower becomes a ripening grape, he will cut off the shoots with a sickle, and the spreading branches he will hew away. [6] They shall be left together to the birds of prey of the mountains and to the animals of the earth. And the birds of prey will gather on them, and all the animals of the earth will rage against them. [7] At that time a gift will be brought to the Lord of hosts from a people despoiled and rooted up; from a people terrible from their beginning onward, a nation that is disfigured and trodden down, whose land the rivers have despoiled, to the name of the Lord of hosts, the mount Zion.

29.

The Acts of the holy Apostles (From the Letter of 1 Pet. 1:13–25) Beloved, [13] Therefore gird up your minds, be completely wakeful, and set your hope upon the joy that is coming to you at the revelation of our Lord Jesus Christ. [14] As obedient children, do not be conformed any longer to the passions of your former ignorance, [15, 16] but as he who called you is holy, be holy yourselves in all your conduct; [17] since it is written, there is no partiality in him, and he judges each one according to his deeds. Conduct yourselves with fear throughout this time of your sojourn, [18] being aware that you have been ransomed from your futile actions inherited from your fathers, not with perishable things such as silver or gold, [19] but with the precious blood of the lamb without blemish or spot, which is Christ. [20] He was destined for this before the foundation of the world but was made manifest at the end of the times for your sake. [21] Through him you have come to believe in God, who raised him from the dead and gave him glory, so that your faith and hope should be set on God, [22] and your souls should be made holy by your obedience to the truth and filled with an unfeigned love that is from a pure and perfect heart, loving one another. [23]You have been born anew, not of perishable but of imperishable seed, through the living and enduring word of God; [24] for “all flesh is like grass and all its glory like the flower of the field. The grass withers, and the flower fades, [25] but the word of

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the Lord endures for ever.” That word is the good news that was announced to you. 30.

The Letter of the Apostle Paul to the Colossians (3:1–17) [1] Beloved, if then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. [2] Set your minds on things that are above, not on things that are on earth. [3] For you have died, and your life is hid with Christ in God. [4] When Christ who is our life appears, then you also will appear with him in glory. [5] Put to death therefore what is earthly in you: fornication, impurity, passion, evil desire, and covetousness, which is idolatry. [6] On account of these the wrath of God is coming upon the children of disobedience. [7] In these you once walked, [8] but now put them all away: anger, wrath, blasphemy, slander, and foul talk. [9] Do not lie to one another, but put off the old nature with all its practices [10] and put on the new nature, which is being renewed in knowledge after the image of its Creator. [11] Here there is neither Jew nor Gentile, circumcised or uncircumcised, Greek or barbarian, slave or free man, but Christ is all, and in all. [12] Put on then, as God's chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience, [13] forbearing one another, with no one grumbling against another; as the Lord has forgiven you, so you also must forgive. [14] And above all these, put on love, which binds everything together in perfect harmony. [15] And let the peace of Christ guide your hearts, to which indeed you were called in the one body. And be thankful to Christ, [16] so that his word may dwell in you richly in all wisdom; teach and admonish yourselves with psalms and hymns and spiritual songs; with thankfulness be singing in your hearts to God. [17] And whatever you do, in word or deed, do everything in the name of our Lord Jesus Christ.

31.

The Gospel, the Proclamation of Luke (14:25–35, 15:1–10)139 [25] Now great multitudes accompanied him; and he turned and said to them, [26] “if any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. [27] 139

The Syriac text is from the Harklean version.

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THE SYRIAC ORDER OF MONASTIC PROFESSION Whoever does not bear his own cross and come after me, cannot be my disciple. [28] For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? [29] Otherwise, when he has laid a foundation, and is not able to finish, all who see it will begin to mock him, saying, ‘This man began to build, and was not able to finish.’ [31] Or what king, going to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? [32] And if not, while the other is yet a great way off, he sends an embassy and asks terms of peace. [33] So therefore, whoever of you does not renounce all that he has cannot be my disciple. [34] “Salt is good; but if salt has lost its taste, how shall its saltiness be restored? [35] It is fit neither for the land nor for the dunghill; men throw it away. He who has ears to hear, let him hear.” [1] Now the tax collectors and sinners were all drawing near to hear him. [2] And the Pharisees and the scribes murmured, saying: “This man receives sinners and eats with them.” [3] So he told them this parable: [4] “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it? [5] And when he has found it, he lays it on his shoulders, rejoicing. [6] And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep which was lost.’ [7] Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. [8] “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? [9] And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin which was lost.’ [10] Just so, I tell you, there is joy before the angels of the Lord over one sinner who repents.”

32.

Then the Deacon says the following Litany: Let us all stand well and with earnestness. Christ our God, who are an unfathomable depth of goodness, and giver of immense gifts to humankind, who when you saw our guilty race fallen away from your love, in an abyss deprived of light and prone to be darkened by carnal desires, again made it worthy to be

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joined with you under your gentle yoke, grant us to restore our alienation that separates, and bring it to the single oneness in the likeness of your Being, we beseech you: He who is served by ranks of fire and spirit in a way befitting God, and who in his loving-kindness came down for the lost sheep, and was personally united with our body of flesh. And when he dealt with people, he took on his shoulders the lost sheep and brought it back and made it enter the fold. Now, grant also to this your servant who has loved your holy yoke, that by it, with you, he may be united in the bond of the Holy Spirit, and progressing in a life of purity without confusion, be joined with the ranks of the holy ones, we beseech you: You who taught us in your holy Gospel saying: Everyone who does not take his cross willingly on his shoulders and come after me is not worthy to be my disciple. On this account, this your servant, enkindled with the fervor of your love, has followed your commandment gladly, and has come to carry your cross cheerfully; strengthen him with the whole armor of your Holy Spirit, so that he may quench all the flaming arrows of the Evil One, and let him remain unconquered by his hostile influence, we beseech you: By your ineffable love for humankind you have trodden out for us in your own person the royal road leading to the blessed life, and have taught us in your saving Gospel to travel on it without wavering, make this your servant worthy to complete his journey without wavering, and to continue in a life pleasing to you, we beseech you: To you the tears of the penitent are dear, and you desire the salvation of transgressors, the Good One, whose door is open to the penitent, and your hand is stretched out to draw up the drowning, open the door of your mercy to this your servant who bends down before you; cause to flow and direct upon him the affluent streams of your everlasting mercies; cleanse and purify him from all foulness and sores of sin, we beseech you: For the tranquility… 33.

(Prayer) Christ our God, make us worthy that with a clear conscious we may persevere in laboring in your holy vineyard, and with the sacred companies of your saints to go out to meet you at your Second Coming. Let us all cry out and say thrice Kyrie elision.

188 34.

THE SYRIAC ORDER OF MONASTIC PROFESSION Admonition read by the abbot to him who is to be shorn. Beloved, our Lord and Savior Jesus Christ taught us in his venerable and holy Gospel: “No one who puts his hand on the ploughhandle and looks back is fit for the Kingdom of God.”140 Now, our brother, behold before whom you are standing! Not in the presence of a mortal and perishable person but in the presence of Christ God who searches the heart and the innermost parts. This you do as you make covenant and promises before the holy altar, with the chosen angels and the saints as witnesses, in the presence of this holy brotherhood, and you promise to live and to die with us. All that befalls us to endure, either from heretics for the sake of the true faith, or from temptations falling upon us from the Accuser through evil men, it is right and appropriate for you to undertake [this things], having once for all renounced the world and taken up the gentle yoke of Christ, so that you may mortify your earthly limbs, remembering as it is inscribed on the tablets of your heart the holy word said by one of the sages: “My son, if you come forward to serve the Lord, prepare yourself for temptations. Do not be hasty at the time when temptations come. Cling to the Lord and do not depart from him, that you may finally become great.”141 Therefore, wait for the Lord your God and keep his way path; for he will lift you up to inherit the heavenly land, while you apply yourself to humility, patience, gentleness, obedience, kindliness, good hope and with and above these, true love which is the perfection of the entire Law and the Prophets. Even though there are many virtues which, (serve) as paints for the honorable image of discipleship of Christ, yet the grace of love is able to reveal more brightly than any other the perfect image of that discipleship, according to the witness of our Lord who said: “By this everyone will know that you are my disciples, when you have love for one another.”142 Thus, indeed, when this foundation is firmly set in you, all the things which may happen to you, you will readily accept with God. Indeed, the divine Apostle also testifies to Luke 9:62. Sir. 2:1–3. 142 John 13:35. 140 141

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this, saying: “Love endures all things, bears all things. Love never fails.”143 With these, keep unfalsified unto the end your promise before God for the sake of true faith, turning your face from every heresy that fights against Christ. Knowing that outside the true faith, no one can please God. Therefore, we demand of you to anathematize all those who in whatever manner were or will be against the true faith. Especially, Simon Magus,145 Mennader,146 Porphyry,147 Photinus,148 Mani, Marcion, Valentinus, Bardaisan,149 Sabellius,150 Arius, Apollinarius, Macedonius, Eunomius, Aetius,151 Eutyches, Eudoxius,152 Basilides,153 Paul of Samosata, Eusebius of Nicomedia,154 144

1 Cor. 13:7–8. Notes for the names and the Holy Fathers which are not provided here, the reader will find them in the list of “The Order of Monastic Tonsure When One Wishes to Become a Monk.” 145 Described in Acts 8:9–24 as primarily a magician. He makes his appearance again in Justin martyr as a Gnostic and, beginning with Irenaeus as the father of all heresies. (Against Heresies 1.23.2–3). 146 Second century, of Samaritan origin. (Eusebius’ Historia Ecclesiastica, III.26.1; IV.7.3–4). 147 Neoplatonist philosopher from Tyre in Phoenicia (234?–305?). He studied with Longinus in Athens and then with Plotinus in Rome. He became a follower of the latter’s version of Platonism. 148 Bishop of Sirmium (d. 376). He was a pupil of Marcellus of Ancyra. He first appears at the Synod of Antioch in 344, where the Church condemned him and Marcellus. 149 Also Latinized as Bardesanes (154–222). He was a Syriac Gnostic or, more correctly, a Syriac poet, astrologist, and philosopher from Edessa. 150 Early Christian presbyter and theologian (fl. 230). He taught what is called Modal Monarchianism. 151 Syrian theologian. He became prominent (ca.350) as an exponent of the extreme Arianism developed mainly by his secretary Eunomius. Members of his party were called Aetians and Anomoeans. 152 Bishop of Constantinople (d. 370). He came from Little Armenia and was one of the most influential Arian bishops of the 4th century. 143 144

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THE SYRIAC ORDER OF MONASTIC PROFESSION Diogenes,155 Mari the Persian,156 the Synousiasts, Apolllinarists, Julian of Halicarnassus, Diodore, Theodore, Nestorius, Theodoret,157 Marcellus of Galatia,158 Alexander of Mabbug,159 Andrew of Samosata,160 Irenaeus the bigamous,161 Cyrus162 and John of Ae-

The earliest of the Alexandrian Gnostics; he was a native of Alexandria and flourished under the Emperors Hadrian and Antoninus Pius, about 120–140. 154 Bishop of Berytus (Beirut), and shortly before 318, he was transferred, contrary to the canons of the early Church, to Nicomedia. He was a pupil at Antioch of Lucian the Martyr, in whose famous school he learned his Arian doctrines. He died in 342. 155 Perhaps the Anomoean mentioned in Sozomen, Historia Ecclesiastica IV. 24. Or, the bishop of Cyzicus who, having subscribed at the Council of Ephesus, later subscribed at Chalcedon. 156 The Persian of Rewardashir, to whom the celebrated letter of Ibas was addressed, wrote a commentary on Daniel and a controversial treatise against the Magians. 157 Syrian churchman and theologian (ca.393–ca.458). He was a monk of Apamaea and a lifelong friend of Nestorius. 158 Bishop of Ancyra in Galatia, appeared as a zealous adherent of the homoousian doctrine at the synods of Nicaea (325), but fell, by his work De subjiectione Domini Christi, written against the Arians, under the suspicion of Sabellianism, and was deposed, by the Council of Constantinople, 336. 159 Also referred to as Alexander of Hierapolis (originally Mabbug), in Syria. He was metropolitan of the Euphrates province. At the Council of Ephesus (431) he showed himself to be one of Nestorius’ most decided followers and he was condemned along with him. 160 As bishop of the Syrian city Samosata, Andrew (d. after 444) was a partisan of Nestorius and a vigorous opponent of Cyril of Alexandria. 161 As an imperial comes and a friend of Nestorius, Irenaeus tried to serve as mediator in the controversies surrounding the patriarch in Constantinople. In 435, he was banished and went to Petra. Between 443 and 446 he was elected bishop of Tyre, despite his second marriage and banishment. 162 Probably Cyrus bishop of Tyana. He wrote against the Chalcedonian Creed. However, around 518 he recanted. Or, at the (Chalcedonian) 153

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geae,163 Ibas of Edessa, Barsauma the Persian and his defiled canons. Together with these, and before them, the Synod of Chalcedon and the wicked and blasphemous tome of Leo, and Leo himself. And all those who had confessed and continue to confess Christ in two natures after the union. You are to promise, as is right in the presence of God and his chosen angels, that you will uphold firmly and unwaveringly the true orthodox faith that has been proclaimed from the beginning, from the time of the holy fathers, the faith, which was uttered and confirmed by the 318 holy Fathers who had convened in Nicaea and excommunicated Arius; the same faith which was also approved by the holy Synod of the 150 holy Fathers which was convened in Constantinople and rejected Macedonius the one quarreling with the Holy Spirit; also, the Holy Synod which was convened in Ephesus and anathematized the wicked Nestorius. You are also to accept with us all the holy Fathers, especially and by name, Ignatius, Dionysius,164 Julius, Athanasius, Basil, Gregory, Iwannis, Cyril, Dioscoros, Timothy, Severus, Anthimus, Theodosius, Peter, Petre, Patriarch Julian, Mor Jacob of Batnae-Serugh. Mor Ephrem the Malphono, and our Father, Mor (Name) the patriarch of Antioch, and (Name) of Alexandria, and bishop Mor (Name), together with the rest of the orthodox bishops and all their writings. May God give you the grace to conduct yourself with good and faithful deeds which are pleasing to the Godhead. May he give you strength, perseverance and patience against all the assaults of the Evil One. May the Lord remove from you all the fatal despondencies of the Accuser. May God give you humility with upright obedience, that which befits Christ’s disciples. Council of 680 a Cyrus is linked with John of Aegeae. Or, Cyrus bishop of Tyre, deposed by Cyril at the Council of Ephesus 431. 163 Probably Miaphysite author of the fifth century. He corresponded with Theodoret of Cyrrhus. 164 Dionysius the Great (later patriarch d. 264).

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THE SYRIAC ORDER OF MONASTIC PROFESSION May the Lord give you the grace that you may surrender to him, with confidence and without shame, this habit which you receive, while not putting to shame on the Day of Judgment those who have offered you. May the Lord, lover of humankind, forgive and pardon the failings of us all, by his grace and abundant mercy and by the prayers of his blessed Mother Mary and all his saints. Amen.

35.

He proceeds with this prayer Lord God Almighty, who brought us from nothing into existence, that we might share in your goodness, and when we had grown old in sin, renewed us again by the manifestation of your OnlyBegotten, who does not desire the death of a sinner, as he said, but wants all people to be saved and to come to the knowledge of the truth; receive this your servant who has left the world and its evil storms and sought refuge in you, and has taken upon him the gentle, sweet and light yoke of your Only-Begotten, and has loved your commandments. Forgive him all that in which he may have sinned before you, knowingly or unknowingly. Teach him to do your will. Send down upon him your grace and blessing. Clothe him in a garment filled with good deeds, in the helmet of salvation, with the shield of true faith, and gird him with virtuous works. Let him be shod with the gospel of peace, so that he may be able to stand against all the power of the Enemy. Adorn him with the robe of grace and fair conduct, keep his soul without stain. Give him the mind of cheerful perseverance, obedience and simplicity, and strength for upholding the direction of your holy commandments. Turn away from him every envy and temptation, and all the influence of the Accuser, and injury from human beings. Bestow on him help without fail, so that he may bring forth fruits of righteousness, and be worthy of the lot of the wise and faithful virgins, when crowns are awarded and the saints are in glory. Make us all worthy with him to offer the fruits of righteousness and purity, and to find mercy in your presence. For you reign over us (with) your Only-Begotten Son and your Holy Spirit, now, (always, and for ever).

36.

He imprints him with his thumb on the forehead while making the sign of the cross, at each invocation, and says: (Name) is imprinted to be a lamb in the holy fold of God. In the

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name of the Father. Amen. And of the Son. Amen. And of the Holy Spirit for the eternal life. Amen. 37.

Also he prays thus: May the Lord God, who with his Father is the orderer of the worlds, bestow wisdom on you, and fill your mind with knowledge, and may your way of life be pleasing to the will of his Divinity. And may he grant you an imperishable crown, through this seal of his mark, will all his saints forever.

38.

Also the prayer of petition Our Lord and our God and our Savior Jesus Christ, the eternal Word and immaterial offspring of the invisible Father, who in your loving-kindness were manifested in a human form on earth for the salvation of your image, and delivered it from the satanic slavery of the evil Adversary, and you summoned the heavenly hosts to rejoice over the return of your sheep, we worship you and thank you on account of all your graces to us, and for your fair dispensation towards our weak race. We beseech you, in your ineffable love for humankind, to visit us again with the accustomed kindness of your bountiful mercies and to show us the sign of salvation by the return of this your servant who has run away from the fetters of the world and taken refuge in you. Grant that he may be numbered among the guests of your bridal chamber, and among those who are called to your spiritual marriage-feast, and that he may be mingled with the glorifying choirs of your saints. Receive him in your love for your humanity. O Father, who loves children, grant that there may be a common joy over his return. Confer on him a stable mind and a soul which is always strengthened in victory over the demons, and the shameful and destructive passions. Arm his thoughts with your truth and control all his impulses by your love. Make him a dwelling place for your presence and a pure temple fit for the habitation of your glory. Drive from him worldly fantasy and cast out from him all passionate desires. Give him the strength which comes from you, and take away from him the burning impulses of mortal flesh. Rest on him on the day of battle and may the sign of your Cross make him victorious against all the ambushes of the rebellious demons. Mortify from him all earthly attachment. In your compassion, remove from him affinity with impulses which obscure the mind. Make him your sheep in the sheepfold of life; guard him from the spiritu-

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THE SYRIAC ORDER OF MONASTIC PROFESSION al wolves which bring destruction. May your mark protect him, and the sign of your Cross cause to flee from him the inimical power, that, being pure and without stain like a new bridegroom, he may enter your indissoluble bridal chamber, and with the chaste virgins, with lamps shining with the oil of mercy; may he be seen in your presence at the feast which is full of joy and exultation, and may we offer you a new praise and thanksgiving without ceasing, and to God the Father who begot you, and to your Holy Spirit, now (and always and for ever).

39.

Then, he who desires to be tonsured takes the scissors in his hand and gives them to the priest who makes him to say three times these sentences while giving him his right hand: “I wish to draw near to God. Your name is good to me, Lord, my trust, so that I may recount all your wonders.”165

40.

Then the priest prays: Lord God Almighty, who sent upon earth your Only-Begotten, who is worshipped by the powers of heaven, and delivered your servants from sin, and commanded them to conduct themselves like angels on earth by means of deeds of righteousness, bless this your servant with every spiritual and heavenly blessing, and make him fulfill your commandments. Elect him for good. Grant him to live in a way which is befitting your majesty, and to fulfill his promise, so that he may be constant in diligence and of invariable cheerfulness towards you, and (in) perfect faith may he become worthy of heavenly blessings through Christ Jesus our Lord, to whom, (with you and the Holy Spirit, befits glory and honor, now and always and for ever).

41.

Then he who is to be tonsured extends his arms in the form of a cross and says: Barekhmor. The priest takes some of his hair (successively) from front and back and from either side in the form of a cross and says: (Name) is tonsured, casting from himself, with this dead hair of his head, all his brutish habits. In the name of the Father. Amen. And of the Son. Amen. And of the Holy Spirit for ever and ever. Amen.

42.

Then he proceeds with this prayer: 165

Ps. 73:28.

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O master and teacher of truth, our Lord Jesus Christ, the hope and trust of his saints, be for him a master, teacher, and leader; make wise in reverence for this your servant who has fled the world and its ties, taking refuge in you in order to receive the sign of your humility and to become your true disciple all the days of his life. Since he has loved your promise, forgive him all that he sinned before you willingly or unwillingly, knowingly or unknowingly. Teach him to do your will. Give him the pledge of the Holy Spirit, the arms of your invisible power. Clothe him in a tunic filled with good and fair deeds, and sanctify him. Gird him in might and the entire power of your Holy Spirit. Strengthen him to stand against the unclean spirits, and the fiery arrows of the Evil One. Support his steps by your truth and empower him to tread upon the snakes and scorpions, and upon all the power of the enemy. Protect him all the days of his life, our Lord and God, forever. 43.

Then deacons spread out a cloak hold behind him who is clothed in the holy habit and the priest takes the tunic. The deacon says Barekhmor. When the (candidate) takes off his (old) garments the priest says: May the Lord take off from you the old man which is corrupted by erroneous desires.

44.

Then he clothes him in the new tunic, saying: May the Lord clothe you in the new man, which is renewed in the image of the one who created it, in uprightness and the righteousness of truth for ever.

45.

They give him a girdle to bind his waist, while the priest says: May the Lord gird you with righteousness and true faith, and incorruptible strength against all shameful passions, so that you may walk in the way of his holy commandments for ever.

46.

He puts the hood on his head and says: May the mighty Power, who descended from the heavenly heights and received a crown of thorns as an example of humiliation, endow you with humility of righteousness and perseverance. May he place on your head the helmet of salvation, the crown of joy and the shield of victory by which all hostile and inimical enemies are put to shame for ever. Amen

47.

And when he clothes him in his outer garment, that is the monk’s cloak, he says:

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THE SYRIAC ORDER OF MONASTIC PROFESSION May the Lord clothe you in the robe of glory, by the power of his Holy Spirit, that you may please him by your virtuous and upright deeds all the days of your life for ever. Amen.

48.

They begin this reading from the Prophet Zachariah (3:1–8) [1] Then the Lord showed me Joshua the high priest standing before the angel of the Lord, with the Satan standing at his right hand to harm him. [2] The angel of the Lord said to Satan: May the Lord who has chosen Jerusalem rebuke you, O Satan! This man is a brand snatched from the fire. [3] Now Joshua was wearing filthy clothes as he stood before the angel of the Lord; [4] and the angel turned and said to those standing before him: Remove his filthy clothes. Then he said to him: See that I have removed from you your guilt, and clothed you in fine vestments. [5] And he added: Let a pure crown be put on his head. So they put a crown on his head and clothed him in fine garments, while the angel of the Lord stood by. [6] Then the angel of the Lord testified to Joshua, saying: [7] These are the words of the Lord Almighty: If you will go on my paths and observe my commandments, you shall give judgment to my house and guard my courts; and I grant you the right to come and go amongst these in attendance here. [8] Listen, Joshua the high priest, you and your colleagues who stand before you, for you are men set for a wonder.

49.

Then they place a washing basin, and while they pour water into it the priest says this prayer: May God whose faith is strong in his worshippers once they have desired to accept his holy covenant, fulfill in you the Mystery with which you have been sealed. And by this water, may he wash away from you all the foulness of sin; and may this habit which you have received make you worthy to labor in it in purity and holiness. May he keep it for you until the day of salvation. And may you live in purity and holiness all the days of your life, giving praise for his salvation, with which he has visited you in truth. And may his holy pledge be preserved with you.

50.

They make him sit upon a chair and when he places his feet in water he says: Barekhmor. Then the priest washes his feet, saying: May the living and insatiable water, that is to say, the Holy Spirit, wash away from you all the venom of the (spiritual) serpent and all the foulness of sin for ever. Amen.

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When they say the anthem “Wash me clean” “Today the mystery of love” or another, all the priests and deacons wash him. Then, they wipe his feet with a towel while the priest says: May the river of peace and salvation, Christ God, wash and wipe away from you all evil and bitterness and all defilement of sin for ever. Amen.

52.

When they put on the sandal on his left foot he says: May the Lord make you shod in the preparation of the Gospel of peace, for ever. Amen.

53.

When (they put the sandal) on the right foot, he says: May the Lord give you strength from on high, so that you may tread on snakes and scorpions and all the power of the Enemy for ever. Amen.

54.

Then he who has received the holy habit kneels to the east, to the west, to the north and to the south before the brethren saying: Barekhmor, receive me! They answer him with befitting prayers.

55.

And the priest says this prayer: Lord our Lord, Almighty, and heavenly, you who in all generations dwell in souls of the holy, effect with this your servant a beneficial sign and unite him with those who revere you. Preserve him undefiled until the end, in his way of life. Perfect the intention of his will. Grant him a course without shame and be to him a helper. Give him courage and steadfastness in virtue, and may he remain invincible against his enemy. Sustain his soul by divine labors, heavenly teachings, and the knowledge that comes from you, as you strengthen him to do your will. Grant him mercy and grace. And may praise ascend to you from us all, Father, Son and Holy Spirit for ever and ever. Amen.

56.

Then the abbot, gives him a cross, placing it on his left shoulder of the one who has been tonsured. While they give him the peace, the abbot says: In confirmation of these covenants which you have made and confessed before God and his holy angels and all this holy brotherhood, in the faith of the bond of true love we give you the peace.

57.

As he stands at the north side of the sanctuary carrying the cross, they give him the peace while they sing the 8th maʿnitho. (The verse), “Worship the Lord in fear.”

58.

And while each one comes according to his rank and they complete the giving of

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THE SYRIAC ORDER OF MONASTIC PROFESSION the peace, the priest proceeds with the following prayer: Our Lord Jesus Christ, who loves humanity, full of grace and truth, to you be praise, to you be thanks for all your acts of grace and for your fair assistance to our weak and feeble race. Though we were unworthy to be held worthy of the discipleship of your divine love, having become strangers through our wrongdoing, you made us sons and members of your household and declared us brothers and sons of the inheritance of your heavenly Father. And when through by sin we had fallen from heaven to earth, you again, in your loving-kindness, through your love made us ascend from earth to heaven. And you carried us on your shoulders, and brought us back to our first inheritance, and joined us, the earthly, with the spiritual angels. And because a single sinner who repents is important to you, you chose willingly with joy, to record it among the glorious deeds of your Gospel. Therefore now we beseech you, O Lord full of grace, that as is befitting your gentle serenity, to receive this your servant, who by our deficient hands has drawn near to you and become your disciple. Give him the mark of spiritual life, and strip off from him the old man and clothe him in the new and spiritual man that is renewed by deeds of righteousness. Enlighten his face by the forgiveness of his sins and array him in the mantle of shining brightness. Extinguish in him the ardor of the flesh, bind his mind with your love, and kindle in him the inextinguishable fire of your charity free from passion. Let him live in you a life such as befits and let him receive from you the help which does not fail. Perfect him in your truth and in the promises of your Gospel. Grant him the grace of a lasting confession and dispose him to fulfill your life-giving commands. Fill him with reverence for you. Strengthen him with an amour on the right hand and the left. Gird him with chastity and purity. Grant him to tread on serpents and scorpions and all the power of the Enemy. Keep his life in righteousness and all his senses in modesty and chastity. Let Your Holy Spirit dwell in him, and may your strength strengthen his weakness in the keeping of your holy and life-giving commands. And so let him behave as befits his holy habit, so that he may be worthy of mercy on the day of your glorious manifestation; and with the saints who have been pleasing to you, may he enter your bridal chamber full of joy. Together, may we and he be worthy to praise you in your heavenly eternal Kingdom, and

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your Father and your Holy Spirit, now and at all times and for ever. 59.

Then they pray the Trisagion and the Lord’s Prayer. Next, the priest prays this final prayer: Truly, our Lord and our God, we beg and beseech your kindness, keep the promise which your servant has made to you without falsehood, and let him not turn back in the manner of Lot’s wife, but let him live for you alone and look to you. And let him stand before you at all times without shame all the days of his life, and be worthy of the heavenly blessings which do not fail for ever and ever, and of the bridal chamber of incorruptible light, by the grace and mercy of your Only-Begotten Son and of your all-holy Spirit, now, [always, and for ever].

60.

Another (prayer) for everyone: Glory to you, the living Lamb of God, whose door is open to the penitent through his mercy. Thanksgiving to you, the Son of the Father who has exalted and glorified the horn of his holy Church. He has placed in it priests to minister to his Being while deacons shall extol his majesty. Even now, O Lord, we beseech you to protect these lambs of your flock from all the cunning snares of the Evil One, and to enlighten their understanding with your truth. May they keep your commandments, walk in your paths and be confirmed in your covenants. In their going and coming may the assistance of your grace abound in them, and may they praise your loving kindness; and may your holy name be glorified through them. Since out of their good-will they have joined your true covenant, make them worthy to receive the illustrious crown through the course of righteousness. May they offer glory and thanksgiving to you, and to your Father and to your Holy Spirit, now, for ever and ever. Thus ends the order of monastic tonsure.

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Syriac Text ܽܽ‫ܽܕܗܘ ܽܐܦ ܽܡܥܡܘܕܝܬܐ ܽܽܐܝܬܘ‬ ̣ .‫ܬܘܒ ܽܛܟܣܐ ܽܕܬܘܠܒܫܐ ܽܕܕܝܪܝܘܬܐ‬ ܽ‫ܘܡܬܟܢܐܽܒܙܢܐܽܘܠܘܽܠܐܽܠܚܡܐܝܬܽܡܫܝܓܽܓܝܪܽܘܡܕܟܐܽܠܢܦܫܐܽܡܢ‬ ̣ 166 ̈ ̈ ̈ ̈ ‫ܬܐܽܟܝܬܽܘܓܠܝܬܐ‬ ‫ܬܡܬܐܽܟܣܝ‬ ‫ܐܽܘܟܘ‬ ‫ܨܘܥܨܥ‬ ‫ ܩܕܡܐܽܨܠܘܬܐܽܕܫܘܪܝܐ‬1. ܳ ̈ ܶ ܶ ܶ ܶ ‫ܽܩ ̈ܕ‬ ܳ ‫ܰܩ‬ ܰ ܰ ܰ ܰ ‫ܽܘܪ ܶܚܡ‬ ܽ‫ ܽܩܒܠ‬.‫ ܽܘܡܬܬܢܝܚ ܽܒܩܕܝܫܐ ܽܐܠܗܐ ܶܽܩܕܝܫ ܽܒܟܠ‬.‫ܝܫܐ‬ ‫ܕܝܫܐ‬ ܶ ܳ ̈ ܳ ܶ ܰ ܰ ܳ ܳ ܰ ̈ ܶ ܰ ܰ ܰ ܽ‫ܐܽܝܚܝܕܝܐ‬ ‫ܽܘܗܒܽܠܗܽܕܒܚܝ‬.‫ܬܟ‬ ‫ܠܥܒܕܟܽܗܢܐܽܕܐܬܦܪܫܽܠܩܕܝܫܘܬܐܽܕܠܘ‬ ܰ̈ ܳ ܳ ܳ ܶ ܶ ܶ ܶ ̈ ܰ ܳ ܰ ܰ ܽ‫ ܽܒܝܕ ܽܥܒܕܘܗܝ‬.‫ ܽܢܫܬܘܐ ܽܕܢܗܘܐ ܽܩܪܝܒܐ ܽܠܐܠܗܘܬܟ‬.‫ܘܠܐ ܽܡܛܘܫܐ‬ ܳ ܰ ‫ܒܝܢܐ‬ ̈ ‫ܽܝ‬ ܰ .‫ܰܫܦܝ̈ܪܐ‬ ܳ ‫ܽܐܝܟ‬ ܰ ‫ܘܬܟ ܽܟܠܗܘܢ‬ ܳ ‫ܽܠܨ‬ ܰ ‫ܘܡ ܳܬܐ‬ ܶ ‫ܽܕܫ ܰܦܪ‬ ܽ.‫ܽܕܚ ̈ܝܘܗܝ‬ ‫ܽܕܐܠܗ‬ ܳ ܶ ܳ ܶ ܰ ܳ ܰ ܳ ܽ‫ܐܝܟ ܽܕܫܡܘܐܝܠܽܐܫܬܘܝ ܶ ܽܕܢܗܘܐ ܽܒܕܘܝܪܐ ܽܕܡܫܟܢܟ ܽܩܕܝܫܐ‬ ܳ ܰ ܶ ܳ ܳ ܰ ‫ܐܽܣܓܝܕ‬ ܳ ܰ ܳ ܽ‫ܐܽܕܐܠܗܘܬܟ‬ ‫ܚܽܫܡ‬ ‫ܽܘܢܫܬ ܰܒ‬.‫ܐ‬ ‫ܐܽܘܒܕܟܝܘܬܐܽܕܠ ܳܒ‬ ‫ܰܒܬܪܝܨܘܬ‬ ܶ ܳ ܰ ܰ ܳ ‫ܐܽܩ‬ ܰ ‫ܐܽܘܪܘܚ‬ ܳ .‫ܕܝܫܐܽܠܥܠܡܝܢ‬ ‫ܽܐ ܳܒܐܽܘܒܪ‬.‫ܗ‬ ‫ܶܡܛܠܬ‬ ‫ ܥܢܝܢܐܽܕܪܚܡܽܥܠܝ‬2. ܰ ܶ ܰ ܰ ܰ ܶ ‫ܓܝܽ̈ܪ‬ ܰ ܳ ܰ ܽ‫ܝܢܝܽܐܝܟ‬ ‫ܽܘܩܒܠ‬.‫ܚܡܐ ܽܐܠܗܐ‬ ‫ܝܟܽܣ‬ ‫ܬܽܠܚܘܕ‬ ‫ܽܐ ̱ܢ‬.‫ܚܘܣ ܳܝܐ ܽܗܘܝܽܠܝ‬ ܰܶ ܳ ܳ ܳ ‫ܗܘܽܒܪܐܽܐܣܘܛܐܽܘܪܚܡܽܥܠܝ܀‬ ܰ ܳ ‫ܪܥ‬ ܰ ܳ ‫ܒܬ‬ ܰ ܳ ܽ‫ܽܙܕܩܝܢܝܽܐܝܟܽܕܠܗܘ‬.‫ܐ܆ܽܐܠܗ ܰܐܽܣܓܝܽ̈ܪܚܡܐܽܘܚܢܢܐ‬ ‫ܟܽܢ ܶܩܫܽܐ̱ ܳܢ‬ ܰܶ ‫ܡܟܣܐܽܘܙܢܝܬܐܽܘܪܚܡܽܥܠܝ܀‬ ̈ ̈ ܽ‫ ܽܚܣܢܝ‬.‫ܽܚܢܝܓܬܐ ܽܓܥܐ ܽܐ̱ ܢܐ ܽܘܡܦܝܣ ܽܐܢܐ ܽܠܟ ܽܐܠܗܐ‬ ‫ܒܕܡܥܐ‬ ̈ ܽ ‫ܽܘܠܚܝܽܚܘܒܝܽܒܚܢܢܟܽܘܪܚܡ܀‬.‫ܡܪܝ‬ * The Syriac text is based on the manuscript Vatican Syr. 51 which is dated to A.G. 1500 = AD 1188/9, thus a very early copy of Michaels’s own manuscript of the texts collected in it. For further detailed information concerning the date and the scribe see Hubert Kaufhold, ‘Über Datum und Schreiber der Handschrift Vaticanus Syriacus 51’, Aram, 5(1993), 267-75. Vatican Syr. 51 is unfortunately damaged in certain places and a number of words are no longer legible. Therefore, I have consulted Vatican Syr. 57, which was probably copied from Vatican Syr. 51, in order to complete the missing or obscure parts. In addition, I have consulted two other manuscripts in order make for the possible scribal errors or omissions: One from Sharfet (R207 according to the old numbering) (=S), and the edition of Dolabani (=D) which is based on a collection of ancient Syriac manuscripts. 166 Title: S(harfet) ܽ ‫ܥܠ ܽܚܝܠܐ ܽܕܬܠܝܬܝܘܬܐ ܽܩܕܝܫܬܐ ܽܡܫܪܝܢܢ ܽܠܡܟܬܒ‬ ܽ‫ܛܟܣܐ ܽܕܬܘܠܒܫܐ ܽܕܕܝ̈ܪܝܐ ܽܕܐܝܬܘܗܝ ܽܡܥܡܘܕܝܬܐ ܽܬܪܝܢܝܬܐ ܽܠܟܠ ܽܡܢ‬ ‫ܕܒܗܝܡܢܘܬܐܽܢܣܒܽܠܗ‬.

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‫‪APPENDIX‬‬

‫ܕܚܛܝܬܽܘܐܪܓܙܬܟ‪ܽ.‬ܒܦܝܣܐܽܡܪܥܐܽܐ̱ ܢܐܽܠܟܽܐܠܗܐ‪ܽ.‬ܩܒܠܝܢܝܽܐܝܟܽ‬ ‫ܓܝܣܐܽܕܗܝܡܢܽܒܟܽܘܪܚܡ܀‬ ‫ܽܠܬܝܒܐ‪ܽ .‬ܘܚܣܐ ܽܠܝ ̈‬ ‫̈‬ ‫ܽܚܘܒܝܽ‬ ‫ܚܘܢܝܢܝ ܽܒܛܝܒܘܬܟ‪ܽ .‬ܚܢܢܐ ܽܕܦܬܝܚ ܽܬܪܥܗ‬ ‫ܒܚܢܢܟܽܘܪܚܡ܀‬ ‫̈‬ ‫ܕܟܢܝܽܒܚܢܢܟܽܡܢܽܥܘܠܐܽܕܣܥܪܬܽܒܥܠܡܐܽܕܒܝܫܬܐ‪ܽ.‬ܘܦܪܘܩܝܢܝܽܡܢܽܟܠܽ‬ ‫̈‬ ‫ܚܫܐܽܕܚܛܝܬܐܽܘܪܚܡ܀‬ ‫‪ 3.‬ܨܠܘܬܐܽܕܒܬܪܽܪܚܡܽܥܠܝܽ‬ ‫ܰ‬ ‫ܰ ܶ‬ ‫ܰ‬ ‫ܒܨ ܳ‬ ‫ܐܠܗ ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܒܝܢ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܽܕ ܶ‬ ‫ܐܽܛ ܳܒܐܽܘܒܪܬܚܐܽܕܚܘܒܗܽܐܬܢܩܦܬܽܠܩܝܡܗܽܩܕܝܫܐ‪ܽ:‬‬ ‫ܰ ܶ‬ ‫ܳ ܳ ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܒܦܘܠܚܢܐ ܽܕܡܝܬ̈ܪܬܐܽ‬ ‫ܗܘ ܽܢܫܘܝܟ ܽܕܒܪܗܛܐ ܽܦܐܝܐ ܽܕܙ‬ ‫ܕܝܩܘܬܐ܇ ܳܽܐܦ ܶ‬ ‫ܳ ܶ‬ ‫ܰ‬ ‫ܰ ܰ ܳ ܳ‬ ‫ܽܬܪܝܨܬ ܽ܏ܫܘ‪ܰ .‬‬ ‫ܰ‬ ‫ܽܕܫܦܪܝܢ ܽܠܗ܆ ܽܬ ܶܣܩ ܽܠܗ ܽ܏ܫܘܽ‬ ‫ܒܕܘܒ̈ܪܐ‬ ‫ܽܘ‬ ‫ܝܡܢܘܬܐ‬ ‫ܘܒܗ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܬܘܕܝܬܐ‪.‬‬ ‫̈‬ ‫ܫܡܝܢܐܽܫܘܒܚܟܽܙܡܪܝܢ‬ ‫‪ 4.‬ܥܢܝܢܐܽܕܐܠܗܝܽܐܠܗܝܽܒܩܠܐܽ‬ ‫ܽܐܬܘܥܕܬ‪ܽ.‬ܘܟܢܘܫܝܐ ܽܕܠܗ ܽܗܘܽܪܚܡܬ‪ܽ.‬ܒܚܘܒܐܽܩܒܠܘܽ‬ ‫ܕܝܪܐ ܽܕܠܗܽܗܘ ̈‬ ‫ܠܒܨܝܪܘܬܝ‪ܽ.‬ܕܒܨܠܘܬܟܘܢܽܐܬܓܘܣܬ܀ܽ ܽ‬ ‫̈‬ ‫̈‬ ‫ܽܘܒܝܫܐ ܽܫܘܝܐܝܬ‪ܽ .‬ܦܬܚ ܽܠܝ ܽܬܪܥܗܽ‬ ‫ܽܠܛܒܐ‬ ‫ܐܠܗܐ ܽܕܦܬܝܚ ܽܬܪܥܗ‬ ‫ܕܚܢܢܟܽܘܩܒܠܝܢܝܽܒܬܝܒܘܬܐ܀ܽ ܽ‬ ‫̈‬ ‫ܒܢܫܒܝ ܽܒܝܫܐ ܽܐܬܦܟܪܬ‪ܽ .‬ܘܥܠܡܐ ܽܫܒܢܝ ܽܒ̈ܪܓܝܓܬܗ‪ܽ .‬ܘܗܫܐ ܽܕܦܢܝܬܽ‬ ‫ܨܝܕܽ̈ܪܚܡܝܟ‪ܽ.‬ܠܐܽܐܗܦܟܽܟܕܽܟܪܝܐܽܠܝ܀ ܽ‬ ‫̈‬ ‫ܘܐܒܗܐ ܽܕܒܗܘܢ ܽܛܦܣܬ‪ܽ .‬ܩܪܒܘ ܽܚܠܦܝܽ‬ ‫ܐܚܘܬܐ ܽܘܟܠܗ ܽܩܝܡܐ‪ܽ .‬‬ ‫ܒܥܘܬܐ‪ܽ.‬ܠܐܠܗܐܽܢܪܚܡܽܥܠܝ܀ܽ ܽ‬ ‫̈‬ ‫ܽܚܛܝܐ‪ܽ .‬ܥܠ ܽܩܝܣܐ ܽܕܒܚ ܽܠܩܢܘܡܗ‪ܽ .‬ܒܨܠܝܒܟ ܽܢܛܪܝܢܝܽ‬ ‫ܡܫܝܚܐ ܽܕܡܛܠ‬ ‫ܡܪܝ‪ܽ.‬ܕܗܐܽܪܟܝܢܽܐ̱ ܢܐܽܩܕܡܽܪܒܘܬܟ܀ ܽ‬ ‫̈‬ ‫ܕܫܒܩܬܽܢܝܚܐܽܥܒܘ̈ܪܐ‪ܽ.‬ܘܕܡܘܬܐܽܕܚܫܟܽܠܒܫܬ‪ܽ.‬ܗܒܽܠܝܽܒܝܘܡܐܽܕܕܢܚܽ‬ ‫̈‬ ‫ܐܢ̱ܬ‪ܽ.‬ܡܢܬܐܽܒܦܣܐܽܕܩܕܝܫܝܟ܀ ܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܽܫܠܝܚܐܽܘܣܗܕܐ‪ܽ.‬ܢܗܘܘܢܽܠܟܽܫܘܪܐܽܪܡܐܽ‬ ‫ܝܠܕܬܽܐܠܗܐܽܡܪܝܡ‪ܽ.‬ܘܢܒܝ‬ ‫̈‬ ‫̈‬ ‫ܡܬܐܽܕܚܝܝܟ܀‬ ‫ܟܠܗܘܢܽܝܘ‬ ‫̈‬ ‫ܡܐܽܚܒܝܒܝܢܽܡܫܟܢܝܟ‬ ‫‪ 5.‬ܐܚܪܢܐܽܒܩܠܐܽ‬ ‫ܟܕ ̈‬ ‫ܽܠܚܛܗܝ ܽܡܬܥܗܕ ܽܐ̱ ܢܐ ܽܠܐ ܽܡܡܪܚ ܽܐܢܐ ܽܕܐܚܘܪ ܽܒܫܡܝܐ‪ܽ .‬ܐܠܐܽ‬ ‫ܒܠܒܐܽܫܚܝܩܐܽܐܝܟܽܗܘܽܡܟܣܐܽܓܥܐܽܐ̱ ܢܐܽܠܘܬܟܽܡܪܝܐܽܪܚܡ܀ ܽ‬ ‫̈‬ ‫̈‬ ‫ܽܘܕܡܥܐܽ‬ ‫ܽܢܝܢܘܝܐ ܽܒܗܘ ܽܙܒܢܐ‪.‬‬ ‫ܬܝܒܘܬܐ ܽܡܩܪܒ ܽܐܢܐ ܽܠܟ ܽܐܝܟ‬ ‫ܒܚܫܐ ܽܐܫܕ ܽܐ̱ ܢܐ ܽܐܝܟ ܽܚܛܝܬܐ ܽܒܝܬ ܽܫܡܥܘܢ‪ܽ .‬ܡܛܠܗܕܐ ܽܓܥܐܽ‬ ‫ܐܢܐܽܠܘܬܟ܀ ܽ‬ ‫̈‬ ‫̈‬ ‫ܽܘܒܝܫܬܐܽ‬ ‫ܣܟܠܘܬܐ ܽܟܠܗܝܢ ܽܕܩܢܘܡܝ܆ ܽܝܕܥ ܽܐܢܐ ܽܠܗܝܢ ܽܡܪܐ ܽܟܠ‪.‬‬ ‫̈‬ ‫ܕܣܥܝ̈ܪܢܽܠܝ܆ܽܗܐܽܡܟܣܢܽܠܝܽܒܟܠܥܕܢ‪ܽ.‬ܘܡܛܠܗܕܐܽܓܥܐܽܐܢܐ܀ ܽ‬ ‫̈‬ ‫ܬܪܥܝܬܝܽܕܝܢܐܽܠܝ‪ܽ.‬ܘܚܘܫܒܝܽܗܐܽܡܩܛܪܓܝܢܽܠܝ‪ܽ.‬ܘܒܗܬܬܐܽܕܣܥܝܪܐܽܠܝܽ‬ ‫̈‬ ‫ܡܚܦܝܐܽܐܦܝܽܕܠܐܽܐܚܙܟ‪ܽ.‬ܘܡܛܠܗܕܐܽܓܥܐܽܐܢܐ܀ ܽ‬ ‫ܐܝܟ ܽܚܛܝܬܐ ܽܓܥܐ ܽܐܢܐ‪ܽ .‬ܘܐܝܟ ܽܡܟܣܐ ܽܡܬܟܫܦ ܽܐܢܐ‪ܽ .‬ܘܐܝܟܽ‬ ‫ܰܰ‬ ‫̈‬ ‫ܚܽܢܟܣܘܗܝ܆ܽܚܛܝܬܽܒܫܡܝܐܽܘܩܕܡܝܟ‪ܽ.‬ܘܡܛܠܗܕܐ܀ ܽ‬ ‫ܗܘܽܒܪܐܽܕܦܪ‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

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‫̈‬ ‫ܬܐܽܠܥܘܕܪܢܝܽܐܘܽܚܢܢܐ‪ܽ.‬ܘܚܝܠܝܢܝܽܥܠܽܦܘܩܕܢܝܟ‪ܽ.‬ܘܐܫܘܢܝܽܡܪܝܽܕܐܚܙܐܽ‬ ‫̈‬ ‫ܚܢܢܟ‪ܽ.‬ܒܗܝܽܫܥܬܐܽܕܦܣܝܩܬܐ‪ܽ.‬ܘܡܛܠܗܕܐܽܓܥܐܽܐܢܐ܀‬ ‫‪ 6.‬ܐܚܪܢܐ ܽܒܡܙܡܘܪܐ ܽܛܘܒܘܗܝ ܽܠܡܢ ܽܕܐܫܬܒܩ ܽܠܗ ܽܥܘܠܗ‪[ܽ .‬ܒܩܠܐ]ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܽܥ ܰܕܪܝܢܝ܀‬ ‫ܐܠܗ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܣܘܝܥܐ ܽܗܘܬ ܽܠܗܘܢܽ‬ ‫ܠܓܢ̱ܒ̈ܪܐ ܽܐܢ̱ܬ ܽܫܦܠܬ‪ܽ .‬ܘܠܡܡܚܝܐ ܽܕ‬ ‫ܩܪܐܘ ܰܘܟ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܝܒܘܬܟ‪ܽ .‬ܕܐܢ̱ܬܽ‬ ‫ܣܓܝܦ ܽܘܡܡ ܰܚܝ ܽܒܚܛܗܐ‪ܽ .‬ܕܐܠܢܝ ܽܒܛ‬ ‫ܰܝܡܝܢܟ‪ܽ .‬ܘܠܝ ܽܕ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܰ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܪܐ ܽܠܕܠܐ ܽܣܒܪܐ‪ܽ .‬ܒܒܥܘ ܰ‬ ‫ܽܚܢܢܐ‪ܽ .‬ܐܬܦܢ ܽܥܠܝ ܽܘܐܬܪܚܡܽ‬ ‫ܐܝܬܝܟ ܽܣ‬ ‫ܥܠܝ܀ ܽ‬ ‫ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ̈ܪ ܰ‬ ‫ܰ‬ ‫ܚܡܝܟ ܽܡܪܝ ܽܐܦܝܣܘܟ ܽܘܒܪܝܬܢܝ ܽܡܢ ܽܥܦܪܐ‪ܽ .‬ܘܕܡܘܬܟ ܽܘܨܠܡܟܽ‬ ‫ܳ‬ ‫ܽܐܫܠܛܬܢܝ ܶ‬ ‫ܽܕܐܟܘܠ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܒܦܪܕ ܳ‬ ‫ܕܛܘܒܐ ܰ‬ ‫ܰ‬ ‫ܐܬܒ ܰܣܡ‪ܽ.‬‬ ‫ܽܘ‬ ‫ܝܣܐ ܽ‬ ‫ܐܠܒܫܬܢܝ‪ܽ ܶ .‬ܘ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܘ ܶ‬ ‫ܒܨܒܝܢܝ ܽܢܦܠܬ ܽܡܢ ܽܗܘ ܽܪܘܡܐ‪ܽ .‬ܒ̈ܪܚܡܝܟ ܽܡܪܝ ܽܐܩܝܡܝܢܝ ܽܘܐܬܦܢܽ‬ ‫ܥܠܝ܀ ܽ‬ ‫ܰ‬ ‫ܶ ܰܳ‬ ‫ܶ ܰ‬ ‫ܽܕܦ ܰ‬ ‫ܘܡܗ ܰ‬ ‫ܽܒܚܣ ܶ‬ ‫ܽܪ ܶ‬ ‫ܳ‬ ‫ܪܕ ܳ‬ ‫ܳ‬ ‫ܽܒܝܫܐܽ‬ ‫ܗ‬ ‫ܡ‬ ‫ܐ‪.‬‬ ‫ܪ‬ ‫ܠܕ‬ ‫ܽܒܥ‬ ‫ܽܒܝܫܐ‬ ‫ܢܝ‬ ‫ܐܚܬ‬ ‫ܽ‬ ‫ܢܟܠ‬ ‫ܽ‬ ‫‪.‬‬ ‫ܐ‬ ‫ܝܣ‬ ‫ܡܢ‬ ‫ܶ ܶ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܡܪܝܪܐ‪ܽ.‬ܘܒܓܙܪܽܕܝܢܐܽܕܡܘܬܐܽܐܬܚܝܒܬܽܥܠܽܕܐܫܬܡܥܬܽܠܗ‪ܽ.‬ܚܘܣܽ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܽܨ ܳ‬ ‫ܳ‬ ‫ܪܝܽܥ ܰ‬ ‫ܝܽܘܐܬܦܢ܀ ܽ‬ ‫ܐ‪ܽ.‬ܘܐܥܕܢܝܽܡܢܽܐܝܕܘ ̱ܗ‬ ‫ܟܽܕܫܒܝܗܝܽܒܝ ܳܫ‬ ‫ܠܡ‬ ‫ܳܡ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܽܒܚܢܢܟ ܳ‬ ‫ܽܙܕܩܬ‪ܽ .‬ܘܠܥܡܡܐ ܰ‬ ‫ܠܚ ܳܛ ̈ܝܐ ܰ‬ ‫ܽܩܕܫܬ ܰ‬ ‫ܽܐܢܬ ܰ‬ ‫ܽܡ ܳ‬ ‫ܽܛܡܐܐ ܰ‬ ‫ܰ‬ ‫ܪܝܐܽ‬ ‫ܳ‬ ‫ܳ‬ ‫̱ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܚܝܬܐ ܽܕܩܪܒܬ ܽܠܟ ܽܚܘܠܡܢܐ ܽܫܟܢܬ ܽܒܛܝܒܘܬܟ‪ܽ .‬ܘܠܝܽ‬ ‫ܐܠܗܐ‪ܽܰ .‬ܘܠܡܡ ̈ܶ‬ ‫ܰ ܰ‬ ‫ܽܡܚ ܰܘܪ ܽܟܠ‪ܰ .‬‬ ‫ܳ‬ ‫ܳܕ ܳ‬ ‫ܰ‬ ‫ܽܗܘ ܽܚܐܢܽ‬ ‫ܽܕܐܢ̱ܬ‬ ‫ܽܒܙܘܦܟ‬ ‫ܽܚ ܰܘܪܝܢܝ‬ ‫ܽܡܘܡܐ‬ ‫ܘܝܐ ܽܘܣܓܝ‬ ‫̣‬ ‫ܰܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܚܛܝܐܽܡ ܰ‬ ‫ܰ‬ ‫ܝܢܝܽܒܝܕܽ̈ܪܚܡܝܟܽܣܓܝܽ̈ܪܚܡܐܽܘܐܬܪܚܡ܀‬ ‫ܰܽ‬ ‫ܢܽܚܘܒܝܗܘܢ‪ܽ.‬ܚܘܢ‬ ‫̈‬ ‫‪ 7.‬ܟܬܒܝܢܢ ܽܬܘܒ ܽܘܬܫܒܚܬܐ ܽܕܩܢܘܢܐ ܽܚܕܬܐ ܽܣܝܘܡܘܬܐ ܽܕܣܥܝܕ ܽܒܪܽ‬ ‫ܨܒܘܢܝ‪ܽ .‬ܗܘ ܽܕܐܬܬܣܪܚ ܽܠܡܝܠܝܛܝܢܝ ܽܘܐܬܟܢܝ ܽܡܪܝ ܽܝܘܚܢܢ܀ ܽܐܝܬܝܗܝܢܽ‬ ‫̈‬ ‫̈‬ ‫ܽܡܛܟܣܢ ܽܥܠܽ‬ ‫ܽܬܫܒܚܬܐ ܽܕܡ̈ܪܟܒܢ ܽܥܠ ܽܗܠܝܢ ܽܕܐܝܟܘܣ ܽܬܪܝܢܐ‬ ‫ܕܝܢ‬ ‫ܥܐܕܐ ܽܕܕܢܚܐ ܽܐܘܟܝܬ ܽܕܥܡܕܐ‪ܽ .‬ܐܟܡܢ ܽܕܐܡܬܝ ܽܕܡܬܛܝܒܝܢܽ‬ ‫̈‬ ‫ܕܢܙܡܪܘܢܽܐܢܝܢܽܒܬܫܡܫܬܐܽܕܠܒܫܐܽܕܕܝܪܝܐ‪ܽ.‬‬ ‫ܐܡܘ̈ܪܐܽܡܗܝ̈ܪܐܽܘܨܒܝܢܽ‬ ‫ܘܐܝܟܐ ܽܕܠܐ ܳ‬ ‫ܽܗܘܐ ܽܥܗܢܘܬܐ܆ ܽܢܫܒܩܘܢ ܽܟܕ ܽܙܡܪܝܢ ܽܠܗܠܝܢ ܽܕܡܢ ܽܠܥܠܽ‬ ‫̈‬ ‫ܟܬܝܒܢܽܒܠܚܘܕ‪.‬‬ ‫‪ܽ 8.‬ܩܕܡܐܽܽܕ[ܫܒܚܘܽܠܡܪܝܐ]ܽܓܐܝܐܽܒܽܽܕܪܟܽܗܘܐܽܥܠܽܬܘܩܦܐ‬ ‫ܽܫܝܛܐ‪ܽ .‬ܘܥܠܗܝܽ‬ ‫ܚܝܠܬܝܗܝ ܽܛܒܐ ܽܠܟܝܢܢ ܽܪܦܝܐ ܽܒܚܘܝܕܟ ܽܕܥܡ ܽܒܣܪܢ ̣‬ ‫̈‬ ‫̈‬ ‫ܽܬܘܒ ܽܡܢ ܳ‬ ‫̈‬ ‫ܽܪܫܦܐ ܽܕܥܠܽ ܽܐܪܥܐܽ‬ ‫ܽܒܚܛܗܐ ܽܘ̈ܪܨܝܦܝ‬ ‫ܡܟܬܡܝ‬ ‫ܽܒܫܘܚܢܐ‪̣ .‬‬ ‫ܠܩܝܡܬܐܽܐܫܘܝܬ‪ܽ.‬ܘܒܕܓܘܢܽܠܒܝܒܘܬܐܽܐܬܡܠܝܬܽܕܐܛܦܣܽܒܨܠܝܒܟ‪ܽ.‬‬ ‫ܕܒܗܽܐܩܗܐܽܠܒܝܫܐܽܕܐܘܚܠܢܝ܀ܽ ܽ‬ ‫ܽܕܢܟܝܠܐ ܽܒܙܘܦܟ ܽܚܝܐ‪ܽ.‬‬ ‫ܫܢܗ‬ ‫ܽܥܘ‬ ‫ܣܬܪܬܗ ܽܒܪ ܽܡܠܟܐ ܽܠܥܙܝܙܘܬ‬ ‫̣‬ ‫̣‬ ‫ܒܬܝܗܝܽܠܢܽܢܝܫܽܙܟܘܬܐ‪ܽ.‬ܕܒܗܽܢܫܗܐܽܠܚܘܨܦܗ‪ܽ.‬ܘܥܠܗܕܐܽܡܦ̈ܪܟܠܝܽ‬ ‫ܘܝܗ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫ܽܥܘܫܢܗ‪ܽ.‬‬ ‫ܦܘܬ‬ ‫ܽܠܬܩܝ‬ ‫ܫܘ‬ ‫ܠ‬ ‫ܽܬ‬ ‫ܟܘ‬ ‫ܽܗܦ‬ ‫ܣܘ‬ ‫ܽܛܦ‬ ‫ܽܒܨܠܝܒܐ‬ ‫ܽܟܕ‬ ‫ܒܘܗܝ‪.‬‬ ‫ܒܢܫ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫݀‬ ‫ܦܣܩܽܠܡܨܝܕܬܗ܀ܽ ܽ‬ ‫ܕܥܡܗܘܢܽܡܪܝܽܐܫܘܢܝܽܕܐ‬ ‫ܰ‬ ‫ܽܦܓܪܢܐܝܬ‪ܽ .‬ܘܠܢ ܽܟܝܬ ܽܬܨܛܠܡ‪ܽ.‬‬ ‫ܽܕܬܬܛ ܰܗܡ‬ ‫ܐܢ̱ܬ ܽܕܡܢ ܽ܏ܒܬܘ ܽܫܦܪ ܽܠܟ‬ ‫̣‬ ‫̈‬ ‫ܽܚܙܝܬܽ‬ ‫ܽܒܝܫܐ ܽܬܒܕܘܩ ܽܘܬܫܘܙܒ‪ܽ .‬ܟܕ ܽܒܫܘܚܢܐ ̣‬ ‫ܕܠܨܠܡܐ ܽܕܥܓܢܗ ̣‬ ‫̈‬ ‫ܰ‬ ‫ܐ‪ܽ.‬ܐܬܓܗܢܬܽܘܥܨܒܬܽܫܘܡܬܗ‪ܽ.‬ܣܡܟܽ‬ ‫ܕܐܬܡܚܝ‪ܽ.‬ܐܝܟܽܐܣܝܐܽܛܒ‬ ‫̈‬ ‫ܢܪܣܡܽܥܠܝ‪ܽ.‬ܘܢܓܗܝܢܝܽܡܢܽܚܫܐܽܕܐܘܟܡܘܢܝ܀‬

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‫‪12.‬‬

‫‪APPENDIX‬‬ ‫ܕܥܫܢܽܠܒܝܽ[ܒܩܠܐ]ܽܚܢܢܽܕܐܬܦܪܟܠܢܢ܀ܽ‬ ‫ܽܕܒܥܘܫܢܗ܆ ܽܥܫܢ ܽܠܓܢܣܢ ܽܬܚܘܒܐ‪ܽ .‬ܕܐܘܚܠ ܽܘܐܫܬܦܠܽ‬ ‫ܡܫܝܚܐ‬ ‫̣‬ ‫ܽܕܝܠܝ ܽܒܕܢܚܐ ܽܕܢܘܗܪܟ‪ܽ.‬‬ ‫ܒܫܘܥܠܝܗ ܽܕܒܥܠܕܪܐ‪ܽ .‬ܥܫܢ ܽܐܦ ܽܫܪܪ ܽܠܢܦܫܐ ̣‬ ‫ܽܕܢܟܝܠܐ‪ܽ :‬ܕܒܢܟܠܗ ܽܣܚܦܢܝ ܽܡܢܽ‬ ‫ܽܠܥܘܫܢܗ‬ ‫ܽܐܩܗܐ‬ ‫ܽܕܒܥܘܫܢܟ‬ ‫ܘܗܒ ܽܠܝ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܐܡܽܗܘܝܬ܀ܽ ܽ‬ ‫ܪܘܡܐܽܕܒܗܽܩ‬ ‫̱‬ ‫̈‬ ‫ܬܐܽܒܩܢܘܡܗܽܕܪܫܽܠܢ‪ܽ.‬ܘܒܝܫܐܽ‬ ‫ܢܫܐ܆ܽܐܘܪܚܐܽܠܘܥܕܐܽܕܡܠܟܘ‬ ‫ܡܽܒܢܝ‬ ‫ܪܚ‬ ‫̣‬ ‫̣‬ ‫݀‬ ‫ܕܚܢܝ ܽܠܓܘ ܽܨܡܪܬܗ‪ܽ .‬ܘܗܐ ܽܠܐܐ ܽܟܠܫܥ ܽܘܡܦܫܚ ܽܠܝ ܽܕܠܐ ܽܐܩܘܡ‪ܽ.‬‬ ‫ܡܪܬܗ‪ܽ.‬ܘܩܦܝܢܝܽܒܠܡܐܢܟ‪ܽ.‬ܘܐܗܘܐܽܡܢܝܐܽ‬ ‫ܒܝܡܢܟܽܡܪܝܽܕܐܠܢܝܽܡܢܽܨ‬ ‫̣‬ ‫ܒܓܙܪܟ܀ܽ ܽ‬ ‫ܝ ̈‬ ‫ܘܡܬܐ ̈‬ ‫ܽܕܒܝܫܐ ܽܐܬܛܠܩܘܽ‬ ‫ܽܒܣܪܝܩܘܬܐ‪.‬‬ ‫ܽܘܓܡܪܘ‬ ‫ܽܕܚܝܝ ܽܣܦܘ‬ ‫ܽܕܒܢܝܪܗ ̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫݀‬ ‫ܽܢܬܦ ܽܢܓܕܢܝ ܽܠܘܥܕܐ ܽܕܚܝܐ‪ܽ .‬ܒܙܘܦܟܽ‬ ‫ܒܟܠ ܽܣܢܝܬܐ‪ܽ .‬ܘܗܫܐ ܽܕܚܢ ̣ܢܟ ̣‬ ‫̈‬ ‫ܽܗܘ ܽܡܣܕܩ ܽܐܢܬ ܽܠܐܫܛܪܽ‬ ‫ܚܠܠܝܢܝ‪ܽ .‬ܘܡܢ ܽܟܘܬܡܬܐ ܽܚܘܪܝܢܝ‪ܽ .‬ܕܐܢܬ ̣‬ ‫̈‬ ‫ܒܐܽܕܚܛܝܐ‪ܽ.‬‬ ‫̈ܽ‬ ‫ܚܘ‬ ‫ܕܡܪܝܐܽܫܡܥܬܽ[ܒܩܠܐ]ܽܝܒܒܽܽܒܬܫܒܘܽ܀ ܽ‬ ‫ܽܚܘܒܐܽ‬ ‫ܐܥܕܢܝ ܽܠܠܡܐܢܟ ܽܗܫܐ‬ ‫ܽܕܦܢܝܬ ܽܨܝܕ ܽ̈ܪܚܡܝܟ‪ܽ .‬ܣܬܬ ܽܒܝ ̣‬ ‫̣‬ ‫ܕܡܬܢܒܪܫܽܥܠܽܦܘܠܚܢܟ‪ܽ.‬ܘܒܪܬܚܐܽܕܪܚܡܬܟܽܢܫܗܐܽܠܓܐ̈ܪܘܝܽܕܢܟܝܠܐ‪ܽ:‬‬ ‫̣‬ ‫݀‬ ‫ܫܘܬܽܐܘܡܢܘܬܗܽܡܦܪܟܠܬܐ‪ܽ.‬ܕܠܐܽܢܕܝܩܽܥܠܝܽ‬ ‫ܘܐ‬ ‫ܫܚܘܩܽܒܝܕܽܚܝܠܟܽܠܒܝ ̣‬ ‫̣‬ ‫ܒܣܬܪܐܽܘܢܫܕܐܽܒܝܽܣܡܗܽܢܟܝܠܐ܀ܽ ܽ‬ ‫̣‬ ‫̈‬ ‫ܽܒܚܘܒܐ‪ܰ .‬‬ ‫ܽܣܕܩܽ‬ ‫ܽܫܦܝܥ ܽܒ̈ܪܚܡܐ܆ ܽܡܣܘܚ ܽܥܡܐ ܽܣܪܝܓ‬ ‫ܠܘܥܕܟ‬ ‫̣‬ ‫ܒܚܢܢܟ ܽܠܐܫܛܪ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܠܙܝܙܐܽ‬ ‫ܽܒܚܘܒܐ‬ ‫ܽܕܬܝܒܐ‪ܽ .‬ܘܐܢܐ ܽܕܐܬܝܟܡܬ‬ ‫ܽܚܘܒܐ‬ ‫ܽܚܫܘܟܘܬܝ‪ܽ .‬ܘܢܥܕܝܢܝ ܽܡܢܽ‬ ‫ܕܛܠܝܘܬܐ‪ܽ .‬ܢܘܗܪܟ ܽܡܬܘܡܝܐ ܽܢܬܬܒܪܩ ܽܥܠ ̣‬ ‫̈‬ ‫ܙܐܽܠܐܽܡܬܬܨܡܚܢܐܽܕܛܘܥܝܝ܀ܽ ܽ‬ ‫̈ܚ‬ ‫ܕܽܒܝܽܢܝ ̈ܒܘܗܝ‪ܽ.‬‬ ‫ܚܦܢܝܽܡܢܽܠܘܬܟܽܚܪܡܢܐܽܕܡܪܬܗܽܓܣܐܽܥܠܝ‪ܽ.‬ܘܐܚ ̣ܠ‬ ‫ܣ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫ܽܣܢܝܢ‪ܰ .‬‬ ‫ܽܣܡ ̈‬ ‫ܽܚܝܐ ܽܕܢܛܦ ܽܥܠ ܽܩܝܣܐ ܽܘܐܚܝܽ‬ ‫ܘܒܣܒܣ ܽܦܠܦܠܢܝ ܽܒܟܠ‬ ‫ܠܓܢܣܢ‪ܽ .‬ܣܡܟ ܽܡܐܣܝܢܐ ܽ ̣ܢܪܣܡ ܽܥܠ ܽܚܛܝܘܬܝ‪ܽ .‬ܘܢܐܣܐ ܽܠܝ ̈‬ ‫ܽܚܒܪܬܝܽ‬ ‫ܕܦܚܽܒܝܽܪܝܚܗܽܘܐܬܓܢܚܬ‪.‬‬ ‫ܕܒܠܠܝܐܽܢܦܫܝ‬ ‫̈‬ ‫̈‬ ‫ܽܢܓܝܚ ܽܡܡܘܠܘܗܝ ܽܥܠ ܽܟܘܬܡܬܝ‪ܽ .‬ܘܢܓܪܘܦ ܽܒܝܕܽ‬ ‫ܝܡܐ ܽܕܚܢܢܟ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫݀‬ ‫ܽܘܢܒܗܬ ܽܒܥܠܕܒܒܐ‪ܽ :‬ܕܟܕܢܢܝ ܽܕܐܦܠܘܚܽ‬ ‫ܽܕܚܛܗܝ‪.‬‬ ‫ܽܕܠܝܚܐ‬ ‫ܫܦܥܘܗܝ ܽܠܝܡܐ ̣‬ ‫ܬܐ‪ܽ.‬ܕܒܗܽܗܘܽ‬ ‫ܙܐܽܠܢܝܫܽܙܟܘ‬ ‫ܒܫܘܥܒܕܗ‪ܽ.‬ܘܢܦܣܘܩܽܡܢܝܽܣܒܪܗ܆ܽܡܐܽܕܚ‬ ‫̣‬ ‫̣‬ ‫ܐܙܕܝܢܬܽܕܠܥܕܝܢܽܡܫܒܠܽܡܣܩܽܠܝ܀ܽ ܽ‬ ‫ܥ ̣ܫܡܽܣܚܦܢܝܽܒܢܟܠܗ܆ܽܥܠܡܐܽܕܪܚܡܬܽ̈ܪܓܝܓܬܗ‪ܽ.‬ܘܕܚܢܝܽܡܢܽܐܘܪܚܐܽ‬ ‫ܕܡܫܒܠܐ ܽܠܠܡܐܢ ̈‬ ‫ܽܚܝܐ‪ܽ .‬ܘܟܕ ܰ‬ ‫ܽܒܛܥܡܬܗ ܽܛܥܝܬ‪ܽ .‬ܓܣܐ ܽܥܠܝ ܽܡܪܬܗܽ‬ ‫ܘܐܬܓܢܚܬ‪ܽ .‬ܝܡܝܢܟ ܽܡܪܝ ܽܐܘܫܛ ܽܠܝ ܽܐܝܟ ܽܕܠܫܡܥܘܢ‪ܽ .‬ܘܐܥܕܢܝ ܽܡܢܽ‬ ‫ܕܠܘܚܝܗ‪ܽ.‬ܩܕܡܽܕܢܛܒܥܢܝܽܒܡܨܝܕܬܗ‪.‬‬ ‫̣‬ ‫݀‬ ‫ܡܽܒܒܪܬܽܩܠܐܽܚܒܝܒܬܐܽ‬ ‫ܪܥ‬ ‫ܕܩܪܝܬܽܠܡܪܝܐܽܒܽܽ ̣‬ ‫ܽܚܒ ܽܘܐܙܕܟܝ ܽܐܚܝܕ ܽܥܠܡܐ ܽܚܫܘܟܐ‪ܽ .‬ܕܟܕܢܢܝ ܽܕܐܦܠܘܚ ܽܒܗ܆ܽ‬ ‫ܝܘܡܢ ̣‬ ‫ܘܐܘܒܕ ܽܠܥܠܡܐ ܽܥܛܝܦ ܽܢܘܗܪܐ‪ܽ .‬ܘܗܐ ܽܡܬܟܦܦ ܽܘܪܡܐ܆ ܽܕܚܙܐܽ‬ ‫ܛܬܽܡܢܽܓܘܗ‪ܽ.‬ܛܒܐܽܕܐܥܕܝܬܢܝܽܡܢܽܕܠܘܚܝܗܽܐܝܟܽܕܠܙܟܝ‪ܽ.‬ܗܒܽܠܝܽ‬ ‫ܕܦܠ‬ ‫̣‬

‫‪204‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫ܕܡܢܽܘܥܕܟܽܠܐܽܐܦܕܽܟܕܽܡ ܰ‬ ‫ܰ‬ ‫ܕܘܝܽܐ̱ ܢܐ܀ܽ ܽ‬ ‫̈‬ ‫ܐܚܫܢܝ ܽܒܥܠܕܪܐ‪ܽ .‬ܕܦܪܟܠܢܝ ܽܒܢܫܒܘܗܝ ܽܡܢ ܽܛܠܝܘܬܝ‪ܽ .‬ܬܒܝܐܢܝ ܽܛܝܒܘܬܟܽ‬ ‫ܕ ̣‬ ‫ܗܫܐ ܽܕܠܢܝܚܟ ܽܢܓܕܬܢܝ‪ܽ .‬ܘܕܦܢܝܬ ܽܠܠܡܐܢܟ܆ ܽܐܥܠܝܢܝ ܽܠܓܘ ܽܩܝܛܘܢܟ‪ܽ.‬‬ ‫‪167‬‬ ‫̈‬ ‫ܢܨܝܚܐܝܬ‪ܽ .‬ܗܢܘܢ ܽܕܡܫܒܠܝܢܽ‬ ‫ܘܒܗܘܢ ܽܒܨܡܚܐ ܽܕܢܘܗܪܟ ܽܢܬܬܒܪܩ ܽ ̣‬ ‫ܠܩܘܪܒܐܽܕܡܬܐܠܗܢܘܬܗ܀ܽ ܽ‬ ‫̣‬ ‫̈‬ ‫݀‬ ‫ܬܘܗܝܽܠܐܽܢܚܘܽܡܢܽ‬ ‫ܪܗܽܕܒܥܠܕܪܐ‪ܽ.‬ܘܚܘܬܚ‬ ‫ܒܽܟܝܬܽܚܝܠܝܽܘܐܘܦܝܽܡܢܽܢܝ‬ ‫̣ܽܚ‬ ‫̣‬ ‫ܕܗܪܝܢ ܽܘܡܕܠܚܝܢ ܽܠܝ‪ܽ .‬ܚܝܠܟ ܽܡܐܚܐ ܽܟܠ‪ܽ .‬ܢܕܪܟ ܽܠܐܝܠܝ ܽܕܐܘܚܽܠܬ ܽܠܝ‪ܽ.‬‬ ‫̈‬ ‫̈‬ ‫ܽܗܠܟܬܝ‪ܽ .‬ܕܐܪܕܐ ܽܕܠܐ ܽܬܘܩܠܬܐܽ‬ ‫ܽܕܦܘܩܕܢܝܟ ܽܢܗܕܝܢܝ ܽܘܢܬܪܨ‬ ‫ܘܒܐܘܪܚܐ‬ ‫݀‬ ‫ܒܐܘܪܚܐܽܣܢܝܩܬܽܥܠܽܕܘܥܬܐ܀‬ ‫̣‬ ‫‪ 13.‬ܕܡܒܪܟܽܐܢܬܽܒܽܽܚܝܒܽܐܦܽܐܣܝܦ‪ܽ.‬‬ ‫̈‬ ‫ܕܝܢܽܟܝܬܽܐܦܽܡܬܦܨܚܝܢܽܫܡܥܬܽܒܣܒܪܬܟܽܥܠܽ‬ ‫ܣܐܽܫܡܝܢܐ‪ܽ.‬ܕܚ‬ ‫ܛ ̈ܟ‬ ‫̣‬ ‫݀‬ ‫ܠܬܽܕܡܢܽܦܟ̈ܪܐܽܕܒܝܫܐܽܐܫܘܪ‪ܽ.‬‬ ‫ܚܕܽܚܛܝܐܽܡܐܽܕܬܐܒ‪ܽ.‬ܘܒܕܓܘܢܽܐܬܚܝ‬ ‫̣‬ ‫̈‬ ‫ܰ‬ ‫̈‬ ‫ܣܽܕܠ̈ܪܚܡܝܽܕܘܥܬܐܽܕܥܢܘܝܘܬܐܽ‬ ‫ܪܟܽܩܕܝܫܐܽܐܛܦ‬ ‫ܝܐܽܢܝ‬ ‫ܘܒܠܡܐܢܐܽܕܚ‬ ‫̣‬ ‫݀‬ ‫ܐܬܬܠܘܬܬ܀ܽ ܽ‬ ‫ܬܗܽܨܝ ̈‬ ‫̈‬ ‫݀‬ ‫ܕܽܒܝܫܐ‪ܽ.‬ܕܓ ݀‬ ‫ܽܐܢܘܢܽܡܨܝܕܬܐܽ‬ ‫ܽܫܒܬ‬ ‫ܦܬ‬ ‫ܗܘܒܐܽܕܚܝܐ‪ܽ.‬ܕܬܚܬ ̣ܝܽܝ‬ ‫݀ܽܝ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫݀‬ ‫݀‬ ‫ܽܘܩܗܠܬ ܽܐܢܫܘܬܐ‪ܽ.‬‬ ‫ܕܛܘܥܝܝ ܽܕܦܬܟ̈ܪܐ‪ܽ .‬ܘܟܕ ܽܠܛܘܚܐ ܽܡܬܚܬ ܽܢܫܒܝܗ‬ ‫̣‬ ‫݀‬ ‫ܫܐ‪ܽ.‬ܒܗܽܡܪܝܽܘܠܝܽܐܫܘܐܽܕܐܦܣܩܽ‬ ‫ܒܨܠܝܒܐܽܚܝܐܽܣܕܩܗ ܽܘܥܒܕܗ ܽܠܕܝ‬ ‫̣‬ ‫ܡܐܣ̈ܪܝܬܗ‪.‬‬ ‫݀‬ ‫ܕܒܪܟܘܽܟܠܗܘܢܽܒܽܽܪܘܙܘܽܗܘܘܽܒܦܘܪܩܢܐܽ‬ ‫‪14.‬‬ ‫̈‬ ‫ܽܒܪܐ ܽܐܣܘܛܐ ܽܒܕܪܬ ܽܠܟܠܗܘܢ ܽܡ̈ܪܗܛܝ‪ܽ .‬ܘܥܡ ܽܚܝܘܬܐ ܽܦܗܝܬܽ‬ ‫ܝܟ‬ ‫ܐ‬ ‫̈‬ ‫ܣܽܐ ̣ܢܐܽܠܟܽܡܦܢܝܢܐܽܕܟܠܽ‬ ‫ܒܬܘܩܠ‬ ‫̣‬ ‫ܬܐܽ̈ܪܣܡܬܽܡܘܬܐ‪ܽ.‬ܘܒܕܓܘܢܽܡܦܝ ̈‬ ‫̈‬ ‫ܛܥܝܐ‪ܽ.‬ܕܒ̈ܪܚܡܐܽܬܩܒܠܢܝ‪ܽ.‬ܘܬܫܘܝܢܝܽܕܥܡܽܦܥܠܝܟܽܐܬܡܢܐ‪ܽ.‬ܘܪܒܐܽܗܝܽ‬ ‫݀‬ ‫ܠܝܽܗܕܐܽܕܐܫܬܘܝܬܽܕܐܦܢܐܽܠܛܝܪܟ܀ܽ ܽ‬ ‫̈‬ ‫ܕܪܚܡܬ ܽܥܢܝܢܟܘܢ‪ܽ .‬ܟܢܘܫܝܐ ܽܢܟܦܐ ܽܓܡܝܪ ܽܒܩܘܕܫܐ‪ܽ .‬ܨܠܘܬܟܘܢܽ‬ ‫̈‬ ‫ܽܠܫܘܡܬܐܽ‬ ‫ܽܕܡܘܬܐ ܽܕܕܘܒ̈ܪܝܟܘܢ‪ܽ̈ .‬ܗܢܘܢ ܽܕܡܝܩܢܝܢ‬ ‫̈ܽ‬ ‫ܬܩܒܘܥܝ ܽܒܝ‬ ‫̈‬ ‫ܕܝܚܝܕܝܐ‪ܽ .‬ܘܠܪܘܡܐ ܽܕܠܥܠ ܽܠܘܬ ܽܚܝ ܽܥܠܡܐ ܽܡܫܒܠܝܢ ܽܠܗܘܢ‪ܽ .‬ܕܠܗܘܢܽ‬ ‫݀‬ ‫ܬܛܒܘܥܽܒܝܽܡܘܢܝܛܝܽܕܚܟܡܬܽܡܪܝܡܐ܀ܽ ܽ‬ ‫̣‬ ‫̈‬ ‫ܽܨܠܘܬܟܘܢ‪ܽ .‬ܟܕ ܽܠܐܽ‬ ‫ܽܓܕܝܠ ܽܒܪܘܚܐ ܽܠܟܘܢ ܽܡܬܓܕܠ ܽܒܝܕ‬ ‫ܟ ̣ܠܝܠܐ‬ ‫ܳ‬ ‫ܡܬܬ ̈ܣܢܝܢ ̣ܽܕܥܠ ̈‬ ‫̈‬ ‫̈‬ ‫ܽܘܓܘܕܐܽ‬ ‫ܽܥܫܢܢ‪.‬‬ ‫ܽܟܢܘܬܐ ܽܡܬܬܣ̈ܪܚܢ‪ܽ .‬ܒܗܕܐ ܽܟܝܬ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܫܡ ܽܐܚܐ ܽܨܕܝܢ‪ܽ.‬‬ ‫ܕܢܘܗܪܐ ܽܠܗܝܢ ܽܣܘܚܢ‪ܽ .‬ܚܝܒܢ ܽܘܡܬܡܚܠܢ‪ܽ .‬ܟܕ ܽܡܢ ̣‬ ‫̈‬ ‫̈‬ ‫ܢܢܝ‪ܽ.‬ܐܦܽܠܡܐܣܝܘܬܝܽܢܬܠܗܩܢ܀‬ ‫ܘܒܕܓܘܢܽܢܬܟܒ‬ ‫‪ 15.‬ܕܡܘܪܒܐܽܢܦܫܝܽܽܒܽܐܘܽܠܬܗܪܐܽܕܝܠܕܟܝ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܪܘܚܐ ܽܗܝ ܰ‬ ‫ܳ‬ ‫ܽܕܐܥܒܪܬ ܽܠܫܘܚܬܢ ܽܒܪܘܚܦܗ‪ܽ .‬ܘܚܕܬܬܽ‬ ‫ܬ ܰܫܒܝ ܽܥܠܝܟ‬ ‫ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܰ‬ ‫ܽܒܡܐܓܢܢܘܬܐ ܰ‬ ‫ܠܪܛܝܒܘܬܐ ܰ‬ ‫ܰ‬ ‫ܽܕܚܛܝܬܐ ܰ‬ ‫ܽܬܣܝܦ‪ܽ.‬‬ ‫ܽܕܥܠܝܟ‬ ‫ܠܥܬܝܩܘܬܢ‪ܽ .‬ܘ‬ ‫̣ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܬܦܢܐ ܽܕܝܢ ܽܬܣܘܟ ܽܒܟ ܽܛܝܒܘܬܐ ܽܕܐܝܟ ܽܕܫܘܐ ܽܬܦܪܘܥ ܽܬܘܕܝܬܐ‪ܽ:‬‬ ‫‪ in the margin.‬ܕܓܢܣܢ ‪S adds‬‬

‫‪167‬‬

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‫‪APPENDIX‬‬

‫ܰ‬ ‫ܕܢ ܶ‬ ‫ܘܕܐܽܚܝܒܝܢܢ܀ ܽ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܽܕܥ ܰܒܪ ܳ‬ ‫ܽܩܝܢ ܳܬܐ‪ܽ .‬ܗܘ ܳ‬ ‫ܽܡܪ ܳ‬ ‫ܝܡܐ‪ܰ .‬‬ ‫ܒ ܳ‬ ‫ܳ‬ ‫ܽܕܪܘܚܐ‪ܽ :‬ܬܘܽ‬ ‫ܽܘܒܙܡܝ̈ܪܬܐ‬ ‫ܽܠܘܬ‬ ‫ܝܘܒܒ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ ܶ ܰ ܰ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܥܡܝܽܫܘܝܐܝܬ‪ܽ.‬ܢܪܡܪܡܽܒܡܨܠܠܘܬܐ‪ܽ.‬ܠܗܘܽܕܡܢܽܥܬܝܩܘܬܐܽܕܚܛܝܬܐܽ‬ ‫ܰܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܕܟܝܽܘܡܪܩܢ‪ܽ.‬ܕܢܘܕܐ܀ ܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ ܰ ܰ‬ ‫ܶ ܰ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܬܬܒܪܩܽ‬ ‫ܐܬܚܦܝ ܽܒܛܘܥܝܝ ܽܕܦܬܟ̈ܪܐ܆ ܽܕܢ‬ ‫ܗ ܳܫܐ ܽܕܠܟܝܢܢ܇ ܽܗܘ ܽܕܚܠܕ ܽܘ‬ ‫ܳ‬ ‫ܰ ‪168‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܚܘܝܬܝܗܝ‪ܽ.‬ܒܝܠܕܟܝܽܬܗܝܪܐܽܐܘܽܟܢܝܟܬܐ‪ܽ.‬ܒܕܓܘܢܽܬܘܒܽܓܕܝܽܥܠܝܢ ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܢ‪ܽ.‬ܕܢ ܶ‬ ‫ܡܛ ܳܢ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܪܕܘܦܽܠܥ ܳ‬ ‫ܳ‬ ‫ܘܕܐ܀‬ ‫ܐܘܟܡ ܰܽ‬ ‫ܐܽܕ‬ ‫ܟܝ‪ܽ.‬ܕܢ‬ ‫ܒܚܝܠܽܒܥܘܬ‬ ‫ܳ‬ ‫ܕܫܒܚܘܽܠܡܪܝܐܽܒܽܽܠܗ ܰ‬ ‫ܰ‬ ‫ܛܥܝܢܐ‬ ‫ܘܽܕ‬ ‫‪16.‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܫܘܒܩܢܐܽܡܪܝܽܫܐܠܽܽܐ̱ ܶܢܐ‪ܽ.‬ܕܚܛܗܐܽܕܣܥܝܪܝܢܽܠܝ‪ܽ.‬ܚܣܐܽܐܢܘܢܽܒܚܢܢܟ‪ܽ.‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܽܠܚ ܳܝ ̈ܒܐ‪܏ܽ.‬ܗܘܗ܀ ܽ‬ ‫ܘܽܡܙ ܶܟ‬ ‫ܬܽܗ‬ ‫ܕܐܢ̱ ̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܚܡܐܽܡܠ ܰ‬ ‫ܐܽܗܘܝܽܠܥ ܳ‬ ‫ܟ‪ܽ.‬ܡܪܐܽܕܟܠܗܽ̈ܪ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܟܽܠܐܪܥܐܽ‬ ‫ܒܚܘܒ‬ ‫ܐ‪ܽ.‬ܕ‬ ‫ܒܕ‬ ‫ܰܚ‬ ‫ܝܘܣܬܢ ܳ‬ ‫ܳ‬ ‫ܶ ܰ‬ ‫ܰ‬ ‫ܐܬܝܬܽܚܠܦܽܦܘܪܩܢܗܽܕܓܒܝܠܬܟ‪܏ܽ.‬ܗܘܗ܀ ܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ ܰ‬ ‫ܘܽ̈ܪ ܶ‬ ‫ܐܒ ܰܗ ܰ‬ ‫ܰ‬ ‫ܝܽܟܠܟܘܢܽܘ ̈‬ ‫ܘܽܐ ܶ‬ ‫ܗܽܗ ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܚܡܐܽܚܠܦܽ‬ ‫ܚܒܬ‪ܽ.‬ܒܥ‬ ‫ܟܢܘܫܝܐܽܕܠ‬ ‫ܝ܆ܽܘ‬ ‫ܐܚ‬ ‫̱‬ ‫ܰ ̈‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰܚܠܫܘܬܝ‪ܽ.‬ܕܒܨܠܘܬܟܘܢܽܐܬܓܘܣܬ‪܏ܽ.‬ܗܘܗ܀ ܽ‬ ‫̈ܶ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܚܛܗܐ ܰ‬ ‫ܫܝܪܐ ܽܗܘܝܬ ܽܠܝ܆ ܰ‬ ‫ܥ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܡܬܕܟܪ ܽܐ̱ ܳܢܐܽ‬ ‫ܽܘܕܫܟܝ̈ܪܬܐ‪ܽ .‬ܘܗܐ‬ ‫ܽܕ‬ ‫ܒܕܐ ܽܟ‬ ‫ܶ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܗܝܽܒܗܬܬܐ܆ܽܕܢܛܝܪܐܽܠܝܽܘܠܕܐܟܘܬܝܽ܏ܗܘܗ܀ ܽ‬ ‫ܽܫܐܠ̈ܬܝ ܰܽ ܳ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܫܘܒܩܢܐ‪ܰ .‬‬ ‫ܗܐ ܽܡܦܝܣ ܽܐ̱ ܳܢܐ ܰ‬ ‫ܽܦ ܳܢܐ ܶ‬ ‫ܽܗܘܽ‬ ‫ܽܥܠ‬ ‫ܽܒܚܢܢܟ‪ܽ .‬ܕܐܢ̱ܬ ̱‬ ‫ܰ ܳ ̈ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐ‪ܽ.‬ܡܚ ܶܣܐܽܚܘܒܐܽܕܚܛܝܐ‪܏ܽ.‬ܗܘܗ܀ ܽ‬ ‫ܠܚܘܕܽܙ ܳܟ ܳܝ‬ ‫ܰܒ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܚܣܐ ܰ‬ ‫ܚܢܝܓܐܝܬ ܽܡܬܟܫܦ ܽܐ̱ ܢܐ܆ ܽܠܟ ܽܛܒܐ ܽܘܡܠܐ ܽ̈ܪܚܡܐ‪ܰ .‬‬ ‫ܽܚܘܒܝܽ‬ ‫ܳܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܽܠܚ ܳܛ ̈ܝܐܽ܏ܗܘܗ܀‬ ‫ܘܽܡܚ ܶܣ‬ ‫ܬܽܗ‬ ‫ܰܒܚܢܢܟ‪ܽ.‬ܕܐܢ̱ ̱‬ ‫‪ 17.‬ܣܕܪܐܽܒܝܕܽܦܪܘܡܝܘܢܽ‬ ‫ܬ܏ܫܒܘܽܘܫܪܟܐ‪ܽ .‬‬ ‫ܰ ̈ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܽܡܚ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܣܝܢܐܽܕܚܘܒܐܽܘܫܒܘܩܐܽܕܚܛܗܐ‪ܽ.‬ܠܗܘܽܡܫܝܓܢܐܽܕܚܘܒܬܐܽ‬ ‫ܠܗ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܡܚܘܪ ܳܢܐ ܽܕܨܐܘܬܐ‪ܽ .‬ܠܗܘ ܽܕܪܚܝܩ ܽܘܡܒܥܕ ܽܡܢ ܽܟܠܗܝܢ ܽܬ̈ܪܥܝܬܐܽ‬ ‫ܘ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܕܝ ܶ‬ ‫ܽܕ ܰ‬ ‫ܽܛ ܳܒܐ ܰ‬ ‫ܥܝܐ ܳ‬ ‫ܽܪ ܳ‬ ‫ܡܚܐ ܳ‬ ‫ܐ̱ ܳܢ ܳܫ ̈ܝ ܳܬܐ‪ܽ .‬ܠܗܘ ܶ‬ ‫ܽܘܨ ܳ‬ ‫ܟܡܬܐ ܶ‬ ‫ܢܦܩܽ‬ ‫ܘ‬ ‫ܽܠܗ‬ ‫ܗ‪.‬‬ ‫ܠܘܕ‬ ‫ܽܚ‬ ‫̈ܶ‬ ‫ܰ ܳ ܰ‬ ‫ܰ ܶ‬ ‫ܐܒܝܕܐ ܶ‬ ‫ܽܒܥ ܳܬܐ ܰ‬ ‫ܐܫܟܚ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܐܢܘܢ ܰ‬ ‫ܽܕܣܪܩܽ‬ ‫ܠܥܠܡ‪ܽ .‬ܠܗܘ‬ ‫ܽܠܚ ̈ܝܐ ܽܕ‬ ‫ܽܘ‬ ‫ܽܕ‬ ‫ܒܬܪ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܦܫܗ ܶ‬ ‫̈‬ ‫ܰܢ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܒܢܝܫܐ‪ܽ .‬ܘܚܠܛ ܽܐܠܗܘܬܗܽ‬ ‫ܽܡܛܠ ܽܦܘܪܩܢܢ‪ܽ .‬ܘܗܘܐ ܽܐ̱ ܢܫܐ ܽܡܢ ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܘ ܳ‬ ‫ܽܒܓܒܝܠܬܢ‪ܰ .‬‬ ‫ܰ‬ ‫ܽܝܬܗ ܰ‬ ‫ܒܐ̱ ܢܫܘܬܢ‪ܰ .‬‬ ‫ܽܕܛ ܶܗܡ ܳ‬ ‫ܗܘܐ ܽܒܪܐ̱ ܢ ܳܫܐܽ‬ ‫ܽܒܪ‬ ‫ܽܐܝܬܘܬ ܶܐ ܰ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܐܠܗܐ‪ܽ .‬ܒܪܘܝ ܶܐܽ‬ ‫ܶܡܢ ܽܒܬܘܠܬܐ ܽܟܕ ܽܠܐ ܽܐܫܬܚܠܦ ܽܡܢ ܽܗܝ ܽܕܐܝܬܘܗܝ‬ ‫ܰ ܶ ܶ‬ ‫ܰ̈ ܰ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܪܘܚܐ ܽܕܦܘܡܗ ܽܟܠܗܘܢ ܽܚܝܠܘܬܐ‪ܽ .‬ܕܠܗܽ‬ ‫ܽܫܡ ܳܝܐ‪ܽ .‬ܘ‬ ‫ܽܥܒܕ‬ ‫ܒܡܠܬܗ‬ ‫ܕ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܬܫܒܚܢܽܘܒܘ̈ܪܟܢ‪ܽ:‬ܡܢܽܟܠܗܝܢܽܒ ܳ‬ ‫̈‬ ‫̈ܪܝܬܐ‪ܽ.‬ܒܗܢܐܽܥܕܢܐ‪.‬‬ ‫‪ 18.‬ܣܕܪܐ‬ ‫ܳ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܗܒ ܳܬܐ ܰ‬ ‫ܽܒܡ ̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܒܫܘܟ ̈ܢܐ‪ܽ.‬‬ ‫ܽܘܫܦܝܥ‬ ‫ܽܐܠܗܐ ܽܕܝܠܢ‪ܽ :‬ܗܘ ܽܪܒ‬ ‫ܡܫܝܚܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܽܒ̈ܪ ܶ‬ ‫ܰ‬ ‫ܽܘܣܓܝܐܐ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽܛܝܒܘܬܗ܆ܽ‬ ‫ܽܪܘܚܗ‪.‬‬ ‫ܽܕܢܓܝܪܐ‬ ‫ܚܡܐ‪ܽ .‬ܗܘ‬ ‫ܘܚܝܘܣܬܢ‬ ‫‪.‬ܨܡܚܗ ‪S adds‬‬

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‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫ܰ ܳ ̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܘܗܝ‪ܽ.‬ܘܥܠܽܽ ܰܐܝܠ ܶ ܰ‬ ‫ܠܘ ܶܬ ܶ‬ ‫ܝܢܽܕ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܗܽܡܬܦܢܝܢ‪ܽ.‬ܗܘܽ‬ ‫ܬܗܽܫܦܝܥܐܽܥܠܽܕܚܠ‬ ‫ܚܡܢܘ‬ ‫ܘܡܪ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽܕܚ ܳܛ ܳܝܐ܆ ܰ‬ ‫ܰ‬ ‫ܽܐܝܟ ܽܗܝ ܽܕܢܬܦܢܐ ܽܠܘܬܗ ܽܘܢ ܶ‬ ‫ܽܒܡܘܬܗ ܰ‬ ‫ܕܠܐ ܳ‬ ‫ܐܚܐ‪ܽ.‬‬ ‫ܽܨܒܐ‬ ‫ܳ ̈ܶ‬ ‫̈ ܳ‬ ‫ܰ ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܝܚܝܕ ܶܝܗܽܕܐܒܐܽܕܥܠܽܬܠܡܝܕܐܽܕܝܠܟܽܩܕܝܫܐܽܟܠܽܫܘܘܟܢܐܽܕܡܘܗܒܬܐܽ‬ ‫ܶ‬ ‫̈ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳܛ ̈ܒܬܐ ܽܐ ܰܫܕܬ‪ܽ .‬ܗܘ ܽܕ ܰ‬ ‫ܰ‬ ‫ܽܒܝܕ ܽܒܥܘܬܐܽ‬ ‫ܫܒܩܬ ܽܠܥܡܐ ܽܣܟܠܘܬܗ܆‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰܕ ̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܡܪܝܡܽܡܢܽܓܪܒܗܽ‬ ‫ܘܽܕܩ ܶܒܠܬܽܒܥܘܬܗܽܕܡܘܫܐ܆ܽܘ‬ ‫ܡܢܝ ܳܚܢܐܽܕܝܠܟ‪ܽ.‬ܗ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܕܟܝܬ‪ܽ .‬ܘܦܨܝܬ ܽܠܪܚܒ‪ܽ .‬ܘܫܒܩܬ ܽܠܕܘܝܕ ܽܣܟܠܘܬܗ܆ ܰܽܡܛܠ ܽܒܥܘܬܐܽ‬ ‫ܰ ܶ‬ ‫ܰ ܳ‬ ‫ܰ ܰ‬ ‫ܘܙܒܬܽܠ ܰ‬ ‫ܩܬܽܠܝ ܳ‬ ‫ܳ‬ ‫ܢ‪ܽ.‬ܘܫ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܡܢ ܶܫܐ‪ܽ ܽ.‬‬ ‫ܘܢ‬ ‫ܝܟ‪ܽ.‬ܘܦܪ‬ ‫ܒܽܩܕ ܰܡ‬ ‫ܐܽܕܩܪ‬ ‫ܡܬܚ ܳܢܢܝܬ‬ ‫ܰ ܶ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܒܥܘܬܐ ܽܘܬ ̈‬ ‫̈‬ ‫ܟܫܦܬܐ ܰ‬ ‫ܽܕܥ ̈ܒܕܐ ܽܕܝܠܟ‪ܽ :‬ܗܠܝܢ ܽܕܒܕܚܠܬܐܽ‬ ‫ܰܩ ܶܒܠܽܐܦ ܽܗ ܳܫܐ‬ ‫ܳ‬ ‫ܳ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܬܝܬܐ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܟ‪ܽ .‬ܘܫܕܪ ܽܥܠܝܗܘܢ ܽܡܘܗܒܬܐܽ‬ ‫ܽܡܬܓܪܓܚܝܢ ܽܩܕܡ ܽܡܪܘܬ‬ ‫ܘܒܪ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܪܘܚܐ ܽܩܕܝܫܐ‪ܽ .‬ܐܝܢ ܽܡܪܝܐ ܽܐܠܗܐ ܽܕܝܠܢ܇ ܽܗܘ ܽܕܡܛܠ ܽܦܘܪܩܢܐ ܽܕܝܠܢ܇ܽ‬ ‫ܰ‬ ‫ܚܬܝܬܗ ܰ‬ ‫ܽܩܝܣܐ ܰ‬ ‫ܨܠܝܒܐ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܘܠܬ ̈‬ ‫ܽܕ ܳ‬ ‫ܽܐܬܬܠܝܬ‪ܽ .‬ܘܠܐܐܪ ܰ‬ ‫ܐܪܥܐܽ‬ ‫ܽܕ‬ ‫ܫܬ‪.‬‬ ‫ܽܩ ܶܕ‬ ‫ܥܠ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܫܥܝܢܐܽ‬ ‫ܒܝܕ ܽܗܝ ܽܕܐܬܥܪܙܠܬ ܽܥܡ ܽܡܘܬܐ ܽܢܚܬܬ‪ܽ .‬ܘܠܟܝܢܐ ܽܐ̱ ܢܫܝܐ‬ ‫ܶ‬ ‫ܽܕܒ ܳ‬ ‫ܰ ܰ ̈ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܽܕܝܠܟܽܪܚܡܬܽܒܢ ̈ܝܐܽܠܗܽ‬ ‫ܬܦܬ‬ ‫ܐܽܐ ܶܣܩܬ‪ܽ.‬ܘܥܠܽܟ‬ ‫ܡܝܪܽܗ ܳܘ‬ ‫ܕܚܛܝܬܐܽܛ ܳ ̱‬ ‫̈‬ ‫ܶ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܫܩܠܬ‪ܽ.‬ܘܠܚܕܘܬܐܽܕܪܘܙܐܽܕܡܛܠܬܗ܆ܽܠܟܠܗܘܢܽܚܝܠܘܬܐܽܫܡܝܢܐܽܙܡܢܬ‪ܽ.‬‬ ‫ܶ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ ܳ‬ ‫ܽܐ ܳ‬ ‫ܦܢܐ ܶ‬ ‫ܽܠܚ ̈‬ ‫ܛܝܐ܆ ܰ‬ ‫ܳܪ ܳ‬ ‫ܩܪܐ ܰ‬ ‫ܽܠܬ ܳܝ ̈ܒܐܽ‬ ‫ܽܕܐܬܐ ܽܕܢ‬ ‫ܥܝܐ ܽܛܒܐ‬ ‫ܽܐܢܘܢ ܽܠܘܬܟ‪ܰ .‬‬ ‫ܰ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܽܠܙܕ ܶ‬ ‫ܽܒܒܣܝܡܘܬܐ ܽܕܝܠܟ‪ܰ .‬‬ ‫ܰ‬ ‫ܝܩܐ ܽܢ ܰܛܪ ܽܒܡܪܚܡܢܘܬܟ‪ܽ .‬ܠܕܢܦܝܠܝܢܽ‬ ‫ܰܩ ܶܒܠ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܫܪܪ‪ܽ .‬ܠܕܛܥܝܢ ܽܐܦܢܐ‪ܽ .‬ܠܕ ܰ‬ ‫ܕܩܝܡܝܢ ܰ‬ ‫ܰܐܩܝܡ‪ܽ .‬ܠ ܳ‬ ‫ܡܒܕܪܝܢ ܽܟܢܫ‪ܽ .‬ܠܟܠܢܫ ܽܗܝܽ‬ ‫ܶ‬ ‫ܳ ܳ‬ ‫ܳ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐܽܘܦ ܳ‬ ‫ܩܚܐܽܣܥܘܪܽܒܪܚܡܬܽܐ̱ ܢܫܘܬܟ‪ܽ ܽ.‬‬ ‫ܕܥܕܪ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܒܕܟ ܽܗ ܳܢܐ ܶ‬ ‫ܽܠܩܪܝܒܘܬܐ ܰ‬ ‫ܠܥ ܳ‬ ‫ܠܘܬܟ‪ܳ ܰ .‬‬ ‫ܽܕ ܳ‬ ‫ܰܘ ܰ‬ ‫ܳ‬ ‫ܽܥܠܡܐ ܰ‬ ‫ܝܗܝܽ‬ ‫ܽܕܐܬܦܪܫ ܶܽܡܢ‬ ‫ܽܐܫܘ ̱‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܠ̈ܪܚܡܐ ܽܘܠܫܘܒܩܢܐ ܽܕܚܛܗܐ‪ܽ .‬ܘܠܓܠܝܘܬ ܽܐܦܐ ܽܕܠܘܬܟ‪ܽ .‬ܦܨܝܗܝ ܽܡܢܽ‬ ‫ܳ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܢܣ ̈‬ ‫ܽܘܬܘܩܠܬܐ‪ܽ .‬ܘܡܢ ܶ‬ ‫ܝܘܢܐ ܰ‬ ‫ܽܕܚܛܝܬܐ‪ܶ .‬‬ ‫̈‬ ‫ܽܘܡܢ ܽܟܠ ܰ‬ ‫ܽܡܥܒܕܢܘܬܐܽ‬ ‫ܰܦ ̈ܚܐ‬ ‫̈ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܳܕܐܟܠܩܪܨܐ ܽܘܕܫܐܕܐ‪ܽܶ :‬ܘܕܒܢܝ ܽܐܢܫܐ ܽܒܝܫܐ‪ܽ .‬ܘܦܪܘܩܝܗܝ ܽܡܢ ܽܚܫܐܽ‬ ‫ܶ‬ ‫̈ ܳ‬ ‫ܽܨܐܐ‪ܰ .‬‬ ‫ܫܟܝ̈ܪܐ܆ ܶ‬ ‫ܐܪܚܩ ܽܡܢܗ ܽܟܠܗܝܢ ܰ‬ ‫ܳ‬ ‫ܽܘ ܶ‬ ‫ܽܚܘܫ ̈ܒܐ ̈‬ ‫ܚܫܒܬܐܽ‬ ‫ܽܡ‬ ‫ܽܘܡܢ ܽܟܠ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܘܩܕܝܫܘܬܐ‪ܰ .‬‬ ‫ܽܫܦ̈ܪܢ‪ܰ .‬‬ ‫ܽܘܢ ܰܛܪܝܗܝ ܰ‬ ‫ܰܐܝܠܶܝܢ ܽܕܠܟ ܽܠܐ ܳ‬ ‫ܽܒܕܟܝܘܬܐ ܰ‬ ‫ܽܒܢܟܦܘܬܐ‪ܽ.‬‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽܡܢ ܽܗܝ ܽܕܢ ܶ‬ ‫ܽܐܝܠܶܝܢ ܰ‬ ‫ܪܝܐ ܶ‬ ‫ܠܨܒܝܢܟ‪ܰ .‬‬ ‫ܦܪܘܩܝܗܝ ܳ‬ ‫ܘܒܟܠܗܝܢ ܰ‬ ‫ܽܡ ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܡܢܝܚܢ ܽ ܶ‬ ‫ܗܘܐܽ‬ ‫ܽܘ‬ ‫ܽܕ‬ ‫ܰ ܳ‬ ‫ܶ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܬܐ ܶ‬ ‫ܳ‬ ‫ܽܕܟܫܠܐ ܽܐܘ ܽܕܬܘܩܠܬܐ‪ܽ .‬ܐܘ ܽܕܚܘܣܪܢܐ ܽܐܘ ܽܕܣܘܓܦܢܐ܇ ܽܐܘܽ‬ ‫ܥ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܐܝܢܐ ܽܕܗܘ ܰ‬ ‫ܽܕܚܛܝܬܐ܇ ܽܠܢ ܶ‬ ‫ܽܠܒ̈ܪ ܶܝܐ ܰ‬ ‫ܕܟܠ ܽܙܢܐ ܰ‬ ‫ܽܠܚܒ̈ܪܘܗܝ܆ ܰ‬ ‫ܦܫܗ ܽܐܘ ܰ‬ ‫ܽܐܘܽ‬ ‫ܰ ̈ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܒܘܬܟ ܽܠܐ ܶ‬ ‫ܘܝܐ‪ܶ .‬‬ ‫ܽܡ ܰ‬ ‫ܽܚ ܶܝܠܳܝܗܝ ܰ‬ ‫ܽܐ ܳ‬ ‫ܽܕܨ ܳ‬ ‫ܠܐ ܰ‬ ‫ܠܠܢܝܬܐ‪ܽ :‬ܗܝ ܳ‬ ‫ܒܝܐܽ‬ ‫ܬܡ‬ ‫ܽܒܛ‬ ‫ܠܓ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܒܚ ̈ܝܐܽܕܒܢ ̈‬ ‫ܐ‪ܽ.‬ܕܢܗܘܐܽܥܠܬܐܽܕܬܫܒܘܚܬܐܽܠ ܳ‬ ‫ܟܽܩ ܳ‬ ‫ܫܡ ܰ‬ ‫ܰ‬ ‫ܕܝܫܐ‪ܽ.‬‬ ‫ܝܢܫ ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܝܫܐܽܟܢܝܫ‪ܽ.‬ܟܕܽܥܡܗܽܐܦܽܟܠܢܽ‬ ‫ܘܚܘܢܽܡܪܝܐܽܘܠܥܡܐܽܗܢܐܽܕܒܫܡܟܽܩ‬ ‫ܳ ܶ‬ ‫̈ܳ‬ ‫ܶ ܰ‬ ‫ܫܕܝܢܢ‪ܽ.‬ܠܐܽܡ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܽܕܝܠܢܽܥܠܽ‬ ‫ܐܽܘܒܝܫܬ‬ ‫ܣܩܘܢܽܚܛ ̈ܗ‬ ‫ܪܝܽܢ‬ ‫ܝܟܽܐ‬ ‫ܢܽܩܕ ܰܡ‬ ‫ܠ ܶ ̈ܒܘܬ‬ ‫̈ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܝܢܢܽܓܝܪܽܐܝܟܽ‬ ‫ܐ‪ܽ.‬ܚܛ‬ ‫ܐܽܕܒܝܫܬ‬ ‫ܬܥܗܕ ܳܢ‬ ‫ܘܽܩܕܝܫܐ‪ܽ.‬ܘܠܐܽܡ‬ ‫ܠ ܳܒܐܽܕܝܠܟܽܗ‬ ‫‪ܶ̈ ܰ 169‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫̈‬ ‫[ܒܢܝܽܐ̱ ܢܫܐ‪ܽ.‬ܐܪܫܥܢܢܽܐܝܟܽܥܦ̈ܪܢܐ‪ܽ.‬ܐܣܟܠܢܢܽܐܝܟ] ܽܥܒܕܐܽܒܝܫܐ‪ܽ.‬‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܢ̱ܬܽܕܝܢܽܡܪܝܽܫܒܘܩܽܐܝܟܽܐܠܗ ܰܐ‪ܽ.‬ܚܣܐܽܐܝܟܽܡܪܚܡܢܐ‪ܽ.‬ܚܪܪܽܐܝܟܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽܬ ܶ‬ ‫ܳ‬ ‫ܽܬܟܦܘܪ ܽܒܢ ܳ‬ ‫ܳ‬ ‫ܽܪܝܫܢ ܰ‬ ‫ܪܟܢ ܰ‬ ‫ܐܪܥܐ‪ܽ :‬ܡܛܠܽ‬ ‫ܽܒ‬ ‫ܽܠܥܠܡ‪ܽ .‬ܘܠܐ‬ ‫ܽܡܪܝ‬ ‫ܳܛ ܳܒܐ‪.‬‬ ‫ܽܠܐ ܶ‬ ‫̈ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܣܕܐܽܘܠܒܟܝܐ‪ܽ:‬ܩܕܡܽܟܢܫܐܽ‬ ‫ܪܢ‪ܽ.‬ܠܐܽܡܪܝܽܢܗܘܐܽܠܚ‬ ‫ܒܝܫܬܐܽܐܝܠܝܢܽܕܣܥ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽܡܪܝܽܬ ܶ‬ ‫ܐܽܘܕܒܢܝܢ ̈ܫܐ‪ܽ.‬ܠܐ ܳ‬ ‫ܘܽܕܡ ܰ‬ ‫ܰ‬ ‫ܢܽܒܒܗܬܬܐܽܗܝܽܕܠܥܠܡ‪ܽ.‬‬ ‫ܒܗܬܽܠ‬ ‫ܠܐ ̈ܟ‬ ‫ܗ‬ ‫‪Found in Vat. 57.‬‬

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‫‪207‬‬

‫‪APPENDIX‬‬ ‫ܢܽܝ ܳ‬ ‫ܽܗܒܽܠ ܰ ܰ‬ ‫ܶ‬ ‫ܐܽܘܩ ܳ‬ ‫ܶܐ ܳ‬ ‫ܠܐ ܰ‬ ‫ܐܽܕܡ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܡܝܢܟ‪ܽ ܽ.‬‬ ‫ܘܡ‬ ‫ܐܪܪܝܣܝ‬ ‫ܢܽܦ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܕܢܘܪܐ ܳ‬ ‫ܫܝܥܐ܆ ܽܬܦܪܘܣܝ ܶ‬ ‫ܽ̈ܪ ܶ‬ ‫ܗܡܐ ܰ‬ ‫ܽܟ ̈‬ ‫ܢܦܝܗ ܰ‬ ‫ܽܢ ܳ‬ ‫ܳ‬ ‫ܽܛܝܒܘܬܟܽ‬ ‫ܽܥܠ‬ ‫ܘܡܐ‬ ‫ܳ‬ ‫ܰ ܰ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܬܣܬܪܝܽܠܢܽܡܢܽܠܘܚܡܐܽܕܟܐܢܘܬܐ‪ܽ.‬ܘܚܢܢܽܦ̈ܪܝܩܝܽܒܫܡܟܽܩܕܝܫܐܽܟܕܽ‬ ‫ܶ‬ ‫ܰ ܰܶ‬ ‫ܳ ܳ‬ ‫̈ ܳ‬ ‫ܟܘܬܐ ܶ‬ ‫ܫܬܘ ܰ‬ ‫ܽܢ ܶ‬ ‫ܽܡ ܶ‬ ‫ܠܦܘܪܩܢܐ ܽܗ ܳܢܐ ܶ‬ ‫ܢܩܪܒܽ‬ ‫ܫܬܘܐ ܽܕ‬ ‫ܫܒܚܬܐ ܽܕܙ‬ ‫ܝܢܢ܆ ܽܬ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܣܓܝܐܘܬܽ̈ܪܚܡܐܽܠܐܽܡܬܡܫܚܢܐܽܕܝܠܟܽܡܪܝܐ܆ܽܘܠܐܒܘܟܽܡܒܪܟܐܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܛܘܒܬܢܐܽܕܫܠܚܟܽܠܦܘܪܩܢܢ‪ܽ.‬ܘܠܪܘܚܟܽܩܕܝܫܽܒܟܠܽܘܛܒܐ‬

‫‪19.‬‬

‫‪20.‬‬

‫‪21.‬‬ ‫‪22.‬‬

‫ܩܠܐܽܒܽܽܕܩܘܩܝܐ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܥ ܳ‬ ‫ܳ‬ ‫ܕܡܘܬܽ‬ ‫ܽܕܐܬܐܽܠܛܝܪܟ ܽܒܪ ܽܐܠܗܐ‪ܽ .‬ܘܒܬ‬ ‫ܪܒܐ‬ ‫ܪܥܐ ܽܕ̈ܪܚܡܝܟ ܽܢܩܫ ܽܒ ܰ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܘܣܝܡ ܽܬܘܒ ܽܥܠܘܗܝܽ‬ ‫ܚܛܝܬܐ‪ܽ .‬ܩܒܠܝܗܝ ܽܡܪܝ ܽܒ̈ܪܚܡܐ ܽܕܛܝܒܘܬܟ‪.‬‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܨܠܝܒܟ‪ܶ .‬‬ ‫ܪܘܫܡܗ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽܢ ܰ‬ ‫ܣܝܡܐ ܰ‬ ‫ܽܒ ܳ‬ ‫ܽܢܝܪܟ ܰ‬ ‫ܽܕ ܳ‬ ‫ܽܘܥܡܽ‬ ‫ܽܩܠܝܠܬܐ܆‬ ‫ܽܘܡܘܒܠܟ‬ ‫ܛܥܢ‬ ‫ܰ‬ ‫ܶ ܰ ̈ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܗܠܝܢܽܚܟܝܡܬܐܽܠܓܢܘܢܟܽܢܫܬܘܐ‪ܽܽ.‬ܗܘܗܽ܀ ܽ‬ ‫ܡܟܪ ܽܠܶܗ ܰ‬ ‫ܰܚ ܳ‬ ‫ܩܢܘܡܗ ܰ‬ ‫ܕܡܐ ܰ‬ ‫ܽܡܫܝܚܐ ܰ‬ ‫ܶ‬ ‫ܽܕ ܰ‬ ‫ܽܘܒ ܳ‬ ‫ܦܫܐ ܽܕܐ̱ ܳܢ ܳܫܐ܆ ܰ‬ ‫ܽܢ ܳ‬ ‫ܳ‬ ‫ܽܦܪܩܗܽ‬ ‫ܽܕ‬ ‫ܬܢܐ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܫܬܘܕܐܽ‬ ‫ܽ‬ ‫ܘܒܨܠܝܒܗ ܽܚܪܪܗܰ‪ܽ .‬ܨܒܬ ܽܫܘܦ̈ܪܝܗ ܽܒܣܘܓܐܐ ܽܕܢ ܰܡܘܣܝܟ‪ܽ .‬ܘ‬ ‫ܳ‬ ‫ܰ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܗ ܽܚܝܐ ܽܕܠܥܠܡ‪ܽܰ .‬ܢܦܫܐ ܽܗܕܐ ܽܕܐܬܡܟܪܬ ܽܠܙܩܝܦܘܬܟ‪ܽ .‬ܗܒ ܽܠܗܽ‬ ‫ܶ‬ ‫ܶ‬ ‫̈ ܳ‬ ‫ܳ‬ ‫ܟܽܬ ܶ‬ ‫ܫܬܘܐ‪ܽܽ.‬ܗܘܗܽ܀ ܽ‬ ‫ܓܢܘܢ‬ ‫ܦܠܘܚܽܛܒܬܐܽܘܠ‬ ‫ܕܬ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܐܠܗܐ ܽܕܦܬܝܚ ܽܬܪܥܗ ܽܠܕܢ ܶܩܫ ܽܒܗ܆ ܽܦܬܚ ܽܠܝ ܽܬܪܥܗ ܽܕܚܢܢܟ ܽܕܪܟܝܢܽ‬ ‫ܳ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐ̱ ܳܢܐ ܽܩܕܡ ܽܪܒܘܬܟ‪ܽ .‬ܐܢ̱ܬ ܽܢܛܪܝܢܝ ܽܐܝܟ ܽܒܒܬܐ ܽܕܥܝܢܐ‪ܽ .‬ܘܐܢ̱ܬܽ‬ ‫ܰ‬ ‫ܽܡܪܝ ܶ‬ ‫ܽܒܝܫܐ‪ܳ .‬‬ ‫ܰܣ ܰܬ ܰܪܝܢܝ ܽܕܠܐ ܰ‬ ‫ܽܢ ܶ‬ ‫ܽܒ ܳ‬ ‫ܽܘ̈ܪ ܰ‬ ‫ܽܚܢ ܳܢܟ ܳ‬ ‫ܽܢܦܘܩ ܰ‬ ‫ܳ‬ ‫ܚܡܝܟܽ‬ ‫ܒܥܬܝ‬ ‫ܐܟܝܢܝ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܛܪܘܢܢܝ‪ܽ.‬ܘܐܗܘܐܽܙܡܝܢܐܽܒܡܫܬܘܬܐܽܕܡܛܝܒܐܽܠ̈ܪܚܡܝܟ‪܏ܽ.‬ܗܘܗ܀ ܽ‬ ‫ܢܢ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܛܝܪܗ ܰ‬ ‫ܽܕܥ ܶ‬ ‫ܳ‬ ‫ܽܟ ܰ‬ ‫ܽ̈ܪܘܚ ܶܢܐ ܽܕܠ ܳ‬ ‫ܳ‬ ‫ܽ̈ܪܚܡܐ ܽܚܠܦ ܽܚܠܫܘܬܝ‪ܽ.‬‬ ‫ܽܒܥܘ‬ ‫ܢܫܢܝ‪.‬‬ ‫̈ܪܒܐ‬ ‫ܓܙܪܐ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܕܪܚܡܬ ܽܥܢܝܢܟܘܢ‪ܽ .‬ܢܗܐ ܽܠܟ ܽܡܪܝܐ‪ܽ .‬ܫܘܪܐ ܽܚܣܝܢܐ‪ܽ .‬ܘܒܗ ܽܬܬܦܨܐܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܢܝ ܰ‬ ‫ܒܝܢܗ‪ܽ.‬ܢ ܶ‬ ‫ܢ‪ܽ.‬ܢ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܚܕ ܳ‬ ‫ܡܽܟܠܗܘܢܽܕ ܰ‬ ‫ܕܘܽܨ ܳ‬ ‫ܡܢܽܟܠܽܢ ܳ‬ ‫ܶ‬ ‫ܐܽܒܟܽ‬ ‫ܥܒ‬ ‫ܢܽܕܥ‬ ‫ܝܟܽܡܪ‬ ‫ܫܘ‬ ‫ܟܝ ̈ܽ‬ ‫ܶ‬ ‫ܬܽܬ ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܚܕܐܽܒܗܽܒܚܝܐܽܕܠܐܽܥܒܪܝܢܽܗܘܗܽܽ܀‬ ‫ܘܐܢ̱‬ ‫ܨܠܘܬܐܽܕܦܝܪܡܐ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܡܪܢܽܝܫܘܥܽܡܫܝܚܐܽܣ ܶܒܪܐܽܫܪܝܪܐܽܕܥܕܬܗ‪ܽ.‬ܘܬܘܟܠܢܐܽܕܡܗܝܡܢܘܗܝ‪ܽ.‬‬ ‫ܰ ܳ ̈ ܰ ܳ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܦܬܝܚܽܬ ܶ‬ ‫ܰܡ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܐ܆ܽܘ ܰ‬ ‫ܗܽܡܬܦܢܝܢ‪ܽ.‬ܦܬܚܽ‬ ‫ܠܘܬ‬ ‫ܐܽܕ‬ ‫ܡܩ ܶܒܠܽܠܚ‬ ‫ܪܥܗܽܠܬ ܳܝ ̈ܒ‬ ‫ܢܽܕ‬ ‫ܛܝ ܶ ܳ‬ ‫ܰ ܶ ܰ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܡܪܝ ܽܬܪܥܐ ܽܕ̈ܪܚܡܝܟ ܽܠܥܒܕܟ ܽܗܢܐ‪ܽ .‬ܘܩܒܠܝܗܝ ܽܕܗܐ ܽܐܪܟܢ ܽܨ ܰܘܪܗܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܡܩܒܠܘ ܽܠܢܝܪܟ ܽܒܣܝܡܐ‪ܽ .‬ܢܐܬܐ ܽܪܘܚܟ ܽܩܕܝܫܐ ܽܘܢܐܓܢ ܽܥܠܘܗܝ‪ܽ.‬‬ ‫ܳ ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܪܟ‪ܽ.‬ܘܢ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܪܝܽܒ ܳ‬ ‫ܡܢܝܘܗܝܽܡ ܰ‬ ‫ܰ‬ ‫ܘܢ ܰ‬ ‫ܗܘܐܽ‬ ‫ܓܙ‬ ‫ܘܗܝ‪ܽ.‬ܘ‬ ‫ܚܢܢܟܽܟܠܗܘܢܽܒܘܨ̈ܪ‬ ‫ܣܘܢܽܒ‬ ‫ܬܚ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܽܩܕ ܶ‬ ‫ܶܐܡܪܐ ܰ‬ ‫ܽܒܡܪܥܝܬܟ‪ܽ .‬ܘܥܡ ܽܟܠܗܘܢ ܽܒܢ ̈ܝܗ ܽܕܥܕܬܐ ܽܬܠܡܝܕܐ ܰ‬ ‫ܝܫܐܽ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܟܽܩ ܳ‬ ‫ܰ‬ ‫ܠܪܘܚ ܰ‬ ‫ܐܽܢܫܒܚܟ‪ܽ.‬ܘܠܐܒܘܟܽܘ ܳ‬ ‫ܕܝܫܐ‪.‬‬ ‫ܒܓܠܝܘܬܽܐܦ‬ ‫ܘܗܝܕܝܢܽܐܡܪܝܢܽܙܘܡܪܐܽܗܢܐܽܩܠܐܽܕܫܘܒܚܐܽܘܩܪܝܢܽܩ̈ܪܝܢܐܽܗܠܝܢ‪.‬‬ ‫ܩܕܡܽܡܢܽܒܪܝܬܐܽܣܦܪܐܽܩܕܡܝܐ‪.‬‬

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‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫ܽܡܪܝܐ ܽܠܐܒܪܗܡ‪ܽ 170:‬ܦܘܩ ܶ‬ ‫ܳ‬ ‫ܐܡܪ ܳ‬ ‫ܶܘ ܰ‬ ‫ܽܐܪܥܐ ܽܕܝܠܟ܆ ܽܡܢ ܽܐܚܝܢܘܬܽ‬ ‫ܽܡܢ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܓܢܣܐ ܽܕܝܠܟ‪ܽ .‬ܘܡܢ ܽܒܝܬܐ ܽܕܐܒܐ ܽܕܝܠܟ܇ ܽܠܐܪܥܐ ܽܗܝ ܽܕܠܟ ܽܐܚܘܐ‪ܽ.‬‬ ‫ܰ‬ ‫ܽܪ ܳܒܐ‪ܶ .‬‬ ‫ܳ‬ ‫ܐܒܪܟܟ ܰ‬ ‫ܐܥܒܕܟ ܰ‬ ‫ܳ‬ ‫ܽܘ ܰ‬ ‫ܽܠܫܡܐ ܽܕܝܠܟ܇ ܽܘܠܐܝܠܝܢܽ‬ ‫ܽܘܐܘܪܒ‬ ‫ܽܠܥ ܳܡܐ‬ ‫ܶܘ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܬܒ̈ܪܟܢ ܽܒܟ ܽܟܠܗܝܢ ܽܫ̈ܪܒܬܐ ܽܕܐܪܥܐ‪ܽ.‬‬ ‫ܕܠܝܛܝܢ ܽܠܟ ܽܐܠܘܛ‪ܽ .‬ܘܢ‬ ‫ܳ‬ ‫ܐܒܪܡܽܐܝܟܐܽܕܡܠܠܽܠ ܶ ܳ‬ ‫ܗܽܡ ܳ‬ ‫ܪܝܐ‪ܽ.‬ܘܐܙܠܽܥܡܗܽܠܘܛ‪ܽ.‬ܐܒܪܡܽܕܝܢܽ‬ ‫ܽ‬ ‫ܘܐܙܠ‬ ‫ܳܳ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܕܢܦܩ ܽܡܢ ܽܚܪܢ‪ܽ.‬‬ ‫ܽܗܘܐ ܽܒܪ ܽܫܒܥܝܢ ܽܘܚܡܫ ܽܫܢܝܐ‪ܽ .‬ܐܡܬܝ‬ ‫ܐܝܬܘܗܝ‬ ‫̣‬ ‫̱‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܬܬܗ܆ ܰ‬ ‫ܽܘܠܠܘܛ ܰ‬ ‫ܽܒܪ ܽܐܚܘܗܝ܆ ܽܘܠܟܠ ܽܢܦܫܐ ܽܗܝܽ‬ ‫ܰܘܢܣܒ‬ ‫ܽܐܒܪܡ ܽܠܣܪܝ ܽܐܢ̱‬ ‫ܳܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܩܢܘ ܽܒܚܪܢ‪ܽ .‬ܘܢܦܩܘ ܽܠܡܐܙܠ ܽܠܐܪܥܐ ܽܕܟܢܥܢ‪ܽ .‬ܘܐܬܟܪܟ ܽܐܒܪܡܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܽܪܡܐ‪ܽ.‬ܟܢ ̈‬ ‫ܽܒ ܳ‬ ‫ܐܽܠܕܘܟܬܐ‪ܽ:‬ܠܐܦܝ ܰ‬ ‫̈‬ ‫ܥܢܝܐܽܕܝܢܽܥܡܪܝܢܽ‬ ‫ܠܘܛ‬ ‫ܐܽܥܕ ܳܡ‬ ‫ܠܐܪܥ‬ ‫‪171‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫̱ܗܘܘ ܽܒܗ ܽܒܐܪܥܐ‪ܽ .‬ܘܐܬܚܙܝ ܽܡܪܝܐ ܽܠܐܒܪܗܡ ܽܘܐܡܪ ܽܠܗ‪ܽ :‬ܠܙܪܥܟܽ‬ ‫ܰ‬ ‫ܽܘ ܳ‬ ‫ܽܐܪܥܐ ܽܗ ܶܕܐ‪ܰ .‬‬ ‫ܳ‬ ‫ܕܒܚܐ ܳ‬ ‫ܽܬ ܳܡܢ ܰ‬ ‫ܽܠܡ ܳ‬ ‫ܽܡ ܳ‬ ‫ܪܝܐ ܽܕܐܬܚܙܝ ܽܠܗ‪ܽ.‬‬ ‫ܒܢܐ‬ ‫ܐܬܠܝܗ‬ ‫ܶ ܰ‬ ‫ܳ‬ ‫‪172‬‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܐܪܚܩ ܽܡܢ ܽܬܡܢ ܽܠܛܘܪܐ ܽܠܘܩܒܠ ܽܡܕܢܚܐ ܽܕܒܝܬ ܽܐܝܠ܆ ܽܘܠܘܩܒܠܽ‬ ‫ܰ ܳ ܰ‬ ‫ܝܡܐ‪ܽ.‬ܘܥ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܽܬ ܳܡ ܰ‬ ‫ܝܽܡ ܰ‬ ‫ܐܽܠܡ ܳ‬ ‫ܢܽܡ ܳ‬ ‫ܢܽܡ ܳ‬ ‫ܪܝܐ‪ܽ.‬ܘܩܪܐܽܒܫܡܗܽ‬ ‫ܕܒܚ‬ ‫ܕܢܚܐ‪ܽ.‬ܘܒܢ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܡܪܝܐ‪ܽ.‬ܘܫܩܠܽܐܒܪܡܽܘܫܪܐܽܒܡܕܒܪܐ‪.‬‬ ‫‪ 23.‬ܡܢܽܡܢܝܢܐܽܣܦܪܐܽܕܐ̈ܪܒܥܐ‬ ‫ܰ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܪܝܐ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܡܠܶܠ ܳ‬ ‫ܰ‬ ‫ܽܡ ܳ‬ ‫ܽܡܘܫܐ ܽܘܐܡܪ ܽܠܗ‪ܽ .‬ܡܠܠ ܽܥܡ ܽܒܢܝ ܽܐܝܣܪܐܝܠܽ‬ ‫ܽܥܡ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶܘܐܡܪܽܠܗܘܢ‪ܽ.‬ܓܒܪܐܽܐܘܽܐܢ̱ܬܬܐ‪ܽ:‬ܕܢܦܪܘܫܽܘܢܕܘܪܽܢܕܪܐܽܠܡܪܝܐ‪ܽ:‬ܡܢܽ‬ ‫ܰ ܳ‬ ‫ܰ ܳ‬ ‫ܟܪܐ ܽܢܬܢܙܪ‪ܽ .‬ܚܠܐ ܽܕܚܡܪܐ ܽܘܚܠܐ ܽܕܫܟܪܐ ܽܠܐ ܶ‬ ‫ܡܪܐ ܶ‬ ‫ܽܢܫܬܐ‪ܽ.‬‬ ‫ܽܘܡܢ ܽܫ‬ ‫ܚ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܘܟܠ ܽܬ̈ܪܝܢܐ ܽܕܥܢܒܐ ܽܠܐ ܽܢܫܬܐ‪ܽ .‬ܘܥܢܒܐ ܽܘܐܦܫܬܐ ܽܠܐ ܽܢܐܟܘܠ܆ܽ‬ ‫ܶ‬ ‫ܟܠܗܘܢ ̈‬ ‫ܽܓܦ ܳܬܐ‪ܶ :‬‬ ‫ܬܥܒܕ ܶ‬ ‫ܽܝܘܡܬܐ ܽܕܢܙܝܪܘܬܗ‪ܽ :‬ܟܠܡܕܡ ܶ‬ ‫ܶ‬ ‫ܽܡܢܽ‬ ‫ܽܡܢ‬ ‫ܽܕܡ‬ ‫ܶ‬ ‫ܰ ̈ ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܥܨܘ̈ܪܐܽܘܥܕܡܐܽܠܟܡܫܘܢܐܽܠܐܽܢܐܟܘܠ‪ܽ.‬ܟܠܗܘܢܽܝܘܡܬܐܽܕܢܙܝܪܘܬܗ‪ܽ.‬‬ ‫ܰ ̈ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܘܡܕܟܝܐܽܠܐܽܢܣܩܽܥܠܽܪܝܫܗ‪ܽ:‬ܘܥܕܡܐܽܕܢܫܠܡܘܢܽܝܘܡܬܐ ܽܕܐܬܢܙܪܘܽ‬ ‫ܳ‬ ‫ܠܡ ܳ‬ ‫ܪܝܐ‪ܽ .‬ܘܒܐܒܘܗܝ ܽܘܒܐܡܗ ܽܘܒܐܚܘܗܝ ܽܘܒܚܬܗ ܽܠܐ ܽܢܬܛܡܐܐܽ‬ ‫̈‬ ‫ܒܗܘܢ ܽܒܡܘܬܝܗܘܢ‪ܽ .‬ܡܛܠ ܽܕܟܠܝܠܐ ܽܕܐܠܗܗ ܽܥܠ ܽܪܝܫܗ‪ܽ .‬ܘܟܠܗܘܢܽ‬ ‫̈‬ ‫ܝܘܡܬܐܽܕܢܙܝܪܘܬܗܽܩܕܝܫܽܢܗܘܐ‪.‬‬ ‫̈‬ ‫ܡܢܽܬܢܝܢܽܢܡܘܣܐܽܣܦܪܐܽܕܚܡܫܐ‬ ‫‪24.‬‬ ‫̈ܳ‬ ‫̈ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܡܝܟ ܽܝܘܡܢܐ܆ ܽܚܝܐ ܽܘܡܘܬܐ‪ܽ .‬ܛܒܬܐ ܽܘܒܝܫܬ ܶܐ‪ܽ.‬‬ ‫ܚܙܝ ܽܕܝܗܒܬ ܽܩܕ‬ ‫ܰܘ ܰ‬ ‫ܽܕܬܪܚܡ ܽܠܡܪܝܐ ܽܐܠܗܟ‪ܰ :‬‬ ‫ܽܘ ܰ‬ ‫ܡܦ ܶܩܕ ܽܐ̱ ܳܢܐ ܽܠܳܟ ܰ‬ ‫ܰ‬ ‫ܬܗܠܟܽ‬ ‫ܽܝܘܡܢܐ܆‬ ‫ܶ‬ ‫ܳ ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܽܘܬܐܚܐܽ‬ ‫ܽ‬ ‫ܒܐܘ̈ܪܚܬܗ‪ܽ .‬ܘܬܛܪ ܽܦܘܩܕܢܘܗܝ ܽܘܢܡܘܣܘܗܝ ܽܘܕܝܢܘܗܝ‪.‬‬ ‫ܶ‬ ‫ܘܬ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܘܢܒܪܟܟ ܳ‬ ‫ܣܓܐ ܳ‬ ‫ܪܝܐ ܽܐܠܗܐ ܰ‬ ‫ܰ‬ ‫ܽܡ ܳ‬ ‫ܽܕܥ ܶܐܠܽ ̈ܐܢ̱ܬܽ‬ ‫ܐܪܥܐ‬ ‫ܽܒ‬ ‫ܽܛܒ‪.‬‬ ‫ܶ‬ ‫ܳ ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܡܐܪܬܗ‪ܽ .‬ܘܐܢ ܽܢܣܛܐ ܽܠܒܟ ܽܘܠܐ ܽܬܫܡܥ܆ ܽܘܬܣܓܘܕ ܽܠܐܠܗܐܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܐܽܕܡܐܒ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܽܐܒܕܝܢܽܐܢ̱ܬܘܢ‪ܽ.‬‬ ‫ܘܡܢ‬ ‫ܘܝܬܟܘܢܽܝ‬ ‫ܢܘܢ܆ܽܚ‬ ‫ܦܠܘܚܽܐ‬ ‫ܐܚ̈ܪ ܶܢܐܽܘܬ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܠܐ ܽܬܣܓܘܢ ܽܝܘܡܬܐ ܽܒܐܪܥܐ‪ܽ :‬ܕܥܒܪܝܢ ܽܐܢ̱ܬܘܢ ܽܝܘܪܕܢܢ܆ ܽܠܡܥܠܽ‬ ‫ܰ‬ ‫ܽܘܣ ܶ‬ ‫ܽܫܡ ܳܝܐ ܰ‬ ‫ܳ‬ ‫ܠܬ ܳܡܢ ܽܠܡܐܪܬܗ‪ܰ .‬‬ ‫ܰ‬ ‫ܗܕܬ ܽܒܟܘܢ ܰ‬ ‫ܐܪܥܐ‪ܰ .‬‬ ‫ܽܚ ̈ܝܐܽ‬ ‫ܽܘ‬ ‫ܽܝܘܡܢܐ‬ ‫‪.‬ܐܒܪܡ ‪It should probably be read‬‬ ‫‪Ibid.‬‬ ‫‪ to another.‬ܒܝܬܽܐܝܠ ‪172 The scribe has jumped from one‬‬ ‫‪170‬‬ ‫‪171‬‬

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‫‪28.‬‬

‫‪APPENDIX‬‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܗܒܬ ܳ‬ ‫ܽܝ ܶ‬ ‫ܘܬܐ‪ܶ .‬‬ ‫ܽܚ ̈ܝܐ ܽܕܬ ܶ‬ ‫ܽܒܘ̈ܪܟܬܐ ܽܘܠ ܰ ̈ܘ ܳܛ ܳܬܐ‪ܽ .‬ܓܒܝ ܰ‬ ‫ܐܚܐܽ‬ ‫ܽܩܕ ܰܡܝܟܘܢ‬ ‫ܘܡ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܡܽܠܡܪܝܐܽܐܠܗܟ‪ܽ:‬ܘܬ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܬܽܘܙܪܥܟ‪ܽ.‬ܘܟܕܽܬ ܰ‬ ‫ܫܡܥܽܒܩܠܗܽܘܬܬܢ ܰܩܦܽ‬ ‫ܪܚ‬ ‫ܐܢ̱‬ ‫ܶ‬ ‫ܰ ̈ ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܗ‪ܽ.‬ܡܛܠܽܕܗܘܝܘܽܚܝܝܟܽܘܢܘܓܪܐܽܕܝܘܡܬܟ‪.‬‬ ‫ܡܢܽܐܝܘܒ‬ ‫ܶ ̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܣܒ ܽܡܢ ܽܦܘܡܐ ܽܕܝܠܗ ܽܬܘܕܝܬܐ‪ܰ .‬‬ ‫ܽܘܩܒܠ ܽܡܠܐ ܽܕܝܠܗ ܽܒܠܒܟ‪ܽ .‬ܐܢܕܝܢܽ‬ ‫ܬܬܦܢܐ ܽܘܬܡܟܟ ܽܐܢܬ ܽܠܟ ܽܩܕܡ ܽܡܪܝܐ܆ ܽܠܪܘܚܩܐ ܽܥܒܕ ܽܐܢ̱ܬ ܽܡܢܽ‬ ‫ܡܥܡܪܐ ܽܕܝܠܟ ܽܥܘܠܐ‪ܽ .‬ܘܬܐܡܪ ܽܐܢ ܽܬܣܝܡ ܽܥܠܝ ܽܡܕܪܐ ܽܒܫܘܥܐ‪ܽ:‬‬ ‫ܐܝܟܽܫܘܥܐܽܕ̈ܪܓܠܬܐܽܕܐܘܦܝܪ܆ܽܠܐܽܬܕܚܠ‪ܽ.‬ܢܗܡܽܗܟܝܠܐܝܟܽܐܪܝܐܽ‬ ‫ܽ‬ ‫̈‬ ‫ܡܥܕܪܢܐܽܕܝܠܟ‪ܽ:‬ܐܚܝܕܽܟܠܽܥܠܽܒܥܠܕܒܒܝܟ‪ܽ.‬ܕܟܝܐܽܕܝܢܽܢܬܠܽܠܗܽܐܝܟܽ‬ ‫ܣܐܡܐ ܽܒܚܝܪܐ‪ܽ .‬ܘܗܝ ܽܕܝܢ ܽܬܗܘܐ ܽܠܟ ܽܦܐܪܪܝܣܝܐ ܽܩܕܡ ܽܡܪܝܐ‪ܽ .‬ܟܕܽ‬ ‫ܚܐܪܽܐܢܬܽܠܘܬܽܫܡܝܐܽܦܨܝܚܐܝܬ‪ܽ.‬ܟܕܽܡܨܠܐܽܐܢܬܽܠܘܬܗܽܢܫܡܥܟ‪ܽ.‬‬ ‫ܶ ܰ‬ ‫ܽܢܕ̈ܪܝܟ‪ܽ .‬ܢܦܢܐ ܽܠܟ ܽܡܥܡܪܐ ܽܕܙܕܝܩܘܬܐ‪ܽ.‬‬ ‫ܢܬܠ ܽܠܟ ܽܕܝܢ ܽܬܘܒ ܽܠܡܦܪܥ‬ ‫ܘܥܠܐܘ̈ܪܚܬܐܽܕܝܠܟܽܢܗܘܐܽܙܗܪܐ‪.‬‬ ‫ܽ‬ ‫ܡܢܽܐܪܡܝܐܽܢܒܝܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܗܘ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܡܪܝܐ ܽܠܡܢ ܽܕܡܣܟܐ ܽܠܗ܆ ܽܘܠܢܦܫܐ ܽܕܒܥܝܐ ܽܠܗ‪ܽ .‬ܛܒ ܽܠܡܢܽ‬ ‫ܳܛܒ ̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰܕ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܢܝܪܟܽ‬ ‫ܡܣ ܰܒܪ ܽܒܩܘܫܬܐ ܽܠܦܘܪܩܢܗ ܽܕܡܪܝܐ‪ܽ .‬ܛܒ ܽܠܓܒܪܐ ܽܕܢ‬ ‫ܫܩܘܠ ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܒܛܠܝܘܬܗ ܽܘܢܬܒ ܽܒܠܚܘܕܘܗܝ ܽܘܢܫܬܘܩ ܽܦܘܡܗ‪ܽ :‬ܡܛܠ ܽܕܩܒܠ ܽܥܠܘܗܝܽ‬ ‫ܶܶ‬ ‫ܳ‬ ‫ܽ[ܢܬܠ ܽܒܥܦܪܐ ܽܦܘܡܗ‪ܽ .‬ܡܛܠ ܽܕܐܝܬ ܽܣܒܪܐ‪ܽ ].‬ܢܬܠܽ‬ ‫ܢܝܪܟ ܽܒܛܠܝܘܬܗ‪.‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰܦܟ ܰܗ ܽܠܡܢ ܽܕܡܚܐ ܽܠܗ܆ ܽܘܢܣܒܥ ܽܚܣܕܐ‪ܽ .‬ܡܛܠ ܽܕܠܐ ܽܛܥܐ ܽܡܪܝܐܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܟܽܘܡܪ ܶܚ ܰ‬ ‫ܚܡܘܗܝ‪ܽ.‬ܡܛܠܽܕܠܐܽ‬ ‫ܝܟܽܣܘܓܐܐܽܕ̈ܪ‬ ‫ܡܽܐ‬ ‫ܡ‪ܽ.‬ܐ‬ ‫ܠܥܠ‬ ‫ܠܐܽܡܡܟ ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܐ ܽܡܪܝܐ ܽܡܢ ܽܠܒܐ‪ܽ .‬ܘܡܡܟܟ ܽܒܢܝ ܳ ܽܓܢ̱ܒ̈ܪܐ‪ܽ .‬ܠܡܟܒܫܘ ܽܬܚܝܬܽ‬ ‫ܶܥܢ ܰ‬ ‫ܰ ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܑ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܗܝܽܟܠܗܘܢܽܐܣܝ̈ܪܐܽܕܐܪܥܐ‪ܽ.‬ܠܡܨܠܐܽܕܝܢܐܽܕܓܒܪܐܽܠܘܩܒܠܽܐܦܝܽ‬ ‫̈ܪܓܠ‬ ‫ܶ‬ ‫ܒܘܽܒ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܗܽܕܡ ܳ‬ ‫ܳ‬ ‫ܥܠ ܳ ܳܝܐ‪ܽ.‬ܠ ܰ ܰ‬ ‫ܐ‪ܽ:‬ܠܐܽܚ ܶܙܐ‪.‬‬ ‫ܪܝ‬ ‫ܐܽܒܕܝܢ‬ ‫ܪܐܢ ܳܫ‬ ‫ܡܚ ܳܝ‬ ‫ܡܢܽܒܪܽܐܣܝܪܐ‬ ‫ܰ ܶ‬ ‫ܶ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶܒܪܝ܆ ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܐܬܩܪܒܬ ܽܠܕܚܠܬܗ ܽܕܡܪܝܐ‪ܽ .‬ܐܫܠܡܬ ܽܢܦܫܟ ܽܠܟܠ ܽܢܣܝܘܢܝܢ‪ܽ.‬‬ ‫ܽܐܢ‬ ‫ܳ ܶ‬ ‫ܳ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶܐ ܰ‬ ‫ܰ‬ ‫ܬܕܒܩܽܒܗ܆ܽܘܠܐܽܬܪܦܝܗ‪ܽ.‬ܡܛܠܽܕܬܬܚܟܡܽܒܐܘ̈ܪܚܬܟ܇ܽܟܠܽܕܐܬܐܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܥܠܝܟܽܩܒܠ‪ܽ.‬ܘܒܡܪܥܐܽܘܒܡܣܟܢܘܬܐܽܐܓܪܽܪܘܚܟ‪ܽ.‬ܗܝܡܢܽܒܐܠܗܐܽ‬ ‫ܽܡܛܠܽ‬ ‫ܘܗܘ ܽܢܗܘܐ ܽܠܟ ܽܥܕܘܪܐ‪ܽ .‬ܣܒܪ ܽܒܗ ܽܘܗܘ ܽܢܬܪܘܨ‬ ‫ܽܐܘ̈ܪܚܬܟ‪ܰ̈ ܳ .‬‬ ‫ܳ‬ ‫ܳ‬ ‫̣ ܳ‬ ‫ܬܒܩܐ ܰ‬ ‫ܽܒܟܘܪܐ ܶ‬ ‫ܕܒܢܘܪܐ ܶ‬ ‫ܶ‬ ‫ܗܒܐ‪ܰ .‬‬ ‫ܽܕ ܳ‬ ‫ܽܘܒ ܳ‬ ‫ܽܕܚܠܘܗܝܽ‬ ‫ܢܘܬܐ‪.‬‬ ‫ܽܕܡܣܟ ܽ‬ ‫ܪܢܫܐ‬ ‫ܽܡ‬ ‫ܶ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܪܘܽܠܛܘܒܗ‪ܽ.‬ܠܚܕܘܬܐܽܕܠܥܠܡܽܘܠܦܘܪܩܢܐ‪ܽ.‬ܘܠܐܽܬܫܬܘܚܪܘܢܽ‬ ‫ܪܝܐܽܣ ܰܒ‬ ‫ܕܡ‬ ‫ܶ‬ ‫ܶ ܳ ܶ‬ ‫ܶ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܡ ܰܢ ܽܒܬܪܗ܆ ܽܕܠܡܐ ܽܬܦܠܘܢ‪ܽ .‬ܐܣܬܟܠܘ ܽܠܡܕܡ ܽܕܡܢ ܽܠܩܘܕܡܝܢ ܽܗܘܐ‪ܽ.‬‬ ‫ܶ ܳ ܰ‬ ‫ܢܘܽܗ ܶ‬ ‫ܰ‬ ‫ܝܡ ܶ‬ ‫ܗ‪ܽ.‬ܐ ܰ‬ ‫ܰ‬ ‫ܗܽܘܫ ܶ‬ ‫ܚܙ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܝܢܘܽܘ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܽܡܢܘܽ‬ ‫ܒܩ‬ ‫ܢܽܒ‬ ‫ܘ‪ܽ.‬ܡ‬ ‫ܐܽܐܬܒ‬ ‫ܝܽܥܠܡ‬ ‫ܢܽܕ̈ܪ‬ ‫ܘܠܕܡ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܗܘ ܽܘܪܚܡܬܢܐ ܽܡܪܝܐ‪ܳ .‬‬ ‫ܩܪܝܗܝ ܽܘܠܐ ܽܥܢܝܗܝ‪ܽ .‬ܡܛܠ ܰ‬ ‫ܽܘܫܡܥܽ‬ ‫ܐ‬ ‫ܢ‬ ‫ܢ‬ ‫ܽܕܚ‬ ‫̱‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܦܪܩܽܒܟܠܥܕܢܽܕܥܩܬܐ‪ܽ.‬ܘܫܡܥܽܒܩܠܐܽܕܥܒܕ ܶ‬ ‫ܝܽܨܒܝܢܗ‪.‬‬ ‫ܡܢܽܐܫܥܝܐܽܢܒܝܐ‬ ‫ܶ ̈ܶ‬ ‫ܶ ܳ‬ ‫ܰ ܶ‬ ‫ܰ ܳ ܰ ܳ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܠܐ ܳ‬ ‫ܳܘܝ ܰ‬ ‫ܰ‬ ‫ܽܕܛܠܠܐ ܽܕܟܢܦܐ܆ܽܕܒܥܒܪ ܽܢܗ̈ܪܘܬܐ ܽܕܟܘܫ‪ܽ .‬ܕܡܫܕܪܽܗܡܝ̈ܪܐܽ‬ ‫ܪܥܐ‬ ‫̈‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܒܝ ܳܡܐ‪ܽ.‬ܘܒܡܐܢܐܽܕܦܝܦܘܪܢܽܥܠܽܡܝܐ‪ܽ.‬ܐܙܠܘܽܐܝܕܓܕܐܽܩܠܝܠܐ܆ܽܠܘܬܽ‬ ‫ܰ ܰ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܥܡܐ ܽܕܚܝܠܐ ܽܡܢܗ ܽܘܠܗܠ‪ܽ .‬ܥܡܐ ܽܕܡܫܟܪ ܽܘܕܝܫ‪ܽ :‬ܕܒܙܘ ܽܢܗ̈ܪܘܬܐܽ‬ ‫ܶ‬ ‫ܰ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܡܐ ܽܕܫܩܠܘܽ‬ ‫ܰܐܪܥܗ‪ܽ .‬ܟܠܗܘܢ ܽܥܡܘ̈ܪܝܗ ܽܕܬܐܒܝܠ ܽܕܫܪܝܢ ܽܒܐܪܥܐ‪ܽ .‬‬

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‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܽܐ ܰܡܪܽ‬ ‫ܫܡܥܘܢ‪ܽ.‬ܡܛܠܽܕܗܟ ܳܢ‬ ‫ܐܽܕܩܪܐܽܫܝܦܘܪܐܽܬ‬ ‫ܚܙܘܢ‪ܽ.‬ܘܡ‬ ‫ܳܐܬܐܽܬ‬ ‫ܶ‬ ‫ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܝܽܡ ܳ‬ ‫ܰ‬ ‫ܘܡܐܽܨܚܝܚܐܽܕܥܠܽܢܗܪܐ܆ܽ‬ ‫ܐܽܘܚܘܪܽܒܛܘܝܒܝ‪ܽ.‬ܐܝܟܽܚ‬ ‫ܪܝܐ‪ܽ:‬ܐܫܠ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܐܝܟ ܽܛܐܠܐ ܽܒܚܘܡܐ ܽܕܚܨܕܐ‪ܽ .‬ܡܛܠ ܽܕܡܢ ܽܩܕܡ ܽܚܨܕܐ܆ ܽܓܡܪܽ‬ ‫ܗܘܐ ܽܥܘܦܝܐ܆ ܶ‬ ‫ܽܘܗܒܒܐ ܽܚܣܠ‪ܶ .‬‬ ‫ܽܘܢ ܶ‬ ‫ܶܦ ܳ‬ ‫ܪܥܐ ܰ‬ ‫ܽܘܢܦܣܘܩ ܽܙܠܝܠܐ ܽܒܡܓܠܐ‪ܽ.‬‬ ‫ܶ ܰ ܰ ܳ‬ ‫ܶ ܰ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܫ ܳ‬ ‫ܝܘܬܐܽ‬ ‫ܨ‪ܽ.‬ܘܢܫܬܒܩܘܢܽܐܟܚܕܐܽܠܛܝ̈ܪܐܽܕܛܘ̈ܪ‬ ‫ܒܘܩܐܽܢ ܽ‬ ‫ܐܽܘܠܚ ܰ‬ ‫ܥܒ ܰܪܽܘܢܦ ܰ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܕܐܪܥܐ‪ܽ .‬ܘܬܟܢܫܝ ܽܥܠܘܗܝ ܽܛܝܪܐ܆ ܽܘܟܠܗ ܽܚܝܘܬܐ ܽܕܐܪܥܐ ܽܥܠܘܗܝܽ‬ ‫ܰ ܳ‬ ‫ܘܡܐ ܽܗܘ܆ ܰ‬ ‫ܶܬ ܰ‬ ‫ܝܠܬܢܐ܆ ܰ‬ ‫ܽܢ ܶ‬ ‫ܪܓܙܝ‪ܶ .‬‬ ‫ܽܩܘܪܒܢܐ ܳ‬ ‫ܽܒܝ ܳ‬ ‫ܳ‬ ‫ܽܠܡ ܳ‬ ‫ܽܒܗ ܰ‬ ‫ܽܥ ܳܡܐܽ‬ ‫ܪܝܐ ܽܚ‬ ‫ܘܒܠ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܡܠܝܓܐ ܽܘܥܩܝܪܐ‪ܽ .‬ܥܡܐ ܰ ܽܕܚܝܠܐ ܽܡܢܗ ܽܘܠܗܠ‪ܽ .‬ܥܡܐ ܽܕܡܫܟܪ ܽܘܕܝܫ‪ܽ.‬‬ ‫ܰ ܳ‬ ‫ܰ ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܐܽܐ ܶ‬ ‫ܪܥܗ‪ܽ.‬ܘܠ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܐܽܕܨܗܝܘܢ‪.‬‬ ‫ܪܝܐܽܚܝܠܬܢܐ܆ܽܠܛܘܪ‬ ‫ܗܽܕܡ‬ ‫ܫܡ‬ ‫ܙܘܽܢܗ̈ܪܘܬ‬ ‫ܕܒ ܽ‬ ‫̈‬ ‫̈‬ ‫‪ 29.‬ܦܪܟܣܝܣܽܕܫܠܝܚܐܽܩܕܝܫܐܽ[ܡܢܽܐܓܪܬܐܽܩܕܡܝܬܐܽܕܦܛܪܘܣܽܫܠܝܚܐ]‬ ‫ܰ‬ ‫̈ܪܥܝ ݂ܬܟܘܢ܆ ܶ‬ ‫ܚܒܝܒܝ܆ ܶ‬ ‫̈‬ ‫ܽܘ ݁‬ ‫ܽܡܛܠ ܳ‬ ‫ܽܗ ܳܢܐ ܽܚܙܘܩܘ ܰ‬ ‫ܐܬ ݁ܬܥܝܪܘܽ‬ ‫ܽܚ ̈ܨܐ ݁ܽܕ ݂ܬ ܳ ݂‬ ‫ܰ ܰ ܳ‬ ‫݁ ܶ ܳܶ ݁ ܳ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫݁‬ ‫݁‬ ‫ܡܪܢܽ‬ ‫ܽܠܟܘܢ܇ ܽܒ ݂ܓܠܝܢܗ ܽܕ ܽ‬ ‫ܐܬܝܐ‬ ‫ܘܬܐ ܽܕ ݂‬ ‫݁ܓܡܝܪܐܝ ݂ܬ܆ ܽܘܣܒܪܘ ܽܥܠ ܽܚ ݂ܕ ݂‬ ‫݂ ܳ ݁ܶ ݁ܰ‬ ‫ܝܟ ݁ܽܒ ܰܢ ܳܝܐ ܶ‬ ‫ܽܡ ̈ܫ ݁ ܰܬ ܳ‬ ‫ܝܚܐ܇ ܰ‬ ‫ܘܬ ݂ܦܘܢ ݁‬ ‫ܫܬ ݁‬ ‫ܶܝܫܘܥ ܽܡܫ ܳ‬ ‫ܽܐ ݂‬ ‫ܘܒܽ‬ ‫ܡܥ ܶܢܐ‪ܽ .‬ܘܠܐ ܳܽܬ‬ ‫ܽܬ ݂ܳ‬ ‫݁ ܰ ܳ‬ ‫ܰ ܳ ܳ̈ ܳ‬ ‫ܰ ܶ ݁ ݁ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܠܰ̈ܪܓ ܳ‬ ‫݁‬ ‫݁‬ ‫ܥܬܐ܂ ܽܐܠܐܽ‬ ‫ܝܓ ݂ܬܐ ܽܩ ݂ܕܡܝ ݂ܬܐ܇ ܽܐܝܠܝܢ ܽܕܪܓܝܢ‬ ‫ܽܗܘܝܬܘܢ ܽܕܠܐ ܽܒ ݂ܝܕ ݂‬ ‫݂ ݂‬ ‫̱‬ ‫ܰ ݁ܰ ܳ‬ ‫ܽܩ ݁ܕܝܫܝܢ ݁ܽܒ ݂ܟܠܗܘܢ ܽܗ ݁ ܳ‬ ‫ܰ‬ ‫ܘܦ ݂ ܰܟ ̈ܝ ݁ܟܘܢ܇ ܰ‬ ‫ܝܟ ݁ܽܕ ܰܩ ݁ܕܝܫ ܰ‬ ‫ܗܘܘ ܰ‬ ‫ܽܐ ݂‬ ‫ܽܕܩܪ ݂ܟܘܢ܂ܽ‬ ‫ܽܗܘ ܽܡܢ‬ ‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫݁‬ ‫ܽܠܟܠܢܫ ܽܐ ݂‬ ‫ܝܟܽ‬ ‫ܽܩܕܡܘܗܝ ܽܡܐܣܒ ܽܒܐܦ‬ ‫ܬ ݂ܝܒ܆ ܽܕܠܝܬ‬ ‫ܶܡܛܠ ܽܕܟ ܽ‬ ‫ܽܘܕܐܢ ݂‬ ‫ܐ܇ ݂‬ ‫̱‬ ‫ܳ ܳ ݁ ܰ ݁ܳ‬ ‫ܳ ܰ ̈ ݂ ݂݁ ܶ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫݁‬ ‫ܰ‬ ‫ܰ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܘܬ ݂ܟܘܢ܂ܽܟ ݂ܕ ܽ[ܝܕܥܝܢܽ‬ ‫ܚܠܬܐܽܐܬܕܒܪܘܽܒܙ ݂ܒܢܐܽܗܢܐܽܕ ݂ܬܘܬ ݂ܒ ݂‬ ‫ܥܒ ݂ܕܘ ̱ܗܝ܆ܽܒ ݂ܕ ݂‬ ‫݂‬ ‫ܩܬܘܢ ܶ‬ ‫ܐܢܬܘܢ ܽܕܠܐ ܽܒܟܣܦܐ ܽܕܒܠܐ ܽܘܠܐ ܽܒܕܗܒܐ܇]‪ܶ ܽ 173‬ܐ ݂ܬ ݁ܦ ܶܪ ݁‬ ‫ܽܡܢܽ‬ ‫ܽܐ ݂ ܳܒ ܰܗ̈ܽܝ ݁ܟܘܢ܆ ܶ‬ ‫ܠܬܘܢ ܶ‬ ‫ܽܡܢ ܰ‬ ‫ܶ‬ ‫ܽܗܢܘܢ ݁ܽܕ ܰܩ ݁ ܶܒ ݁‬ ‫ܽܐܠܳܐ ݁ ܰ‬ ‫ܽܣ̈ܪܝܩܐ܇ ܳ‬ ‫ܳ‬ ‫ܽܒ ݂ܕ ܳܡܐܽ‬ ‫ܥܒ ݂ ܰܕ ̈ܝ ݁ܟܘܢ‬ ‫ܰ‬ ‫ܰ ݂ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫݁‬ ‫ܰ‬ ‫݁‬ ‫ܰ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܳ‬ ‫ܽܗܘܐ ݂ܽܦܪܝܫܽ‬ ‫ܝܩܝܪܐ ܽܕܡܘܡܐ ܽܠܝܬ ܽܒ ܰܗ ܽܕܐ܏ ܶܝܬܘ ܽܡܫܝܚܐ‪ܽ .‬ܗܘ ܽܕܡܩܕܡ ̱‬ ‫ܠܡܐ܆ ܶ‬ ‫ܽܡܢ ݂ ܳ‬ ‫ܽܠܗ ݂ ܶܕܐ܇ ܶ‬ ‫̈ܪܡܝ ݂ܬܗ ݁ܽܕ ܳ‬ ‫ܥ ܳ‬ ‫݁‬ ‫݁‬ ‫݁ܰ‬ ‫ܠܗ ܳ‬ ‫ܽܬ ܳ‬ ‫ܽܘ ݂ ݁‬ ‫ܚ̈ܪܝܬܗܘܢܽ‬ ‫ܽܩܕܡ ܰ ܶ‬ ‫ܐܬܓܠܝ ݁ ܰܽܒܐ̱ ܳ‬ ‫ܶ ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫݁‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫݁‬ ‫ܐܝܕܗ ܽܗܝܡܢܬܘܢ ܽܒܐܠܗܐ ܽܗܘܽ‬ ‫݁ܕ ܰܙ ݂ܒܢܐ ܽܡܛܠ ݂ܬ ݂ܟܘܢ܂ ܽܐܝܠܝܢ ܽܕ ݂ܒ ݂‬ ‫ܶ‬ ‫ܶ‬ ‫݁ ܰܕܐܩ ܶ‬ ‫ܘܬ ݂ܟܘܢ‪ܰ ܽ.‬‬ ‫ܗܽܡ ݁ ܶ‬ ‫ܫܘܽܕ ܰܗ ܳ‬ ‫݁‬ ‫ܰ‬ ‫ܪܟܘܢܽ‬ ‫ܘܣ ܽ‬ ‫ܒ‬ ‫ܝܡܢ‬ ‫ܐ܇ܽܘܝ ݈ܗ ݂ܒܽܠ‬ ‫ܢܽܒ ܳ ݂ܝܬܽܡ ̈ܝ ݂ܬ‬ ‫ܝܡ‬ ‫ܗܽ܏ ܰ ܳ‬ ‫݂ܳ ݂ ܶ‬ ‫݂ ݁ ܶ ݁ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܶܢ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫݁‬ ‫ܰ‬ ‫ܳ‬ ‫݁‬ ‫ܘܬܐܽ‬ ‫ܗܘܐ ܽܥܠ ܽܐܠܗ‬ ‫ܐ‪ܽ .‬ܟ ݂ܕ ܽܢܗܘܝܢ ܳ ܽܩܕܝܫܢ ܽܢ ݂ܦܫ ݂ܬ ݂ܟܘܢ ܽܒܡܫܬ ܶܡܥܢ ݂‬ ‫̈‬ ‫ܳ‬ ‫݁ܰ ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܫܪܪܐ܇ܽܘܢ ̈‬ ‫ܐ܆ܽܕ ܶܡܢܽܠ ݁ ܳܒ ݁ ܰ‬ ‫ܐܽܡ ܰ‬ ‫ܰ‬ ‫ܗܘ ܳܝ ܰ‬ ‫ܐܣ ݂ܒ ݁ ܰ‬ ‫ܢܽܡܠ ܳܝܢܽܚ ݁ ܳ‬ ‫ܐܦ ݁‬ ‫ܘܒ ݁‬ ‫ܽܒ ݁‬ ‫ܐܽܕ ݂ܟ ܳܝܐܽ‬ ‫ܐܽܕܠ‬ ‫ܕ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܠܚ ݂ܕ‪ܰ .‬‬ ‫ܽܬܗܘܘܢ ܰ‬ ‫ܰܘ ݂ܓܡܝܪܐ ݁‬ ‫ܽܚ ݂ܕ ܰ‬ ‫ܐܚܒܝܢ ܰ‬ ‫ܽܐ ݂‬ ‫ܝܟ ܽܐ̱ ܢ ̈ܫܐ ݁ܽܕ ܳܶܡܢ ݁ܽܕܪ ܶܝܫܽ‬ ‫ܽܡ‬ ‫݂‬ ‫ܽܐ ܳ‬ ‫ܽܐܠܳܐ ܶ‬ ‫ܪܥܐ ݁ܽܕ ݂ ܳܒܠܶܐ܆ ܶ‬ ‫ܶܐ ݂ܬܝܠ ݁ܶܕ ݁ܬܘܢ܆ ܽܠܳܐ ܶ‬ ‫ܽܙ ܳ‬ ‫ܽܡܢ ܰ‬ ‫ܝܢܐ ݁ܽܕܠܐ ݁ ܳ‬ ‫ܽܡܢ ܰ‬ ‫ܽܒܠܐ‪ܽ.‬‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫݁ ܶ ܳ‬ ‫ܳ‬ ‫ܝܬܐ ݁ ܰ‬ ‫ܽܠܥܠܡ܂ ܶ‬ ‫ܽܕܐܠ ܳܗܐ ݁ܽܕ ܰܩ ܳܝ ܳܡܐ ܳ‬ ‫ܽܡܛܠ ݁ܽܕ ݂ܟܠ ݁ܽܒ ܰܣܪ ܽܥܡܝܪܐܽ‬ ‫ܒ‬ ‫ܡ ݂ܠܬܐ ܳܽܚ ݂‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܬܗ ܰ‬ ‫ܘܦ ܳܝܐ ݁ܽܕ ܰܚܩܠܐ‪ܳ .‬‬ ‫ܽܘܟܠܗ ܳ‬ ‫ܽܝ ݂ ܶܒܫ ܽܥܡܝܪܐ ܳ‬ ‫ܽܐ ݂‬ ‫ܽܘܚܡܐܽ‬ ‫ܝܟ ܽܥ‬ ‫ܽܝܐܝ‬ ‫ܗܘ‪.‬‬ ‫݂‬ ‫݂‬ ‫݂‬ ‫ܶ ܶ‬ ‫ܳ‬ ‫ܽܠܥܠܡܝܢ‪ܶ ܳ .‬‬ ‫ܠܬܗ ݁ ܰ‬ ‫ܳ‬ ‫ܽܕܡܪܝܐ ܰ‬ ‫ܽܗܝ ܽ ܶܡ ݂ܠܬܐܽ‬ ‫ܽܩ ܳܝ ܳܡܐ‬ ‫ܘܦ ܳܝ ܰܐ܆ ܽܘܡ ݂‬ ‫ܥ ݂‬ ‫ܽܗ ݂ܕܐ ̱‬ ‫ܐܣܬ ݁ ܰܒ ݁‬ ‫݁‬ ‫ܪܬܘܢ܀‬ ‫݁ ܶܕ‬ ‫̈‬ ‫ܦܘܠܠܘܣܽܫܠܝܚܐܽܡܢܽܐܓܪܬܐܽܕܠܘܬܽܩܘܠܠܣܝܐ‬ ‫‪30.‬‬ ‫ܽܕ ܶ‬ ‫ܽܐ ݂ ܰܬܪ ݁ ܰ‬ ‫ܝܚܐ܆ ݁ ܰ‬ ‫ܐܚܝ ܶ‬ ‫ܠܥܠ ݁ܽܒ ܰ‬ ‫ܡܬܘܢ ܰ‬ ‫ܥܘ‪ܰ .‬‬ ‫ܽܩ ݁‬ ‫ܽܐܢ ܳ‬ ‫ܽܗ ݂ܟܝܠ ܳ‬ ‫̈‬ ‫ܽܕܡܫ ܳ‬ ‫ܽܥܡ ܽܡܫ ܳ‬ ‫ܝܚܐܽ‬ ‫ܰ‬ ‫ܽܝܡ ܳ‬ ‫ܽܕ ܶ‬ ‫ܽܕܐܠ ܳ ܳܗܐ‪ܰ ݁ .‬‬ ‫ܝܢܐ ݁ ܰ‬ ‫ܳ‬ ‫ܠܥܠ ܽ ܶܐ ݂ܬ ܰܪ ܰ‬ ‫݁ ܰ‬ ‫ܳܝ ݂ ܶܬ ݂ܒ ܽܡܢ ܰ‬ ‫ܐܪܥܐ܂ܽ‬ ‫ܥܘ ܽܘܠܘ‬ ‫ܽܗܠܝܢ ܽܕ ݂݁ ܰܒ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܡ ݁‬ ‫ܳ‬ ‫ܰ‬ ‫ܣܝܢ ܽܥܡ ܽܡܫ ܳ‬ ‫ܰ‬ ‫ܽܠܟܘܢ ݁‬ ‫ܝܚܐ ܽܒܐܠܗܐ‪ܽ.‬‬ ‫ܽܘܚܝܝ ݁ܟܘܢ ݁ܽܟ ܽ‬ ‫ܽܓܝܪ܆‬ ‫ܝܬ ݁ܬܘܢ ݂‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫݁‬ ‫ܳ‬ ‫݁‬ ‫ܰ‬ ‫݁‬ ‫݁‬ ‫ܝܚܐ ܽܡ ݂ܬ ݁ܓܠܐ ܽܕܗܘܝܘ ܰ‬ ‫ܶܘܐܡ ݂ܬܝ ܽܕܡܫ ܳ‬ ‫ܽܚܝܝܢ܆ ܽܗܝܕܝܢ ܽܐ ݂ܦ ܽܐ ݈ܢܬܘܢܽ‬ ‫‪.‬ܩܝܐ ‪Supplied from D(olabani) page‬‬

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‫‪APPENDIX‬‬ ‫ܽܥ ܶ‬ ‫ܳ‬ ‫݁ ܶܬ ݂ܬ ݁ܓܠܘܢ ܰ‬ ‫ܘܒ ܳܚܐ܀ ܰ‬ ‫ܽܗ ݂ܟܝܠ ܰ‬ ‫ܽܐܡ ݂ܝܬܘ ܳ‬ ‫ܐܪܥܐ܆ܽ‬ ‫ܽܗ ݁ ܳܕ ܰܡ ̈ܝ ݁ܟܘܢ ݁ܽܕ ݂ ܰܒ‬ ‫ܡ‬ ‫ܗ ݁ܽܒܫ ݂‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܘܬܐ‪ܰ .‬‬ ‫ܐܒܐ ܽܘܪ ݁ܓ ݂ܬܐ ݁ܽܒ ݁‬ ‫ܽܘܛ ݁‬ ‫ܽܗܝܽ‬ ‫ܘܒ ݂‬ ‫ܢܦ ݂‬ ‫ܙܢܝ ݂‬ ‫ܘܬܐ ݂‬ ‫ܝܫܬܐ ܽܘܥܠ ܳ ݂‬ ‫ܽܘܟ ݂‬ ‫ܘܬܐ ݁ܽܕܗܝ ܶ ̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫݁ ܶܕܚܠ ݂ܰܬ ݁ܽܦ ݂ܬ ݂ܟ̈ܪܐ܂ ܽܡܛܠ ܳ‬ ‫ܘܓܙܗ ݁‬ ‫ܐܠ ܳܗܐ ܽܥܠ ݁ܽܒܢܝܗܽ‬ ‫ܽܕ‬ ‫ܽܪ‬ ‫ܐ‬ ‫ܬ‬ ‫ܽܐ‬ ‫ܽܗܘ‬ ‫ܝܢ‬ ‫ܠ‬ ‫ܽܗ‬ ‫݂‬ ‫݂‬ ‫ܳ‬ ‫ܶ ݁ ݁ ܳ ܳ‬ ‫ܢܝܬܐ܆ ܰ‬ ‫ܽܐ ݂ܦ ܰ‬ ‫ܽܘ ݂ܒ ܳܗܠܶܝܢ ܳ‬ ‫ܽܗܠ ݂ܶܟ ݁ܬܘܢ ܽܗ ܰܘ ݁‬ ‫ܽܐܢ̱ ݁ܬܘܢ ܰ‬ ‫ܝܬܘܢܽ‬ ‫݁ܕܠܐ ܽܡܬܬܦܝܣ ݂‬ ‫ܶ‬ ‫̱ ܶ ݁ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܓܙܐ‪ܽ .‬ܚܡܬܐ‪ܽ.‬‬ ‫݁ܒܗ‬ ‫ܝܢ܂ ܽܗܫܐ ݁ܽܕܝܢ ܽܐܢܝܚܘܳ ܽܡ ݂‬ ‫ܢܟܘܢ ܽܗ ܳܠܝܢ ܶ ݁ܽܟܠܗܝܢ‪ܽ .‬ܪ ݂‬ ‫ܳ‬ ‫ܽܬܗܘܘܢ ݂ ܰ‬ ‫ܽܓ ݁ ܳ‬ ‫ܽܡܡܠܐ ܰ‬ ‫ܘܕ ݂ ܳܦܐ‪ܰ .‬‬ ‫ܢܦܐ܂ ܽܘܠܐ ݁‬ ‫݁‬ ‫ܽܡܕ ݁ܓܠܝܢ ܰ‬ ‫ܘܬܐ‪݁ .‬‬ ‫ܽܚ ݂ܕ ݁ܽܒ ܰܚ ݂ܕ‪ܽ.‬‬ ‫ܽܛ ݂ܳܽ‬ ‫ܝܫ ݂‬ ‫ܶܒ ܳ‬ ‫ܽܠܒ ܳ‬ ‫ܽܥܡ ݁ܽܟܠܗܘܢ ܽܗ ݁ ܳ‬ ‫ܘܦ ݂ ܰܟ ̈ܘܗܝ܆ ܰ‬ ‫ܝܩܐ ܰ‬ ‫ܪܢ ܳܫܐ ܰ‬ ‫݁‬ ‫ܽܘ ݂ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܒܫܘܽ‬ ‫ܬ‬ ‫ܽܥ‬ ‫ܝ‬ ‫ܘܗ‬ ‫ܘܠܚ‬ ‫ܽܫ‬ ‫ܐ‬ ‫ܠ‬ ‫ܐ‬ ‫̱‬ ‫ܳ‬ ‫ܰ ܳ ݁ ܶ ܰ ̱݁ܰ ݁ ݂ ܰ ܳ‬ ‫ܝܬ ݂ ܳ‬ ‫ܽܝܘܕ ܳܝ ܰ‬ ‫ܐܽܘ ܳ‬ ‫ܐܽܕ ݂ ܳܒ ܶ‬ ‫ܗ܇ܽܕܠ ܰ ݁‬ ‫ܥܬ ݁ ܰ‬ ‫ܪܝ ݁‬ ‫ܘܬ ݁‬ ‫ܐܪܡ ܳܝܐ‪ܽ.‬‬ ‫ܡ‬ ‫ܕ‬ ‫ܐܽܒ‬ ‫ܚ ݂ ݈ܕ ܳ ݂ܬܐܽܕܡ ݂ܬܚܕ ݂ܬ ܽܒܝܕ‬ ‫݂‬ ‫݂‬ ‫݂ ݂ ܳ‬ ‫݁ܳ‬ ‫ܪܒ ܳܪ ܳܝܐ‪ܽ .‬ܘܠܳܐ ܰ‬ ‫ܘܬܐ‪ܽ .‬ܘܠܳܐ ܽܝܘܕܝܐ‪ܰ ݂ ܽ 174‬‬ ‫ܘܠܐ ݁‬ ‫ܽܥ ݂ܒ ݁ ܳ ܳܕܐܽ‬ ‫ܘܒ ݁ ܽ‬ ‫ܽܓܙ‬ ‫ܘܪܬܐ ܳ ܽܘܥܘܪܠ ݂‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫݂ܰ‬ ‫ܳ‬ ‫ܐ̈ܪܐ‪ܽ.‬ܐܠ ݁‬ ‫ܝܟ ݁‬ ‫ܐܽܗܘ܂ܽܠܒܫܘܽܗ ݂ܟܝܠܽܽܐ ݂‬ ‫ܽܓ ݂ܒܝܐܽ‬ ‫ܐܽܟܠܽܘ ݂ܒ ݂ܟܠܢܫܽܡܫܝܚ‬ ‫ܪܚ‬ ‫݂‬ ‫ܘܒ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫݁‬ ‫ܰ‬ ‫݁‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܬܐܽ‬ ‫݁ ܰܕܐܠܗܐ ܽܩܕܝܫܐ ܽܘܚܒܝ ݂ܒܐ܆ ܽ̈ܪܚܡܐ ܽܘܪܘܚ ݂ܦܐ‪.‬‬ ‫ܽܘܒܣܝܡ ݂‬ ‫݂‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܘ ܰ‬ ‫ܘܚܐ‪ܰ .‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܗܘ ݁‬ ‫݁‬ ‫ܰ‬ ‫ܘܬ ܽܪ ܳ‬ ‫ܝܬܘܢ ܽܡܣܝܒܪܝܢ ܽܚ ݂ܕܽ‬ ‫ܘܬܐ ܽܘܢ ݁ܓܝܪ ݂‬ ‫ܘܬܐ‪ܽ .‬ܘܢܝܚ ݂‬ ‫ܘܡ ݁ܟ ݂ܝܟ ݂‬ ‫ܰ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫݁‬ ‫ܳ‬ ‫ܰ‬ ‫݁‬ ‫ܽܫܒܩܽ‬ ‫ܠܚ ݂ܕ‪ܽ .‬ܘܠܐ ܽܐ ݂ܝܬ ܽܠܐ̱ ܢܫ ܽܪܘܥܡܐ ܽܥܡ ܽܚ ݂ܒܪ‬ ‫ܽܐܝܟܢܐ ܽܕܡܫܝܚܐ ݂‬ ‫ܗ‪ܶ .‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫݁‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܝܢܽܚܘܒܐܽܕܗܘܝܶܘܽ‬ ‫ܘܢܽܫܒ‬ ‫݂ܠܟܘܢ܆ܽܗ ݂ܟܢܐܽܐ ݂ ܳܦ ܽܐ ݈ܢܬ ܳ ݂‬ ‫ܘܩܘ‪ܽ.‬ܘܥܡܽܗܠ ܰܝܢܽܟܠܗ ܶ ܳ‬ ‫ܡܗ ݁ ܰ‬ ‫ܚܙ ܳܩܐ ݁ ܰ‬ ‫ܽܘܫܠ ܶ‬ ‫ܘܬܐ܂ ܰ‬ ‫ܳ‬ ‫ܽܕܡܫ ܳ‬ ‫ܽܢܕ ݁ ܰܒܪ ܰܽܠܠ ݁ ܰܒ ̈ܘ ݂ܬ ݂ܟܘܢ܇ ݁ܽܕܠܗܽ‬ ‫ܝܚܐ‬ ‫ܽܕ ݂ܓܡܝܪ ݂‬ ‫݂‬ ‫݁ ܶ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܳ‬ ‫ܰ‬ ‫ܗܘܝܬܘܢ ܽܡܘܕܝܢ ܽܠܡܫܝܚܐ܆ ܽܕܡ ݂ܠܬܗܽ‬ ‫ܶܐ ݂ܬܩܪܝܬܘܢ ܽܒܚ ݂ܕ ܽܦ ݂ܓܪܐ‪ܽ .‬ܘ ܽ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫݁ ܶܬ ܰ‬ ‫݁‬ ‫ܶ‬ ‫ܽܥ ݁ܬܝܪܐܝ ݂ܬ‪ܽ݁ .‬ܒ ݂ܟܠ ܽܚ ݂ܟܡܐ‪ܽ .‬ܘܗܘܝܬܘܢ ܽܡ ݂ܠܦܝܢ ܽܘܪ ݂ܕܝܢܽ‬ ‫ܥܡܪ ݁ܽܒ ݂ܟܘܢ‬ ‫ܶ‬ ‫ܰ ܰ ݁ ܳ‬ ‫݁ ̈ ݁ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫݁ ܰ‬ ‫݂ܰ‬ ‫ܝ̈ܪ ݂ ܳܬ ݁‬ ‫ܐܽܕܪ ܳ‬ ‫ܘܬܐܽ‬ ‫ܐܽܘܒܙܡ‬ ‫ܫܟ‬ ‫ܘܚܐ‪ܽ.‬ܘ ݂ܒܛܝܒ ݂‬ ‫ܢ ݂ܦ ݂‬ ‫ܘܢ܆ܽܒܡܙܡ ݁ ݁ ܶ ܰ ܳ‬ ‫ܘ̈ܪܐܽܘ ݂ܒ ݂ܬܫܒ ܴ̈ܚ ܰܬ ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫݁‬ ‫݁‬ ‫ܳ‬ ‫ܳ‬ ‫݁‬ ‫݁‬ ‫ܽܘܟܠ ܽܡܕܡ ܽܕܣܥܪܝܢ ܽܐܢ̱ܬܘܢܽ‬ ‫ܗܘ‬ ‫ܝܬܘܢ ܽܙܡܪܝܢ ܽܒܠܒܘ ݂ܬ ݂ܟܘܢ ܽܠܰܐܠܗܐ‪݂ .‬‬ ‫݁ ܶ ܳ‬ ‫ܐܽܒ ܶ‬ ‫ܗܽܕ ܳܡܪ ܶ‬ ‫ܥܒ ݂ ܳܕ ݁ ܰ‬ ‫ܐܽܘܒ ݂ ܳ‬ ‫݂ܰ‬ ‫ܫܡ ݁‬ ‫ܢܽܝܫܘܥܽܡܫ ܳ‬ ‫ܝܚܐ‪.‬‬ ‫ܡ ݂ܠܬ‬ ‫ܒ‬

‫‪ 31.‬ܐܘܢܓܠܝܘܢܽܟܪܘܙܘܬܐܽܕܠܘܩܐ‬ ‫ܶ‬ ‫ܡܗ ݁ ܶ‬ ‫ܶ‬ ‫ܽܥ ܶ‬ ‫ܳܐܙܠܝܢ ܽܗ ܰܘܘ ܽܕܝܢ ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫݁‬ ‫݁‬ ‫ܽܟ ܳ ̈ܢ ܶܫܐ ܽܣܓܝ ܰܐܐ‪ܽ .‬ܘܐ ݂ܬܦܢܝ ܶܽܘܐܡܪ ܽܠܘܬܗܘܢ܂ܽ‬ ‫̱‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܐܒܐܽܕܝܠܗܽܘܠܐܡܐ܆ܽܘܠܐܢ̱ܬܬܐܽ‬ ‫ܐܢܽܐ̱‬ ‫ܢܫܽܐܬܐܽܠܘܬܝ܆ܽܘܠܐܽܣܢܐܽܠ ݂‬ ‫ܰ‬ ‫̈‬ ‫ܐܚܐܽܘܠ ܰ ̈‬ ‫ܘܠܒܢܝܐܽܘܠ ܰ ̈‬ ‫ܐ‪ܽ.‬ܬܘܒܽܕܝܢܽܐܦܽܠܢ ݂ܦܫܐܽܕܝܠܗ܆ܽܠܐܽܡܨܐܽ‬ ‫ܐܚ ܳܘ ݂ܬ‬ ‫݁ ܳ‬ ‫ܳ ܶ‬ ‫݁ܰ‬ ‫ܳ‬ ‫ܐܬܐܽ‬ ‫ܠܡܗܘܐ ܽܬܠܡ ݂ܝܕܐ ܽܕܝܠܝ‪.‬‬ ‫ܽܘܗܘ ܽܐ̱ ܢܫ ܽܕܠܐ ܽܛܥܢ ܽܨܠ ݂ܝܒܐ ܽܕܝܠܗ ܽܘ ݂‬ ‫݁ܰ‬ ‫ܰ‬ ‫ܽܡܢܘ ݁ ܶ‬ ‫ܽܬܠܡ ݂ ܳ‬ ‫ܽܓܝܪ ܶ‬ ‫ܝܕܐ ܽܕܝܠܝ‪ܰ .‬‬ ‫ܽܗܘܽ‬ ‫ܘܢ‬ ‫ܢܟ‬ ‫ܽܡ‬ ‫ܽܠܡܗܘܐ‬ ‫ܽܡܨܐ‬ ‫݁ ܳܽܒ ݂ܬܪܝ ܽܠܐ‬ ‫݂‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐ‪ܽ.‬ܐܢܽܐ ݂ܝܬ ܽܠ ܳܗܽ‬ ‫ܐܽܩܕܡܐܝܬܽܚ ܶܫ ݂ܒ ܽܢ ݂ܦ ̈ܩ ݂ܬ‬ ‫ܐܽܡ ݂ܓ ݁ܕܠܐܽܠܡܒܢܐ‪ܽ:‬ܠ‬ ‫݁ܕ ܳܨ ݂ ܶܒ‬ ‫ܽܫܬܐܣܬܐ ܽܘܠܐܽ‬ ‫ܽܕܫܘܡܠܝܐ‪ܽ :‬ܐܝܟܢܐ ܽܕܕܠܡܐ ܽܟܕ ܽܗܘ ܽܢܣܝܡ‬ ‫ܗܢܝܢ‬ ‫ܡܒ ܳܙܚܘ ݁ ܶ‬ ‫ܡܫܡܠܝܘ‪ܽ݁ .‬ܟܠܗܘܢ ܽܗܢܘܢ ݁ܽܕ ܳܚ ܶܙܝܢ܆ ܽܢܫܪܘܢ ܽܠ ܰ ݂ ܰ‬ ‫ܡܬܡܨܐ ܽܠ ܰ ܰ‬ ‫ܽܒܗ ܽܟܕܽ‬ ‫ܰ ܰ ܳ‬ ‫ܝܽܠܡ ݂ܒ ܳܢܐܽܘܠ ܳ ܶ‬ ‫ܐܽܒܪܢܫܐܽܫܪ ܶ‬ ‫ܘ܀ܽܐ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܽܡܢܘܽ‬ ‫ܡܫܠܡ‬ ‫ܐܽܐܬܡܨܝܽܠ‬ ‫ܳܐܡܪܝܢ‪ܳ ܽ.‬ܗ ܳܢ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܡ ݁ ܳ‬ ‫ܶ‬ ‫ܽܐܙܠ ܽܠܡܪܡܝܘ ܽܥܡ ܰ‬ ‫ܠܟܐ ݁ܽܕܟܕ ܳ‬ ‫ܽܡ ݁ܠܟܐ ܽܐ̱ ܚܪܢܐ ܽܒܩܪܒܐ‪ܽ .‬ܠܐ ܽܝܬܒܽ‬ ‫ܰ‬ ‫݁ ܶ ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܠܦܝܐܽܠܡܐܪܥܽ‬ ‫ܡܐܝܬܽܡܬܚܫܒܽܐܢܽܐܝܬܘܗܝܽܕܡܨܐܽܒܥܣܪ‬ ‫ܩܕ‬ ‫݂‬ ‫̱‬ ‫ܐܽܐ ݂ ܳ‬ ‫ܰ‬ ‫ܽܘܐܢ ݁ ܶ‬ ‫ܽܐܬܐ ܽܥܠܘܗܝ‪ܶ .‬‬ ‫ܠܗܘ ܽܕܥܡ ܶ‬ ‫ܽܐ ݂ ܰ‬ ‫ܠܦ ̈ܝܐ ܳ‬ ‫ܽܥܣܪܝܢ ܰ‬ ‫ܰ‬ ‫ܽܕܝܢ ܽܠܐ ܽܟܕ ܽܕܪܚܝܩܽ‬ ‫݁ܰ ݁ ̈‬ ‫ܳ‬ ‫ܬܐܽܡܫܕܪܽܘܡܦܝܣܽܗܠܝܢܽܕܠܘܬܽܫܝܢܐ‪ܽ.‬ܗ ݂ ܰܟ ܳܢ ܳܐܽ‬ ‫ܶܡ ܶܢ‬ ‫ܗܽܐܝܬܘܗܝ܆ܽܐܽܝܙܓܕܘ ݁ ܳ‬ ‫ܶ‬ ‫ܢܟܘܢ ܽܗܘ ܽܕܠܐ ܽܟܦܪ ܽܒܟܠܗܝܢ ܽܗܠܝܢ ܽܕܐܝܬ ܽܠܗ‪ܽ .‬ܠܐܽ‬ ‫ܗܟܝܠ ܽܟܠ ܽܚܕ ܽܡ ܰ ݂‬ ‫ܽܐ ݁ ܶ‬ ‫ܽܬܠܡ ݂ ܳ‬ ‫ܢܕܝܢ ܶ‬ ‫ܠܚܐ‪ܶ .‬‬ ‫ܝܕܐ ܽܕܝܠܝ܀ ܽܝܐܝܐ ܽܗܝ ܶ‬ ‫ܡܨܐ ܽܠܡܗܘܐ ݁‬ ‫ܽܡ ܳ‬ ‫ܽܡ ܳ‬ ‫ܠܚܐܽ‬ ‫ܳ ̱ ܶ ܳ‬ ‫ܳ ܰ‬ ‫݁ܶ ݁ ܰ ݁ ܳ ܳ ݁ܶ‬ ‫ܳ‬ ‫ܐܽܬ ݂ܬܡܕܟܝܽܘܠܐܽܠܐܪܥܐܽܘܠܐܽܠܙ ݂ܒܠܐܽܐܝܬܝܗܽܕܡܟܝܢܐ‪ܽ.‬‬ ‫ܬ ݂ܦܟܗܝܽܒܡܢ‬ ‫‪.‬ܝܘܢܝܐ ‪Read‬‬

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‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫ܶ ܶ ̈ܶ‬ ‫ܶ‬ ‫ܥ܆ܽܢ ܰ‬ ‫ܰ‬ ‫݂ܰ‬ ‫ܠܒܪܽܪܡܝܢܽܠܳܗ‪ܽ.‬ܗ ݁‬ ‫ܫܡܥ܀ܽ ܽ‬ ‫ܐܽܠܡܫܡ‬ ‫ܐܝܬܽܠܗܽܐ ݂ܕܢ‬ ‫ܘܽܕ ݂‬ ‫̈‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܗܘܘ ܽܕܡܬܩܪܒܝܢ ܽܠܗ ܽܟܠܗܘܢ ܽܡܟܣܐ ܽܘܚܛܝܐܽ‬ ‫ܐܝܬܝܗܘܢ‬ ‫̱‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽܣ ݂ܦ ܶܪܐ ܰ‬ ‫ܽܘܡܪܛܢܝܢ ܽܗ ܰܘܘ ܳ‬ ‫ܽܘ ݂ܦܪ ܶ‬ ‫ܝܫܐ ܽܟܕ ܳ‬ ‫ܽܐܡܪܝܢ܆ ܳ‬ ‫ܽܕܗ ܳܢܐܽ‬ ‫ܝܗܝ܂‬ ‫̱‬ ‫݁ܕܢܫܡܥܘܢ ̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫݁‬ ‫ܰ‬ ‫ܽܕܝܢ ܽܠܘܬܗܘܢ ܽܦܠܐܬܐ ܽܗܕܐܽ‬ ‫ܐܟܠ ܽܥܡܗܘܢ‪ܽ .‬ܐܡܪ‬ ‫ܠܚܛܝܐ ܽܡܩܒܠ ܽܘ ݂‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܐܝܬܽܠ ܶ ܳ‬ ‫ܰ‬ ‫ܐܽܘܟܕܽܢ ݂ ܰ‬ ‫ܢܟ ݁‬ ‫ܐܒ ݂ܕܽ‬ ‫ܐܐܽܥ ݁̈ܪܒ‬ ‫ܗܽܡ‬ ‫ܘܢܽܕ ݂ ܽ‬ ‫ܘܽܒܪܐܢܫܐܽܡ‬ ‫݂‬ ‫ܟܕܽܐܡܪ‪ܽ.‬ܡܢ ܳ‬ ‫ܶ‬ ‫݁ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܚ ݂ܕ ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫݁‬ ‫ܡܕ ݂ܒܪܐ‪ܽܶ :‬ܘܐܙܠ ܽܒܬܪ ܽܗܘܽ‬ ‫ܽܡܢܗܘܢ ܽܠܐ ܽܫ ݂ܒܩ ܽܠܬܫܥܝܢ ݂‬ ‫ܽܘܬܫܥܐ ܽܒ ݂‬ ‫ܰ ݁ܰ ݁̈ ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫݁‬ ‫݁‬ ‫ܶ‬ ‫݁‬ ‫݁‬ ‫ܠܽܟ ݂ܬܦ ݂ܬܗܽ‬ ‫ܝܘܗܝ܂ܽܘܡܐܽܕܐܫܟܚ‬ ‫ܐܽܥܕܡܐܽܕܢ‬ ‫ܰܐ ݂ܒ ݂ܝܕ‬ ‫݂‬ ‫ܫܟܚ ̱‬ ‫ܗܽܣܐܡܽܠܗܽܥ ܰ‬ ‫ܳ ܶ‬ ‫ܶ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫݁‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܟܕ ܳ‬ ‫ܘܗܝܽ‬ ‫ܽܚܕܐ‪ܽ .‬ܘܡܐ ܽܕܐܬܐ ݂‬ ‫ܽܠܒܝܬܐ‪ܽ .‬ܩܪܐ ܽܐܟܚܕܐ ܽܠ̈ܪܚܡ ݈‬ ‫ܘܗܝ ܽܘܠܫ ݂ܒ ݂ܒ ̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫݁‬ ‫ܶ‬ ‫݁‬ ‫݁‬ ‫݁‬ ‫ܘܢܽܚܕܘܽܥܡܝܽܡܛܠܽܕܐܫܟܚ ݂ܬ ܽܠܥܪܒܐܽܕܝܠܝܽܗܘܽܐܒ ݂ܝܕܐ‪ܽ.‬‬ ‫ܟܕܽܐܡܪܽܠܗ‬ ‫݂‬ ‫ܰ ܳ‬ ‫ܳܐ ܰܡܪ ܳܢܐ ܽܠܟܘܢ ܽܕܚܕܐ ܽܝܬܝܪܐܝܬ ܽܥܠܘܗܝ‪ܳ ܳ .‬‬ ‫ܘܬܐ ܽܗܘܝܐܽ‬ ‫ܽܐ̱‬ ‫ܽܗ ݂ ܶ ܰܟܢܐ ܽܚ ݂ܕ ݂‬ ‫݂‬ ‫ܶ ̱‬ ‫ܽܘܬ ̈ܫ ܳ‬ ‫ܽܚ ܳܛ ܳܝܐ ݁ܽܕ ݂ ܳܬ ܶܐ ݂ܒ‪ܰ .‬‬ ‫ܫܡ ܳܝܐ ܰ‬ ‫ܽܙ ݁ܕ ̈‬ ‫݁ ܰܒ ܰ‬ ‫ܽܘܥܠ ݁‬ ‫ܥܐ ܰ‬ ‫ܽܚ ݂ܕ ܰ‬ ‫ܽܥܠ ܰ‬ ‫ܝܩܐ ܽܐܝܠܝܢܽ‬ ‫ܽܬ ̈ܫܥܝܢ‬ ‫݂‬ ‫ܰ ݁ ܳ‬ ‫݁ ܳ݁ ܳ‬ ‫ܰ‬ ‫݁‬ ‫ܐܝܬܽ‬ ‫ܘܬܐ܂ܽܐ‬ ‫ܳܕܠܐܽܐܝܬܽܠܗ‬ ‫ܘܽܡܢܽܗܝܽܐܽܢ̱ܬ ݂ܬܐܽܕ ݂‬ ‫ܘܢܽܣܘܢܩܢܐܽܥܠܽܬܝܒ ݂‬ ‫̱ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ ܳ‬ ‫ܠܗ ̈‬ ‫ܽܬ ݁ ܶ‬ ‫ܽܚ ݂ܕ‪ܽ .‬ܠܳܐ ܰ‬ ‫ܘܒ ݂ܕ ܽܙܘܙܐ ܰ‬ ‫ܽܡܢܗܪܐ ܽܫܪ ݂ܳܓܐ ܽܘܟܢܫܐܽ‬ ‫ܽܥܣܪܐ ܶܽܕܐܢ‬ ‫ܽܙܘܙܐ‬ ‫݂‬ ‫ܶ‬ ‫݁ ܰ ݁ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܝܘܗܝ‪ܳ .‬‬ ‫ܝܬܐ‪ܳ ݂ :‬‬ ‫ܽܘܒ ܳ‬ ‫ܽܘܡܐ ݁ܽܕ ݁‬ ‫ܽܥܕ ܳܡܐ ݁ܽܕ ݂ܬ ݁‬ ‫ܚܬܽ‬ ‫ܥܝܐ ܽܠܗ‬ ‫ܒ‬ ‫ܐܫܟ ݂‬ ‫ܽܝܨܝܦܐܝܬ ݂‬ ‫ܫܟܚ ܳ ̱‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܚ ݂ܕ ܶܝܝܢ ܰ‬ ‫ܪܝܐ ܽܐܟܚܕܐ ܽܠ̈ܪ ܳ‬ ‫ܚܡ ݂ܬܐ ܽܘܠ ̈ܫ ݂ ܳܒ ݂ ܳܒ ݂ܬܐ ܽܟܕ ܽܐܡܪܐ ̈‬ ‫ܳܩ ܳ‬ ‫ܽܥܡܝ ܽܡܛܠܽ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܝܕܐ‪ܽ .‬ܗܟܢܐ ܳ‬ ‫ܐܫܟ ܶܚ ݂ܬ ܽܠܙܘܙܐ ܽܗܘ ܰ‬ ‫݁ ܶܕ ݁‬ ‫ܘܬܐܽ‬ ‫ܽܐ ݁ܒ ݂ܽ‬ ‫ܽܠܟܘܢ ܽܕܚ ݂ܕ ݂‬ ‫ܽܐ ܰܡܪ ܳܽܐ̱ ܢܐ ݂‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܚܛ ܳܝ ݁‬ ‫ܠܽܚ ݂ܕ ܰ‬ ‫ܐܟܘ ̱ܗܝܽܕܡܪܝܐܽܥ ܰ‬ ‫ܐܽܕ ݂ܬܐ ݂ܒ‪.‬‬ ‫ܗܘܝܐܽܩܕܡܽܡܠ ݂‬ ‫݂‬ ‫‪ 32.‬ܗܝܕܝܢܽܐܡܪܽܽܽܡܫܡܽܽܠܠܘܛܘܢܝܐܽܗܕܐ‬ ‫ܰ‬ ‫ܰ‬ ‫ܦܝܪܽܟܠܢܽܘܒܚܦܝܛܘܬܐ܀ ܽ‬ ‫ܢܩܘܡܽܫ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܡܫܝܚܐ ܽܐܠܗܐ ܽܕܝܠܢ ܽܗܘ ܽܕܐܝܬܝܟ ܽܬܗܘܡܐ ܽܠܐ ܽܡܬܬܓܝܫܢܐܽ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܕܐܢܫܘܬܢ‪ܽ .‬ܗܘ ܽܕܟܕܽ‬ ‫ܕܛܒܘܬܐ‪ܽ .‬ܘܝܗܘܒܐ ܽܕܫܘܟܢܐ ܽܪܘ̈ܪܒܐ ܽܠܓܢܣ‬ ‫ܐ ܳ‬ ‫ܰ‬ ‫̈ ‪175‬‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܚܙܝܬܝܗܝܽܠܓܢܣܐܽܕܝܠܢܽܬܚܘܒܐܽܕܡܢܽܥܘܒܐ ܽܕܝܠܟܽܣܕܝܩ܆ܽܘܒܚܙܐܽ‬ ‫ܳ‬ ‫ܶ ܰ‬ ‫ܶ ̱ ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܶ‬ ‫ܬܬ ܰ‬ ‫ܰ‬ ‫ܬܐܽܒܣ̈ܪܢܝܬܐܽܪܟܝܢ܆ܽܬܘܒܽ‬ ‫ܕܽ̈ܪܓܝܓ‬ ‫ܟܽܒܝ‬ ‫ܚܫ‬ ‫ܨܡܚܢܐܽܕܢ‬ ‫ܠܐܽܡܬܬ‬ ‫ܳ‬ ‫ܶ‬ ‫ܫܘܝܬ‪ܽ.‬ܐ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܬܬܠܘ ܰ‬ ‫ܐܽܒ ܳ‬ ‫ܟܽܒܢܝܪܐܽܗ ܳܢ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܫܘܐܽ‬ ‫ܬܽܐ‬ ‫ܐܽܕܢ‬ ‫ܣܝܡ‬ ‫ܐܽܕܥ ܳܡ‬ ‫ܕܽܚܘܝ ܳܕ‬ ‫ܒܝ‬ ‫ܰ‬ ‫ܰ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܢ ܽܕܠܐܚܪܢܝܘܬܐ ܽܡܦܠܓܬܐ ܽܕܝܠܢ܆ ܽܠܘܬ ܽܚܕܐ ܽܠܚܘܕܝܘܬܐ ܽܡܣܒܗܬܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܐܽܒ ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܗܽܢܟܢܫܽܢܝܬ ܳ‬ ‫ܥܝܢܢ܀ ܽ‬ ‫ܟ܆ܽܒ‬ ‫ܒܐܝܬܘܬ‬ ‫ܶ‬ ‫ܶ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܗܘ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܕܡܢ ܽܬܓܡܐ ܽܕܢܘܪܐ ܽܘܕܪܘܚܐ ܽܦܐܝܘܬ ܽܐܠܗܐܝܬ ܽܡܫܬܡܫ‪ܽ.‬‬ ‫ܳ ܶ‬ ‫ܶ‬ ‫ܶ ܰ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܡ ܳܛܠ ܽܥܪܒܐ ܽܐܒܝܕܐ ܽܒܪܚܡܬ ܽܐ̱ ܢܫܘܬܗ ܽܐ ܳܬܬܚܬܝ‪ܽ .‬ܘܠܒܣܪܐ ܽܕܝܠܢܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܘܟܕ ܽܥܡ ܽܒܢܝܢܫܐ ܽܐܬܗܦܟ‪ܽ .‬ܠܥܪܒܐܽ‬ ‫ܗܘܠܢܝܐ ܽܩܢܘܡܐܝܬ ܽܐܬܚܝܕ‪.‬‬ ‫ܽܟ ̈‬ ‫ܽܐ ܶ‬ ‫ܽܐ ܳ‬ ‫ܛܥܐ ܰ‬ ‫ܰܕ ܳ‬ ‫ܥܒܪ‪ܰ .‬‬ ‫ܗܦܟ ܰ‬ ‫ܛܝܪܐ ܽܕܝܠܗ ܰ‬ ‫ܽܐ ܰ‬ ‫ܽܫܩܠ‪ܽ .‬ܘܠ ܰ ܳ‬ ‫ܬܦ ܶܬܗ ܰ‬ ‫ܫܘܐܽ‬ ‫ܽܥܠ ܰܽ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܐܦ ܽܗܫܐ ܽܠܥܒܕܟ ܽܗܢܐ܆ ܽܕܠܢܝܪܟ ܽܩܕܝܫܐ ܽܐܚܒ܆ ܽܕܒܗ ܽܟܝܬ ܽܘܒ ܳܟܽ‬ ‫ܕܝܫܐ ܶ‬ ‫ܰܒ ܳ‬ ‫ܽܒܚ ̈ܝܐ ܰ‬ ‫ܝܟ ܳܢܐ ܰ‬ ‫ܽܐ ܰ‬ ‫ܽܢ ܶܬ ܰ‬ ‫ܐܣܪ‪ܰ .‬‬ ‫ܽܩ ܳ‬ ‫ܽܕܪܘܚܐ ܰ‬ ‫ܽܕܟܕ ܰ‬ ‫ܳ‬ ‫ܽܕܟ ̈ܝܐܽ‬ ‫ܽܐܠܝܣܝܕܝܢ‬ ‫ܚܕܐ‬ ‫ܰ‬ ‫ܶ ܶ‬ ‫̈ܶ ܶ ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܠܐܽܚܒܝܟܐܽܢܫܬܘܫܛ܆ܽܒܣܕ̈ܪܐܽܕܩܕܝܫܝܟܽܢܬܚܠܛܽܒܥܝܢܢ܀ ܽ‬ ‫ܗ ܰ‬ ‫ܰ‬ ‫ܟܽܩ ̈ܕ ܶ‬ ‫ܕܽܐܘܢܓܠܝܐܽܕܝܠ ܳ ܰ‬ ‫ܘܽܕ ܰ‬ ‫ܐܽܐܠܦܬܽܠܢܽܟܕܽܐܡܪܽܐܢ̱ܬ‪ܽ:‬ܕܟܠܽܕܠܐܽ‬ ‫ܝܫ‬ ‫̈ܽ‬ ‫ܒܝ‬ ‫ܳ ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳܫ ܶܩܠ ܽܨܠܝܒܗ ܽܡܛܝܒܐܝܬ ܽܥܠ ܽܟܬܦܗ ܽܘܐܬܐ ܽܒܬܪܝ܆ ܽܬܠܡܝܕܐ ܽܠܐܽ‬ ‫ܶ‬ ‫ܬܢ ܰ‬ ‫ܽܐ ܰ‬ ‫ܽܕܚܘܒܟ ܶ‬ ‫ܒܪܢܫ ܰ‬ ‫ܽܘܥܠ ܽܗ ܶܕܐ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܒܪ ܳ‬ ‫ܽܥܒܕܟ ܽܗ ܳܢܐ܆ܽ‬ ‫ܬܚܐ‬ ‫ܽܟܕ‬ ‫ܳܫ ܶܘܐ ܽܠܝ‪.‬‬ ‫‪.‬ܚܘܒܐ ‪Read‬‬

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‫‪APPENDIX‬‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽܠܡ ܰ‬ ‫ܽܠܦܘܩܕ ܳܢܟ ܶ‬ ‫ܽܢܩܦ܆ ܽܘܠ ܰ ܳ‬ ‫ܳ‬ ‫ܛܥܢ ܽܩܪܒ‪ܽ.‬‬ ‫ܽܒܚܕܘܬܐ‬ ‫ܨܠܝܒܟ‬ ‫ܚܘܝܚܐܝܬ‬ ‫ܳ‬ ‫ܶ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܚ ܶܣ ܳܢܝܗܝ ܽܒܟܘܠܝܘܬ ܽܙܝܢܐ ܽܕܪܘܚܟ ܽܩܕܝܫܐ‪ܽ .‬ܐܝܟܢܐ ܽܕܠܟܠܗܘܢ ܽܓܐ̈ܪܐܽ‬ ‫ܳ ܶ‬ ‫ܬܟ ܳ‬ ‫ܽܕ ܶ‬ ‫ܠܗܒܐ ܳ‬ ‫ܽܢܫ ܶܗܐ‪ܽ .‬ܘܠܐ ܶ‬ ‫ܽܡ ܰ‬ ‫ܡܫ ̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܟ ܰ‬ ‫ܠܩ ܳ‬ ‫ܥܒܕܢܘܬܗܽ‬ ‫ܽܠܡ‬ ‫ܒܫܢܐ‬ ‫ܪܨܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰܣܩܘܒܠܝܬܐܽܢܬܚܙ ܳ‬ ‫ܐ‪ܽ.‬ܒܥܝܢܢ܀‬ ‫ܗܘ ܽܕܒܝܕ ܽܪܚܡܬ ܽܐܢܫܘܬܗ ܽܠܐ ܽܡܬܡܠܠܢܝܬܐ‪ܽ .‬ܐܘܪܚܐ ܽܡܠܟܝܬܐܽ‬ ‫̈‬ ‫̈‬ ‫ܽܛܘܒܬܢܐ ܽܡܫܒܠܐ ܽܒܩܢܘܡܗ ܽܕܪܫ ܽܠܢ܆ ܽܘܕܒܗ ܽܟܝܬ ܽܢܪܕܐ ܽܠܐܽ‬ ‫ܕܠܚܝܐ‬ ‫ܡܨܛܠܝܢܐܝܬ‪ܽ :‬ܒܣܒܪܬܐ ܽܕܝܠܗ ܽܦܪܘܩܝܬܐ ܽܐܠܦ ܽܠܢ‪ܽ .‬ܐܫܘܐ ܽܠܥܒܕܟܽ‬ ‫̈‬ ‫ܰ‬ ‫ܘܛܐܽܠܡܪܕܝܬܗܽܢܫܡܠܐ‪ܽ.‬ܘܒܚܝܐܽܕܫܦܪܝܢܽܠܟܽܢܫܬܘܫܛܽ‬ ‫ܗܢܐ‪ܽ.‬ܕܕܠܐܽܡ‬ ‫ܒܥܝܢܢ܀ ܽ‬ ‫ܰ‬ ‫̈‬ ‫ܒܝܒܢܽܠ ܶ ܶ‬ ‫ܗܽܕ ̈‬ ‫ܰ‬ ‫ܘܽܕܚ ̈‬ ‫ܣܟܠܢ ܳ‬ ‫ܰ‬ ‫ܗ ܰ‬ ‫ܐ‪ܽ.‬ܛ ܳܒܐܽ‬ ‫ܪܓܝܓܽܠܦܘܪܩܢܐܽܕܡ‬ ‫ܐ‪ܽ.‬ܘ‬ ‫ܡܥܐܽܕܬ ܳܝ ̈ܒ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܕܦܬܝܚ ܽܬܪܥܗ ܽܠܬܝܒܐ‪ܽ .‬ܘܦܫܝܛܐ ܽܐܝܕܗ ܽܕܬܕܠܐ ܽܠܛܒܝܥܐ‪ܽ .‬ܦܬܶܚܽ‬ ‫ܰ‬ ‫ܽܐ ܳ‬ ‫ܽܕܪܟܝܢ ܳ‬ ‫ܽܠܥܒܕܟ ܽܗ ܳܢܐ ܰ‬ ‫ܽܕ̈ܪܚܡܝܟ ܰ‬ ‫ܰܬ ܳ‬ ‫ܽܘܬ ܶܦܦ ܰ‬ ‫ܰ‬ ‫ܪܕܐ ܽܠܗܽ‬ ‫ܽܩܕ ܰܡܝܟ‪.‬‬ ‫ܪܥܐ‬ ‫ܳ‬ ‫̈‬ ‫ܳܢ ̈‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܣܟܐ ܽܡܓܝܚܢܐ ܽܕ̈ܪܚܡܐ ܽܕܝܠܟ ܽܡܬܘܡܝܐ‪ܽ .‬ܘܠܟܠܗ ܳ‬ ‫ܽܨܐܝܘܬܐܽ‬ ‫ܳ‬ ‫ܰ ܳ ܳܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܚܒ̈ܪܬܐܽܕܚܛܝܬܐܽܡܪܘܩܽܘܚܘܪܽܡܢܗ‪ܽ.‬ܒܥܝܢܢ܀‬ ‫ܦܽܫ ܳ‬ ‫ܚܠ ܳ ܰ‬ ‫ܝܢܐ܀‬

‫‪[ 33.‬ܨܠܘܬܐ]‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܐܫܘܐ ܽܠܢ ܽܡܫܝܚܐ ܽܐܠܗܐ ܽܕܝܠܢ܆ ܽܕܒܬܐܪܬܐ ܽܕܟܝܬܐ ܽܢܬܐܡܢܽ‬ ‫ܝܫܝܟ‪ܶ .‬‬ ‫ܽܘܥܡ ܶ‬ ‫ܰ‬ ‫ܒܦܘܠܚ ܳܢܐ ܰ‬ ‫ܰ‬ ‫ܽܟ ̈‬ ‫ܽܕܟ ܳ‬ ‫ܕܩ ̈ܕ ܰ‬ ‫ܽܩ ܳ‬ ‫ܽܚܣ ̈ܝܐ ܽ ܰ‬ ‫ܪܡܟ ܰ‬ ‫ܳ‬ ‫ܽܢܦܘܩܽ‬ ‫ܢܫܐ‬ ‫ܕܝܫܐ‪.‬‬ ‫ܰ ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܠܐܘܪܥܟ ܽܒܡܐܬܝܬܟ ܽܕܬܪܬܝܢ‪ܽ .‬ܘܢܙܥܩ ܽܘܢܐܡܪ ܽܬܠܝܬܐܝܬ‪ܽ.‬‬ ‫ܩܘܪܝܠܠܝܣܘܢ܀‬ ‫ܰ‬ ‫ܶ‬ ‫‪ 34.‬ܡܪܬܝܢܘܬܐܽܕܩܪܐܽܠܗܽܪܝܫܕܝܪܐܽܥܠܽܗܘܽܕܡܣܬܦܪ‬ ‫ܰ‬ ‫ܳ ܰ‬ ‫ܰܚ ̈‬ ‫̈‬ ‫ܳ‬ ‫ܽܡܫܝܚܐ‪ܽ :‬ܐܠܦ ܽܠܢ ܽܒܐܘܢܓܠܝܐܽ‬ ‫ܽܡܪܢ ܽܘܐܠܗܢ ܽܘܦܪܘܩܢ ܽܝܫܘܥ‬ ‫ܒܝܒܝ‪.‬‬ ‫ܶ‬ ‫ܳ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܝܠܗ ܽܣܓܝܕܐ ܽܘܩܕܝܫܐ ܽܟܕ ܽܐܡܪ‪ܽ :‬ܕܠܐ ܽܐ̱ ܢܫ ܽܪܡܐ ܽܐܝܕܗ ܽܥܠ ܽܚܪܒܐܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐ‪ܽ.‬ܘܚ ܰܐ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܟܘܬܐܽܕܫܡܝܐ‪ܽ .‬‬ ‫ܚܽܠܡ‬ ‫ܗ܆ܽܘܚ ܰܫ‬ ‫ܪܽܠܒܣܬܪ‬ ‫ܕܦ ܳܕ ܳܢ‬ ‫ܰ‬ ‫ܳ‬ ‫ܢܘܽܩ ܶܐܡܽܐܢܬ‪ܽ.‬ܠ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܚܘܢ܆ܽܚܙܝܽܩܕ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܝܪܽܩܕܡܽܒܪܐܢ ܳܫܐܽ‬ ‫ܘܽܓ‬ ‫ܡܽܡ‬ ‫ܫܐܽܐܘܽܐ‬ ‫ܗ‬ ‫̱‬ ‫ܳ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܝܘܬܐ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܘܡܬܚܒܠܢܐ ܽܩܐܡ ܽܐܢ̱ܬ܆ ܽܐܠܐ ܽܩܕܡܘܗܝ ܽܕܡܫܝܚܐ ܽܐܠܗܐ‪ܽ:‬‬ ‫ܡ‬ ‫ܳ ܶ‬ ‫̈ܳ‬ ‫ܶܰ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܬ‪ܽ.‬ܟ ܳ‬ ‫ܗ ܳ ܶ‬ ‫ܬܽܠܘܬܗܽ‬ ‫ܒ ̈ܘܬ‬ ‫ܕܽܣܐܡܽܐܢ̱‬ ‫ܐܽܘܟܘܠܝܬܐܽܗܕܐܽܥ ܶܒܕܽܐܢ̱‬ ‫ܘܽܕܒܨܐܽܠ ܳ‬ ‫ܳ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܩܝ ̈ܡܐܽܘܫܘܘܕܝܐܽܩܕܡܽܡܕܒܚܐܽܩܕܝܫܐ‪ܽ.‬ܒܣܗܕܘܬܐܽܕܡܠܐܟܐܽܓܒܝܐܽ‬ ‫ܶ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܩ ܰܕܝܫܐ܆ܽܘܕܟܠܗ ܽܗܕܐܽܐܚܘܬܐܽܟܗܢܝܬ ܰܐ‪ܽ.‬ܘܡܫܬܘܕܐܽܐܢ̱ܬܽܠܡܐܚܐܽ‬ ‫ܪܘ‪ܽ.‬ܐ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫̈ܪܨܢܽܠ ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܬܽܥ ܰ‬ ‫ܘܠ ܳ‬ ‫ܡܣ ܳ‬ ‫ܝܠܝܢܽܕܥ ܳ‬ ‫ܢܽܐܪܐܛܝܩܘܽ‬ ‫ܢܽܡ‬ ‫ܝܒ‬ ‫ܢ‪ܽ.‬ܘܟܠܗܝܢܽܐ‬ ‫ܡ‬ ‫ܡܡ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܥܠܝܢ ܽܡܢܽ‬ ‫ܐܢ ܽܡܢ ܽܢܣܝܘܢܐ ܽܕܥܕܝܢ‬ ‫ܡܛܠ ܽܗܝܡܢܘܬܐ ܽܫܪܝܪܬܐ‪ܽ .‬ܘ‬ ‫̈‬ ‫ܐܽܒܝܫܐ‪ܽ.‬ܠܗܠ ܶ ܳ‬ ‫ܩܽܠܟܽܘܚ ܳܝܒܽܐܢ̱ܬܽܠ ܰ ܰ‬ ‫ܪܨܐ ܽ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܟܠܩ ܳ‬ ‫ܡܫܡܠܝܘ‪ܽ:‬‬ ‫ܝܢܽܙ ܶܕ‬ ‫ܒܝܕܽܐ̱ ܳܢ ̈ܫ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܢܽܕ ܳ‬ ‫ܟܡ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܐ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܽܙܒܢܽܟܦܪܬܽܒܥܠܡܐ‪ܽ:‬ܘ ܰ‬ ‫ܳ‬ ‫ܡܫܝܚܐ܇ܽ‬ ‫ܫܩܠܬܽܠܢܝܪܐܽܒܣܝܡܐܽܕ‬ ‫ܚܕ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܕܬܡܝܬ ܶܽܗܕܡܝܟ ܽܗܠܝܢ ܽܕܒܐܪܥܐ‪ܽ .‬ܟܕ ܽܥܗܝܕ ܽܐܢ̱ܬ ܽܘܪܫܝܡܐ ܽܥܠܽ‬ ‫ܳ‬ ‫ܶ ܳ‬ ‫ܳ‬ ‫ܗܢܝܬܐ‪ܽ.‬ܗ ܶ‬ ‫ܠܬ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܝܽܕܡܢܽܐ̱ ܳܢ ܰ‬ ‫ܐ‪ܽ.‬ܕܒܪܝ܆ܽ‬ ‫ܟܝܡܐܽܐܡܝܪ‬ ‫ܫܽܚ‬ ‫ܐܽܟ‬ ‫ܠܘܚܐܽܕܠ ܳܒܟ‪ܽ:‬ܡ‬ ‫ܶ ܰ‬ ‫ܳ‬ ‫ܶ ܰܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܟܽܠܟܠܽ‬ ‫ܶܐܢܽܡܬܩܪܒܽܐܢ̱ܬܽܥܡܝܽܠܡܦܠܚܽܥܒܕܘܬܐܽܠܡܪܝܐ܆ܽܛܝܒܽܢܦܫ‬ ‫ܶ‬ ‫ܳ‬ ‫̈‬ ‫ܐܬܝܬܐ ܶ‬ ‫ܽܒܥ ܳ‬ ‫ܶ‬ ‫ܽܐ ܰ‬ ‫ܣܝܘܢܐ‪ܶ .‬‬ ‫ܕܢܐ ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܬܕܒܩ ܽܠܗܽ‬ ‫ܽܕܢ‬ ‫ܽܕܡ‬ ‫ܽܬܬܪܗܒ‬ ‫ܣܝܘܢܝܢ‪ܽ .‬ܘܠܐ‬ ‫ܶܢ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܠܡܪܝܐܽܘܠܐܽܬܪܚܩܽܡܢܗ‪ܽ.‬ܐܝܟܢܐܽܕܪܒܐܽܬܗܘܐܽܒܚܪܬܐ‪ܽ .‬‬ ‫ܳ‬ ‫ܰܣ ܳܟܐ ܽܗܟܝܠ ܽܠܡܪܝܐ ܽܐܠܗܐ ܽܕܝܠܟ‪ܰ .‬‬ ‫ܶ‬ ‫ܽܐܘܪܚܗ‪ܽ .‬ܘܗܘ ܽܢܪܝܡܟܽ‬ ‫ܽܘܛܪ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܬܥ ܶ‬ ‫ܝܢܝܬܐܽܟ ܶ‬ ‫ܕܽܡ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܢܘܐܽܐܢ̱ܬܽܡܟܝܟܘܬܐ‪ܽ.‬ܢܓܝܪܘܬܽ‬ ‫ܬܽܐܪܥܐܽܫܡ‬ ‫ܠܡܐܪ‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

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‫ܳ‬ ‫ܳ‬ ‫ܶ ܰ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܒܪܐ ܳ‬ ‫ܡܥܢܘܬܐ‪ܰ .‬‬ ‫ܳ‬ ‫ܽܘܥܡܽ‬ ‫ܽܛ ܳܒܐ‪.‬‬ ‫ܽܒܣܝܡܘܬܐ‪ܽ .‬ܣ‬ ‫ܽܡܫܬ‬ ‫ܪܘܚܐ‪ܽ .‬ܢܝܚܘܬܐ‪.‬‬ ‫ܶ‬ ‫ܽܕܐܝܬܘܗܝ ܽܫܘܡܠܝܐ ܽܕܟܠܗܽ‬ ‫ܗܠܝܢ ܽܘܩܕܡ ܽܗܠܝܢ܆ ܽܚܘܒܐ ܽܫܪܝܪܐ ܽܗܘ‬ ‫̱‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܐܝܬܝܗܝܢ ܽܡܝܬ̈ܪܬܐ‪ܽ .‬ܗܠܝܢܽ‬ ‫ܽܣܓܝܐܬܐ‬ ‫ܽܘܢܒܝܐ‪ܽ .‬ܐܦܢ ܽܓܝܪ‬ ‫ܢܡܘܣܐ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ ܳ ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕ̈ܪܫܡ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܢܽܐܝܟܽܕܒܣܡܡܢ ܰ‬ ‫ܡܫܝܚܐ‪ܽ.‬ܐܠܐ ܽܒܪ ܶܡܽ‬ ‫ܗ ܽܕ‬ ‫ܠܡܝܕܘܬ‬ ‫ܐܽܕܬ‬ ‫ܠܡ‬ ‫ܐܽܨ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܗܝ ܰ‬ ‫ܳ‬ ‫ܽܝܬܝܪ ܽܡܢ ܽܟܠ ܽܡ ܳ‬ ‫ܽܛܝܒܘܬܗ ܽܕܚܘܒܐ܆ ܰ‬ ‫ܨܝܐ ܽܠ ܰ‬ ‫ܡܚܘܝܘ ܽܢܗܝܪܐܝܬ ܽܠܗܽ‬ ‫ܶ‬ ‫ܳ ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܝܘܩܢܐܽܓܡܝܪܐܽܐܝܟܽܣܗܕܘܬܗܽܕܡܪܢܽܕܐܡܪ‪ܽ:‬ܕܒܗܕܐܽܢܕܥܽܟܠܢܫܽ‬ ‫ܰ‬ ‫ܕܬ ̈‬ ‫ܠܡܝܕܐܽܕܝܠܝܽܐܝܬܝܟܘܢ‪ܽ.‬ܟܕܽܬܚܒܘܢܽܚܕܽܠܚܕ‪ܽ .‬‬ ‫ܰ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܡܫܬܪܪܐ ܰ‬ ‫ܗ ܰܟ ܳܢܐ ܶ‬ ‫ܽܫܬܐܣܬܐ ܽܗ ܶܕܐ ܶ‬ ‫ܽܓܝܪ ܰ‬ ‫ܶ‬ ‫ܽܟܕ ܶ‬ ‫ܽܒܢ ܳ‬ ‫ܽܟܠܗܝܢ ܽܐܝܠܝܢܽ‬ ‫ܦܫܟ܆‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕ ܳܓ ̈ܕ ܳܫܢ ܽܡܩܒܠܽܐܢ̱ܬ ܽܡܛܝܒܐܝܬ ܽܥܡ ܽܐܠܗܐ‪ܽ .‬ܐܦ ܽܓܝܪ ܽܫܠܝܚܐܽ‬ ‫ܽܣ ܶܗܕ ܰ‬ ‫ܐܠܗܝܐ ܳ‬ ‫ܽܟܕ ܳ‬ ‫ܳ‬ ‫ܽܐ ܰܡܪ‪ܽ :‬ܚܘܒܐ ܽܟܠ ܽܡܣܝܒܪ‪ܽ .‬ܟܠ ܽܣܒܠ‪ܽ .‬ܚܘܒܐܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶܡܡܬܘܡܽܠܐܽܢܦܠ܀‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܥܡܽܗܠ ܶ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܢܽܫܘܘܕܝܟܽܕܠܘܬܽܐܠܗܐ‪ܽ:‬ܡܛܠܽܗܝܡܢܘܬܐܽܫܪܝܪܬܐ‪ܽ:‬ܛܪܽ‬ ‫ܝܢܽܕ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܐ ܽܕܓܠܐܝܬ ܽܥܕܡܐ ܽܠܚܪܬܐ‪ܽ .‬ܟܕ ܽܡܗܦܟ ܽܐܢ̱ܬ ܽܐܦܝܟ ܽܡܢܽ‬ ‫ܽܡܦܣ ܽܐܢܬ ܰ‬ ‫ܳ‬ ‫ܽܡܫܝܚܐ ܶ‬ ‫ܬܫܐ‪ܰ .‬‬ ‫ܽܡ ܰ‬ ‫ܟܠܐܪܣܝܣ܆ ܽ ܰ‬ ‫ܽܕ ܰ‬ ‫ܬܟ ܳ‬ ‫ܳ‬ ‫ܣܛܪ ܽܡܢܽ‬ ‫ܽܟܕ‬ ‫ܕܥܡ‬ ‫ܽ‬ ‫̱‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܠܐܠܗܐ ܽܠܐ ܽܡܫܟܚ‪ܽ .‬ܘܡܛܠܗܕܐܽ‬ ‫ܫ‬ ‫ܢ‬ ‫ܪ‬ ‫ܫܦ‬ ‫ܽܕܢ‬ ‫ܐ‬ ‫ܪܝܪܬ‬ ‫ܽܫ‬ ‫ܐ‬ ‫ܝܡܢܘܬ‬ ‫ܰܗ‬ ‫ܽܐ̱‬ ‫ܰ ܶ‬ ‫ܳ‬ ‫ܰ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܬܒܥܝܢܢ ܽܠܟ ܽܕܬܚܪܡ ܽܠܟܠܗܘܢ ܽܐܝܠܝܢ ܽܕܒܐܝܢܐ ܽܕܗܘ ܽܙܢܐ ܽܗܘܘ ܽܐܘܽ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܗܘܝܢܽܕܠܩܘܒܠܐܽܠܗܝܡܢܘܬܐܽܫܪܝܪܬܐ‪ܽ ܽ.‬‬ ‫ܝܕܝܥܐܝܬ ܶ‬ ‫ܽܠܡܢܢܕܪܘܣ‪ܰ .‬‬ ‫ܪܫܐ‪ܶ .‬‬ ‫ܽܚ ܳ‬ ‫ܽܕܝܢ ܽܠܣܝܡܘܢ ܰ‬ ‫ܽܠܦܪܦܘܪܝܘܣ‪ܽ .‬ܠܦܘܛܝܢܘܣ‪ܽ.‬‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܡܐܢܝ‪ܽ .‬ܠܡܪܩܝܘܢ‪ܽ .‬ܠܐܷ ܘܠܢܛܝܢܘܣ‪ܽ .‬ܠܒ ܳ‬ ‫ܪܕܝܨܢ‪ܽ .‬ܠܣܐܒܠܝܘܣ‪ܽ .‬ܠܐܪܝܘܣ‪ܽ.‬‬ ‫̈‬ ‫ܽܠܐܘܛܘܟܐ‪ܽ.‬‬ ‫ܠܐܦܘܠܝܢܐܪܝܘܣ‪ܽ .‬ܠܡܐܩܕܘܢܝܘܣ‪ܽ .‬ܠܐܘܢܡܝܐܘܣ‪ܽ .‬ܠܐܛܝܘܣ‪.‬‬ ‫ܶ‬ ‫ܰ‬ ‫ܽܠܦ ܶ‬ ‫ܳ‬ ‫ܽܠܐܘܣܒܝܘܣܽ‬ ‫ܽܫܡܝܫܛܝܐ‪.‬‬ ‫ܘܠܐ‬ ‫ܠܐܘܕܘܟܣܝܘܣ‪ܽ .‬ܠܒܐܣܝܠܝܕܘܣ‪.‬‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܠܡܐܪܝ ܽܦܪܣܝܐ‪ܽ .‬ܠܣܘܢܣܝܣܛܐ‪ܽ.‬‬ ‫ܕܢܝܩܘܡܘܕܝܐ‪ܽ .‬ܠܕܝܘܓܢܝܣ‪.‬‬ ‫ܶ‬ ‫ܰ‬ ‫ܽܠܝܘܠܝܶܽܢܐ ܽܕܐܠܝܩܪܢܣܘܣ‪ܽ .‬ܠܕܝܘܕܪܘܣ‪ܽ .‬ܠܬܐܘܕܪܘܣ‪ܽ.‬‬ ‫ܠܐܦܘܠܝܢܐ̈ܪܝܣܛܐ‪.‬‬ ‫ܶ‬ ‫ܽܠܬ ܳ‬ ‫ܰ‬ ‫ܐܘܕܪܝܛܘܣ‪ܽ .‬ܠܡܪܩܠܘܣ ܽܓܐܠܐܛܝܐ‪ܽ .‬ܠܐܠܟܣܢܕܪܘܣܽ‬ ‫ܠܢܣܛܘܪܝܘܣ‪.‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܡܒܓܝܐ‪ܽ .‬ܠܐܢܕܪܐܐ ܽܕܫܡܝܫܛ‪ܽ .‬ܠܐܝܪܝܢܘܣ ܽܬܪܝܢܝ ܽܙܘܘܓܐ‪ܽ .‬ܠܩܘܪܐܽ‬ ‫ܰܘܠܝܘܚܢܢ ܽܗܢܘܢ ܽܕܡܢ ܶ‬ ‫ܽܐܓܐܣ‪ܽ .‬ܠܗܝܒܐ ܽܕܐܘܪܗܝ‪ܽ .‬ܠܒܪܨܘܡܐ ܽܦܪܣܝܐܽ‬ ‫̈‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܽܠܣܘܢܢܕܘܣ ܽܗܝܽ‬ ‫ܽܡܣܝܒܐ‪ܽ .‬ܥܡ ܽܗܠܝܢ ܽܕܝܢ ܽܘܩܕܡ ܽܗܠܝܢ܆‬ ‫ܘܢܘܗܝ‬ ‫ܘܠܩܢ‬ ‫̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܡܓܕܦܢܐ ܽܕܠܐܘܢ‪ܽ .‬ܘܠܗ ܽܠܠܐܘܢ‪ܽ.‬‬ ‫ܕܟܐܠܩܝܕܘܢܐ ܽܘܠܛܘܡܣܐ ܽܪܫܝܥܐ ܽܘ‬ ‫ܰ‬ ‫ܳ ܳ‬ ‫ܳ ܰ‬ ‫ܐܘܕܝܘܽܐܘܽܡ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܕ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܪܽܚܕܝܘܬܐ܀ܽ‬ ‫ܐ‪ܽ.‬ܡܢܽܒܬ‬ ‫ܡܫܝܚ‬ ‫ܬܪܝܢܽܟܝ ̈ܢܐܽܠ‬ ‫ܝܢܽܒ‬ ‫ܠܟܠܽܕ‬ ‫ܰܘ‬ ‫ܰ ܶ ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܟܕ ܽܡܫܬܘܕܐ ܽܐܢ̱ܬ ܽܐܝܟ ܽܕܙܕܩ ܽܩܕܡ ܽܐܠܗܐ ܽܘܡܠܐܟܘ ̱ܗܝ ܽܓܒܝܐ܆ܽ‬ ‫ܳ‬ ‫ܨܛ ܳ‬ ‫ܶ‬ ‫ܪܪܐܝܬܽܘܠܐܽܡ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳܕ ܶ‬ ‫ܰ‬ ‫ܐܽܬܪܝܨܬܽ܏ܫܘ܆ܽ‬ ‫ܐܝܬ܆ܽܠܗܝܡܢܘܬ‬ ‫ܠܝܢ‬ ‫ܬܽܡܫ‬ ‫ܐܚܕܽܐܢ̱‬ ‫̈ ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܝܽܕܡܢܽܫܘܪܝܐܽܘܡܢܽܙܒܢܐܽܕܫܠܝܚܐܽܐܒܗܬܐܽܩܕܝܫܐܽܐܬܟܪܙܬ܆ܽܗܝܽ‬ ‫ܗܽ ܰ ܶ‬ ‫̈ ܳ‬ ‫ܝܫܐ ܽܗܢܘܢ ܰ‬ ‫ܽܩ ̈ܕ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܗܬܐ ܰ‬ ‫ܒܢܝܩܝܐܽ‬ ‫ܽܕ‬ ‫ܽܘܫܪܪܘ ܽܬܠܬܡܐܐ ܽܘ܏ܝܚ ܽܐܒ‬ ‫ܕܡܠܠܘ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ ܰ‬ ‫ܕܝܫܬ ܰ‬ ‫ܰ‬ ‫ܶܐ ܰ‬ ‫ܰ‬ ‫ܐܽܕ ̈ܡܐܐܽ‬ ‫ܪܝܘܣ‪ܽ.‬ܘܐܦܽܫܪܪܬܽܣܘܢܢܕܘܣܽܩ‬ ‫ܡܘܽܠܐ‬ ‫ܫܘܽܘܐܚܪ‬ ‫ܬܟ ܰܢ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܚ ̈ܡܫܝܢ ܽܐܒܗܬܐ ܽܩܕܝܫܐ ܽܗܢܘܢ ܽܕܒܩܘܣܛܢܛܝܢܘܦܠܝܣ ܽܐܬܟܢܫܘܽ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰܘܐܣܠܝܘܽܠܡܐܩܕܘܢܝܘܣܽܢܨܐܽܥܡܽܪܘܚܐܽ܏ܩܕ‪ܽ.‬ܘܣܘܢܢܕܘܣܽܩܕܝܫܬܐܽܗܝܽ‬ ‫ܰ‬ ‫ܫܝܥ ܶ‬ ‫ܢܫ ܰ‬ ‫ܬܽܠܪ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܣܽܐܬܟ ܰ‬ ‫ܐܽܢܣܛܘܪܝܘܣ‪ܽ ܽ.‬‬ ‫ܐܚܪܡ‬ ‫ܬܽܘ‬ ‫ܐܦܣ‬ ‫ܕܒ‬ ‫̈ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܡܩܒܠܽܐܢ̱ܬ ܽܬܘܒ ܽܥܡܢ ܽܠܟܠܗܘܢ ܽܐܒܗܬܐ ܽܩܕܝܫܐ‪ܽ .‬ܝܕܝܥܐܝܬ ܽܕܝܢܽ‬ ‫ܰ‬ ‫ܽܐܬܢܣܝܘܣ‪ܽ.‬‬ ‫ܘܡܫܡܗܐܝܬ ܽܐܝܓܢܐܛܝܘܣ‪ܽ .‬ܕܝܘܢܝܣܝܘܣ‪ܽ .‬ܝܘܠܝܘܣ‪.‬‬ ‫ܰܒ ܶ‬ ‫ܐܣܠܝܘܣ‪ܽ .‬ܓܪܝܓܘܪܝܘܣ‪ܽ .‬ܐܝܐܘܢܢܝܣ‪ܽ .‬ܩܘܪܝܠܠܘܣ‪ܽ .‬ܕܝܘܣܩܘܪܘܣ‪ܽ.‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܛܝܡܐܬܐܘܣ‪ܽ .‬ܣܐܘܝܪܝܘܣ‪ܽ .‬ܐܢܬܝܡܘܣ ܽܘܬܐܘܕܣܝܘܣ‪ܽ .‬ܦܛܪܘܣ‪ܽ.‬‬

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‫‪APPENDIX‬‬

‫ܶ‬ ‫ܽܕܒ ܳ‬ ‫ܛܢܢ ܰ‬ ‫ܽܝܘܠܝ ܶܢܐ ܰ‬ ‫ܽܦܛܪܝܪܟܐ‪ܳ .‬‬ ‫ܽܝܥܩܘܒ ܰ‬ ‫ܽܡܪܝ ܰ‬ ‫ܰ‬ ‫ܽܕܣܪܘܓ‪ܽ .‬ܘܡܪܝܽ‬ ‫ܦܐܛܪܐ‪.‬‬ ‫ܐܦܪܝܡ ܰ‬ ‫ܽܡܠܦܢܐ‪ܽ .‬ܘܠܐܒܐ ܽܕܝܠܢ ܽܡܪܝ ܽܦܠܢ ܽܦܐܛܪܝܪܟܐ ܽܕܐܢܛܝܘܟܝܐ‪ܽ.‬‬ ‫ܘܦܠܢ ܽܕܐܠܟܣܢܕܪܝܐ‪ܽ .‬ܘܠܚܣܝܐ ܽܡܪܝ ܽܦܠܢ‪ܽ .‬ܥܡ ܽܫܪܟܐ ܽܕܟܠܗܘܢܽ‬ ‫̈ ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܦܐܽܐ̈ܪܬܘܕܘܟܣܘܽܘܟܠܗ ܰ‬ ‫ܟܬܒܢܘܬܐܽܕܝܠܗܘܢ‪ܽ ܽ.‬‬ ‫ܽ‬ ‫ܝܢܽܡ‬ ‫ܐܦܝܣܩܘ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽܫܦܝ̈ܪܐ ܽܘܬ ̈‬ ‫ܶܢ ܶܬܠ ܽܠܳܟ ܶ‬ ‫ܩܢܐ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܕܘܒ̈ܪܐ ܰ‬ ‫ܽܕܡܢܝܚܝܢܽ‬ ‫ܽܕܬܬܕ ܰܒܪ‬ ‫ܽܐܠܗܐ‬ ‫ܽܕܝܢ‬ ‫ܳ ܶ‬ ‫ܠܐܠܗܘܬܗ‪ܽ.‬‬ ‫ܰ ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܝܠܐܽܘ ܰ‬ ‫ܶܢ ܶܬܠܽܠ ܳ ܰ‬ ‫ܐܽܥܠܽܟܠܗܘܢܽܩ̈ܪ ܰܒܘܗܝܽ‬ ‫ܡܣܝܒܪܢܘܬ‬ ‫ܡܚܡܣܢܢܘܬܐܽܘ‬ ‫ܟܽܚ‬ ‫ܕܒ ܳ‬ ‫ܝܫܐ‪ܽ.‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶܶ‬ ‫ܶ‬ ‫ܐܽܡ ̈‬ ‫ܐܽܩܘܛ ̈‬ ‫ܐܽܕ ܶ‬ ‫ܘܒܕܢ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܟ ܰ‬ ‫ܟܽܡ ܳ‬ ‫ܠܩ ܳ‬ ‫ܪܨܐ‪ܽ.‬ܢܬܠܽܠܟܽ‬ ‫ܥ‬ ‫ܐܽܐܠܗ‬ ‫ܪܝ‬ ‫ܕܚܘܩܽܡ ܳܢ‬ ‫ܶܢ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܥܡ ܽ ܶܡܫܬ ܳ‬ ‫ܽܡܟܝܟܘܬܐ ܰ‬ ‫ܐܠܗܐ ܰ‬ ‫ܳ‬ ‫ܽܕܦ ܳ‬ ‫ܐܝܐܽ‬ ‫ܡܥܢܘܬܐ ܽܟܐܢܬܐ܆ ܽܗܝ‬ ‫̈ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܬܠܡܝܕܐܽܕܡܫܝܚܐ‪ܽ.‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܶܶ‬ ‫ܰ‬ ‫ܽܐܣܟܝܡܐ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܡ ܳ‬ ‫ܽܕܢ ܶܣܒ ܽܐܢ̱ܬ‪ܽ.‬‬ ‫ܪܝܐ ܽܕܬܓܥܠܝܘܗܝ ܽܠܗ ܽܠܗ ܳܢܐ‬ ‫ܢܬܰܠ ܽܠܟ ̈ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܒܓܠܝܘܬܽܐܦܐܽܕܠܐܽܒܗܬܬܐ‪ܽ.‬ܟܕܽܠܐܽܡܒܗܬܽܐܢ̱ܬܽܒܝܘܡܐܽܕܕܝܢܐܽ‬ ‫ܰ‬ ‫ܢܘܢܽܕܩܪܒܘܟ‪ܽ.‬‬ ‫ܠܗ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳܡܪܝܐ ܽܕܝܢ ܽܪܚܡ ܽܐ̱ ܢܫܐ ܽܢܚ ̈ܣܐ ܽܘܢ ܶܫܒܘܩ ܽܒܘܨ̈ܪܐ ܽܕܟܠܢ‪ܽ :‬ܒܛܝܒܘܬܗܽ‬ ‫ܳ ܶ‬ ‫ܰ ܰ‬ ‫ܕܬ ܰ‬ ‫ܰ‬ ‫ܘܗܝܽܣ ̈‬ ‫ܒ̈ܪ ܰ‬ ‫ܰ‬ ‫ܕܟܠܗܘܢܽܩ ̈ܕ ܰ‬ ‫ܰ‬ ‫ܝܫܘܗܝܽܐܡܝܢ܀‬ ‫ܗܽܘ‬ ‫ܐܐ‪ܽ.‬ܘܒܨܠܘܬܗܽܕܝܠ‬ ‫ܓܝ‬ ‫ܚܡ‬ ‫ܘ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫‪ 35.‬ܘܡܐܩܦܽܨܠܘܬܐܽܗܕܐ‬ ‫ܳ‬ ‫ܝܬܝܬܢ ܽܠ ܰ ܳ‬ ‫ܽܕܡܢ ܽܠܐ ܶ‬ ‫ܽܐܚܝܕ ܽܟܠ܆ ܽܗܘ ܶ‬ ‫ܽܡ ܶܕܡ ܰ‬ ‫ܽܐܠܗܐ ܰ‬ ‫ܳ‬ ‫ܗܘ ܳܝܐ܆ܽ‬ ‫ܽܐ‬ ‫ܳܡܪܝܐ‬ ‫ܳ ܳ‬ ‫ܶ‬ ‫ܰܶ ܳ‬ ‫ܳ‬ ‫ܶ ܰ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܕܢܫܬܘܬܦ ܽܒܛܒܬܟ‪ܽ .‬ܘܕܐܥܬܩܢܢ ܽܒܚܛܝܬܐ܆ ܽܬܘܒ ܽܡܢܕܪܝܫ ܽܚܕܬܬܢܽ‬ ‫ܰ ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܢܚܗܽܕ ܳ‬ ‫ܝܟܽܕ ܰ‬ ‫ܰ‬ ‫ܒܕ ܶ‬ ‫ܰ‬ ‫ܪ‪ܽ.‬ܗܘܽ‬ ‫ܐܽܐ‬ ‫ܗܽܕܚ ܳܛ ܳܝ‬ ‫ܐܽܒܡܘܬ‬ ‫ܝܚܝܕ ܳܝܟ܆ܽܗܘܽܕܠܐ ܽ ܳܨ ܶܒ‬ ‫ܐܡ ܶ ܳ‬ ‫ܰ ܳ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܐܽܢܐܬܘܢ‪ܽ.‬ܩܒܠܝܗܝܽ‬ ‫ܕܒܥܐܽܕܟܠܗܘܢܽܒܢܝܢܫܐܽܢܬܦܪܩܘܢ‪ܽ.‬ܘܠܝܕܥܬ‬ ‫ܐܽܕܫܪܪ ̈‬ ‫ܰ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܥܒܕܟ ܽܗܢܐ ܽܕܥܪܩ ܽܡܢ ܽܥܠܡܐ ܽܗܢܐ ܽܘܡܚܫܘܠܘܗܝ ܽܒܝܫܐ ܽܘܒܟܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽܘܩܠܝܠܐ‪ܰ .‬‬ ‫ܛܦܣ‪ܰ .‬‬ ‫ܽܘܒ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܘ ܰ‬ ‫ܽܘ ܶ‬ ‫ܽܢܝܪܗ ܽܕܝܚܝܕܝܟ ܽܢ ܳ‬ ‫ܪܚܡܽ‬ ‫ܣܝܡܐ‬ ‫ܝܚܐ‬ ‫ܫܩܠ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܩܕܡܝܟ܆ ܽܒܝܕܥܬܐ ܽܘܕܠܐܽ‬ ‫ܽܫܒܘܩ ܽܠܗ ܽܟܠܡܕܡ ܽ‬ ‫ܽܕ‬ ‫ܦܘܩܕܢܝܟ‪.‬‬ ‫ܚܛ ܰܐ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܐ‪ܽ.‬ܘܐܠ ܶ ܳܦܝܗ ܶ‬ ‫ܰ‬ ‫ܝܽܕܢ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܽܨ ܳ‬ ‫ܥܒ ܶ‬ ‫ܘܗܝܽܛܝܒܘܬܐܽܕܒܘܪܟܬܐܽ‬ ‫ܟ‪ܽ.‬ܫ ܶܕܪܽܥܠ‬ ‫ܒܝ ܳܢ‬ ‫ܒܝܕܥܬ‬ ‫̱‬ ‫ܰ ܰ ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܝܠܟ‪ܽ .‬ܐܠܒܫܝܗܝ ܽܟܘܬܝܢܐ ܽܡܠܝܬ ܽܥܒܕ ܶܐ ܽܛܒܐ‪ܽ .‬ܣܢܘܪܬܐ ܽܕܦܘܪܩܢܐ‪ܽ.‬‬ ‫ܰ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܡܢܘܬܐ ܰ‬ ‫ܽܘܒ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܬ̈ܪܐ ܽܚܙܘܩ ܰ‬ ‫ܽܚ ܰܨ ̈ܘܗܝ‪ܽ.‬‬ ‫ܥܒ ̈ܕܐ ܽܡܝ‬ ‫ܽܕܫܪܪܐ‪.‬‬ ‫ܽܕܗ‬ ‫ܰܣܟܪܐ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܐܢܝܗܝ ܽܛܘܝܒܗ ܽܕܐܘܢܓܠܝܘܢ ܽܕܫܠܡܐ‪ܽ .‬ܕܢܬܡܨܐ ܽܠܡܩܡ ܽܠܘܩܒܠܽ‬ ‫ܐ ܶܣ ܰ ܶ‬ ‫ܳ‬ ‫ܰ ܶ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܒܘܬܐ‪ܽ .‬ܒܕܘܒ̈ܪܐܽ‬ ‫ܟܠܗ ܽܚܝܠܗ ܽܕܒܥܠܕܒܒܐ‪ܽ .‬ܨܒܬܝܗܝ ܽܒܐܣܛܠܐ ܽܕܛ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܘܢ ܰܛܪ ܰ‬ ‫ܰ‬ ‫ܽܠܢ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܕ ܰ‬ ‫ܽܘܗܒ ܽܠܗ ܽܬܪܥܝܬܐܽ‬ ‫ܽܛܘܠܫܐ‪.‬‬ ‫ܦܫܗ ܽܕܠܐ‬ ‫ܡܝܬܪܘܬܐ‪.‬‬ ‫ܳ‬ ‫ܳ ܳ‬ ‫ܶ ܰ‬ ‫ܳ‬ ‫ܰ ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܡܣܝܒܪܢܘܬܐ ܳܽܚܘܝܚܬܐ ܽܘܡܫܬܡܥܢܘܬܐ ܽܘܦܫܝܛܘܬܐ‪ܽ .‬ܘܚܝܠܐ ܽܠܘܬܽ‬ ‫ܳ‬ ‫ܽܚܣ ܳܡܐ ܽ ܶܕܝܢ ܽܘܟܠ ܶ‬ ‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܽܩ ̈ܕ ܶ‬ ‫ܽܕܦܘܩܕ ܰܢܝܟ ܰ‬ ‫ܣܝܘܢܐ ܽܘܟܠܽ‬ ‫ܽܢ‬ ‫ܝܫܐ‪ܽ .‬ܟܠ‬ ‫ܬܘܪܨܐ‬ ‫ܳ ܳ‬ ‫ܳ‬ ‫ܳ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܟܝܢܘܬܐ ܽܐ̱ ܢܫܝܬܐ ܽܐܗܦܟ ܽܡܢܗ‪ܽ.‬‬ ‫ܰܡܥܒܕܢܘܬܐ ܽܕܐܟܠܩܪܨܐ‬ ‫ܽܘܡ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܙܕ ܳ‬ ‫ܶ‬ ‫ܽܡ ܰ‬ ‫ܥܘܕܪ ܳܢܐ ܽܠܐ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܝܩܘܬܐܽ‬ ‫ܟܝܢܐ ܽܫܟܢ ܽܠܗ‪ܽ .‬ܐܝܟܢܐ ܽܕܟܕ ܽܦܐ̈ܪܐ ܽܕܙ‬ ‫ܳ‬ ‫ܶ‬ ‫̈ܳ‬ ‫ܰ ̈ ܳ‬ ‫̈ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܢܝܬܐ܆ܽܢܫܬܘܐܽܠܦܣܐܽܕܒܬܘܠܬܐܽܚܟܝܡܬܐܽܘܡܗܝܡܢܬܐ‪ܽ.‬ܒܦܘܠܓܐܽ‬ ‫ܳ‬ ‫ܠܐ ܰ‬ ‫ܟܠܝ ܶ‬ ‫ܐܽܕܩ ̈ܕ ܶ‬ ‫ܰܕ ̈‬ ‫ܰ‬ ‫ܝܫܐ‪ܽ.‬‬ ‫‪ܽ.‬ܒܢܨܝܚܘܬ‬ ‫ܳ‬ ‫ܰ ܰ‬ ‫ܶ‬ ‫ܰܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܟܝܘܬܐ ܽܢܩܪܒ ܽܠ ܰܟ‪ܽ.‬‬ ‫ܠܟܠܢ ܽܐܫܘܐ ܽܥܡܗ ܽܕܦܐ̈ܪܐ ܽܕܙܕܝܩܘܬܐ ܽܘܕܕ‬ ‫ܘ ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽܡܛܠ ܰ‬ ‫ܚܡܐ ܳ‬ ‫ܽܩܕ ܰܡܝܟ‪ܶ .‬‬ ‫ܽ̈ܪ ܶ‬ ‫ܘܢ ܰ‬ ‫ܽܗܘ ܰ‬ ‫ܽܡܡܠܟ ܽܐܢ̱ܬ ܽܥܠܝܢ‪ܽ.‬‬ ‫ܬ‬ ‫ܢ‬ ‫ܐ‬ ‫ܽܕ‬ ‫ܚ‬ ‫ܫܟ‬ ‫̱‬ ‫̱‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܝܚܝܕܝܐܽܒܪܟܽܘܪܘܚܐܽܕܝܠܟܽ܏ܩܕܽܗܫܐ‪.‬‬ ‫ܳ ܳ‬ ‫ܽܥ ̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܒܝܬ ܰ‬ ‫ܶ‬ ‫ܘܛ ܰܒܥ ܽܠܗ ܶ‬ ‫ܳ‬ ‫ܝܢܘܗܝ ܽܒܟܪܬܗ ܽܟܕ ܽܒܟܠ ܽܩܪܝܬܐ ܽܥܒܕ ܽܨܠܝܒܐܽ‬ ‫‪36.‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

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‫ܳ‬ ‫ܘܐ ܰܡܪ‬ ‫ܳ‬ ‫ܶ‬ ‫ܬܛܒܥ ܽܦܠܢ ܽܕܢ ܶ‬ ‫ܗܘܐ ܶ‬ ‫ܽܒ ܳ‬ ‫ܕܝܫܐ ܽܕܐܠܗܐ܀ ܰ‬ ‫ܰ‬ ‫ܽܩ ܳ‬ ‫ܽܐܡܪܐ ܽܒܛܝܪܐ ܰ‬ ‫ܫܡܐܽ‬ ‫ܶܡ‬ ‫ܰ̈ ܰ ܳ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܕܐܒܐܽܐܡܝܢ܀ܽܘܕܒܪܐܽܐܡܝܢ‪ܽ.‬ܘܕܪܘܚܐܽܩܕܝܫܐܽܠܚܝܐܽܕܠܥܠܡܽܥܠܡܝܢ‪ܽ.‬‬ ‫ܐܡܝܢ܀‬ ‫ܶ‬ ‫ܰ‬ ‫‪ 37.‬ܘܬܘܒܽܡܨܠܐܽܗܟܢܐܽ‬ ‫ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܐܠܗܐ ܽܗܘ ܽܕܐܝܬܘܗܝ ܽܥܡ ܽܐܒܘܗܝ ܽܡܛܟܣܢܐ ܽܕܥܠܡܐ‪ܽ .‬ܗܘܽ‬ ‫ܡܪܝܐ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶܢ ܶܬܠ ܶ‬ ‫ܟܡܬܐ ܽܒܢܦܫܟ܆ ܽܘܢܡܠܐ ܽܝܕܥܬܐ ܳܽܠܬܪܥܝܬܟ‪ܽ .‬ܘܢܗܘܘܢܽ‬ ‫ܽܚ‬ ‫ܶ‬ ‫ܐܠܗܘܬܗ‪ܶ .‬‬ ‫ܽܘܠܨ ܳ‬ ‫ܒܝܢܐ ܰ‬ ‫ܽܚ ܳ‬ ‫ܳ‬ ‫ܽܘܢ ܶܬܠ ܽܠܟ ܰ‬ ‫ܕܘܒ ܰ̈ܪܝܟ ܽܠ ܰ ܳ‬ ‫ܽܒܝܕ ܳ‬ ‫ܶ‬ ‫ܬܡܐ ܽܗ ܳܢܐܽ‬ ‫ܽܕ‬ ‫ܢܝ ܳܚܐ‬ ‫ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܪܘܫܡܗ܆ܽܟܠܝܠܐܽܕܠܐܽܡܬܚܒܠܢܘܬܐܽܥܡܽܟܠܗܘܢܽܩܕܝܫܘܗܝܽܠܥܠܡܝܢ܀‬ ‫ܳ‬ ‫ܘܬܘܒܽܨܠܘܬ ܰ‬ ‫ܐܽܕܦܝܣܐܽ‬ ‫‪38.‬‬ ‫ܶ ܳ‬ ‫ܰ‬ ‫ܐܽܡܬܘܡܝܐ‪ܽ.‬ܘܝ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܕܐܽ‬ ‫ܘܽܡܠܬ‬ ‫ܢܽܘܐܠܗܢܽܘܦܪܘܩܢܽܝܫܘܥܽܡܫܝܚܐ‪ܽ.‬ܗ‬ ‫ܳܡܪ‬ ‫ܰ ܶ‬ ‫ܳ‬ ‫ܬܚ ܳ‬ ‫ܠܐ ܽܗܘܠܢܝܐ ܰ‬ ‫ܐܒܐ ܽܠܐ ܶ‬ ‫ܒܪ ܰ‬ ‫ܽܕ ܳ‬ ‫ܽܡ ܰ‬ ‫ܚܡܬ ܽܐ̱ ܳܽܢܫܘܬܟܽ‬ ‫ܙܝܢܐ‪ܽ .‬ܗܘ ܽܕ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶܐܬܓܠܝܬ ܽܐ̱ ܳܢ ܳܫܐܝܬ ܽܥܠܽܐܪܥܐ‪ܽ .‬ܡܛܠ ܽܦܘܪܩܢܗ ܰ‬ ‫ܽܕܨܠܡܟ‪ܽ .‬ܘ ܰܠܗܢܐܽ‬ ‫ܰ̈ ܳ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܽܒܥ ܰ‬ ‫ܶ‬ ‫ܪܬܝܗܝ ܶ‬ ‫ܽܫܘܥܒܕܐ ܳ‬ ‫ܠܕ ܳܪܐ‪ܰ .‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܘܙܡܢܬ ܽܠܚܝܠܘܬܐܽ‬ ‫ܽܕܒܝܫܐ‬ ‫ܽܣ ܳܛ ܳܢ ܳܝܐ‬ ‫ܽܡܢ‬ ‫ܰܚܪ ̈ ̱‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܫܡܝܢܐ ܽܠܚܕܘܬܐ ܽܕܥܠ ܽܦܘܢܝܐ ܽܕܥܪܒܟ‪ܽ .‬ܣܓܕܝܢܢ ܽܘܡܘܕܝܢܢ ܽܠܟܽ‬ ‫ܰ ܰ‬ ‫ܰ ̈ ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܥܠܽܐܦܝ ܽܟܠܗܝܢ ܽܛܝܒܘܬܟ ܽܕܠܘܬܢ‪ܽ .‬ܘܫܦܝܪܘܬ ܽܦܘ̈ܪܢܣܝܟ ܽܕܥܡ ܽܓܢܣܢܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐ‪ܽ.‬‬ ‫ܡܦܝܣܝܢܢ ܽܬܘܒ ܽܠܪܚܡܬ ܽܐ̱ ܢܫܘܬܟ ܽܠܐ ܽܡܬܡ‬ ‫ܬܚܘܒܐ‪ܽ .‬ܘ‬ ‫ܠܠܢܝܬ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܬܘܒܽܬܣܥܘܪܽܠܢܽܒܥܝܕܐܽܚܝܘܣܬܢܐܽܕ̈ܪܚܡܝܟܽܣܓܝܐܐ‪ܽ.‬ܘܬܚܘܐܽܠܢܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܰ‬ ‫ܽܕܥ ܳ‬ ‫ܰ‬ ‫ܳܶ‬ ‫ܳ‬ ‫ܽܕܥܪܩ ܽܡܢ ܽܐܣܘ̈ܪܘܗܝܽ‬ ‫ܒܕܟ ܽܗ ܳܢܐ‪:‬‬ ‫ܽܕܦܘܪܩ ܳܢܐ‬ ‫ܳܐܬܐ‬ ‫ܽܒܦܘܢܝܗ ܶ‬ ‫ܰ ܰ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܟ‪ܽ:‬ܘܒܩ̈ܪܝܐܽ‬ ‫ܽ‬ ‫ܐܽܒܙܡܝܢܐܽܕܓܢܘܢ‬ ‫ܕܥܠܡܐܽܘܒܟܽܛܦܣ‪ܽ.‬ܗ‬ ‫ܗܽܕܢܬܡܢ ̈ܶ‬ ‫ܒܽܠ ܰ ܰ‬ ‫̈ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܡ ܳܫܬܘܬܟ ܽܪܘܚܢܝܬܐ‪ܽ .‬ܘܢܬܚܠܛ ܽܒܓܘܕܐ ܽܡܫܒܚܢܝܬܐ ܽܕܩܕܝܫܝܟ‪ܽ.‬‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܳ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰܩܒܠܝܗܝ ܽܒܪܚܡܬ ܽܐ̱ ܢܫܘܬܟ‪ܽ .‬ܐܒܐ ܽܪܚܡ ܽܒܢܝܐ܆ ܽܘܗܒ ܽܕܚܕܘܬܐܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܡ ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܽܬܗܘܐ ܰ‬ ‫ܽܦܘܢ ܶܝܗ‪ܰ .‬‬ ‫ܬܢܦܠܢܝܬܐ܆ܽ‬ ‫ܽܐܩܢܝܗܝ ܽܬ‬ ‫ܽܥܠ‬ ‫ܰܓ ܳܘܢܝܬܐ‬ ‫ܪܥܝܬܐ ̈ܶ‬ ‫ܽܠܐ ܰ ̈ܶ‬ ‫ܶ‬ ‫ܳ ܳ‬ ‫ܶ ܰ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܐܽܕܟܠܽܫܥܽܡܬܓܢ̱ܒܪܐܽܒܙܟܘܬܐܽܠܘܩܒܠܽܫܐܕܐܽܘܚܫܐ ܽܫܟܝ̈ܪܐܽ‬ ‫ܘܢ ܰܦܫ ܳ‬ ‫ܰ ܳܳ‬ ‫ܶ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܘܟܠܗܘܢ ܽܙܘܥܘܗܝ ܽܐܣܘܪܽ‬ ‫ܘܡܘܒܕܢܐ‪ܽ .‬ܙܝܢ ܽܚܘܫܒܘܗܝ ܰܽܒܫܪܪܟ‪.‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܥܡܘܪܝܐ ܽܕܝܠܳܟ܇ ܰ‬ ‫ܘܣܐ ܰ‬ ‫ܟܝܐ ܳ‬ ‫ܽܘܢ ܳ‬ ‫ܚܡܬܟ‪ܶ .‬‬ ‫ܽܥܒ ܳܕܝܗܝ ܰ‬ ‫ܽܕ ܳ‬ ‫ܳ‬ ‫ܽܕܣ ܶܦܩܽ‬ ‫ܽܐ ܳܘ ܳܢܐ ܽܠ‬ ‫ܒܪ‬ ‫ܳ‬ ‫ܽܡ ܶܢܗ ܰ‬ ‫ܽܘܪܕܘܦ ܶ‬ ‫ܽܥܠܡܢܝܬܐ‪ܰ .‬‬ ‫ܐܝܩܪܟ‪ܽ .‬ܛܪܘܕ ܶ‬ ‫ܐܢܛܣܝܐ ܳ‬ ‫ܽܠܦ ܰ‬ ‫ܰ‬ ‫ܫܪܝܐ ܽܕ ܳ‬ ‫ܠܡ ܳ‬ ‫ܽܡܢܽ‬ ‫ܶ‬ ‫ܳ ܶ‬ ‫ܳ ܳ‬ ‫ܰ ܳܳ̈ܳ‬ ‫ܳ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܢܽܠܘܬܟ‪ܽ.‬ܘܫܦܠܽ‬ ‫ܐܽܚܫܢܝܬܐ‪ܽ.‬ܗܒܽܠܗܽܚܝܠܐ ܽ‬ ‫ܠܘܬܗܽܠܟܠܗ‬ ‫ܽܡ ܰ‬ ‫ܝܢܽ̈ܪܓܝܓܬ ̈ܶ‬ ‫ܳ ܳ‬ ‫ܶ ܳ‬ ‫ܐ‪ܽ.‬ܐ ܶ‬ ‫ܘܗܝܽܠܙ ̈ܘ ܶ‬ ‫ܶܡ ܳ‬ ‫ܘܗܝܽܒܝ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܡܐܽ‬ ‫ܢܽܥܠ‬ ‫ܓ‬ ‫ܝܘܬ‬ ‫ܐܽܡ‬ ‫ܣܪ‬ ‫ܐܽܕܒ‬ ‫ܐܽܬܙܝܙ‬ ‫ܥ‬ ‫ܢܽܩܕ ܰܡ‬ ‫̈ܶ‬ ‫ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܕܩܪ ܳܒܐ‪ܽ .‬ܘܢܝܫܐ ܽܕܨܠܝܒܟ ܽܢܙܟܝܘܗܝ ܽܠܘܩܒܠ ܽܟܠܗܘܢ ܽܟܡܐܢܐ ܽܕܫܐܕܐܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽܒ ܶܛܠ ܶ‬ ‫ܽܐܡܝܬ ܶ‬ ‫ܳ‬ ‫ܽܡܢܗ ܰ‬ ‫ܳܡ̈ܪܘܕܐ‪ܰ .‬‬ ‫ܽܡܢܗ ܰ‬ ‫ܽܐܪܥܢܝܬܐ‪ܰ .‬‬ ‫ܽܒܚܢܢܟܽ‬ ‫ܽܠܐܣܝܪܘܬܐ‬ ‫ܳ‬ ‫ܰ ܳܳ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܝܗܝܽܥܪܒܟܽܒܛܝܪܐܽܕܚܝܐ‪ܽ.‬‬ ‫ܠܢܩܝܦܘܬܐܽܗܝܽܕܙܘܥܐܽܡܚܫܟܝܽܗܘܢܐ‪ܽ.‬ܥܒܕ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫̈‬ ‫ܶ‬ ‫ܐܒܐ ܶ‬ ‫ܰܢ ܰܛܪܝܗܝ ܶ‬ ‫ܬܝܕ ܳ‬ ‫ܽܡܢ ܽܕ ̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܡ ܰ‬ ‫ܽܪܘܫܡܟܽ‬ ‫ܽܘܡܘܒܕܢܐ‪ܽ .‬ܢܗܘܐ‬ ‫ܥܢܐ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܽܐ ܰ‬ ‫ܽܠܚܝܠܐ ܰ‬ ‫ܽܣܩܘܒܠܝܐ‪ܰ .‬‬ ‫ܬܪ ܶܢܗ‪ܳ .‬‬ ‫ܽܘܐܬܐ ܽܕ ܳ‬ ‫ܨܠܝܒܐ ܽܬܥܪܩ ܽܡܢܗ ܰ‬ ‫ܝܟܢܐܽ‬ ‫ܡܣ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܡܛܘܫܐ܆ ܽܐܝܟ ܰ‬ ‫ܥܘܠ ܽܠܓܢܘܢܟ ܽܗܘ ܽܠܐܽ‬ ‫ܽܢ‬ ‫ܐ‬ ‫ܕܬ‬ ‫ܽܚ‬ ‫ܐ‬ ‫ܬܢ‬ ‫ܽܚ‬ ‫ܽܘܠܐ‬ ‫ܟܝܐ‬ ‫ܕܕ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܽܒܠܡܦܐܕܐ ܽܢܗܝ̈ܪܝ ܽܒܡ ܳ‬ ‫ܫܚܐܽ‬ ‫ܶܡܫܬܪܝܢܐ‪ܽ .‬ܘܥܡ ܽܢܟܦܬܐ ܽܒܬܘܠܬܐ‪ܽ .‬‬ ‫ܳ‬ ‫ܰ ܰ ܳ ܳ‬ ‫ܽܩܕ ܰܡܝܟ ܶ‬ ‫̈‬ ‫ܢܘܬܐ‪ܳ :‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܢ ܶ‬ ‫ܽܒ ܳ‬ ‫ܬܚܙܐ ܰ‬ ‫ܣܡ ܳܟܐ ܽܗܘ ܽܣܓܝ ܰ‬ ‫ܽܚܕܘܬܐ ܽܘܪܘ ܳܙܐ‪ܽ.‬‬ ‫ܕܡܪܚܡ‬ ‫ܰ ܑܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܩ ܽܠܟ ܽܬܫܒܘܚܬܐ ܽܚܕܬܐ‪ܽ .‬ܘܬܘܕܝܬܐ ܽܠܐ ܽܡܬܦܣܩܢܝܬܐ‪ܽ.‬‬ ‫ܘܢ ܶܣ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܪܘܚ ܰ‬ ‫ܘܠܐܠܗܐܽܐܒ ܳ‬ ‫ܐܽܝܠܘܕܟ‪ܽ.‬ܘ ܳ‬ ‫ܟܽܩܕܝܫܐܽܗܫܐ‪.‬‬ ‫ܳ‬ ‫‪ 39.‬ܗܝܕܝܢ ܳ‬ ‫ܳ‬ ‫ܽܫܩܠ ܽܗܘ ܽܕܒܥܐ ܽܕܢܣܬܦܪ ܽܡܣܦܪܢܐ ܽܒܐܝܕܗ ܽܘܝܗܒ ܽܠܟܗܢܐ‪ܽ.‬‬

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‫‪43.‬‬

‫‪APPENDIX‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܽܙܒܢܬܐܽܬܠܬܽܟܕܽܝܗܒܽܠܗܽ‬ ‫ܗܠܝܢܽܦܬܓܡ‬ ‫ܳܘܐܡܪܽܠܗܽܟܗܢܐܽܕܢܐܡܪ ܽ‬ ‫ܝܡܝܢܗ‪ܽ.‬‬ ‫ܰ ܳ‬ ‫ܰܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶܐ ܳܢܐ ܽܨܒܝܬ ܽܕܐܬܩܪܒ ܽܠܐܠܗܐ‪ܽ .‬ܛܐܷ ܒ ܽܠܝ ܽܫܡܟ ܽܡܪܝܐ ܽܬܘܟܠܢܝ‪ܽ.‬‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܫܬ ܶ‬ ‫ܶ‬ ‫ܐܽܟܠܗܝܢܽܬܕܡ̈ܪܬܟ‪.‬‬ ‫ܥ‬ ‫ܶܕ‬ ‫ܘܬܘܒܽܡܨ ܶ‬ ‫ܰ‬ ‫ܠܐܽܟܗܢܐ ܽ‬ ‫ܰ ܰ̈ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܡܪܝܐܽܐܠܗܐܽܐܚܝܕܽܟܠܽܗܘܽܕܠܝܚܝܕܝܐܽܒܪܐܽܕܝܠܟ܇ܽܗܘܽܕܡܢܽܚܝܠܘܬܐܽ‬ ‫ܳ‬ ‫ܠܥ ̈‬ ‫ܶ‬ ‫ܽܫܕܪܬ܆ ܰ‬ ‫ܕܒܫܡܝܐ ܶ‬ ‫ܽܘ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܐܪܥܐ ܰ‬ ‫ܽܚܛܝܬܐܽ‬ ‫ܒܕܐ ܽܕܝܠܟ ܽܡܢ‬ ‫ܣܬܓܕ ܽ‬ ‫ܽܡ‬ ‫ܳ ̈ܶ‬ ‫ܰܰ‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܦܩܕܬ܆ ܽܒܝܕ ܽܥܒܕܐܽ‬ ‫ܚܪܪܬ‪ܽ .‬ܘܥܠܽܐܪܥܐ ܽܠܡܬܕܒܪܘ ܽܐܝܟ ܽܡܠܐܟܐ‬ ‫ܰ ܶ‬ ‫ܳ‬ ‫̣ ܳ‬ ‫ܳ‬ ‫ܽܠܥ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܒܕܟ ܽܗ ܳܢܐ‪ܽܳ :‬ܒܟܠ ܽܒܘܪܟܬܐ ܽܪܘܚܢܝܬܐܽ‬ ‫ܽܒܪܟ‬ ‫ܕܙܕܝܩܘܬܐ‪.‬‬ ‫ܳ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܝܟ‪ܽ .‬ܓܒܝܗܝ ܽܠܛܒܬܐ‪ܽ .‬ܗܒܽ‬ ‫ܰܘ ܶܫܡܝܢܝܬܐ‪ܽ .‬ܘܥܒܕܝܗܝ ܽܓܡܘܪܐ‬ ‫ܽܕܦܘܩܕܢ ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽܠܐܝܩܪܟ܆ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܗ ܳ‬ ‫ܽܕܘܒ ܳܪܐ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܘܠܫܘܘܕܝܐ ܽܕܝܠܗ ܽܠܡܓܡܪ‪ܽ .‬ܐܝܟܢܐ ܽܕܟܕܽ‬ ‫ܽܕܫ ܶܘܐ‬ ‫ܶ‬ ‫ܶ ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܡܝܢܬܐ ܽܘܚܘܝܚܘܬܐ ܽܠܐ ܽܡܫܬܚܠܦܢܝܬܐܽ‬ ‫ܐܝܬ ܽܠܗ ܽܚܦܝܛܘܬܐ ܽܐ‬ ‫ܰ ܳ ̈ܳ‬ ‫̈ ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܝܬܐ܆ ܶ‬ ‫ܽܢ ܶ‬ ‫ܰܕ ܳ‬ ‫ܰ‬ ‫ܢܝܬܐ‪ܽ.‬‬ ‫ܽܠܛܒܬܐ ܽܫܡܝ‬ ‫ܫܬܘܐ‬ ‫ܽܘܗܝܡܢܘܬܐ ܽܡܫܡܠ‬ ‫ܠܘܬܟ܆‬ ‫ܳ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰܒܡܫܝܚܐܽܝܫܘܥܽܡܪܢ‪ܽ.‬ܕܥܡܗ‪.‬‬ ‫ܶ ܰ‬ ‫ܗ ܶ‬ ‫̈‬ ‫ܽܐܝܕܘ ̱ܗܝ ܽܒܛܘܦܣܐ ܽܕܨܠܝܒܐ ܽܘܐܡܪܽ‬ ‫ܽܕܡܣܬ ܰܦܪ ܽܡܬܚ‬ ‫ܝܕܝܢ ܽܗܘ‬ ‫ܒܪܟܡܪܝ ܽܘܟܗܢܐܽܫܩܠܽܡܢܽܣܥܪܗܽܡܢܽܩܕܡܘܗܝ‪ܽ.‬ܘܡܢܽܒܣܬܪܗ‪ܽ.‬ܘܡܢܽ‬ ‫ܗܢܐܽܓܒܐܽܘܡܢܽܗܢܐܽܒܛܘܦܣܐܽܕܨܠܝܒܐܽܟܕܽܐܡܪ‪:‬‬ ‫ܳ‬ ‫ܶ ܰ‬ ‫ܰ ܰ ܳ‬ ‫ܶ‬ ‫ܣܬ ܰܦܪܽܦܠܢܽ ܰܟ ܳ‬ ‫ܕܽܣܥܪܐܽܗܢܐܽܡܝܬܐܽܕܪܝܫܗ܆ܽܟܠܗܘܢܽ‬ ‫ܐܽܡ ܶܢܗܽܒܝ‬ ‫ܕܽܫ ܶܕ‬ ‫ܡ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܥܝ ̈ܕܐ ܽܕܝܠܗ ܽܚܝܘܬܢܝܐ‪ܽ .‬ܒܫܡܐ ܽܕܐܒܐ ܽܐܡܝܢ܀ ܽܘܕܒܪܐ ܽܐܡܝܢ܀ܽ‬ ‫ܳ‬ ‫ܐܽܩ ܳ‬ ‫ܕܪܘܚ ܰ‬ ‫ܰܘ ܳ‬ ‫ܐܽܠܥܠܡܝܢ‪ܽ.‬ܐܡܝܢ܀‬ ‫ܕܝܫ‬ ‫ܘܡ ܶ‬ ‫ܰ‬ ‫ܐܩܦܽܨܠܘܬܐܽܗܕܐ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܽܡܪܢ ܽܝܫܘܥ ܽܡܫܝܚܐ‪ܽ :‬ܣܒܪܐܽ‬ ‫ܪܒܐ ܽ ܰܕܫܪܪܐ‬ ‫ܽܘܡܠܦܢܐ ܽܕܩܘܫܬܐ‪ܶ :‬‬ ‫̈‬ ‫ܽܕܩܕܝܫܘܗܝ܆ ܽܐܢ̱ܬ ܽܗܘܝ ܽܠܗ ܽܪܒܐ ܽܘܡܠܦܢܐ ܽܘܡܕܒܪܢܐ‪ܽ.‬‬ ‫ܘܬܘܟܠܢܐ‬ ‫ܰ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܘܡܢܽ‬ ‫ܐ‬ ‫ܽܥܠܡ‬ ‫ܽܡܢ‬ ‫ܩ‬ ‫ܥܪ‬ ‫ܽܕ‬ ‫ܐ‬ ‫ܢ‬ ‫ܽܗ‬ ‫ܟ‬ ‫ܒܕ‬ ‫ܽܠܥ‬ ‫ܽܒܕܚܠܬܟ܆‬ ‫ܝ‬ ‫ܘܚܟܡܝܗ‬ ‫̱‬ ‫ܳ‬ ‫ܳ ܳ‬ ‫ܶ‬ ‫ܐܣܘ̈ܪܘܗܝ ܽܘܒܟ ܽܛܦܣ ܶ‬ ‫ܽܘܕܢ ܶ‬ ‫ܳ‬ ‫ܗܘܐ ܽܠܟܽ‬ ‫ܽܕܡܘܟ ܳܟܟ‪.‬‬ ‫ܽܐܬܐ‬ ‫ܽܕܢ ܰܣܒ‬ ‫̱‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܽܝ ̈‬ ‫ܪܝܪܐ ܽܟܠܗܘܢ ܰ‬ ‫ܘܡ ܳܬܐ ܰ‬ ‫ܘܗܝ‪ܽ .‬ܘܕܪܚܡ ܽܫܘܘܕܝܟ܆ ܽܫܒܘܩܽ‬ ‫ܠܡܝܕܐ ܽܫ‬ ‫ܬ‬ ‫ܽܕܚ ̈ܝ ̱‬ ‫ܠܗܽܟܠܡܐܽܕܚܛܐܽܩܕܡܝܟ‪ܽ.‬ܒܨܒܝܢܐܽܘܕܠܐܽܒܨܒܝܢܐ‪ܽ.‬ܒܝܕܥܬܐܽܘܕܠܐܽ‬ ‫ܶ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܝܗܝܽܕܢ ܶ‬ ‫ܰ‬ ‫ܐܽܕܪܘܚܐܽܩ ܳ‬ ‫ܰ‬ ‫ܕܽܨ ܳ‬ ‫ܥܒ ܶ‬ ‫ܕܝܫܐ܆ܽ‬ ‫ܗܒܘܢ‬ ‫ܟ‪ܽ.‬ܗܒܽܠܗܽܪ‬ ‫ܒܝ ܳܢ‬ ‫ܒܝܕܥܬܐ‪ܽ.‬ܐܠܦ‬ ‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܶ‬ ‫ܽܥܒܕܐ ܳ‬ ‫ܽܐܠܒ ܳܫܝܗܝ ܽܟܘܬܝܢܐ ܰ‬ ‫ܠܝܬ ܳ‬ ‫ܽܡ ܰ‬ ‫ܽܛ ̈ܒܐܽ‬ ‫ܙܝܢܐ ܽܕܚܝܠܟ ܽܠܐ ܽܡܬܚܙܝܢܐ‪.‬‬ ‫ܘܫܦܝ̈ܪܐ܆ܽܘܩܕܫܝܗ ܰ ܶ‬ ‫ܩܝܗܝܽܒܚܝܠܐܽܘܒܟܘܠܝܘܬܽܚܝܠܐܽܕܪܘܚܟܽܩܕܝܫܐ‪ܽ.‬‬ ‫ܝ‪ܽ.‬ܚܙ ̱‬ ‫̱‬ ‫̈‬ ‫̈‬ ‫ܢܝܗܝ ܽܠܘܬ ܽܩܘܡܐ ܽܕܠܘܩܒܠ ܽ̈ܪܘܚܐ ܽܛܢܦܬܐ‪ܽ .‬ܘܓܐ̈ܪܘܗܝ ܽܝܩܕܐܽ‬ ‫ܰܚܣ ̱‬ ‫̈‬ ‫̈‬ ‫ܽܘܚܝܠܝܗܝ ܽܕܢܕܘܫ ܽܠܥܠ ܽܡܢ ܽܚܘܘܬܐܽ‬ ‫ܕܒܝܫܐ‪ܽ .‬ܙܝܢ ܽܗܠܟܬܗ ܽܒܫܪܪܟ‪.‬‬ ‫̱‬ ‫ܘܥܩ̈ܪܒܐ‪ܽ .‬ܘܥܠ ܽܟܠܗ ܽܚܝܠܗ ܽܕܒܥܠܕܒܒܐ‪ܽ .‬ܘܢܛܪܝܗܝ ܽܟܠܗܘܢ ̈‬ ‫ܽܝܘܡܬܐܽ‬ ‫̈‬ ‫ܕܚܝܘ ̱ܗܝܽܡܪܢܽܘܐܠܗܢܽܠܥܠܡܝܢ‪.‬‬ ‫ܳ‬ ‫ܳ ܳ ܰ‬ ‫̈‬ ‫ܡܫܢܐ ܳ‬ ‫ܽܦܪܣܝܢ ܰ‬ ‫ܳ‬ ‫ܽܩ ܳ‬ ‫ܰ‬ ‫ܽܐܣܟܝܡܐ ܰ‬ ‫ܕܝܫܐ‪ܽ.‬‬ ‫ܽܒܬܪ ܽܗܘ ܽܕܠ ܶܒܫ‬ ‫ܽܓܐܠܐ‬ ‫ܽܡܫ‬ ‫ܗܝܕܝܢ‬ ‫ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܣܒ ܽܟܗܢܐ ܽܠܟܘܬܝܢܐ‪ܽ .‬ܘܡܫܡ ܽܐܡܪ ܽܒܪܟܡܪܝ ܽܟܕ ܽܫܠܚ ܽܡܐܢܐܽ‬ ‫ܘܢ ܶܽ‬ ‫ܕܥܠܘܗܝܽܐܡܪܽܟܗܢܐ‬ ‫̱‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܫܠܚܟ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܢ ܳ‬ ‫ܽܠܒܪܐܢܫܐ ܽܥܬܝܩܐ ܽܗܘ ܽܕܡܬܚܒܠ ܽܒ̈ܪܓܝܓܬܐܽ‬ ‫ܽܡܪܝܐ‬ ‫ܰ‬ ‫ܕܛܘܥܝܝ܀‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬ ‫‪44.‬‬

‫‪45.‬‬

‫‪46.‬‬

‫‪47.‬‬

‫‪48.‬‬

‫‪49.‬‬

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‫ܳ ܰ ܳ‬ ‫ܘܡ ܶ‬ ‫ܰ‬ ‫ܐܽܚܕܬܐܽܘܐܡܪ‬ ‫ܠܒܫܽܠܗܽܟܘܬܝܢ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܽܒܨ ܳ‬ ‫ܠܒܫܟ ܳ‬ ‫ܳ‬ ‫ܰܢ ܳ‬ ‫ܽܡ ܳ‬ ‫ܽܕܡ ܰ‬ ‫ܽܠܒܪܢܫܐ ܰ‬ ‫ܰ‬ ‫ܽܕܒܪܝܗܝ܆ܽ‬ ‫ܠܡܐ ܽܗܘ‬ ‫ܬܚ ܰܕܬ‬ ‫ܽܚܕܬܐ‬ ‫ܪܝܐ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܒܟܐܢܘܬܐܽܘܒܙܕܝܩܘܬܐܽܕܫܪܪܐܽܠܥܠܡܝܢ‪.‬‬ ‫̈‬ ‫ܳ‬ ‫ܝܽܕܢܐܣܘܪܽܚܨܘ ̱ܗܝܽܟܕܽܐܡܪܽܟܗܢܐ‬ ‫ܘܝܗܒܝܢܽܠܗܽܙܘܢ‬ ‫ܳ‬ ‫ܳ‬ ‫ܒܗܝܡܢܘܬܐ ܰ‬ ‫ܽܕܫܪܪܐ‪ܰ .‬‬ ‫ܽܒܙܕܝܩܘܬܐ ܰ‬ ‫ܽܘ ܰ‬ ‫ܰ‬ ‫ܽܘ ܰ‬ ‫ܒܚܝܠܐ ܽܕܠܐܽ‬ ‫ܰܢܚܙܩܟ ܳܽܡܪܝܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶܡ ܰ‬ ‫ܬܚܒܠܢܘܬܐ‪ܽ .‬ܠܘܩܒܠ ܽܟܠܗܘܢ ܽܚܫܐ ܽܨܥܝ̈ܪܐ‪ܽ .‬ܐܝܟܢܐ ܽܕܬܗܘܐ ܽܪܕܐܽ‬ ‫̈‬ ‫ܰ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܐܘܪܚܐܽܕܦܘܩܕܢܘܗܝܽܩܕܝܫܐܽܠܥܠܡܝܢ‪.‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܐܽܘܐܡܪ‬ ‫ܘܣܐܡܽܒܪܝܫܗܽܟܘܣܝܬ‬ ‫ܰ‬ ‫ܰ‬ ‫ܩܝܦܐܽܗ ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܝܠܐܽܬ ܳ‬ ‫ܐܽܥܠ ܳ ̈ܝ ܰ‬ ‫ܢܽܡܢܽܡ̈ܪ ܶ‬ ‫ܢܣܒܽܟܠܝܠܐܽܕܟ ̈‬ ‫ܐ‪ܽ.‬ܘ ܰ‬ ‫ܘܒܐܽ‬ ‫ܘܡ‬ ‫ܐܬܪܟ‬ ‫ܘܽܕ‬ ‫ܰܚ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܛܘܦܣܐ ܽܕܡܘܟܟܐ‪ܽ .‬ܗܘ ܽܢܠܒܫܟ ܽܡܘܟܟܐ ܽܕܙܕܝܩܘܬܐܽ‬ ‫ܰ ܰ ܳ‬ ‫ܰ ܰ ܳ ܳ‬ ‫ܪܬܐ ܽܕܦܘܪܩܢܐ‪ܰ .‬‬ ‫ܢܘܬܐ‪ܰ .‬‬ ‫ܳ‬ ‫ܽܘܟܠܝܠܐܽ‬ ‫ܽܒܪܝܫܟ ܽܣܢܘ‬ ‫ܽܘܢܣܝܡ‬ ‫ܘܕܡܣܝܒܪ‬ ‫ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܽܕܒܗܬܝܢ ܽܡܢܗ ܽܟܠܗܘܢ ܽܒܥܠܕ ܶ‬ ‫ܰ‬ ‫ܽܕܙܟܘܬܐ ܳ‬ ‫ܽܘܣܟܪܐ ܳ‬ ‫ܰ‬ ‫ܒܒܐܽ‬ ‫ܕܚܕܘܬܐ‪.‬‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܰܡܩ̈ܪܒܢܐܽܘܕܠܩܘܒܠܝܐܽܠܥܠܡܝܢ‪ܽ.‬ܐܡܝܢ܀‬ ‫ܰ‬ ‫ܕܽܡ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܟ ܰ‬ ‫ܰ‬ ‫ܝܐܽܐܡܪ‬ ‫ܐܠܐܽܐܘܟܝܬܽܫ ܳܕ‬ ‫ܦܽܠܗܽܓ‬ ‫ܥܛ‬ ‫ܳ‬ ‫ܐ‪ܽ.‬ܐ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܗܽܩ ܳ‬ ‫ܝܠܐܽܕܪܘܚ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܪܝܐܽܦܪܝܣܐܽܕܫܘܒܚܐ‪ܽ.‬ܒܝ ܰ‬ ‫ܝܟܢܐܽ‬ ‫ܕܝܫ‬ ‫ܕܽܚ‬ ‫ܥܛܦܟܽܡ‬ ‫ܰܢ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܐܽܕܚ ̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܝܝܟ‪ܽ.‬‬ ‫ܐ‪ܽ.‬ܟܠܗܘܢܽܝܘܡܬ‬ ‫ܬ̈ܪܝܨ‬ ‫ܝܟܽܡܝܬ̈ܪܐܽܘ‬ ‫ܕܽܕܘܒ̈ܪ‬ ‫ܗܽܒܝ‬ ‫ܕܬܫܦܪܽܠ‬ ‫ܠܥܠܡܝܢܽܐܡܝܢ‪.‬‬ ‫ܘܡܫܪܝܢܽܩܪܝܢܐܽܗܢܐܽܕܡܢܽܙܟܪܝܐܽܢܒܝܐ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܟܗܢܐܽܪ ܳܒ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܕܽܩ ܶܐܡܽܩܕܡܽܡܠܐܟܗܽܕܡ ܳ‬ ‫ܐܽܟ ܳ‬ ‫ܘܚ ܰ‬ ‫ܰ‬ ‫ܪܝܐ‪ܽ.‬ܘܣܛܢܐܽ‬ ‫ܢܝܽܠܝܫܘܥܽ‬ ‫ܘܝ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܗܘܐ ܽܡܢ ܽܝܡܝܢܗ ܽܕܢܐܟܝܘܗܝ‪ܽ .‬ܘܐܡܪ ܽܡܠܐܟܗ ܽܕܡܪܝܐܽ‬ ‫ܽܩܐܡ‬ ‫ܟܕ‬ ‫̱‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܽܐܘܕܐܽ‬ ‫ܟܽܡܪܝܐܽܕܓܒܗ ܽܠܐܘܪܫܠܡ‪ܽ.‬ܗ ܰܢ‬ ‫ܓܥܘܪܽܒ‬ ‫ܐ܆ܽܢ‬ ‫ܐ‪ܽ.‬ܣܛܢ‬ ‫ܠܣܛܢ‬ ‫ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶܕܐܬܦܠܛܽܡܢܽܢܘܪܐ‪ܽ.‬ܘܝܫܘܥܽܠܒܝܫܽܗܘܐܽܡܐܢ ̈‬ ‫ܡܽܗܘܐܽ‬ ‫ܐܽܨܐܐ‪ܽ.‬ܘܩܐ ̱‬ ‫ܠܐܟܐ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽܡܠܐܟܗ ܽܕܡܪܝܐ‪ܰ .‬‬ ‫ܽܘ ܰ‬ ‫ܽܡ ܰ‬ ‫ܥܢܐ ܰ‬ ‫ܳ‬ ‫ܐܡܪ ܶ ܽܠܗܢܘܢ ܽܕܩܝܡܝܢܽ‬ ‫ܽܘ ܳܽ‬ ‫ܩܕܡ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܩܕܡܘܗܝ‪ܽ .‬ܐܥܒܪ ܽܡܢܗ ܽܡܐܢܐ ܽܨܐܐ‪ܽ .‬ܘܐܡܪ ܽܠܗ‪ܽ .‬ܚܙܝ ܽܕܐܥܒܪܬܽ‬ ‫ܶ ܳ‬ ‫ܽܡ ̈‬ ‫ܽܛ ̈ܒܐ‪ܶ .‬‬ ‫ܶܡ ܳܢܟ ܰ‬ ‫ܽܘ ܰ‬ ‫ܐܢܐ ܳ‬ ‫ܫܬܟ ܳ‬ ‫ܐܡܪ ܽܕܢܣܝܡܘܢ ܽܒܪܝܫܗܽ‬ ‫ܽܥܘܠܟ‪ܽ .‬ܘܐܠܒ‬ ‫̈‬ ‫ܟܠܝܠܐ ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܘܐܠܒܫܘܗܝ ܽܡܐܢܐ ܽܛܒܐ܆ܽ‬ ‫ܽܕܟܝܐ‪ܽ .‬ܘܣܡܘ ܽܟܠܝܠܐ ܽܒܪܝܫܗ܆‬ ‫̱‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܡ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܫܘܥܽܘܐܡܪ‪ܽ.‬‬ ‫ܠܐ ܶܟܗܽܕܡܪܝܐܽܕܩܐܡ‪ܽ.‬ܘܐܣܗܕܽܡܠܐܟܗܽܕܡܪܝܐܽܒܝ‬ ‫ܳ̈ ܰ ܶ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܗܟܢܐ ܽܐܡܪ ܽܡܪܝܐ ܽܚܝܠܬܢܐ‪ܽ .‬ܐܢ ܽܒܐܘܪܚܝ ܽܬܐܙ ܳܠ ܽܘܦܘܩܕܢܝ ܽܬܐܛܪ܆ܽ‬ ‫ܶ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܐܬܠ ܽܠܟ ܰ‬ ‫ܐܛܪ ܳ‬ ‫ܽܘܬ ܰ‬ ‫ܽܕ ܰ‬ ‫ܽܬܕܘܢܝܘܗܝ ܰ‬ ‫ܽܒܝܢ ܶܬܽ‬ ‫ܡܗܠܟܝܢ‬ ‫ܽܕܪܬܝ‪ܽ .‬ܘ‬ ‫ܽܠܒܝܬܝ‪.‬‬ ‫ܐܢ̱ ܶܬ‬ ‫̱‬ ‫ܰ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܫܡܥ ܽܝܫܘܥ ܽܟܗܢܐ ܽܪܒܐ܆ ܽܐܢ̱ܬ ܽܘܚܒ̈ܪܝܟ ܽܗܠܝܢܽ‬ ‫ܗܠܝܢ ܽܕܩܝܡܝܢ‪.‬‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܝܟ‪ܽ.‬ܡܛܠܽܕܓܒ̈ܪܐܽܐܢ̱ܬܘܢܽܕܬܕܡܘܪܬܐ‪.‬‬ ‫ܝܡܝܢܽܩܕ ܰܡ‬ ‫ܕܩ‬ ‫ܳ‬ ‫ܗ ܶ‬ ‫ܘܟܕܽܪ ܶܡܝܢܽܒܗ ܰ‬ ‫ܰ‬ ‫ܽܡ ̈ܝܐ‪ܽ .‬ܡܨܠܐܽܟܗܢܐܽ‬ ‫ܝܢܽܣܝܡܝܢܽܡܫܓܬܐܽܕܡ ̈ܝܐ ܽ‬ ‫ܝܕ‬ ‫ܨܠܘܬܐܽܗܕܐ‬ ‫̈ܰ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐܠܗܐܽܗܘܽܕܫܪܬܽܒܣܓܘܕܘܗܝܽܗܝܡܢܘܬܗ܆ܽܟܕܽܨܒܘܽܕܢܩܒܠܘܢܽܩܝܡܗܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܽܢܫܡܠܐ ܽܥܡܟ ܽܐ̱ ܪܙܐ ܽܕܐܬܚܬܡܬ ܽܒܗ‪ܽ .‬ܘܢܫܝܓ ܽܡܢܟܽ‬ ‫ܐ܆̈ ܽܗܘ ܶ‬ ‫ܩ ܰܕܝܫ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܝܕܽܡܝܐܽܗܠܝܢܽܠܟܠܗܽܨܐܝܘܬܐܽܕܚܛܝܬܐ‪ܽ.‬ܘܗܢܐܽܐܣܟܝܡ ܳܐܽܕܩܒܠܬ܆ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܟܽܠܝ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܡܐܽ‬ ‫ܗ‪ܽ.‬ܘܢܛܪܝܘܗܝܽܠ‬ ‫ܦܠܘܚܽܒ‬ ‫ܟܝܐܝܬܽܘܩܕܝܫܐܝܬܽܬ‬ ‫ܫܘܝܟܽܟܝܬܽܕܕ‬ ‫ܰܢ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܦܘܪܩܢܐ‪ܽ .‬ܘܒܕܟܝܘܬܐ ܽܘܩܕܝܫܘܬܐ ܽܬܬܕܒܪ ܽܟܠܗܘܢ ܽܝܘܡܬܐ ܽܕܚܝܝܟ‪ܽ.‬‬

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‫‪52.‬‬ ‫‪53.‬‬

‫‪54.‬‬

‫‪55.‬‬

‫‪56.‬‬

‫‪APPENDIX‬‬ ‫ܰ ܳܶ‬ ‫ܰ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰܟ ܰ ܶ‬ ‫ܬܢܛ ܳ‬ ‫ܗ‪ܽ.‬ܘܢ ܰ‬ ‫ܳ‬ ‫ܗܒܘܢܐܽ‬ ‫ܪܽܠܘܬܟܽܪ‬ ‫ܟܽܒܫܪܪ‬ ‫ܗܽܕܣܥܪ‬ ‫ܬܽܠܦܘܪܩ ܶܢ‬ ‫ܕܽܡܘܕܐܽܐܢ̱‬ ‫ܗܽܩ ܳ‬ ‫ܕܝܠ ܶ ܰ‬ ‫ܕܝܫܐ‪ܽ.‬ܠܥܠܡܝܢ‪.‬‬ ‫ܶ ܰ‬ ‫ܽܥܠ ܽܟܘܪܣܝܐ‪ܰ .‬‬ ‫ܘܡܘܬܒܝܢ ܽܠܗ ܰ‬ ‫ܽܘܟܕ ܳ‬ ‫ܽܒܡ ̈ܝܐ ܳ‬ ‫ܰ‬ ‫ܽܐ ܰܡܪܽ‬ ‫ܽܣ ܶܐܡ ܽ̈ܪܓܠܘܗܝ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܪܟܡܪܝܽܘܟܗܢܐܽܡܫܝܓܽܠܗܽ̈ܪܓܠܘܗܝܽܟܕܽܐܡܪ‬ ‫ܶ ܰ‬ ‫ܒܥ ̈ܢܐ ܽܗ ܰܢܘ ܶ‬ ‫ܣܬ ܳ‬ ‫ܳ‬ ‫ܽܪܘܚܐ ܰ‬ ‫ܳ‬ ‫ܰܡ ̈ܝܐ ܰ‬ ‫ܽܩܕܝܫܐ‪ܽ .‬ܢܫܝܓ ܽܡܢܟܽ‬ ‫ܽܕܝܢ‬ ‫ܽܚ ̈ܝܐ ܽܘܠܐ ܽܡ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܠܟܠܗܽܡܪܬܗܽܕܬܢܝܢܐ‪ܽ.‬ܘܠܟܠܗ ܳ‬ ‫ܽܨܐܝܘܬܐܽܕܚܛܝܬܐܽܠܥܠܡܝܢ‪ܽ.‬ܐܡܝܢ‪.‬‬ ‫ܘܟܕ ܽܐܡܪܝܢ ܽܡܥܢܝܬܐ ܽܐܣܓܐ ܽܘܐܫܝܓܝܢܝ ܽܝܘܡܢܐ ܽܐܪܙܐ ܽܕܚܘܒܐܽ‬ ‫ܽܘܡܫ ̈‬ ‫ܽܩ ̈‬ ‫ܰ‬ ‫ܐܘ ܽܐܚܪܬܐ ܽܘܡܫܝܓܝܢ ܽܠܗ ܽܟܠܗܘܢ ܰ‬ ‫ܡܫܢܐ ܽܘܒܬܪܟܢܽ‬ ‫ܫܝܫܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܽܟܗܢܐܽܐܡܪ‬ ‫ܕܘܢܐܽܟ‬ ‫ܓܠܘܗܝܽܒܣ‬ ‫ܡܟܦܪܝܢܽ̈ܪ‬ ‫ܳ‬ ‫ܐܽܕܫ ܳ‬ ‫ܢܟ ܰܦ ܶ‬ ‫ܰ‬ ‫ܝܢ ܰ‬ ‫ܐܽܐܠܗܐ‪ܽ.‬ܢܫܝܓܽܘ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܪܽܡ ܳܢܟܽܠܟܠܗܽ‬ ‫ܕܦܘܪܩܢܐܽܡܫܝܚ‬ ‫ܐܽܘ‬ ‫ܰܢܗܪ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܝܫܘܬܐܽܘܡܪܝܪܘܬܐ‪ܽ.‬ܘܠܟܠܗܽܛܘܠܫܐܽܕܚܛܝܬܐܽܠܥܠܡܝܢ‪ܽ.‬ܐܡܝܢ‪.‬‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܟ ܰ‬ ‫ܕܽܡܐܣܢܝܢܽܠܗܽܣܐܘܢܐܽܒܪܓܠܐܽܕܣܡܠܐܽܐܡܪܽ‬ ‫ܳ‬ ‫ܐܽܛܘܝ ܶܒ ܶ‬ ‫ܰ‬ ‫ܐܘܢܓܠܝܘܢܽܕ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܟܽܡ ܳ‬ ‫ܫܠܡܐܽܠܥܠܡܝܢ܆ܽܐܡܝܢ܀ܽ‬ ‫ܗܽܕ‬ ‫ܪܝ‬ ‫ܣܐܢ‬ ‫ܰܢ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܡܝܢܐܽܐ ܰܡܪ‬ ‫ܕܽܒܪܓܠܐܽܕܝ‬ ‫ܘܟ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܐܽܘܥ ܰܩ ܶ‬ ‫ܝܠܐܽܡܢܽܪ ܳ‬ ‫ܰ‬ ‫̈ܪܒܐ‪ܽ.‬‬ ‫ܐܽܕܬܕܘܫܽܚܘ ̈ܘܬ‬ ‫ܐ‪ܽ.‬ܐܝܟ ܳܢ‬ ‫ܘܡ‬ ‫ܠܽܠܟܽܡܪܝܐܽܚ‬ ‫ܶܢܬ‬ ‫ܰ ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܟܠܗܽܚܝܠܗܽܕܒܥܠܕܒܒܐܽܠܥܠܡܝܢ‪ܽ.‬ܐܡܝܢ܀‬ ‫ܰ‬ ‫ܗܝܕܝܢ ܽܣܐܡ ܽܒܘܪܟܐ ܽܗܘ ܰ‬ ‫ܰ‬ ‫ܽܗܘ ܰ‬ ‫ܳ‬ ‫ܽܕܩ ܶܒܠܽܐܣܟܝܡܐ ܽܩܕܝܫܐ܆ ܽܠܡܕܢܚܐܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܡ ܳ‬ ‫̈‬ ‫ܽܘܓܪܒܝܐ ܽܘܬܝܡܢܐ ܽܩܕܡ ܽܐܚܐ ܽܟܕ ܽܐܡܪ ܽܒܪܟܡܪܝ‪ܽ.‬‬ ‫ܥܪܒܐ‬ ‫‪176‬‬ ‫ܰ‬ ‫ܕܩܒܠܢܢ܀‬ ‫̈ ܳ‬ ‫̈‬ ‫ܘܡܬܦܢܝܢܽܠܗܽܨܠܘܬܐ‪.‬‬ ‫ܘܟܗܢܐܽܬܘܒܽܡܨܠܐܽܨܠܘܬܐܽܗܕܐܽ‬ ‫ܳ ܶ‬ ‫ܰ ̈ܳ‬ ‫ܽܫܡ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܡ ܰܪܢ ܰ‬ ‫ܡܪܝܐ ܳ‬ ‫ܝܢܐ‪ܽ .‬ܗܘ ܽܕܒܟܠܗܘܢ ܽܕ̈ܪܐ ܽܒܢܦܫܬܐܽ‬ ‫ܽܐܚܝܕ ܽܟܠ‪ܽ .‬ܗܘ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܕܩ ̈‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܝܗܝܽ‬ ‫ܕܝܫܐܽܥܡܪ ܽ ܳܐܢ̱ܬ‪ܽ.‬ܥܒܕܽܥܡܽܥܒܕܟܽܗܢܐܽܐܬܐܽܛܒܬܐ‪ܽ.‬ܘܚܝܕ ܳ ̱‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܗܠܝܢ ܰܽܕܕܚܠܝܢ ܽܠܟ‪ܽ .‬ܠܕܘܒܪܐ ܽܕܝܢ ܽܕܝܠܗ ܽܕܠܐ ܽܛܘܠܫܐ ܽܥܕܡܐ ܽܠܚܪܬܐܽ‬ ‫ܶ‬ ‫ܽܠܪ ܶ‬ ‫ܗܛܗ ܽܕܠܐ ܶ‬ ‫ܳ‬ ‫ܰܢ ܰܛܪ‪ܽ .‬ܠ ܰ‬ ‫ܽܒܗܬܬܐ ܰ‬ ‫ܒܝܢܐ ܽܕܝܠܗ ܰ‬ ‫ܽܨ ܳ‬ ‫ܡܛܝܒܘܬ ܶ‬ ‫ܽܫ ܶܟܢ‪ܽ.‬‬ ‫ܡܠܐ‪.‬‬ ‫ܽܫ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܡܥܕܪܢܐ‪ܰ .‬‬ ‫ܽܘܡܣܬܬܘܬܐ ܽܕܒܫܦܝ̈ܪܬܐ‪ܽ.‬‬ ‫ܽܘܗܒ ܽܠܗ ܽܠܒܝܒܘܬܐ‬ ‫ܰܘܗܘܝ ܽܠܗ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܠܐܽܡ ܰ‬ ‫ܰ ̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܢܽܒܥܠܕܒܒܐܽܢܟܬܪ‪ܽ.‬ܬ ܳ‬ ‫̈‬ ‫ܪܣܐܽܢ ܶ‬ ‫ܠܐܽܐܠܗܝܐ‪ܽ.‬‬ ‫ܐܽܡ‬ ‫ܙܕܟܝܢ‬ ‫ܦܫ ܶܗܽܒܥܡ ܶ‬ ‫ܰ ܳ‬ ‫̈‬ ‫̈‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܝܘܠܦܢܐ ܽܫܡܝܢ ܶܐ‪ܽ .‬ܒܝܕܥܬܐ ܽܕܡܢܟ ܽܟܕ ܽܡܚܝܠܽܐܢ̱ܬ ܰܽܠܗ ܽܠܡܥܒܕܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܝܒܘܬܐ ܶ‬ ‫ܽ̈ܪ ܶ‬ ‫ܚܡܐ ܰ‬ ‫ܒܝ ܳܢܟ‪ܰ .‬‬ ‫ܶܨ ܳ‬ ‫ܽܕܡ ܳܢܟ‪ܽ .‬ܘܡܢ ܽܟܠܢ ܽܬܫܒܘܚܬܐܽ‬ ‫ܽܘܛ‬ ‫ܽܘܗܒ ܽܠܗ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܬ ܰܣܩܽܠܟ‪ܽ.‬ܐܒܐܽܘܒܪܐܽܘܪܘܚܐܽܩܕܝܫܐܽܠܥܠܡܽܥܠܡܝܢ‪ܽ.‬ܐܡܝܢ܀‬ ‫ܽܟ ܶ‬ ‫ܬܦܗ ܶ‬ ‫ܽܥܠ ܰ‬ ‫ܽܘܣ ܶܐܡ ܰ‬ ‫ܽܝܗܒ ܽܪܝܫܕܝܪܐ ܽܨܠܝܒܐ ܳ‬ ‫ܽܕܣ ܳܡ ܳ‬ ‫ܗܝܕܝܢ ܳ‬ ‫ܽܗܘ ܽܗܘܽ‬ ‫ܠܐ ̣‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܡܪܽܗܘܽܪܝܫܕܝܪܐ‬ ‫ܕܐܣܬܦܪܽܘܟܕܽܝܗܒܝܢܽܠܗܽܫܠܡܐܽܐ‬ ‫̣‬

‫‪D has it slightly different which makes better sense in the con‬‬‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܩܒܠܘܢܢܝ‪ܽ.‬ܘܡܦܢܝܢܽܠܗܽܨܠܘܬܐܽܡܪܢܽܢܩܒܠܟ ‪text.‬‬ ‫ܝܽܘܐܚܝ‬ ‫‪.‬ܐܒܗ‬ ‫‪176‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

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‫ܽܘܐܘܕܝܬ ܳ‬ ‫ܩܝ ̈ܡܐ ܽܗܠܝܢ ܰ‬ ‫ܽܕܠܫܘܪܪܐ ܰ‬ ‫ܰܐܝܟ ܰ‬ ‫ܽܕܐܩܝܡܬ‪ܰ :‬‬ ‫ܳ‬ ‫ܽܕ ܳ‬ ‫ܽܐܠܗܐܽ‬ ‫ܽܩܕܡ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܘܡ ̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܚܘܬܐܽܗܕܐܽܟܗܢܝܬܐ‪ܽ.‬ܒܗܝܡܢܘܬܐܽ‬ ‫ܠܐܟܐܽܕܝܠܗܽܩܕ‬ ‫ܝܫܐ‪ܽ.‬ܘܟܠܗ ܽܐ ܳ‬ ‫ܰ ܳ‬ ‫ܶ ܳ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܐܣܪܐܽܕܚܘܒܐܽܫܪܝܪܐ܆ܽܝܗܒܝܢܢܽܠܟܽܫܠܡܐ‪.‬‬ ‫ܕܽܩܐܡܽܡ ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܒܐܽܬܝܡܢܝܐܽܕܩܕܡܽܡ ܳ‬ ‫ܕܒܚܐܽܘܛܥܝܢܽܨܠܝܒܐ܆ܽܝܗܒܝܢܽ‬ ‫ܢܽܓ‬ ‫ܘܟ‬ ‫‪ܶ 57.‬‬ ‫ܰ‬ ‫ܠܗ ܽܫܠܡܐ ܽܟܕ ܽܐܡܪܝܢ ܽܡܥܢܝܬܐ ܽܚܽ ܽ(ܦܬܓܡܐ) ܽܦܠܘܚܘ ܽܠܡܪܝܐܽ‬ ‫ܒܕܚܠܬܐ‪.‬‬ ‫‪ 58.‬ܘܟܕ ܳ‬ ‫ܰ‬ ‫ܽܥ ܰܒܪ ܽܟܠܚܕ ܽܒܕܪܓܗ ܽܘܡܫܡܠܝܢ ܽܠܝܗܝܒܘܬ ܽܫܠܡܐ ܽܗܝܕܝܢ ܽܡܐܩܦܽ‬ ‫ܟܗܢܐܽܨܠܘܬܐܽܗܕܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܡܪܢ ܽܝܫܘܥ ܽܡܫܝܚܐ ܽܪܚܡ ܽܒܢܝܢܫܐ܆ ܽܣܓܝ ܽܛܝܒܘܬܐ ܽܘܩܘܫܬܐ‪ܽ .‬ܠܟܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܽܥܠܽ ̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܦ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܝܟܽܕܠܘܬܽ‬ ‫ܟܽܘܫܦܝܪܘܬܽܥܘܕ̈ܪ ܰܢ‬ ‫ܝܽܛ ̈ܝܒܘܬ‬ ‫ܫܘܒܚܐܽܘܠܟܽܬܘܕܝܬ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܓܢܣܐܽܕܝܠܢܽܡܚܝܠܐ ܽܘܬܚܘܒܐ‪ܽ.‬ܘܒܗܝܽܕܟܕܽܠܐܽܫܘܝܢܢܽܗܘܝܢܽܕܢܫܬܘܐܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܗܘܝܢ ܽܒܝܕ ܽܠܐܽ‬ ‫ܽܕܚܘܒܟ ܽܐܠܗܝܐ‪ܽ .‬ܘܟܕ ܽܢܘܟ̈ܪܝܐ‬ ‫ܠܬܠܡܝܕܘܬܐ‬ ‫ܽܐܝܬܝܢ ̱‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܽܘܒ ̈ܝܬ ܶܝܐ ܽܥܒܕܬܢ ܽܠܟ‪ܰ :‬‬ ‫ܰ‬ ‫ܽܘ ̈‬ ‫ܐܚܐ ܽܘܒܢܝܽ‬ ‫ܳܢܡܘܣܝܘܬܐ ܽܕܝܠܢ܆ ܽܒܢ ̈ܝܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܪܬܘܬ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܪܥܐܽܡܢܽ‬ ‫ܐܽܥܠܽ‬ ‫ܕܽܒܝܕܽܚܛܝܬ‬ ‫ܢ‪ܽ.‬ܘܟ‬ ‫ܝܢܐܽܚܘܝܬ‬ ‫ܐܒܘܟܽܫܡ‬ ‫ܐܽܕ‬ ‫ܳܝ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܐܢܫܘܬܟ ܽܡܢ ܽܐܪܥܐ ܽܠܫܡܝܐ ܽܒܝܕܽ‬ ‫ܫܡܝܐ ܽܢܦܠܢܢ܆ ܽܬܘܒ ܽܒܪܚܡܬ‬ ‫ܰ ܳ ܳ‬ ‫ܰ‬ ‫̣ ܰܰ ܳ‬ ‫ܶ ܳ‬ ‫ܽܟ ̈‬ ‫ܽܘ ܳ‬ ‫ܚܬܢ‪ܰ .‬‬ ‫ܽܘܥܠ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܘܬ ܳ‬ ‫ܕܡܝܬܐܽ‬ ‫ܽܩ‬ ‫ܢ‬ ‫ܪܬܘܬ‬ ‫ܽܝ‬ ‫ܝ‬ ‫ܽܙ‬ ‫ܬܟ‬ ‫ܬܦ‬ ‫ܽܐܣܩܬܢ‪.‬‬ ‫ܚܘܒܟ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܦܢܝܬܢ‪ܽ :‬ܘܥܡ ܽܡܠܐܟܐ ܽ̈ܪܘܚܢܐ ܽܠܢ ܽܥܦ̈ܪܢܐ ܽܚܠܛܬ‪ܽ .‬ܘܕܡܝܬܪ ܽܠܟ ܽܚܕܽ‬ ‫ܰ ܳ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܒܢ ̈‬ ‫ܽܘ ܶ‬ ‫ܽܕܨ ܳ‬ ‫ܽܓܒܝܬ‪ܰ .‬‬ ‫ܰ‬ ‫ܕܘܬܐ ܶ‬ ‫ܽܕܣܒܪܬܟܽ‬ ‫ܨܚܢܐ‬ ‫ܒܝܢܟ‬ ‫ܰܚܛܝܐ ܽܕܬ ܶܐܒ܆ ܽܒܚ‬ ‫ܰ‬ ‫ܟܬܒܬ‪ܽ.‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܐܦ ܽܗ ܳܫܐ ܶ‬ ‫ܽܡ ܰ‬ ‫ܫܦܝܢܢ ܽܠܟ ܽܐܘ ܽܡܪܐ ܽܘܣܓܝ ܽܛܝܒܘܬܐ‪ܽ.‬‬ ‫ܬܟ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܕܟ ܽܗܢܐ‪ܽ:‬‬ ‫ܕܬܩܒܠܐܝܟ ܽܕܦܐܐ ܳܽܠܡܫܝܢܘܬܐ‬ ‫ܰܽ‬ ‫ܽܕܒܣܝܡܘܬܟ ܰ ܽܠܥ ܶ‬ ‫ܳ‬ ‫̈‬ ‫ܽܐܬܩ ܰܪܒ ܶ‬ ‫ܕܒܐܝܕ ܳܝܐ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܪܘܫܡܐܽ‬ ‫ܽܗܒ ܽܠܗ‬ ‫ܐܬܬܠܡܕ‪ܽ .‬‬ ‫ܽܘ‬ ‫ܽܕܒܨܝܪܘܬ ܰܢ ܽܠܟ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܚܽܡܢܗܽܠܒܪܢܫܐܽܥܬܝܩܐ‪ܽ.‬ܘܐܠܒܫܝܗܝܽܗܘܽܚܕܬܐܽ‬ ‫ܕܚ ̈ܝܐܽ̈ܪܘܚܢܐ‪ܽ.‬ܘ‬ ‫ܐܫܠ ̈ܶ‬ ‫ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܪܘܚܢܝܐ‪ܽ .‬ܗܘ ܽܕܒܥܒܕܐ ܽܕܙܕܝܩܘܬܐ ܽܡܬܚܕܬ‪ܽ .‬ܐܢܗܪ ܽܐܦܘܗܝܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܙܠܓܘܬ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܫܘܒܩܢܐܽܕ ܳ‬ ‫ܐܽܢܗܝܪܬ ܶܐ‪ܽ.‬‬ ‫ܐܽܕܡ‬ ‫ܝܗܝܽܦܪܝܣ‬ ‫ܐܥܛ ܳܦ‬ ‫ܐܽܕܝܠܗ‪ܽ.‬ܘ‬ ‫ܚܛ ̈ܗ‬ ‫ܳ ܰ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫̈ܰ ܶ ܳ‬ ‫ܰܕ ܶ‬ ‫ܥܟ ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܬܪ ܽܪܚܡܬܟ‪ܽ .‬ܐܕܠܩܽ‬ ‫ܽܡ ܶܢܗ ܽܠܫܘܠܗܒܝ ܽܒܣܪܐ‪ܽ .‬ܐܣܘܪ ܽܪܥܝܢܗ ܽܒ ܽ‬ ‫ܶ ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶܒܗ ܽܢܘܪܐ ܽܠܐ ܽܡܬܕܥܟܢܝܬܐ ܽܕܚܘܒܟ ܽܗܘ ܽܠܐ ܽܚܫܢܝܐ‪ܽ .‬ܒܟ ܽܢܐܚܐܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܩܝܢ‪ܽ.‬ܘܡ ܳܢ ܶ‬ ‫ܢܐܽܠܐܽܡ ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܝܗܝܽܒܫܪܪܐܽ‬ ‫ܦܠܢܐ‪ܽ.‬ܓܡܘܪ‬ ‫ܬܢ‬ ‫ܟܽܢ ܰܣܒܽܥܘܕܪ‬ ‫ܐܽܕܙ‬ ‫ܰܚ ̈ܝ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܐ‪ܽ.‬ܗܒܽܠܗܽܛ ܰܝܒܘܬܐܽܕܬܘܕܝܬܐܽ‬ ‫ܕܝܠܟ‪ܽ.‬ܘܒܫܘܕܝܐܽܕܡܘܠܟܢܝܟܽܐܘܢܓܠܝ‬ ‫ܳ‬ ‫ܳ̈‬ ‫ܽܝ ̈‬ ‫ܡܝܢܬܐ‪ܰ .‬‬ ‫ܽܕܦܘܩܕ ܰܢܝܟ ܳ‬ ‫ܳ‬ ‫ܗܒܝ ܰ‬ ‫ܽܚ ̈ܝܐ‪ܽ .‬ܡܠܝܝܗܝܽ‬ ‫ܽܠܫܘܡܠܝܐ‬ ‫ܽܘܛ ܶܝ ܳܒܝܗܝ‬ ‫ܰܐ‬ ‫ܶ‬ ‫ܶ ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܕܚܠܬܐ ܽܕܡܢܟ‪ܽ .‬ܚܣܢܝܗܝ ܽܒܙ ܶܝܢܐ ܽܕܒܝܡܝܢܐ ܽܘܒܣܡܠܐ‪ܽ .‬ܐܣܘܪ ܽܚܨܘܗܝܽ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܐ‪ܽ.‬ܗܒܽܠ ܰ‬ ‫ܰ‬ ‫ܐܽܘܥ ܰܩ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐ‪ܽ.‬ܘܟܠܗܽܚܝܠܗܽ‬ ‫̈ܪܒ‬ ‫ܢܕܘܫܽܚܘ ̈ܘܬ‬ ‫ܗܽܕ‬ ‫ܐܽܘܕܟܝܘܬ‬ ‫ܒܢܟܦܘܬ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܓܫܘܗܝ ܰ‬ ‫ܘܗܝ ܰ‬ ‫ܳ‬ ‫ܽܒܙܕܝܩܘܬܐ‪ܽ .‬ܘܟܠܗܘܢ ܽ̈ܪ ܰ‬ ‫ܒܥܠܕܒ ܳܒܐ‪ܽ .‬ܢܛܪ ܰ‬ ‫ܽܒܟܚܝܕܘܬܐܽ‬ ‫ܰܕ‬ ‫ܽܚܝ ̱‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܟܽܢܚܝܠܽܡܚܝܠܘܬܗ‪ܽ.‬ܠܘܬܽ‬ ‫ܐ‪ܽ.‬ܘܚܝܠ‬ ‫ܳܽ‬ ‫ܗܽܪܘܚ‬ ‫ܥܡܪܽܒ‬ ‫ܘܢܟܦܘܬܐ‪ܽ.‬ܐ‬ ‫ܟܽܩܕܝܫ ̈ܰ‬ ‫ܳ‬ ‫ܳ̈‬ ‫ܰ‬ ‫ܕܽܐܝܟܽܕ ܶ‬ ‫ܝܽܚ ̈ܝܐ‪ܽ.‬ܘܗ ܰܟ ܳܢ ܰ‬ ‫ܝܟܽܩ ̈ܕ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܥܒܕ ܰ‬ ‫ܦܐܐܽ‬ ‫ܐܽܟ‬ ‫ܐܽܘܡ‬ ‫ܝܫ‬ ‫ܐܽܕܦܘܩܕ ܰܢ‬ ‫ܳܢܛܘܪܘܬ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܚܡܐ ܽܒܝܘܡܐ ܽܕܓܠܝܢܟܽ‬ ‫ܠܐܣܟܝܡܗ ܽܩ‬ ‫ܕܝܫ ̈ܐ ܶ ܽܡܬܕ ܰܒܪ‪ܽ :‬ܢ ܳܫܬܘ ܶܐ ܽܠ̈ܪ ܰ‬ ‫ܶ ܰ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܘܥܡ ܰ‬ ‫ܳ‬ ‫ܽܚ ̈ܕܘܬܐ‪ܽ.‬‬ ‫ܓܢܘܢܟ ܽܡܠܐ‬ ‫ܽܩܕܝܫܐ ܽܕܫܦܪܘ ܽܠܟ܆ ܽܢܥܘܠ ܽܠ‬ ‫ܫܒܝܚܐ‪.‬‬ ‫ܳ ܳ‬ ‫ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܫܬܘܐ ܽܕܢܫܒܚܟ ܽܒܡܠܟܘܬܟ ܽܫܡܝܢܝܬܐ ܽܘܡܬܘܡܝܬܐ‪ܽ.‬‬ ‫ܘܚ ܰܢܢ ܽܘܗܘ ܽܢ ܽ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܠܐܒܘܟܽܘܠܪܘܚܟܽܩܕܝܫܐܽܗܫܐ‪.‬‬ ‫ܰ‬ ‫ܽܡܨܠܝܢ ܽܩܕܝܫܬ ܽܐܠܗܐ ܽܘܐܒܘܢ ܽܕܒܫܡܝܐ‪ܽ .‬ܘܒܬܪܟܢ ܽܡܨܠܐܽ‬ ‫‪ 59.‬ܘܗܝܕܝܢ‬

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‫‪APPENDIX‬‬

‫ܟܗܢܐܽܨܠܘܬܐܽܗܕܐܽܕܚܘܬܡܐ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܝܢ ܳ‬ ‫ܰ‬ ‫ܽܡܪܢ ܽܘܐܠܗܢ‪ܳ .‬‬ ‫ܽܒܥܝܢܢ ܽܡܢܟ ܽܘܡܦܝܣܝܢܢ ܽܠܒܣܝܡܘܬܟ‪ܽ .‬ܢܛܪܽ‬ ‫ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽܢܬܦܢܐ ܽܠܒܣܬܪܐܽ‬ ‫ܫܘܘܕܝܐ ܽܕܥܒܕܟ ܽܕܠܘܬܟ ܽܕܠܐ ܽܕܓܠܘܬܐ‪ܽ .‬ܘܠܐ ܽ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰܒܕܡܘܬ ܽܐܢ̱ܬܬܗ ܽܕܠܘܛ‪ܽ .‬ܐܠܐ ܽܠܟ ܽܠܚܘܕܝܟ ܽܢܐܚܐ‪ܽ .‬ܘܠܘܬܟ ܽܢܚܘܪ‪ܽ.‬‬ ‫ܰ ̈ ܳ‬ ‫ܰܘ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܐܽܕܚ ̈ܝܘܗܝ‪ܽ.‬‬ ‫ܘܡܬ‬ ‫ܗܬܬܐܽܟܠܗܘܢܽܝ‬ ‫ܩܕ ܰܡ‬ ‫ܶ‬ ‫ܝܟܽܢܩܘܡܽܐܡܝܢܐܝܬܽܕܠܐܽܒ ܰ ܳ ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܽܫܡ ܳܝܢܐ܆ ܽܗܠܝܢ ܳܽܕܠܥܠܡ ܽܥܠܡܝܢ ܽܠܐ ܽܡܫܬܪܝܢ‪ܽ.‬‬ ‫ܽܠܛܘܒܐ‬ ‫ܘܢ ܰܫܬܘܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܠܓܢܘܢܐ ܽܕܢܘܗܪܐ ܽܕܠܐ ܽܡ ܰ‬ ‫ܽܒܛܝܒܘܬܐ ܽܘܒ̈ܪܚܡܐܽ‬ ‫ܬܚܒܠܢܘܬܐ‪.‬‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܪܘܚ ܰ‬ ‫ܐܽܕܝܠܟܽܘ ܳ‬ ‫ܟܽܩܕܝܫܽܒܟܠܽܗܫܐ‪.‬‬ ‫ܕܝܚܝ ܳܕ ܳܝܐܽܒܪ‬ ‫ܐܚܪܬܐܽܕܥܠܽܟܠܽܐ̱ ܢܫ‬ ‫ܽ‬ ‫‪60.‬‬ ‫ܶ ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܬܝܚܽܬ ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܪܥܗܽܠܬ ܳܝ ̈ܒܐܽܒ̈ܪܚܡܘܗܝ‪ܽ.‬‬ ‫ܐܽܕܦ‬ ‫ܗܽܚܝܐܽܕܐܠܗ‬ ‫ܐܽܠܟܽܐܡܪ‬ ‫ܫܘܒܚ‬ ‫ܰ ܶ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܕܝܬܐܽܠ ܳ ܰ ܶ‬ ‫ܰ‬ ‫ܠܕ ܰ‬ ‫ܗܽܕ ܳ‬ ‫ܡܪ ܰ‬ ‫ܐܽܩܕܝܫܬܐ܆ܽ‬ ‫ܡܽܩܪܢܗ ܽܕܥܕܬ‬ ‫ܐ܆ܽܕܐܩܝܡܽܘܪ‬ ‫ܐܒ‬ ‫ܬ‬ ‫ܟܽܝ ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫̈‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܣܡܽܒܗܽܟܗܢܐܽܠܡܫܡܘܽܠܐܝܬܘܬܗ܆ܽܘܡܫܡܫܢܐܽܢܩܠܣܘܢܽܠܪܒܘܬܗ‪ܽ.‬‬ ‫ܗܫܐܽܡܪܝܽܒܥܝܢܢܽܡܢܟܽܕܬܢܛܪܽܐܢܘܢܽܠܐܡ̈ܪܐܽܗܠܝܢܽܕܡܪܥܝܬܟ‪ܽ:‬ܡܢܽ‬ ‫ܽܨܢܥܬܗ ܽܘܢ ̈‬ ‫̈‬ ‫ܟܠܘ ̱ܗܝ ܽܕܒܝܫܐ‪ܽ .‬ܘܬ ̣ܢܗܪ ܽܝܕܥܬܗܘܢ ܽܒܫܪܪܟ‪ܽ.‬‬ ‫ܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܢܫܬܪܪܘܢ‪ܽ.‬‬ ‫ܟ‬ ‫ܽܘܒܩܝܡܝ‬ ‫ܽܢܗܠܟܘܢ‪.‬‬ ‫ܽܕܝܠܟ‬ ‫ܠܐ‬ ‫ܽܘܒܫܒܝ‬ ‫ܽܢܛܪܘܢ‪.‬‬ ‫ܟ‬ ‫ܘܦܘܩܕܢܝ‬ ‫̣‬ ‫ܶ‬ ‫ܘܬܣܓܐ ܽܒܗܘܢ ܽܡܥܕܪܢܘܬܐ ܽܕܛܝܒܘܬܟ‪ܽ :‬ܒܡܦܩܗܘܢ ܽܐܦܽ‬ ‫̣‬ ‫ܒܡܥܠܗܘܢ‪ܽ .‬ܘܢܫܒܚܘܢ ܽܠܪܚܡܬ ܽܐ̱ ܢܫܘܬܟ‪ܽ .‬ܘܢܫܬܒܚ ܽܒܗܘܢ ܽܫܡܟܽ‬ ‫ܩܕܝܫܐ‪ܽ .‬ܘ[ܕ]ܒܨܒܝܢܗܘܢ ܽܛܒܐ ܽܐܬܢܩܦܘ ܽܠܩܝܡܟ ܽܫܪܝܪܐ‪ܽ .‬ܐܫܘܐܽ‬ ‫̈‬ ‫̈‬ ‫ܽܢܨܝܚܐܽ‬ ‫ܽܟܠܝܠܐ‬ ‫ܐܢܘܢ ܽܕܒܪܗܛܐ ܽܕܙܕܝܩܘܬܐ ܽܢܩܒܠܘܢ ܽ̈ܪܝܫܝܗܘܢ‬ ‫ܕܬܫܒܘܚܬܐ‪ܽ .‬ܘܢܣܩ ܽܠܟ ܽܫܘܒܚܐ ܽܘܬܘܕܝܬܐ‪ܽ .‬ܘܠܐܒܘܟ ܽܘܠܪܘܚܟ ܽ܏ܩܕܽ‬ ‫ܘܗܫܐ‪.‬‬ ‫ܫܠܡܽܛܟܣܐܽܗܢܐܽܕܥܠܽܣܘܦܪܐܽܕܕܝ̈ܪܝܐ‪.‬‬

222

THE SYRIAC ORDER OF MONASTIC PROFESSION

APPENDIX 3 The Order of Monastic Tonsure for Nuns (Vat. Syr. 51) English Translation Again, the Order of the Monastic Tonsure for Nuns 1.

Introductory Prayer Make us worthy, O Lord God, to flee from the vanities of this world and from the base work of foul deeds. Grant us, through your grace, to run to you, to be protected under your wings, and take refuge in your mercies. While we appear before you repenting of our sins, and please your grace through continuous fasting, prayers, constant supplications, and generous alms, may we be delivered from the attack of the devils, offering you glory now...

2.

Antiphon of ‘Have mercy on me.’ (Ps. 51). To the tune ‘You, to the Virgin Mary’ That true life and the hope of all who trust in him, fill us with hope, and make dwell in us life and love. God have mercy on us. The One who said in his Gospel: “Call and I shall answer.”177 We are calling you to the aid of our weakness. God… The One who said: “I do not desire the death of a sinner, but he should live, and find life and salvation.”178 God... That true Shepherd (who is) the Way, the Door and the Fold. To you we call concerning the search for us who are lost. God... O Lord, guard by your cross, lead and instruct by your truth, the one who has taken refuge in you, and followed your teaching. God… The One who taught and instructed those who are upright in their heart, straighten up the paths of your handmaiden to the place of the entrance of life. God… Create in her a pure heart and purify her with the sprinkling of your hyssop, for you are the sanctifier of all who are stained. God… 177 178

Cf. Matt. 7:7. Cf. Ezek. 33:11.

APPENDIX

223

Glory to the Hidden Being, and to “the Son, the radiance of his existence,”179 and to the Holy Spirit who distributes every kind of gift. God… 3.

‘O my God, you are my God’ (Ps. 63). To the tune ‘God help me.’ Your mercy, O Lord, urged you and you created me from dust. And you clothed me with your image and likeness. And in Paradise of bliss you gave me authority to eat and enjoy. But willingly I fell from that height. In your mercy, O Lord, raise me up, turn to me and have mercy on me. From the height of Paradise … These verses are written in the Order of Monks.

4.

Another (antiphon) ‘How lovely are your dwelling-places O Lord Almighty.’ (Ps. 84). To the tune. ‘O Lord, make a good remembrance.’ The Church which exists in heaven and this one on earth, they acknowledge and worship the One who has affirmed and fixed them. The wakeful ones, the angels, and the Lord of all created beings rejoice over a single sinner who repents and obtains the eternal life. The mercies of the good Lord in which my frailty takes refuge, the Friend of all the penitents, seek for my lost condition which calls to you. We knock at your door and ask mercy from you. O Compassionate One full of mercy may your peace flow upon your handmaiden. My parents, brothers and sisters and the covenant which I have loved ask mercy for my frailty now that I have come to your company. May the Good and Graceful One, whose mercy flows over the wicked, make you worthy to do his will, and to sing praise with the righteous.

5.

Another (antiphon) ‘Praise is due to you, O God, in Zion.’ (Ps. 65). To the tune ‘The sea which was divided by the staff.’ David, who had regretted his sheep that was milked by the wolf, took three mysteries with him against Goliath: The staff, the sling, 179

Heb. 1:3.

224

THE SYRIAC ORDER OF MONASTIC PROFESSION and the smooth stone in order to overthrow the power of the proud man. He hit him in his face, and then fell down to worship the three mysteries: The Father, the Son and the Holy Spirit. For he is glorified. Christ, the king of glory, in a great glory stretched out his hands on the top of the Wood and called the peoples, ‘Come and be protected under my wings and derive life from my side’. From the rib death was issued to you and you became dead. Come and receive life from Life. For he is glorified. The One who sought diligently and found the sheep which had gone astray and was lost from him, took it up and bore it on his shoulders, making the angels rejoice in it. Rescue, save and give life, O Lord, to this your handmaiden. May she become a sheep in your flock. For he is glorified. From the crossroads and the streets you gathered the peoples and brought them into your fold, O Lover of mankind. Count and place this your handmaiden among the elect on your right. Make her to dwell in green pastures and shepherd her. Do you, O Lord, become her guide. For he is glorified. We beseech your grace, O Christ the King, to become a staff, strength and supporter to her. Teach her to meditate upon your law day and night, and to keep all you commandments gladly and to enter with you the bridal chamber. For he is glorified. Your mercy is greater than our iniquity, O Merciful One. And your pure love flows towards our race. You justify the sinners and heal the sick. And behold your handmaiden who is drawing near to you asking for your mercy; receive her like the Sinful Woman. For he is glorified.

6.

Prooimion Praise (…), to the receiver of the penitents and the forgiver of transgressions, the One who justifies the sinners and puts away the transgressions of those who turn to him. In your grace and mercy, O Lord, forgive this your handmaiden who is drawing near to take on your gentle yoke. Grant her the answer of her fair requests. Strengthen her to observe your holy and life-giving commandments for you alone are good and merciful. To you befit glory, honor and reign.

7.

Sedro

APPENDIX

225

Lord God, Almighty, who is our savior and maker of (all) our good things. The One who “wishes all people to be saved and to come to the knowledge of the truth,”180 receive also, O Lord, this your handmaiden whose head is bowed down before you, and is standing before your throne; bless her, O Lord, with your rich blessings which cannot be taken away. Tabernacle on her the gift of your Holy Spirit. “Clothe her with the robe of virtue. Girdle her waist with the power of your Holy Spirit. Strengthen her to stand against all the burning arrows of the Accuser. Shod her feet in the preparation of the gospel of peace,”181 in order that she may be able “to tread upon the snakes and scorpions, and all the power of the Enemy.”182 Adorn her in the faith of truth, in full and perfect love. Sanctify her soul while you purify her from all defilement and blemish of sin. Purify also her body from all the earthly defilements. O Lord God, grant her also perfect and full perseverance, good obedience, praiseworthy diligence towards virtues in order to be able to observe your commandments. Keep away from her all the jealousy, enmity, deceit and backbiting. Grant her an invincible help, so that when she yields the fruits of virtue, she may cause her lamp to shine confidently before you, O Heavenly King. While adorned with deeds of righteousness may she enter your heavenly bridal chamber together with those Wise Virgins183 and become worthy of receiving the crowns of victory of saints. And make us and her worthy, O Lord God, to offer you gifts of praise and fruits of thanksgiving, to you, Our Lord Jesus Christ, and through you and with you to your Father and the living Holy Spirit. 8.

Qolo. To the tune ‘The One who has sinned, let him sin no more’. I looked at the world and beheld how much is disturbed, tumultuous and full of sufferings; in it there are stumbling-blocks. In the days of my life I pleaded to the Lord to bring me back to his fold and to mingle me with his flock. Halleluiah and Halleluiah. Rescue my life from the abundance of my debts. 1 Tim. 2:4. Cf. Eph. 6:14–17. 182 Chiefly Luke 10:19. 183 Matt. 25:10. 180 181

226

THE SYRIAC ORDER OF MONASTIC PROFESSION I looked at myself and the sins which I have committed. Then I sat down crying for I was idle. My life has become short. O Lord, have mercy on me and make me worthy of your Kingdom, for you are full of mercy. Halleluiah and Halleluiah. Merciful Lord, have pity and mercy on me. The Merciful One whose door is open to the penitents and who calls the sinners to return to him, knocking at his door. O Lord, open the door to your handmaiden who has knocked at it, and may she sing to you praise day and night. Halleluiah and Halleluiah. Blessed is the one whose door is always open to the sinners. For eleven hours I worked in the world.184 The wages for my afflictions I earned sins. Merciful Lord, do not count my idleness. Count me, O Lord, in your flock together with the laborers who loved you. Halleluiah and Halleluiah. And I shall thank your grace which pities the sinners.

9.

Prayer of the Censer Lord our Lord, plead on our behalf here and at your fearful court. Here, fight on our behalf against our enemies, the wicked and cruel demons. There, however, may we inherit, through your grace, a good portion on your right side through the salvation that comes from you; so that we may acknowledge your unending love towards us, and your loving-kindness which is beyond measure. Now...

10.

Then, they say the psalmody,185 and read the following readings:

11.

From Genesis, the first book of the Pentateuch (Gen. 35: 1–7) [1] God said to Jacob, “Arise, go up to Bethel, and dwell there; and make there an altar to the God who appeared to you when you fled from your brother Esau.” [2] So Jacob said to his household and to all who were with him, “Put away the foreign gods that are among you, and purify yourselves, and change your garments; [3] then let us arise and go up to Bethel, that I may make there an altar to the

Matt. 20:9. Syriac, ‫ܙܘܡܪܐ‬. This is a psalmody sung prior to the Old Testament readings in the liturgical setting. The full text reads: “‘the sound of praise and salvation is in the tents of the righteous (Ps. 118:15a)’; and the Holy Spirit sung through David.” 184 185

APPENDIX

227

God who answered me in the day of my distress and has been with me wherever I have gone.” [4] So they gave to Jacob all the gods that they had, and Jacob hid them under the oak which was near Shechem. [5] And as they journeyed, a terror from God fell upon the cities that were round about them, so that they did not pursue Jacob and his sons. [6] And Jacob came to Luz, that is, Bethel, which is in the land of Canaan, he and all the people who were with him, [7] and there he built an altar, and called the place Bethel, because there God had revealed himself to him when he fled from his brother Esau. 12.

From the Prophet Zechariah (2:10–13) [10] Listen and rejoice, O daughter of Zion; for lo, I come and I will dwell in the midst of you, says the Lord. [11] And many nations shall join themselves to the Lord in that day, and shall become his people; and he will dwell in the midst of you, and you shall know that the Lord Almighty has sent me to you. [12] And the Lord will inherit Judah as his portion in the holy land, and will again be pleased with Jerusalem.” [13] All flesh shall fear from the presence of the Lord who arises from the height of his sanctuary.

13.

From [the ̇Prayer of Azariah (1:17–20, 22)]; the Prophet Daniel (9:4,5,7,9) 186 [17] Let your servants not be ashamed, for there will be no shame for those who trust in you. [18] And now with all our heart we follow you, we fear you and seek your face. [19] O Lord, do not put us to shame, but deal with us after your loving-kindness, and according to the multitude of your mercies. [20] Deliver us in accordance with your marvelous works, and give glory to your name, O Lord! [22] And let them know that you alone are God,” [4] “O Lord, the great and terrible God, [5] we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and ordinances; [7] To you, O Lord, belongs

The first part of this reading is taken from the Prayer of Azariah (1:17–20, 22), whereas, the second one is gleaned from the Prophet Daniel (9:4, 5, 7, 9). In the Syriac manuscript, there is no reference to the Prayer of Azariah but to the Prophet Daniel. This is because the Prayer of Azariah forms part of the Prophet Daniel in the Syriac scriptural tradition. 186

228

THE SYRIAC ORDER OF MONASTIC PROFESSION victory, but to us confusion of face, [9] To the Lord our God belong mercy and forgiveness; because we have rebelled against him, and have not obeyed his voice.

14.

From the Prophet Isaiah (56:1–2; 3–5) [1] Thus says the Lord: “Keep judgment, and do righteousness, for soon my salvation will come, and my righteousness be revealed. [2] Blessed is the man who does this, and the son of man who holds it fast,” [3] Let not the foreigner who has joined himself to the Lord say, “The Lord will surely separate me from his people;” and let not the eunuch say, “Behold, I am a dry tree.” [5]For thus says the Lord to the faithful who keep my Sabbaths, and who choose what I desire, and strengthened by my covenant. I will give them a place in my house and within my walls, and a people that is better than sons and daughters; I will give them an everlasting peace that does not come to an end.187

15.

They read from the Acts (of the Apostles), the Apostle (Paul), and the Gospel the readings which are prescribed for the Order of Monks. Also, from the Admonition, the appropriate words. If (scriptural) books are available, and they wish, they may read the readings from the Acts (of the Apostles) on Tabitha (Acts 9:36–42), and the Gospel on the Sinful Woman (Lk. 7:36–50).

16.

He imprints her with his thumb on the forehead while making the sign of the cross, at each invocation, and says: (Name) is imprinted to be a sheep in the holy fold of God. In the name of the Father. Amen. And of the Son. Amen. And of the Holy Spirit for the eternal ages. Amen.

17.

Also he prays thus: May the Word God, who with his Father is the orderer of the worlds, bestow wisdom on you, and fill your mind with knowledge, and may your way of life be pleasing to the will of his Divinity. And may he grant you an imperishable crown, through this seal of his mark, will all the saints forever.

It should be noted that verse 5 is different in our Syriac manuscript, which also differs from the printed version of the Peshitta Bible (1979). The manuscript has people (‫)ܥܡܐ‬, and peace (‫ )ܫܠܡܐ‬instead of name (‫)ܫܡܐ‬. 187

APPENDIX 18.

229

Then, the sister who is to be tonsured takes the scissors in her right hand and gives them to the priest. And he prays the following prayer: Preserve, O Lord, this your handmaiden. Behold her head is bowed down before you and she has entrusted herself to you, O heavenly Bridegroom. Give her, O Lord, peace and joy that comes from you. Make her rejoice in your bridal chamber of life which does not pass away nor is dissolved. Father, Son, and Holy Spirit for ever.

19.

The priest says (this verse) three times while she repeats after him: “I wish to draw near to God. Your name is good to me, Lord, my trust, so that I may recount all your wonders.”188

20.

Then the priest tonsures her in the form of a cross. He cuts the hair from the four sides of the head saying: (Name) is tonsured, casting from herself, with this dead hair of her head, all her brutish habits. In the name of the Father. Amen. And of the Son. Amen. And of the Holy Spirit for ever and ever. Amen.

21.

Then the abbess takes the old garments of the candidate while the ̇priest prays saying: May the Lord take off from you the old man which is corrupted by erroneous desires.

22.

When the abbess clothes her the tunic, the priest prays saying: May the Lord clothe you in the garment of joy and salvation, and adorn you with the splendor of his glory through his grace and abundant mercies Amen.

23.

(The priest) continues: As she fulfills her course in the deeds of righteousness and the angelic ways, may she become worthy of the good things that come from you and the bright robe of incorruptibility which is promised to your chosen ones. Father, Son and Holy Spirit. Now, always and forever.

24.

They place on her head a sudarium189 which is made like a hood.190 Then the priest prays saying: Ps. 73:28. Syriac, ‫ܣܘܕܪܐ‬. 190 Syriac, ‫ܟܘܣܝܬܐ‬. 188 189

230

THE SYRIAC ORDER OF MONASTIC PROFESSION May the Lord make this sudarium/turban on your head, the helmet of salvation and the shield of righteousness at which all the warlike enemies of the opposition stand in awe.

25.

They clothe her with a long veil,191 that is to say, woolen veil192 while the priest says: Be clothed with the robe of righteousness. And put on the clothing of salvation in the name of the Lord God.

26.

(The priest) continues: Cause to abound in her mind the meditation of your holy laws and divine commandments. Remove from her mind all burdens of worldly cares. Bind her study with the converse of your spiritual and divine love. Make her an imitator of your saints. Father, Son, and Holy Spirit.

27.

They fasten her waist and the priest says: Righteousness shall be your girdle and faithfulness the girdle of your reins so that together with joy of the soul you may carry out a perfect and holy work forever Amen.

28.

(The priest) continues: Grant her, O Lord, steadfastness and strength to endure in this pure and chaste monastic habit, so that she will mightily and bravely fight against the crafts of the Accuser. May she be delivered from all the scorning of the Evil One, and become worthy of the rest of those who have bravely girded themselves and lit their lamps and thus become ready for your coming. Through her girdling by you make her worthy of service, so that she may offer you praise and thanksgiving to the Father and the Holy Spirit, now...

29.

Then they clothe her the outer garment (cloak),193 and the priest says: May the Lord clothe you in the robe of righteousness, the veil of

Syriac, ‫ܡܩܢܥܬܐ‬. Syriac, ‫ܩܘܢܥܐ‬. 193 Syriac, ‫ܓܐܠܐ‬. This is the same as ‫ ܓܘܠܬܐ‬which is defined by Payne Smith as a cloak, a coarse outer garment, especially a monk’s cloak. J. Payne Smith, A Compendious Syriac Dictionary (Oxford: Clarendon Press, 1990), 69. 191 192

APPENDIX

231

chastity, and cloak of holiness. 30.

(The priest) continues: O Lord, instead of mournful and sorrowful garments, give her the glorious robe of the divine light. Instead of those which become corruptible, give her those which do not corrupt and remain forever.

31.

194[Then

they place a washing basin, and while they pour water into it the priest says this prayer: May God whose faith resides in his worshippers once they have desired to accept his holy covenant, fulfill in you the Mystery with which you have been sealed. And by this water, may he wash away from you all the foulness of sin; and may this habit which you have received make you worthy to labor in it in purity and holiness. May he keep it for you until the day of salvation. And may you live in purity and holiness all the days of your life, giving praise for his salvation, with which he has visited you in his truth. And may his holy pledge be preserved with you forever.

32.

They make her sit upon a chair and when she places her feet in water she says: Barekhmor. Then the priest washes her feet, saying: May the living and insatiable water, that is to say, the Holy Spirit,195 wash away from you all the venom of the dragon and all the foulness of sin for ever. Amen.

33.

When they say the maʿnitho “Wash me clean from…” “Today the mystery of love.” Then, they wipe her feet with a towel while the priest says: May the river of peace196 and salvation, Christ God, wash and wipe away from you all evil and bitterness and all defilement of sin for ever. Amen.]

34.

When they put on the sandals the priest says:

Section 31 through 33 does not appear to be part of the original text in Vat. 51. It has been copied later by a second hand on a separate leaf which was then glued to the manuscript. It is not part of the text in D(olabani) either. However, it appears in Vat. 57. 195 Cf. John 4:10; 7:38–39. 196 Cf. Isa. 66:12. 194

232

THE SYRIAC ORDER OF MONASTIC PROFESSION May the Lord make you “shod in the preparation of the Gospel of peace, so that you will be able to stand against all the power of the Adversary, and to quench all the fiery arrows of the Evil One,”197 and to tread upon the head of the Deceitful One: the Satan and his rebel army.

35.

He continues with this prayer saying: Do you, our God, who gave us “authority to tread upon serpents and scorpions, and over all the power of the Enemy;”198 therefore, strengthen this your handmaiden who has now drawn near to you and taken refuge in you. Since she has loved your discipleship, and pursued your love, give her the invincible power to tread upon and step over all the power of the Enemy: the poisonous reptiles and the head of spiritual Dragon, protecting her heel from the fatal stings by your omnipotent power. May she offer you praise, on account of the victory, and to your Father, and to your Holy Spirit, now, (always and for ever).

36.

Then she kneels to the east, to the west, to the north and to the south saying: Receive me! The sisters answer with prayers.

37.

They place on her left shoulder a cross and make her stand at the door of the sanctuary. They give her the peace while they sing the “Drosis”199 anthem or one of the others. Next, the priest prays the final prayer: Truly, O Lord God, we beseech you to keep your promise towards this your handmaiden without falsehood, so that she may not turn back in the manner of Lot’s wife, but let her live for you alone and look to you. And let her stand before you at all times without shame all the days of her life, and be held worthy of the heavenly blessings which do not fail for ever and ever, and of the incorruptible bridal chamber of incorruptibility, by the grace, mercy, and loving-kindness of your Only-Begotten Son our Lord and Savior Jesus

Eph. 6:15. Luke 10:19. 199 Probably Drosis (Δροσίς), a virgin of Antioch, martyred under Trajan (and mentioned by John Chrysostom). Her Syriac Life was edited by A. S. Lewis, Select Narratives of Holy Women (London 1900), 93-101. There are two Maʿnyoto in her honor in E. W. Brooks, James of Edessa, Hymns of Severus of Antioch (Patr. Or 7), 621–2 (nos 161–2). 197 198

APPENDIX

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Christ. Through him and with him to you befit praise and honor, together with your worshipful Spirit who is of one substance with you, now... 38.

Thus ends this order too.

Syriac Text 200

‫ܬܘܒܽܛܟܣܐ ܕܥܠܽܣܘܦܪܐ ܕܕܝ̈ܪܝܬܐ‬ ‫ ܩܕܡܽܨܠܘܬܐܽܕܫܘܪܝܐ‬1. ܶ ܳ ܶ ܳ ܶ ܶ ܳ ‫ܰܐ‬ ܳ ܳ ܳ ‫ܫܘܐ ܠܰܢ ܳܡ‬ ܽ‫ ܘܡܢ‬.‫ܪܝܐ ܐܠܗܐ ܕܢܥܪܘܩ ܡ ܰܢ ܣ̈ܪܝܩܬܗ ܕܥܠܡܐ ܗܽܢܐ‬ ܳ ܳ ܰ ܳ ܳ̈ ܰ ܶ ܰ ܰ ܰ .‫ ܘܗܒ ܽܠܢ ܽܒܛܝܒܘܬܟ ܽܕܠܘܬܟ ܽܢܪܗ ܰܛ‬.‫ܦܘܠܚܢܐ ܽܫܟܝܪܐ ܽܕܣܢܝܬܐ‬ ܳ ܳ ܰ ܰ ܰ ܰ ܶ ̈ܰ ܶ ܰ ܰ ܶ ܶ ܰ ‫ܝܟܽܢ‬ ̈ ܰ ‫ܘܒ̈ܪ‬ ܽ‫ܢܽܚܛܗܝܢ‬ ‫ܐܽܕܡ‬ ‫ܒܘܬ‬ ‫ ܘܟܕܽܒܬܝ‬.‫ܬܓ ܰܘܣ‬ ‫ܚܡ‬ .‫ܟܽܢܣܬܬܪ‬ ‫ܘܒܟܢܦܝ‬ ܳ̈ ܰ ܳ ̈ܰ ܰ ̈ ܰ ܳ ̈ ܶ ‫ܩܕ ܰܡܝܟ‬ ܶ ܰ ܰ ܽ‫ܽܡܬܚܙܝܢܢ܆ ܽܒܨܘܡܐ ܽܐܡܝܢܐ ܽܘܒܨܠܘܬܐ ܽܘܬܟܫܦܬܐ‬ ܳ ܳ̈ ܳ ܳ ̈ܶ ܰ ܳ ̈ ܰ ܶ ܰ ܶ ܰ ܶ ܰ ܶ ܽ‫ܽܫܦܝܥܬܐ ܽܠܛܝܒܘܬܟ ܽܡܪܥܝܢܢ܆ ܽܢܬܦܨܐ ܽܡܢ‬ ‫ܬܟܝܒܬܐ܆ ܽܘܒܙ ܶܕܩܬܐ‬ ܳ ܰ ̈ ܳ ‫ܟܽܫܘܒܚܐܽܗ ܳܫܐ܀‬ ‫ܽܘܢ ܶܣܩܽܠ‬.‫ܐ‬ ‫ܐܽܕܫܐܕ‬ ܽܳ ‫ܥܫܘܡܝ‬ ‫ ܥܢܝܢܐܽܕܪܚܡܽܥܠܝܽܽܒ ܐܢ̱ܬܽܕܠܒܬܘܠܬܐܽܡܪܝܡ‬2. ܳ ܰ ܰ ܳ ܰ ܶ ܰ ̈ ܰ ܰ ܰ ‫ܗ‬ ܽ‫ ܘܚܝܐ‬.‫ ܡܠܝܽܠܢܽܣܒܪܐ‬.‫ܒܪܝܢܽܒܗ‬ ‫ܘܣܒܪ‬ .‫ܐܽܫܪܝ̈ܪܐ‬ ‫ܘܽܚ ̈ܝ‬ ܰ ‫ܐܽܕܟܠܽܕܡܣ‬ ܰ ܳ ܰ ܳ ܰ ܳ ܰ ‫ܽܐܠܗܐܽܐܬܪܚܡܽܥܠܝܢ܀‬.‫ܘܚܘܒܐܽܐܫܪܐܽܒܢ‬ ܶ ܰ ܰ ܰ ܶ ܶ ܳ ܳ ܰ ܰ ܶ ܳ ܳ ܳ ܶ ܳ ܽ‫ ܠܟ ܽܩܪܝܢܢ ܽܠܥܘܕܪܢܐ‬.‫ ܕܩܪܘ ܽܘܐܢܐ ܽܥܢܐ ܽܐ̱ ܢܐ‬.‫ܗܘ ܽܕܐܡܪ ܽܒܣܒܪܬܗ‬ ܳ ܳ ‫ܐܠܗܐ܀‬ .‫ܰܕܡܚܝܠܘܬܢ‬ ܶ ܳ ܶ ‫ܗ‬ ܳ ‫ ܶܐ‬.‫ܐܽܚ ܳܛ ܳܝܐ‬ ܰ ܰ ‫ܘܽܕ‬ ܶ ‫ܠܐ ܽܕܢ‬ ܰ ‫ܐܽܒܡܘܬܗܽܕܡܝܬ‬ ܳ .‫ܐܚܐ‬ ‫ܪܽܕܠܐܽܨ ܶܒܐܽܐ̱ ܳܢ‬ ‫ܐܡ‬ ܶ ܳ ܰ ‫ܘܢ‬ ̈ ܰ ‫ ܐܠܗܐ܀‬.‫ܫܟܚܽܚܝܐܽܘܦܘܪܩܢܐ‬ ܳܳ ܰ ܳ ܰ ܰ ‫ܪܥܐ‬ ܰ ‫ܽܩ ܶܪܝܢܢ‬ ܳ ‫ܽܘܬ‬ ܳ ‫ ܠܟ‬.‫ܛܝ ܳܪܐ‬ ܳ ‫ܽܘ‬ ܳ ܽ‫ܽܒܥܬܐ‬ ‫ܽܥܠ‬ ‫ܘܐܘܪܚܐ‬ .‫ܽܫܪܝܪܐ‬ ‫ܗܘ ܽܪܥܝܐ‬ The Order of the Monastic Tonsure for the Nuns presented here, is taken from a manuscript in the Vatican Library, Vat. Syr. 51, which is dated to A.G. 1500 = AD 1188/9, thus a very early copy of the Syrian Orthodox Patriarch Michael the Great’s own manuscript of the texts collected in it. For further detailed information concerning the date and the scribe see Kaufhold, “Über Datum und Schreiber der Handschrift Vaticanus Syriacus 51,” 267–75. Vatican 51 is unfortunately damaged in certain places and a number of words are illegible. Therefore, I have consulted another manuscript, Vat. 57, which was probably copied from Vat. 51 itself, in order to make for obscure or illegible parts. In addition, I have occasionally, consulted the Pontificale edition of Bishop Dolabani (=D) which is based on a collection of ancient Syriac manuscripts on the same subject. 200

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

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‫ܰ‬ ‫ܰܕܐܒܝܕܘܬܢ‪ .‬ܐܠܗܐ܀‬ ‫ܰ ܶ ܰ ܳ‬ ‫ܫܪܪܟ‪ܶ .‬‬ ‫ܰ‬ ‫ܽܒܨܠܝܒܟ܆ ܰ‬ ‫ܐܬܓ ܰ‬ ‫ܰܢ ܰܛܪ ܳ‬ ‫ܽܡܪܝ ܰ‬ ‫ܘܣܬ ܽ ܳܒܟ‪ܶ .‬ܘܐܬܬܽ‬ ‫ܠܕ‬ ‫ܽܘܪܥܝ ܽܘܚܟܡ ܽܒ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳܒܬܪܽܝܘܠܦܢܟ‪ .‬ܐܠܗܐ܀‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܚܟܡ‪ .‬ܠܐܝܠܝܢ ܽܕܬܪܝܨܝܢ ܽܒܠܒܗܘܢ‪ .‬ܬܪܘܨ ܰ‬ ‫ܗܘ ܽܕܐܠܦ ܽܐܦ ܰ‬ ‫ܽܗܠܟܬܗܽ‪.‬‬ ‫ܳ‬ ‫ܝܬܽܘ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܐܠܗܐ܀‬ ‫ܐܽܕܚ ̈ܝܐ‪.‬‬ ‫ܥܕ‬ ‫ܟܽܠܒ‬ ‫ܰܕܐܡܬ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܪܝ ܽܒܗ ܽܠ ܳܒܐ ܰ‬ ‫ܰ ܳ‬ ‫ܟܝܐ‪ܰ .‬‬ ‫ܽܕ ܳ‬ ‫ܽܗܘ ܽܐܝܬܝܟ‪.‬‬ ‫ܘܒܪܣܣܐ ܽܕܙܘܦܟ ܽܕܟܗܽ‪ .‬ܕܐܢ̱ܬ ̱‬ ‫ܡܩ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܽܕܟܠܽܕܡܟܬܡܝܢ‪ .‬ܐܠܗܐ܀‬ ‫ܕܫܢ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܽܨ ܳ‬ ‫ܳ‬ ‫ܡܚܐܽܕܐܝܬܘܬܗ‪ .‬ܘܠܪܘܚܽܩܘܕܫܐ‪.‬‬ ‫ܐܽܠܐܝܬܝܐܽܓܢܝܙܐ‪ .‬ܘܠܒܪ ܶܽ‬ ‫ܳ ܶ‬ ‫ܫܘܒܚ ܶ‬ ‫ܰ‬ ‫ܓܽܟܠܽܫܘܟ ̈ܢܐ‪ .‬ܐܠܗܐ܀‬ ‫ܕܡܦܠ‬ ‫‪ 3.‬ܐܠܗܝܽܐܠܗܝܽܒܩܠܐܽܐܠܗܐܽܥܕܪܝܢܝ‪.‬‬ ‫̈ܪܚܡܝܟ ܽܡܪܝ ܽܐܦܝܣܘܟ‪ܽ .‬ܘܓܒܠܬܢܝ ܽܡܢ ܽܥܦܪܐ ܽܘܕܡܘܬܟ ܽܘܨܠܡܟܽ‬ ‫̈‬ ‫ܽܕܛܘܒܐ ܽܐܫܠܛܬܢܝ ܽܕܐܟܘܠ ܽܘܐܬܒܣܡ‪ܽ.‬‬ ‫ܐܠܒܫܬܢܝ‪ܽ .‬ܘܒܦܪܕܝܣܐ‬ ‫ܘܒܨܒܝܢܝ ܶ‬ ‫ܽܢܦܠܬ ܽܡܢ ܽܗܘ ܽܪܘܡܐ‪ܽ .‬ܒ̈ܪܚܡܝܟ ܽܐܩܝܡܝܢܝ‪ܽ .‬ܘܐܬܦܢ ܽܥܠܝܽ‬ ‫ܘܐܬܪܚܡܽܥܠܝ܀ܽ ܽ‬ ‫ܶ ܰ‬ ‫ܕܦ ܰ‬ ‫ܘܡܗ ܰ‬ ‫ܢܽܪ ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܪܕܝܣܐ ܒܬܐܽܗܠܝܢܽܗܐܽܟܬܝܒܝܢܽܒܛܟܣܐܽܕܥܠܽܕܝ̈ܪܝܐ‪.‬‬ ‫ܡ‬ ‫̈‬ ‫‪ 4.‬ܐܚܪܢܐܽܡܐܽܚܒܝܒܝܢܽܡܫܟܢܝܟܽܡܪܝܐܽܚܝܠܬܢܐܽܽܒܩܽܽܥܒܕܽܡܪܝܽܕܘܟܪܢܐܽ‬ ‫ܛܒܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܥܕܬܐܽܕܐܝܬܽܒܫܡܝܐܽܘܗܕܐܽܕܐܝܬܝܗ ܽܥܠܽ ܽܐܪܥܐ‪ܽ.‬ܡܘܕܝܢܽܘܣܓܕܢܽ‬ ‫̈‬ ‫ܘܽܕܫܪܪܽܘܐܬܩܢܽܐܢܝܢ܀ ܽ‬ ‫ܠܗ‬ ‫̈‬ ‫ܚܕܝܢܽܥܝ̈ܪܐܽܘܡܠܐܟܐܽܘܡܪܐܽܕܟܠܗܝܢܽܒ̈ܪܝܬܐ‪ܽ.‬ܥܠܽܚܕܽܚܛܝܐܽܕܬܐܒܽ‬ ‫̈‬ ‫ܢܐܽܚܝܐܽܕܠܥܠܡ܀ ܽ‬ ‫ܘܩ‬ ‫̈ܪܚܡܐܽܕܡܪܐܽܒܣܝܡܐܽܕܡܬܓܘܣܐܽܒܗܘܢܽܚܠܫܘܬܝ‪ܽ.‬ܪܚܡܐܽܕܟܠܗܘܢܽ‬ ‫̈‬ ‫ܬܝܒܐܽܒܥܝܽܠܐܒܝܕܘܬܝܽܕܠܟܽܩܪܝܐ܀ ܽ‬ ‫ܒܬܪܥܟ ܽܡܪܢ ܽܢܩܫܝܢܢ ܽܘܡܢܟ ܽ̈ܪܚܡܐ ܽܫܐܠܝܢܢ‪ܽ .‬ܚܢܢܐ ܽܘܡܠܐ ܽ̈ܪܚܡܐܽ‬ ‫ܫܝܢܟܽܢܫܦܥܽܥܠܽܐܡܬܟ܀ ܽ‬ ‫ܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܘܐܚܘܬܝ‪ܽ .‬ܘܩܝܡܐ ܽܕܠܗ ܽܗܘ ܽܪܚܡܬ‪ܽ .‬ܒܥܘ ܽ̈ܪܚܡܐ ܽܚܠܦܽ‬ ‫ܽܐܚܝ‬ ‫ܐܒܗܝ‬ ‫ܚܠܫܘܬܝܽܕܠܘܬܽܥܢܝܢܟܘܢܽܐܬܝܬ܀ ܽ‬ ‫̈‬ ‫ܛܒܐܽܘܡܠܐܽܛܝܒܘܬܐܽܕ̈ܪܚܡܘܗܝܽܫܦܝܥܝܢܽܥܠܽܒܝܫܐ‪ܽ.‬ܢܫܘܝܟܝܽܕܬܥܒܕܽ‬ ‫̈‬ ‫ܨܒܝܢܗܽܘܥܡܽܟܐܢܐܽܫܘܒܚܐܽܬܙܡܪܝ‪.‬‬ ‫‪ 5.‬ܐܚܪܢܐܽܠܟܽܝܐܝܐܽܬܫܒܘܚܬܐܽܐܠܗܐܽܒܨܗܝܘܢܽܽܒܩܽܽܝܡܐܽܕܐܬܦܠܓܽ‬ ‫ܒܝܕܽܚܘܛܪܐ‬ ‫̈‬ ‫ܕܘܝܕ ܽܕܐܬܬܘܝ ܽܥܠ ܽܥܢܗ ܽܕܚܠܒܗ ܽܕܐܒܐ‪̈ܽ .‬ܪܐܙܐ ܽܬܠܬܐ ܽܫܩܠ ܽܥܡܗܽ‬ ‫ܠܘܩܒܠ ܽܓܘܠܝܕ‪ܽ .‬ܚܘܛܪܐ ܽܘܩܠܥܐ ܽܘܫܥܥܐ ܽܕܢܪܡܐ ܽܠܚܝܠܗ ܽܕܚܬܝܪܐ‪ܽ.‬‬ ‫̈‬ ‫ܒܐܦܘܗܝ ܽܘܢܦܠ ܽܣܓܕ ܽܠ̈ܪܐܙܐ ܽܬܠܬܐ‪ܽ .‬ܐܒܐ ܽܘܒܪܐܽ‬ ‫ܡܚܝܗܝ ܽ‬ ‫̱‬ ‫ܘܪܘܚܩܘܕܫܐܽܡܛܠܽܕܡܫܒܚܐܽܐܽܝܬܘܽ܀ ܽ‬ ‫̈‬ ‫ܡܫܝܚܐܽܡܠܟܐܽܕܬܫܒܘܚܬܐܽܒܫܘܒܚܐܽܪܒܐ‪ܽ.‬ܡܬܚܽܐܝܕܘ ̱ܗܝܽܥܠܽܪܝܫܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܟܢܦܝ܆ ܽܘܡܬܘܩܘ ܽܚܝܐܽ‬ ‫ܽܥܡܡܐ‪ܽ .‬ܕܬܘ ܽܐܣܬܬܪܘ ܽܬܚܝܬ‬ ‫ܩܝܣܐ ܽܘܩܪܐ‬ ‫̈‬ ‫ܡܢܽܓܘܽܣܛܪܝ‪ܽ.‬ܡܢܽܐܠܥܐܽܪܕܐܽܠܟܘܢܽܡܘܬܐܽܘܡܝܬܐܽܗܘܝܬܘܢ‪ܽ.‬ܬܘܽ‬

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‫‪APPENDIX‬‬

‫̈‬ ‫̈‬ ‫ܐܽܡܢܽܚܝܐܽܡܛܠܽܕܡܫܒܚܐܽܐܽܝܬܘܽ܀ ܽ‬ ‫ܣܒܘܽܚܝ‬ ‫ܗܘܽܕܠܥܪܒܐܽܕܛܥܐܽܗܘܐܽܘܐܒܕܽܡܢܗ܆ܽܒܥܐܽܘܐܫܟܚܗܽܒܒܛܝܠܘܬܐܽ‬ ‫̈‬ ‫̈‬ ‫ܽܘܠܡܠܐܟܐ ܽܚܕܝ ܽܒܗ‪ܽ.‬‬ ‫ܽܟܬܦܬܗ‪ܽ .‬ܐܪܝܡܗ ܽܘܙܝܚܗ ܽܘܫܩܠܗ‪.‬‬ ‫ܥܠ‬ ‫ܘܠܐܡܬܟ ܽܗܕܐ ܽܦܨܐ ܽܡܪܝ ܽܘܦܪܘܩ ܽܘܐܚܐ‪ܽ .‬ܘܬܗܘܐ ܽܢܩܝܐ ܽܒܓܙܪܟܽ‬ ‫ܡܛܠܽܕܡܫܒܚܐ܀ ܽ‬ ‫̈‬ ‫ܡܢ ܽܒܝܬ ̈‬ ‫ܽܠܥܡܡܐ ܽܟܢܫܬ‪ܽ .‬ܘܒܓܘ ܽܛܝܪܟ ܽܚܡܠܬܽ‬ ‫ܽܣܝܓܐ ܽܘܐܘ̈ܪܚܬܐ‬ ‫̈‬ ‫ܐܢܘܢ ܽܪܚܡ ܽܐ̱ ܢܫܐ‪ܽ .‬ܠܐܡܬܟ ܽܗܕܐ ܽܡܢܝ ܽܘܛܟܣ ܽܒܓܒܝܐ ܽܕܡܢܽ‬ ‫ܝܡܝܢܟ‪ܽ.‬ܘܒܡ̈ܪܓܐܽܕܥܘܫܢܐܽܐܫܪܗ ܽܘܪܥܝܐܽܗܘܝܽܠܗ‪ܽ.‬ܘܐܢ̱ܬܽܗܘܽܡܪܝܽ‬ ‫ܗܘܝܽܡܗܕܝܢܗܽܡܛܠ܀ ܽ‬ ‫ܡܬܟܫܦܝܢܢ ܽܠܛܝܒܘܬܟ ܽܡܠܟܐ ܽܡܫܝܚܐ‪ܽ .‬ܕܬܗܘܐ ܽܠܗ ܽܚܘܛܪܐܽ‬ ‫ܘܥܘܫܢܐ ܽܘܡܣܡܟܢܐ‪ܽ .‬ܘܐܠܦܝܗ ܽܕܒܢܡܘܣܟ ܽܬܬܗܓܐ ̈‬ ‫ܽܠܝܠܝ ܽܐܝܡܡ‪ܽ.‬‬ ‫̈‬ ‫ܽܦܘܩܕܢܝܟ ܽܬܐܛܪ ܽܒܚܘܝܚܘܬܐ‪ܽ .‬ܘܥܡܟ ܽܬܐܥܘܠ ܽܠܓܢܘܢܐܽ‬ ‫ܘܟܠܗܘܢ‬ ‫ܡܛܠܽܕܡܫܒܚܐ܀ ܽ‬ ‫ܪܒܘܽܚܢܢܟܽܡܢܽܥܘܠܢܽܐܘܽܡܪܚܡܢܐ‪ܽ.‬ܘܫܦܝܥܽܗܘܽܚܘܒܟܽܚܣܝܐܽܕܠܘܬܽ‬ ‫̈‬ ‫̈‬ ‫ܽܘܠܡܐܟܒܐ ܽܡܚܠܡ ܽܐܢ̱ܬ‪ܽ .‬ܘܠܐܡܬܟܽ‬ ‫ܽܕܠܚܛܝܐ ܽܡܙܕܩ ܽܐܢ̱ܬ‬ ‫ܓܢܣܢ‪.‬‬ ‫ܕܗܐܽܡܬܩܪܒܐܽܠܟܽܘܫܐܠܐܽ̈ܪܚܡܝܟ‪ܽ.‬ܩܒܠܝܗܽܐܝܟܽܚܛܝܬܐܽܡܛܠ܀‬ ‫‪ 6.‬ܦܪܘܡܝܘܢ‬ ‫ܰ ܳ‬ ‫ܰ ܳ ̈ܶ‬ ‫ܰ ̈ ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܟܠܘܬܐ‪ .‬ܗܽܘ ܕܡܙܕܩ‬ ‫ܒܐ ܶܘܫܒܘܩܐ ܕܣ ܽ‬ ‫ܬܫܒܘ‪ܽ .‬ܠܗܽܘ ܡܩܒܠܢܐ ̈ ܕܬܝ ܽ‬ ‫ܳ‬ ‫ܘܬܐ ܰܕܐܝܠܝܢ ܰܕ ܳ‬ ‫ܠܘ ܶܬܗ ܡܬܦܢܝܢ‪ܰ .‬ܚ ܳܣܐ ܳ‬ ‫ܰ‬ ‫ܘܡ ܰ‬ ‫ܰ‬ ‫ܽܡܪܝܽ‬ ‫ܥܒܪ ܰܣ ܽ‬ ‫ܟܠ‬ ‫ܠܚ ܳܛ̈ܽܝܐ‪.‬‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܰ ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܒܛܝܒܘܬܟ ܽܘܒ̈ܪܚܡܝܟ ܽܠܐܡܬܟ ܽܗܕܐ‪ܽ .‬ܕܡܬܩܪܒܐ ܽܕܬܫܩܘܠ ܽܢܝܪܟܽ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܰܒ ܳ‬ ‫ܦܝ̈ܪܬܐ ܰ‬ ‫ܳܳ‬ ‫ܽܫ ܶܟܢ ܽܠܗܽ‪ܰ .‬‬ ‫ܽܠܡ ܰܛܪܽ‬ ‫ܘܚ ܶܝܠܝܗ‬ ‫ܐܠܬܗ ܽܫ‬ ‫ܣܝܡܐ‪.‬‬ ‫ܘܦܘܢܝܐ ܰܽܕܫ ̈ܰ‬ ‫ܰ‬ ‫ܰ ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܦܘ ܳ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܩܕܢܝܟ ܽܩܕ ܳܝܫܐ ܽܘܡܥܒܕܝ ܽܚܝܐ‪ .‬ܕܐܢ̱ܬ ܽܐܝܬܝܟ ܽܛܒܐ ܽܘܡܪܚܡܢܐܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܒܠܚܘܕܝܟ‪ .‬ܘܠܟܽܦܐܐܽܫܘܒܚܐܽܘܐܝܩܪܐܽܘܐܘܚܕܽܢܐ‪.‬‬ ‫‪ 7.‬ܣܕܪܐ‬ ‫̈ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳܡ ܳ‬ ‫ܐܽܐܚܝܕܽܟܠܽܗܘܽܕܐܝܬܘܗܝܽܦܪܘܩܢܽܘܥܒܘܕܐܽܕܛܒܬܢ‪ .‬ܗܘܽ‬ ‫ܪܝܐܽܐܠܗ‬ ‫ܰ ܳ‬ ‫ܰ ܳ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܕܨܒܐܽܕܟܠܗܘܢܽܒܢܝܢܫܐܽܢܐܚܘܢ܆ܽܘܠܘܬܽܝܕܥܬܐܽܕܫܪܪܐܽܢܐܬܘܢ‪ .‬ܩܒܠܽ‬ ‫ܳ‬ ‫ܪܟܢ ܽܪܝܫܗܽ‪ܰ .‬ܘ ܳ‬ ‫ܽܕ ܳ‬ ‫ܽܠܐܡܬܟ ܽܗ ܶܕܐ ܰ‬ ‫ܽܡ ܰ‬ ‫ܩܕ ܰܡܝܟ ܽܗܐ ܰ‬ ‫ܳܡ ܳ‬ ‫ܩܕܡܽ‬ ‫ܽܐܦ‬ ‫ܪܝܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܪܟܝܗܽܡܪܝܐܽܒܒܘܪܟܬܐܽܕܝܠܟܽܥܬܝܪܬܐܽܘܠܐܽ‬ ‫ܬܪܘܢܘܣܽܕܝܠ ܳܟܽܩܝܡܐ‪ .‬ܒ ܶ‬ ‫ܳ‬ ‫ܐܽܕܝܠܟܽܩ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܝܫܐ‪ .‬ܐܠܒܫܝܗܽ‬ ‫ܐܽܕܪܘܚ‬ ‫ܽܫܘܟ ܳܢ‬ ‫ܡܬܬܪܝܡܢܝܬܐ‪ܰ .‬ܐ ܶܓܢܽܥܠܝܗ‬ ‫ܳ‬ ‫ܐܣܛܠܐ ܰ‬ ‫ܽܚ ̈‬ ‫ܽܩ ܳ‬ ‫ܽܕܪܘܚܟ ܰ‬ ‫ܽܕ ܰ‬ ‫ܳ‬ ‫ܨܝܗ ܰ‬ ‫ܬܪܘܬܐ‪ .‬ܚܙܘܩ ܰ‬ ‫ܕܝܫܐ‪ܰ .‬ܚ ܶܣܢܝܗܽ‬ ‫ܽܒܚܝܠܐ‬ ‫ܡܝ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܘܬ ܽܗܝ ܽܕܬܩܘܡ ܽܠܘܩܒܠ ܽܟܠܗܘܢ ܽܓܐ̈ܪܐ ܽܡܫܠܗܒܐ ܽܕܐܟܠܩܪܨܐ‪.‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽܕܬܬܡܨܐܽ‬ ‫ܣܐܢ ܽܒ̈ܪܓܠܝܗ ܽܠܛܘܝܒܗ ܽܕܐܘܢܓܠܝܘܢ ܽܕܫܠܡܐ‪ .‬ܐܝܟ ܶܢܐ ܽ‬ ‫ܰܐ ܷ‬ ‫ܰ ̈ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܕܬܕܘܫܽܠܥܠܽܡܢܽܚܘܘܬܐܽܘܥܩ̈ܪܒܐ‪ .‬ܘܠܥܠܽܡܢܽܟܠܗܽܚܝܠܗܽܕܒܥܠܕܒܒܐ‪.‬‬ ‫ܰ ܳ ܳ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܡܠܝܐ ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܡܫ ܳ‬ ‫ܽܘܓܡܝܪܐ‪ܰ .‬ܩ ܶܕܫܽ‬ ‫ܒܚܘܒܐ‬ ‫ܽܕܫܪܪܐ‪.‬‬ ‫ܝܡܢܘܬܐ‬ ‫ܰܨ ܶܒܬܝܗ ܽܒܗ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܢܦܫܐܽܕܝܠܗܽܟܕܽܡܕܟܐܽܐܢ̱ܬܽܠܗܽܡܢܽܟܠܽܛܘܠܫܐܽܘܡܘܡܐܽܕܚܛܝܬܐ‪.‬‬ ‫ܳ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܐ̈ܪܥܢ ܶܝܐ‪ܰ .‬ܫܟܢ ܽܠܗܽ ܽܬܘܒܽ‬ ‫ܰܕ ܳܟܐ ܽܘܠܦܓܪܐ ܽܕܝܠܗ ܽܡܢ ܽܟܠ ܽܨܘܥܨܥܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳܡ ܳ‬ ‫ܽܘܡܫܡܠܝܬܐ‪.‬‬ ‫ܽܓܡܝܪܬܐ‬ ‫ܽܡܣܝܒܪܢܘܬܐ‬ ‫ܽܐܠܗܐ܆‬ ‫ܪܝܐ‬ ‫ܰ ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܳ ܳ‬ ‫ܶ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܡܫܬܡܥܢܘܬܐ ܽܫܦܝܪܬܐ‪ .‬ܘܚܦܝܛܘܬ ܳܐ ܽܡܩܠܣܬܐ ܽܕܠܘܬ ܽܡܝܬ̈ܪܬܐ‪.‬‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܰܐ ܰ‬ ‫ܘܬ ܶ‬ ‫ܐܽܕܬܬܡܨ ܰ‬ ‫ܶ‬ ‫ܪܚܩܽܡܢܗ ܽܠܟܠܗܽ‬ ‫ܪܝܽܠܦܘܩܕܢܐܽܕܝܠܟ‪.‬‬ ‫ܐܽܚܝܠܐܽܕܬ ܰܛ‬ ‫ܝܟ ܳܢ‬ ‫ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܩܪܨܐ‪ܰ .‬‬ ‫ܚܣܡܐܽܘܒܥܠܕܒܒܘܬܐ‪ܽ:‬ܘܢܟܠܐܽܘܡܐܟ ܳ‬ ‫ܘܫܟܢܽܠܗ ܽܥܘܕܪܢܐܽܠܐܽ‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

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‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܢܗܪܽܠܰܡܦ ̈‬ ‫ܕܽܦܐ̈ܪ ܰ‬ ‫ܶܡ ܰ‬ ‫ܰ‬ ‫ܟܝܢܐ‪ܰ .‬ܐ ܰ‬ ‫ܐ܆ܽܬ ܰ‬ ‫ܐܽܝ ܳ‬ ‫ܬܪܘܬ ܳ‬ ‫ܐܽܕ ܰ‬ ‫ܐܕ ܶܝܗܽ‬ ‫ܗܒ‬ ‫ܡܝ‬ ‫ܐܽܕܟ‬ ‫ܝܟ ܳܢ‬ ‫ܙܕ ܳܽ‬ ‫ܳ‬ ‫̈‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܫܡ ܳܝܢܐ ܽܒܓܠܝܘܬ ܰ‬ ‫ܰ‬ ‫ܩܕ ܰܡܝܟ ܰ‬ ‫ܽܒ ܳ‬ ‫ܽܡܨܒܬܐ ܰ‬ ‫ܰ‬ ‫ܥܒܕܐܽ‬ ‫ܽܐܦܐ‪ .‬ܘܟܕ‬ ‫ܽܡܠܟܐ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫̈ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܒܬܘܠܬܐܽ‬ ‫ܕܙܕܝܩܘܬܐ܆ ܽܬܥܘܠ ܽܠܓܢܘܢܟ ܽܗܘ ܽܫܡܝܢܐ‪ .‬ܥܡ ܽܗܠܝܢ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ ̈ ܳ‬ ‫ܟܠܝܠܐ ܰ‬ ‫ܳ‬ ‫ܘܬ ܶ‬ ‫ܽܠܫܘܟܢܐ ܰ‬ ‫ܽܕܩ ̈ܕ ܶ‬ ‫ܽܕ ̈‬ ‫ܨܝܚܘܬܐ ܰ‬ ‫ܝܫܐ‪ .‬ܘܠܢ ܽܘܠܗܽ‬ ‫ܽܕܢ‬ ‫ܐ‬ ‫ܫܬܘ‬ ‫‪.‬‬ ‫ܐ‬ ‫ܬ‬ ‫ܟܝܡ‬ ‫ܚ‬ ‫ܶ‬ ‫ܽܕ ܶ‬ ‫ܡܩ ܳܪܒܘ ܽܠܳܟ ̈‬ ‫ܐ ܳ‬ ‫ܫܘܐ ܳ‬ ‫ܳ‬ ‫ܽܐܠܗܐ ܽܠ ܰ ܰ‬ ‫ܽܡ ܳ‬ ‫ܳ‬ ‫ܽܘܦܐ̈ܪܐܽ‬ ‫ܽ‬ ‫ܽܕܫܘܒܚܐ܆‬ ‫ܫܢ ܰܐ‬ ‫ܪܝܳܐ‬ ‫ܰܽ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܽܡ ܰܪܢ ܶ‬ ‫ܘܕܝܬܐ‪ .‬ܠܟ ܳ‬ ‫ܳ‬ ‫ܽܘܥ ܳܡܟ ܽܠܐܒܘܟܽ‬ ‫ܘܒܐܝܕܝܟ‬ ‫ܽܡܫܝܚܐ‪.‬‬ ‫ܽܝܫܘܥ‬ ‫ܕܬ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܪܘܚ ܰ‬ ‫ܰܘ ܳ‬ ‫ܟܽܚܝܐܽܘܩܕܝܫܐ܀‬ ‫ܶ‬ ‫ܕܚܛܐܽܠܐܽܢܚܛܐ‬ ‫‪ 8.‬ܩܠܐܽܽܒܽܽ‬ ‫ܶ ܰ ̈ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳܚ ܶܪܬ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܒܗ ܽܒܥܠܡܐ‪ .‬ܘܚܙܝܬܗ ܽܟܡܐ ܽܕܠܝܚ‪ .‬ܫܓܝܫ ܽܘܡܠܐ ܽܚܫܐ‪.‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܬܘܩܠ̈ܬܐ ܽܐܝܬ ܽܒܗ‪ .‬ܒܝܘܡܬܐ ܽ ܰ‬ ‫ܕܚܝܝ ܽܠܡܪܝܐ ܽܐܬܟܫܦܬ܆ ܽܕܢܦܢܝܢܝܽ‬ ‫ܰ ܳܶ‬ ‫ܰ ܳܶ‬ ‫ܠܛܢܝܽܽܗܘܗ ܰ‬ ‫ܳ‬ ‫̈‬ ‫̈‬ ‫ܽܽܕܠ ܳ ܳ‬ ‫ܗܽܢܚ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܐܽܕܚܘܒܝ܀‬ ‫ܪܝܽܠܚܝܝ‪ .‬ܡܢܽܣܘܓ‬ ‫ܐܽܡ‬ ‫ܓܙܪ‬ ‫ܛܝܪܗ‪ .‬ܘܒ‬ ‫ܠ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܩܢܘܡܝ‪ .‬ܘܒܚܛܗܐܽܕܣܥܪܬ‪ .‬ܘܝ ܰܬܒܬܽܒܟܝܐܽܐ̱ ܢܐ‪ .‬ܕܒܛܝܠܬܐܽ‬ ‫ܚܪܬܽܠܝܽܒ‬ ‫ܳ‬ ‫ܳ ܳ ܰ‬ ‫ܳ‬ ‫ܗܘܝܬܽܠܝ‪ܰ .‬ܚ ̈ܰܝ ܶ‬ ‫ܝܽܐ ܰ‬ ‫ܰ‬ ‫ܢܝܽܠܡܠܟܘܬܟ‪ܰ .‬ܕܐܢ̱ܬܽ‬ ‫ܐܫܘ‬ ‫ܪܝܐܽܪܚܡܽܥܠܝ‪ܰ .‬ܘ‬ ‫ܬܟܪܝܘ‪ .‬ܡ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܘܽܡܠܐܽ ܰ̈ܪ ܶ‬ ‫ܐܽܡܪ ܳ‬ ‫ܚܡܐܽܽܗܘܗ ܳ‬ ‫ܽܽܡ ܳ‬ ‫ܐܽܚܘܣܽܘܐܬܪ ܰܚܡܽܥܠܝ܀‬ ‫ܚܡ ܳܢ‬ ‫ܪܝ‬ ‫ܶܽ‬ ‫̱ܗ‬ ‫ܰ ܳ ̈ܶ‬ ‫ܰ ܳ ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰܚ ܳܢ ܳܢܐ ܰ‬ ‫̈‬ ‫ܽܕܦܬܝܚ ܽܬܪܥܗ ܽܠܬܝܒܐ‪ .‬ܘܩܪܐ ܽܠܚܛܝܐ ܽܕܠܘܬܗ ܽܢܬܦܢܘܢ‪.‬‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܪܥ ܳ‬ ‫ܘܒܬ ܶ‬ ‫ܪܝܽܬ ܳ‬ ‫ܩܫ ܶ‬ ‫ܘܬ ܰ‬ ‫ܦܬܚܽܠܗ ܳ‬ ‫ܟܽܕܢ ܰ‬ ‫ܙܡܪܝܽ‬ ‫ܬܽܒܗ‪.‬‬ ‫ܐܽܠܐܡܬ‬ ‫ܪܥ‬ ‫ܽܡ‬ ‫ܗܽܢܩܫܝܢ‪.‬‬ ‫ܳ‬ ‫ܰ ܳ ̈ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܠܟ ܽܫܘܒܚܐ‪ .‬ܐܝܡܡܐ ܽܘܠܠܝܐ‪ܽ .‬ܗܘܗܽ ܽܒܪܝܟ ܽܕܦܬܝܚ ܽܬܪܥܗ ܽܠܚܛܝܐܽ‬ ‫ܟܠܫܥ܀‬ ‫ܳ ̈ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܽܕܛܘ̈ܪܦܝ܆ ܽܚܛܗܐܽ‬ ‫ܥܣ̈ܪܐ ܽܫܥܝܢ ܽܦܠܚܬ ܽܒܗ ܽܒܥܠܡܐ‪ .‬ܘܐܓܪܐ‬ ‫ܚܕ ܽ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܚܡܢܐ‪ .‬ܠܐ ܽܬܚܫܘܒ ܽܒܛܠܢܝ‪ .‬ܡܢܝܢܝ ܳ‬ ‫ܪܝܐ ܽܡܪ ܳ‬ ‫ܶܐܬܬܓܪܬ‪ܳ .‬ܡ ܳ‬ ‫ܽܡܪܝܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܓܙ ܳܪܟ‪ܰ .‬‬ ‫ܰ‬ ‫ܰܒ ܳ‬ ‫ܥܡ ܽܦܥܠܐ ܽܕܪܚܡܘܟ‪ܽ .‬ܗܘܗ‪ .‬ܘܐܘܕܐ ܽܠܛܝܒܘܬܟ ܳ‬ ‫ܽܚܢܬܽ‬ ‫ܠܚ ̈‬ ‫ܰ‬ ‫ܛܝܐ܀‬ ‫‪ 9.‬ܨܠܘܬܐܽܕܦܝܪܡܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܗܘܝ ܣܢܝܓܪܐ ܚܠܦܝܢ ܡ ܳ‬ ‫ܝܠܐ‪ .‬ܗܪܟܐܽ‬ ‫ܒܒܝܬ ܕܝܢܟ ܕܚ ܽ‬ ‫ܪܝ‬ ‫ܐܽܡܪܢ ̈ ܳܗܽ ܰܪܟܐ ܘ ̈ܶ‬ ‫ܰ‬ ‫ܐܽܘܡ ܶ‬ ‫ܶ‬ ‫ܰܡܢܽܚܠ ܳ ܰܦ ܶ‬ ‫ܝܢܽܐ ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫̈ܪܘܕܐ‪ .‬ܬ ܳܡܢܽ‬ ‫ܐܽܒܝܫ‬ ‫ܐܕ‬ ‫ܠܽܒܥܠܕܒܒܝܢ‪ .‬ܫ‬ ‫ܬܫ܆ܽܠܘܩܒ‬ ‫ܬܟ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܽܝܡܝܢܝܐ‪ܰ .‬‬ ‫ܝܒܘܬܟܽܢܐܪܬܽܡܢܬܐܽܒܓܒ ܰ‬ ‫ܕܽܦܘܪܩܢܐܽܕܡܢܟܽ‬ ‫ܒܝ‬ ‫ܝܢܽܒܛ‬ ‫ܶܕ‬ ‫ܰ ܶ‬ ‫ܳ ܳ‬ ‫ܳ ܶ ܰ‬ ‫ܰ ܳ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܢܘܕܐ ܽܠܚܘܒܟ ܽܕܠܘܬܢ ܽܕܠܐ ܽܡܣܬܝܟ‪ .‬ܘܠܪܚܡܬ ܽܐ̱ ܢܫܘܬܟ ܽܕܠܐܽ‬ ‫ܶܡܬܬܟܝܠܐ‪ .‬ܘܗ ܳܫܐ܀‬ ‫‪ 10.‬ܘܐܡܪܝܢ ܙܘܡܪܐܽܘܩܪܝܢ ܩ̈ܪܝܢܐ ܗܠܝܢ‪:‬‬ ‫‪ 11.‬ܡܢ ܒܪܝܬܐ ܣܦܪܐ ܩܕܡܝܐ ܕܐܘܪܝܬܐ‪.‬‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶܘ ܰ‬ ‫ܐܡܪ ܡܪܝܐ ܰ‬ ‫ܠܝܥܩܘܒ ܩܘܡ ܰܣ ܰܩ ܠܒܝܬ ܐܝܠ܆ ܘܬܒ ܬܡܢ‪ܽ .‬ܘܥܒܕܽ‬ ‫ܰ ܳܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܬ ܳܡܢܽܡ ܳ‬ ‫ܐܬܓܠܝܽܥܠܝܟ܇ܽܟܕܽܥܪܩܽܐܢ̱ܬܽܡܢܽܩܕܡܽܥܝܣܘܽ‬ ‫ܕܒܚܐܽܠܐܝܠܽܕ‬ ‫ܰ ̈ ܰ ܶ‬ ‫ܐܚܘܟ‪ܶ .‬‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܘܐܡܪ ܰ‬ ‫ܽܝܥܩܘܒ ܽܠܒܢܝ ܽܒܝܬܗ ܽܘ ܶܠܟܠ ܽܕܥܡܗ‪ :‬ܐܥܒܪܘ ܽܐܠܗܐܽ‬ ‫ܰ ̈ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܢܘܟ̈ܪܝܐ ܽܡܢ ܽܒܝܢܬܟܘܢ܆ ܽܐܬܕܟܘ ܰ‬ ‫ܽܘܚܠܦܘ ܽܢܚܬܝܟܘܢ‪ܽ .‬ܘܩܘܡܘ ܽܢܣܩܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܠܒܝܬܽܐܝܠ܆ܽܘܐܥܒܕܽܬܡܢܽܡ ܳ‬ ‫ܳ‬ ‫ܐܽܕܐܘܠܨܢܝ‪ܽ:‬‬ ‫ܕܒܚܐܽܠܐܠܗܐܽܕܥܢܢܝܽܒܝܘܡ‬ ‫ܽܒܐܘܪܚܐ ܶ‬ ‫ܰܘ ܳ‬ ‫ܗܘܐ ܰ‬ ‫̈‬ ‫ܽܕ ܶ‬ ‫ܗܒܘ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܽܐܠܗܐܽ‬ ‫ܽܠܝܥܩܘܒ ܽܟܠܗܘܢ‬ ‫ܽܘܝ‬ ‫ܐܙܠ̱ܬ‪.‬‬ ‫ܽܥܡܝ‬ ‫̱‬ ‫̈ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܕܒܐܝܕܝܗܘܢ‪ .‬ܘܛܡܪܽܐܢܘܢܽܝܥܩܘܒܽܬܚܝܬܽܒܛܡܬܐܽܕܒܫܟܝܡ‪ܽ.‬ܘܫܩܠܘ‪.‬‬ ‫ܶ ܶ‬ ‫ܳ ܰ‬ ‫ܚܕ̈ܪܝܗܘܢ‪ܽ .‬ܘܠܐ ܰ‬ ‫ܽܕܒ ܳ‬ ‫ܚܠܬܗ ܰ‬ ‫ܰܘ ܳ‬ ‫ܽܕܐܠ ܳܗܐ ܰ‬ ‫ܽܩܘ̈ܪܝܐ ܰ‬ ‫ܳ‬ ‫ܽܒܬܪܽ‬ ‫ܽܪܕܦܘ‬ ‫ܽܥܠ‬ ‫ܗܘܬ ܽܕ‬ ‫ܳ‬ ‫ܳ ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܥܢ܆ܽܕܗܝܽܗܝܽ‬ ‫ܰܝܥܩܘܒܽܘܒܬܪܽܒܢܘܗܝ‪ܽ.‬ܘܐܬܐܽܝܥܩܘܒܽܠܠܘܙܽܕܒܐܪܥܐܽܕܟܢ‬ ‫̱‬

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‫‪14.‬‬

‫‪15.‬‬

‫‪APPENDIX‬‬ ‫ܰ ܳ ܰ‬ ‫ܰ ܳ‬ ‫ܰ ܳ‬ ‫ܶܒܝܬܽܐܝܠ܆ܽܗܘܽܘܟܠ ܶ ܰ‬ ‫ܐܽܬ ܳܡ ܰ‬ ‫ܢܽܡ ܳ‬ ‫ܝܗܝܽܠܐܬܪܐܽ‬ ‫ܐ܆ܽܘܩܪ‬ ‫ܕܒܚ‬ ‫ܗܽܥܡܗ‪ܽ.‬ܘܒܢ‬ ‫ܰ‬ ‫ܰ ܳܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܗ ܶ‬ ‫ܳ‬ ‫ܩܽܗܘܐܽ‬ ‫ܝܬܽܐܝܠ‪ܽ.‬ܡܛܠܽܕܬ ܳܡܢܽܐܬܓܠܝܽܥܠ‬ ‫ܘܽܒ‬ ‫ܘܗܝܽܐܠܗܐ‪ .‬ܟܕܽܥܪ ̱‬ ‫ܳ‬ ‫ܰ‬ ‫ܡܢܽܩܕܡܽܥܝܣܘܽܐܚܘܗܝ܀‬ ‫ܡܢ ܙܟܪܝܐ ܢܒܝܐ‬ ‫ܳ ܶ‬ ‫ܳܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܫܡܥܝ ܰܘ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܐܬܐ ܐ̱ܽܢܐ ܘܫܪܐ ܐ̱ܽܢܐ‬ ‫ܚܕܝ ܰܒܪܬ ܶܨܗܝܘܢ܆ ܰܡܛܠ ܕܗܽܐ ܐܢܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܽܒܝ ܳ‬ ‫ܪܝܐ‪ܽ .‬ܘܢܬܠܘܘܢ ܳ‬ ‫ܪܝܐ ܽܥܡܡܐ ܽܣܓܝܐܐ ܰ‬ ‫ܽܠܡ ܳ‬ ‫ܒܓ ܶܘܟܝ ܳܐ ܰܡܪ ܳܡ ܳ‬ ‫ܘܡܐܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܗܘ‪ܽ .‬ܘܢܗܘܘܢ ܽܠܗ ܽܥܡܐ܆ ܽܘܢܫܪܐ ܽܒܓܘܟܝ‪ .‬ܘܬܕܥܝܢ ܽܕܡ ܳ‬ ‫ܪܝܐ ܽܚܝܠܬܢܐܽ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܡܢ ܶܬܗ ܰ‬ ‫ܶ‬ ‫ܐܪܬ ܳ‬ ‫ܽܡ ܳ‬ ‫ܽܕܩܘܕܫܗ܆ܽ‬ ‫ܐܪܥܐ‬ ‫ܽܥܠܽ ܽ‬ ‫ܠܝܗܘܕܐ‬ ‫ܪܝܐ ܽ‬ ‫ܰܫܕܪܢܝ ܽܥܠܝܟܝ‪ܽ .‬ܘܢ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܘܢܨܛܒܐ ܽܬܘܒ ܽܒܐܘܪܫܠܡ‪ܽ .‬ܘܢ ܰ‬ ‫ܕܚܠ ܽܟܠ ܽܒܣܪ ܽܡܢ ܽܩܕܡ ܽܡܪܝܐ܆ܽ‬ ‫ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܕܡܬܬܪܝܡܽܡܢܽܡܪܘܡܐܽܕܩܘܕܫܗ܀‬ ‫ܡܢܽܕܢܝܐܠܽܢܒܝܐ‬ ‫̈‬ ‫ܠܐ ܽܢܒܗܬܘܢ ܽܥܒܕܝܟ‪ܽ .‬ܡܛܠ ܽܕܠܐ ܽܒܗܬܝܢ ܽܐܝܠܝܢ ܽܕܬܟܝܠܝܢ ܽܥܠܝܟ‪ܽ.‬‬ ‫̈‬ ‫ܽܘܐܦܝܟܽ‬ ‫ܘܗܫܐ ܽܗܐ ܽܐܬܝܢ ܽܒܬܪܟ ܽܒܠܒܐ ܽܫܠܡܐ‪ܽ .‬ܘܕܚ ̣ܠܢ ܽܡܢܟ‪.‬‬ ‫ܒܥܝܢܢ‪ܽ .‬ܡܪܝܐ ܽܠܐ ܽܬܒܗܬܝܢ‪ܽ .‬ܐܠܐ ܽܥܒܕ ܽܥܡܢ ܽܐܝܟ ܽܣܘܓܐܐܽ‬ ‫̈‬ ‫̈‬ ‫ܽܣܓܝܐܐ‪ܽ .‬ܘܦܪܘܩܝܢ ܽܐܝܟ ܽܣܘܓܐܐܽ‬ ‫ܕܛܝܒܘܬܐ ܽܘܕ̈ܪܚܡܝܟ‬ ‫ܕܬܕܡ̈ܪܬܟ‪ܽ .‬ܘܗܒ ܽܬܫܒܘܚܬܐ ܽܠܫܡܟ ܽܡܪܝܐ܆ ܽܘܢܕܥܘܢ ܽܕܐܢܬܽ‬ ‫ܐܝܬܝܟܽܐܠܗܐܽܒܠܚܘܕܝܟ‪ܽ .‬‬ ‫ܒܒܥܘܽܡܪܝܐܽܐܠܗܐܽܪܒܐܽܘܕܚܝܠܐ‪ܽ.‬ܚܛܝܢܽܘܐܣܟܠܢܽܘܐܪܫܥܢܽܘܡܪܕܢ‪ܽ.‬‬ ‫̈‬ ‫̈‬ ‫ܽܕܝܢܝܟ‪ܽ .‬ܕܝܠܟ ܽܡܪܝܐ ܽܙܟܘܬܐ܆ ܽܘܕܝܠܢܽ‬ ‫ܽܦܘܩܕܢܝܟ ܽܘܡܢ‬ ‫ܘܣܛܝܢ ܽܡܢ‬ ‫̈‬ ‫̈‬ ‫ܽܐܦܐ‪ܽ .‬ܕܡܪܝܐ ܽܐܠܗܐ ܽ̈ܪܚܡܐ ܽܘܫܘܒܩܢ ܽܚܛܗܐ‪ܽ .‬ܕܡܪܕܢ ܽܒܗܽ‬ ‫ܒܗܬܬ‬ ‫ܘܠܐܽܫܡܥܢܽܒܩܠܗ‪.‬‬ ‫ܡܢ ܐܫܥܝܐ ܢܒܝܐܽ‬ ‫ܗܟܢܐ ܽܐܡܪ ܽܡܪܝܐ‪ܽ .‬ܛܪܘ ܽܕܝܢܐ ܽܘܥܒܕܘ ܽܙܕܝܩܘܬܐ‪ܽ .‬ܡܛܠ ܽܕܩܪܝܒ ܽܗܘܽ‬ ‫ܦܘܪܩܢܝܽܠܡܐܬܐܽܘܐܦܽܙܕܝܩܘܬܝܽܠܡܬܓܠܝܘ‪ܽ.‬ܛܘܒܘܗܝܽܠܓܒܪܐܽܕܢܥܒܕܽ‬ ‫̱‬ ‫ܗܕܐ‪ܽ .‬ܘܠܒܪܢܫܐ ܽܕܢܬܚܝܠ ܽܒܗ‪ܽ .‬ܘܠܐ ܽܢܐܡܪ ܽܒܪ ܽܢܘܟ̈ܪܝܐ ܽܕܡܬܠܘܐܽ‬ ‫ܽܕܡܦܪܫ ܽܦܪܫ ܽܠܝ ܽܡܪܝܐ ܽܡܢ ܽܥܡܗ‪ܽ .‬ܘܠܐ ܽܢܐܡܪ ܽܡܗܝܡܢܐܽ‬ ‫ܠܡܪܝܐ‪̣ :‬‬ ‫ܕܩܝܣܐ ܽܐܢܐ ܽܝܒܝܫܐ‪ܽ .‬ܡܛܠ ܽܕܗܟܢܐ ܽܐܡܪ ܽܡܪܝܐ ̈‬ ‫ܡ ܽܕܢܛܪܝܢܽ‬ ‫ܽܠܡܽܗܝ ܽ‬ ‫̈‬ ‫ܫܒܝ‪ܽ .‬ܘܓܒܝܢ ܽܡܕܡ ܽܕܨܒܐ ܽܐܢܐ ܽܘܡܬܚܝܠܝܢ ܽܒܩܝܡܝ‪ܽ .‬ܐܬܠ ܽܠܗܘܢܽ‬ ‫̈‬ ‫̈‬ ‫ܒܒܝܬܝ ܽܘܒܫܘܪܝ ܽܐܬܪܐ ܽܘܥܡܐ ܽܕܛܒ ܽܡܢ ܽܒܢܝܐ ܽܘܒܢܬܐ‪ܽ .‬ܫܠܡܐܽ‬ ‫‪201‬‬ ‫ܕܠܥܠܡܽܐܬܠܽܠܗܘܢܽܕܠܐܽܓܡܪ‪.‬‬ ‫ܘܩܪܝܢ ܽܦܪܟܣܝܣ ܽܘܫܠܝܚܐ ܽܘܐܘܢܓܠܝܘܢ ܽܕܐܝܬ ܽܒܛܟܣܐ ܽܗܘ ܽܕܕܝ̈ܪܝܐ‪ܽ.‬‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܢ‪ܽ.‬ܘܐܢܽܡܬܛܝܒܝܢܽܟܬܒܐܽܘܨܒܝܢܽܩܪܝܢܽ‬ ‫ܠܐܽܕܠܚܡ‬ ‫ܘܡܢܽܡܪܬܝܢܘܬܐܽܡ‬

‫‪The last verse appears differently in the printed version of the Pe‬‬‫‪. The printed‬ܫܡܐ ‪ we have‬ܫܠܡܐ ‪ and‬ܥܡܐ ‪shitta Bible (1979). Instead of‬‬ ‫ܐܬܠܽܠܗܘܢܽܒܒܝܬܝܽܘܒܫܘ̈ܪܝܽܐܬܪܐ‪ܽ.‬ܘܫܡܐܽܕܛܒܽܡܢܽ ‪text in the Peshitta reads:‬‬ ‫̈‬ ‫̈‬ ‫ܐ‪ܽ.‬ܘܡܢܽܒܢܬܐ‪ܽ.‬ܫܡܐܽܕܠܥܠܡܽܐܬܠܽܠܗܘܢܽܕܠܐܽܓܡܪ‪.‬‬ ‫ܒܢܝ‬ ‫‪201‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫‪16.‬‬

‫‪17.‬‬

‫‪18.‬‬

‫‪19.‬‬

‫‪20.‬‬

‫‪21.‬‬ ‫‪22.‬‬

‫‪23.‬‬

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‫‪238‬‬

‫ܩ̈ܪܝܢܐܽܕܦܪܟܣܝܣܽܕܥܠܽܛܒܝܬܐ‪ܽ.‬ܘܐܘܢܓܠܝܘܢܽܕܥܠܽܗܝܽܚܛܝܬܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܽܒܟܪܬܗܽܨܠܝܒܐܽܬܠܬܐܽܟܕܽܒܟܠܽ‬ ‫ܽܥܠܽܒܝܬܽܥܝܢܝܗ‬ ‫ܘܗܝܕܝܢܽܛܒܥܽܠܗ‬ ‫ܩܪܝܬܐܽܥܒܕܽܨܠܝܒܐܽܟܕܽܐܡܪܽܗܟܢܐ‬ ‫ܶ‬ ‫ܕܬ ܶ‬ ‫ܳ‬ ‫ܐܠܗܐ܀ ܰܒ ܳ‬ ‫ܕܝܫܐ ܰܕ ܳ‬ ‫ܛܝ ܳܪܐ ܰܩ ܳ‬ ‫ܩܝܐ ܰܒ ܳ‬ ‫ܗܘܐ ܶܢ ܳ‬ ‫ܫܡܐ‬ ‫ܬܛܒܥܐ ܦܠܢܝܬ‬ ‫ܶܡ‬ ‫ܳ ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܕܐܒܐ ܐܡܝܢ܀ܽܘܕܒܪܐ ܐܡܝܢ܀ܽܘ ܳ‬ ‫ܕܪܘܚܐ ܰܩܕܝܫܐ ܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ‪.‬‬ ‫ܘܡܐܩܦܽܨܠܘܬܐܽܗܕܐ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐ܆ܽܗܘܽ‬ ‫ܡܽܐܒܘܗܝ‪ܽ:‬ܡܛܟܣܢܐܽܕܥܠܡ‬ ‫ܘܽܕܐܝܬܘܗܝܽܥ‬ ‫ܠܬܐܽܐܠܗܐܽܗ‬ ‫ܶܡ‬ ‫̣‬ ‫ܶ ̱‬ ‫̱ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܬܠܽܚܟܡܬܐܽܒܢܦܫܟܝ‪ܽ.‬ܘܢܡܠܐܽܝܕܥܬܐܽܬܪܥܝܬܟܝ‪ܽ.‬ܘܢܗܘܘܢܽܕܘܒ̈ܪܝܟܝܽ‬ ‫ܶܢ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܬܠܽܠܟܝܽܒܝܕܽܚܬܡܐܽܗܢܐܽܕܪܘܫܡܗ܆ܽ‬ ‫ܢܝܚܐܽܘܠܨܒܝܢܐܽܕܐܠܗܘܬܗ‪ܽ.‬ܘܢ‬ ‫ܠܽ‬ ‫ܶ‬ ‫̈‬ ‫ܟܠܝܠܐܽܕܠܐܽܡ ܰ‬ ‫ܒܠܽܥܡܽܟܠܗܘܢܽܩܕܝܫܐܽܠܥܠܡܝܢ‪.‬‬ ‫ܬܚ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܶ ܰ ܳ‬ ‫ܕܝ ܳ‬ ‫ܳ‬ ‫ܘܝ ܳ‬ ‫ܳ‬ ‫ܡܝܢܐ ܳ‬ ‫ܒܐܝܕܗܽ ܰ‬ ‫ܗܒܐ‬ ‫ܡܣܦܪ ܳܢܐ‬ ‫ܕܡܣܬܦܪܐ‬ ‫ܘܫܩܠܐ ܳܚܬܐ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܠܐ ܨܠܘܬܐ ܗܽܕܐ‪.‬‬ ‫ܘܡܨ ܽ‬ ‫ܠܟܗܢܐ‪.‬‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܡܪܟܢ ܪܝܫܗܽ‪ .‬ܘܠܟܽܐܓܥܠܬܽ‬ ‫ܰܢ ܰܛܪ ܳܡܪܝܐ ܠܐܡܬܟ ܗܽܕܐ ܕܩܕܡ‬ ‫ܝܟ ܳܗܽܐ ܳ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܐܽܫܡ ܳ‬ ‫‪ܽ:‬ܚ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܝܢܐ‪ܰ .‬‬ ‫ܰܢܦܫܗ ܰ‬ ‫ܘܗܒܽܠܗ ܽܡܪܝܐܽܫܠܡܐܽܘܚܕܘܬܐܽܗܝܽܕܡܢܟ‪.‬‬ ‫ܬܢ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܘܚܕܝܝܗ ܽܒܓܢܘܢܟ ܽܕܚܝܐ‪ .‬ܗܘ ܽܕܠܐ ܽܦܛܪ ܽܘܠܐ ܽܡܫܬܪܐ‪ .‬ܐܒܐ ܽܘܒܪܐܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܪܘܚܐܽܩܕܝܫܐܽܠܥܠܡܝܢ‪.‬‬ ‫ܳ ܳ ܳ ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܒܢܝܢ ܟܕ ܗܝ ܥܢܝܐ ܒܬܪܗ‪.‬‬ ‫ܳܘܐܡܪ ܟܗܢܐܽܬܠܬ ܰܙ ܽ‬ ‫ܳ‬ ‫ܶܐ ܳܢܐ ܽܨܒܝܬ ܶ‬ ‫ܳ‬ ‫ܐܬܩ ܰܪܒ ܰ‬ ‫ܽܫܡܟ ܽ ܳܡ ܳ‬ ‫ܰ‬ ‫ܪܝܐ ܽܬܘܟܠܢܝ‪.‬‬ ‫ܽܠܐܠ ܳܗܐ‪ .‬ܛܐܷ ܒ ܽܠܝ‬ ‫ܽܕ‬ ‫ܰ‬ ‫ܳ‬ ‫ܐܫܬ ܶ‬ ‫ܶ‬ ‫ܐܽܟܠܗܝܢܽܬܕܡ̈ܪܬܝܟ‪.‬‬ ‫ܥ‬ ‫ܶܕ‬ ‫̈‬ ‫ܰ‬ ‫ܽܓܒܐ ܽܕܪܝܫܐ‬ ‫ܡܣ ܰܦܪ ܠܗܽ ܒܛܘܦܣܐ ܰܕܨܠܝܒܐ ܽܡܢ ܽܐܪܒܥܐ‬ ‫ܘܟܗܢܐ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܠܣܥܪܐ ܟܕ ܘܐܡܪ‬ ‫ܳܩ ܶܐܨ‬ ‫ܳ‬ ‫ܰ ܰ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܬܦܪܐܽܦܠܢܝܬ‪ܽ.‬ܟ ܳ‬ ‫ܕܽܫ ܳ‬ ‫ܕܽܣܥܪܐܽܡܝܬܐܽܕܪܝܫܗ ܽܟܠܗܘܢܽ‬ ‫ܐܽܡ ܳܢܗ ܽܒܝ‬ ‫ܕܝ‬ ‫ܶܡ ܰܣ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܥܒ ̈ܕܝܗ ܽܚܝܘܬܢܝܐ܀ܽܒܫܡܐܽܕܐܒܐܽܐܡܝܢ܀ܽܘܕܒܪܐܽܐܡܝܢ܀ܽܘܕܪܘܚܐܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܩܕܝܫܐܽܠܥܠܡܝܢܽܐܡܝܢ‪.‬‬ ‫ܘܪܝܫܬ ܕܝܪܐ ܳܢ ܳ‬ ‫ܰ‬ ‫ܣܒܐ ܡܢܗܽ ܠܒܘܫܗܽܥܬܝܩܐܽܟܕܽܟܗܢܐܽܡܨܠܐܽܘܐܡܪ‪.‬‬ ‫ܰ‬ ‫ܑ‬ ‫ܳ‬ ‫ܪܢܫܐ ܗܽܘ ܶ‬ ‫ܪܝ ܰ‬ ‫ܠܒ ܳ‬ ‫ܰ‬ ‫ܕܡ ܰ‬ ‫ܕܛܘܥܝܝ‪.‬‬ ‫ܬܚ ܰܒܠ ܰܒ̈ܪܓܝܓܬܐ‬ ‫ܰܢܫܠܚ ܶܡ ܶܢܟܝ ܳܡ ܳܽ‬ ‫ܘܟܕ ܡܠܒܫܐܽܠܗܽܪܝܫܬܽܕܝܪܐܽܟܘܬܝܢܐܽܡܨܠܐܽܟܗܢܐܽܘܐܡܪ‪.‬‬ ‫ܰ ܰ ܶ‬ ‫ܰ ܳ‬ ‫ܶ ܳ‬ ‫ܳ‬ ‫ܕܘܬܐ ܰ‬ ‫ܰܢ ܶ‬ ‫ܠܒܫܟܝ ܳ‬ ‫ܳ‬ ‫ܽܡ ܳ‬ ‫ܢܨܒܬܟܝ ܽܒܗܕܪܐܽ‬ ‫ܕܦܘܪܩܢܐ‪ .‬ܘ‬ ‫ܽܘ‬ ‫ܽܠܒܘܫܐ ܽܕܚ‬ ‫ܪܝܐ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ ܰ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܕܬܫܒܘܚܬܗܽܒܛܝܒܘܬܗܽܘܒ̈ܪܚܡܘܗܝܽܣܓܝܐܐܽܐܡܝܢ‪.‬‬ ‫ܘܡ ܶ‬ ‫ܰ‬ ‫ܐܩܦ‬ ‫ܶ‬ ‫ܳ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܐ ܰ‬ ‫ܥܒ ̈ܽܕܐ ܰ‬ ‫ܠܪܗܛܗܽ ܰܒ ܳ‬ ‫ܰ‬ ‫ܡܫ ܳ‬ ‫ܒܕܘܒ ܽ̈ܪܐ‬ ‫ܕܙܕܝܩܘܬܐ ܰܘ‬ ‫ܡܠܝܐ‬ ‫ܕܟܕ‬ ‫ܝܟ ܳܢܐ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܕܡܢܟ‪ ܳ .‬ܘܠܐܣܛܠܐ ܽܢܗܝܪܬܐ ܽܕܠܐܽ‬ ‫ܽ‬ ‫ܟܝ ܳܐ܆ ܬܫܬܘܐ‬ ‫ܰܡܠܐ ܽ‬ ‫ܠܛܒ ܰ‬ ‫ܬܐ ܰ ܳ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶܡ ܰ‬ ‫ܒܪܐ ܽܘܪܘܚܐ ܽܽܩܕܽܽ‬ ‫ܬܚܒܠܢܘܬܐ‪ܽ :‬ܗܝ ܽܕܡܠܝܟܐ ܽܠܓܒܝܐ ܽܕܝܠܟ‪ .‬ܐܒܐ ܽܘ ܽ‬ ‫ܗ ܳܫܐ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܡܨ ܶܽ‬ ‫ܠܐ‬ ‫ܘܣܝܡܝܢ ܒܪܝܫܗܽ ܣܘܕܪܐ ܰܕܥܒܝܕ ܰܐܝܟ ܟܘܣܝܬܐ‪ .‬ܘܟܗܢܐ‬ ‫ܰ‬ ‫ܘܐܡܪ‬

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‫‪30.‬‬

‫‪31.‬‬

‫‪APPENDIX‬‬ ‫ܰ ܰ ܳ‬ ‫ܳ‬ ‫ܪܝܐ ܠܣܘܕܪܐ ܗܽ ܳܢܐ ܰܕܒܪ ܶ‬ ‫ܶܢܥܒܕܝܘܗܝ ܳܡ ܳ‬ ‫ܕܦܘܪܩܢܐ‪.‬‬ ‫ܢܘܪܬܐ‬ ‫ܝܫܟܝ܆ ܣ‬ ‫ܳ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫̈‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܟܪܐ ܰ‬ ‫ܽܕܙܕܝܩܘܬܐ ܽܕܒܗܬܝܢ ܽܡܢܗ ܽܟܠܗܘܢ ܽܒܥܠܕܒܒܐ ܽܡܩ̈ܪܒܢܐܽ‬ ‫ܘܣ‬ ‫ܰ‬ ‫ܕܕܠܩܘܒܠܐ‪.‬‬ ‫ܰ ܰ ܳ‬ ‫ܰ ܳ‬ ‫ܥܬܐ ܐܘܟܝܬ ܳ‬ ‫ܰ‬ ‫ܰܘ ܰ‬ ‫ܐܡܪ‬ ‫ܕܥܡܪܐ܆ ܟܕ ܟܗܢܐ‬ ‫ܩܘܢܥܐ‬ ‫ܡܩܢܥܝܢ ܠܗܽ ܡܩܢ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܒ ܶ‬ ‫ܶܐ ܰ‬ ‫ܽܕܦܘܪܩܢܐ ܰ‬ ‫ܕܝܩܘܬܐ‪ܰ .‬ܘ ܰ‬ ‫ܬܥܛܦܝ ܽܦܪܝܣܐ ܰ‬ ‫ܳ‬ ‫ܫܡܗܽ‬ ‫ܽܠܒܘܫܐ‬ ‫ܠܒܫܝ‬ ‫ܽܕܙ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܡ ܳ‬ ‫ܪܝܐܽܐܠܗܐ‪.‬‬ ‫ܘܡ ܶ‬ ‫ܰ‬ ‫ܐܩܦ‬ ‫ܳ‬ ‫ܰ‬ ‫̈‬ ‫ܗܘܓ ܳܝܐ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܡܘܣ̈ܽܝܟ ܰܩ̈ܽܕ ܶ‬ ‫ܰܘ ܰ‬ ‫ܐܒܥ ܳܡ ܳ‬ ‫ܘܦܘܩܕܢܝܟܽ‬ ‫ܝܫܐ‪.‬‬ ‫ܕܢ‬ ‫ܪܝܐ ܒܬܪܥܝܬܗܽ‬ ‫̈ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܠܟܠܽܝܘܩ̈ܪܐܽܗܢܘܢܽܕܡ̈ܪܢܝܬܐܽܥܠܡܢܝܬܐ‪.‬‬ ‫ܐܠܗܝܐ‪ .‬ܘܐܪܝܡܽܡܢܽܗܘܢܗ‬ ‫ܶ‬ ‫ܐܣܘܪܽܠܗ ܳ‬ ‫ܐܽܘܐܠܗܝܐ‪ܰ .‬ܘ ܶ‬ ‫ܶ‬ ‫ܢܝ ̈ܶܢܐܽܕܚ ܳ‬ ‫ܳ‬ ‫ܽܒܥ ܳ‬ ‫ܳ‬ ‫ܥܒܕܝܗܽ‬ ‫ܟܽܪܘܚ ܳܢ ܳܝ‬ ‫ܘܒ‬ ‫ܪܓܐܽܕܝܠܗ‬ ‫ܰܘ‬ ‫ܰ ܳ ܳ‬ ‫ܰ ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܡܕܡܝܢܝܬܐܽܕܩܕܝܫܝܟ‪ .‬ܐܒܐܽܘܒܪܐܽܘܪܘܚܐܽܩܕܝܫܐ‪.‬‬ ‫ܳܘܐܣܪܝܢ ܠܗܽ ܰܚ ܶܨ ̈ܝܗܽ ܘܟܗܢܐ ܳܐ ܰܡܪ‬ ‫ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܕܕ ܳ‬ ‫ܶ‬ ‫ܚܙܩܐ ܰ‬ ‫ܬܟܝ‪ܰ .‬ܐ ܳ‬ ‫ܢܘܬܐ ܳ‬ ‫ܝܟܢܐ‬ ‫ܦܢ ̈ܽ‬ ‫ܝܟܝ܆ ܘܗܝܡ‬ ‫ܬܗܘܐ ܰܙܕܝܩܘܬܐ ܶܐ ܳܣܪ ܰܚ ܰܨ ̈ܽ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܥܡ ܚܕܘܬܐ ܕܢܦܫܐ ܬܦܠܚܝܢ ܦܘܠܚܢܐ ܓܡܝܪܐ ܘܩܕܝܫܐ ܠܥܠܡܝܢܽ‬ ‫ܐܡܝܢ‪.‬‬ ‫ܘܡ ܶ‬ ‫ܰ‬ ‫ܐܩܦܽܬܘܒ‬ ‫ܰ‬ ‫ܰܳ ܳ‬ ‫ܰ ܳ ܳ‬ ‫ܝܘܬܐ ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܘܫ ܶܟܢ ܠܗܽ ܳܡ ܳ‬ ‫ܢܘܬܐ ܰ‬ ‫ܐܣܟܝܡܐ‬ ‫ܕܒ‬ ‫ܘܚܝܠܐ ܠܡܥܙ‬ ‫ܪܝܐ ܡܣܝܒܪ‬ ‫ܶ ܰ ܰ‬ ‫ܰ ܳ‬ ‫ܰ ܳ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܗܽ ܳܢܐ ܢܟܦܐ ܘܟܚܝܕܐ‪ .‬ܐܝܟܢܐ ܽܕܚܝܠܬܢܐܝܬ ܽܘܓܢ̱ܒܪܐܝܬ ܽܬܬܟܬܫܝܽ‬ ‫ܶ ܰ‬ ‫ܽܨ ̈‬ ‫ܽܕ ܶ‬ ‫ܢܥ ܶܬܗ ܳ‬ ‫ܳ‬ ‫ܫܬ ܰ‬ ‫ܰ‬ ‫ܽܒܘܙ ̈ܶܚܐ ܽ ܳ‬ ‫ܐܟ ܰ‬ ‫ܠܘܩܒܠ ܶ‬ ‫ܠܩ ܳ‬ ‫ܕܒܝܫܐ‪.‬‬ ‫ܘܙܒܝ ܽܡܢ ܽܟܠܗܘܢ‬ ‫ܪܨܐ‪ .‬ܘܬ‬ ‫ܶ‬ ‫ܰܳ ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܚܠܝܨܐܝܬ ܽܐܣܪܘ ܽܚܨܝܗܘܢ ܽܘܐܢܗܪܘܽ‬ ‫ܘܬܫܬܘܐ ܽܠܢܝܚܬܐ ܽܕܗܢܘܢ ܽܕ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܕܥܡ ܶ‬ ‫ܰ‬ ‫ܽܘ ܶ‬ ‫ܫ̈ܪ ܰܓܝܗܘܢ܆ ܰ‬ ‫ܰ‬ ‫ܽܡܛ ̈‬ ‫ܰ‬ ‫ܽܐ ܳܣܪܽ‬ ‫ܝܒܐ‪ܽ .‬ܠܬܫܡܫܬܐ‬ ‫ܽܗܘܘ‬ ‫ܠܡܐܬܝܬܟ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܐ ܳ‬ ‫ܶ‬ ‫ܰܚ ̈‬ ‫ܽܕܡ ܳܢܟ ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܽܘܠܐܒܐܽ‬ ‫ܽܫܘܒܚܐ ܽܘܬܘܕܝܬܐ‬ ‫ܫܘܗ‪ܽ .‬ܕܬ ܶܣܩܝ ܽܠܟ‬ ‫ܨܝܗ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰܘܠܪܘܚܐܽܽܩܕ ܘܗܫܐ‬ ‫ܰ‬ ‫ܐܠܐ ܘܟܗܢܐ ܳܐ ܰܡܪ‪.‬‬ ‫ܘܡܥܛܦܝܢ ܠܗܽ ܰܓ ܳܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܐܪܕܝܕܐ ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܕܢܟܦܘܬܐ ܰ‬ ‫ܦܪܝܣܐ ܰ‬ ‫ܥܛܦܟܝ ܳܡ ܳ‬ ‫ܘܡܥܦܪܐ‬ ‫ܕܙܕܝܩܘܬܐ ܰܘ‬ ‫ܪܝܐ‬ ‫ܰܢ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܩܕܝܫܘܬܐ‪.‬‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܬܘܒܽܡܐܩܦ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܘܗܒ ܠܗܽ ܳܡ ܳ‬ ‫ܫܒܝܚܬܐ‬ ‫ܽ‬ ‫ܟܡܝ̈ܪ‬ ‫ܚܬܐ ܶ ܶܐܒܠ ܳܢ̈ܽܝܐ ܰܘ‬ ‫ܪܝܐ ܚܠܦ ܰܢ ̈ܽ‬ ‫ܐ܆ ܐܣܛܠܐ ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫̈‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܢܘܗܪܐ ̈ ܐܠܗܝܰܐ‪ .‬ܘܚܠܦ ܽܗܠܝܢ ܽܕܡܬܚܒܠܢ܆ ܽܗܒ ܽܠܗ ܽܗܠܝܢ ܽܕܠܐܽ‬ ‫ܬܚܒܠ ܰ‬ ‫ܰ‬ ‫ܢܽܘܕ ܳ‬ ‫ܶܡ ܰ‬ ‫ܡܽܡܟܬ̈ܪܢ‪.‬‬ ‫ܠܥܠ‬ ‫ܳ‬ ‫‪[202‬ܗܽ ܶ‬ ‫ܕܡ̈ܽܝܐ ܘܟܕ ܽܪ ܶܡܝܢ ܽܒܗ ܰ‬ ‫ܝܕܝܢ ܣܝܡܝܢ ܡܫܓܬܐ ܰ‬ ‫ܽܡ ̈ܝܐ܆ ܽܡܨܠܐܽ‬ ‫ܟܗܢܐܽܨܠܘܬܐܽܗܕܐ‪.‬‬

‫‪Section 31 through 33 does not appear to be part of the original‬‬ ‫‪text in Vat. Syr. 51. It has been copied later by a second hand on a sepa‬‬‫‪202‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫‪32.‬‬

‫‪33.‬‬

‫‪34.‬‬

‫‪35.‬‬

‫‪36.‬‬

‫‪240‬‬

‫ܰ‬ ‫ܶ‬ ‫ܰ ܳ‬ ‫ܩܝ ܶ‬ ‫ܫܪܬ ܳ‬ ‫ܝܡܢܘܬܗ܆ ܰܟܕ ܰ‬ ‫ܳ‬ ‫ܢܩܒܠܘܢ ܳ‬ ‫ܨܒܘ ܰܕ ܰ‬ ‫ܡܗ‬ ‫ܓܘܕܘܗܝ ܰܗ‬ ‫̈ܽ‬ ‫ܒܣ‬ ‫ܐܠܗܐ ܗܽܘ ܕ‬ ‫ܶ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰܩ ܳ‬ ‫ܡܠܐ ܥܡܟܝ ܪܐܙܐ ܕܐܬܚܬܡܬܝ ܒܗ‪ .‬ܘܢܫܝܓ ܽܡܢܟܝܽ‬ ‫ܕܝܫܐ܆ܳ ܗܘ ܶܢܫ ܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫̈‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܝܕܽܡܝܐܽܗܠܝܢܽܠܟܠܗ ܽܨܐܘܬܐܽܕܚܛܝܬܐ‪ .‬ܘܗܢܐܽܐܣܟܝܡ ܶܐܽܕܩܒܠܬܝ܆ܽ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܢܫܘܝܟܝܽܟܝܬܽܕܕܟܝܐܝܬܽܘܩܕܝܫܐܝܬܽܬܦܠܚܝܢܽܒܗ‪ .‬ܘܢܛܪܝܘܗܝܽܠܟܝܽܠܝܘܡܐܽ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܝ ̈‬ ‫ܽܕܚ ̈‬ ‫ܽܬܬܕ ܰܒܪܝ ܽܟܠܗܘܢ ܰ‬ ‫ܟܝܘܬܐ ܰ‬ ‫ܘܡ ܳܬܐ ܰ‬ ‫ܝܝܟܝ‪.‬‬ ‫ܽܘܩܕܝܫܘܬܐ‬ ‫ܘܒܕ‬ ‫ܕܦܘܪܩܢܐ‪.‬‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰܟ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܕܽܡܘܕܝܐܽܐܢ̱ܬܝܽܠܦܘܪܩܢܗܽܕܣܥܪܟܝܽܒܫܪܪܗ‪ .‬ܘܢܬܢܛܪܽܠܘܬܟܝܽܪܗܒܘܢܐܽ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܕܝܠܗܽܩܕܝܫܐ ܠܥܠܡܝܢ܀‬ ‫ܶ‬ ‫ܽܥܠ ܽܟܘܪܣܝܐ‪ܰ .‬‬ ‫ܘܡܘܬܒܝܢ ܽܠܗ ܰ‬ ‫ܘܟܕ ܳ‬ ‫ܽܒܡ ̈ܝܐ ܳ‬ ‫ܰ‬ ‫ܽܐܡܪܐܽ‬ ‫ܽܣܝܡܐ ܽ̈ܪܓܠܝܗ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܪܟܡܪܝܽܘܟܗܢܐ ܡܫܝܓ ܠܗܽ ̈ܪܓܠܝܗܽ ܟܕ ܐܡܪ‪:‬‬ ‫ܶ ܰ‬ ‫ܒܥ ̈ܢܐ ܽܗ ܰܢܘ ܶ‬ ‫ܣܬ ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰܡ ̈ܝܐ ܰ‬ ‫ܽܪܘܚܐ ܽܩܕܝܫܐ‪ܽ .‬ܢܫܝܓ ܽܡܢܟܽ‬ ‫ܽܕܝܢ‬ ‫ܽܚ ̈ܝܐ ܽܘܠܐ ܽܡ‬ ‫ܶ ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܠܟܠܗܽܡܪܬܗܽܕܬܢܝܢܐ‪ .‬ܘܠܟܠܗܽܨܐܘܬܐܽܕܚܛܝܬܐܽܠܥܠܡܝܢ‪ܽ.‬ܐܡܝܢ‪.‬‬ ‫ܘܟܕ ܽܐܡܪܝܢ ܽܡܥܢܝܬܐ ܽܐܣܓܐ ܐܫܝܓܝܢܝ ܽܡܢ܀ ܽܝܘܡܢܐ ܽܪܐܙܐܽ‬ ‫ܕܚܘܒܐ‪ܽ ܽ.‬‬ ‫ܶ‬ ‫ܘܒܬܪܟܢܽܡܟܦܪܝܢܽ̈ܪܓܠܝܗܽ ܶ‬ ‫ܒܣܕܘܢܐ ܰܟܕ ܟܗܢܐ ܳܐ ܰܡܪ‪:‬‬ ‫ܳ‬ ‫ܐܽܕܫ ܳ‬ ‫ܢܟ ܰܦ ܶ‬ ‫ܰ‬ ‫ܝܢ ܰ‬ ‫ܢܫܝܓܽܘ ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܪܽܡܢܟܝܽܠܟܠܗܽ‬ ‫ܕܦܘܪܩܢܐܽܡܫܝܚܐܽܐܠܗܐ‪.‬‬ ‫ܐܽܘ‬ ‫ܰܢܗܪ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܒܝܫܘܬܐܽܘܡܪܝܪܘܬܐ‪ .‬ܘܠܟܠܗܽܛܘܠܫܐܽܕܚܛܝܬܐܽܠܥܠܡܝܢ‪ܽ.‬ܐܡܝܢ‪.‬‬ ‫̈‬ ‫ܰ‬ ‫ܡܣܐܢܐ ܳܐܡܪ ܟܗܢܐ‬ ‫ܘܟܕ ܰܡܐܣܢܝܢ ܠܗܽ‬ ‫ܶ‬ ‫ܛܘܝ ܶܒܗ ܶ‬ ‫ܽܕܐܘܢܓܠܝܘܢ ܰ‬ ‫ܽܐ ܰ‬ ‫ܫܠܡܐ܆ ܰ‬ ‫ܽܕ ܳ‬ ‫ܰܢܐܣܢܝܟܝ ܳ‬ ‫ܪܝܐ ܽ ܳ‬ ‫ܽܡ ܳ‬ ‫ܝܟ ܳܢܐ ܽܕܬܫܟܚܝܢܽ‬ ‫ܰ‬ ‫ܶ ܰ‬ ‫ܰ ܶ ܰ ܶ ܰܳ‬ ‫ܰ‬ ‫ܠܰ ܳ‬ ‫ܽܟܠܗܘܢ ܽܓܐ̈ܪܘܗܝܽ‬ ‫ܡܩܡ ܽܠܘܩܒܠ ܽܟܠܗ ܽܚܝܠܗ ܽܕܒܥܠܕܪܐ‪ .‬ܘܬܕܥܟܝܢ‬ ‫ܳ ̈ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܗܽܡ ܶ‬ ‫ܠܽܪܝܫ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܢܟܝܠܐܽܣܛܢܐܽܘܚ ̈ܝܠܘܬ ܳ‬ ‫ܩܕܐܽܕܒ ܳ‬ ‫ܰ‬ ‫̈ܪܘܕܐ‪.‬‬ ‫ܗܽܕ‬ ‫ܬܕܘܫܝܢܽܥ‬ ‫ܝܫܐ‪ܰ .‬ܘ‬ ‫ܝ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܟܕܽܡܐܩܦ ܨܠܘܬܐ ܗܽܕܐܽܐܡܪ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ ̈ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܽܫܘܠܛܢܐ ܽܠܡܕܫ ܽܚܘܘܬܐܽ‬ ‫ܽ‬ ‫ܽܐܠܗܐ ܽܕܝܠܢ܆ ܽܗܘ ܽܕܝܗܒܬ ܽܠܢ‬ ‫ܐܢ̱ܬ ܽܗܟܝܠ‬ ‫ܰ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܘܥ ܰܩ ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫̈ܪܒܐ ܽܘܥܠ ܽܟܠܗ ܽܚܝܠܐ ܽܕܒܥܠܕܒܒܐ‪ .‬ܚܝܠ ܽܠܐܡܬܟ ܽܗܕܐ ܽܕܗܫܐܽ‬ ‫ܶ‬ ‫ܳ ܰ‬ ‫ܳ‬ ‫ܰ ܰ‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܠܟ ܽܐܬܩܪܒܬ ܽܘܒܟ ܽܛܦܣܬ‪ܽ .‬ܘܠܬܠܡܝܕܘܬܐ ܕܝܠܟ ܽܪܚܡܬ‪ܽ .‬ܘܒ ܶܬܪܽ‬ ‫ܙܕ ܳ‬ ‫ܟܝܢܐ܆ܽܠܘܬܽܗ ܰ‬ ‫ܝܠܐܽܠܐܽܡ ܰ‬ ‫ܰ‬ ‫ܶ‬ ‫ܬܕܘܫܝܽܘ ܰ‬ ‫ܳ ܶ ܰ‬ ‫ܦܩܬ‪ܰ .‬ܗܒܽܠܗ ܰ‬ ‫ܬܗܠܟܝܽ‬ ‫ܝܽܕ‬ ‫ܽܚ‬ ‫ܚܘܒܟ ܶܽܢ ܰ ܶ‬ ‫ܰ‬ ‫ܳ ܶ ܶ ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܥܠ ܽܟܠܗ ܽܚܝܠܗ ܽܕܒܥܠܕܒܒܐ‪ܽ :‬ܘܪܚܫܐ ܽܐܫܕ ܽܡܪܬܐ ܽܘܪܝܫܐ ܽܕܬܢܝܢܐܽ‬ ‫̈ ܳ‬ ‫̈ ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܽܕܝܠܗ ܽܡܢ ܽܢܘܟܬܬܐ ܽܡܘܒܕܢܝܬܐ ܽܢܛܪ ܽܐܢ̱ܬܽ‬ ‫ܶܡܬܝ ܳܕܥܢܐ‪ .‬ܟܕ ܽܠܥܩܒܐ‬ ‫ܳ‬ ‫̈ ܳ ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܶ‬ ‫ܟܽܕܟܠܽܡܨܐ‪ .‬ܘܬܣܩܝܽܠܟܽܫܘܒܚܐܽܥܠܽ ܽܐܦܝܽܙܟܘܬܐ‪ .‬ܘܠܐܒܘܟܽ‬ ‫ܒܚܝܠ‬ ‫ܰ‬ ‫ܘܠܪܘܚܟܽܩܕܝܫܐܽܗܫܐ‪.‬‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܘܣ ܳ‬ ‫ܝܡܐ ܒܘܪܟܐ ܠܡܕܢܚܐ ܘܠܡܥܪܒܐ ܘܓܪܒܝܐ ܘܬܝܡܢܐ ܘܟܕܽ‬ ‫‪203‬‬ ‫̈‬ ‫̈‬ ‫ܰ‬ ‫ܐܡܪܐܽܒܪܟܡܪܝܽܕܩܒܠܢܢ‪ܽ.‬ܘܡܦܢܝܢܽܐܚܘܬܐܽܨܠܘܬܐ‬

‫‪rate leaf which was then glued to the manuscript. It is not part of the text‬‬ ‫‪in D(olabani) either. However, it appears in Vat. Syr. 57.‬‬ ‫̈‬ ‫̈‬ ‫ܢܽܐܚܘܬܐܽܕܩܒܠܢܢ ‪203 D has it differently:‬‬ ‫ܒܪܟܡܪܝܽܩܒܠܘܢܢܝܽܘܡܦܢܝ‬ ‫‪.‬‬

‫‪241‬‬

‫‪APPENDIX‬‬

‫ܰ‬ ‫ܶ‬ ‫ܘܣܝܡܝܢ ܰ‬ ‫ܳ‬ ‫ܕܣܡܠܐ ܨܠܝܒܐ ܘܡܩܝܡܝܢ ܠܗܽ ܒܬܪܥܐ‬ ‫ܥܠ ܟܬܦܗܽ‬ ‫‪37.‬‬ ‫ܰ‬ ‫ܕܡܕܒܚܐ‪ .‬ܘܝܗܒܝܢ ܽܠܗ ܽܫܠܡܐ ܽܟܕ ܽܐܡܪܝܢ ܽܡܥܢܝܬܐ ܽܕܕܪܘܣܝܣ ܽܐܘܽ‬ ‫ܳ‬ ‫ܰ‬ ‫ܚܕܐܽܡܢܽܐܚ̈ܪܢܝܬܐܽܘܡܨܠܐܽܟܗܢܐܽܨܠܘܬܐܽܕܚܘܬܡܐ‪.‬‬ ‫ܳ‬ ‫ܳ‬ ‫ܫܘܘܕܝܐ ܽܕܝܠܟ ܠܘܬ ܽܐܡܬܟ‬ ‫ܐܝܢ ܳܡܪܝܐ ܐܠܗܐ ܳܒܥܝܢܢ ܡܢܟ‪ܰ :‬ܛܪ‬ ‫ܶ‬ ‫ܶ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫ܗܽܕܐ ܕܠܐ ܰܕ ܳܓܠܘܬܐ‪ .‬ܐܝܟܢܐܽܕܠܐܽܬܬܦܢܐܽܠܒܣܬܪܗ ܽܐܝܟܽܐܢ̱ܬܬܗܽ‬ ‫ܐܚܐ‪ܰ .‬ܘܠܘܬܟܽܬܚܘܪܝ‪ܰ .‬ܘ ܳ‬ ‫ܰ‬ ‫ܠܐܽܠܟܽܒܠܚܘܕܝܟܽܬ ܶ‬ ‫ܩܕ ܰܡܝܟܽܬܩܘܡܝܽ‬ ‫ܕܠܘܛ‪ܶ .‬ܐ‬ ‫ܶ‬ ‫ܰ ̈ ܳ‬ ‫ܶ‬ ‫ܶ‬ ‫̈‬ ‫ܰ‬ ‫ܗܬܬܐ‪ .‬ܘܬܫܬܘܐܽ‬ ‫ܐܡܝܢܐܝܬ‪ܽ .‬ܟܠܗܘܢ ܽܝܘܡܬܐ ܰ ܽܕܚܝܝܗ ܽܕܠܐ ܽܒ‬ ‫ܰ‬ ‫ܳ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐ܆ܽܘܕ ܳ‬ ‫̈‬ ‫ܰ‬ ‫ܓܢܘܢܐܽܗܘܽܠܐܽ‬ ‫ܡܽܥܠܡܝܢܽܡܟܬܪܝܢ‪ .‬ܘܠ‬ ‫ܠܥܠ‬ ‫ܢܘܢܽܫܡ ܳܝ ̈ܢ‬ ‫ܐܽܗ‬ ‫ܠܛܘܒ ܳ‬ ‫ܶ‬ ‫ܳ‬ ‫ܰ‬ ‫ܳ‬ ‫ܳ‬ ‫ܳ‬ ‫ܶ‬ ‫ܰ‬ ‫ܰ‬ ‫ܰ‬ ‫ܳ‬ ‫ܶܡ ܰ‬ ‫ܬܚܒܠܢܐ‪ .‬ܒܛܝܒܘܬܐܽܘܒ̈ܪܚܡܐܽܘܒܪܚܡܬܽܐ̱ ܢܫܘܬܐܽܕܝܚܝܕܝܐܽܒܪܐܽ‬ ‫ܳ ܰ‬ ‫̈‬ ‫ܶ‬ ‫ܶ‬ ‫ܰ‬ ‫ܶ‬ ‫ܳ‬ ‫ܽܠܟܽ‬ ‫ܕܝܠܟ܇ ܽܡܪܢ ܽܕܝܢ ܽܘܦܪܘܩܢ ܽܝܫܘܥ ܽܡܫܝܚܐ‪ .‬ܕܒܐܝܕܘܗܝ ܽܘܥ‬ ‫ܡܗ ܳ‬ ‫ܽܘ ܶ‬ ‫ܽܪܘܚܐ ܽܕܝܠܟ ܽܣܓܝܕܐ ܰ‬ ‫ܦܐܷ ܐ ܽܫܘܒܚܐ ܽܘܐܝܩܪܐ ܰ‬ ‫ܳ‬ ‫ܫܘܐ ܽܠܟܽ‬ ‫ܽܥܡ‬ ‫ܰ‬ ‫ܰ‬ ‫ܐܽܘܒܟܠܙܒܢ‪.‬‬ ‫ܒܐܘܣܝܐܽܗ ܳܫ‬ ‫‪ 38.‬ܫܠܡܽܘܐܦܽܗܢܐܽܛܟܣܐ‪.‬‬

242

THE SYRIAC ORDER OF MONASTIC PROFESSION

APPENDIX 4 Severus of Antioch on Crossing Ourselves English Translation By Holy Severus Patriarch of Antioch: On Why Do We Cross Ourselves? Indeed, we indicate the sign of the venerable Cross on our face, which is the destruction of all the evil influence, and when we make the sign of the Cross, we do it three times. Thus, we demonstrate through the Cross we come to the knowledge of the Trinity as a result of this sealing, which effects and fulfills all the rituals performed among Christians. It is used everywhere: at the consecration of baptismal water, the celebration of the rational and spiritual sacrifice [i.e., the Eucharistic Service], at the mystical and ineffable laying of hands of the priesthood of those who are ordained for holy service. Indeed, we indicate that through the power of the cross we have been made worthy of all these, as well as, received the knowledge of them all. Again by him (Severus): If someone asks you “Why do you tonsure?” Answer him thus: The hair is dead. The one who is tonsured has become dead to the world and he put off the world and all its deeds. Holy Severus says, “The holy Spirit descends upon him when he is tonsured as it descended upon him at baptism.” Mor Aksenoyo (Philoxenus of Mabbug): “That which we see at baptism, we see during tonsure.”

Syriac Text ܽ‫ܕܩܕܝܫܐܽܣܐܘܝܪܐܽܦܛܪܝܪܟܐܽܕܐܢܛܝܘܟܝܐ܆‬ 204 .‫ܕܡܛܠܽܡܢܐܽܚܬܡܝܢܢܽܢܦܫܢ‬ ܽ‫ܟܕ ܽܡܫܘܕܥܝܢܢ ܽܥܠ ܽܦܪܨܘܦܢ ܽܚܬܡܐ ܽܕܨܠܝܒܐ ܽܡܝܩܪܐ܆ ܽܕܐܝܬܘܗܝ ܽܫܪܝܐ‬ ̈ .‫ܽܙܒܢܬܐ ܽܚܬܡܝܢܢ‬ ‫ ܘܐܡܬܝ ܽܕܚܬܡܝܢܢ ܽܬܠܬ‬.‫ܕܟܘܠܗ ܽܡܥܒܕܢܘܬܐ ܽܒܝܫܬܐ‬ .‫ܘܡܚܘܝܢܢ ܽܕܒܝܕ ܽܨܠܝܒܐ ܽܩܢܝܢܢ ܽܐܝܕܥܬܐ ܽܕܒܬܠܝܬܝܘܬܐ ܽܕܚܬܡܐ ܽܗܢܐ‬ ܽ‫ܕܟܠܗܝܢ ܽܐܝܠܝܢ ܽܕܡܣܬܥ̈ܪܢ ܽܒܝܬ ܽܟ̈ܪܝܣܛܝܢܐ܇ ܽܕܐܝܬܘܗܝ ܽܡܥܒܕܢܐ‬ The text is based on the British Library manuscript (a fragment) Add. 17,193 f. 83v. 204

‫‪243‬‬

‫‪APPENDIX‬‬

‫̈‬ ‫ܘܫܘܡܠܝܐܽܕܡܥܡܘܕܝܬܐܽܕܩܘܕܫܐܽܕܡܝܐܽ‬ ‫ܘܡܫܡܠܝܢܐ‪ .‬ܕܒܟܠܕܘܟܽܡܬܢܣܒ‪.‬‬ ‫̈‬ ‫ܽܐܝܕܝܐ ܽ̈ܪܐܙܢܝܐ ܽܘܠܐܽ‬ ‫ܘܒܟܘܗܢܐ ܽܕܕܒܚܬܐ ܽܡܠܝܠܬܐ ܽܘܪܘܚܢܝܬܐ ܽܘܒܣܝܡ‬ ‫̈‬ ‫ܡܬܡܠܠܢܐ ܽܕܟܗܢܘܬܐ‪ .‬ܕܗܠܝܢ ܽܕܠܬܫܡܫܬܐ ܽܩܕܝܫܬܐ ܽܡܬܬܣܝܡܝܢ‪ .‬ܟܕܽ‬ ‫ܘܩܢܝܢ ܽܐܝܕܥܬܐܽ‬ ‫ܡܫܘܕܥܝܢܢ܆ ܽܕܒܚܝܠܗ ܽܕܨܠܝܒܐ ܽܐܫܬܘܝܢܢ ܽܠܗܠܝܢ ܽܟܠܗܝܢ‪̣ .‬‬ ‫ܕܒܗܠܝܢ‪.‬‬ ‫ܬܘܒ ܽܕܝܠܗ܀ ܽܐܢ ܽܡܫܐܠ ܽܠܟ ܽܐܢܫ‪ :‬ܕܡܛܠ ܽܡܢܐ ܽܡܣܦܪ ܽܐܢܬ܆ ܽܦܢܐ ܽܠܗܽ‬ ‫ܐܢܬܽܗܟܢܐ‪.‬܀‪.‬܀‪.‬‬ ‫ܕܣܥܪܐ ܽܡܝܬܐ ܽܐܝܬܘܗܝ‪ .‬ܘܗܘ ܽܕܡܣܬܦܪ ܽܡܝܬ ܽܠܗ ܽܠܥܠܡܐ܆ ܽܘܫܠܚܗܽ‬ ‫̈‬ ‫ܽܗܘ ܽܩܕܝܫܐ ܽܣܐܘܝܪܐ܆ ܽܕܢܚܬ ܽܪܘܚܐ ܽܩܕܝܫܐܽ‬ ‫ܘܠܟܠܗܘܢ ܽܥܒܕܘܗܝ‪.‬܀‪ .‬ܘܐܡܪ ̣‬ ‫ܥܠܘܗܝܽܡܐܽܕܡܣܦܪ‪ .‬ܐܝܟܽܕܢܚܬܽܥܠܘܗܝܽܒܡܥܡܘܕܝܬܐ‪.‬‬ ‫ܘܽܚܙܝܢܢܽܒܡܣܦܪܬܐ‪.‬‬ ‫ܘܽܕܚ‬ ‫ܙܝܢܢܽܒܡܥܡܘܕܝܬܐ܆ܽܗ ̣‬ ‫ܕܡܪܝܽܐܟܣܢܝܐ‪ܽ.‬ܗ ̣‬ ‫̣‬

244

THE SYRIAC ORDER OF MONASTIC PROFESSION

APPENDIX 5 Philoxenus of Mabbug on Tonsure English Translation On Tonsure The tonsure of hair of the head symbolizes the liberation of the soul, the intellect, and the body from passions; with diligence and with God’s help like a double-edged sword, we ought always to shave and throw them away from us; so that we may become worthy to die the death of our Lord who truly is the one who brings to an end all the passions of sin. Our clothing and shoes which are black, symbolize the mourning of the soul which has been called blessed by our Lord, as she has been held worthy to find what she is mourning about. Also, our appearance, which is changed and less respectable than that of the lay people, symbolizes the shipwreck of the soul being enflamed with the torment of the love of God for whom we await day after day and buffeted in contemplating Him until He shall come in glory to welcome us into His joy.

Syriac Text 205

‫ܥܠ ܣܘܦܪܐ‬ ‫ ܪܐܙܐ ܗܘ ܕܚܘܪܪܐ ܕܢܦܫܐ ܘܕܗܘܢܐ ܘܕܦܓܪܐ‬.‫ܣܘܦܪܐ ܓܝܪ ܕܣܥܪܐ ܕܪܝܫܐ‬ ‫ ܗܢܘܢ ܕܒܚܦܝܛܘܬܐ ܘܒܥܘܕܪܢܐ ܕܐܠܗܐ܆ ܐܝܟ ܕܒܣܝܦܐ ܕܬ̈ܪܝܢ‬:‫ܕܡܢ ̈ܽܚܫܐ‬ ̈ ‫ ܥܕܡܐ ܕܢܫܬܘܐ ܕܢܡܘܬ‬.‫ܦܘܡܘܗܝ ܠܐܝܠܝܢ ܕܒܟܠܫܥ ܢܓܪܘܥ ܘܢܫܕܐ ܡܢܢ‬ ̈ .‫ ܗܘ ܕܫܪܝܪܐܝܬ ܐܝܬܘܗܝ ܡܒܛܠܢܐ ܕܟܠܗܘܢ ܚܫܐ ܕܚܛܝܬܐ‬.‫ܡܘܬܗ ܕܡܪܢ‬ ‫ ܪܐܙܐ ܗܘ ܕܐܒܝܠܘܬܗܽ ܕܢܦܫܐ܇ ܗܝ‬.‫ܠܒܘܫܢ ܕܝܢ ܘܣܘܐܢܢ ܕܐܝܬܘܗܝ ܐܘܟܡܐ‬ ‫ܕܝܗܒ ܠܗܽ ܡܪܢ ܛܘܒܐ܇ ܟܕ ܽܐܫܬܘ[ܝܬ] ܽܠܡܫܟܚܘ ܗܘ ܡܕܡ ܕܡܛܠܬܗ‬ ̈ ‫ ܓܘܢܢ ܬܘܒ ܕܡܫܢܝ ܘܡܫܟܪ ܡܢ‬.‫ܐܒܝܠܐ ܗܘܬ‬ ‫ܕܒܢܝ ܥܠܡܐ܆ ܪܐܙܐ ܗܘ‬ ‫ܕܢܘܘܓܗ ܕܢܦܫܐ ܒܫܘܢܩܐ ܕܪܚܡܬܗ ܕܐܠܗܐ܇ ܗܘܽ ܕܡܣܟܝܢܢ ܠܗ ܝܘܡ ܡܢ‬ ܽܿ ‫ ܥܕܡܐ ܕܢܐܬܐ ܒܫܘ[ܒܚܐ] ܘܢܥܠܢ ܠܚܕܘܬܗ܀‬:‫ܝܘܡ܇ ܘܡܬܛܪܦܝܢܢ ܒܪ[ܢܝ]ܗ‬

205

(f.141v).

The text is based on the British Library manuscript Add. 14613

APPENDIX

245

APPENDIX 6 Jacob of Edessa on Commencing the Monastic Way of Life English Translation Jacob of Edessa on Commencing the Monastic Way of Life After the Old [Testament], because of Adam, Seth, Enosh, Enoch, Noah, Elijah, Elisha, Daniel, etc., we can provide proof from the New [Testament], from “those who were selling estates, and bringing (the proceeds of what was sold) and laying it at the feet of the apostles,”206 “and none of them reckoned that any of these things was his own.”207 It seems that the monastic life is prefigured among Christian people in every place and nation. They shared a common designation in every nation, in that they are ̈ called ‘brothers’ (‫ܐܚܐ‬/ ʾaḥe). But there is a particular term in each individual nation. While among the Greeks they are called ‘single ones’ i.e. solitaries,208 among the Suryoye (‫)ܣܘ̈ܪܝܝܐ‬, they are known as, ‫ ܕܝ̈ܪܝܐ‬/ dayroye, monks. Their name does not derive from the fact that they dwell (‫ ܡܕܝܪܝܢ‬/ mdayrin) with God, nor is it taken from the word ‫ ܕܪܬܐ‬/ dorto, ܳ / courtyard, but rather from the term ‫ ܕܝܪܐ‬/ dayro, that is to say, ‫ܛܝܪܐ‬ ṭyoro, the fold of goats or cattle. For we find it written in the Holy Scriptures: “folds of shepherds (‫ ܕܝ̈ܪܐܽܕ̈ܪܥܘܬܐ‬/ dayre droʿawoto)”209 and “folds of the wilderness (‫ ܕܝ̈ܪܐ ܽܕܡܕܒܪܐ‬/ dayre dmadebro).”210 Even in colloquial speech we say folds of shepherds (‫ ܕܝ̈ܪܐ ܽܕ̈ܪܥܘܬܐ‬/ dayre droʿawoto). The name ‫ ܕܝܪܐ‬/ dayro did not refer to the community of monks (ܽ ‫ܟܢܘܫܝܐ‬ ‫ ܕܕܝ̈ܪܝܐ‬/ knušyo ddayroye) but the places where the flocks of sheep and goats rest and sleep. These are what among the Hebrews and Suryoye are called ̈ / nowyoto, pastures,211 as in that place Ramah to which Samuel ‫ נוה‬/ ‫ܢܘܝܬܐ‬ Acts 4:34-35. Acts 4:32. ̈ ̈ 208 ‫ܽܠܚܘܕܝܐ‬ ܽ‫ܡܫܘܚܕܐ ܽܗ‬. This is probably a rendering of the Greek word μοναχός. 209 Jer. 33:12. 210 Jer. 9:10. 211 1 Sam. 19:18. This is corrupt in Peshitta, but see Jacob’s of Edessa’s version edited by Alison G. Salvesen, I-II Samuel in the Syriac Version of Jacob of Edessa, Monographs of the Peshitta Institute, Leiden (Leiden: Brill, 1999). The word also occurs in Jacob of Sarug as follows: ܽ‫ܒܥܝܪܗܽܒܐܪܥܗ‬ 206 207

246

THE SYRIAC ORDER OF MONASTIC PROFESSION

̈ / bnay nbiye), and David went to the ‘company of the prophets’ (‫ܽܢܒܝܐ‬ ܽ̈ ‫ܒܢܝ‬ i.e., the monks of that time. ‫ ܢܘܝܬܐ‬/ nuwito, that is to say ‫ ܛܝܪܐ‬/ ṭyoro (fold), was the place in which ‫ ܕܝ̈ܪܝܐ‬/ dayroye, who were called the ‘compä ‫ܒܢܝ‬ ̈ / bnay nbiye), dwelt. O discerning one, know ny of the prophets’ (‫ܽܢܒܝܐ‬ ̈ / nuwoye, who had [followed] this noble that before the Flood, all the ‫ܢܘܝܐ‬ way were called the wakeful ones, the ‘sons of Elohim’,212 but at the time of the Prophets and the Israelites they became known as prophets and the ̈ ‫ܢܒܝܐ‬ ̈ ̈ / nbiye wabnay nbiye). In Christian sons of the prophets (‫ܽܢܒܝܐ‬ ‫ܽܘܒܢܝ‬ ̈ / ʾaḥe). Among the monasticism, they were generally called brothers (‫ܐܚܐ‬ Egyptians they are known as Abbas, that is to say, fathers.213 Also the Greeks call them Αββάδες i.e., fathers,214 and the nuns (they call) Αμμάδες ̈ i.e., mothers.215 And they call them ‘single ones’ (‫ܡܫܘܚܕܐ‬ / mšawḥde), that ̈ is to say solitaries (‫ ܠܚܘܕܝܐ‬/ lḥudoye). The Suryoye, however, call them ̈ ‫ ܕܝ̈ܪܝܐ‬/ dayroye, from the word ‫ ܕܝܪܐ‬/ dayro, that is to say ‫ܛܝܪܐܽܕܥܢܐ‬ / ṭyoro dʿono, the sheep fold. The fact that they tonsure their heads is taken from Bar Niqi,216 the queen of the Cenchreans.217 We cannot produce evidence ̈ ܳ ‫ܘܒܩ̈ܪܘܗܝܽ̈ܪܥܝܢܽܒ ܳܢ‬ ‫ܘܝܬܗ‬ / His animals find food on his earth and his cattle on his pastures. See Bedjan, Brock, and Murre-van den Berg, eds., Homilies of Mar Jacob of Sarug = Homiliae Selectae Mar-Jacobi Sarugensis, vol. 3, 100.14. Quoted in Payne Smith, Supplement to the Thesaurus Syriacus, 209. ̈ 212 ‫ܥܝ̈ܪܐܽܒܢܝܽܐܠܘܗܝܡ‬ (Gen. 6:2) combines two interpretations of bnay elohim: i) = ‫ܥܝ̈ܪܐ‬, as in Enoch and early Jewish tradition, ii) = sons of Seth (as normally in patristic tradition). The term ‘sons of God’ in the Old Testament often refers to angelic beings. For further information see Sebastian P. Brock, “Early Syrian Asceticism,” Numen 20 (1973): 6ff. He also points out that in the influential book of Daniel the angelic beings are described as ‫ܥܝ̈ܪܐ‬, ‘Wakeful ones’ or ‘Watchers’. See Brock, The Luminous Eye, 140. For a full treatment of the subject see Cramer, Die Engelvorstellungen bei Ephräm dem Syrer. Also, Ruth M. M. Tuschling, Angels and Orthodoxy: A Study in Their Development in Syria and Palestine from the Qumran Texts to Ephrem the Syrian, vol. 40, Studies and Texts in Antiquity and Christianity (Tübingen: Mohr Siebeck, 2007). ̈ ̈ 213 ‫ܐܽܐܘܟܝܬܽܐܒܗܬܐ‬ ‫ܐܒ‬. ̈ 214 ‫ܽܽܐܒܗܬܐ‬ ‫ܐܡܒܐܕܝܣܽܗ‬. ̈ 215 ‫ܽܽܐܡܗܬܐ‬ ‫ܐܡܐܕܝܣܽܗ‬. 216 Beronike: wife of Ptolemy. See Sebastian P. Brock, The Syriac Version of the Pseudo-Nonnos Mythological Scholia, vol. 20, University of

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‫‪to support the practice of shaving, but [in the course of time] the custom‬‬ ‫‪was adopted by certain people who love God.‬‬

‫‪Syriac Text‬‬ ‫‪218‬‬

‫ܕܝܥܩܘܒܽܐܘܪܗܝܐ‪ܽ.‬ܡܛܠܽܫܘܪܝܐܽܕܕܘܒܪܐܽܗܢܐܽܕܕܝܪܝܘܬܐ‪.‬‬ ‫ܒܬܪܽܥܬܝܩܬܐ‪ܽ.‬ܡܛܠ ܽܐܕܡܽܘܫܝܬܽܘܐܢܘܫܽܘܚܢܘܟܽܘܢܘܚܽܘܐܠܝܐܽܘܐܠܝܫܥܽ‬ ‫ܽ‬ ‫ܘܕܢܝܐܠ ܽܘܫܪܟܐ‪ܽ ..‬ܡܚܘܝܢܢ ܽܡܢ ܽܚܕܬܐ‪ܽ .‬ܡܢ ܽܗܢܘܢ ܽܕܡܙܒܢܝܢ ܽܗܘܘ ܽܩܘ̈ܪܝܐܽ‬ ‫̈‬ ‫ܽܕܫܠܝܚܐ‪ܽ .‬ܘܠܐ ܽܚܫܒ ܽܗܘܐ ܽܚܕܽ‬ ‫ܘܡܝܬܝܢ ܽܗܘܘ ܽܘܣܝܡܝܢ ܽܗܘܘ ܽܩܕܡ ܽ̈ܪܓܠܝܗܘܢ‬ ‫ܡܢܗܘܢ ܽܕܝܠܢܝܐܽܕܝܠܗ‪ܽ .‬ܘܠܐܽܡܕܡܽܡܢܽܗܠܝܢ‪ܽ.‬ܕܡܝܐ ܽܕܩܕܡܽܐܬܛܦܣ ܽܕܘܒܪܐܽ‬ ‫ܕܕܝ̈ܪܝܐ ܽܒܥܡܐ ܽܕܟ̈ܪܝܣܛܝܢܐ ܽܒܟܠܽ ܽܐܬܪ ܽܘܥܡܐ‪ܽ ..‬ܫܘܡܗܐ ܽܗܘܐ ܽܠܗܘܢܽ‬ ‫̈‬ ‫ܽܕܐܚܐ ܽܢܬܩܪܘܢ܀ ܽܕܝܠܢܝܐ ܽܕܝܢܽ‬ ‫ܓܘܢܝܐ ܽܒܟܠ ܽܚܕ ܽܥܡܐ‪ܽ .‬ܗܝ ܽܕܒܫܡܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܡܫܚܠܦܐܝܬ ܽܠܘܬ ܽܟܠ ܽܚܕ ܽܥܡܐ܀ ܽܟܕ ܽܠܘܬ ܽܝܘܢܝܐ܆ ܽܡܫܘܚܕܐ ܽܗܽ ܽܠܚܘܕܝܐܽ‬ ‫ܡܫܬܡܗܝܢ܀ ܽܠܘܬ ܽܕܝܢ ܽܣܘ̈ܪܝܝܐ܆ ܽܕܝ̈ܪܝܐ ܽܡܬܩܪܝܢ‪ܽ .‬ܠܘ ܽܡܢ ܽܗܝ ܽܕܡܕܝܪܝܢ ܽܥܡܽ‬ ‫ܐܠܗܐ‪ܽ.‬ܘܠܘܽܡܢܽܫܡܐܽܕܕܪܬܐܽܢܣܝܒ‪ܽ.‬ܐܠܐܽܡܢܽܫܡܐܽܕܕܝܪܐܽܐܘܟܝܬܽܛܝܪܐܽ‬ ‫̈‬ ‫ܕܥܙܐܽܐܘܽܕܒܩ̈ܪܐ‪ܽ.‬ܕܝ̈ܪܐܽܓܝܪܽܕ̈ܪܥܘܬܐܽܡܫܟܚܝܢܢܽܕܟܬܝܒ‪ܽ.‬ܘܕܝ̈ܪܐܽܕܡܕܒܪܐ‪ܽ.‬‬ ‫̈‬ ‫̈‬ ‫ܒܟܬܒܐ ܽܩܕܝܫܐ‪ܽ .‬ܘܐܦ ܽܒܥܝܕܐ ܽܕܡܡܠܠܐܽܕܝ̈ܪܐ ܽܕ̈ܪܥܘܬܐ ܽܐܡܪܝܢܢ‪ܽ .‬ܘܫܡܐܽ‬ ‫̈‬ ‫ܽܕܘܟܝܬܐ ܽܗܠܝܢܽ‬ ‫ܕܕܝܪܐ ܽܠܐ ܽܗܘܐ ܽܥܠ ܽܟܢܘܫܝܐ ܽܕܕܝ̈ܪܝܐ ܽܐܝܬܝܗ‪ܽ .‬ܐܠܐ ܽܥܠ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܘܕܥܙܐ‪ܽ .‬ܗܠܝܢ ܽܕܠܘܬ ܽܥܒ̈ܪܝܐܽ‬ ‫ܽܕܥܢܐ‬ ‫ܽܘܕܡܟܢ ܽܡ̈ܪܥܝܬܐ‬ ‫ܽܡܬܬܢܝܚܢ‬ ‫ܕܒܗܝܢ‬ ‫̈‬ ‫̈‬ ‫ܽܡܫܬܡܗܢ ܽܢܘܝܬܐ‪ܽ .‬ܐܝܟܢܐ ܽܕܒܕܘܟܬܐ ܽܗܝ ܽܕܒܪܡܬܐ ܽܕܢܦܩ ܽܠܗܽ‬ ‫ܘܣܘ̈ܪܝܝܐ‬ ‫̈‬ ‫̈‬ ‫ܽܢܒܝܐ ܽܐܘܟܝܬ ܽܕܝ̈ܪܝܐ ܽܕܗܝܕܝܢ‪ܽ .‬ܢܘܝܬܐ ܽܐܘܟܝܬܽ‬ ‫ܽܒܢܝ‬ ‫ܫܡܘܐܝܠ ܽܘܕܘܝܕ ܽܠܘܬ‬ ‫ܛܝܪܐ ܽܐܝܬܝܗ ܽܗܘܬ ܽܕܥܡܪܝܢ ܽܗܘܘ ܽܒܗ ܽܕܝ̈ܪܝܐ ܽܗܢܘܢ ܽܕܡܬܩܪܝܢ ܽܗܘܘ ܽܒܢܝܽ̈‬ ‫̈‬ ‫̈‬ ‫ܝܐ‪ܽ..‬ܘܕܥܽܐܘܽܦܪܘܫܐܽܕܟܠܗܘܢܽܢܘܝܐܽܕܗܢܘܢܽܕܐܬ[ܥܛܦܘ]ܽܒܕܘܒܪܐܽܗܢܐܽ‬ ‫ܢܒ‬ ‫̈‬ ‫ܡܝܬܪܐ‪ܽ .‬ܟܕ ܽܡܢ ܽܩܡ ܽܛܘܦܢܐ܆ ܽܡܬܩܪܝܢ ܽܗܘܘ ܽܥܝ̈ܪܐ ܽܒܢܝ ܽܐܠܘܗܝܡ‪ܽ .‬ܒܙܒܢܐܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܢܒܝܐ‪ܽ .‬ܒܕܘܒܪܐܽ‬ ‫ܽܢܒܝܐ ܽܘܒܢ ̈ܝ‬ ‫ܽܘܒܢܝ ܽܐܝܣܪܐܝܠ ܽܡܫܬܡܗܝܢ ܽܗܘܘ‪.‬‬ ‫ܕܢܒܝܐ‬ ‫‪Cambridge Oriental Publications (London: Cambridge University Press,‬‬ ‫‪1971), 131. (Scholia to Gregory of Nazianzus’ 2nd invective against Julian).‬‬ ‫‪Another queen who tonsured/shaved her head is Helena of Adiabene‬‬ ‫‪who became a convert to Judaism about the year 30 CE. See Josephus,‬‬ ‫‪Jewish Antiquities, Book 20.2. Queen Helena became a strict observant of‬‬ ‫‪the Jewish law as instanced in the Talmud: “Her son [Izates] having gone‬‬ ‫‪to war, Helena made a vow that if he should return safe, she would be‬‬‫‪come a Nazirite for the space of seven years. She fulfilled her vow, and at‬‬ ‫‪the end of seven years went to Judah…” See http://en.wiki‬‬ ‫‪pedia.org/wiki/Helena_of_Adiabene [entered April 6, 2008].‬‬ ‫‪217 Cf. Acts 18:18.‬‬ ‫‪218 The text is based on the manuscript belonging to Very Rev. John‬‬ ‫‪Khoury of New Jersey, USA.‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫‪248‬‬

‫̈‬ ‫ܕܟ̈ܪܝܣܛܝܢܐ܆ ܽܓܘܢܐܝܬ ܽܡܬܩܪܝܢ ܽܗܘܘ ̈‬ ‫ܽܕܐܒܐ ܽܐܘܟܝܬܽ‬ ‫ܽܐܚܐ‪ܽ .‬ܠܘܬ ܽܡܨ̈ܪܝܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܐܒܗܬܐ܆ ܽܐܡܒܐܕܝܣ ܽܗܽ ܽܐܒܗܬܐ‪ܽ.‬‬ ‫ܽܝܘܢܝܐ ܽܗܟܢܐ‪.‬‬ ‫ܐܒܗܬܐ‪ܽ .‬ܘܐܦ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܘܡܫܘܚܕܐܽܡܟܢܝܢܽܠܗܘܢܽܐܘܟܝܬܽ‬ ‫ܘܐܡܐܕܝܣ ܽܗܽܽܐܡܗܬܐܽܠܢܫܐܽܕܝ̈ܪܝܬܐ܆‬ ‫̈‬ ‫̈‬ ‫ܽܕܥܢܐ܆ ܽܘܗܝܽ‬ ‫ܽܡܢ ܽܫܡܐ ܽܕܕܝܪܐ ܽܐܘܟܝܬ ܽܛܝܪܐ‬ ‫ܠܚܘܕܝܐ܆ ܽܣܘ̈ܪܝܝܐ ܽܕܝܢ ܽܕܝ̈ܪܝܐ ̣‬ ‫ܕܢܣܦܪܘܢܽ̈ܪܝܫܝܗܘܢ܆ܽܡܢܽܒܪܽܢܝܩܝܽܡܠܟܬܐܽܕܩܢܟ̈ܪܐ܀ܽܗܝܽܕܢܓܪܥܘܢܽܠܝܬܽܠܢܽ‬ ‫̈‬ ‫ܒܠܐ]ܽܐܬܠܒܟܬܽܒܥܝܕܐܽܡܢܽܐܢܫܝܢܽ̈ܪܚܡܝܽܐܠܗܐ‪.‬‬ ‫ܝܘ‬ ‫ܠܡܚܘܝܘ‪ܽ.‬ܐܠܐܽܒ] ̣‬

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249

APPENDIX 7 Mushe Bar Kepho’s Discourse on Monastic Tonsure English Translation By Mushe Bar Kepho: A Discourse on Monastic Tonsure219 1.

Chapter I: On the term220 for monks221 and ‘solitaries’222 We say that the term for monks (‫ ܕܝ̈ܪܝܐ‬/ dayroye) is derived from the fact that they dwell (‫ ܡܕܝܪܝܢ‬/ mdayrin) with God. The term for her̈ / iḥidoye), on the other hand, is taken from mits/solitaries (‫ܝܚܝܕܝܐ‬ the solitude (‫ ܠܚܘܕܝܘܬ‬/ lḥudoyut) of the body itself, and the solitude of the mode [of life] itself.

2.

Chapter II: On being sealed223 with the Cross They seal him with the cross so that he may become feared by Satan. And it makes known that he carries the death of Christ in his person. Again, that he is crucified, and has mortified all the desires of the world. Furthermore, he has fulfilled the commandment of the Gospel: “He who does not take his cross and follow him is not worthy of him.”224

3.

Chapter III: On the tonsure The fact that they cut his hair and cast it away from him, shows that he has abandoned the deadness of sins and lack of perception of good things. Again, his head has been trimmed225 of the dead hair and the care of this world. Again, it shows that he is standing naked in the presence of God, and is not covered in vain glory nor is he distant from the Lord.

219

‫ܡܠܬܐܽܥܠܽܣܘܦܪܐܽܕܕܝ̈ܪܝܐ‬ ‫ܫܡܐ‬ 221 ‫ ܕܝ̈ܪܝܐ‬i.e., (cenobite) monks. ̈ 222 ‫ܝܚܝܕܝܐ‬ i.e., hermits. 223 ‫ܡܬܚܬܡ‬ 224 Matt. 10:38. 225 ‫ܐܨܛܒܬ‬ 220

250 4.

THE SYRIAC ORDER OF MONASTIC PROFESSION Chapter IV: On their changing their former garments226 and clothing them with black ones The fact that they change their former clothing indicates that they have stripped off the former way of worldly life together with its all deception and evil ways. The black garments with which they clothe the monks symbolize: the mournfulness and sorrow227 over their sins, as those who mourn are clothed in black. Again, they indicate that they are mourning for the sake of the love of Jesus Christ and are longing to journey to him, for they have fulfilled what is said in his Gospel: “Blessed are the mournful, for they shall be comforted.”228 “Blessed are they that weep, for they shall laugh.”229

5.

Chapter V: On putting the hood230 on his head The hood that they put on his head signifies the reason for the humility for which the Kingdom of Heaven has been promised her231 in accordance with (the words) “Blessed are the humble, for they shall inherit the earth.”232 What is this earth? We say, [it is] the one about which David said. “He will raise you to inherit the land.”233 Again, “the righteous inherit the earth.”234 Again, “the blessed of the Lord inherit the earth.”235 Again, our Lord said: “Blessed are those who were persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”236 This earth which King David mentions is the Kingdom of Heaven. Moreover, the hood, as if by a pointing finger shows that this one is a keeper of the divine commandments. As, when a battle takes place between kings, I mean, between themselves, the ranks rise for the battle ardently, and a member of the ̈ ‫ܡܐܢܐ‬ ‫ܐܒܝܠܘܬܐܽܘܟܡܝܪܘܬܐ‬ 228 Matt. 5:4. 229 Luke 6:21. 230 ‫ܟܘܣܝܬܐ‬ 231 Read ܽ ‫ܕܠܗ‬. 232 Matt. 5:5. 233 Ps. 37:34. 234 Ps. 37:29. 235 Ps. 37:22. 236 Matt. 5:10. 226 227

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rank comes out armed with weapons, carrying a sword in his hand, then the members of the other rank, his enemies, upon seeing him, know that he is going to kill and destroy. Therefore, they confront him in order to destroy him, lest he destroy them. So also, the hood bears this type.237 When the evil powers see the monk armed with it, they immediately know that he is equipped for the battle against them, and they go out to do battle with him through all evil and bitter temptations. If he is found to be strong against them, behold, they will be put to shame and brought low and then leave him. However, if he weakens a little bit, they will destroy him through their evil deceptions, and they will inherit the woes threatened for those who have ministered to the will of the Evil one. 6.

Chapter VI: On their giving him a cross (to carry) on his shoulder and on his being greeted by all his companions. His taking up the cross on his shoulder signifies saying, behold I have fulfilled what our Lord has said: “He who does not take his cross and follow me is not worthy to be my disciple.”238 Also, the cross on his shoulder signifies that “he has submitted himself to being killed, death and all tribulations for the sake of the love of Christ,” 239 as it is written in the Acts of the Apostles. The greeting given to him by his companions makes known the joy that the angels, and the wakeful ones240 of heaven, as well as his fellow monks have. As it is said in the Gospel, “It is fitting for us to be glad, for he was dead, and is alive; he was lost, and is found.”241

7.

Chapter VII: On giving him the life-giving mysteries242 This is like (the words) “the fatted calf was killed for him” etc.243 When a monk is tonsured, he should only be tonsured at the time

237

‫ܛܘܦܣܐ‬ Matt. 10:38. 239 Acts 14:33? 240 In the book of Daniel the angelic beings are described as ‫ܥܝ̈ܪܐ‬ /ʿire, ‘Wakeful Ones’. See Brock, The Luminous Eye, 140. 241 Luke 15:32. ̈ 242 ‫̈ܪܐܙܐܽܡܚܝܢܐ‬, i.e., Holy Communion. 243 Luke 15:27. 238

252

THE SYRIAC ORDER OF MONASTIC PROFESSION when they enter to prepare the Eucharistic (Service)244 and unlike some ignorant and low people who tonsure him in an ordinary way, without the Mysteries.245 (This is) because the monastic tonsure is one of the mystical rites246 of Christians. Because, at the time of tonsure, the Holy Spirit247 descends upon the monk and cleanses him from all his committed sins. Mor Severus, the universal doctor248 attests to this, saying: “the Holy Spirit249 descends upon the monk when he is being tonsured as it descended upon him at baptism.”250 Also Mor Aksenoyo251 says, “that which we see at baptism, we also see during tonsure.”252 In other words, at the time which the hair is cut off from the head of the monk or nun,253 at that time, the Holy Spirit which descends upon the baptismal water and the divine mysteries254 and sanctifies them, likewise descends upon the one who is being clothed with the holy habit,255 sanctifying and purifying him from all the sins committed by him.

8.

Chapter VIII: On whether the monastic way of life256 precedes the habit257 or the habit precedes the monastic way of life. We say that the monastic way of life precedes the habit and the monastic garment.258 This is known by the following reasons: 244

‫ܠܩܘܪܒܐ‬ ‫̈ܪܐܙܐ‬ 246 ‫̈ܪܐܙܢܝܬܐ‬ 247 ‫ܪܘܚܐܽܕܩܘܕܫܐ‬ 248 Patriarch of Antioch (reigned 512–18). 249 ‫ܪܘܚܐܽܩܕܝܫܐ‬ 250 This is a quotation from a text which has not survived. The fragment is also preserved in BL Add. 17,193. 251 Philoxenus of Mabbug (ca. 440-523). 252 This is a quotation from a text which has not survived. The fragment is also preserved in BL Add. 14,613 and BL Add. 17,193 and Paris syr. 112, cf. André de Halleux, Philoxène de Mabbog, vol. 231–232. Scriptores Syri 98–99, CSCO (Louvain,: Secrétariat du CSCO, 1963), 290. 253 ‫ܕܕܝܪܝܐܽܐܘܽܕܝܪܝܬܐ‬ ̈ 254 ‫̈ܪܐܙܐܽܐܠܗܝܐ‬ 255 ‫ܐܣܟܝܡܐܽܩܕܝܫܐ‬ 256 ‫ܕܘܒܪܐܽܕܕܝܪܝܘܬܐ‬ 257 ‫ܐܣܟܡܐ‬ 245

APPENDIX

258

253

1.

Adam’s way of life259 in Paradise before sinning. This is confirmed by Mor Ephrem that theܽ monk is authentic there.260

2.

From the chastity261 of Noah who pleased God with his way of life.262

3.

The righteousness of Enoch, the servant of God.263 Because of the beauty of his righteousness, God led him graciously and gently to Paradise to live in it until the coming of the Son of Perdition.264

4.

The virginity of Elijah.265 Together with Enoch, God took him to the Eden of Delights266 for excelling in virginity.

5.

The humility267 of Moses who spoke with the Lord face to face as the Old [Testament] indicates. And he was buried by the Lord on the mountain for excelling in his meekness throughout his life.

6.

The self-emptying of Elisha,268 the true prophet, who did not own anything in his life except the fear of the Lord.

7.

The bare-footedness of Isaiah,269 of wondrous visions, for he used to walk bare footed in cold and hot weather among the Israelites.

8.

From the Prophet Jeremiah who always was a mourner.270 He said lamentations271 while weeping over Jerusalem for

‫ܠܐܣܟܝܡܐܽܘܠܠܒܘܫܐܽܕܕܝܪܝܘܬܐ‬ ‫ܕܘܝܪܗ‬ 260 Possibly Letter to Turoye (ed. Beck, Sermones IV, p. 30). ܽ‫ܬܗܦܘܟ‬ ‫ܽܗܢܘܽܕܝܢܽܠܦܪܕܝܣܟܽܟܕܽܙܟܝܽܐܢܬ‬.‫ܠܡܽܠܕܝܪܟܽܘܠܐܽܬܚܛܐ‬. 261 ‫ܢܟܦܘܬܐ‬ 262 ‫ܕܘܒ̈ܪܘܗܝ‬ ̱ 263 ‫ܡܢܝܚܢܐܽܕܐܠܗܐ‬ 264 ‫ܒܪܽܐܒܕܢܐ‬ 265 ‫ܒܬܘܠܘܬܗܽܕܐܠܝܐ‬ ̈ 266 ‫ܕܓܐܘܬܐ‬ ܽ‫ܥܕܝܢ‬ 267 ‫ܡܟܝܟܘܬܗܽܕܡܘܫܐ‬ 268 ‫ܡܣܪܩܘܬܗܽܕܐܠܝܫܥ‬ 269 ‫ܚܦܝܝܘܬܗܽܕܐܫܥܝܐ‬ 259

254

THE SYRIAC ORDER OF MONASTIC PROFESSION what will happen to her. 9.

The (Prophet) Daniel, man of favor,272 and the Young men, Hananiah and his companions.273

10. The Naziriteship274 and asceticism275 of John the Baptist, who has been called the Voice276 before the Word277 and who lived all his days in the wilderness. All these were prefiguring the monastic way of life.278 Behold, this way of life is truly fulfilled by excellent people who dwell in the desert in our own times. But the habit of black, that is to say dark colors, some people say it was introduced at the time of the Apostles. This is testified by: “At Cenchreae he cut his hair.”279 Others say it was introduced at the time of Abba Antony the hermit.280 Yet others say at the time of Paul the Simple.281 Some say, 282 this term for monks, (‫ܕܝ̈ܪܝܐ‬, dayroye) is taken from the name, ‫ܕܝܪܐ‬, dayro, fold 270

‫ܐܒܝܠܐ‬ ̈ ‫ܐܘܠܝܬܐ‬ 272 ‫ܕܢܝܐܝܠܽܓܒܪܐܽܕܪܓܬܐ‬ 273 Cf. Dan. 1:1–7. 274 ‫ܢܙܝܪܘܬܐ‬ 275 ‫ܥܢܘܝܘܬܐ‬ 276 ‫ܩܠܐ‬ 277 ‫ܡܠܬܐ‬ 278 ‫ܕܘܒ̈ܪܐܽܕܕܝܪܝܘܬܐ‬ 279 Acts 18:18. 280 ‫ܐܒܐܽܐܢܛܘܢܝܘܣܽܝܚܝܕܝܐ‬ 281 Paul Bedjan, Acta Martyrum et Sanctorum Syriace (Paris & Leipzig,1982), 81–87. 282 Here, the rest of the paragraph is slightly different and shorter than K] If someone asks again “From where does the term monk (‫ ܕܝ̈ܪܝܐ‬/ dayroyo) derive?” and “Where can you show it to us?” We shall tell you that from the Prophet Moses who says thus: “You guided them by your strength to your holy fold (‫ ܠܕܝܪܐ ܽܕܩܘܕܫܟ‬/ ldayro dqudšok).” And Prophet David said: “Blessed is he whom you choose and bring near, to dwell in your fold! (‫ ܒܕܝܪܟ‬/ bdayrok).” In another place he said: “For a day in your fold (‫ܒܕܝܪܟ‬, bdayrok) is better than a thousand etc.” And the term for monks, (‫ ܕܝ̈ܪܝܐ‬/ dayroye) is taken and derived from the name ‫ ܕܝܪܐ‬/ dayro (fold). 271

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255

as that “you guided them by your strength to your holy fold (ܽ‫ܠܕܝܪܐ‬ ‫ܕܩܘܕܫܟ‬, l-dayro d-qudšoḵ).”283 And as that “Blessed is he whom you choose and bring near, to dwell in your fold! (‫ܒܕܝܪܟ‬, b-dayroḵ).”284 In another place he said: “For a day in your fold (‫ܒܕܝܪܟ‬, b-dayroḵ) is better than a thousand etc.”285 9.

Chapter IX: How (by what means) monasticism is accomplished? We say that monasticism is accomplished from two things: a) from the chaste, modest and fair way adorned with all manners of virtue;286 and b) from the habit of black garments which are a sign of the saving sufferings of Christ our Light.

10.

Chapter X: On the good end The Lord, the True Light and the Glorious Radiance of Righteousness will give power, firmness, bravery, readiness, invincibility, heroism and lack of weakness to all those who apply themselves to this yoke, so that on the Day of Judgment, in which the resurrection will take place, he will cry out and say to them in his abundant mercy and kindness: “Come, O blessed of my Father, enter and inherit the kingdom prepared for you.”287 For you obeyed my will, observed my commandments, walked in my paths, and distanced yourselves from the path of the evil one. But they shall cry out to him with the companies of saints, the children of light, saying: You are righteous, O Lord, and your decrees are very right. For you reward everyone according to his deeds. Glory to you for fulfilling your unfailing promises to us. Adoration to the Son, the light of all who he sent to us to the world, and here he pities us and our wretchedness through your supplication. Praise to your Spirit the Crown of acclamations who leads us to enter Paradise. May we glorify you there, together with all those who have pleased your name. Glorified is the triune mystery who is beyond the comprehension and search of the probers, and is infinite and indivisible, now and always for ever and ever Amen. Ex. 15:13. Ps. 65:4. 285 Ps. 84:10. ̈ 286 ‫ܐܡܢܐܽܕܡܝܬܪܘܬܐ‬ 287 Matthew 25:34 283 284

256 11.

THE SYRIAC ORDER OF MONASTIC PROFESSION Here ends.288

Syriac Text ̈ ‫ܬܐܽܥܠܽܣܘܦܪܐܽܕܕܝ̈ܪܝܐܽܘܕܝܚܝܕܝܐ‬ ‫ܕܝܠܗܽܕܒܪܽܟܐܦܐܽܡ ̣ܠ‬ 291 ̈ ܽ.‫ ܩܦܠܐܘܢܽܩܕܡܝܐܽܕܡܘܕܥܽܥܠ ܽܫܡܐܽܕܕܝ̈ܪܝܐܽܘܕܝܚܝܕܝܐ‬290 1. ܽ‫ܢܽܫܩܝܠ܆ܽܡܢܽܗܝܽܕܥܡܽܐܠܗܐܽܡܕܝܪܝܢ܀‬ ‫ܽܫܡܐܽܕܕܝ̈ܪܝܐܽܡ‬.‫ܗܽܘܐܡܪܝܢܢ‬ ̣ ̈ ‫ܽܕܝ‬ ܽ‫ ܽܘܡܢ‬.‫ܚܝܕܝܐ ܽܕܝܢ܆ ܽܡܢ ܽܠܚܘܕܝܘܬ ܽܩܢܘܡܗ ܽܕܦܓܪܐ‬ ̣ ‫ܘܬܘܒ ܽܫܡܐ‬ .‫ܠܚܘܕܝܘܬܽܩܢܘܡܗܽܕܙܢܐ‬ ܽ292‫ܝܽܕܡܬܚܬܡܽܨܠܝܒܐ܀‬ ‫ ܩܦܠܐܘܢܽܕܬ̈ܪܝܢܽܥܠܽܗ‬2. ̣ ܽ‫ܽܘܡܘܕܥܽܕܡܝܬܘܬܗ‬.‫ܽܕܢܗܘܐܽܕܚܝܠܽܥܠܽܣܛܢܐ‬.‫ܬܡܝܢܽܠܗܽܒܨܠܝܒܐ‬ ‫ܚ‬ ̣ ܽ‫ܘܐܡܝܬܽܠܟܠܗܝܢܽ̈ܪܓܝܓܬܗ‬ ܽ293‫ܽܘܬܘܒܽܕܨܠܝܒ‬.‫ܕܝܫܘܥܽܫܩܝܠܽܒܩܢܘܡܗ‬ ̣ ܿ ܽ‫ ܽܕܟܠ ܽܕܠܐ‬.‫ܽܕܡܠܝ ܽܠܦܘܩܕܢܐ ܽܗܘ ܽܕܒܣܒܪܬܐ ܽܐܡܝܪ‬ ܼ ‫ ܽܘܬܘܒ܆‬:‫ܕܥܠܡܐ‬ 294 ݀ ܽ :‫ܩܠܽܨܠܝܒܗܽܘܐܬܐܽܒܬܪܗܽܠܐܽܫܘܐܽܠܗ‬ ‫ܫ‬ ܽ‫ ܩܦܠܐܘܢܽܕܬܠܬܐܽܥܠܽܣܘܦܪܐܽܕܣܥܪܗ‬3. 289

K] Here ends the interpretation of terms of monastic tonsure by Mushe bar Kepho. L] Here ends the interpretation of the mystical rites of monastic tonsure by (Mushe) bar Kepho. *Here I use C(ambridge) University Library manuscript [Add. 2918] as my basic text, and I indicate in notes the differences in British Library manuscript [Add. 21,210] identified here as L(ondon), and K(houry) manuscript belonging to Very Rev. John Khoury of New Jersey, USA. – Especially, in chapter VIII there are some quite big differences – it looks as if people added on further quotations and explanations. I am indebted to Sebastian Brock for his help in editing this manuscript. ̈ .‫ܽܬܘܒ ܽܕܝܠܗ ܽܕܡܘܫܐ ܽܒܪ ܽܟܐܦܐ‬ 289 K(houry).‫ܽܡܠܐ ܽܕܥܠ ܽܣܘܦܪܐ ܽܕܕܝ̈ܪܝܐ‬ L(ondon) ܽ ‫ܕܝܠܗ ܽܟܕ ܽܕܝܠܗ ܽܕܚܣܝܐ ܽܡܪܝ ܽܡܘܫܐ ܽܒܪ ܽܟܐܦܐ ܽܦܘܫܩܐ ܽܕܣܘܦܪܐ‬ .‫ ܕܕܝ̈ܪܝܐ‬L also adds the following short introduction: ܽ‫ܐܝܟܽܦܝܣܬܐܽܘܫܐܠܬܐ‬ ܽ‫ܽܡܟܝܠܽܒܡܠܬܐܽܢܗܝܪܬܐܽܘܩܦܝܣܬܐ‬.‫ܕܝܠܟܽܐܘܽܚܣܝܐܽܩܕܝܫܐܽܡܪܝܽܐܝܓܢܐܛܝܘܣ‬ ̈ ܽ‫ܽܕܐܦܽܠܒܨܝܪܘܬܢܽܢܚܝܠ‬.‫ܕܠܐܽܬܚܦܝܬܐܽܬܟܝܠܝܢܢܽܥܠܽܚܝܠܐܽܕܚܝܠܽܠܐܒܗܬܐܽܡܨ̈ܪܝܐ‬ ̈ ‫ ܽܕܡܘܕܥܝܢܢ ܽܥܠ ܽܥܣܪܐ‬.‫ܥܠ ܽܗܕܐ‬ ܽ‫ ܽܥܠ‬.‫ܽܩܦܠܐܐ ܽܐܘܟܝܬ ܽ̈ܪܝܫܐ ܽܕܐܝܬܝܗܘܢ ܽܗܠܝܢ‬ .‫ܣܘܦܪܐܽܕܕܝ̈ܪܝܐ‬ 290 K adds ‫ܽܩܕܡ‬ 291 K and L ‫ܡܛܠ‬ 292 K and L ‫ܒܨܠܝܒܐ‬ 293 L ‫ܕܨܠܒ‬ 294 L adds ‫ܘܕܫܪܟܐ‬ 288

‫‪257‬‬

‫‪APPENDIX‬‬

‫‪295‬‬ ‫ܽܕܫܕܐ ܽܡܢܗܽ‬ ‫ܗ ܽܒܗܝ ܽܕܡܣܦܪܝܢ ܽܣܥܪܗ ܽܘܫܕܝܢ ܽܠܗ ܽܡܢܗ‪ܽ .‬ܡܘܕܥܐ ̣‬ ‫̈‬ ‫̈‬ ‫ܡܝܬܘܬܐܽܕܚܛܗܐ‪ܽ.‬ܘܠܐܽܡܬܪܓܫܢܘܬܐܽܕܛܒܬܐ܀ܽܘܬܘܒܽܕܐܨܛܒܬܽ‬ ‫ܽܘܪܢܝܐ ܽܕܥܠܡܐ ܽܗܢܐ܀ ܽܘܬܘܒ ܽܡܘܕܥܽ‬ ‫ܽܡܝܬܐ‬ ‫̣‬ ‫ܪܝܫܗ ܽܡܢ ܽܗܘ ܽܣܥܪܐ ̣‬ ‫ܕܥܪܛܠ ܽܩܐܡ ܽܩܕܡ ܽܐܠܗܐ‪ܽ .‬ܘܠܐ ܽܡܟܣܝ ܽܽܒܫ ܽܘ ܽܣܪܝܩܐ‪ܽ .‬ܘܕܡܢ ܽܡܪܝܐܽ‬ ‫ܪܚܝܩ‪.‬‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫‪ 4.‬ܩܦܠܐܘܢ ܽܕܐܪܒܥܐ ܽܥܠ ܽܗܝ ܽܕܡܫܚܠܦܝܢ ܽܠܗܘܢ ܽܠܡܐܢܝܗܘܢ ܽܩܕܡܝܐܽ‬ ‫̈‬ ‫ܠܒܫܝܢܽܠܗܘܢܽܐܘܟܡܐ‪ܽ.‬‬ ‫ܘܡ‬ ‫‪296‬‬ ‫ܿ‬ ‫ܽܕܫܠܚܘܗܝܽ‬ ‫ܗ ܽܡܫܚܠܦܝܢ ܽܡܢܗܘܢ ܽܠܠܒܘܫܐ ܽܩܕܡܝܐ ܽܗܕܐ ܽܡܫܘܕܥܐ ‪ܼ .‬‬ ‫ܠܕܘܒܪܐ ܽܩܕܡܝܐ ܽܕܥܠܡܐ ܽܘܠܟܠܗܝܢ ܽܢܟܝ ̈‬ ‫̈‬ ‫ܽܒܝܫܐ܀ܽ‬ ‫ܠܘܬܗ ܽܘܕܘܒ̈ܪܘܗܝ‬ ‫̣‬ ‫̈‬ ‫ܽܐܒܝܠܘܬܐܽ‬ ‫ܽܐܘܟܡܐ ܽܕܡܠܒܫܝܢ ܽܠܗܘܢ ܽܠܕܝ̈ܪܝܐ ܽܡܐܪܙܝܢ܆‬ ‫̈ܡܐܢܐ ܽܕܝܢ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܽܕܐܒܝܠܝܢ ܽܐܘܟܡܐܽ‬ ‫ܘܟܡܝܪܘܬܐ ܽܕܥܠ ܽܚܛܗܝܗܘܢ‪ܽ .‬ܐܝܟܢܐ ܽܕܗܢܘܢ‬ ‫̣‬ ‫̣‬ ‫ܘܕܥܝܢܽܕܐܒܝܠܝܢ‪ܽ 298‬ܥܠܽܪܚܡܬܗܽܕܝܫܘܥܽܡܫܝܚܐ‪ܽ.‬‬ ‫ܠܒܝܫܝܢ‪297‬܀ܽܬܘܒܽܡ‬ ‫̣‬ ‫̣‬ ‫ܘܡܬܝܐܝܒܝܢ‪ܽ 299‬ܕܠܘܬܗܽܢܚܙܩܘܢ‪ܿ 300‬‬ ‫‪ܽ.‬ܕܡܠܘ‪ܽ 301‬ܗܝܽܕܐܡܝܪܐܽܒܣܒܪܬܗ‪ܽ.‬‬ ‫ܼ‬ ‫̣‬ ‫̈‬ ‫ܽܕܗܢܘܢ ܽܢܬܒܝܐܘܢ‪ܽ .‬ܘܛܘܒܝܗܘܢ ܽܠܕܒܟܝܢ̣ܽ‬ ‫ܽܠܐܒ ̣ܝܠܐ‬ ‫ܕܛܘܒܝܗܘܢ‬ ‫̣‬ ‫‪302‬‬ ‫ܕܬܢܓܚܟܘܢ‪.‬‬ ‫‪ 5.‬ܩܦܠܐܘܢܽܕܚܡܫܐܽܥܠܽܗܝܽܕܣܝܡܝܢܽܠܗܽܟܘܣܝܬܐܽܒܪܝܫܗ‪ܽ.‬‬ ‫ܗ‪ܽ .‬ܘܟܘܣܝܬܐ‪ܽ 303‬ܕܣܝܡܝܢ ܽܠܗ ܽܡܘܕܥܐ܆ ܽܥ ̣ܠܬܐ ܽܕܡܟܝܟܘܬܐ ܽܗܝܽ‬ ‫ܐܬܡܠܟ ݀‬ ‫ܬ ܽܡܠܟܘܬܐ ܽܕܫܡܝܐ‪ܽ .‬ܐܝܟ ܽܗܝ‪ܽ 305‬ܕܛܘܒܝܗܘܢܽ‬ ‫ܕܠܗ‪ܽ 304‬‬ ‫̣‬ ‫̈‬ ‫ܽܕܗܢܘܢ ܽܢܐܪܬܘܢ ܽܐܪܥܐ܀ ܽܐܝܕܐ ܽܗܝ ܽܐܪܥܐ ܽܗܕܐ‪ܽ.‬‬ ‫ܠܡܟܝܟܐ‬ ‫̣‬ ‫‪307‬‬ ‫‪306‬‬ ‫ܽܕܐܡܪ ܽܕܘܝܕ‪ܽ .‬ܘܢܪܝܡܟ ܽܠܡܐܪܬ ܽܐܪܥܐ‪ܽ .‬ܘܬܘܒ ܽ‬ ‫ܘܐܡܪܝܢܢ‪ܽ .‬ܗܝ‬ ‫̣‬ ‫̈‬ ‫ܙܕܝܩܐ ܽܝܪܬܝܢ ܽܐܪܥܐ‪ܽ .‬ܘܬܘܒ‪ܽ 308‬ܡܛܠ ܽܕܒ̈ܪܝܟܘܗܝ ܽܕܡܪܝܐ ܽܝܪܬܝܢܽ‬ ‫‪309‬‬ ‫ܐܡܪ ܽܡܪܢ ܽܕܛܘܒܝܗܘܢ ܽܠܐܝܠܝܢ ܽܕܐܬܪܕܦܘ ܽܡܛܠܽ‬ ‫ܐܪܥܐ܀ ܽܘܬܘܒ ܽ ̣‬

‫ܡܢ ‪L adds‬‬ ‫ܡܘܕܥܐ ‪L‬‬ ‫ܠܒܫܝܢ ‪297 L‬‬ ‫ܕܐܒܝܠ ‪298 L‬‬ ‫ܘܡܬܝܐܝܒ ‪299 L‬‬ ‫ܢܚܙܘܩ ‪300 L‬‬ ‫ܡܠܝ ‪301 L‬‬ ‫ܕܬܡܢ ‪302 L omits‬‬ ‫ܘ ‪303 L omits initial‬‬ ‫ܽ ‪304 Read L and K’s‬‬ ‫ܕܠܗ‬ ‫ܕܐܡܝܪܐ ‪305 L adds‬‬ ‫ܐܝܕܐܽܗܝܽܐܪܥܐܽܗܕܐ‪ܽ.‬ܘܐܡܪܝܢܢ‪306 L omits .‬‬ ‫ܘܬܘܒ ‪307 L omits‬‬ ‫ܘܬܘܒ ‪308 L omits‬‬ ‫ܒܕܘܟܬܐ ‪309 L adds‬‬ ‫‪295‬‬ ‫‪296‬‬

‫‪258‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫ܟܐܢܘܬܐ ܽܕܕܝܠܗܘܢ ܽܗܝ ܽܡܠܟܘܬܐ ܽܕܫܡܝܐ‪ܽ .‬ܗܕܐ ܽܐܪܥܐ ܽܕܡܕܟܪ ܽܠܗܽ‬ ‫ܕܘܝܕ܆‪ܽ310‬ܡܠܟܘܬܐܽܕܫܡܝܐܽܐܝܬܝܗ܀‪ܽ ܽ311‬‬ ‫ܽܡܚܘܝܐ ܽܠܗ ܽܕܗܢܐ ܽܢܛܘܪܐ ܽܗܘܽ‬ ‫ܘܬܘܒ ܽܟܘܣܝܬܐ܆ ܽܐܝܟ ܽܕܒܨܒܥܐ‬ ‫ܼܿ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܐܠܗܝܐ‪ܽ .‬ܘܐܟܙܢܐ ܽܬܘܒ ܽܕܐܡܬܝ ܽܕܗܘܐ ܽܩܪܒܐ ܽܠܡܠܟܐܽ‬ ‫ܕܦܘܩܕܢܐ‬ ‫‪312‬‬ ‫̈‬ ‫ܐܡܪ ܽܐܢܐ ܽܥܡ ܽܚܕܕܐ‪ܽ .‬ܘܡܐ ܽܕܩܝܡܝܢ ܽܣܕ̈ܪܐ ܽܚܪܝܦܐܝܬ ܽܠܩܪܒܐ ‪ܽ.‬‬ ‫ܿ‬ ‫ܝܢܽܒܙܝܢܐ‪ܽ.‬ܘܫܩܝܠܽܒܐܝܕܗܽܣܦܣܝܪܐܽܘܚܙܝܢܽ‬ ‫ܦܩܽܚܕܽܡܢܽܣܕ̈ܪܐܽܟܕܽܡܙ‬ ‫ܘܢ‬ ‫̣‬ ‫ܼ‬ ‫̈‬ ‫̈‬ ‫ܕܥܝܢܽܕܠܡܩܛܠܽ‬ ‫ܠܗܽܒܢܝܽܗܘܽܣܕܪܐܽܐܚܪܢܐܽܕܐܝܬܝܗܘܢܽܒܥܠܕܒܒܘܗܝ‪ܽ.‬ܘܝ‬ ‫̣‬ ‫ܢܦܩ‪ܽ 313‬ܘܕܢܘܒܕ‪ܽ .‬ܘܐܪܥܝܢ ܽܠܗ ܽܐܝܟܢܐ ܽܕܢܘܒܕܘܢܝܗܝ‪ܽ .‬ܐܘ ܽܢܘܒܕ ܽܐܢܘܢ‪ܽ.‬‬ ‫ܽܫܩܝܠܐ‪ܽ .‬ܡܐ ܽܕܚܙܝܢ ܽܠܗ ̈‬ ‫ܽܚܝܠܘܬܐܽ‬ ‫ܗܟܢܐ ܽܘܟܘܣܝܬܐ ܽܛܘܦܣܐ ܽܗܢܐ‬ ‫̣‬ ‫ܒܝ ̈ܫܐ ܽܠܕܝܪܝܐ ܽܕܡܙܝܢ ܽܒܗ‪ܽ .‬ܡܚܕܐ ܽܝܕܥܝܢ ܽܕܐܙܕܝܢ ܽܠܗ ܽܠܩܪܒܐܽ‬ ‫̣‬ ‫̈‬ ‫ܽܢܣܝܘܢܐܽ‬ ‫ܕܠܘܩܒܠܗܘܢ‪ܽ .‬ܘܢܦܩܝܢ ܽܠܐܘܪܥܗ ܽܕܢܩܪܒܘܢ ܽܥܡܗ ܽܒܟܠܗܘܢ‬ ‫ܨܐܽܡܬܚܙܐ‪ܽ 314‬ܠܘܩܒܠܗܘܢ܆ܽܗܐ‪ܽ 315‬ܒܗܬܝܢܽ‬ ‫ܐܽܘܡܪܝ̈ܪܐ‪ܽ.‬ܘܐܢܽܚܝ‬ ‫ܒܝ ̈ܫ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫‪316‬‬ ‫ܘܡܫܦܠܝܢ ܽܘܡܫܢܝܢ ܽܡܢ ܽܨܐܝܕܘܗܝ ‪ܽ .‬ܐܢܕܝܢ ܽܘܡܬܪܦܐ ܽܩܠܝܠ‪ܽ .‬ܡܘܒܕܝܢܽ‬ ‫ܽܒܝ ̈ܫܬܐ‪ܽ .‬ܘܝܪܬܝܢ ̈‬ ‫̈‬ ‫ܽܘܝܐ ܽܕܓܙܝܡܝܢ ܽܠܐܝܠܝܢܽ‬ ‫ܠܗ ܽܒܝܕ‬ ‫ܽܡܛܥܝܢܘܬܗܘܢ ̣‬ ‫ܿ‬ ‫ܫܐܽܫܡܫܘ‪.‬‬ ‫ܕܨܒܝܢܐܽܕܒܝ‬ ‫̣‬ ‫ܼ‬ ‫‪ 6.‬ܩܦܠܐܘܢܽܕܫܬܐ‪ܽ:‬ܥܠܽܗܝܽܕܝܗܒܝܢܽܠܗܽܨܠܝܒܐܽܥܠܽܟܬܦܗ‪ܽ.‬ܘܝܗܒܝܢܽܠܗܽ‬ ‫ܫܠܡܐܽܟܠܗܘܢܽܚܒ̈ܪܘܗܝ‪.‬‬ ‫ܽܫܠܡ ݀‬ ‫ܬܽ‬ ‫ܗ ܽܗܝܕܝܢ‪ܽ 317‬ܕܫܩܠ ܽܨܠܝܒܐ ܽܥܠ ܽܟܬܦܗ ܽܡܫܘܕܥܐ‪ܽ .‬ܕܗܐ ܽܠܡ‬ ‫̣‬ ‫݀‬ ‫ܽܘܐܬܐ ܽܒܬܪܝ܆ ܽܠܐ ܽܫܘܐܽ‬ ‫ܗܝ‪ܽ 318‬ܕܐܡܪ ܽܡܪܢ‪ܽ .‬ܕܟܠ ܽܕܠܐ ܽܫܩܠ ܽܨܠܝܒܗ‬ ‫ܽܕܐܫܠܡܽ‬ ‫ܽܬܠܡܝܕܐ܀ ܽܘܬܘܒ ܽܡܫܘܕܥ ܽܨܠܝܒܐ ܽܕܥܠ ܽܟܬܦܗ܆‬ ‫ܕܢܗܘܐ ܽܠܝ‬ ‫̣‬ ‫̣‬ ‫ܢܦܫܗ ܽܠܩܛܠܐ ܽܘܠܡܘܬܐ ܽܘܠܟܠܗܘܢ ̈‬ ‫ܽܩܝܢܕܘܢܘ ܽܡܛܠ ܽܚܘܒܗ ܽܕܡܫܝܚܐ‪ܽ.‬‬ ‫̈‬ ‫ܪܐܽܒܦܪܐܟܣܝܣܽܕܫܠܝܚܐ܀ܽܘܬܘܒܽܫܠܡܐܽܕܝܗܒܝܢܽܠܗܽ‬ ‫ܝܽܕܐܡܝ‬ ‫ܐܝܟܽܗ‬ ‫̣‬ ‫̈‬ ‫ܚܒ̈ܪܘܗܝ‪ܽ .‬ܡܘܕܥ ܽܥܠ ܽܚܕܘܬܐ ܽܕܚܕܝܘ ܽܡܠܐܟܐ‪ܽ .‬ܘܐܦ ܽܥܝ̈ܪܝ ܽܪܘܡܐܽ‬ ‫ܽܕܠܡܚܕܐ ܽܙܕܩ ܽܠܢ‪ܽ.‬‬ ‫ܽܐܡܝܪܐ‪.‬‬ ‫ܘܕܝ̈ܪܝܐ ܽܚܒ̈ܪܘܗܝ‪ܽ .‬ܐܝܟ ܽܗܝ ܽܕܒܣܒܪܬܐ‬ ‫̣‬ ‫̣‬ ‫ܘܐ܆ܽܘܐܫܬܟܚ‪.‬‬ ‫ܕܐܽܗ‬ ‫ܝܐ‪ܽ.‬ܘܐܒܝ‬ ‫ܘܐܽܘܚ‬ ‫ܬܐܽܗ‬ ‫ܕܗܢܐܽܡܝ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫̣‬

‫ܢܒܝܐ ‪L adds‬‬ ‫‪L has the following interesting cross reference to Mushe bar‬‬ ‫ܘܦܫܩܢܢܽܠܗܢܐܽܫܪܒܐܽܦܬܝܐܝܬ܆ܽܒܦܘܫܩܐܽ ‪Kepho’s Commentary on Matthew:‬‬ ‫ܕܛܘܒܢܐܽܡܬܝ‪ܽ.‬‬ ‫ܠܩܪܒܐܽܚܪܝܦܐܝܬ‪312 K .‬‬ ‫ܢܦܩ ‪313 L‬‬ ‫̣‬ ‫ܚܝܨܐܝܬܽܡܬܚܙܐ ‪ K‬ܡܬܚܙܐܽܚܝܨܐ ‪314 L‬‬ ‫ܟܕ ‪315 L adds‬‬ ‫ܨܝܕܘܗܝ ‪ L‬ܨܐܕܘܗܝ ‪316 K‬‬ ‫ܗܝܽܕܝܢ ‪317 K and L‬‬ ‫ܠܗܝ ‪318 L‬‬ ‫‪310‬‬ ‫‪311‬‬

‫‪259‬‬

‫‪APPENDIX‬‬

‫ܼܿ‬ ‫̈‬ ‫ܘܬܦܝܢܽܠܗܽܒ̈ܪܐܙܐܽܡܐܚܝܢܐ܀‪ܽ319‬‬ ‫ܝܽܕܡܫ‬ ‫‪ 7.‬ܩܦܠܐܘܢܽܕܫܒܥܐܽܥܠܽܗ‬ ‫ܽܕܐܬܢܟܣ ܽܠܗ ܽܬܘܪܐ ܽܕܦܛܡܐ ܽܘܫܪܟܐ܀ ܽܘܬܘܒ ܽܕܝܢ ܽܙܕܩܽ‬ ‫ܐܝܟ ܽܗܝ‬ ‫ܿ ̣‬ ‫ܽܕܡܣܬܦܪ ܽܕܝܪܝܐ‪ܽ .‬ܠܐ ܽܢܣܬܦܪ ܽܐܠܐ ܽܒܥܕܢܐ ܽܕܡܛܝܒܝܢܽ‬ ‫ܕܐܡܬܝ‬ ‫ܼ‬ ‫̈‬ ‫ܽܐܢܫܐ ܽܠܐ ܽ̈ܪܕܝܐ ܽܘܒܨܝ̈ܪܐ ܽܕܡܣܦܪܝܢܽ‬ ‫ܕܥܐܠܝܢ‪ܽ 320‬ܠܩܘܪܒܐ‪ܽ .‬ܘܠܘ ܽܐܝܟ‬ ‫ܠܗ ܽܫܚܝܡܐܝܬ ܽܕܠܐ ܽ̈ܪܐܙܐ‪ܽ .‬ܡܛܠ ܽܕܣܘܦܪܐ ܽܕܕܝ̈ܪܝܐ܆ ܽܚܕܐ ܽܡܢܽ‬ ‫̈ܪܐܙܢܝܬܐܽܕܟ̈ܪܝܣܛܝܢܐܽܐܝܬܝܗ‪ܽ.‬ܡܛܠܽܕܒܥܕܢܐܽܬܘܒܽܕܡܣܬܦܪܽܪܘܚܐܽ‬ ‫̈‬ ‫̈‬ ‫ܒܐܽܘܚܛܗܐܽܕܣܥܪ܀ܽ‬ ‫ܚܬܽܥܠܘܗܝ‪ܽ.‬ܘܡܕܟܐܽܠܗܽܡܢܽܟܠܗܘܢܽܚܘ‬ ‫ܩܕܝܫܐܽܢ‬ ‫݀‬ ‫ܘܣܗܕ ܽܠܗܕܐ ܽܡܪܝ ܽܣܐܘܝܪܐ ܽܡܠܦܢܐ ܽܬܐܒܝܠܝܐ ܽܕܐܡܪ‪ܽ .‬ܕܢܚܬ ܽܪܘܚܐܽ‬ ‫ܽܕܢܚܬ ܽܥܠܘܗܝܽ‬ ‫ܽܕܩܘܕ‪ܽ 321‬ܥܠܘܗܝ ܽܡܐ ܽܕܡܣܬܦܪ ܽܕܝܪܝܐ‪ܽ .‬ܐܝܟ‬ ‫̣‬ ‫ܽܐܡܪ‪ܽ :‬ܕܗܘ ܽܕܚܙܝܢܢ ܽܠܗܽ‬ ‫ܒܡܥܡܘܕܝܬܐ܀ ܽܘܡܪܝ ܽܐܟܣܢܝܐ ܽܬܘܒ‬ ‫̣‬ ‫ܒܡܥܡܘܕܝܬܐ܆ ܽܚܙܝܢܢ ܽܠܗ ܽܐܦ ܽܒܡܣܦܪܘܬܐ‪ܽ .‬ܟܐܡܬ ܽܠܡ ܽܕܒܗܘܽ‬ ‫ܥܕܢܐܽܕܡܣܬܦܪܽܣܥܪܐܽܡܢܽܪܝܫܗܽܕܕܝܪܝܐܽܐܘ ܽܕܕܝܪܝܬܐ܆ܽܒܗܘܽܥܕܢܐܽ‬ ‫̈‬ ‫̈‬ ‫ܘܕܝܬܐܽܘܥܠܽ̈ܪܐܙܐܽܐܠܗܝܐܽܢܚܬܽ‬ ‫ܘܽܕܥܠܽܡܝܐܽܕܡܥܡ‬ ‫ܪܘܚܐܽܩܕܝܫܐܽܗ‬ ‫‪322‬‬ ‫ܡܐܽܩܕܝܫܐܽܠܒܫ ܽ‬ ‫ܘܽܕܐܣܟܝ‬ ‫ܘܡܩܕܫܽܠܗܘܢ‪ܽ.‬ܗܟܢܐܽܬܘܒܽܢܚܬܽܥܠܽܗ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܘܒܐܽܘܚܛܗܐ‪.‬‬ ‫ܪܩܽܠܗܽܡܢܽܟܠܗܘܢܽܚ‬ ‫ܘܡܩܕܫܽܠܗܽܘܡ‬ ‫‪ 8.‬ܩܦܠܐܘܢ ܽܕܬܡܢܝܐ ܽܕܡܚܘܐ ܽܕܐܝܢܐ ܽܩܕܝܡ ܽܕܘܒܪܐ ܽܕܕܝܪܝܘܬܐܽ‬ ‫ܠܐܣܟܝܡܐܽܐܘܽܐܣܟܝܡܐܽܩܕܝܡܽܠܕܘܒܪܐܽܕܕܝܪܝܘܬܐ܀ܽ‬ ‫ܪܝܢܢܽܕܕܘܒܪܐܽܕܕܝܪܝܘܬܐܽܩܕܝܡܽܠܐܣܟܝܡܐܽܘܠܠܒܘܫܐܽܕܕܝܪܝܘܬܐ‪ܽ.‬‬ ‫ܘܐܡ‬ ‫̈‬ ‫ܘܝܕܝܥܐܽܗܕܐܽܡܢܽܥܠܬܐ܀ܽܚܕܐܽܡܢ܆ܽܕܘܝܪܗܽܕܐܕܡܽܕܒܦܪܕܝܣܐܽܩܕܡܽ‬ ‫̣‬ ‫ܕܢܚܛܐ‪ܽ.‬ܘܠܗܕܐܽܡܫܪܪܽܡܪܝܽܐܦܪܝܡ‪ܽ323.‬ܕܕܝܪܝܐܽܚܬܝܬܽܬܡܢ܀ ܽ‬ ‫̣‬ ‫ܘܽܕܫܦܪܽܠܐܠܗܐܽܒܕܘܒ̈ܪܘܗܝ܀ܽ ܽ‬ ‫ܕܬ̈ܪܬܝܢܽܕܝܢ܆ܽܡܢܽܢܟܦܘܬܗܽܕܢܘܚ‪ܽ.‬ܗ ̣‬ ‫ܽܡܢܝܚܢܐ ܽܕܐܠܗܐ ܽܕܡܢ ܽܫܘܦܪܐܽ‬ ‫ܕܬܠܬ ܽܬܘܒ܆ ܽܘܙܕܝܩܘܬܗ ܽܕܚܢܘܟ ܽܗܘ‬ ‫̣‬ ‫ܽܘܢܝܚܐܝܬ ܽܠܦܪܕܝܣܐ ܽܕܢܕܝܪ ܽܒܗ‪ܽ .‬ܥܕܡܐܽ‬ ‫ܕܙܕܝܩܘܬܗ܆ ܽܕܒܪܗ‬ ‫ܽܫܦܝܥܐܝܬ ̣‬ ‫̣‬ ‫ܠܡܐܬܝܬܗܽܕܒܪܽܐܒܕܢܐ܀ܽ ܽ‬ ‫ܕܐ̈ܪܒܥ ܽܓܝܪ܆ ܽܘܒܬܘܠܘܬܗ ܽܕܐܠܝܐ ܽܕܥܡ ܽܚܢܘܟ ܽܕܒܪܗ ܽܠܥܕܝܢܽ‬ ‫̈‬ ‫ܕܓܐܘܬܐܽܥܠܽܕܢܨܚܽܒܒܬܘܠܘܬܐ‪ܽ ܽ.‬‬ ‫ܿ‬ ‫̈‬ ‫̈‬ ‫ܠܠܽܗܘܐܽܐܦܝܢܽ‬ ‫ܘܽܕܥܡܽܡܪܝܐܽܡ‬ ‫ܕܚܡܫܽܓܝܪ܆ܽܘܡܟܝܟܘܬܗܽܕܡܘܫܐܽܗ‬ ‫ܼ‬ ‫̈‬ ‫ܒܐܦܝܢ‪ܽ.‬ܐܟܡܐܽܕܥܬܝܩܬܐܽܡܫܘܕܥܐ‪ܽ.‬ܘܡܢܽܡܪܝܐܽܐܬܥܦܝܽܒܛܘܪܐ‪ܽ.‬‬ ‫̈‬ ‫ܥܠܽܕܢܨܚܽܒܡܟܝܟܘܬܐܽܟܠܗܘܢܽܝܘܡܘܗܝ܀ܽ ܽ‬ ‫̈‬ ‫ܽܕܒܚܝܘܗܝ ܽܡܕܡ ܽܠܐ ܽܩܢܐ‪ܽ.‬‬ ‫ܕܫܬ‪ܽ .‬ܘܡܣܪܩܘܬܗ ܽܕܐܠܝܫܥ ܽܢܒܝܐ ܽܫܪܝܪܐ‪.‬‬ ‫ܐܠܐܽܐܢܽܕܚܠܬܽܡܪܝܐ܀ܽ ܽ‬ ‫̈‬ ‫ܡܚܝܢܐ ‪K‬‬ ‫ܕܥܐܠܝܢܽܘܡܛܝܒܝܢ ‪L‬‬ ‫ܩܕܝܫܐ ‪321 L‬‬ ‫ܠܒܫ ‪322 L‬‬ ‫ܡܠܦܢܐ ‪323 K adds‬‬ ‫‪319‬‬ ‫‪320‬‬

‫‪260‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫̈‬ ‫ܽܒܓܠܝܢܐ‪ܽ .‬ܕܒܩܘܪܐ ܽܘܚܘܡܐܽ‬ ‫ܕܫܒܥ‪ܽ .‬ܚܦܝܝܘܬܗ ܽܕܐܫܥܝܐ ܽܗܘ ܽܬܡܝܗ‬ ‫̈‬ ‫ܠܟܽܗܘܐܽܒܝܢܬܽܒܢܝܽܐܝܣܪܐܝܠ܀ܽ ܽ‬ ‫ܚܦܝܝܽܡܗ‬ ‫̈‬ ‫ܽܐܒܝܠܐ ܽܽܐܝܬܘܽ ܽܗܘܐ‪ܽ.‬‬ ‫ܽܕܐܡܝܢܐܝܬ‬ ‫ܕܬܡܢܐ‪ܽ .‬ܕܐܪܡܝܐ ܽܢܒܝܐ ܽܗܘ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫ܽܕܥܬܝܕ ܽܕܢܓܕܫܽ‬ ‫ܘܐܘܠܝܬܐ ܽܐܡܪ ܽܗܘܐ ܽܟܕ ܽܒܟܐ ܽܥܠܽ ܽܐܘܪܫܠܡ‪ܽ .‬ܕܡܐ ̣‬ ‫ܠܗ܀ ܽ‬ ‫̈‬ ‫ܓܒܪܐܽܕܪܓܬܐܽܘܛܠܝܐܽܕܒܝܬܽܚܢܢܝܐ܀ܽ ܽ‬ ‫ܕܬܫܥ‪ܽ.‬ܕܢܝܐܝܠ‪ܽ324‬‬ ‫ܕܥܣܪ܆ܽܢܙܝܪܘܬܗܽܘܥܢܘܝܘܬܗܽܕܗܘܽܩܠܐܽܕܩܕܡܽܡܠܬܐܽܐܫܬܡܗܽܝܘܚܢܢܽ‬ ‫ܡܥܡܕܢܐ‪ܽ .‬ܗܘ ܽܕܟܠܗܘܢ ̈‬ ‫ܽܝܘܡܘܗܝ ܽܒܡܕܒܪܐ ܽܥܡܪ ܽܗܘܐ‪ܽ .‬ܗܠܝܢ ܽܡܢܽ‬ ‫ܟܠܗܘܢܽܕܘܒ̈ܪܐܽܕܕܝܪܝܘܬܐܽܨܝܪܝܢܽܗܘܘ‪ܽ.‬ܘܕܘܒ̈ܪܐܽܗܠܝܢܽܗܐܽܒܙܒܢܐܽܕܝܠܢܽ‬ ‫̈‬ ‫ܐܢܫܐܽܡܝܬ̈ܪܐܽܗܠܝܢܽܕܒܡܕܒܪܐܽܥܡܪܝܢ‪ܽ.‬ܓܡܪܝܢܽܠܗܘܢܽܒܩܢܘܡܗܘܢܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܫܪܝܪܐܝܬ‪ܽ .‬ܐܠܐ ܽܐܣܟܝܡܐ ܽܕܠܒܘܫܐ ܽܐܘܟܡܐ ܽܐܘܟܝܬ ܽܫܚܝܡܐ܆ܽ‬ ‫ܝܢ܆ܽܕܒܙܒܢܐܽܕܫܠܝܚܐܽܥܠ‪ܽ.‬ܘܣܗܕܐܽܗܝܽܕܐܡܪ‪ܿ ܽ.‬‬ ‫̈‬ ‫̈‬ ‫ܕܣܦܪܽܪܝܫܗܽ‬ ‫ܐܡܪܝܢܽܐܢܫ‬ ‫̣‬ ‫ܼ‬ ‫̣‬ ‫‪325‬‬ ‫ܒܩܢܟܪܐܣ܀ ܽܐܚ̈ܪܢܐ ܽܓܝܪ ܽܐܡܪܝܢ ܽܕܒܙܒܢܐ ܽܕܐܒܐ ܽܐܢܛܘܢܝܘܣܽ‬ ‫ܝܚܝܕܝܐ܀ܽܐܚ̈ܪܢܐܽܕܝܢܽܐܡܪܝܢ܆ܽܕܒܙܒܢܐܽܕܦܘܠܐ‪ܽ 326‬ܦܫܝܛܐ‪327‬܀ܽܘܗܢܐܽ‬ ‫̈‬ ‫ܡܢܽܫܡܐܽܕܕܝܪܐܽܐܢܫܝܢܽܐܡܪܝܢܽܐܝܟܽܕܕܒܪܬܽ‬ ‫ܫܡܐܽܕܕܝ̈ܪܝܐܽܢܣܝܒ‪ܽ 328‬‬ ‫̣‬ ‫ܒܬܘܩܦܟܽܠܕܝܪܐܽܕܩܘܕܫܟ‪ܽ.‬ܘܐܝܟܽܗܝܽܕܛܘܒܘܗܝܽܠܡܽܕܨܒܐܽܐܢܬܽܒܗ܆ܽ‬ ‫ܽܐܡܪ‪ܽ .‬ܡܛܠܽ‬ ‫ܘܡܩܪܒ ܽܐܢܬ ܽܠܗ‪ܽ .‬ܕܢܥܡܪ ܽܒܕܝܪܟ‪ܽ .‬ܘܒܕܘܟܬܐ ܽܐܚܪܬܐ‬ ‫̣‬ ‫ܕܛܒܽܗܘܽܚܕܽܝܘܡܽܒܕܝܪܟܽܡܢܽܐܠܦܽܘܫܪܟܐ‪.‬‬ ‫ܕܡܢܽܡܘܢܽܡܫܬܡܠܝܐܽܕܝܪܝܘܬܐ܀ܽ‬ ‫‪ 9.‬ܩܦܠܐܘܢܽܕܬܫܥܐܽ ̣‬ ‫ܐܡܪܝܢܢ‪ܽ.‬ܕܕܝܪܝܘܬܐܽܗܟܝܠܽܡܢܽܬ̈ܪܬܝܢܽܡܫܬܡܠܝܐ‪ܽ.‬ܡܢܽܕܘܒܪܐܽܢܟܦܐܽ‬ ‫̈‬ ‫ܽܐܡܢܐ ܽܕܡܝܬܪܘܬܐ܀ ܽܘܡܢܽ‬ ‫ܘܟܚܝܕܐ ܽܘܫܦܝܪܐ ܽܕܡܨܒܬ ܽܒܟܠܗܘܢ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܽܐܘܟܡܐܽܕܐܝܬܝܗܘܢܽܫܘܘܕܥܐܽܕܚܫܘܗܝܽܦ̈ܪܘܩܝܐܽ‬ ‫ܐܣܟܝܡܐܽܕܠܒܘܫ‬ ‫‪329‬‬ ‫ܕܡܫܝܚܐܽܢܘܗܪܢ‪.‬‬ ‫ܢܒܝܐ ‪L adds‬‬ ‫‪ later.‬ܕܣܦܪܽܣܥܪܗܽܒܩܢܟܪܐܘܣ ‪L puts‬‬ ‫ܝܚܝܕܝܐ ‪326 L adds‬‬ ‫ܦܫܝܛܐ ‪327 K omits‬‬ ‫‪ later, at the end of the‬ܫܡܐܽܕܕܝ̈ܪܝܐܽܡܢܽܫܡܐܽܕܕܝܪܐܽܢܣܝܒ ‪328 K puts‬‬ ‫ܘܐܢ ܽܐܢܫ ܽܡܗܦܟ ܽܘܐܡܪ‪ܽ :‬ܕܡܢ ܽܐܝܟܐ ܽܢܣܝܒ ܽܫܡܐ ܽ ‪paragraph, as follows:‬‬ ‫ܕܕܝܪܐܽܘܡܢܽܐܝܟܐܽܡܚܘܝܢܽܐܢܬܘܢܽܠܢ‪ܽ.‬ܚܢܢܽܕܝܢܽܐܡܪܝܢܢܽܠܟܘܢ܆ܽܡܢܽܡܘܫܐܽܢܒܝܐܽ‬ ‫ܕܐܡܪ ܽܗܟܢܐ‪ܽ .‬ܕܒܪܬ ܽܒܬܘܩܦܟ ܽܠܕܝܪܐ ܽܕܩܘܕܫܟ‪ܽ .‬ܘܕܘܝܕ ܽܢܒܝܐ ܽܐܡܪ‪ܽ :‬ܕܛܘܒܘܗܝ ܽܠܡܽ‬ ‫ܽܐܡܪ‪ܽ.‬‬ ‫ܕܨܒܐ ܽܐܢܬ ܽܒܗ܆ ܽܘܡܩܪܒ ܽܐܢܬ ܽܠܗ‪ܽ .‬ܕܢܥܡܪ ܽܒܕܝܪܟ‪ܽ .‬ܘܒܕܘܟܬܐ ܽܐܚܪܬܐ‬ ‫̣‬ ‫ܡܛܠܽܕܛܒܽܗܘܽܚܕܽܝܘܡܽܒܕܝܪܟܽܡܢܽܐܠܦ‪ܽ.‬ܘܫܡܐܽܕܕܝ̈ܪܝܐܽܡܢܽܫܡܐܽܕܕܝܪܐܽܢܣܝܒܽ‬ ‫‪ Here (in C), the rest of the paragraph is slightly different and‬ܘܡܝܬܝ‪.‬‬ ‫‪shorter than K. L puts the information at the very end under the follow‬‬‫ܽܡܛܠܽܫܡܐܽܕܕܝܪܐܽܕܡܢܽܐܝܟܐܽܢܣܝܒ‪ing separate subheading:.‬‬ ‫ܢܘܗܪܢ ‪329 K omits‬‬ ‫‪324‬‬ ‫‪325‬‬

‫‪261‬‬

‫‪APPENDIX‬‬

‫‪ 10.‬ܩܦܠܐܘܢܽܕܥܣܪܐܽܥܠܽܫܘܠܡܐܽܛܒܐܽ‬ ‫ܽܗܘ ܽܢܬܠܽ‬ ‫ܗ‪ܽ .‬ܕܡܪܝܐ ܽܢܘܗܪܐ ܽܫܪܝܪܐ ܽܘܨܡܚܐ‬ ‫̣‬ ‫ܽܫܒܝܚܐ ܽܕܙܕܝܩܘܬܐ‪̣ .‬‬ ‫ܿ ܼܚܝܠܐ ܽܘܚܝܨܘܬܐ ܽܘܩܪܒܬܢܘܬܐ ܽܘܙܪܝܙܘܬܐ ܽܘܠܐ ܽܡܙܕܟܝܢܘܬܐܽ‬ ‫ܘܓܢܒܪܘܬܐ ܽܘܠܐ ܽܪܦܝܘܬܐ‪ܽ .‬ܠܟܠܗܘܢ ܽܐܝܠܝܢ ܽܕܠܢܝܪܐ ܽܗܢܐ ܽܡܬܩܪܒܝܢ܆ܽ‬ ‫ܐܝܟܢܐ ܽܕܒܝܘܡܐ ܽܕܕܝܢܐ ܽܕܒܗ ܽܗܘܐ ܽܢܘܚܡܐ‪̣ ܽ .‬ܢܩܥܐ ܽܘܢܐܡܪ ܽܠܗܘܢܽ‬ ‫ܽܘܕܒܣܝܡܘܬܗ‪ܽ .‬ܕܬܘ ܽܥܘܠܘ ܽܒ̈ܪܝܟܘܗܝ ܽܕܐܒܝܽ‬ ‫ܒܣܘܓܐܐ ܽܕ̈ܪܚܡܘܗܝ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܽܘܦܘܩܕܢܝ ܽܢܛܪܬܘܢܽ‬ ‫ܽܕܨܒܝܢܝ‬ ‫ܘܝܪܬܘ ܽܡܠܟܘܬܐ ܽܕܡܛܝܒܐ ܽܠܟܘܢ‪.‬‬ ‫ܘܥܒܕܬܘܢ ܽܘܒܐܘ̈ܪܚܬܝ ܽܪܕܝܬܘܢ‪ܽ .‬ܘܡܢ ܽܐܘܪܚܐ ܽܕܒܝܫܐ ܽܐܪܚܩܬܘܢ‪ܽ.‬‬ ‫̣‬ ‫ܐܽܕܩܕܝܫ ̈‬ ‫̈‬ ‫̈‬ ‫ܐܽܒܢܝܽܢܘܗܪܐ‪ܽ.‬ܕܙܕܝܩܽܐܢ̱ܬܽܡܪܝܐܽ‬ ‫ܢܘܢܽܥܡܽܟܢܫ‬ ‫ܘܢܩܥܘܢܽܠܗܽܗ‬ ‫̈‬ ‫̈‬ ‫ܽܥܒܕܘܗܝ‪ܽ .‬ܠܟ ܽܽܫܘܽܽ‬ ‫ܽܕܝܢܝܟ‪ܽ .‬ܕܦܪܥ ܽܐܢܬ ܽܠܟܠܢܫ ܽܐܝܟ‬ ‫ܘܛܒ ܽܬܪܝܨܝܢ‬ ‫‪330‬‬ ‫̈‬ ‫̈‬ ‫ܼܿ‬ ‫ܕܫܡܠܝܬ ܽܨܐܕܝܢ ܽܫܘܘܕܝܝܟ ܽܠܐ ܽܕܓܠܐ‪ܽ .‬ܘܣܓܕܬܐ ܽܠܒܪܐ ܽܢܘܗܪܐܽ‬ ‫‪334‬‬ ‫‪333‬‬ ‫‪332‬‬ ‫‪331‬‬ ‫ܿ‬ ‫ܕܟܠܽܕܫܠܚܟ ܽܨܐܕܝܢ ܽܠܒܪܝܬܐܽܘܗܪܟܐܽܚܐܢܽܐܢܬ ܽܠܕܘܝܘܬܢ ܽ‬ ‫ܼ‬ ‫̈‬ ‫ܠܣܐܽܕܗܘܽܡܗܕܐܽܠܢܽ‬ ‫ܒܝܕܽܡܬܟܫܦܢܘܬܐܽܕܝܠܟ‪ܽ.‬ܘܠܪܘܚܐܽܕܝܠܟܽܟܠܝܠܽܩܘ‬ ‫̣‬ ‫ܽܕܫܦܪܘ ܽܠܫܡܟ‪ܽ.‬‬ ‫ܠܦܪܕܝܣܐ ܽܕܢܥܘܠ ܽܠܗ‪ܽ .‬ܘܢܫܒܚܟ ܽܬܡܢ ܽܥܡ ܽܟܠܗܘܢ ̣‬ ‫̈‬ ‫ܫܒܝܚܽܪܐܙܐܽܬܠܝܬܝܐܽܕܡܢܽܒܨܘܝܐܽܠܐܽܡܬܕܪܟܽܘܠܐܽܡܬܥܩܒܽܘܠܐܽ‬ ‫ܡܣܬܝܟܽܘܠܐܽܡܬܦܠܓܽܗܫܐܽܘܒܟܠܙܒܢܽܘܠܥܠܡܽܥܠܡܝܢܽܐܡܝܢ‪.‬‬ ‫‪335‬‬ ‫‪ 11.‬ܫܠܡ‪:‬‬

‫ܨܐܝܕܝܢ ‪ L‬ܠܘܬܢ ‪K‬‬ ‫ܕܐܫܬܠܚ ‪ L‬ܕܐܬܐ ‪K‬‬ ‫ܨܐܝܕܝܢ ‪332 L‬‬ ‫‪ L omits‬ܠܢ ‪333 K‬‬ ‫ܘܠܕܘܝܘܬܢ ‪334 K‬‬ ‫ܫܠܡ ܽܦܘܫܩܐ ܽܕ̈ܪܐܙܢܝܬܐ ܽܕܣܘܦܪܐ ܽܕܕܝ̈ܪܝܐ ܽܕܒܪ ܽܟܐܦܐ‪ܽ .‬ܡܪܢ ܽܥܕܪ ܽ ‪335 L‬‬ ‫̈‬ ‫ܫܠܡܽܦܘܫܩܽܡܠܐܽܕܣܘܦܪܐܽܕܕܝ̈ܪܝܐܽܕܥܒܝܕܽܠܡܘܫܐܽܒܪܽܟܐܦܐ‪ K .‬ܠܟܬܘܒܐܽܐܡܝܢ‪.‬‬ ‫‪330‬‬ ‫‪331‬‬

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THE SYRIAC ORDER OF MONASTIC PROFESSION

APPENDIX 8 Mushe Bar Kepho’s Homily on Monastic Profession (Vat. Syr. 51) English Translation Again the Homily said by Mushe, the Bishop of Raman who is called Bar Kepho. It is read to those who are newly clothed in the holy monastic habit, after completing the service of their clothing First of all, those who, for the sake of God, come to receive the monastic habit must have true faith in the Father and the Son and the Holy Spirit, and believe in the promises and assurances of the same living God, which he assured and promised to those who love him: “What no eye has seen, nor ear heard, nor the heart of man conceived,”336 as the divine Apostle said. For, if they have no true faith in his promises, in vain hope is their labor. Anyone who does service expects something from his work; and nobody works for others without expecting some return for his labor; either in the hope of obtaining a visible return and reward, or an invisible one not passing away. Similarly, the athletes who enter the contest and wage combat with all their strength in the hope of victory, strive after the rewards promised to them. However, those who look for the reward beyond, the life and happiness of the future, and strive with a sure hope of what they will obtain, press on to labor in the spiritual vineyard. As we have already said, faith is the foundation for those who come to the monastic life, faith by which they believe in the promises and assurances given by our Good God, whose holy words are very truth and holy, as when he said: “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your soul.”337 The true disciples heard this call and left the world and all that is in it, and followed him. They freed themselves from the world and the battering of sin. They put faith in the holy word which proclaims: “Every one who has leaves parents or brothers or children, houses or lands for my name’s

336 337

1 Cor. 2:9. Matt. 11:28–29.

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sake, will inherit eternal life.”338 On account of his true promises and unfailing assurance, those whose minds had been enlightened and received the help of grace, left parents and family and kin, took up the cross and followed him, according to the commandment he gave: “Whoever does not bear his own cross and come after me, cannot be my disciple.”339 The cross here means mortification of the things of the world, disgrace, shame and persecution from people. When the disciples heard these words and believed them to be true, without any fear they set out on that narrow and straight road, leaving for the sake of his Holy Name and of the good rewards he promised, parents, brothers and relations, riches and worldly possessions and all kinds of passing pleasures. They chose hardship rather than rest, disgrace rather than honor, relinquishment of acquaintances rather than nearness of relationships, the troubles of peregrination and of vexation from close relations as well as strangers. “Nothing could separate them from the love of Christ, neither sword, nor fire, nor terrors and threats, nor all kinds of temptations that befell to them.”340 “They made their dwelling in deserts, on mountains and in caves,”341 preferring them to the cities and the kings’ palaces. With the beasts of the wilderness they fed on any kind of herb and drank water from the stream. They wore a poor garment and rough clothing, and chose the hardships of pilgrim life. Such are the things that must be considered, such are the ways of life that must be imitated, by those who seek the Lord and come to the monastic life in response to his promises. Let them not come to religious life as to a life of ease or with a double mind. They should rather accept the word of Scripture which says: “My son, if you come forward to serve the Lord, prepare yourself for temptations.”342 “Do not come to him with a divided heart.”343 Come to him bravely, like a courageous soldier who joins battle so as to defeat his enemy. “For our adversary,” as it is written, “prowls around like a roaring

Matt. 19:29. Luke 14:27. 340 Cf. Rom. 8:35–39. 341 Heb. 11:38. 342 Sir. 2:1. 343 Sir. 1:30. 338 339

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THE SYRIAC ORDER OF MONASTIC PROFESSION

lion, seeking someone to devour.”344 “This warfare,” beloved, “is not with flesh and blood but with the rulers and powers of darkness,”345 as the divine Apostle taught us. As those who stand in the arena of battle do not leave their armour, nor sit down to rest or sleep, but remain vigilantly on attention all through their encounter lest they be wounded by their adversaries, so must the monk be clothed in the habit which is as the breastplate or cuirass put on by a soldier. On his head is the hood which stands for a helmet. And he is clothed with the outer garment in the form of a shield. Let his vigilant mind be like a sword and a spear which annihilate his adversaries. Let him not relax or be negligent, even only a single moment, because the Enemy does not sleep or relent from fighting. He even wages war with monks more than with other people because they keep their soul for God and are clothed in the habit of combatants. The demons fight against them, alluring them with pleasures of the flesh and many varieties of foul passions, in order to catch them like birds with bait. However when they see the monk vigilant and well on his guard, assiduous in fasting, in prayer, in vigils, scorning the worldly enjoyments and delights, running away from all worldly pleasures, cautious and diligent in keeping and fulfilling all the life-giving commands of Christ God, the demons are defeated. They are put to flight by him and scattered, like the Egyptians who were drowned in the sea by the heartfelt prayer of Moses the Great and the Israelite People. Therefore see, beloved, as you have readily offered yourself and have been clothed in this holy habit, bending your neck to the gentle and sweet yoke of Christ God, rise earnestly, watching over yourself, work the pure work of righteousness, understanding and believing that your work is offered to God and that the reward will come to you from him, and he will recompense you, on the great day of judgment, a judgment of divine equity. Consequently, dear brother, always remember that you will have to stand in God’s fearful tribunal, do not forget the river of fire awaiting the wicked and the demons, the gnashing of teeth, the outer darkness, the hands and feet in chains, the unavailing lamentations, the interminable troubles, 344 345

1 Pet. 5:8. Eph. 6:12.

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the coming intolerable shame when all evil actions of those who committed them will be revealed. On account of all these, dear man who have offered yourself for the service of God, you must by all means have true humility, and above all in the heart, so that, as it is written, “you may think of yourself only as dust and ashes and as vermin,”346 and that you are the meanest and most contemptible of men. Meditate constantly on the lives of the saints and imitate them. Learn humility from Moses, who while “he was greater and superior to all the People”347 “was more humble than all of them in the heart.”348 Above all listen to Christ saying, “Learn from me that I am gentle and humble of heart and you will find for yourselves rest and perfect peace.”349 Learn purity and obedience from John, righteousness from Elijah, truth from Elisha, renunciation from the Apostles, patience from Job, and forbearance from David and follow the examples of all the holy fathers. Further learn the commandment given by God to a father who had asked him, “What should I do?”350 And the answer came to him, “Flee from the world and persevere in silence and quiet.”351 Hate, reject, cast away, expel and avoid carefully perverseness, temerity, impurity, intemperance and drunkenness, worldly chatter and unseemly laughing, as well as calumny of the brothers. Remember and never forget that one must have true faith and truth in one’s words and one’s heart, and chastity of body. The monk should always be gentle and peaceful so that he may be the dwelling place of God who said, “To whom shall I look and where shall I dwell? But in him, who is quiet, gentle and who is in awe of my word.”352 “Friendship with this world is enmity with God,”353 as it has been written; because a servant cannot serve two masters, as the Lord himself said: “You cannot

Gen. 18:27; Sir. 17:31; Job 25:6; Ps. 22:6; Isa. 41:14. Deut. 34:10. 348 Num. 12:3. 349 Cf. Matt. 11:29. 350 Paulus Bedjan (ed.) AMS VII, 444. 351 Ibid. 459. 352 Isa. 66:2. 353 Jam. 4:4. 346 347

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serve God and mammon.”354 Therefore, O monk, always remember these commandments and pray, cry out and make supplication day and night, asking God to come to your help, that he may give you assistance in your contest; for without God’s help virtues cannot be practiced. Have kindness for all, true love, compassion and gentleness for all the brothers with whom you live. Keep faithfully all rules and holy monastic observances, as you were instructed during your monastic formation, lest you be the cause of the abolition of one of the rules established by the fathers for which you will be reprehended in Christ’s tribunal, on the fearful Day of Judgment. Always run at the sound of the bell repeating to yourself the word of the Psalmist: “I rejoiced when they told me, we shall go to the house of God.”355 Go with joy and fulfill your service with your mind devoted to God and attentive to the books which are read. Lower your eyes to the ground with modesty and gravity, lest by looking here and there your mind be distracted and you gather nothing from the labor of the divine office. Be further joyfully obedient and follow the directions of your spiritual father and of the elder whom you choose as your guide in this holy life. God’s grace will be with you and all of us, because we also pray for you, and we turn to Christ himself that he may be your helper, and deliver you from evil, be at your side, guard you and strengthen you. And may he bless your monkhood, and keep and guard your holy habit free from stain, “drawing you into safety from the evil snares of the Adversary and his flaming arrows.”356 And may he grant you the strength to keep his commands, so that you always do his will. Amen.357 Matt. 6:24. Ps. 121:1. 356 Eph. 6:16. 357 Bishop Dolabani in his manuscript, The Book of Cheirotonias or Priestly Ordinations, p. 260 provides the following information in the footnote: “In the Iberian [Georgian] manuscript, this homily is cut into two parts: The first one ends here and says this is the first part of the homily which is being read before being clothed in the holy monastic habit. From here onwards, it follows the second part of the homily concerning the charisms of the holy monastic profession. In this manuscript [of Mor 354 355

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Understand now, my son, and with you all those who listen here, what is the monastic charism and the principles of its way of life. The monastic life is older than the clothing in the monastic habit, because in ancient times there was yet no habit, though quite a few lived the chaste monkhood in their life: Enoch, Noah, Melchizedek, Moses. Joshua bar Nun, Elijah, Elisha, Jeremiah, Daniel and many like them. Though in their time this habit was not given they nevertheless lived in continence, in abstinence, in uprightness, justice and holiness; and quite a few of them kept virginity in the body. And when Christ the Savior of all appeared, John the Baptist, the Holy Apostles and the Evangelists and their followers were endowed with the same holy monastic charism and, with it, lived for God. Then the Lord God himself together with other graces gave this habit, the dress of the monk in the time of Anthony the Great. And all those who wore it and were worthy of it were called monks and the houses where they lived, monasteries, words referring to the austerity of their life. Monastery (‫ ܕܝܪܐ‬/ dayro) is understood as a sheepfold (‫ ܛܝܪܐ‬/ ṭyoro) since it is not a city, nor a town, but a spiritual fold. Just as the sheepfold protects the sheep from the wolves, similarly the monastery protects the spiritual sheep from the spiritual wolves. Monk (‫ ܕܝܪܝܐ‬/ dayroyo) means one who lives in a monastery (‫ ܛܝܪܝܐ‬/ ṭyoroyo), one who belongs to a monastery and therefore does not reside in a city or a town, nor is he called a city dweller or a town dweller. The definition of monkhood is, vehement curbing of nature. Indeed the monk must always check nature, fight against and reject all that nature seeks according to the flesh, restraining the body by fasting, prayer, vigils and divine office. By the stripping by which he is stripped, he who comes to become a monk and puts off his old garment, gets rid of and puts off the old man. By the outstretching of his arms in the form of a cross he shows that he follows Christ God who stretched out his hands on a cross. When he says, I wish to draw near to God; he gives testimony about himBarsawmo Monastery copied by Bishop Mor Yuhanon, the disciple of Patriarch Mor Athanasius] it is one piece. In that one there are more stories than this.”

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self that he has run spontaneously to take this holy yoke without compulsion. When he is sealed by the celebrant/priest with the sign of the cross on his forehead he becomes dreadful to the evil demons who take flight and tremble at the power of the adorable Cross. The tonsure also shows the marvel that he has cast away the mortality attached to sin. Realize this, O monk, and know that by the change of your dress, once you are clothed in the habit, you have to change your worldly ways for a good and spiritual way of life. By the austerity of your habit you are expected to be in constant mourning so that you may attain the great beatitude proclaimed in these words, “Blessed are the mournful, for they shall be comforted.”358 The hood which is a spiritual helmet signifies the mockery and derision which you will have to suffer for Christ who said, “Blessed are you when you suffer insults and persecution for my sake.”359 Further the hood which is narrow at the top and broad at the end signifies that the beginning of the novitiate is straight and narrow, but later it brings relief and rest. As for the girdle or belt, it tells you to be ready for battle with the demons. Indeed, just as those who are about to wage battle in bodily combat courageously stand wearing their amour, similarly the spiritual combatant, having his loins girded with the spirit, must always be, as our Lord said, “Let your loins be girded and your lamps burning.”360 Further the belt also signifies the bridling of passions of married life and fornication, which are seated in the loins. Hence the monk does not undo his belt neither by day nor when sleeping at night. By the sandals which the monk who receives the habit wears is signified that he starts anew to proceed on the way of sanctity, so that he may tread upon all the powers of the Accuser who has been described as serpents and scorpions. By the cross which he carries on his shoulder he shows that he further Matt. 5:5. Matt. 5:11. 360 Luke 12:35. 358 359

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dedicates himself to fulfill the commandment of Christ who said, “Take up the cross and follow me.”361 And as Christ carried the cross when he was led out Jerusalem, similarly the monk carries the cross of shame while leaving worldliness. And again the washing of his feet with water signifies that he is purified from the dirt and stain of sin and set free from the poison of the spiritual dragon. And as the feet of the holy Apostles were washed in the room of Mysteries by our Savior to be sent to proclaim the gospel in the world, so also is the monk whose feet are washed in this divine Mystery. By the peace which is given him by all brothers is signified the peace of the heavenly powers rejoicing over a sinner who repents. Knowing these Mysteries, let us all give glory to Christ God and to his Father and to his Holy Spirit, for by him all the Holy Mysteries are fulfilled, as they were revealed to many of the holy Fathers and seers of the Hidden things. They saw, testified and said that the Spirit whom they saw coming down at baptism on the baptized, that same Spirit they saw descending manifestly on the monks; at the moment they were clothed in this holy habit. Secondly, therefore, and thirdly and perpetually, let us give glory to the Father and the Son and the Holy Spirit, to whom be glory and on us his mercies for ever and ever, Amen and Amen. This also ends completely without omission.

Syriac Text ܽ.‫ܬܘܒ ܽܬܘܪܓܡܐ ܽܕܐܡܝܪ ܽܠܡܘܫܐ ܽܽܐܦܢܣܽ ܽܕܪܐܡܢ ܽܕܡܬܟܢܐ ܽܒܪ ܽܟܐܦܐ‬ ܽ‫ܡܬܩܪܐܽܥܠܐܝܠܝܢܽܕܠܒܫܝܢܽܚܕܬܐܝܬܽܐܣܟܝܡܐܽܽܽܩܕܽܽܕܕܝܪܝܘܬܐܽܒܬܪܽܫܘܡܠܝ‬ ܽ .‫ܬܫܡܫܬܐܽܕܠܒܫܗܘܢ‬ ܽ‫ܠܘܩܕܡ ܽܙܕܩ ܽܠܗܢܘܢ ܽܕܡܛܠ ܽܐܠܗܐ ܽܠܐܣܟܝܡܐ ܽܕܕܝܪܝܘܬܐ ܽܡܬܩܪܒܝܢ‬ ܽ.‫ܕܬܗܘܐ ܽܠܗܘܢ ܽܗܝܡܢܘܬܐ ܽܫܪܝܪܬܐ ܽܒܐܒܐ ܽܘܒܒܪܐ ܽܘܒܪܘܚܐ ܽܩܕܝܫܐ‬ ̣ ̈ ̈ ܽ‫ ܽܗܠܝܢ ܽܕܡ ̣ܠܟ‬.‫ܽܘܡܘܠܟܢܐ ܽܕܝܠܗ ܽܕܐܠܗܐ ܽܚܝܐ‬ ‫ܽܠܫܘܘܕܝܐ‬ ‫ܘܠܡܗܝܡܢܘ‬ ܽ.‫ܽܘܐܕܢܐܽܠܐܽܫܡܥܬ‬.‫ܽܡܕܡܽܕܥܝܢܐܽܠܐܽܚܙܬ‬:‫ܐܚܒܝܢܽܠܗ‬ ‫ܘܐܫܬܘܕܝܽܠܐܝܠܝܢܽܕܡ‬ ̣ ̣ ܽ‫ܛܠܽܕܐܢܗܘ‬ ‫ܽܡ‬.‫ܪ‬ ‫ܽܐܝ‬:‫ܘܥܠܽܠܒܐܽܕܒܪܢܫܐܽܠܐܽܣ ̣ܠܩ‬ ̣ ‫ܟܢܐܽܕܫܠܝܚܐܽܐܠܗܝܐܽܐܡ‬ ̣ ̣ ̈ ܽ‫ ܽܟܠ ܽܓܝܪ‬.‫ܟܢܘܗܝ܆ ܽܥܠ ܽܣܒܪܐ ܽܣܦܝܩܐ ܽܗܘܐ ܽܥܡܠܗܘܢ‬ ‫ܕܠܐ ܽܡܫܪܝܢ ܽܠܡܘܠ‬ ̱ ܽ‫ܽܘܠܐܽܐ̱ ܢܫܽܦܠܚܽܥܡܽܐܚܪܢܐ܆ܽܐܠܐܽܥܠ‬.‫ܠܚ܆ܽܡܛܠܽܣܒܪܐܽܕܡܕܡܽܡܬܛܪܦ‬ ‫ܕܦ‬ ̣ ܽ‫ ܽܐܘ ܽܓܝܪ ܽܡܛܠܽܐܓܪܐ ܽܘܦܘܪܥܢܐ‬.‫ܣܒܪܐ ܽܕܡܬܝܗܒ ܽܠܗ ܽܐܓܪܐ ܽܕܥܡܠܗ‬ 361

Luke 9:23.

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‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫ܽܡܛܠ ܽܗܘ ܽܠܐ ܽܡܬܚܙܝܢܐ‪ܽ .‬ܘܠܐ ܽܥܒܘܪܐ‪ܽ .‬ܗܟܘܬ ܽܐܦܽ‬ ‫ܡܬܚܙܝܢܐ܆ ܽܐܘ ̣‬ ‫̈‬ ‫ܽܕܢܣܒܘܢ ܽܙܟܘܬܐ܆ܽ‬ ‫ܐܬܠܝܛܐ ܽܕܥܐܠܝܢ ܽܠܩܪܒܐ ܽܘܡܬܟܬܫܝܢ ܽܒܟܠܗ ܽܚܝܠܗܘܢ‬ ‫̣‬ ‫̈‬ ‫ܽܡܬܟܬܫܝܢ܀ ܽܐܝܠܝܢ ܽܕܝܢܽ‬ ‫ܽܕܡܬܡܠܟ ܽܠܗܘܢ ̣‬ ‫ܡܛܠ ܽܫܘܘܕܝܐ ܽܕܦܘܪܥܢܐ ܽܗܘ ̣‬ ‫̈‬ ‫̈‬ ‫ܽܘܒܘܣܡܐ ܽܕܥܬܝܕܝܢ܆ ܽܟܕ ܽܫܪܝܪ ܽܠܗܘܢܽ‬ ‫ܽܘܠܚܝܐ‬ ‫ܕܡܣܟܝܢ ܽܠܦܘܪܥܢܐ ܽܕܠܗܠ‬ ‫ܣܒܪܐ ܽܘܫܘܘܕܝܐ ܽܕܡܕܡ ܽܕܥܬܝܕܝܢ ܽܕܢܬܦܪܥܘܢ ܽܚܒܨܝܢ ܽܕܢܦܠܚܘܢ ܽܒܟܪܡܐܽ‬ ‫ܡܬܝܕܥܢܐ‪.‬‬ ‫ܢܘܢܽܕܠܘܬܽܦܘܠܚܢܐܽܕܕܝܪܝܘܬܐܽ‬ ‫ܒܕܓܘܢܽܐܝܟܢܐܽܕܩܕܡܢܢܽܐܡܪܢܢܽܕܪܝܫܝܬܐܽܕܗ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܽܠܫܘܘܕܝܐ ܽܘܡܘܠܟܢܐ ܽܕܐܠܗܢܽ‬ ‫ܽܕܢܗܝܡܢܘܢ‬ ‫ܡܬܩܪܒܝܢ܆ ܽܐܝܬܝܗ ܽܗܝܡܢܘܬܐ‬ ‫̈‬ ‫̈‬ ‫ܽܕܐܡܪ‪ܽ .‬ܕܬܘ ܽܠܘܬܝ ܽܐܝܠܝܢܽ‬ ‫ܽܩܕܝܫܬܐ‬ ‫ܘܗܝ‬ ‫̣‬ ‫ܒܣܝܡܐ‪ܽ .‬ܐܟܡܢ ܽܕܛܒ ܽܫܪܝ̈ܪܢ ܽܡܠ ̱‬ ‫̈‬ ‫̈‬ ‫ܠܐܽܘܝܘܩ̈ܪܐܽܕܡܘܒܠܐܽܝܩܝ̈ܪܬܐܽܘܐܢܐܽܐܢܝܚܟܘܢ‪ܽ.‬ܣܒܘܽܢܝܪܝܽ‬ ‫ܝܢܽܡܢܽܥܡ‬ ‫ܕܠܐ‬ ‫̣‬ ‫ܥܠܝܟܘܢ‪ܽ.‬ܝܠܦܘܽܡܢܝܽܕܢܝܚܽܐܢܐܽܘܡܟܝܟܽܐ̱ ܢܐܽܒܠܒܝ‪ܽ.‬ܘܡܫܟܚܝܢܽܐ̱ ܢܬܘܢܽܢܝܚܐܽ‬ ‫ܠܢܦܫܟܘܢ‪.‬‬ ‫̈‬ ‫ܽܫܡܥܘ ܽܗܘܘ ܽܬܠܡܝܕܐ ܽܫܪܝ̈ܪܐ‪ܽ .‬ܘܫܒܩܘ ܽܠܥܠܡܐ ܽܘܟܠܽ‬ ‫ܠܗܕܐ ܽܗܟܝܠ ܽܩܪܝܬܐ ̣‬ ‫̈‬ ‫ܽܕܚܛܗܐ‪ܽ .‬ܘܗܝܡܢܘܽ‬ ‫ܕܒܗ ܽܘܐܙܠܘ ܽܒܬܪܗ‪ܽ .‬ܘܐܓܗܝܘ ܽܡܢ ܽܥܠܡܐ ܽܘܛܘ̈ܪܦܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܘܒܢܝܐܽ‬ ‫ܽܘܐܚܐ‬ ‫ܽܐܒܗܐ‬ ‫ܬܘܒ ܽܠܡܠܬܐ ܽܩܕܝܫܬܐ ܽܗܝ ܽܕܐܟܪܙܬ‪ܽ :‬ܕܡܢ ܽܕܫܒܩ‬ ‫̈‬ ‫̈‬ ‫ܘܒܬܐ ܽܘܩܘ̈ܪܝܐ ܽܡܛܠܬܝ܆ ܽܝܪܬ ̈‬ ‫ܢܘܗܝ ܽܫܪܝ̈ܪܐܽ‬ ‫ܽܚܝܐ ܽܕܠܥܠܡ‪ܽ .‬ܡܛܠ ܽܡܘܠܟ ̱‬ ‫ܘܫܘܘܕܝܗ ܽܠܐ ܽܡܬܕܓܠܢܐ ܽܫܒܩܘ ܽܗܘܘ܆ ܽܗܢܘܢ ܽܕܐܬܢܗܪܘ ܽܗܘܢܗܘܢܽ‬ ‫̈‬ ‫ܽܠܐܒܗܐ ܽܘܠܓܢܣܐ ܽܘܛܘܗܡܐ‪ܽ .‬ܘܢܣܒܘ ܽܨܠܝܒܐܽ‬ ‫ܘܐܬܥܕܪܘ ܽܡܢ ܽܛܝܒܘܬܐ‪:‬‬ ‫ܘܐܙܠܘܽܒܬܪܗܽܐܝܟܽܦܘܩܕܢܗܽܕܐܡܪ‪ܽ:‬ܕܡܢܽܕܠܐܽܫܩܠܽܨܠܝܒܗܽܘܐܬܐܽܒܬܪܝ܆ܽ‬ ‫̣‬ ‫ܠܐ ܽܡܫܟܚ ܽܕܢܗܘܐ ܽܠܝ ܽܬܠܡܝܕܐ‪ܽ .‬ܟܕ ܽܨܠܝܒܐ ܽܠܡܝܬܘܬܐ ܽܕܡܢ ܽܗܢܐ ܽܥܠܡܐܽ‬ ‫̈‬ ‫ܡܫܘܕܥ܆ܽܘܠܚܣܕܐܽܘܨܥܪܐܽܘܩܘܦܚܐܽܕܡܢܽܒܢܝܢܫܐ‪.‬‬ ‫̈‬ ‫ܽܬܠܡܝܕܐ ܽܘܗܝܡܢܘ ܽܕܫܪܝ̈ܪܢ܆ ܽܪܕܘ ܽܕܠܐ ܽܩܢܛܐܽ‬ ‫ܽܫܡܥܘ‬ ‫ܠܗܠܝܢ ܽܓܝܪ ܽܟܕ‬ ‫̣‬ ‫ܒܐܘܪܚܐ ܽܗܕܐ ܽܐܠܝܨܬܐ ܽܘܩܛܝܢܬܐ‪ܽ .‬ܟܕ ܽܒܣܪܘ ܽܡܛܠ ܽܫܡܗ ܽܽܩܕܽ ܽܘܡܛܠܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܘܐܚܝܢܐ‪ܽ .‬ܘܥܠ ܽܥܘܬܪܐܽ‬ ‫ܽܘܐܚܐ‬ ‫ܐܒܗܐ‬ ‫ܦܘܪܥܢܐ ܽܛܒܐ‪ܽ 362‬ܕܡܠ̣ܽܝܟ܆ ܽܥܠ ܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܢܐܽܥܠܡܢܝܐܽܘܟܠܽܙܢܐܽܕ̈ܪܓܝܓܬܐܽܙܒܢܝܬܐ‪ܽ.‬ܘܓܒܘܽܠܗܘܢܽܚܠܦܽܢܝܚܐܽ‬ ‫ܘܩܢܝ‬ ‫̈‬ ‫ܫܚܩܐ‪ܽ .‬ܘܚܠܦ ܽܐܝܩܪܐ ܽܨܥܪܐ‪ܽ .‬ܘܚܠܦ ܽܩܪܝܒܘܬܐ ܽܪܚܝܩܘܬܐ ܽܕܡܢ ܽܝܕܘܥܐ‪ܽ.‬‬ ‫̈‬ ‫ܽܓܘܝܐ ܽܘܒ̈ܪܝܐ‪ܽ .‬ܘܠܐ ܽܐܬܡܨܝܽ‬ ‫ܘܛܘܪܦܐ ܽܕܐܟܣܢܝܘܬܐ‪ܽ .‬ܘܩܘܦܚܐ ܽܕܡܢ‬ ‫ܽܦܓܥ ܽܒܗܘܢ܆ܽ‬ ‫ܕܢܦܪܘܫ ܽܐܢܘܢ ܽܬܘܒ ܽܡܢ ܽܚܘܒܗ ܽܕܡܫܝܚܐ܆ ܽܠܐ ܽܣܝܦܐ ܽܐܢ ̣‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܐܽܕܢܣܝܘܢܐܽܕܦܓܥܘܽ‬ ‫ܐ‪ܽ.‬ܘܠܐܽܟܠܗܘܢܽܙܢܝ‬ ‫ܐܽܘܠܐܽܠܘܚܡ‬ ‫ܘܠܐܽܢܘܪܐܽܘܠܐܽܓܙܡ‬ ‫ܒܗܘܢ‪ܽ.‬ܐܠܐܽܓܒܘܽܠܗܘܢܽܥܡܘܪܝܐܽܒܚܘ̈ܪܒܐܽܘܒܛܘ̈ܪܐܽܘܒܡܥ̈ܪܐ‪ܽ.‬ܘܐܚܒܘܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܕܡܠܟܐ‪ .‬ܟܕ ܽܥܡ ܽܚܝܘܬܐ ܽܕܕܒܪܐ ܽܪܥܝܢܽ‬ ‫ܽܘܐܦܕܢܐ‬ ‫ܽܡܕܝܢܬܐ‬ ‫ܐܢܘܢ ܽܝܬܝܪ ܽܡܢ‬ ‫ܗܘܘ ܽܥܣܒܐ‪̈ ܽ .‬‬ ‫ܘܡܝܐ ܽܕܦܨܝܕܐ ܽܘܠܒܘܫܐ ܽܒܣܝܪܐ‪ܽ .‬ܘܬܟܣܝܬܐ ܽܡܣܡܥܠܬܐܽ‬ ‫ܘܨܕܝܐ ܽܕܐܟܣܢܝܘܬܐ‪ܽ .‬ܕܐܝܟ ܽܗܠܝܢ ܽܙܕܩ ܽܕܢܬܪܥܘܢ܆ ܽܘܒܕܘܒ̈ܪܐ ܽܗܠܝܢ ܽܙܕܩܽ‬ ‫̈‬ ‫ܢܘܗܝ ܽܡܬܩܪܒܝܢ ܽܠܕܝܪܝܘܬܐ‪ܽ.‬‬ ‫ܕܢܡܪܘܢ܆ ܽܐܝܠܝܢ ܽܕܠܡܪܝܐ ܽܒܥܝܢ‪ܽ :‬ܘܡܛܠ ܽܡܘܠܟ ̱‬ ‫ܘܠܐ ܽܡܬܩܪܒܝܢ ܽܠܕܚܠܬ ܽܐܠܗܐ ܽܒܪܦܝܘܬܐ‪ܽ .‬ܐܘ ܽܒܐܣܟܝܡܐ ܽܢܟܝܠܐ‪ܽ .‬ܐܠܐܽ‬ ‫ܽܘܝܗܒܬ ܽܐܢ̱ܬ ܽܠܟܽ‬ ‫ܽܕܐܬܩܪܒܬ‬ ‫̣ܽ‬ ‫ܢܩܒܠܘܢ ܽܠܡܠܬ ܽܟܬܒܐ ܽܕܐܡܪ‪ܽ .‬ܕܒܪܝ ܽܐܢܗܘ‬ ‫̣‬ ‫̈‬ ‫‪.‬ܦܘ̈ܪܥܢܐܽܛܒܐ ‪Corrected from‬‬

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‫‪APPENDIX‬‬

‫̈‬ ‫ܠܕܚܠܬܗܽܕܐܠܗܐ܆ܽܐܫܠܡܽܢܦܫܟܽܠܟܠܽܢܣܝܘܢܐ‪ܽ.‬ܘܠܐܽܬܬܩܪܒܽܠܕܚܠܬܽܐܠܗܐܽ‬ ‫̈‬ ‫ܽܠܒܝܢ‪ܽ .‬ܐܠܐ ܽܩܪܘܒ ܽܠܗ ܽܚܝܠܬܢܐܝܬ‪ܽ :‬ܐܝܟ ܽܓܒܪܐ ܽܓܢ̱ܒܪܐ ܽܕܥܐܠܽ‬ ‫ܒܬ̈ܪܝܢ‬ ‫̈‬ ‫ܠܩܪܒܐ ܽܕܢܩܛܘܠ ܽܠܒܥܠܕܒܒܐ‪ܽ .‬ܡܛܠ ܽܕܒܥܠܕܒܒܐ ܽܕܝܠܢ܆ ܽܐܝܟ ܽܐܪܝܐ ܽܢܗܡܽ‬ ‫ܐܝܟܽܕܟܬܝܒ‪ܽ.‬ܘܨܒܐܽܕܠܡܢܘܽܢܒܠܥ‪.‬‬ ‫ܩܪܒܐ ܽܗܢܐ ̈‬ ‫ܽܐܝܬܘܗܝ ܽܥܡ ܽܒܣܪܐ ܽܘܕܡܐ‪ܽ .‬ܐܠܐ ܽܥܡ ܽܐܪܟܐܣܽ‬ ‫ܽܚܒܝܒܝ܆ ܽܠܐ‬ ‫̱‬ ‫̈‬ ‫ܥܡ ܽܫܠܝܛܐ ܽܕܚܫܘܟܐ ܽܐܝܟܢܐ ܽܕܐܠܦ ܽܠܢ ܽܫܠܝܚܐ ܽܐܠܗܝܐ‪ܽ .‬ܘܐܟܙܢܐ ܽܗܟܝܠܽ‬ ‫ܕܐܝܠܝܢ ܽܕܒܕܪܐ ܽܕܩܪܒܐ ܽܩܝܡܝܢ‪ܽ :‬ܠܐ ܽܫܪܝܢ ܽܙܝܢܗܘܢ ܽܡܢܗܘܢ ܽܘܠܐ ܽܝܬܒܝܢ ܽܘܠܐܽ‬ ‫̈‬ ‫ܡܝܢ‪ܽ.‬ܐܠܐܽܕܒܥܝܪܘܬܐܽܢܛܪܝܢܽܕܠܐܽܢܬܢܟܘܢܽܡܢܽܒܥܠܕܒܒܝܗܘܢܽ‬ ‫ܢܝܚܝܢܽܘܠܐܽܢܝ‬ ‫ܟܠܗܽܙܒܢܐܽܕܣܕܝܪܝܢܽܠܩܪܒܐ܆ܽܗܟܢܐܽܙܕܩܽܠܗܽܠܕܝܪܝܐܽܕܠܒܝܫܽܟܘܬܝܢܐܽܕܐܝܬܝܗܽ‬ ‫ܛܘܦܣܐܽܕܫܪܝܢܐܽܐܘܟܝܬܽܙܪܕܐܽܕܠܒܫܽܦܠܚܐ‪ܽ.‬ܘܐܝܬܽܒܪܝܫܗܽܟܘܣܝܬܐܽܕܨܝܪܐܽ‬ ‫ܠܣܢܘܪܬܐ‪ܽ :‬ܘܡܥܛܦ ܽܫܕܝܐ ܽܒܕܡܘܬ ܽܣܟܪܐ‪ܽ .‬ܕܢܗܘܐ ܽܥܝܪ ܽܪܥܝܢܗ ܽܕܗܘܽ‬ ‫ܐܝܬܘܗܝ ܽܣܝܦܐ ܽܘܪܘܡܚܐ ܽܕܒܗܘܢ ܽܩܛܠ ܽܠܡܩ̈ܪܒܢܐ‪ܽ .‬ܠܐ ܽܢܬܪܦܐ ܽܘܠܐܽ‬ ‫̱‬ ‫ܢܗܡܐܽܘܐܦܠܐܽܚܕܽܥܕܢܐܽܡܛܠܽܕܒܥܠܕܒܒܐܽܠܐܽܕܡܟܽܘܠܐܽܫܠܐܽܡܢܽܩܪܒܐ‪ܽ.‬‬ ‫̈‬ ‫ܥܡܽܕܝ̈ܪܝܐܽܐܝܬܘܗܝܽܩܪܒܗ‪ܽ.‬ܥܠܽܕܦܪܫܘܽܢܦܫܗܘܢ‬ ‫ܘܝܬܝܪܽܡܢܽܟܠܗܘܢܽܒܢܝܢܫܐܽ‬ ‫̱‬ ‫̈‬ ‫ܠܐܠܗܐܽܘܠܒܫܘܽܐܣܟܝܡܐܽܕܡܩܪܒܢܐ‪ܽ.‬ܡܩܪܒܝܢܽܥܡܗܘܢܽܫܐܕܐܽܟܕܽܡܫܕܠܝܢܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܕܚܫܐ ܽܫܟܝ̈ܪܐ‪ܽ .‬ܐܝܟܢܐܽ‬ ‫ܽܣܓܝܐܐ‬ ‫ܽܘܒܙܢܝܐ‬ ‫ܠܗܘܢ ܽܒ̈ܪܓܝܓܬܐ ܽܕܒܣܪܐ‬ ‫ܕܢܨܘܕܘܢܽܠܗܘܢܽܐܝܟܽܦܪܚܬܐܽܒܠܩܛܐ‪.‬‬ ‫ܽܘܥܝܪ ܽܘܐܡܝܢ ܽܒܨܘܡܐ ܽܘܒܨܠܘܬܐܽ‬ ‫ܽܕܚܝܨ‬ ‫ܐܡܬܝ ܽܕܝܢ ܽܕܚܙܝܢ ܽܠܗ ܽܠܕܝܪܝܐ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܐܽܥܠܡܢܝܐ܆ܽܘܙܗܝܪܽܘܚܦܝܛܽ‬ ‫ܠ̈ܪܓܝܓܬܐܽܘܥܪܩܽܡܢܽܟܠܽܢܝܚ‬ ‫ܘܒܫܗܪܐ‪ܽ.‬ܘܫܐܛܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܝܝܽܚܝܐܽܕܡܫܝܚܐܽܐܠܗܐ‪ܽ.‬ܡܙܕܟܝܢܽ‬ ‫ܩܕܢܘܗܝܽܡܠ‬ ‫ܠܡܛܪܽܘܠܡܫܡܠܝܘܽܟܠܗܘܢܽܦܘ‬ ‫̱‬ ‫̈ܫܐܕܐ ܽܘܥܪܩܝܢ ܽܡܢܗ ܽܘܡܬܛܠܩܝܢ܇ ܽܐܝܟ ܽܡܨ̈ܪܝܐ ܽܕܒܝܡܐ ܽܐܬܛܒܥܘ ܽܡܢܽ‬ ‫ܩܕܡܽܨܠܘܬܐܽܠܒܢܝܬܐܽܕܡܘܫܐܽܪܒܐܽܘܕܥܡܐܽܗܘܽܐܝܣܪܠܝܐ‪.‬‬ ‫ܘܡܛܠܗܕܐܽܚܙܝܽܚܒܝܒܢܽܟܕܽܒܨܒܝܢܟܽܝܗܒܬܽܢܦܫܟܽܘܠܒܫܬܽܠܗܢܐܽܐܣܟܝܡܐܽ‬ ‫ܩܕܝܫܐ‪ܽ:‬ܘܟܕܢܬܽܨܘܪܟܽܒܗܢܐܽܢܝܪܐܽܚܠܝܐܽܘܒܣܝܡܐܽܕܡܫܝܚܐܽܐܠܗܐ܇ܽܩܘܡܽ‬ ‫ܚܦܝܛܐܝܬ ܽܘܛܪ ܽܩܢܘܡܟ ܽܘܦܠܘܚ ܽܦܘܠܚܢܐ ܽܕܟܝܐ ܽܕܙܕܝܩܘܬܐ‪ܽ .‬ܟܕܽ‬ ‫ܽܐܝܬܘܗܝ ܽܦܘܠܚܢܟ‪ܽ .‬ܘܡܢܗܽ‬ ‫ܡܣܬܟܠܐܢ̱ܬ ܽܘܡܗܝܡܢ ܽܐܢ̱ܬ‪ܽ :‬ܕܠܐܠܗܐ‬ ‫ܽ‬ ‫̱‬ ‫ܡܬܝܗܒ ܽܠܟ ܽܐܓܪܐ‪ܽ .‬ܘܦܪܥ ܽܠܟ ܽܒܝܘܡܐ ܽܗܘ ܽܪܒܐ ܽܕܕܝܢܐ܆ ܽܒܟܐܢܘܬܐܽ‬ ‫ܕܝܠܗܽܐܠܗܝܬܐ‪ܽ.‬‬ ‫ܐܬܥܗܕ ܽܡܕܝܢ ܽܐܚܘܢ ܽܒܟܠܥܕܢ܆ ܽܠܩܘܡܐ ܽܕܩܕܡ ܽܗܝ ܽܒܐܡܐ ܽܕܚܝܠܬܐܽ‬ ‫ܽܠܫܐܕܐ‪ܽ .‬ܠܚܘܪܩ ̈‬ ‫ܕܐܠܗܐ ܽܠܢܗܪܐ ܽܕܢܘܪܐ ܽܕܢܛܝܪ ܽܠ̈ܪܫܝܥܐ ܽܘܠܗܘܢ ̈‬ ‫ܽܫܢܐ‪ܽ.‬‬ ‫̈‬ ‫̈‬ ‫ܽܠܬܢܚܬܐ ܽܠܐ ܽܡܘܬ̈ܪܢܝܬܐ‪ܽ:‬‬ ‫ܽܕܐܝܕܝܐ ܽܘܕ̈ܪܓܠܐ‪.‬‬ ‫ܠܚܫܘܟܐ ܽܒܪܝܐ‪ܽ .‬ܠܐܣܘ̈ܪܐ‬ ‫ܘܠܥܩܬܐ ܽܗܝ ܽܕܠܐ ܽܫܘܠܡ‪ܽ .‬ܠܒܗܬܬܐ ܽܠܐ ܽܡܣܬܝܒܪܢܝܬܐ ܽܕܗܘܝܐ ܽܟܕܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܬܐܽܠܟܠܗܘܢܽܣܥ̈ܪܝܽܒܝܫܬܐ‪.‬‬ ‫ܢܽܟܣܝ‬ ‫ܡܬܓܠܝ‬ ‫ܕܡܛܠ ܽܟܠܗܝܢ ܽܗܠܝܢ ܽܙܕܩ ܽܠܟ ܽܐܘ ܽܒܪܢܫܐ ܽܕܦܪܫ ܽܢܦܫܗ ܽܠܡܦܠܚ ܽܠܐܠܗܐ܆ܽ‬ ‫̈‬ ‫ܽܒܟܠܙܢܝܢ ܽܡܟܝܟܘܬܐ ܽܫܪܝܪܬܐ ܽܘܝܬܝܪܐܝܬ ܽܒܠܒܐ‪ܽ .‬ܐܝܟܢܐ ܽܕܣܟ ܽܠܐܽ‬ ‫ܕܬܩܢܐ‬ ‫ܬܚܫܘܒ ܽܢܦܫܟ ܽܐܠܐ ܽܥܦܪܐ ܽܘܩܛܡܐ ܽܘܬܘܠܥܐ ܽܐܝܟ ܽܕܟܬܝܒ܆ ܽܘܕܒܨܝܪܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܕܩܕܝܫܐ‪ܽ.‬ܘܗܘܝܽ‬ ‫ܐ‪ܽ.‬ܐܬܗܓܐܽܒܟܠܥܕܢܽܒܬܫܥܝܬܐ‬ ‫ܘܫܝܛܽܡܢܽܟܠܗܘܢܽܒܢܝܢܫ‬ ‫ܡܕܡܐ ܽܒܕܘܒ̈ܪܝܗܘܢ‪ܽ .‬ܝܠܦ ܽܡܟܝܟܘܬܐ ܽܡܢ ܽܡܘܫܐ‪ܽ :‬ܗܘ ܽܕܟܕ ܽܪܒ ܽܗܘܐܽ‬ ‫ܘܡܥܠܝ ܽܡܢ ܽܟܠܗ ܽܥܡܐ܆ ܽܡܟܝܟ ܽܗܘܐ ܽܒܠܒܗ ܽܝܬܝܪ ܽܡܢ ܽܟܠܗܘܢ‪ܽ .‬ܡܐܠܠܘܢܽ‬ ‫ܕܝܢ ܽܫܡܥ ܽܠܡܫܝܚܐ ܽܕܐܡܪ‪ܽ .‬ܕܝܠܦܘ ܽܡܢܝ ܽܕܢܝܚܐ ܽܐܝܬܝ ܽܘܡܟܝܟܐ ܽܒܠܒܐ‪ܽ.‬‬

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‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫̈‬ ‫ܽܠܢܦܫܬܟܘܢ ܽܢܝܚܬܐ ܽܘܒܗܝܠܘܬܐ ܽܡܫܡܠܝܬܐ‪ܽ .‬ܝܠܦ ܽܕܟܝܘܬܐܽ‬ ‫ܘܬܫܟܚܘܢ‬ ‫ܘܡܫܬܡܥܢܘܬܐܽܡܢܽܝܘܚܢܢ‪ܽ.‬ܘܬܪܝܨܘܬܐܽܡܢܽܐܠܝܐ‪ܽ.‬ܘܫܪܝܪܘܬܐܽܡܢܽܐܠܝܫܥ‪ܽ.‬‬ ‫̈‬ ‫ܽܫܠܝܚܐ‪ܽ .‬ܘܡܣܝܒܪܢܘܬܐ ܽܡܢ ܽܐܝܘܒ‪ܽ .‬ܘܢܓܝܪܘܬ ܽܪܘܚܐ ܽܡܢܽ‬ ‫ܘܡܣܪܩܘܬܐ ܽܡܢ‬ ‫̈‬ ‫̈‬ ‫ܬܐܽܩܕܝܫܐ‪.‬‬ ‫ܕܘܝܕ‪ܽ.‬ܘܫܪܟܐܽܕܟܠܗܘܢܽܐܒܗ‬ ‫̈‬ ‫ܽܐܒܗܬܐ ܽܕܫܐܠ ܽܘܐܡܪ‪ܽ:‬‬ ‫ܝܠܦ ܽܬܘܒ ܽܘܠܦܘܩܕܢܐ ܽܕܐܬܐܡܪ ܽܡܢ ܽܐܠܗܐ ܽܠܚܕ‬ ‫ܰ‬ ‫ܽܘܐܬܚܣܢ ܽܒܫܬܩܐܽ‬ ‫ܡܢܐ ܽܐܥܒܕ‪ܽ .‬ܘܐܬܐܡܪ ܽܠܗ ܽܕܥܪܘܩ ܽܡܢ ܽܥܠܡܐ‬ ‫ܘܒܫܠܝܐ‪ܽ ..‬ܘܣܢܝ ܽܘܐܣܠܐ ܽܘܕܚܘܩ܆ ܽܘܐܪܚܩ ܽܘܐܙܕܗܪ ܽܡܢ ܽܡܥܩܡܘܬܐ‪ܽ .‬ܘܡܢܽ‬ ‫ܓܘܡܕܢܘܬܐ‪ܽ .‬ܘܡܢ ܽܛܡܐܘܬܐ‪ܽ 363.‬ܘܡܢ ܽܐܣܘܛܘܬܐ‪ܽ .‬ܘܡܢ ܽܪܘܝܘܬܐ‪ܽ .‬ܘܡܢܽ‬ ‫̈‬ ‫ܽܥܠܡܢܝܬܐ‪ܽ .‬ܡܢ ܽܓܘܚܟܐ ܽܠܐ ܽܟܢܝܟܐ‪ܽ .‬ܡܢ ܽܡܪܡܝܢܘܬܐ ܽܕܒܝܬ ̈‬ ‫ܽܐܚܐ‪ܽ.‬‬ ‫̈ܡܠܐ‬ ‫ܟܕ ܽܡܬܥܗܕ ܽܐܢ̱ܬ ܽܘܠܐ ܽܛܥܐ ܽܐܢ̱ܬ‪ܽ .‬ܕܚܝܒ ܽܒܪܢܫܐ ܽܕܢܩܢܐ ܽܗܝܡܢܘܬܐܽ‬ ‫ܫܪܝܪܬܐ ܽܒܢܦܫܗ‪ܽ .‬ܘܫܪܪܐ ܽܒܠܫܢܗ ܽܘܒܠܒܗ‪ܽ .‬ܘܩܕܝܫܘܬܐ ܽܒܦܓܪܗ‪ܽ .‬ܘܙܕܩ ܽܠܗܽ‬ ‫ܠܕܝܪܝܐܽܕܒܟܠܙܒܢܽܢܗܘܐܽܢܝܚܐܽܘܡܫܝܢܐ‪ܽ.‬ܐܝܟܢܐܽܕܢܗܘܐܽܒܝܬܽܡܥܡܪܐܽܠܗܽ‬ ‫ܠܐܠܗܐ ܽܕܐܡܪ‪ܽ :‬ܕܒܡܢܘ ܽܐܚܽܘܪ ܽܘܐܥܡܪ‪ܽ :‬ܐܠܐ ܽܒܢܝܚܐ ܽܘܒܣܝܡܐ ܽܘܙܐܥܽ‬ ‫ܽܗܝ ܽܠܘܬ ܽܐܠܗܐܽ‬ ‫ܡܢ ܽܡܠܬܝ‪ܽ ..‬ܪܚܡܬܗ ܽܓܝܪ ܽܕܥܠܡܐ ܽܗܢܐ ܽܒܥܠܕܒܒܘܬܐ ̱‬ ‫ܐܝܟܢܐܽܕܟܬܝܒ‪ܽ.‬ܒܕܽܕܠܐܽܡܫܟܚܽܥܒܕܐܽܠܡܦܠܚܽܠܬ̈ܪܝܢܽܡ̈ܪܘܢ‪ܽ.‬ܐܝܟܢܐܽܕܗܘܽ‬ ‫ܡܪܝܐܽܐܡܪܽܠܢܽܗܝܽܕܠܐܽܡܫܟܚܝܢܽܐܢ̱ܬܘܢܽܠܡܦܠܚܽܠܐܠܗܐܽܘܠܡܡܘܢܐ‪.‬‬ ‫̣‬ ‫̈‬ ‫ܡܛܠܗܕܐܽܙܕܩܽܠܟܽܐܘܽܕܝܪܝܐܽܕܬܗܘܐܽܡܬܕܟܪܽܠܗܠܝܢܽܦܘܩܕܢܐܽܐܡܝܢܐܝܬ‪ܽ.‬‬ ‫ܘܬܗܘܐ ܽܡܨܠܐ ܽܘܒܟܐ ܽܘܡܬܟܫܦ ܽܒܠܠܝܐ ܽܘܒܐܝܡܡܐ ܽܟܕ ܽܒܥܐ ܽܐܢ̱ܬ ܽܡܢܽ‬ ‫ܐܠܗܐ ܽܕܢܐܬܐ ܽܠܐܝܠܟ ܽܘܢܥܕܪܟ ܽܒܐܓܘܢܟ‪ܽ .‬ܡܛܠ ܽܕܒܠܥܕ ܽܥܘܕܪܢܐܽ‬ ‫ܕܐܠܗܐ܆ ܽܠܐ ܽܡܬܓܡ̈ܪܢ ܽܡܝܬ̈ܪܬܐ‪ܽ .‬ܩܢܝ ܽܪܚܡܬ ܽܐ̱ ܢܫܘܬܐ ܽܠܘܬ ܽܟܠܢܫ‪ܽ.‬‬ ‫̈‬ ‫ܽܐܚܐ ܽܕܥܡܪ ܽܐܢ̱ܬܽ‬ ‫ܘܚܘܒܐ ܽܫܪܝܪܐ ܽܘ̈ܪܚܡܐ ܽܘܚܝܘܣܬܢܘܬܐ ܽܠܘܬ ܽܟܠܗܘܢ‬ ‫̈‬ ‫̈‬ ‫ܽܩܢܘܢܐ ܽܘܛܟܣܐ ܽܩܕܝܫܐܽ‬ ‫̈ܽ‬ ‫ܠܘܬܗܘܢ܇ ܽܟܕ ܽܢܛܪ ܽܐܢ̱ܬ ܽܒܗܝܡܢܘܬܐ ܽܠܟܠܗܘܢ‬ ‫ܕܕܝܪܐ ܽܕܒܗ ܽܡܬܬܠܡܕ ܽܐܢ̱ܬ܆ ܽܘܐܝܟܐ ܽܕܡܬܬܟܣܢܢ ܽܐܢ̱ܬ‪ܽ .‬ܐܝܟܢܐ ܽܕܠܐ ܽܟܕܽ‬ ‫̈‬ ‫̈‬ ‫ܽܠܐܒܗܬܐ ܽܗܘܐ ܽܐܢ̱ܬ܆ܽ‬ ‫ܽܩܢܘܢܐ ܽܕܡܛܟܣܝܢ‬ ‫ܥܠܬܐ ܽܠܫܪܝܐ ܽܕܚܕ ܽܡܢ‬ ‫ܠܡܪܫܘܬܐܽܬܥܘܠܽܩܕܡܽܒܐܡܐܽܕܡܫܝܚܐܽܒܝܘܡܐܽܗܘܽܕܚܝܠܐܽܕܕܝܢܐ‪.‬‬ ‫ܒܟܠܥܕܢܽܗܘܝܬܽܪܗܛܽܠܩܠܐܽܕܢܩܘܫܐܽܟܕܽܐܡܪܽܐܢ̱ܬܽܗܝܽܕܡܙܡܪܢܐ‪ܽ:‬ܕܚܕܝܬܽ‬ ‫ܟܕ ܽܐܡܪܝܢ ܽܗܘܘ ܽܠܗ ܽܕܠܒܝܬܗ ܽܕܡܪܝܐ ܽܐܙܠ̱ܝܢܢ‪ܽ .‬ܘܙܠ ܽܒܚܕܘܬܐ ܽܘܩܘܡܽ‬ ‫̈‬ ‫ܽܕܟܬܒܐ‪ܽ .‬ܘܚܘܪܐܽ‬ ‫ܒܬܫܡܫܬܐ ܽܟܕ ܽܐܣܝܪ ܽܪܥܝܢܟ ܽܒܐܠܗܐ ܽܘܒܫܡܥܐ‬ ‫̈‬ ‫ܕܥܝܢܝܟܽܢܗܘܐܽܡܩܬܽܒܐܪܥܐܽܢܟܦܐܝܬܽܘܟܢܝܟܐܝܬ‪ܽ.‬ܐܝܟܢܐܽܕܠܐܽܒܝܕܽܚܘܪܐܽ‬ ‫ܕܠܟܐܽܘܠܟܐ‪ܽ.‬ܢܦܗܐܽܪܥܝܢܐܽܘܠܐܽܢܐܬܪܽܡܕܡܽܡܢܽܥܡܠܐܽܕܩܘܡܐ‪ܽ.‬ܗܘܝܽܕܝܢܽ‬ ‫ܬܘܒ ܽܕܚܘܝܚܐܝܬ ܽܡܫܬܡܥ ܽܐܢ̱ܬ ܽܘܡܫܡܠܐ ܽܦܘܩܕܢܐ ܽܕܐܒܘܟ ܽܪܘܚܢܝܐܽ‬ ‫ܘܣܒܐܽܕܓܒܐܽܐܢ̱ܬܽܕܢܗܘܐܽܠܟܽܡܗܕܝܢܐܽܒܐܘܪܚܐܽܗܕܐܽܩܕܝܫܬܐ‪.‬‬ ‫ܘܗܝܽܛܝܒܘܬܐܽܐܠܗܝܬܐܽܬܬܠܘܐܽܠܟ܆ܽܘܠܢܽܠܟܠܢ‪ܽ:‬ܕܐܦܽܚܢܢܽܚܠܦܝܟܽܡܨܠܝܢܢܽ‬ ‫ܘܡܣܟܝܢܢ ܽܠܡܫܝܚܐ ܽܕܗܘ ܽܢܗܘܐ ܽܠܟ ܽܥܕܘܪܐ ܽܘܡܫܘܙܒܢܐ ܽܕܡܢ ܽܒܝܫܬܐ‪ܽ.‬‬ ‫ܽܘܢܢܛܪܽ‬ ‫ܘܡܣܝܥܢܐ ܽܘܡܢܛܪܢܐ ܽܘܡܚܝܠܢܐ‪ܽ .‬ܘܢܒܪܟ ܽܕܝܪܝܘܬܟ‪ܽ .‬ܘܢܫܘܙܒ‬ ‫̣‬ ‫̈‬ ‫ܽܒܝܫܐܽ‬ ‫ܘܗܝ‬ ‫ܐܣܟܝܡܟ ܽܕܠܐ ܽܛܘܠܫܐ‪ܽ .‬ܟܕ ܽܡܦܨܐ ܽܠܟ ܽܡܢ ܽܟܠܗܘܢ ܽܦ ̈ܚ ̱‬ ‫‪.‬ܛܐܡܘܬܐ ‪Corrected from‬‬

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‫‪APPENDIX‬‬

‫̈‬ ‫ܕܐܟܠܩܪܨܐܽܘܓܐ̈ܪܘܗ ̈‬ ‫ܩܕܢܘܗܝܽܘܢܚܝܠܟܽܕܬܥܒܕܽ‬ ‫ܕܐ‪ܽ.‬ܘܢܬܠܽܠܟܽܕܬܐܛܪܽܦܘ‬ ‫ܝܽܝܩ‬ ‫̱‬ ‫̱‬ ‫‪364‬‬ ‫ܨܒܝܢܗ‪ܽ.‬ܐܡܝܢ܀‬ ‫̈‬ ‫ܐܣܬܟܠ ܽܕܝܢ ܽܒܪܝ ܽܘܥܡܟ ܽܟܠܗܘܢ ܽܫܡܘܥܐ ܽܢܫܬܘܕܥܘܢ ܽܕܡܢܐ ܽܐܝܬܝܗܽ‬ ‫ܕܝܪܝܘܬܐ ܽܘܬܐܘ̈ܪܝܐܣ ܽܕܝܠܗ ܽܕܗܢܐ ܽܕܘܒܪܐ‪ܽ .‬ܩܕܝܡ ܽܗܘ ܽܓܝܪ ܽܦܘܠܚܢܐܽ‬ ‫̈‬ ‫ܽܕܩܕܡܝܐ ܽܠܝܬ ܽܗܘܐܽ‬ ‫ܕܕܝܪܝܘܬܐ ܽܡܢ ܽܛܘܟܣܐ ܽܕܐܣܟܝܡܐ ܽܕܕܝܪܝܘܬܐ‪ܽ .‬ܒܗܝ‬ ‫̈‬ ‫ܽܢܟܦܐ ܽܕܕܝܪܝܘܬܐ ܽܡܬܕܒܪܝܢܽ‬ ‫ܒܙܒܢܗܘܢ ܽܥܕܟܝܠ ܽܗܢܐ ܽܐܣܟܝܡܐ‪ܽ .‬ܟܕ ܽܕܘܒ̈ܪܐ‬ ‫ܗܘܘ‪ܽ .‬ܚܢܘܟ ܽܘܢܘܚ‪ܽ .‬ܘܡܠܟܝܙܕܩ‪ܽ .‬ܘܡܘܫܐ‪ܽ .‬ܘܝܫܘܥ ܽܒܪܢܘܢ‪ܽ .‬ܘܐܠܝܐ‪ܽ .‬ܘܐܠܝܫܥ‪ܽ.‬‬ ‫̈‬ ‫ܽܘܣܓܝܐܐ ܽܕܐܟܘܬܗܘܢ‪ܽ .‬ܕܐܦܢ ܽܐܣܟܝܡܐ ܽܗܢܐ ܽܠܐܽ‬ ‫ܘܐܪܡܝܐ‪ܽ .‬ܘܕܢܝܐܝܠ‬ ‫ܥܕܟܝܠ ܽܝܗܝܒ ܽܗܘܐ ܽܒܗܘ ܽܙܒܢܐ܆ ܽܐܠܐ ܽܒܢܙܝܪܘܬܐ ܽܘܥܢܘܝܘܬܐ ܽܘܟܐܢܘܬܐܽ‬ ‫ܘܙܕܝܩܘܬܐ ܽܘܩܕܝܫܘܬܐ ܽܡܬܕܒܪܝܢ ܽܗܘܘ‪ܽ .‬ܘܐܝܬ ܽܡܢܗܘܢ ܽܕܐܦ ܽܒܬܘܠܘܬܐܽ‬ ‫‪365‬‬ ‫ܢܛܪܘܽܒܦܓ̈ܪܝܗܘܢ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܘܟܕܽܕ ̣ܢܚܽܦܪܘܩܐܽܕܟܠܽܡܫܝܚܐ܆ܽܝܘܚܢܢܽܡܥܡܕܢܐܽܘܫܠܝܚܐܽܩܕܝܫܐܽܘܡܣܒ̈ܪܢܐܽ‬ ‫̈‬ ‫ܘܬܠܡܝܕܝܗܘܢ܆ ܽܠܗ ܽܠܗܢܐ ܽܕܘܒܪܐ ܽܽܩܕܽ ܽܕܕܝܪܝܘܬܐ ܽܐܚܝܕܝܢ ܽܗܘܘ ܽܘܒܗ ܽܚܐܝܢܽ‬ ‫ܗܘܘܽܠܐܠܗܐ‪.‬‬ ‫̈‬ ‫ܗܝܕܝܢܽܗܘܽܡܪܝܐܽܐܠܗܐܽܫܟܢܽܥܡܽܫܪܟܐܽܕܛܝܒܘܬܐ‪ܽ.‬ܘܐܦܽܐܣܟܝܡܐܽܗܢܐܽ‬ ‫ܕܠܒܘܫܐ ܽܕܝܪܝܐ ܽܒܙܒܢܐ ܽܗܘ ܽܕܐܢܛܘܢܝܘܣ ܽܪܒܐ‪ܽ .‬ܘܡܬܩܪܝܢ ܽܟܠܗܘܢ ܽܐܝܠܝܢܽ‬ ‫ܕܠܒܫܝܢ ܽܠܗ ܽܐܘܟܝܬ ܽܡܫܬܘܝܢ ܽܠܗ܆ ܽܕܝ̈ܪܝܐ‪ܽ .‬ܘܒܝܬ ܽܡܥܡܪܗܘܢ ܽܡܬܟܢܝܢܽ‬ ‫̈‬ ‫ܕܝ̈ܪܬܐ‪ܽ.‬ܟܕܽܗܢܘܢܽܫܡܗܐܽܡܢܽܡܝܬܝܘܬܐܽܕܣܘܥܪܢܐܽܢܣܝܒܝܢ‪.‬‬ ‫ܕܝܪܐ ܽܓܝܪ ܽܛܝܪܐ ܽܡܬܦܫܩܐ‪ܽ .‬ܡܛܠ ܽܕܠܐ ܽܡܕܝܢ̱ܬܐ ܽܐܝܬܝܗ܆ ܽܘܠܐ ܽܩܪܝܬܐ‪ܽ.‬‬ ‫̈‬ ‫ܽܕܐܒܐ܆ܽ‬ ‫ܐܠܐ ܽܛܝܪܐ ܽܐܝܬܝܗ ܽܪܘܚܢܝܐ‪ܽ .‬ܕܐܟܙܢܐ ܽܕܛܝܪܐ ܽܢܛܪ ܽܠܥ̈ܪܒܐ ܽܡܢ‬ ‫̈‬ ‫̈‬ ‫ܽܡܬܝܕܥܢܐ‪ܽ .‬ܕܝܪܝܐ ܽܕܝܢܽ‬ ‫ܽܕܐܒܐ‬ ‫ܗܟܢܐ ܽܘܕܝܪܐ ܽܢܛܪܐ ܽܠܐܡ̈ܪܐ ܽ̈ܪܘܚܢܝܐ ܽܡܢ‬ ‫ܳܳ‬ ‫ܡܬܦܫܩܽܛܝܪܝܐ‪ܽ.‬ܐܟܡܢܽܕܠܐܽܒܡܕܝܢ̱ܬܐܽܥܡܪܽܐܦܠܐܽܒܩܪܝܬܐ‪ܽ.‬ܘܡܛܠܗܕܐܽ‬ ‫ܠܐܽܡܕܝܢܝܐܽܡܬܟܢܐ܆ܽܐܦܠܐܽܩܘܪܝܝܐ‪.‬‬ ‫ܬܚܘܡܐܽܕܝܢܽܕܕܝܪܝܘܬܐܽܐܝܬܘܗܝ܆ܽܥܨܬܐܽܩܛܝܪܝܬܐܽܕܟܝܢܐ‪ܽ.‬ܒܐܡܝܢܘܽܓܝܪܽ‬ ‫̱‬ ‫ܚܝܒ ܽܕܝܪܝܐ ܽܕܢܥܨܐ ܽܠܟܝܢܐ ܽܟܕ ܽܡܩܪܒ‪ܽ .‬ܘܛܪܕ ܽܠܟܠܡܕܡ ܽܕܪܐܓ ܽܟܝܢܐܽ‬ ‫ܒܣܪܢܐܝܬ‪ܽ.‬ܘܡܥܨܪܽܠܗܽܠܦܓܪܐܽܒܨܘܡܐܽܘܒܨܠܘܬܐܽܘܫܗܪܐܽܘܩܘܡܐ‪.‬‬ ‫ܒܫܠܚܐ ܽܓܝܪ ܽܕܫܠܚ ܽܗܘ ܽܕܡܬܩܪܒ ܽܕܢܗܘܐ ܽܕܝܪܝܐ ܽܘܫܕܐ ܽܠܬܟܣܝܬܗܽ‬ ‫ܥܬܝܩܬܐ‪ܽ.‬ܫܠܚܽܘܫܕܐܽܡܢܗܽܠܒܪܐܢܫܐܽܥܬܝܩܐ‪ܽ.‬‬ ‫‪Dolabani in his manuscript, The Book of Cheirotonias or Priestly Ordi‬‬‫‪nations, p. 260 provides the following information in the footnote:‬‬ ‫ܒܢܘܣܟܐ ܽܠܡ ܽܕܐܝܒܪܝܐ ܽܗܢܐ ܽܬܘܪܓܡܐ ܽܦܣܝܩ ܽܠܬܪܝܢ‪ܽ :‬ܩܕܡܝܐ ܽܡܢ ܽܗܪܟܐܽ‬ ‫ܫܠܡ‪ܽ .‬ܘܐܡܪ ܽ«ܗܢܘ ܽܦܣܘܩܐ ܽܩܕܡܝܐ ܽܕܬܘܪܓܡܐ ܽܗܢܐ ܽܕܡܬܩܪܐ ܽܩܕܡ ܽܬܘܠܒܫܐܽ‬ ‫ܕܐܣܟܝܡܐܽܩܕܝܫܐܽܕܕܝܪܝܘܬܐ‪ܽ:‬ܡܢܽܗܪܟܐܽܕܝܢܽܘܠܬܚܬ܆ܽܦܣܘܩܐܽܬܪܝܢܐܽܕܬܘܪܓܡܐܽ‬ ‫ܥܠ ܽܬܐܘ̈ܪܝܐܣ ܽܕܝܠܗ ܽܕܐܣܟܝܡܐ ܽܩܕܝܫܐ ܽܕܕܝܪܝܘܬܐ» ܽܒܗܢܐ ܽܕܝܢ ܽܢܘܣܟܐ‪ܽ .‬ܚܕܽ‬ ‫̈‬ ‫ܘܽܬܫܥܝܬܐܽܝܬܝ̈ܪܬܐܽܥܠܽܗܢܐ‪.‬‬ ‫ܩܛܥܐܽܐܝܬܘܗܝ‪ܽ.‬ܐܝܬܽܕܝܢܽܒܗܽܒܗ‬ ‫̱‬ ‫‪.‬ܘ ‪365 Omit intial‬‬ ‫‪364‬‬

‫‪THE SYRIAC ORDER OF MONASTIC PROFESSION‬‬

‫‪274‬‬

‫̈‬ ‫ܘܒܦܫܛܐܽܕܦܫܛܽܐܝܕܘ ̱ܗܝܽܛܘܦܣܐܽܕܨܠܝܒܐ܆ܽܢܩܦܽܠܡܫܝܚܐܽܐܠܗܐܽܕܦܫܛܽ‬ ‫̈‬ ‫ܐܝܕܘܗܝܽܒܙܩܝܦܐ‪.‬‬ ‫ܘܟܕ ܽܐܡܪ ܽܕܐܢܐ ܽܨܒܝܬ ܽܕܐܬܩܪܒ ܽܠܐܠܗܐ܆ ܽܡܣܗܕ ܽܥܠ ܽܢܦܫܗ ܽܕܒܨܒܝܢܗܽ‬ ‫ܪܗܛܽܕܢܛܥܢܽܠܢܝܪܐܽܗܢܐܽ܏ܩܕܽܘܠܘܽܒܩܛܝܪܐ‪.‬‬ ‫̈‬ ‫̈‬ ‫ܝܽܒܐܝܕܝܽܟܗܢܐܽܒܪܘܫܡܐܽܕܨܠܝܒܐ܆ܽܗܘܐܽܕܚܝܠܐܽ‬ ‫ܘܟܕܽܡܬܚܬܡܽܒܝܬܽܥܝܢܘ ̱ܗ‬ ‫̈‬ ‫̈‬ ‫ܐܕܐܽܒܝܫܐܽܕܥܪܩܝܢܽܘܪܥܠܝܢܽܡܢܽܩܕܡܽܚܝܠܗܽܕܨܠܝܒܐܽܣܓܝܕܐ‪..‬‬ ‫ܥܠܽܫ‬ ‫ܘܣܘܦܪܐܽܬܘܒܽܕܣܥܪܐܽܡܫܘܕܥ܆ܽܕܫܕܐܽܡܢܗܽܠܡܝܬܘܬܐܽܕܚܛܝܬܐ‪.‬‬ ‫ܐܣܬܟܠܽܗܠܝܢ ܽܐܘܽܕܝܪܝܐܽܘܕܥ‪ܽ.‬ܕܒܝܕܽܫܘܚܠܦܐܽܕܠܒܘܫܟ‪ܽ.‬ܕܗܐܽܠܒܝܫܽܐܢ̱ܬܽ‬ ‫̈‬ ‫̈‬ ‫ܐܽܠܘܬܽܕܘܒ̈ܪܐܽܛܒܐܽ‬ ‫ܕܘܒ̈ܪܝܟܽܥܠܡܢܝ‬ ‫ܠܗܢܐܽܐܣܟܝܡܐ܆ܽܙܕܩܽܠܟܽܕܬܫܚܠܦܽ‬ ‫ܘ̈ܪܘܚܢܝܐ‪ܽ .‬ܒܝܕ ܽܓܝܪ ܽܡܣܡܥܠܘܬܐ ܽܕܬܟܣܝܬܐ ܽܐܒܝܠܘܬܐ ܽܐܡܝܢܬܐ ܽܦܩܝܕܽ‬ ‫̈‬ ‫ܽܠܐܒܝܠܐܽ‬ ‫ܐܢ̱ܬ ܽܕܬܩܢܐ ܽܐܝܟܢܐ ܽܕܬܩܒܠ ܽܠܛܘܒܐ ܽܪܒܐ ܽܕܟܬܝܒ܇ ܽܕܛܘܒܝܗܘܢ‬ ‫ܕܗܢܘܢܽܢܬܒܐܝܘܢ‪.‬‬ ‫ܟܘܣܝܬܐ ܽܕܝܢ ܽܐܘܟܝܬ ܽܣܢܘܪܬܐ ܽܪܘܚܢܝܬܐ܆ ܽܪܐܙܐ ܽܗܝ ܽܕܡܘܝܩܐ ܽܘܚܣܕܐܽ‬ ‫ܽܕܐܡܪ‪ܽ .‬ܕܛܘܒܝܟܘܢ ܽܐܡܬܝܽ‬ ‫ܕܥܬܝܕ ܽܐܢ̱ܬ ܽܕܬܛܥܢ ܽܡܛܠ ܽܡܫܝܚܐ ܽܗܘ‬ ‫̣‬ ‫ܕܡܚܣܕܝܢ ܽܠܟܘܢ ܽܘܪܕܦܝܢ ܽܠܟܘܢ ܽܡܛܠܬܝ‪ܽ .‬ܘܬܘܒ ܽܟܘܣܝܬܐ ܽܕܩܛܝܢ ܽܪܝܫܗܽ‬ ‫ܘܦܬܐܽܫܘܠܡܗ܆ܽܡܐܪܙܐܽܠܢܽܕܩܛܝܢܽܘܡܙܩܦܽܫܘܪܝܗܽܕܬܘܠܡܕܐ‪ܽ.‬ܡܝܬܐܽܕܝܢܽ‬ ‫ܠܘܬܽܪܘܚܬܐܽܘܢܝܚܬܐܽܒܫܘܠܡܗ‪.‬‬ ‫̈‬ ‫ܥܪܩܬܐܽܕܝܢܽܐܘܟܝܬܽܐܣܪܽܚܨܐܽܡܠܦܽܠܟܽܕܬܗܘܐܽܡܛܝܒܐܽܠܩܪܒܐܽܕܥܡܽ‬ ‫̈ܫܐܕܐ‪ܽ.‬ܡܛܠܽܕܐܟܙܢܐܽܕܐܝܠܝܢܽܕܩܝܡܝܢܽܠܡܬܟܬܫܘܽܒܩ̈ܪܒܐܽܡܬ̈ܪܓܫܢܐܽܟܕܽ‬ ‫ܡܚܙܩܝܢ ܽܒܙܝܢܐ ܽܙܪܝܙܐܝܬ ܽܩܝܡܝܢ‪ܽ :‬ܗܟܢܐ ܽܘܡܩܪܒܢܐ ܽܪܘܚܢܝܐ ܽܟܕ ܽܐܣܝܪܝܢܽ‬ ‫̈‬ ‫ܚܨܘ ̱ܗܝ ܽܒܪܘܚ ܽܙܕܩ ܽܕܢܗܘܐ ܽܐܡܝܢܐܝܬ ܽܐܝܟܢܐ ܽܕܐܦ ܽܗܘ ܽܡܪܢ ܽܐܡܪ܆ܽ‬ ‫̈‬ ‫ܕܢܗܘܘܢ ܽܐܣܝܪܝܢ ܽܚܨܝܟܘܢ ܽܘܫ̈ܪܓܝܟܘܢ ܽܕܠܩܝܢ‪ܽ .‬ܘܬܘܒ ܽܒܝܕ ܽܐܣܪ ̈‬ ‫ܽܚܨܐ ܽܨܐܪܽ‬ ‫ܠܦܘܓܕܐ ܽܕܚܫܐ ܽܕܙܢܝܘܬܐ ܽܘܙܘܘܓܐ ܽܕܡܢ ܽܚܨܐ ܽܫܘܚ‪ܽ .‬ܘܥܠܗܕܐ ܽܠܐ ܽܫܪܐܽ‬ ‫̈‬ ‫ܚܨܘܗܝܽܕܝܪܝܐ‪ܽ.‬ܠܐܽܒܐܝܡܡܐ܆ܽܘܐܦܠܐܽܒܠܠܝܐܽܟܕܽܕܡܟ܀‬ ‫ܽܕܒ̈ܪܓܠܘܗܝ ܽܡܐܣܢܝܢ ܽܠܗ ܽܕܝ̈ܪܝܐ ܽܠܗ ܽܠܗܘ ܽܕܠܒܫ‪ܽ .‬ܐܟܡܢܽ‬ ‫ܘܒܝܕ ܽܣܐܘܢܐ ܽܕܝܢ‬ ‫̱‬ ‫ܕܢܫܪܐܽܚܕܬܐܝܬܽܕܢܪܕܐܽܒܐܘܪܚܐܽܕܩܕܝܫܘܬܐ‪ܽ.‬ܕܢܕܘܫܽܠܟܠܗܽܚܝܠܗܽܕܐܟܠܩܪܨܐܽ‬ ‫̈‬ ‫ܘܽܕܐܫܬܡܗܽܚܘܘܬܐܽܘܥܩ̈ܪܒܐ܀ܽ‬ ‫ܗ‬ ‫ܥܢܽܥܠܽܟܬܦܗܽܡܚܘܐܽܕܝܗܒܽܢܦܫܗܽܒܨܒܝܢܗܽܠܡܫܡܠܝܘܽ‬ ‫ܒܝܕܽܨܠܝܒܐܽܕܝܢܽܕܛ‬ ‫̣‬ ‫ܦܘܩܕܢܗܽܕܡܫܝܚܐܽܕܐܡܪ܆ ܽܕܣܒܽܨܠܝܒܐܽܘܬܐܽܒܬܪܝ‪ܽ.‬ܘܐܝܟܢܐܽܕܗܘܽܡܫܝܚܐܽ‬ ‫̣‬ ‫ܽܛܥܝܢ ܽܕܝܪܝܐ ܽܨܠܝܒܐܽ‬ ‫ܛܥܢ ܽܨܠܝܒܐ ܽܟܕ ܽܢܦܩ ܽܗܘܐ ܽܡܢ ܽܐܘܪܫܠܡ ܽܗܟܢܐ‬ ‫̣‬ ‫ܕܚܣܕܐܽܠܡܦܩܽܡܢܽܥܠܡܐ܀ܽ‬ ‫̈‬ ‫̈‬ ‫ܽܕܐܬܬܫܝܓܝܢ ܽ̈ܪܓܠܘܗܝ ܽܒܡܝܐ܆ ܽܐܟܡܢ ܽܕܐܬܕܟܝ ܽܡܢ ܽܨܐܬܐܽ‬ ‫ܘܒܗܝ ܽܬܘܒ‬ ‫ܘܛܘܠܫܐ ܽܕܚܛܝܬܐ ܽܘܐܬܚܪܪ ܽܡܢ ܽܡܪܬܗ ܽܕܬܢܝܢܐ ܽܡܬܝܕܥܢܐ‪ܽ .‬ܘܐܝܟܢܐܽ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܽܐܬܬܫܝܓܝܢ ܽ̈ܪܓܠܝܗܘܢ ܽܒܥܠܝܬܐ ܽܕ̈ܪܐܙܐ ܽܡܢ ܽܦܪܘܩܢ‪ܽ .‬ܟܕܽ‬ ‫ܽܩܕܝܫܐ‬ ‫ܕܫܠܝܚܐ‬ ‫̈‬ ‫ܡܫܕܪܽܗܘܐܽܠܗܘܢܽܠܡܟܪܙܘܽܣܒܪܬܗܽܒܥܠܡܐ܆ܽܗܟܢܐܽܘܕܝܪܝܐܽܕܐܬܬܫܝܓܝܽ‬ ‫̱‬ ‫̈ܪܓܠܘܗܝܽܒܪܐܙܐܽܗܢܐܽܐܠܗܝܐ܀ܽ‬ ‫̱‬ ‫̈‬ ‫ܐ܆ܽܡܬܐܪܙܽܫܠܡܐܽܕܗܘܐܽܠܗܽ‬ ‫ܒܝܕܽܕܝܢܽܫܠܡܐܽܕܡܬܝܗܒܽܠܗܽܡܢܽܟܠܗܘܢܽܐܚ‬ ‫̣‬ ‫̈‬ ‫̈‬ ‫ܠܘܬܐܽܥܠܝܐ‪ܽ:‬ܗܢܘܢܽܕܚܕܘܬܐܽܗܘܝܐܽܠܗܘܢܽܥܠܽܚܛܝܐܽܕܬܐܒ‪ܽ.‬‬ ‫ܠܘܬܽܚܝ‬

‫‪275‬‬

‫‪APPENDIX‬‬

‫ܽܘܠܐܒܘܗܝܽ‬ ‫ܠܗܠܝܢ ܽ̈ܪܐܙܢܝܬܐ ܽܟܕ ܽܡܫܬܘܕܥܝܢܢ ܽܟܠܢ܆ ܽܢܫܒܚ ܽܠܡܫܝܚܐ ܽܐܠܗܐ‪.‬‬ ‫̱‬ ‫̈‬ ‫̈‬ ‫ܐ‪ܽ.‬ܐܝܟܢܐܽܕܠܣܓܝܐܐܽ‬ ‫ܩܕ‪ܽ.‬ܕܒܗܽܗܘܽܡܬܓܡܪܝܢܽܟܠܗܘܢܽ̈ܪܐܙܐܽܩܕܝܫ‬ ‫ܘܠܪܘܚܗܽ܏‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܙܘܽܘܐܣܗܕܘܽܘܐܡܪܘ‪ܽ.‬‬ ‫ܙܬܐܽܐܬܓܠܝܘ܆ܽܘܚ‬ ‫ܐܽܕܓܢܝ‬ ‫̈ܽ‬ ‫ܐܽܘܚܙܝ‬ ‫ܬܐܽܩܕܝܫ‬ ‫ܡܢܽܐܒܗ‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫ܙܘܽܕܢܚܬܽܒܥܡܕܐܽܩܕܝܫܐܽܥܠܽܥܡܝܕܐ‪ܽ.‬ܠܗܽܟܕܽܠܗܽܚܙܘܽ‬ ‫ܘܽܕܚ‬ ‫ܕܪܘܚܐܽܩܕܝܫܐܽܗ ̣‬ ‫ܓܠܝܐܝܬܽܕܢܚܬܽܥܠܽܕܝ̈ܪܝܐܽܒܥܕܢܐܽܕܠܒܫܝܢܽܠܗܢܐܽܐܣܟܝܡܐܽܩܕܝܫܐ‪ܽ.‬ܒܕܓܘܢܽ‬ ‫ܬܢܝܢܘܬܽܘܬܠܝܬܐܝܬܽܘܐܡܝܢܐܝܬܽܢܫܒܚܽܠܐܒܐܽܘܠܒܪܐܽܘܠܪܘܚܐܽܩܕܝܫܐ‪ܽ.‬ܕܠܗܽ‬ ‫ܫܘܒܚܐܽܘܥܠܝܢܽ̈ܪܚܡܘܗܝܽܠܥܠܡܽܥܠܡܝܢܽܐܡܝܢܽܘܐܡܝܢ܀‬ ‫̱‬ ‫ܫܠܡܽܘܐܦܽܗܢܐܽܡܫܡܠܝܐܝܬܽܘܕܠܐܽܒܘܨܪܐ‪.‬‬

276

THE SYRIAC ORDER OF MONASTIC PROFESSION

TABLE 1: THE STRUCTURE OF THE ORDER OF THE MONASTIC TONSURE IN ITS VARIOUS MS TRADITION COMPARED MS 14493 ܽ‫ܛܟܣܐܽܕܣܘܦܪܐ‬ ‫ܕܕܝܪܝܐ‬ Again the Order of Monastic Tonsure

BL Add. 14,517 ܽ‫ܛܟܣܐܽܕܣܘܦܪܐܽܡܐ‬ ‫ܕܒܥܐܽܐܢܫܽܕܢܗܘܐܽܕܝܪܝܐ‬ The Order of Monastic Tonsure When Someone Wishes to Become a Monk

Vat. Syr. 51 ܽ‫ܛܟܣܐܽܕܬܘܠܒܫܐ‬ ‫ܕܕܝܪܝܘܬܐ‬ The Order of Monastic Clothing

Vat. Syr. 51 ܽ‫ܛܟܣܐܽܕܥܠܽܣܘܦܪܐ‬ ‫ܕܕܝ̈ܪܝܬܐ‬ The Order of Monastic Tonsure of Nuns

I. OPENING PRAYER [1] -

Sedro of incense preceding the tonsure (by the Abbot) Prayer by the Abbot (unspecified)

§1. Introductory Prayer

Introductory Prayer

II. LITURGY OF THE WORD a) Responsorial Psalmody [2] Ps. 119, 51

(‘Enyono) of Ps. 51

2. ʿEnyono of Ps. 51

ʿEnyono of Ps. 51

[Given below]

3. Prayer “May God, whose holy covenant you have joined…”

Omitted

4. ‘Enyono of Ps. 63 5. Another ʿEnyono of Ps. 84 6. Another ʿEnyono of Ps. 32 7–16. (Optional) Praises of a new ‘canon’ by bar Sabuni

‘Enyono of Ps. 63 Another ‘Enyono of Ps. 84 Another (ʿEnyono) of Ps. 65

“Protect by your cross…” [ʿEnyono of Ps. 63 is given below] (ʿEnyono) of Ps. 84

b) The Service of Incense [3] Sedro Boʿutho

[Given below]

17. Prooimion 18. Sedro 19. Qolo 20. Prayer of the Incense

Prooimion Sedro Qolo Prayer of the Incense

APPENDIX MS 14493

BL Add. 14,517

Vat. Syr. 51

277 Vat. Syr. 51

c) Biblical Readings [5] Zumoro

Omitted

21. Zumoro (Psalmody)

The Prophets (unspecified) Acts (unspecified) Maʿnitho (appropriate for the tonsure) Apostle Paul (unspecified) “O my soul…” Ps. 103:1 The Gospel (unspecified)

Zumoro (Psalmody) Gen. 35: 1–7

22. Gen. 12:1–9 23. Num. 6:1–5, 7–8 24. Deut. 30:15–20 25. Job 22:22–28 26. Jeremiah, Lam. 3:25–36 27. Sir. 2:1–7; 11–13 28. Isa. 18:1–7 29. 1 Pet. 1:13–25 30. Col. 3:1–17 31. Lk. 14:25–35, 15:1–10

Zach. 2:10–13 Prayer of Azariah 1:17–20, 22; Dan. 9:4, 5, 7, 9 Isa. 56:1–2; 3–5 Acts 9:36–42 (on Tabitha) Col. 3:1–17 Lk. 7:36–50 (On the Sinful Woman)

d) Intercessions 32. Diaconal Litany 33. [Prayer]

Omitted

Omitted

[6] at [15]

Prayer “May God, whose holy covenant you have joined…” Admonition by the Abbot Omitted Ps. 63 ? The Gospel (unspecified)

Omitted

e) Admonition of the Abbot

[7] at end [8] Gloria [9] different [10] different [11] at [13]

34. Admonition by the Abbot 35. Prayer by the Abbot

Admonition (‘appropriate words’) Omitted

Sedro Prayer of Sedro III. THE MYSTERY RITES

[12] ~ [13] different [14] = = [15–16] 2 prayers 17– [18] + prayer [19] omitted

Consignation by the priest Prayer (by the priest) Prayer by the priest facing the East Handing the scissors to the priest and reciting after him Ps. 73:28 thrice Omitted Tonsure by the priest with formula Maʿnitho (unspecified)

36. Consignation [by the Abbot?] 37. Prayer [by the Abbot?] 38. Prayer of supplication 39. Handing the scissors to the priest and reciting after him Ps. 73:28 thrice 40. Prayer (by the priest) 41. Tonsure by the priest with formula

Consignation [by the priest?] Prayer Omitted Handing the scissors to the priest and reciting after him Ps. 73:28 thrice Prayer (by the priest) Tonsure by the priest with formula

278

THE SYRIAC ORDER OF MONASTIC PROFESSION

MS 14493

BL Add. 14,517 Prayer (by the priest)

↑ [20] [21]–[24]

Clothing (tunic) Stripping (the old clothes) Clothing (girdle, cloak, hood)

[see below] [23]

Prayer by the priest

[25] omitted

Washing of the feet (by the priest)

[26]–[27]

Sandals Omitted

[28] Cross [29] – [30]

Zach. 12 Prayer (by the priest)

[28] ↑ –

Omitted

[32] + prayer

Kiss of Peace

[33–34] 2 prayers

Omitted

Vat. Syr. 51 42. Prayer (by the priest) 43. Stripping 44–47. Clothing (tunic, girdle, hood, cloak) 48. Zach. 3:1–8 (the clothing of Joshua) 49. Prayer (by the priest) 50. Washing of the feet (by the priest) 51. Maʿnitho “Wash me clean” 52-53. Sandals Omitted 54. Incorporation into the Community 55. Prayer (by the priest) 56. Handing over the cross (by the Abbot) 57. Kiss of Peace 57. Maʿnitho the 8th 58. Prayer (by the priest)

Vat. Syr. 51 Omitted Stripping Clothing (tunic, sudoro, woolen veil, girdle, cloak) by the Abbess Omitted Prayer (by the priest) Washing of the feet (by the priest) Maʿnitho “Wash me clean” Shoes Prayer Incorporation into the Community Omitted Handing over the cross Kiss of Peace Maʿnitho of Drosis Omitted

IV. CONCLUDING PRAYER ↑

Final Prayer by the priest

59. Trisagion and the Lord’s Prayer 59. Final prayer by the priest 60. Another (prayer) for everyone

Final prayer by the priest

APPENDIX

279

TABLE 2: THE STRUCTURES OF THE ORDER OF MONASTIC TONSURE AND BAPTISM COMPARED BL Add. 14517 ܽ‫ܛܟܣܐܽܕܣܘܦܪܐܽܡܐ‬ ܽ‫ܕܒܥܐܽܐܢܫܽܕܢܗܘܐ‬ ‫ܕܝܪܝܐ‬ The Order of Monastic Tonsure When Someone Wishes to Become a Monk

Vat. Syr. 51 ܽ‫ܛܟܣܐܽܕܬܘܠܒܫܐ‬ ‫ܕܕܝܪܝܘܬܐ‬ The Order of Monastic Clothing

Severus Homs [SH] ‫ܛܟܣܐܽܕܥܡܕܐܽܩܕܝܫܐ‬ The Order of Holy Baptism

I. OPENING PRAYER Sedro of incense preceding the tonsure (by the Abbot) Prayer by the Abbot (unspecified)

§1. Introductory Prayer

First Part: The Making of Catechumens 1. Introductory Prayer

II. LITURGY OF THE WORD a) Responsorial Psalmody (ʿEnyono) of Ps. 51 [Given below] “Protect by your cross…” [ʿEnyono of Ps. 63 is given below] (ʿEnyono) of Ps. 84

2. ʿEnyono of Ps. 51 3. Prayer “May God, whose holy covenant you have joined…” 4. ʿEnyono of Ps. 63 5. Another ‘Enyono of Ps. 84 6. Another ʿEnyono of Ps. 32 7–16. (Optional) Praises of a new ‘canon’ by Bishop bar Sabuni

2. 3. 4. 5.

ʿEnyono of Psalm 51 Quqlyon, (Psalm 29: 1, 3 & 4) Prayer ʿEqbo

b) The Service of Incense

[Given below]

17. Prooimion 18. Sedro 19. Qolo 20. Prayer of the Incense

6. 7. 8. 9.

Prooimion Sedro Qolo ‘Etro

280

THE SYRIAC ORDER OF MONASTIC PROFESSION

BL Add. 14517

Vat. Syr. 51

Severus Homs [SH]

c) Biblical Readings Omitted The Prophets (unspecified) Acts (unspecified) Maʿnitho (appropriate for the tonsure) Apostle Paul (unspecified) “O my soul…” Ps. 103:1 The Gospel (unspecified)

21. Zumoro (Psalmody) 22. Gen. 12:1–9 23. Num. 6:1–5, 7– 8 24. Deut. 30:15–20 25. Job 22:22–28 26. Jeremiah, Lam. 3:25–36 27. Sir. 2:1–7; 11– 13 28. Isa. 18:1–7

10. 11. 12. 13. 14.

Zumoro (Psalmody): Psalm 114: 5 Epistle: Romans 6: 1–8 Hulolo: (Psalm 51: 7) Gospel (Harklean Version): John 3: 1–18 [John 3: 22–27 for girls] Maʿnitho: (Psalm 51: 2)

29. 1 Pet. 1:13–25 30. Col. 3:1–17 31. Lk. 14:25–35, 15:1–10 d) Intercessions

Omitted

32. Diaconal Litany 33. [Prayer]

15. 16.

Prayer for self (inaudible / ‫ܓܗܢܬܐ‬ / ghonto) Prayer for the Catechumens (audible / ‫ ܬܠܝܬܐ‬/ tloyto = ekphonesis)

e) Admonition of the Abbot Prayer “May God, whose holy covenant you have joined…” Admonition by the Abbot Omitted Ps. 63 ? The Gospel (unspecified) Sedro Prayer of Sedro

34. Admonition by the Abbot 35. Prayer by the Abbot

APPENDIX BL Add. 14517 Consignation by the priest Prayer (by the priest) Prayer by the priest facing the East Handing the scissors to the priest and reciting after him Ps. 73:28 thrice Omitted Tonsure by the priest with formula Maʿnitho (unspecified) Prayer (by the priest)

281

Vat. Syr. 51 Severus Homs [SH] III. THE MYSTERY RITES 36. Consignation 17. Prayer for Consignation 1 [by the Abbot?] 18. Consignation 1 (without using oil) 19. Prayer for Introducing Exorcism 37. Prayer [by the 20. Exorcism with Consignations Abbot?] 21. Apotaxis 38. Prayer of sup22. Syntaxis plication 23. Creed 39. Handing the 24. Prayer of Thanksgiving scissors to the priest and reciting after him Ps. 73:28 thrice 40. Prayer (by the priest) 41. Tonsure by the priest with formula 42. Prayer (by the priest) Second Part: Baptism 25. Procession to Font 26. Introductory Prayer 27. Prayer for Consignation 2 28. Consignation 2 29. ʿEqbo 30. Prooimion 31. Sedro 32. Qolo (Removal of the Veil) 33. ʿEtro 34. [Responses] 35. [Creed – see above] 36. [Prayer for the Holy Spirit] 37. [Prayer for forgiveness] 38. [Korozuto] 39. [Gloria] 40. [Prayer for forgiveness] 41. [Commemoration of Christ] 42. [Statement of intent] 43. [Dialogue of preface] 44. [Prayer for self]

282

THE SYRIAC ORDER OF MONASTIC PROFESSION

BL Add. 14517

Vat. Syr. 51

Severus Homs [SH] Blessing of the Water 10. Prayer (ghonto & tloyto) 11. [Sanctus] 12. “Peace to you all!” 13. Prayer (ghonto & tloyto) 14. Exsufflations 15. Epiclesis vi. Prayer (tloyto / ekphonesis) vii. Deacon: “How awful is …” viii. Invocation of the Holy Spirit ix. “Hear me (3x)” x. Prayer (tloyto / ekphonesis); The priest signs the water 16. The horn of Myron is exalted above the water 17. Pouring Myron in the water crosswise with Alleluia 18. Prayer (ghonto & tloyto) 19. The priest waves his right hand above the water and making the sign of the cross. 46. Consignation 3 See below no. 50 Dressing (the baptized with a white tunic)

45.

Clothing (tunic) Stripping (the old clothes) Clothing (girdle, cloak, hood) [see below] Prayer by the priest Washing of the feet (by the priest) Sandals

Zach. 12 Prayer (by the priest) Omitted

43. Stripping 44–47. Clothing (tunic, girdle, hood, cloak) 48. Zach. 3:1–8 (Clothing of Joshua) 49. Prayer (by the priest) 50. Washing of the feet (by the priest) 51. Maʿnitho “Wash me clean” 52–53. Sandals 54. Incorporation into the Community 55. Prayer (by the priest) 56. Handing over the cross (by the Abbot)

47. 48. 49. 50.

Baptism Prayer over the holy Myron (Chrismation) Consignation 4 Dressing (the baptized with a white tunic)

See above no. 49 Consignation 4

APPENDIX BL Add. 14517 Kiss of Peace

Omitted

Vat. Syr. 51 57. Kiss of Peace

283

52. 53. 54.

Severus Homs [SH] Prayer After Chrismation (ghonto & tloyto)  “Peace be with you all.” Prayer introducing Our Father Prayer following Our Father Crowning with Formula

55. 56.

Prayer before Communion Communion

51.

57. Maʿnitho the 8th 58. Prayer (by the priest)

IV. CONCLUDING PRAYER Final Prayer by the priest

59. Trisagion and the Lord’s Prayer 59. Final prayer by the priest 60. Another (prayer) for everyone

57.

Final Prayer  Deacon: “Go in peace.” Prayer for Removal of the Crown. (Rites of the Eighth Day)

Note: Text in square brackets “[]” to be found in third column denotes interpolations from the Eucharistic Liturgy in the baptismal rite.

BIBLIOGRAPHY Abuna, Alber. Adab al-Lugha al-Aramiya. Third Revised ed. Beirut: Dar al-Mashreq, 1970. Acharya, Francis. The Ritual of the Clothing of Monks. Vol. 13, Moran ʿEtho. Kottayam: St. Ephrem Ecumenical Research Institute, 1999. Adam, Alfred. “Grundbegriffe des Mönchtums in Sprachlicher Sicht.” ZKG 64 (1953/54): 209–39. Amar, Joseph P. “A Metrical Homily on Holy Mar Ephrem by Mar Jacob of Sarug.” PO, no. 47, fasc. 1 = no. 209 (1995). ———. “Patterns of Prayer: The Ḥussoyo Incense Rite of Forgiveness.” OCP 73 (2007): 379–416. Armalet, Isaac. Histoire de L’église Syriaque. Edited by Behnan Hindo. Vol. 2, L’histoire des Syriaques. Lebanon: BethzabdaiAzech, 1996. Babington Smith, Constance. Iulia de Beausobre: A Russian Christian in the West. London: Darton, Longman and Todd, 1983. Barsaum, Ignatius Aphram. The Scattered Pearls: A History of Syriac Literature and Sciences. Translated by Matti Moosa. Second Revised ed. Piscataway, N.J.: Gorgias Press, 2003. Beck, Edmund. “Askentum und Mönchtum in Ephraem.” OCA 153 (1958). ———. Des Heiligen Ephraem des Syrers Hymnen de Nativitate (Epiphania). 2 vols. Vol. 186, CSCO. Scriptores Syri. Louvain: Secrétariat du CSCO, 1959. ———. Des Heiligen Ephraem des Syrers Hymnen de Virginitate. 2 vols. Vol. 218, CSCO. Louvain: Secrétariat du CSCO, 1961. 285

286

THE SYRIAC ORDER OF MONASTIC PROFESSION

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Guillaumont, Antoine. “Le nom des ‘Agapètes.” VC 23 (1969): 30– 37. ———. “Monachisme et éthique judéo-chrétienne.” Recherches de science religieuse 60 no. 2 (1972): 199–218. Halleux, André de. Philoxène de Mabbog. Vol. 231–232. Scriptores Syri 98–99, CSCO. Louvain,: Secrétariat du CSCO, 1963. Heiming, Odilo. “Der nationalsyrische Ritus Tonsurae im Syrerkloster der Ägyptischen Skete.” In Miscellanea Giovanni Galbiati 3. Fontes Ambrosiani 27; Milan, 1951. ———. “Der Ordo des Heiligen Mönchsschema in der syrischen Kirche” In Vom Christlichen Mysterium. Gesammelte Arbeiten Zum Gedächtnis Von Odo Casel. Düsseldorf: Patmos, 1951. Hollerweger, Hans. Turabdin: Lebendiges Kulturerbe/ Living Cultural Heritage/ Canlı Kültür Mirası. Linz: Freunde des Tur Abdin, 1999. Judge, E. A. “The Earliest Use of Monachos for ‘Monk’ (P. Coll. Youtie 77) and the Origins of Monasticism.” JAC 20 (1977): 72–89. Juhl, Diana. Die Askese im Liber Graduum und bei Afrahat: Eine vergleichende Studie zur Frühsyrischen Frömmigkeit, OBC. Wiesbaden1996. Kaufhold, Hubert. “Über Datum und Schreiber der Handschrift Vaticanus Syriacus 51.” Aram 5 (1993): 267–75. Kavanagh, Aidan. “Notes on the Monasticism.” SA 110 (1993).

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of

Kiraz, George, ed. The Widmanstadt-Moses of Mardin Editio Princeps of the Syriac Gospels of 1555. Piscataway, NJ: Gorgias Press 2006. Kiraz, George A., ed. Lectionary of the Syriac Epistles: According to the Ancient Rite of the Syrian Orthodox Church of Antioch. Glane, Losser: Bar Hebraeus Verlag, 1992. ———. “Taybutheh d-Aloho, Ignatius.” In Syriac Encyclopedic Dictionary of the Syriac Heritage, edited by George A. Kiraz. Piscataway, NJ: Gorgias Press, forthcoming.

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Louth, Andrew. “Later Theologians of the Greek East.” In The Early Christian World, edited by Philip F. Esler. London and New York: Routledge, 2000. Malone, Edward E. The Monk and the Martyr: The Monk as the Successor to the Martyr. Washington, D.C.: CUA Press, 1950. Martimort, Aimé Georges, ed. The Sacraments. New ed. Vol. 3, The Church at Prayer. Collegeville, Minn: Liturgical Press, 1988. Mathews, Edward G., Joseph P. Amar, and Kathleen E. McVey, eds. Selected Prose Works, The Fathers of the Church. Washington, D.C.: Catholic University of America Press, 1994. McVey, Kathleen E. “Ephrem the Syrian.” In The Early Christian World, edited by Philip Francis Esler. London; New York: Routledge, 2000. ———. Ephrem the Syrian: Hymns, Classics of Western Spirituality. New York: Paulist Press, 1989. ———. “Jacob of Sarug on Ephrem and the Singing Women.” The Syrian Antiochian Perspective 1 no. 1 (1992): 36–41. Migne, J.-P., ed. Patrologia Graeca. Vol. 65. Mitchell, C. W. S. Ephraim’s Prose Refutations of Mani, Marcion, and Bardaisan. 2 vols, Text and Translation Society. London: Williams and Norgate, 1912. Murray, Robert. “Ephrem Syrus, St.” In A Catholic Dictionary of Theology, 2: 222. London, 1967.

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INDEX Aaron (biblical figure), 71 Abba John the Persian, 71 Abba Nisterus, 71–72 Abraham (also, Abram; biblical figure), 71–73, 181 Abraham (monk in Šeno), 51 Abraham (of Qidun), 16 Abulfaraj, 51 Abuna, Alber, 47n11 Acharya, Francis, 5, 59 Adam (biblical figure), 30, 32, 62, 127–128, 245, 253 Adam, Alfred, 30 Aetius, 189 Alexander (of Mabbug; also, of Hierapolis), 190, 190n159 Alighieri, Dante, 26 Amar, Joseph P., 26n9, 63n45, 141n1 Ambrogio, Teseo, 46n10 Andrew (of Samosata), 190, 190n160 Anthimus, 148, 149n56, 191 Aphrahat (the Persian Sage), 3, 23–25, 28–31, 33–37, 39, 120 Apollinarius the Younger, 146, 146n30, 189 Arius, 146–147, 189, 191 Armalet, Isaac, 47n11 Athanasius (also, Patriarch Mor Athanasius), 50–51, 267n357

Athanasius (St Athanasius of Alexandria), 2 Bishop ʿAttar, Athanasius Safar, 46, 47n11, 48, 50 bar Estefan, Gabriel, 52 bar Kepho, Mushe, 6, 44, 49, 53–54, 56–57, 72, 94, 94n112, 132, 249, 256n288, 258n311, 262 bar Sabuni, Saʿid (also, Mor Yuhanon), 51, 59, 116, 129, 174, 275, 279 Bardaisan, 189 Barsaum, Ephrem (also, Patriarch Barsaum, Ignatius Aphram Barsaum), 66n49, 103 Barsauma the Persian, 191 Barsaumo (also, Mor Barsaumo), 50–51 Barsaumo (Bishop of Nisibis), 145–146 Basilides, 189 Beck, Edmund, 26n7, 30 Beronike, 246n216 Bishop Abraham (of Nisibis), 37 Bishop Dolbani, Yuhanon, 50– 51, 54, 174, 200n165, 233n200, 240n202, 266n357, 267n357, 273n364 Blesilla, 2

295

296

THE SYRIAC ORDER OF MONASTIC PROFESSION

Bradshaw, Paul, 115 Breydy, Michael, 37 Brock, Sebastian, 4, 4n14–15, 23, 23n1, 25n4, 26n7, 28, 33, 36–37, 36n45, 40, 45, 69n59, 70n62, 103, 104n5, 111–112, 114, 120, 127, 130, 132, 256n288, 66n49 Brooks, E. W., 94n111 Buber, Martin, 15 Burdʿono, Jacob, 149, 149n61 Burkitt, F. Crawford, 34 Burton-Christie, Douglas, 71 Carr, E., 144n18 Casel, Odo, 16, 20 Casey, Michael, 91, 94 Cassian, John, 9 Clement (of Alexandria), 7–8, 17 Clement (of Rome), 7, 54 Coakley, James F., 54, 54n23 Cramer, Winfrid, 37n50, 246n212 Cyril (of Alexandria), 190n160 Cyrus, 190, 190n162, 191n162 Daniel (biblical figure), 227, 227n186, 245, 246n212, 254, 267 de Beausobre, Iulia, 12–13, 15 Deacon Symeon (of Geshir), 65 Delling, Gerhard, 88 den Biesen, Kees, 26n7 Diodore, 146, 190 Diogenes, 190 Dionysius (of Alexandria; also, the Great), 9, 191, 191n164 Dioscoros (patriarch of Alexandria), 148, 148n53, 191 Drosis, 232n199 Eadmer (of Canterbury), 9 Elias (biblical figure)

Elijah (biblical figure), 151, 245, 253, 265, 267 Elisha (biblical figure), 151, 245, 253, 265, 267 Elm, Susanna, 39 Emperor Anastasius, 149n55 Emperor Constantine, 4 Emperor Ferdinand, 46n10 Emperor Hadrian, 190n153 Emperor Justin I, 146n34 Emperor Leo I, 147, 147n41, 149n54, 191 Emperor Pius, Antoninus, 190n153 Emperor Theodosius I, 147n43 Emperor Trajan, 232n199 Enoch (biblical figure), 245, 246n212, 253, 267 Enosh (biblical figure), 245 Esau (biblical figure), 226–227 Escolan, Philippe, 144n18 Eudoxius, 189 Eunomius, 146, 189, 189n151 Eusebius (of Caesarea), 40n59 Eusebius (of Nicomedia), 189 Eutyches, 146, 147n41, 189 Evdokimov, Paul, 12 Eve (biblical figure), 127 Flavian (Patriarch of Antioch), 146n33, 147n41, 148n53 Goliath (biblical figure), 223 Graf, George, 47n11 Griffith, Sidney, 3, 23n1, 29, 31, 34, 37–38, 40, 42n65 Guillaumont, Antoine, 30 Hananiah, 254 Hatch, William Henry Paine, 48n12 Heiming, Odilo, 16, 20–21, 44 Hollerweger, Hans, 54n22 Iakovos (of Arta), 15

INDEX Ibas (of Edessa), 147, 147n39, 190n156, 191 Irenaeus, 189n145, 190, 190n161 Isaiah (biblical figure), 79, 183, 228, 253 Jacob (biblical figure), 226–227 Jacob (of Edessa), 6, 44, 54, 72, 245, 245n211 Jacob (of Nisibis), 87 Jacob (of Sarag, also Serug, Mor Jacob of Batnae-Serugh), 24, 26n9, 41, 127, 132, 149, 149n61, 191, 245n211 Jbeir, Basil Ishaq, 47 Jeremiah (biblical figure), 71, 77, 183, 253, 267, 277, 280 Job (biblical figure), 71, 265 John (of Aegeae), 191, 191n162 John (of Ephesus), 94 John the Baptist (biblical figure), 71, 75, 254, 267 John the Evangelist (biblical figure), 80 Jonah (biblical figure), 64, 179 Jordan (of Trebizond), 11 Joshua (biblical figure), 97–98, 196, 267, 278 Joshua bar Nun, 267 Judge, E. A., 40n59 Julian (of Halicarnassus), 190 Julian the phantasiast, 146, 190 Julius (bishop of Rome), 148, 148n47, 191 Justin, 189n145 Kaufhold, Hubert, 44n5, 49, 49n15, 200, 233n200 Kavanagh, Aidan, 1–2, 139 Khoury-Yacoub, Issa, 54 Khoury, John, 54–55, 247, 256n288

297 King David (biblical figure), 64, 71–72, 178, 223, 226, 226n185, 246, 250, 254n282, 265 King Louis XIV (of France), 47n11 King Manasseh, 64, 179 King Sennacherib, 79 King Soloman (biblical figure), 71 Kiraz, George, 43n2, 70n62 Kitchen, Robert, 27n10, 28n14 Kmosko, Michael, 27, 27n10 Kohn, Rachel, 47n10 Leclerq, Jean, 5, 16–19, 139 Leib, Moshe, 15 Leib, Zusya, 15 Longinus, 189n147 Lot (biblical figure), 102, 122, 181, 199, 232 Louth, Andrew, 27n11 Lucian the Martyr, 190n154 Luke (biblical figure), 101 Luther, Martin, 1, 1n3 Macedonius, 146–147, 189, 191 Magus, Simon, 189 Malone, Edward E., 5–10, 17 Mani, 145, 189 Manoah (biblical figure), 75 Mar Dinkha IV (also, Khanania; Catholicos-Patriarch of the Assyrian Church of the East), 75 Marcellus (of Ancyra), 189n148 Marcellus (of Galatia), 190 Marcion, 145, 189 Mari the Persian, 190 Martin (of Tours), 8 Mary (niece of Abraham of Qidun), 16

298

THE SYRIAC ORDER OF MONASTIC PROFESSION

Mary (Virgin; biblical figure), 61, 87, 148n45, 150, 172, 177, 192, 222 Masius, Andreas, 46n10 McVey, Kathleen E., 1n3, 25n4, 26n7 Melchizedek (biblical figure), 267 Mennader, 189 Miriam (the leper), 64, 178 Mor Cyril (bishop of Midyat), 51 Mor Dioscoros Shekrallah of Gozarto, 52, 148, 191 Mor Gregory Joseph (also, Gregory of Jerusalem), 51 Mor Jacob the Malphono (also, Mor Ephrem the Malphono), 52, 191 Moses (biblical figure), 64, 71, 74, 76, 178, 181, 253, 254n282, 264–265, 267 Mshiho, Murad bar ʿEbed, 52 Murray, Robert, 26, 30–31, 35 Mushe (of Sawro), 46n10 Nagel, Peter, 36–37 Nazianzen, Gregory, 8 Neʿmeh, Ignatius, 52 Nedungatt, George, 32 Nestorius, 147–148, 147n38, 148n45, 148n52, 190–191, 190n159–161 Nichols, J. C. Aidan, 83 Nicolas the Grocer, 11 Noah (biblical figure), 245, 253, 267 Nocent, Adrien, 57 Oppenheim, P., 20 Origen, 7, 17, 70n60 Pachomius, 3 Panna (mother of Mar Dinkha IV), 75

Patriarch ʿAbdullah I, 46n10 Patriarch Ignatius (of Taybutheh d-Aloho), 46n10, 47n10, 148, 148n46, 191 Patriarch Julian I (of Antioch), 149, 149n60, 191, 247 Patriarch Michael (the Great; also, the Syrian), 21, 44– 45, 44n5, 45n9, 48–51, 55, 200, 233n200 Patriarch Peter IV, 52 Patriarch Severus (of Antioch), 6, 44, 53, 103–104, 148– 149, 149n55, 242, 252 Paul (of Samosata), 146, 189 Paul (of Tella, Syrian Orthodox Bishop), 70n60–61 Paul the Simple, 254 Paula, 2 Peter the Fuller, 149, 149n58 Petre (also, Peter Mongus), 149, 149n59 Philoxenus (of Mabbug; also, Mor Aksenoyo), 6, 24, 41, 43–44, 53, 242, 244, 252, 252n251 Photinus, 189 Plathottathil, Stephen, 60n38 Plotinus, 189n147 Pope Gregory, 47n10 Pope Innocent XI, 47n11 Pope Paul III, 46n10 Porphyry, 189 Postel, Guillaume, 46n10 Pseudo-Dionysius, 10, 19–20, 56–57 Ptolemy, 246n216 Queen Bar Niqi, 246 Queen Helena (of Adiabene), 247n216 Quispel, Gilles, 30 Rabban Bousnaya, Joseph, 76

INDEX Rahab (biblical figure), 64, 178 Rompay, Lucas Van, 48n12 Rorem, Paul, 1n3 Rücker, H. A., 20, 44 Ryland, John, 54 Sabellius, 189 Saliba, George, 47n10 Salvesen, Alison G., 245n211 Samson (biblical figure), 75 Samuel (biblical figure), 59, 151, 171, 245 Sarai (biblical figure), 181 Seth (Biblical figure), 245, 246n212 Shah Abbas (of Iran), 47n11 Shah Bahram (of Iran), 145n25 Simeon, 46n10 Simon (Biblical figure), 62, 173, 176 Sirach (Biblical figure), 78, 86, 183 Smith, Payne, 90, 143n17, 230n193, 246n211 Soloman (Biblical figure), 71, 124 St. Ambrose, 8 St. Athanasius (also, Patriarch Athanasius of Antioch), 8, 148, 148n47–48, 191 St. Antony (also, Abba Antony, Anthony the Great), 3, 73, 254, 267 St. Augustine, 9 St. Basil the Great, 8, 148, 148n49, 191 St. Benedict, 57, 91 St. Cyprian, 12 St. Cyril (of Jerusalem), 124, 146n32, 147n39, 148, 148n52, 191 St. Ephrem (the Syrian; also, Mor Ephrem), 3, 20, 23–

299 26, 25n4, 25n6, 26n7, 30, 32, 35–38, 47n11, 87, 132– 133, 191, 253 St. Gregory the Great, 9, 148, 148n50, 191 St. Hilary (of Arles), 9 St. Isaac (of Antioch), 24, 41 St. Isaac (of Nineveh), 73 St. Isidore, 9 St. James (of Nisibis), 25 St. Jerome, 2, 8–9, 18 St. John Chrysostom (also, Iwannis, bishop of Constantinople), 118, 119n35, 146n36, 148, 148n51, 191, 232n199 St. John Damascene, 9 St. Mark (the Monk), 2, 2n9 St. Maximin (of Turin), 9 St. Paul (the Apostle), 25, 69, 71, 75, 81–82, 114, 124, 126, 129, 143, 185, 228, 277, 280 St. Peter (the Apostle), 68, 71, 80–81 St. Pierre Damien, 19n68 St. Polycarp, 11, 14 St. Simeon the New Theologian, 15 Stewart, Columba, 27n11 Studites, Theodore, 10 Tertullian, 9, 17 Theodore (of Mopsuestia), 33, 121, 130, 146n36, 147, 147n37, 190 Theodoret (of Cyrrhus), 190, 191n163 Theodosius I, 147n43, 148–149, 149n57, 191 Thomas (of Harkel), 70n61 Thomas (the Apostle; Biblical figure), 114

300

THE SYRIAC ORDER OF MONASTIC PROFESSION

Timothy (of Alexandria; also, Timothy Aelurus, the Weasel), 104, 131, 131n70, 148, 148n54, 191 Tuschling, Ruth M. M., 246n212 Valentinus, 145, 189 Varghese, Baby, 106, 107n12, 141n2 Vööbus, Arthur, 29n18, 35 Vosté, J. M., 5n17, 45n8 Vuillaume, Christophe, 5, 16, 19, 139

Ware, Kallistos, 1–2, 5, 11–16, 139 Widmanstetter, Johann Albrecht, 46n10 Winkler, Gabriel, 88 Wright, William, 27n10, 45 Yeshuʿ (the scribe), 54 Zacchaeus (Biblical figure), 176 Zechariah (Biblical figure), 96– 97, 155, 196, 227